佛祖統紀 16.36

16.36

論曰。聖賢應世之迹。非世情所能測識也。夫覺雲一代明教之師。其於亡日如知所歸出生入死。固非常人所可擬倫。然則託形儒相之家。居相位二十七。考中外靖安。其勳業盛大矣。而又能大護佛法尊敬僧寶。是蓋大權施化示現宰官者之所為也。釋迦本時。或為儒林之宗。或居輪王之位。聖寺沙彌為齊文宣。回向寺僧為唐明皇。近則五祖戒師為蘇文忠。瑯邪山藏僧為張文定庸。詎知回機轉位不為佛不為祖耶。良渚謂撫掌自笑。宜得所歸而復來此土。位極人臣以茲為疑者。其未善論事若此。

The appraisal says: The traces of holy and virtuous ones responding to the world cannot be fathomed by worldly sentiments. Now, Jueyun was a master who illuminated the teachings for a generation. On the day of his passing, he seemed to know where he was bound, entering birth and departing death, which surely cannot be compared to ordinary people. Yet, having taken form in a family of Confucian ministers, he held the ministerial office for twenty-seven examinations, with internal and external affairs peaceful and secure; his meritorious achievements were grand indeed! Furthermore, he was able to greatly protect the Buddha-Dharma and revere the Saṅgha Jewel; this was indeed the doing of one who wielded great expedient means to transform beings and manifested as a high official. In Śākyamuni’s former lifetimes, he was at times a leader among the Confucian scholars, or occupied the seat of a wheel-turning king. The novice of Sheng Temple became Emperor Wenxuan of the Qi; the monk of Huixiang Temple became Emperor Minghuang of the Tang. In recent times, Master Jie of Wuzu became Su Wenzhong; the monk holding the Tripiṭaka at Mount Langye became Zhang Wending Yong. How could one know whether the turning of capacity and shifting of status might not be a Buddha or a patriarch? Liangzhu, having clapped his hands and laughed to himself, should have attained where he was bound; yet he returned to this realm and reached the pinnacle of human ministers. Those who harbor doubt over this have simply not examined the matter well in this way.