---
title: "明州天童景德禪寺宏智覺禪師語錄 · 塔銘(有序)"
description: "明州天童景德禪寺宏智覺禪師語錄是宋代曹洞宗高僧宏智正覺的語錄彙編由弟子淨啟重編成書。該書記錄了正覺禪師在天童寺期間的開示語錄機鋒問答及詩偈等內容系統體現了其默照禪的思想精髓。正覺禪師倡導的默照禪強調靜坐默照心性本覺對宋代及後世禪宗產生了深遠影響是研究宋代曹洞宗禪法和思想的重要文獻在佛教史上具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmgn0iist21qll404n8zgejfb"
---

### 塔銘有序

> Stupa Inscription <note place="inline">with preface</note>

左朝請郎直龍圖閣知太平州軍事提舉學事兼管勸農營田使陽羨周葵撰

> Zuo Chao Qing Lang, Direct Dragon Diagram Pavilion, Prefect of Taiping Prefecture, Supervisor of Education and Concurrently in Charge of Encouraging Agriculture and Managing Farmland, Yangxian, Zhou Kui composed.

紹興戊寅春二月，詔諡故明州天童山景德寺僧正覺「宏智禪師」，塔曰「妙光」。其徒相與侈上德意，刻之琬琰傳示永久，且使來告求銘師塔。余聞中國自東漢始有經像，學焉者率以有為為功德，逮梁益甚。達磨自竺乾西來傳佛心印，佛道由是大明。至唐褒崇諸祖，有易名，名塔之號，其去圓寂已百年或二百年。今師亡未幾，而蒙上賜字褒，所以寵光之至矣！非能荷佛法棟梁、得祖師命脈、攝化緇素、為人之師，出入生死如游戲事，何以得此哉？乃摭其示世之實，序而銘之。師李姓，正覺，名也，隰州隰川人。祖寂，父宗道，世學般若。母趙氏，嘗夢五臺山一僧解右臂環與之，已而有娠，遂屏葷茹。及師之生，右臂隆起如環狀。年甫七歲，警悟絕人，日誦數千言。十一出家，十五落髮，十八游方，三十四出世。得度於淨明寺本宗大師，得戒於晉州慈雲寺智瓊律師，得法於舒州丹霞山德淳禪師。初住泗州普炤禪寺，繼住舒州太平，江州圓通、能仁，真州長蘆，晚乃住今天童。初，師過舒、蘄遍禮祖塔，夢至一山寺，長松夾道，有句紀之曰：「松逕森森窈窕門，到時微月正黃昏。」及至天童宛如昔夢，故有終焉之志。歲在戊午，被旨住臨安府靈隱寺，未閱月丐歸，於天童最久。惟祖道自達磨五傳而離為南能北秀，其後益離而為五家宗派。今溈仰、法眼二宗中絕，而臨濟、雲門、曹洞三家最盛，顧其徒未必深究其師之道，而襲其跡更相詆訶未有能一之者。師嘗曰：「佛祖之燈，以悟為則，惟證乃知。」若執其區區之跡，則初祖見神州有大乘氣象，崎嶇數萬里而來，使有方便，豈不顯以示人，而少林九年似專修壁觀者？六祖云：「道由心悟，豈在坐也？」大慧亦云：「坐禪豈能成佛？」學者可便以是為初祖之過耶？蓋師初以宴坐入道，淳以「空劫自已」示之，廓然大悟，其後誨人專明空劫前事。惟師徹證佛祖根源，機鋒崚激，非中下之流所能湊泊。而晝夜不眠與眾危坐，三輪俱寂六用不痕，宗通說通盡善盡美，故其持身也嚴、其倡道也久，其莊嚴佛事、接引迷途亦惟恐不至。自初得戒，坐必跏趺，食不過午。所至，施者相踵，悉歸常住，間以與餓疾者。而一瓶一缽丈室蕭然，諸行方厲而一性常如，非出于矯拂也。淳作頌古令師致敘其首，芙蓉楷禪師見之曰：「僧中有此，即吾宗不墜矣！」其退能仁，受長蘆之請，適游雲居，圓悟勤禪師見其提唱，以偈送之，有「一千五百老禪將」之語，然辯才三昧自然成文，非出於思惟也。其任天童前後凡三十年，寺為一新，即三門為大閣，廣三十楹，安奉千佛。又建盧舍那閣，旁設五十三善知識，燈鑑相臨，光景互入，觀者如游華藏界海，所以輝耀塵世使生厭離以發起善根。而僧堂、眾寮、臥具、飲食器用，所以處其徒者亦皆精微華好，如寶坊、化城。又即濱海之隙，障其鹹鹵而耕之，以給僧供。末年至不發化人，而齋廚豐滿甲於他方，學者無一不滿，得以專意於道。然師所規畫人競趨之，不動聲色，坐以告辦，疑有鬼神陰為之助，而師無作相也。然則師之所在，願一見威儀、聞謦咳、效供養、誓皈依者，越數百千里襁負而至，戶外之履常踰千數，其辦道之勤得道之多獨冠一時，而識曹溪之路者必能牧溈山之牛，非因眾力推出，不肯輕以為人。當世賢士大夫亦樂與之游者，內外進也。丁丑秋九月壬申，師入四明，又命舟至越，遍見常所往來者，若與之別。冬十月己亥還山，飯客笑語無異平昔。翼旦作遺書與佛日杲禪師，且為徒書四句偈，投筆而逝。自佛日住育王，與師相得歡甚，嘗戲曰：「脫我先去，公當主後事。」及佛日得遺書，夜至天童，凡送終之禮悉主之，因舉師弟子法為繼席，識者方知二尊宿各傳一宗，而以道相與，初無彼此之間也。龕留七日顏色如生。初議茶毘以收舍利，或曰：「師嘗薙髮，有墜火中者輒成舍利。自是遺髮人所爭取，豈嫌無舍利也耶？」丙午，迺奉全身葬山之東谷。自師之化風雨晦冥，至葬開霽，迄事復雨，送者逾萬人，彌亙山谷，無不涕慕歎仰者。壽六十七，僧臘五十三，度弟子二百八十人。嗣法者：嗣宗、法智、世釗、道林、法潤、信悟、法為、慧輝、了默、師秀、行從、宗榮、法聰、清華、正光、集成、圜、法濟、明慧、中翼、法恭、子靈、師儼、師全、覺照、法海，皆於諸方坐大道場。若其分化幽遠，晦跡林泉，則又未易悉紀也。

> In the spring of the second month of the Wuyin year of the Shaoxing era, an imperial decree was issued posthumously bestowing upon the monk Zhengjue of Jingde Temple on Tiantong Mountain in Mingzhou the title "Chan Master Hongzhi," and his stupa was named "Wondrous Light." His disciples, wishing to magnify the emperor's gracious intent, carved this decree in stone to pass down forever, and also sent word requesting an inscription for the master's stupa. I have heard that in China, scriptures and Buddhist images first appeared in the Eastern Han dynasty, and those who studied the teachings generally regarded ceremonial works as meritorious. This reached its extreme under the Liang dynasty. Then Bodhidharma came from India in the west, transmitting the Buddha-mind seal, and the Buddha's way became greatly clear. By the Tang dynasty, when the patriarchs were honored and venerated, some received new names, and stupas were given titles — this occurring a hundred or even two hundred years after their passing. Now, scarcely any time has passed since this master's death, yet he has received an imperial title of honor — the highest possible distinction! Were he not one who could bear the burden of the Dharma as a pillar and beam, who had obtained the lifeblood of the patriarchs, who gathered and transformed monks and laity alike, who served as a teacher of people, and for whom entering and leaving birth and death was like a play — how could he have received such an honor? I have therefore gathered the true record of what he showed to the world, arranged it in order, and composed this inscription. The master's surname was Li; Zhengjue was his given name. He was from Xichuan in Xizhou. His grandfather was Ji, and his father was Zongdao; the family studied the Prajñā teachings for generations. His mother, Lady Zhao, once dreamed that a monk from Mount Wutai untied the arm-ring from his right arm and gave it to her. After that she conceived, and thereupon gave up meat and pungent foods. When the master was born, his right arm bulged in the shape of a ring. At just seven years old, he was remarkably alert and perceptive beyond others, reciting several thousand words a day. At eleven he left home; at fifteen he shaved his head; at eighteen he began wandering in search of the Dharma; at thirty-four he first took up the abbacy. He received ordination under Master Benzong of Jingming Temple, received the precepts under Vinaya Master Zhiqiong of Ciyun Temple in Jinzhou, and received the Dharma transmission from Chan Master Dechun of Danxia Mountain in Shuzhou. He first resided at Puzhao Chan Temple in Sizhou, then at Taiping in Shuzhou, at Yuantong and Nengren in Jiangzhou, at Changlu in Zhenzhou, and in his later years at his present Tiantong. Early on, when the master was passing through Shu and Qi, he paid homage at all the patriarchs' stupas. He dreamed of arriving at a mountain temple with tall pines lining the path, and wrote a verse to record it: "The pine path is dense and deep, the gate so secluded; when I arrived, the faint moon was just at dusk." When he later came to Tiantong, it was exactly like his old dream, and so he resolved to end his days there. In the year Wuwu, he received an imperial decree to reside at Lingyin Temple in Lin'an Prefecture. Before a month had passed, he asked to return, and he stayed longest at Tiantong. Now, the ancestral way, after five transmissions from Bodhidharma, split into the Southern Neng and Northern Xiu. After that it divided further into five house traditions. Today the Weiyang and Fayan lineages have died out, while the Linji, Yunmen, and Caodong three houses flourish most. Yet their followers do not necessarily deeply investigate their teachers' way, but instead imitate their traces and criticize one another, with no one able to unify them. The master once said: "The lamp of the buddhas and patriarchs takes awakening as its standard; only through realization can one know it." If one clings to his petty traces — well, when the First Patriarch saw that this land of China had the atmosphere of the Great Vehicle, he traveled in hardship over tens of thousands of miles to come. If there had been an expedient means, would he not have clearly shown it to people, instead of sitting in wall-gazing at Shaolin for nine years as though devoted solely to that? The Sixth Patriarch said: "The way is awakened through the mind — how could it lie in sitting?" Dahui also said: "How could sitting in meditation accomplish buddhahood?" Should students then take this as the First Patriarch's fault? The master first entered the way through seated meditation. Dechun showed him "the self before the empty kalpa," and he suddenly awakened completely. Afterward, in teaching others, he focused exclusively on illuminating what lies before the empty kalpa. The master had thoroughly realized the root source of the buddhas and patriarchs; his Dharma combat was steep and sharp, beyond the reach of ordinary or lesser capacity. Day and night he did not sleep, sitting upright in perilous posture with the assembly. The three wheels were all still; the six senses left no trace. He was thoroughly versed in both the ancestral and the expository, consummately excellent in all respects. Thus he maintained himself strictly, propagated the way for long, and in adorning Buddhist works and guiding the deluded, he feared only that he might not do enough. From the time he first received the precepts, he always sat in full lotus, and never ate after noon. Wherever he went, donors came in succession, and he directed everything to the monastic community, occasionally giving to the hungry and sick. Yet with a single bottle and a single bowl, his quarters were utterly bare. Though all his practices were vigorous, his single nature remained ever thus — not out of affectation. When Dechun composed verse-commentaries on the old cases and asked the master to write a preface, Chan Master Furong Kai saw it and said: "With such a one among the monks, our tradition will not fall!" When he withdrew from Nengren and accepted the invitation to Changlu, he happened to be visiting Yunju, and Chan Master Yuanwu Qin saw his teaching and presented him with a verse, containing the phrase "one thousand five hundred old meditation generals." Yet his eloquence in samādhi naturally formed literary expression — it did not come from deliberation. He served as abbot of Tiantong for a total of thirty years. The temple was completely renewed. The mountain gate was made into a great pavilion, thirty bays wide, enshrining a thousand buddhas. He also built the Vairocana Pavilion, with the fifty-three good spiritual friends arranged alongside, their lamps and mirrors facing one another, their lights and scenes interpenetrating, so that viewers felt as though wandering in the ocean of the Huayan realm — all this to illuminate the dusty world, cause weariness and detachment, and awaken wholesome roots. The monks' hall, the assembly lodgings, bedding, and eating utensils with which he provided for his followers were all exquisite and fine, like jeweled palaces or phantom cities. He also cultivated the salty flats by the sea, barring out the brine and farming the land to supply the monks' provisions. In his later years he stopped even sending out fundraisers, yet the kitchen was more abundantly supplied than elsewhere, and not one student went unsatisfied, so that they could focus their minds entirely on the way. What the master planned, people raced to carry out. Without raising his voice or showing his expression, he sat and saw it done, as if ghosts and spirits were secretly assisting — yet the master showed no sign of doing anything. Thus, wherever the master was, those who wished to see his dignified bearing, hear his voice, make offerings, or vow to take refuge came carrying their children on their backs from hundreds or thousands of li away. The shoes outside his door often numbered more than a thousand. His diligence in pursuing the way and the great number who attained the way were unmatched in his time. And those who knew the road of Caoxi could surely herd the ox of Weishan. Unless pushed forward by the strength of the assembly, he was unwilling to lightly serve as a teacher to others. Contemporaries among worthy scholars and officials also delighted in associating with him — both inside and outside advanced together. On the ninth month, Renshen day, of the autumn of the year Dingchou, the master entered Siming, and again ordered a boat to Yue, where he visited all those with whom he had customarily associated, as if taking leave of them. On the tenth month, Jihai day, he returned to the mountain, eating with guests and laughing and talking no differently from before. The next morning he wrote a farewell letter to Chan Master Fori Gao, and also wrote a four-line verse for his disciples, laid down his brush, and passed away. Ever since Fori had resided at Yuwang, he and the master had been extremely close. He had once joked: "If I go first, you should handle my affairs." When Fori received the farewell letter, he came to Tiantong by night and presided over all the funeral rites, and accordingly proposed the master's disciple Fawei to succeed to the abbacy. Only then did those who understood realize that these two venerable ones each transmitted a different house, yet were united by the way, with no barrier of self and other between them. The coffin remained for seven days, and his countenance was as in life. At first it was proposed to cremate him and collect the relics, but someone said: "When the master used to shave his head, any hairs that fell into the fire would become relics. Since then, people have contended to obtain his discarded hair — how could there be any doubt about relics?" On the Bingwu day, his entire body was buried in the eastern valley of the mountain. From the time of the master's passing, the wind and rain were dark and heavy; by the burial it cleared, and after the ceremony it rained again. More than ten thousand people attended the funeral, filling the valleys, and none were without tears, admiration, and sighs of reverence. He lived sixty-seven years, with fifty-three years as a monk, and ordained two hundred and eighty disciples. Those who inherited his Dharma were: Sizong, Fazhi, Shizhao, Daolin, Farun, Xinwu, Fawei, Huihui, Liaomo, Shixiu, Xingcong, Zongrong, Facong, Qinghua, Zhengguang, Jicheng, Huan, Faji, Minghui, Zhongyi, Fagong, Ziling, Shiyan, Shiquan, Juezhao, and Fahai — all of whom sat on great teaching platforms in various regions. As for those who spread transformation in distant and hidden places, or concealed their traces in forests and springs, these cannot be easily recorded in full.

銘曰：

> The inscription says:

師昔侍佛靈鷲山，受佛囑絫來人間，慧刀慈力鐫世頑，出入生死非其難。一性常如萬行圓，筆端三峽為波瀾，化城仍作寶所先，華藏界海生塵寰。攝化四海奔人天，學者爭趨曹洞關，示以自己空劫前，得無所得非言傳。弟子所至闓法筵，無盡之燈耀大千，海山秀處東谷原，我作銘詩貽永年。

> The Master once served the Buddha on Vulture Peak and received the Buddha's charge to come into this world again and again, wielding the knife of wisdom and the power of compassion to carve away the stubbornness of the world. Coming and going through birth and death was no hardship. His single nature, ever thus, was perfected in ten thousand practices. From the tip of his brush flowed the Three Gorges as waves; the phantom city became the gateway to the jeweled land, and from the ocean of the Huayan realm living beings arose in this dusty world. He gathered and transformed the four seas, drawing gods and humans alike; students vied to pass through the gate of Caodong. He revealed to them what lies before the empty kalpa of oneself — to attain that which is unattained, which words cannot convey. Wherever his disciples went, they opened the Dharma feast, and the inexhaustible lamp shone across the vast cosmos. In the fair region of sea and mountains, at the Eastern Valley Plain, I make this inscribed poem to be passed down through the eternal years.