佛祖統紀 10.51

10.51

法師悟恩。字修已。路氏常熟人。年十三。聞誦彌陀經心有所感。遂投破山興福寺求度。初學毘尼。聞天台三觀六即之說深符其意。晉開運初。造錢唐慈光因師室。因講次覆述剖析幽微。時稱義虎。及繼踵開法。道名大播。初是一家教典。自會昌毀廢文義殘闕。師尋繹十妙研覈五重。講演大部二十餘過。法華大意昭著於世。師之力也。與人言。不問賢愚悉示一乘圓意。或疑不善逗機。師曰。與作毒鼓之緣耳。平時一食。不離衣鉢。不畜財貨臥必右脇。坐必加趺。晨粥親視明相。每布薩（此云淨住）大眾雲集。潛然淚下。蓋思大集有無戒滿閻浮之言也。每以淨業誨人。往生者多感瑞相。雍熙三年八月朔。中夜有白光自井而出。謂門人曰。吾報緣盡矣。乃絕粒禁言一心念佛。忽夢擁納沙門。執金罏焚香。三遶其室。自稱灌頂。吾已生淨土。嘉汝所修。故來相迎。夢覺語其徒。猶聞異香。二十五日。為眾說止觀指歸及觀心大義。即端坐面西而逝。寺眾文偃。聞空中絲竹鈴鐸之音。久而漸遠。荼毘得舍利無算。後三十一年。法孫智圓。獲遺骨於學眾。乃鑿石為塔。葬於馬腦坡。

Dharma Master Wu'en, courtesy name Xiuji, was from the Lu clan of Changshu. At the age of thirteen, hearing the recitation of the Amitābha Sūtra, he was moved in his mind, and subsequently went to Poshan Xingfu Temple to seek ordination. Initially studying the vinaya, when he heard of the Tiantai three contemplations and six stages of identity, they deeply resonated with his thought. In the early Kaiyun era of the Jin dynasty, he went to the quarters of Master Yin at Ciguang in Qiantang; during lectures, his recapitulations and analyses of subtleties led him to be hailed at the time as the "Tiger of Meaning." When he succeeded to expound the Dharma, the fame of his teaching spread far and wide. Originally, the scriptural texts of this school had been destroyed and dispersed since the Huichang suppression, leaving the texts and meanings fragmented and incomplete. The master explored the ten wonders and examined the fivefold mysteries, lecturing on the great treatises more than twenty times; that the general meaning of the Lotus became clearly renowned in the world was due to the master's efforts. When speaking with others, regardless of whether they were wise or foolish, he showed them all the complete meaning of the One Vehicle. When some doubted that this did not adapt to beings' capacities, the master said: "It is simply to create an affinity like the poisoned drum." Ordinarily, he ate one meal a day, did not part from his robe and bowl, and kept no wealth or property; when sleeping, he always lay on his right side, and when sitting, he always cross-legged. At morning gruel, he personally observed the dawn light. Every poṣadha (which means "pure dwelling"), when the great assembly gathered like clouds, he would weep silently, reflecting on the Mahāsaṃnipāta's words about there being no precepts filling Jambudvīpa. He consistently instructed people with pure karma, and those who attained rebirth mostly had auspicious signs. On the first day of the eighth month in the third year of the Yongxi era, a white light emerged from the well at midnight. He said to his disciples: "My karmic conditions of retribution are exhausted." Thereupon, he stopped eating, kept silence, and single-mindedly recollected the Buddha. He suddenly dreamed of a patched-robed śramaṇa holding a golden censer and burning incense, circumambulating his room three times, who introduced himself as Guanding: "I have already been born in the Pure Land. Commending your cultivation, I have come to welcome you." When he awoke, he told his disciples, and an extraordinary fragrance was still smelled. On the twenty-fifth day, he expounded the Directives of Calm-and-Insight and the Great Meaning of Contemplating the Mind to the assembly, then sat upright facing west and passed away. Wenyan of the temple assembly heard the sounds of stringed and wind instruments, bells, and chimes in the sky, which lingered and gradually faded away. From the cremation, countless relics were obtained. Thirty-one years later, his Dharma grandson Zhiyuan obtained his remaining bones from the disciples, carved a stone stūpa, and buried them at Manaopo.