佛祖統紀 16.32

16.32

法師道琛。溫之樂清彭氏。賜號圓辯。母夢紫氣縈身而生。年十八具戒。初學律儀。未幾去從息菴於法明。微言妙旨一聞便領。後至南湖依圓照。既歸鄉出主廣濟。十二年遷廣慈。建炎三年。車駕幸永嘉。有旨以林靈素故居為資福院。丞相呂頤浩以師應詔。嘗以僧伽梨質米於市。夜見流光煜煜。旦即捧還山。苦無水指工鑿井。得古磚有天康字（南朝陳文帝年號）泉涌其下。樂清江岸。每以頹倒為患。咸謂鬼物所釁。吏民請為授戒。神附語致謝。門人清順。夢延慶諸祖來謁。侍者持位圖於旁。而闕其第八。順指問之。對曰。汝師將補其處。及後居南湖。果第八世。嘗專修念佛三昧。忽感悟曰。唯心淨土一而已矣。良由彌陀悟我心之寶剎。我心具彌陀之樂邦。雖遠而近不逾一念。雖近而遠過十萬億。譬如青天皓月影臨萬水水不上升月不下降。水月一際自然照映。一日於禪定中見一老宿坐禪榻上。顧謂師曰。吾四明也。師驚喜作禮問曰。道琛於一家習氣法相未能通達。乞垂指教。尊者首肯之。及覺心地豁然。自是山家言教觀者。皆稟師為正。紹興十二年。圓照告老舉師以代。寺經虜寇焚蕩之餘。師誠心所感施者自歸。歲月之間棟宇悉備。因行法華三昧。感普賢放光。慧辯愈加。郡大旱。請禱雨。師以郡政苛猛言守感寤。出囚徒數百人。是夕大雨。有久病者。為說法施食多愈。育王諶禪師疾。往視之。歸語眾曰。大言無當終不得力。乃於月二十三日。建淨土繫念會。道族至萬人。與雪竇大圓禪師為道交。嘗請說六即義。聞而歎曰。師如此說應曾悟耶。答曰。若不因悟何敢對老師說。一日講至六羅漢義。學者請說。斥之曰。小乘法相說之何益。當為說經王義。聯翩三日。一語無重。紹興二十三年十二月十六日。集眾諷觀經晝夜不絕。眾聞異香盈室。師曰。佛來接我。即沐浴更衣。書偈曰。唯心淨土本無迷悟。一念不生即入初住。令諷安樂行。未終塔然坐亡。留龕彌月。顏體如生。葬全身於崇法祖塔之側。

Dharma Master Daochen was from the Peng family of Leqing in Wenzhou. He was granted the title Yuanbian. His mother dreamed that purple mist coiled around her body, and then gave birth to him. At age eighteen he took full ordination. He initially studied the Vinaya rules. Soon after, he went to follow Xi'an at Faming; hearing the subtle words and wondrous purports, he comprehended them at once. Later he went to Nanhu to rely on Yuanzhao. After returning home, he came forth to preside over Guangji. In the twelfth year he moved to Guangci. In the third year of Jianyan, the imperial carriage arrived at Yongjia. An edict ordered that the former residence of Lin Lingsu be made the Zifu Cloister; Prime Minister Lü Yihao nominated the Master to respond to the imperial order. He once pawned his saṃghāṭī robe for rice in the marketplace; at night streaming light shone brilliantly from it, and at dawn [the merchant] held it up and returned it to the mountain. Distressed by the lack of water, he instructed workmen to dig a well; they found an ancient brick inscribed with the characters 'Tiankang' (a reign era of Emperor Wen of the southern Chen dynasty), and spring water gushed forth beneath it. The embankment of the Leqing River was continually troubled by collapses; all said it was caused by baleful spirits. Officials and commoners requested him to confer the precepts [on them]; the deity delivered thanks through mediumship. His disciple Qingshun dreamed that the patriarchs of Yanqing came to visit, with attendants holding a lineage chart beside them, but the eighth position was vacant. Shun pointed and asked about it, and they replied, 'Your master will fill that place.' When he later dwelt at Nanhu, he was indeed the eighth generation. He once exclusively cultivated the mindfulness of the Buddha samādhi, and suddenly awoke to understanding, saying, 'The mind-only Pure Land is simply one! It is truly because Amitābha realizes the precious realm of my own mind, and my own mind contains the Land of Bliss of Amitābha. Though distant, it is near, not exceeding a single thought; though near, it is far, surpassing a hundred thousand koṭis [of lands]. It is like the clear moon in the blue sky casting its reflection upon ten thousand waters; the water does not ascend, and the moon does not descend. Water and moon form a single limit, naturally illuminating each other.' One day while in meditative absorption, he saw an elder master seated on a meditation bench, who turned and said to the Master, 'I am Siming.' Startled and delighted, the Master made obeisance and asked, 'Daochen has not yet thoroughly penetrated our school's habit-energies and dharmalakṣaṇa; I beg you to deign to instruct me.' The Venerable nodded in assent. Upon waking, his mind ground was completely clear and unobstructed. From then on, whenever the Mountain School discussed teaching and contemplation, all took the Master as their authority. In the twelfth year of Shaoxing, Yuanzhao pleaded old age and recommended the Master to take his place. After the monastery had been burned and ravaged by the barbarian invaders, the Master's sincere mind moved people so that donors naturally flocked to him. Within months and years, the halls and buildings were fully restored. Because he practiced the Lotus Samādhi, he moved Samantabhadra to emit light, and his wisdom and eloquence increased still further. When the prefecture suffered a great drought, he was requested to pray for rain; because the prefectural administration was harsh and fierce, the Master remonstrated with the prefect, who was moved to realization and released several hundred prisoners. That night it rained heavily. When there were those who were chronically ill, he preached the Dharma and gave food to them, and many were healed. When Chan Master Chen of Yuwang fell ill, he went to visit him. Returning, he said to the assembly, 'Big words with no substance ultimately yield no strength.' Thereupon on the twenty-third day of the month, he established a Pure Land continuous mindfulness assembly, and monastics and laity reached ten thousand. He was a companion in the Way with Chan Master Dayuan of Xuedou. [Dayuan] once asked him to explain the meaning of the Six Identities; hearing it, he sighed and said, 'For the Master to speak like this, you must have experienced awakening?' He replied, 'If not for awakening, how would I dare speak to the Old Master?' One day, having lectured up to the meaning of the Six Arhats, students asked him to expound on it; he rebuked them, saying, 'What benefit is there in explaining the dharmalakṣaṇa of the Hīnayāna? I shall expound for you the meaning of the King of Sūtras.' It continued in rapid succession for three days without repeating a single word. On the sixteenth day of the twelfth month of the twenty-third year of Shaoxing, he assembled the community to chant the *Contemplation Sūtra* day and night without ceasing. The community smelled an extraordinary fragrance filling the room. The Master said, 'The Buddha has come to receive me.' He then bathed, changed clothes, and wrote a verse: 'The mind-only Pure Land fundamentally has no delusion or awakening; / When not a single thought arises, one immediately enters the First Abode.' He ordered them to chant the 'Practices of Ease and Bliss'. Before they had finished, he calmly passed away seated. His niche was retained for a full month, and his complexion and body appeared as if alive. His whole body was buried beside the ancestral stūpa of Chongfa.