景德傳燈錄 3.22

3.22

師又曰。昔可大師付吾法。後往鄴都行化三十年方終。今吾得汝何滯此乎。即適羅浮山優游二載。却旋舊址逾月。士民奔趨大設檀供。師為四眾廣宣心要訖。於法會大樹下合掌立終。即隋煬帝大業二年丙寅十月十五日也。唐玄宗諡鑑智禪師覺寂之塔。至皇宋景德元年甲辰歲。凡四百載矣。初唐河南尹李常。素仰祖風深得玄旨天寶乙酉歲。遇荷澤神會問曰。三祖大師葬在何處。或聞入羅浮不迴。或說終於山谷。未知孰是。會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見有三祖墓。常未之信也。會謫為舒州別駕。因詢問山谷寺眾僧曰。聞寺後有三祖墓是否。時上坐慧觀對曰。有之。常欣然與寮佐同往瞻禮。又啟壙取真儀闍維之。得五色舍利三百粒。以百粒出己俸建塔焉。百粒寄荷澤神會。以徵前言。百粒隨身。後於洛中私第設齋以慶之。時有西域三藏犍那等在會中。常問三藏。天竺禪門祖師多少。犍那答曰。自迦葉至般若多羅。有二十七祖。若敘師子尊者傍出達磨達四世。二十二人。總有四十九祖。若從七佛至此璨大師。不括橫枝凡三十七世。常又問。會中耆德曰。嘗見祖圖。或引五十餘祖。至於支派差殊宗族不定。或但有空名者。以何為驗。時有智本禪師者。六祖門人也。答曰。斯乃後魏初佛法淪替。有沙門曇曜。於紛紜中以素絹單錄。得諸祖名字。或忘失次第。藏衣領中隱于巖穴。經三十五載。至文成帝即位。法門中興。曇曜名行俱崇。遂為僧統。乃集諸沙門重議結集目。為付法藏傳。其間小有差互。即曇曜抄錄時怖懼所致。又經一十三年。帝令國子博士黃元真與北天竺三藏佛陀扇多吉弗煙等。重究梵文甄別宗旨次敘師承。得無𧘱謬也。

The Master also said, "Formerly, the Great Master Huike transmitted the Dharma to me, and afterwards went to the capital of Ye to carry out teachings for thirty years before he finally passed away. Now that I have found you, why should I linger here?" He immediately went to Mount Luofu, wandering leisurely for two years. Returning to his old site, more than a month passed, and the literati and common people rushed to present great offerings of alms. The Master expounded the essentials of the mind extensively for the fourfold assembly, and when finished, he passed away standing with palms joined beneath a great tree at the Dharma assembly. This was the fifteenth day of the tenth month in the second year of the Daye era of Emperor Yang of the Sui, a bingyin year. Emperor Xuanzong of the Tang gave him the posthumous title Zen Master Jianzhi (Reflecting Wisdom) and named his pagoda Jueji (Awakened Quiescence). By the first year of the Jingde era of the August Song, a jiachen year, it was four hundred years. Earlier, Li Chang, the governor of Henan under the Tang, had always looked up to the Patriarch's tradition and deeply grasped the profound purport. In the yiyou year of the Tianbao era, he met Shenhui of Heze and asked, "Where is the Third Patriarch buried? Some say he entered Luofu and did not return; others say he passed away at Shangu. I do not know which is correct." Shenhui said, "Great Master Can returned from Luofu to Shangu, and after more than a month he showed cessation. At present, the Third Patriarch's tomb is visible in Shuzhou." Chang did not yet believe it. Later, Chang was demoted to be vice-prefect of Shuzhou, whereupon he inquired of the monks at Shangu Monastery, saying, "I hear that behind the monastery is the Third Patriarch's tomb; is this so?" At that time, Sthavira Huiguan replied, "It is here." Chang joyfully went together with his subordinates to pay homage. They also opened the vault, took the true image, and cremated it, obtaining three hundred grains of five-colored śarīra. With one hundred grains, he spent his own stipend to erect a pagoda; one hundred grains were sent to Shenhui of Heze to verify his former words; and one hundred grains he kept with him. Later, at his private residence in Luoyang, he held a vegetarian banquet to celebrate it. At that time, the Tripiṭaka Master Jianna and others from the Western Regions were in the assembly. Chang asked the Tripiṭaka Master, "How many ancestral masters of the Zen gate are there in India?" Jianna replied, "From Kāśyapa to Prajñātāra, there are twenty-seven patriarchs. If we account for the collateral branch from Venerable Simha down through Bodhidharma for four generations, there are twenty-two people, making a total of forty-nine patriarchs. If counting from the seven Buddhas down to this Master Sengcan, not including lateral branches, there are thirty-seven generations in all." Chang also asked the senior virtuous ones in the assembly, "I have seen ancestral charts that cite more than fifty patriarchs, with divergent branch lineages, undetermined clans, or those with only empty names. By what can this be verified?" At that time, there was Zen Master Zhiben, a disciple of the Sixth Patriarch, who replied, "This was because at the beginning of the Later Wei, when the Buddhist Dharma was declining, the śramaṇa Tanyao, amid the confusion, made a simple record on plain silk of the names of the patriarchs, occasionally losing their proper order, and hid it in the collar of his robe, concealing himself in a rock cave. After thirty-five years, when Emperor Wencheng ascended the throne, the Dharma gate flourished again. Tanyao's reputation and practice were both esteemed, and he became the Controller of Monks. He then assembled various śramaṇas to deliberate anew and compile a catalogue called the Fu fazang zhuan (Account of the Transmission of the Dharma Treasury). That there are minor discrepancies within it was due to Tanyao's fear when he transcribed it. After another thirteen years, the Emperor ordered Huang Yuanzhen, Erudite of the National University, together with the North Indian Tripiṭaka Masters Buddhasānta and Jifuyan and others, to reinvestigate the Sanskrit texts, distinguish the central tenets, and arrange the ancestral successions in order, so that there would be no errors."