[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 14.40 # 佛祖統紀 14.40 佛祖統紀 14.40 - **Language:** Classical Chinese ### [14.40](https://indike.org/pramana/in.bauddha.taisho.2035.14.40) 法師齊玉（以避時諱暫改齊璧）霅川人。尚書莫公支子也。法號慧覺。早親釋學。日記數千言。始參祥符神智。後依慧辯。一日赴僧次遜辭之。或問其故。答曰誠不欲五千之利而喪一日之功。慈辯得通相三觀之旨。祕不肯說。而屢扣不已。乃於密室跪鑪以授。初出居苕溪寶藏。每於歲終大興淨業之社。遷橫山立丈六像。率道俗修行。中夜告眾曰。我輩未念佛時。心隨塵境作諸不善。犯一吉羅尚受九百千歲地獄之苦。況犯篇聚重罪乎（五篇七聚）今若念佛則可一念能滅八十億劫生死之罪。況又父母生我令我出家。理當度脫以報重恩。今若破戒墜陷。則父母豈不失望。大眾聞之無不傾誠懺悔舉身自撲至損額失聲者（此雖勸修尊行。正用扶律談常為被末代之意）宣和六年。遷居上竺。先是慈辯之去。繼之者或不振。學徒謀曰。得玉公乃興。郡守翁彥國聞之乃具禮以迎。講道敷化不異慈辯。嘗中夜頂像行道。一僧失規責之曰。汝無知乃畜生耳。已而悔曰。彼雖不肖。罵為畜生有瑫三寶。自是三年對佛悔過。歲大旱井竭。師運心密禱。夢水出西坡。旦掘之清流涌出。因名夢泉。建炎元年秋。謂首座修慧曰。吾床前多寶塔現。慧曰。和上流通法華之瑞證也。師曰。所願見阿彌陀佛耳。即集眾念佛。頃之舉首加敬曰。佛已來接也。端坐合掌而化。葬於山西草堂之側。諡妙辯。塔曰慧寂。門弟傳教者。密印大師。修慧等二十人。所著普賢行法經疏。及自釋疏。祖源記。無量義經疏。雜珠記（釋孤山所造疏）安般守意法門。尊勝懺法。 > Dharma Master Qiyu (temporarily changed to Qibi to avoid a contemporary taboo) was a native of Zhechuan, a younger son of Minister Mo. His Dharma name was Huijue. Early on he drew close to Buddhist learning, memorizing thousands of characters daily. At first he studied under Shenzhi of Xiangfu, and later relied on Huibian. One day, when his turn came in the monastic order, he declined with modest words. Someone asked the reason, and he replied, “Truly, I do not wish for a gain of five thousand at the cost of losing a single day’s effort.” Cibian had obtained the purport of the common-characteristic three contemplations, but kept it secret and would not speak of it; yet Qiyu repeatedly inquired without ceasing, so in a private room before an incense burner Cibian knelt and transmitted it to him. At first he left to reside at Baozang in Tiaoxi; at the end of each year he greatly promoted the Pure Karma Society. Moving to Hengshan, he erected a sixteen-foot image and led clerics and laity in cultivation. In the middle of the night he told the assembly, “When we did not yet recite the Buddha’s name, our minds followed dusty objects and committed various unwholesome deeds. Committing a single duṣkṛta still incurs nine hundred thousand years of hellish suffering, how much more so for the grave offenses of the categories and aggregates? (The five categories and seven aggregates.) Now, if one recites the Buddha’s name, in a single thought one can extinguish the sins of eighty billion kalpas of birth and death. Furthermore, our parents gave birth to us and allowed us to leave home; in principle we should deliver them to repay their profound kindness. If we now break the precepts and fall into ruin, how could our parents not be disappointed?” When the great assembly heard this, there were none who did not repent with utmost sincerity, throwing themselves down entirely, even injuring their foreheads and crying aloud. (Although this was to encourage cultivation of exalted practice, its real intent was to uphold the Vinaya and discuss the eternal to accommodate the final age.) In the sixth year of the Xuanhe period, he moved to Upper Zhusheng. Previously, after Cibian departed, his successors did not flourish. The students conferred, saying, “Only if we obtain Master Yu will it flourish.” The Prefect Weng Yanguo, hearing of this, prepared the rites to welcome him. His lecturing on the Way and spreading conversion were no different from Cibian. He once walked the path of practice at midnight carrying an icon on his head. A monk breached the rules, and he rebuked him: “You are ignorant; you are merely a beast!” Afterward he regretted it, saying, “Though he is unworthy, cursing him as a beast defiles the Three Jewels.” From then on, for three years he repented his error before the Buddha. In a year of great drought when the wells dried up, the Master directed his mind in secret prayer, dreaming of water emerging from the western slope. In the morning they dug there, and a clear stream gushed forth; it was thus named Dream Spring. In the autumn of the first year of the Jianyan period, he said to the head monk Xiuhui, “The Prabhutaratna Stupa has appeared before my bed.” Hui said, “It is an auspicious verification of the Venerable’s circulation of the Lotus Sūtra.” The Master said, “My only wish is to see Amitābha Buddha.” He immediately assembled the crowd to recite the Buddha’s name. Shortly after, raising his head in reverence, he said, “The Buddha has already come to receive me.” Sitting upright with palms joined, he passed away. He was buried beside the Caotang to the west of the mountain, posthumously titled Miaobian, and his stupa was called Huiji. Among his disciples who transmitted the teaching were twenty people, including Great Master Miyin and Xiuhui. His writings include the \*Commentary on the Samantabhadra-caryā-sūtra\* and his own \*Auto-commentary\*, the \*Record of Ancestral Origins\*, the \*Commentary on the Anantanirdeśa Sūtra\*, the \*Record of Miscellaneous Pearls\* (explaining the commentary composed by Gushan), the \*Dharma Gate of Ānāpānasmṛti\*, and the \*Uṣṇīṣa-vijayā Repentance Ritual\*. > — English (machine translation) (machine translation) - [Previous: 14.39](https://indike.org/pramana/in.bauddha.taisho.2035.14.39) - [Next: 14.41](https://indike.org/pramana/in.bauddha.taisho.2035.14.41) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2035.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.14.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.14.40](https://indike.org/pramana/in.bauddha.taisho.2035.14.40) · Pramāṇa