佛祖統紀 14.39

14.39

法師擇卿。天台人。天資聰敏博學強記。受教於上竺慈辯。嘗曰。四明旨意吾已得之。唯起教觀信之未及。然不敢不信也。初主車溪壽聖（車溪屬三州四縣。東為秀州崇德縣。唐時名青鎮。古塔。元祐二年。初建壽聖院。請師開山。高宗朝改廣福）未嘗屈節豪貴。聚徒三百施者自至。年三十後。即廢卷禪坐。晚居車溪。每遇講演。但令侍者日供講帙。辯說如流聽者說服。慧解曇應領徒三十人至車溪值說無量義經。聞舉難云。妙樂有云。能生一實法華異名。所生無量為法華序。不知能生一實是隔偏之圓即偏之圓。所生無量是同體之權異體之權。應語同行曰。此師言有典刑。足堪問道。即求依止。有不循規者。悅眾以聞。詢其名則指言朋觀二師。師曰。此二人教門大才也弗之問。嘗夜坐方丈。聞廊廡有天樂聲遣人迹之。聲出朋師房。師附壁隙窺之。見朋觀數輩於燈前戲。舉手作無聲樂。師益異之。平時喜茶。臨終之頃謂門人曰。晨鐘鳴即來報。至時啜茶一甌。書偈而化。時大觀二年仲冬也。塔於院南芙蓉蒲。

Dharma Master Zeqing was a native of Tiantai. He was naturally clever, broadly learned, and of powerful memory. He received instruction from Cibian at Upper Zhusheng. He once said, “I have already obtained the essential purport of Siming; only with regard to initiating the teachings and contemplation does my faith not yet reach, yet I dare not disbelieve.” At first he presided over Shousheng at Chexi (Chexi belongs to three prefectures and four counties; to the east is Chongde County of Xiuzhou, named Qingzhen in Tang times, with an ancient pagoda. In the second year of the Yuanyou period, Shousheng Cloister was first built, and the Master was invited to found the mountain; during the reign of Emperor Gaozong it was changed to Guangfu). He never humbled himself before the noble and wealthy. Gathering three hundred disciples, donors came on their own. After the age of thirty, he discarded books and sat in dhyāna. In his later years he resided at Chexi; whenever he lectured, he merely had his attendant provide the lecture portfolios day by day, and his eloquent explanations flowed freely, completely convincing his listeners. Tan-ying of Huijie led thirty disciples to Chexi and encountered him lecturing on the *Anantanirdeśa Sūtra*. Hearing him raise a difficulty, he said, “Miaole stated: ‘That which can produce the one reality is another name for the Lotus; that which is produced in boundless quantity is the preface to the Lotus.’ I do not know whether ‘that which can produce the one reality’ is the perfect [teaching] that separates from the partial or the perfect that is identical to the partial, and whether ‘that which is produced in boundless quantity’ is the expedient of the identical body or the expedient of a different body.” Ying said to his fellows, “This master’s words have exemplary model; he is worthy to be asked of the Way.” They promptly sought to rely on him. There were some who did not follow the regulations, and the rector reported it. When asked of their names, he pointed to Masters Peng and Guan. The Master said, “These two are great talents of the doctrinal school; do not interrogate them.” He once sat at night in the abbot’s quarters and heard heavenly music in the corridors. He sent someone to trace it, and the sound came from Master Peng's room. The Master peeked through a crack in the wall and saw several people, including Peng and Guan, playfully raising their hands before a lamp to make soundless music. The Master found them all the more extraordinary. He was fond of tea in daily life. Near the time of his passing, he said to his disciples, “When the morning bell strikes, come and report.” When the time came, he sipped a bowl of tea, wrote a verse, and passed away. This was in the middle of winter in the second year of the Daguan period. A stupa was erected for him at the Furongpu south of the cloister.