宋高僧傳 6.25

6.25

「『議者以師不守禪行，而廣講經論。遊名邑大都，以興建為務。乃為多聞之所役乎，豈聲利之所未忘乎？嘻，議者焉知大道之所趣哉！夫一心者萬法之總也，分而為戒、定、慧，開而為六度，散而為萬行。萬行未甞非一心，一心未甞違萬行。禪者六度之一耳，何能總諸法哉？且如來以法眼付迦葉，不以法行。故自心而證者為法，隨願而起者為行，未必常同也。然則一心者萬法之所生，而不屬於萬法。得之者則於法自在矣，見之者則於教無礙矣。本非法不可以法說，本非教不可以教傳，豈可以軌迹而尋哉？自迦葉至富那奢凡十祖皆羅漢，所度亦羅漢。馬鳴、龍樹、提婆、天親始開摩訶衍，著論釋經，摧滅外道，為菩薩唱首。而尊者闍夜獨以戒力為威神，尊者摩羅獨以苦行為道跡，其他諸祖，或廣行法教，或專心禪寂，或蟬蛻而去，或火化而滅，或攀樹以示終，或受害而償債，是乃法必同而行不必同也。且循轍跡者非善行，守規墨者非善巧，不迅疾無以為大牛，不超過無以為大士。故師之道也，以知見為妙門，寂淨為正味，慈忍為甲盾，慧斷為劍矛。破內魔之高壘，陷外賊之堅陣，鎮撫邪雜，解釋縲籠。遇窮子則叱而使歸其家，見貧女則呵而使照其室。窮子不歸，貧女不富，吾師恥之。三乘不興，《四分》不振，吾師恥之。忠孝不並化，荷擔不勝任，吾師恥之。避名滯相，匿我增慢，吾師恥之。故遑遑於濟拔，汲汲於開誘，不以一行自高，不以一德自聳。人有依歸者，不俟請則往矣；有求益者，不俟憤則啟矣。雖童幼不簡於應接，雖驁佷不怠於叩勵。其以闡教度生，助國家之化也如此。故親師之法者，貪則施，暴則歛，剛則隨，戾則順，昏則開，墮則奮，自榮者慊，自堅者化，徇私者公，溺情者義。凡士俗有捨其家與妻子同入其法、分寺而居者，有變活業、絕血食、持戒法，起家為近住者，有出而修政理以救疾苦為道者，有退而奉父母以豐供養為行者。其餘憧憧而來，欣欣而去，揚袂而至，實腹而歸，所在甚眾，不可以紀。真如來付囑之菩薩，眾生不請之良友。其四依之人乎？其十地之人乎？吾不識其境界庭宇之廣狹深淺矣。議者又焉知大道之所趣哉？』其為識達大人之所知心為若此也。密知心者多矣，無如昇平相國之深者，蓋同氣相求耳。」宣宗再闡真乘，萬善咸秩，追諡曰定慧禪師，塔號青蓮。持服執弟子禮四眾數千百人矣。

''Disputants hold that the master did not keep to Chan practice, but extensively expounded scriptures and treatises, wandering among famous cities and great metropolises with building and establishing as his undertaking. Was he enslaved by extensive learning, or had he not yet forgotten fame and profit? Ah! How could disputants understand where the Great Way tends? The One Mind is the totality of all dharmas: divided, it becomes precepts, concentration, and wisdom; unfolded, it becomes the six pāramitās; dispersed, it becomes the ten thousand practices. The ten thousand practices have never failed to be the One Mind, and the One Mind has never been in conflict with the ten thousand practices. Chan is merely one of the six pāramitās; how could it encompass all dharmas? Furthermore, the Tathāgata entrusted the Dharma eye to Kāśyapa, not the Dharma practice. Therefore, that which is realized from one's own mind is the Dharma, while that which arises in accordance with vows is practice; they are not necessarily always identical. Thus, the One Mind is that from which the ten thousand dharmas arise, yet it does not belong to the ten thousand dharmas. One who attains it is sovereign in dharmas; one who sees it is unobstructed in the teachings. That which originally is not dharma cannot be spoken of as dharma; that which originally is not teaching cannot be transmitted as teaching: how could it be sought through tracks and traces? From Kāśyapa to Puṇyayaśas, all ten patriarchs were arhats, and those they liberated were also arhats. Aśvaghoṣa, Nāgārjuna, Āryadeva, and Vasubandhu first opened the Mahāyāna, composing treatises to explain scriptures, crushing external paths, and taking the lead as bodhisattvas. Yet the Venerable Manorhita solely took the power of precepts as his majestic spirit; the Venerable Haklenayaśas solely took ascetic practice as the track of the Way. As for the other patriarchs, some broadly practiced the teachings of the Dharma, some concentrated their minds on Chan tranquility, some sloughed off their bodies like cicadas and departed, some were consumed by fire and extinguished, some climbed a tree to manifest their end, and some suffered harm to repay a karmic debt: thus, their Dharma was necessarily the same, but their practices were not necessarily the same. Moreover, one who merely follows carriage ruts is not good at walking; one who clings to carpenter's ink and rules is not skillful. Without speed, one cannot be a great ox; without surpassing, one cannot be a great being. Therefore, the master's Way took knowledge and vision as its wondrous gate, tranquil purity as its true savor, compassion and forbearance as its armor and shield, and wisdom's severance as its sword and spear. He breached the high ramparts of internal māras, routed the strong formations of external thieves, pacified the heterodox and mixed, and untied fetters and cages. When he encountered the prodigal son, he rebuked him and sent him back to his home; when he saw the poor woman, he scolded her and made her illuminate her room. If the prodigal son did not return, or the poor woman did not become rich, my master considered it a shame. If the three vehicles were not raised up and the Dharmaguptaka was not revitalized, my master considered it a shame. If loyalty and filial piety were not transformed together and the great burden was not borne to the full, my master considered it a shame. If one fled fame while remaining fixated on forms, or concealed the self while increasing arrogance, my master considered it a shame. Therefore he was ever anxious to rescue and deliver, ever eager to enlighten and guide, neither exalting himself by any single practice nor elevating himself by any single virtue. If someone had refuge to seek, he went to them without waiting for an invitation; if someone sought benefit, he enlightened them without waiting for them to be frustrated. Even with children, he was not indifferent in receiving them; even with the arrogant and stubborn, he was never indolent in striking and exhorting. Such was how he expounded the teaching to deliver living beings and aided the transformation of the state! Therefore, of those who drew near to the master's Dharma, the greedy gave alms, the violent restrained themselves, the unbending complied, the perverse grew obedient, the benighted were opened, the indolent were stirred to action; the self-glorifying grew humble, the hard-hearted were softened, the self-serving became public-spirited, and the sentimentally indulgent turned toward righteousness. As for the gentry and commoners, there were those who renounced their homes and entered his Dharma together with their wives and children, dwelling in separate monasteries; there were those who changed their livelihoods, severed blood-meat consumption, observed the precepts, and raised their households as upāsakas; there were those who went out to govern in order to rescue the afflicted, regarding this as the Way; and there were those who retired to serve their parents with abundant provisions, regarding this as their practice. As for the rest, those who came in endless streams and departed with joy, arriving with fluttering sleeves and returning with full bellies, they were exceedingly numerous everywhere, beyond reckoning. He was truly a bodhisattva entrusted by the Tathāgata, an uninvited good friend to living beings! Was he a person of the four reliances? Was he a person of the ten stages? I do not know the breadth, narrowness, depth, or shallowness of his realm and courtyard. How could the disputants know where the Great Way tends?'' Such was the heart-knowledge he received from an eminent person of profound discernment. Zongmi had many who understood his heart, but none so deeply as the Chief Minister of the Shengping era; this was truly like-minded spirits seeking each other out.' When Emperor Xuanzong again expounded the True Vehicle and all good deeds were properly ordered, he posthumously conferred upon him the title Chan Master Dinghui, and his stūpa was named Qinglian. Several thousand members of the fourfold assembly wore mourning clothes and observed the rites of disciples.