[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) › 16.34 # 佛祖統紀 16.34 佛祖統紀 16.34 - **Language:** Classical Chinese ### [16.34](https://indike.org/pramana/in.bauddha.taisho.2035.16.34) 法師智連。字文秀。錫號覺雲。四明鄞邑杜氏受業棲心崇壽。年十八受具戒。古貌修幹有長松野鶴之態。明智見之曰。僧中鳳雛也。初從圓照學於南湖。晚依白蓮智涌頓悟圓旨。及歸鄉代講延慶。建炎後。歷住五剎。皆兵燬之餘。化瓦礫為金碧。出於指顧。時圓辯重興延慶。未就而逝。師適訪宏智。同登千佛閣。智曰。聞四明談空中有相是否。師曰然。智以手指云。太虛本無一物。師指山川樓閣曰。此諸物象復是何物。智大服其言。歎曰南湖之任非師而誰。即薦於郡領事。十年講無虛日。而眾宇畢成。太師史真隱。佚老於鄉。每過從問法要。真隱曰。師於禪律亦貫通耶。師曰。氷泮雪消固一水耳。又問。華嚴般若似太支離。師曰。支離所以為簡易也（揚子何經之支離。離曰已簡已易焉支離）真隱肅然服。郡師丞相沈公屈居僧職。以老病辭。公手札勸之曰。師行業清修力荷宗教。自宜表正一方紀綱諸剎。幸勿固辭。自潔其志師即領命。諸方服其清整。一日感疾。謂侍人曰。一切無礙人。一道出生死（華嚴經偈）復撫掌大笑曰。我自幸至此。鍾鳴吾逝矣。時隆興元年十二月十八日。火浴得舍利。葬骨於崇法祖塔之旁。得法上首。月波則約。 > Dharma Master Zhilian, whose courtesy name was Wenxiu and who was granted the title Jueyun, was from the Du family of Yin county in Siming. He underwent his training at Qixin and Chongshou, and received full ordination at the age of eighteen. With an antique countenance and tall frame, he had the bearing of a lofty pine and a wild crane. When Mingzhi saw him, he remarked, “He is a fledgling phoenix among the monks.” Initially he studied under Yuanzhao at Nanhu; later in life he relied upon Zhiyong of Bailian and abruptly awakened to the perfect purport. Upon returning home, he acted as deputy lecturer at Yanqing. After the Jianyan era, he successively resided as abbot of five monasteries, all of which were left in the ruins of war; he transformed rubble into gold and jade in the twinkling of an eye. At that time Yuanbian was reconstructing Yanqing, but died before it was completed. The master happened to visit Hongzhi, and they ascended the Thousand Buddha Pavilion together. Hongzhi said, “I hear that Siming speaks of form within emptiness; is that so?” The master said, “It is.” Hongzhi pointed with his finger and said, “In absolute space there is fundamentally not a single thing.” The master pointed to the mountains, rivers, towers, and pavilions, saying, “What, then, are these various phenomena?” Hongzhi was greatly won over by his words and sighed, saying, “Who else but you, Master, could assume the charge of Nanhu?” He thereupon recommended him to the commandery to take charge of affairs. For ten years, not a day passed without lectures, and all the buildings were completely finished. Grand Preceptor Shi Zhenyin, living in retired leisure in his native place, often visited to inquire into the essentials of the Dharma. Zhenyin said, “Do you, Master, also have a thorough understanding of Chan and the Vinaya?” The master said, “When ice thaws and snow melts, it is truly just one water.” He further asked, “Do the Huayan and Prajñā teachings not seem too fragmented and disjointed?” The master said, “Disjointedness is precisely how it achieves simplicity and ease.” (Yangzi asked, “Why are the classics disjointed?” The answer was: “Having been simplified and made easy, how can they be disjointed?”) Zhenyin was solemnly convinced. The commandery master, Grand Councilor Lord Shen, pressed him to occupy a monastic administrative post; the master declined due to old age and illness. The lord personally wrote a letter urging him, saying, “Your pure cultivation of practice and steadfast bearing of the school and teachings should naturally serve as a standard for this entire region and regulate the monasteries. Pray do not decline so firmly, merely keeping your own resolve pure.” The master then accepted the mandate. All quarters submitted to his purity and orderliness. One day he fell ill and said to his attendants, “All unhindered people / transcend birth and death by a single path.” (A verse from the Avataṃsaka Sūtra.) He then clapped his hands and laughed heartily, saying, “I count myself fortunate to have reached this point; when the bell sounds, I shall pass away.” It was then the eighteenth day of the twelfth month in the first year of the Longxing era. Upon his cremation, relics were obtained, and his bones were interred beside the ancestral pagoda at Chongfa. The foremost of those who attained his Dharma was Yuebo Zeyue. > — English (machine translation) (machine translation) - [Previous: 16.33](https://indike.org/pramana/in.bauddha.taisho.2035.16.33) - [Next: 16.35](https://indike.org/pramana/in.bauddha.taisho.2035.16.35) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.2035.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.16.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.16.34](https://indike.org/pramana/in.bauddha.taisho.2035.16.34) · Pramāṇa