[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四明尊者教行錄](https://indike.org/pramana/in.bauddha.taisho.1937) › 7.26 # 四明尊者教行錄 7.26 四明尊者教行錄 7.26 - **Language:** Classical Chinese ### [7.26](https://indike.org/pramana/in.bauddha.taisho.1937.7.26) 大師諱（知禮），字約言，俗金氏。前漢金日磾之裔也，後子孫代為明人。父經，母李氏。七歲喪所怙，為報鞠育，急於出家。即從故里太平興國寺僧洪選手下為弟子。十五祝髮受具。二十從寶雲通法師學天台教觀。始及二載，厥父偶夢，師跪於通之前，通持瓶水注其口。自後圓頓之旨一受即了，因即代講。僅乎數載，殆通之滅，禮復自夢，貫師之首擐于左臂而行。即自解曰：將非初表受習流通，次表操持種智之首化行於世也。至淳化辛卯歲，受請于乾符寺（乾符中間改曰承天，今為能仁），綿歷四祀。諸子悅隨，堂舍側陋，遂遷于保恩院（今延慶也）。師自咸平二年已後，專務講懺，常坐不臥，足無外涉，修謁盡遣。前後講《法華玄義》七遍，《法華文句》八遍，《摩訶止觀》八遍，《大般涅槃經疏》一遍，《淨名經疏》二遍，《金光明經玄疏》十遍，《觀音別行玄疏》七遍，《觀無量壽佛經疏》七遍，《金剛錍》、《止觀義例》、《止觀大意》、《十不二門始終心要》等，講說不計其數。著述《光明玄續遺記》三卷，《金光明文句記》六卷，《觀經妙宗鈔》三卷，《觀音玄疏記》共四卷，《十不二門指要鈔》二卷，《觀經融心解》一卷，《輔行傳弘決題下注文》一卷，《義例境觀互照》一卷，《天台教與起信論融會章》一卷，《別理隨緣二十問》一卷，《釋請觀音疏消伏三用》一卷，《對闡義鈔辨三用一十九問》一卷，《光明玄當體章問答偈》一卷，《釋難扶宗記》二卷，《觀心二百問》一卷，《十義書》三卷，《解謗書》三卷，《答日本國源信禪師二十七問》一卷，《答楊文公三問并書》一卷，《絳幃三十問答》一卷，《開幃試問四十二章》、《金光明三昧儀》一卷，《千手眼大悲心呪行法》一卷，《授菩薩戒儀》一卷，《放生文》一卷，《為俞殿頭作修懺要旨》一卷，《為司法祝坦作發願文》一卷。修法華懺法三十晝夜五遍，金光明懺法一十晝夜二十遍，彌陀懺法一七晝夜五十遍，請觀音懺法四十九晝夜八遍，大悲懺法三七晝夜一十遍。年至五十七，位同志一十人，誓願要期修法華懺，三年期滿日共焚身，供養妙經，求生淨土。行法將圓，無何，名達朝彥翰林學士楊公億，連書請住世。又郡守直史舘李夷庚，同倅眾官僚，曲加敦請，咸乞住世說法利生。以是志願不得而施。復偕十僧，修大悲佛事三年，以堅志行。師自三十二出世住持，一心講懺共三十八年。嘗然三指以供佛，起造院宇一所大小三百間，造彌陀觀音勢至聖像總一十二軀，普賢菩薩一軀，大悲菩薩一軀，天台祖師六軀，即寫天台教乘僅一萬卷。天禧元年，翰林楊（億）申奏詔賜紫衣。天禧四年，駙馬李（遵勗）委曲奏請師號，真宗特賜法智大師。至天聖五年冬臥疾，雖粗用醫治，而不替說法。於六年正月五日戌時，跏趺而坐，召大眾說法，最後言曰：吾竭力盡心建此道場，誓願流通天台教觀。汝等善自荷檐，莫作最後斷佛種人。吾祖至訓，汝其思之。夫生必有死猶旦暮，然汝等當勤精進修道無間，則世世生生相逢有在矣。語畢驟稱阿彌陀尊號，奄然而逝。露龕示身，經二七日，爪髮俱長，顏貌如在。復過七日，遷于南門郊外，將致闍維，先聞異香馥郁。火滅烟消，得舌根不壞，舍利五色不可勝數，而多為宮裳士庶得之。越五載至明道二年癸酉歲七月二十九日，門弟子奉靈骨，瘞于崇法院之左，立塔以識之。春秋六十九，僧臘五十四。稟法領徒者三十餘人，所謂（則全、覺琮、本如、崇矩、尚賢、梵臻、仁岳、慧才）等也。登門入室者納計四百七十八人，餘之務學方來不可勝紀。手度弟子（立誠、又玄）等七十人。每歲仲春建菩薩戒會，其被化者常滿五千大眾，其餘密行潛德殆難概見。上之所錄，悉眾所知聞，庶幾後賢咸仰上德云爾。時明道季秋十八日門人（則全）謹錄。 > The Grand Master's taboo name was Zhili, his courtesy name was Yueyan, and his secular surname was Jin. He was a descendant of Jin Midi of the Former Han, and his later descendants were residents of Mingzhou for generations. His father was Jing, and his mother was of the Li clan. At the age of seven he lost his father; to repay the nurturing he had received, he was eager to renounce household life. He thereupon became a disciple under the monk Hongxuan of Taiping Xingguo Monastery in his native village. At fifteen he shaved his head and took full ordination. At twenty he followed Dharma Master Tong of Baoyun to study the doctrinal teaching and contemplation of Tiantai. Scarcely two years had passed when his father chanced to dream that the Master was kneeling before Tong, and Tong held a vase of water and poured it into his mouth. From then on, once the purport of the perfect and sudden was received, he immediately comprehended it, and accordingly lectured on his \[master's\] behalf. A few years later, around the time Tong passed away, Zhili also dreamt that he pierced his master's head, hung it on his left arm, and walked along. He immediately interpreted it to himself, saying: 'Does not the first symbolize receiving, practicing, and propagating \[the teaching\], and the second symbolize holding fast to the head of sarvākārajñatā and moving about to transform the world?' In the xinhai year of Chunhua \[991\], he accepted an invitation to Qianfu Monastery (midway through Qianfu it was renamed Chengtian, and now it is Nengren), where he remained for four years. The disciples happily followed him, but the halls and lodgings were cramped and mean, so he moved to Bao'en Cloister (now Yanqing). From the second year of Xianping \[999\] onward, the Master dedicated himself exclusively to lecturing and repentance rituals; he constantly sat without lying down, his feet never ventured outside, and he turned away all formal visits. In all, he lectured on the Fahua xuanyi seven times, the Fahua wenju eight times, the Mohe zhiguan eight times, the Da banniepanshing shu once, the Jingming jing shu twice, the Jinguangming jing xuanshu ten times, the Guanyin biexing xuanshu seven times, the Guan Wuliangshou fo jing shu seven times, and on the Jingang pi, Zhiguan yili, Zhiguan dayi, and the Shi bu'er men shizhong xinyao countless times. He composed the Guangming xuan xuyi ji in three fascicles, the Jinguangming wenju ji in six fascicles, the Guanjing miaozong chao in three fascicles, the Guanyin xuanshu ji in four fascicles in total, the Shi bu'er men zhiyao chao in two fascicles, the Guanjing rongxin jie in one fascicle, the Fuxing chuan hongjue tixia zhuwen in one fascicle, the Yili jingguan huzhao in one fascicle, the Tiantai jiao yu qixin lun ronghui zhang in one fascicle, the Bieli suiyuan ershi wen in one fascicle, the Shi Qing Guanyin shu xiaofu sanyong in one fascicle, the Dui chanyi chao bian sanyong shijiu wen in one fascicle, the Guangming xuan dangti zhang wenda ji in one fascicle, the Shi nan fu zong ji in two fascicles, the Guanxin erbai wen in one fascicle, the Shi yi shu in three fascicles, the JiebDirectory bang shu in three fascicles, the Da Ribenguo Genshin Wenshi ershiqi wen in one fascicle, the Da Yang Wengong san wen bing shu in one fascicle, the Jiangwei sanshi wenda in one fascicle, the Kaiwei shiwen sishier zhang, the Jinguangming sanmei yi in one fascicle, the Qianshouyan dabeixin zhou xingfa in one fascicle, the Shou pusa jie yi in one fascicle, the Fangsheng wen in one fascicle, the Wei Yu diantou zuo xiu chan yaozhi in one fascicle, and the Wei sifa Zhu Tan zuo fayuan wen in one fascicle. He practiced the Lotus Repentance for thirty days and nights five times, the Golden Light Repentance for ten days and nights twenty times, the Amitābha Repentance for one period of seven days and nights fifty times, the Invocation of Avalokiteśvara Repentance for forty-nine days and nights eight times, and the Great Compassion Repentance for three periods of seven days and nights ten times. When he reached the age of fifty-seven, he formed an agreement with ten companions who shared his aspirations, vowing to practice the Lotus Repentance and, on the day the three-year period was fulfilled, burn their bodies together as an offering to the wondrous sūtra and seek rebirth in the Pure Land. When the practice was nearing completion, unexpectedly the famed court official and Hanlin Academician, Duke Yang Yi, wrote successive letters entreating him to remain in the world. Furthermore, the commandery prefect and Collator of the Bureau of Historiography Li Yigeng, together with the vice-prefect and all the officials, repeatedly and earnestly urged him, all begging him to remain in the world, preach the Dharma, and benefit sentient beings. Because of this, his aspiration could not be carried out. Together with the ten monks, he then performed the Great Compassion Buddhist service for three years to solidify their resolve and practice. From his thirty-second year when he came forth into the world to serve as abbot, he single-mindedly lectured and conducted repentance rituals for thirty-eight years. He once burned three fingers as an offering to the Buddha, constructed a monastery complex of three hundred bays, large and small, and made a total of twelve sacred images of Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, one image of Samantabhadra Bodhisattva, one image of Great Compassion Bodhisattva, and six images of Tiantai patriarchs; he also transcribed nearly ten thousand scrolls of the Tiantai doctrinal vehicle. In the first year of Tianxi \[1017\], the Hanlin \[Academician\] Yang Yi submitted a memorial, and an imperial edict bestowed the purple robe upon him. In the fourth year of Tianxi \[1020\], the imperial son-in-law Li Zunxu respectfully submitted an earnest memorial requesting a master's title, and Emperor Zhenzong specially bestowed the title 'Grand Master Fazhi'. In the winter of the fifth year of Tiansheng \[1027\], he lay sick, and although he received rudimentary medical treatment, he never ceased preaching the Dharma. On the fifth day of the first month of the sixth year \[1028\], during the xu hour, he sat cross-legged, summoned the assembly, and preached the Dharma, uttering as his final words: 'I have exhausted my strength and mind to establish this bodhimaṇḍa, vowing to circulate the Tiantai doctrinal teaching and contemplation. You must bear this burden well on your shoulders; do not become the ones who ultimately sever the seed of the Buddhas. Consider well this ultimate instruction of our patriarchs! That birth must have death is like dawn following dusk; nonetheless, if you strive vigorously to practice the Path without interruption, we shall surely meet again life after life.' When he finished speaking, he suddenly invoked the venerable name of Amitābha and passed away peacefully. His body was displayed in an open casket; after two periods of seven days, his nails and hair had grown, and his countenance looked as if he were still alive. After another seven days had passed, he was moved to the outskirts of the southern gate to be cremated; before \[the fire\], an extraordinary, rich fragrance was smelt. When the fire died down and the smoke cleared, his tongue remained uncorrupted, and the five-colored relics were beyond counting, most of which were obtained by court officials, scholars, and commoners. Five years later, on the twenty-ninth day of the seventh month in the guiyou year of Mingdao \[1033\], his disciples reverently took his sacred bones, interred them to the left of the Chongfa Cloister, and erected a pagoda to mark the spot. His age was sixty-nine; his monastic age was fifty-four. Those who received the Dharma and led assemblies were over thirty people, namely Zequan, Juecong, Benru, Chongju, Shangxian, Fanzhen, Renyue, Huicai, and others. Those who passed his threshold and entered his chamber numbered 478, while others who devoted themselves to study and came from all directions were beyond reckoning. The disciples he personally ordained were seventy people, including Licheng and Youxuan. Every year in mid-spring he established an assembly for the Bodhisattva Precepts, and those who received his transformation constantly filled the assembly to five thousand; as for his other secret practices and hidden virtues, they can scarcely be fully observed. What has been recorded above is entirely what is known and heard by the multitude, in the hope that later worthies will all revere his supreme virtue. Respectfully recorded on the eighteenth day of the late autumn of Mingdao by his disciple Zequan. > — English (machine translation) (machine translation) - [Previous: 7.25](https://indike.org/pramana/in.bauddha.taisho.1937.7.25) - [Next: 7.27](https://indike.org/pramana/in.bauddha.taisho.1937.7.27) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1937.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1937~en-mt.7.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1937.7.26](https://indike.org/pramana/in.bauddha.taisho.1937.7.26) · Pramāṇa