四明尊者教行錄 7.240

7.240

吾祖法智興起大教，始者二十歲參學寶雲法師。登門方三日，座元謂之曰：法界自有次第，若當尋之。師曰：何謂法界？座曰：大總相法門，圓融無礙者是也。師曰：既圓融無礙，何有次第？座無對。居一月，自講《心經》，人皆駭聽。及二年，厥父偶夢師跪于通公之前，通執瓶水注其口。自是一家教觀頓然超悟，因代通講授。僅數載，洎通之滅，又自夢穿通之首，擐于左臂而行。自謂二夢，初表受習流通，次表操持種智。自後遷住乾符，四載方赴南湖之請也。

When our ancestor Fazhi revived the great teaching, he first began at age twenty by studying under Dharma Master Baoyun. Just three days after he entered the gate, the head monk said to him, 'The realm of phenomena naturally has its stages; you ought to investigate them.' The master asked, 'What is meant by the realm of phenomena?' The head monk said, 'It is the doctrine of the great general aspect, which is perfectly interfused and unimpeded.' The master asked, 'If it is already perfectly interfused and unimpeded, how can there be stages?' The head monk had no reply. After staying for one month, he lectured on the Hṛdaya Sūtra on his own, and everyone listened in amazement. In his second year, his father happened to dream that the master was kneeling before Master Tong, and Tong held a water vase and poured water into his mouth. From then on, he attained sudden and transcendent awakening in the doctrinal teaching and contemplation of the school, and consequently lectured on Tong's behalf. After only a few years, when Tong passed away, he also dreamed that he had pierced Tong's head and walked carrying it on his left arm. He himself said of the two dreams: the first represented receiving, practicing, and circulating the teaching; the second represented holding fast to all-seed wisdom. Afterward, he moved to reside at Qianfu, and it was four years before he accepted the invitation to Nanhu.