English
English version: Zi Wu (a monk) said, 'There is such a person!' (referring to Elder Monk Yi Xing). Among his Dharma companions, his character was the highest. He only respected and served Elder Bao Siwei (a monk's name), and treated the rest with the etiquette of disciples. Chan Master Yi Xing (a monk's name), in addition to meditation and wisdom, was proficient in all kinds of skills between heaven and earth. When he encountered something he didn't understand, he would definitely ask for advice before acting. The Abbot (referring to Elder Monk Yi Xing) was of pure quality and outstanding spirit, with a peaceful temperament and concise speech. He did not depart from the precepts, yet his body and mind were very free; he did not often leave meditation, but his vows to promote the Dharma were very complete. He responded when people came to him for help, and he had no obstacles in the face of any situation. Therefore, all kinds of difficulties could be resolved, and his skills could encompass all kinds of crafts. His great compassion permeated everything, and he treated plants and trees like his own children. I really don't know how high his realm is!' In this temple, a golden bronze spirit pagoda was cast. (Monk Yi Xing) said, 'Use this merit to respond to conditions and protect the world.' He personally made the model, which was extremely exquisite. The monks in the temple melted the metal, which was a large undertaking, and the courtyard seemed narrow. Lu (a monk's name) was worried that the wind would be strong and the fire would be intense, and that the fire would spread to the temple. Yi Xing smiled and said, 'There is nothing to worry about, there will naturally be a response.' When the casting day arrived, heavy snow covered the sky. After the spirit pagoda was cast, auspicious flowers fell on the mats. On several occasions, he received imperial edicts to pray for rain to stop droughts and to extinguish fires and reverse winds. These obvious events were witnessed by everyone. (Monk Yi Xing) calmly accepted requests and greatly protected the Sangha. The prosperity of the True Dharma depends on the 'dragons and elephants' (a metaphor for outstanding talents), which is truly believable. He submitted a memorial requesting to return to his country, but the emperor did not approve it with a generous edict. On the seventh day of the eleventh month of the twenty-third year of the Kaiyuan era, (Monk Yi Xing) lay on his right side and passed away peacefully in the meditation room. He lived to be ninety-nine years old, with eighty years as a monk. The Dharma realm was filled with desolation, and even Heaven was shaken with grief. The court posthumously awarded him the title of Minister of the Court of State Ceremonies and sent Li Xian, the Vice Minister of the Court of State Ceremonies, and the dignified monk and Vinaya Master Ding Bin to supervise the burial at the Western Mountains of Longmen. The people of the city came to weep and mourn, and the mountains and rivers changed color. His disciple, Monk Bao Siwei (a monk's name), was the great-grandson of Zheng Gong of Rongyang, the Minister of the Ministry of Revenue. His disciple, Monk Ming Siwei (a monk's name), was a descendant of the Wang family of Langya. They were both outstanding talents from noble families, who awakened in a transcendent way. They used the words enlightened from their own minds as eloquent and unobstructed eloquence, and used subtle application as the principle of Dhyana. Only these two were able to truly enter the room of the Abbot (referring to Elder Monk Yi Xing). During the Qianyuan era, the way of heaven was rectified again. The great ruler used his heart to confirm unconditioned great compassion and personally practiced filial piety without reservation. Therefore, Brahma and Indra protected the emperor's carriage, and the Nagas and other deities helped the army. Evil and filth were swept away, and both humans and gods were purified. Important positions were gloriously entrusted, and the Dharma flourished greatly. Monks Yi Xing and the other monk then... --------------------------------------------------------------------------------
Chinese
以偈颂。刻之金石。法离文字。道不可名。以慰门人感慕之心。有同颜子。喟然之叹。其文曰。 释宫尊种 龙扶出池 舍位成道 为人天师 度微尘众 行甘露慈 风清热恼 月破昏疑 法本不生 我今无得 随方演教 聿来中国 帝后承迎 天花满裓 欢喜园中 唯闻瞻卜 百千万亿 调伏其心 灌顶自昔 声闻现今 山王高妙 海月圆深 示灭非灭 空悲鹤林 伊水西山 冥冥石室 金棺已闭 式瞻元日 双宝绍明 教尊言密 归我法者 因权悟实 (本云)贞元十一年。岁次乙亥。四月戊戌朔。十七日甲寅建。乾元元年。郭令公奏。塔院为广化寺。专捡校。当寺弟子上座僧。善义寺主僧光秀 都维那僧志满弟子前上座惠照 昙真 寺主如璋。坚固典座。道岌 扶风马瞻河东屈贲刻字。 于时应安三年八月十三日令书写之毕 年来之间。寻本之处。适得其文。仍托二仁令写了。请来可寻之(大宋高僧传无畏传并依凭此记了)。 应安三年八月日(加一交了) 权少僧都贤宝(生卅八) 一善无畏门人嵩岳敬贤禅师(付一行禅师事) 五祖弘忍大师──北宗神秀禅师┐ ┌───── 现代汉语译本： 以偈颂的形式，将这些话刻在金石上。佛法超越文字，真理无法用言语来形容。以此来安慰弟子们感怀思慕的心情，就像颜回那样，发出深深的叹息。偈文如下： 释迦牟尼佛（Śākyamuni Buddha）是尊贵的释迦族后裔，如同龙从池中升起，他舍弃王位，最终悟道，成为人天导师。 他救度无数众生，广施甘露般的慈悲。他的教法如清风驱散烦恼，如明月破除昏昧的疑惑。佛法的本质是不生不灭，而我（指无畏三藏，Śubhakarasiṃha）并没有获得什么。 我只是随顺因缘，四处弘扬佛法，最终来到中国。皇帝和皇后亲自迎接，天花散满了衣襟。在欢喜园中，只听见瞻卜花的芬芳。 无数的佛陀调伏众生的心，从过去到现在，一直用灌顶的方式。声闻乘的修行者现在也显现出来。须弥山（Mount Meru）高大殊妙，海中的月亮圆满深邃。 佛陀示现涅槃（nirvāṇa），但并非真正的灭亡，空留下鹤林中的悲伤。伊水西边的山中，幽暗的石室里，金棺已经关闭。 我们恭敬地瞻仰元日。双宝（指佛法和僧伽）照亮了前程，教法尊贵，语言精妙。归依我佛法的人，是因为方便之法而悟到真实的道理。 （原本记载）贞元十一年，岁在乙亥，四月初一戊戌日，十七日甲寅建立。乾元元年，郭令公上奏，将塔院改为广化寺。专门负责检查校对的是本寺弟子上座僧善义，善义寺的寺主僧光秀，都维那僧志满，弟子前上座惠照、昙真，寺主如璋，坚固典座，道岌，扶风马瞻，河东屈贲负责刻字。 于时应安三年八月十三日抄写完毕。 这些年来，寻找原本的地方，恰好找到了这些文字。仍然委托两位仁者抄写完毕。请来可以寻找（《大宋高僧传》无畏传并依凭此记了）。 应安三年八月日（加一交了） 权少僧都贤宝（生卅八） 一善无畏门人嵩岳敬贤禅师（付一行禅师事） 五祖弘忍大师──北宗神秀禅师┐ ┌─────
English
English version: In the form of a gatha (verse), these words are inscribed on metal and stone. The Dharma transcends words, and the Tao (path) cannot be named. This is to console the disciples' feelings of remembrance and longing, like Yan Hui's deep sigh. Śākyamuni Buddha (释迦牟尼佛) is a noble descendant of the Śākya clan, like a dragon emerging from a pond. He abandoned his throne and ultimately attained enlightenment, becoming a teacher of gods and humans. He saves countless beings, bestowing nectar-like compassion. His teachings are like a clear breeze dispelling afflictions, like a bright moon breaking through the darkness of doubt. The essence of the Dharma is neither arising nor ceasing, and I (referring to Śubhakarasiṃha, 无畏三藏) have not attained anything. I simply follow the conditions and propagate the Dharma everywhere, eventually arriving in China. The emperor and empress personally welcomed me, and heavenly flowers filled my robes. In the Garden of Joy, only the fragrance of Champaka (瞻卜) flowers is heard. Countless Buddhas tame the minds of beings, from the past to the present, always using the method of abhiseka (灌顶, consecration). The practitioners of the Śrāvakayāna (声闻乘) are also appearing now. Mount Meru (须弥山) is tall and sublime, and the moon in the sea is round and profound. The Buddha manifested nirvana (涅槃), but it is not true extinction, leaving only sorrow in the Crane Forest. In the mountains west of the Yi River, in the dark stone chamber, the golden coffin is already closed. We respectfully gaze upon the first day of the year. The Two Jewels (双宝, referring to the Dharma and the Sangha) illuminate the path ahead, the teachings are noble, and the language is exquisite. Those who take refuge in my Dharma do so because of expedient means to realize the true principle. (The original record) In the eleventh year of Zhenyuan, the year of Yihai, on the first day of the fourth month, Wuxu, established on the seventeenth day, Jia Yin. In the first year of Qianyuan, Duke Guo memorialized to change the Pagoda Courtyard into Guanghua Temple. The one specifically responsible for checking and proofreading was the senior monk Shanyi, a disciple of this temple, the abbot of Shanyi Temple, Monk Guangxiu, the Du Weina (都维那) Monk Zhiman, the former senior disciple Huizhao, Tanzhen, the abbot Ruzhang, the steadfast Dianzuo (典座), Daoji, Ma Zhan of Fufeng, and Qu Ben of Hedong, who were responsible for engraving the characters. Completed copying on the thirteenth day of the eighth month of the third year of Ouan. Over the years, searching for the original place, these texts were found by chance. Still entrusted to two kind people to complete the copying. Please come and look for it (The Biography of Śubhakarasiṃha in the Song Dynasty is based on this record). August of the third year of Ouan (added one) Kensho Sozu Kenpo (born 38) Issen Zenji Mui disciple, Mount Su Zen Master Keiken (entrusted to Zen Master Ichigyo) Fifth Ancestor Hongren──Northern School Zen Master Shenxiu┐ ┌───── -------------------------------------------------------------------------------- ─────────┘ │嵩山教禅师(无机绿语句不录)
Chinese
└嵩山普寂(无机录语句不录)──嵩阳寺一行(同) 已上传灯录第四抄之。 私云。嵩岳会善寺敬贤禅师从无畏三藏。受菩萨戒羯磨仪轨。咨问大乘微妙要旨。西明寺惠惊禅师撰集为一卷禅要是也。彼敬贤者恐神秀禅师门资敬禅师事欤。彼禅要惠惊禅师所撰。一行禅师加再治欤。以心地秘袂随文可知其旨欤。 嵩山普寂谥号大照禅师也。见大宋高僧传。又真言一行从大照禅师。受禅法之旨。见小野纂要集者。嵩阳寺一行者无畏门人同体也。且其旨大宋高僧传第五。一行段所载也。 延享四丁卯岁夷则衲九缮装了 跋陀罗系怛缚(生年六十四) 现代汉语译本 │嵩山教禅师(无机绿语句不录) └嵩山普寂(Puji of Songshan，嵩山普寂)──嵩阳寺一行(Yi Xing of Songyang Temple，嵩阳寺一行)(同) 已上传灯录第四抄之。 私云。嵩岳会善寺敬贤禅师从无畏三藏(Subhakarasimha，无畏三藏)受菩萨戒羯磨仪轨。咨问大乘微妙要旨。西明寺惠惊禅师撰集为一卷禅要是也。彼敬贤者恐神秀禅师门资敬禅师事欤。彼禅要惠惊禅师所撰。一行禅师加再治欤。以心地秘袂随文可知其旨欤。 嵩山普寂谥号大照禅师也。见大宋高僧传。又真言一行从大照禅师受禅法之旨。见小野纂要集者。嵩阳寺一行者无畏门人同体也。且其旨大宋高僧传第五。一行段所载也。 延享四丁卯岁夷则衲九缮装了 跋陀罗系怛缚(生年六十四)
English
English version │ Chan Master of Mount Song (Unrecorded statements from 'Wuji Lu') └ Puji of Songshan (Unrecorded statements from 'Wuji Lu')── Yi Xing of Songyang Temple (Same) This concludes the fourth transcription of the Transmission of the Lamp. Privately noted: Chan Master Jingxian of Huishan Temple on Mount Song received the Bodhisattva precepts and karma rituals from Tripitaka Subhakarasimha. He inquired about the subtle and essential principles of Mahayana. Chan Master Huijing of Ximing Temple compiled a volume called 'Essentials of Chan'. This Jingxian might be a disciple of Chan Master Shenxiu who served Chan Master Jing. This 'Essentials of Chan' was compiled by Chan Master Huijing, and Chan Master Yi Xing further revised it. The essence can be understood from the secret teachings of the mind, as revealed in the text. Puji of Songshan was posthumously named Chan Master Dazhao. See 'Biographies of Eminent Monks of the Song Dynasty'. Furthermore, the esoteric Yi Xing received the essence of Chan teachings from Chan Master Dazhao. See 'Ono Zannyo Shu'. Yi Xing of Songyang Temple was a disciple of Subhakarasimha and of the same lineage. Moreover, its essence is recorded in the fifth volume of 'Biographies of Eminent Monks of the Song Dynasty', in the section on Yi Xing. Repaired and bound by the monk Kyu in the year Dingmao, the fourth year of the Enkyo era. Bhadra-sutra (age 64) --------------------------------------------------------------------------------