English
English version Therefore, know that all dharmas are without origination. If dharmas arise from conditions, then they have no self-nature. If there is no self-nature, how can there be dharmas? Furthermore, it is said, 'Space has no middle or edge; the bodies of all Buddhas are also like this.' I endorse that you have clearly seen the Buddha-nature. That is it. It is also said, 'When you are sitting in meditation in the temple, are there also your bodies sitting in meditation under the mountains and forests? Can all earth, wood, tiles, and stones also sit in meditation? Can earth, wood, tiles, and stones also see forms, hear sounds, wear robes, and carry alms bowls?' The Laṅkāvatāra Sūtra says, 'The realm is the Dharma-body.' That is the meaning. Seventh, the great master of Yuquan Temple (Yuquan Sì) in Jingzhou (Jing Prefecture) of the Tang Dynasty, his dharma name was Shénxiù (Shénxiù). The great master of Shoushan Temple (Shoushan Sì) in Anzhou (An Prefecture), his dharma name was Zé (Zé). The great master of Huishan Temple (Huishan Sì) in Songshan (Mount Song) of Luozhou (Luo Prefecture), his dharma name was Ān (Ān). These three great masters were the national teachers revered by Empress Wu Zetian (Empress Wu Zetian), Emperor Zhongzong (Emperor Zhongzong) of the Yingtian Shenlong era, and the Retired Emperor (Retired Emperor). Great Master Daman Hongren (Daman Hongren) prophesied, 'In the future, only ten people can inherit my Way.' They all inherited the Chan teachings of Chan Master Hongren (Daman Hongren). According to the 'Records of the Dharma Lineage of the Buddha-People of the Laṅkāvatāra' written by the monk Zé (Zé) of Shoushan Temple (Shoushan Sì) in Anzhou (An Prefecture), Chan Master Shénxiù (Shénxiù), whose lay surname was Li, was a native of Weishi in Bianzhou (Bian Prefecture). He traveled far across the river, seeking and longing for the Way, and came to Chan Master Hongren (Daman Hongren) at Shuangfeng Mountain (Shuangfeng Shan) in Qizhou (Qi Prefecture), where he received the Chan teachings. The Chan lamp silently illuminates, words are cut off, the activity of the mind ceases, and it is not recorded in writing. Later, he resided at Yuquan Temple (Yuquan Sì) in Jingzhou (Jing Prefecture). In the first year of the Dazu era, he was summoned to the Eastern Capital (Luoyang). He followed the emperor back and forth between the two capitals (Chang'an and Luoyang), teaching the Dharma and personally serving as the emperor's teacher. Empress Wu Zetian (Empress Wu Zetian) asked Chan Master Shénxiù (Shénxiù), 'What is the lineage of the Dharma you transmit?' He replied, 'It is based on the East Mountain Dharma Gate of Qizhou (Qi Prefecture).' She asked, 'What scriptures do you rely on?' He replied, 'I rely on the Samadhi of One Practice in the Mañjuśrībodhisattvacaryāvatāra-sūtra (Mañjuśrībodhisattvacaryāvatāra-sūtra).' Zetian (Empress Wu Zetian) said, 'If we are talking about cultivating the Way, there is nothing better than the East Mountain Dharma Gate.' Because Shénxiù (Shénxiù) was a disciple of Hongren (Daman Hongren), it became a fact. On the thirteenth day of the third month of the first year of the Shenlong era, Emperor Zhongzong (Emperor Zhongzong) of the Yingtian Shenlong era issued an edict, 'The traces of the Chan master are far from the dust of the world, and his spirit roams beyond material things. He is in harmony with the subtle truth of non-form and transforms those who are deluded by form. His meditation is as clear as still water, and his precepts are as bright as pearls, shining inside and out. His disciples return to the teachings of Buddhism and are waiting for you to be the bridge to cross the river, hoping to open the door of the Dharma and longing to meet a person of the Way.' -------------------------------------------------------------------------------- 。禅师昨欲归本州者。不须。幸副翘仰之怀。勿滞枌榆之恋。遣书示意。指不多云。禅师二帝钦承。两京开化。朝野蒙益。度人无数。敕于本生大村李为置报恩寺。以神龙二年二月二十八日。不疾宴坐。遗嘱三字云。屈曲直。便终东都天宫寺。春秋一百余岁。合城四众。广饰宫幢。礼葬龙门山。驸马公主。咸设祭文。敕故秀禅师。妙识外融。灵机内彻。探不二之奥。独得髻珠。守真一之门。孤悬心镜。至灵应物。色会神明。无为自居。尘清累遣。其颐转慕。精爽日聪。方将洞前识之玄微。导群生之耳目。不意大悲同体。委化从权。一伤泥日之论。长想意传之教虽理绝名相。无待于追崇。而念切师资。愿存于荣饰。可赠为大通禅师。又敕宜差太子洗马卢正权。充使送至荆州。安置度门人。寺额亦付正权。将回日奏闻。门人赞曰。至矣我师。道穷真谛。清净解脱。圆明实际。演无上道。开无上惠。迹泯一心。心忘三世。假言显理。顺理而契。长为法舟。济何所济。大师云。涅槃经说善解一字。名曰律师。文出经中证在中内。又云。此心有心不。心是何心。又云。见色有色不。色是何色。又云。汝闻打钟声打时有。未打时有。声是何声。又云。打钟声。只在寺内有。十方世界亦有钟声不。又云。身灭影不灭。桥流水不流。我 之道法。总会归体用两字。亦曰。重玄门。亦曰转法轮。亦曰道果。又云。未见时见。见时见更见。又云。璎珞经云。菩萨照寂佛寂照。又云。芥子入须弥。须弥入芥子也。又见飞鸟过。问云。是何物。又云。汝向了𠄏树枝头坐禅去时得不。又云。汝直入壁中过得不。又云。涅槃经说。有无边身菩萨。从东方来。菩萨身既无边际。云何更从东方来。何故不从西方来。南方北方来。可即不得也。第八唐朝洛州嵩高山普寂禅师。嵩山敬贤禅师。长安兰山义福禅师。蓝田玉山惠福禅师。并同一师学法侣应行。俱承大通和上后。少小出家。清净戒行。寻师问道。远访禅门。行至荆州玉泉寺。遇大通和上讳秀。蒙授禅法。诸师等奉事大师十有余年。豁然自证。禅珠独照。大师付嘱普寂。敬贤。义福。惠福等。照世炬灯。传颇梨大镜。天下坐禅人。叹四个禅师曰。法山净。法海清。法镜朗。法灯明。宴坐名山。澄神邃谷。德冥性海。行茂禅枝。清净无为。萧然独步。禅灯默照。学者皆证佛心也。自宋朝以来。大德禅师。代代相承。起自宋求那跋陀罗三藏。历代传灯。至于唐朝总八代。得道获果。有二十四人也。