佛祖統紀 17.40

17.40

法師正皎字元晝。鄞嵩江朱氏。受業多寶。初從辯利止菴學。因同人商略光明定題。便能臧否諸師得失。慈室居清修造焉。久之盡得慈室之道。慈室遷南湖。令居座端。講才宏闊眾所景慕。出主慈溪觀音。六遷法席。終於檡陽悟真。攻媿樓公鑰。每從師問佛法大意。師號月窓。居廣壽之日。於窓間作半月。攻媿為作記。賦以詩云。不要作圓月。才圓便有虧。不如作一半。却有向圓時。此詩盛播人口。而師之名德於是益重。行人了宣四明奉化潘氏。初受經寶林。慈室居清修往依焉。每謂解必有行。乃入南湖光嚴室閱藏經。修法華三昧。前後二十七期。過午不食。未嘗違日晷。與同修善榮為心友。每閱經有疑必造榮室決之。一日默坐甚久。榮曰。今日何為。師曰。歸期已近。道義難忘不覺如此。請君專心進道。當於淨土重會。榮笑曰。正欲見君作略。師自此示疾。將終請眾諷彌陀經。稱唱佛號。遽起端坐。索筆書偈云。性相情忘。一三無寄。息風不行。摩訶悉利。即合掌瞑目。暑中留龕七日。顏色紅潤。口角微涎。有以帛挹之者。異香襲人。闍維舍利盈掬。心與數珠不壞。嘉泰元年五月十日也。後三年榮示疾。臨終前一日與眾訣別。沐浴更衣。請眾念佛。趺坐而化人謂赴宣師之約云（此中失覺菴言法師法嗣三人）。

Dharma Master Zhengjiao, styled Yuanzhou, was of the Zhu family of Songjiang in Yin. He underwent his novitiate at Duobao. At first, he studied under Bianli Zhi'an; on account of discussing with peers the fixed themes of the *Suvarṇaprabhāsa*, he was immediately able to evaluate the merits and defects of the various masters. When Cishi resided at Qingsxiu, Zhengjiao went thither. In time, he completely mastered Cishi's way. When Cishi moved to Nanhu, he had him occupy the head of the assembly. His lecturing talent was vast, and the multitude looked up to and admired him. He went forth to preside over Guanyin in Cixi, and after moving six times to different Dharma seats, he passed away at Wuzhen in Zeyang. Gongkui, Lord Lou Yue, frequently inquired of the master concerning the essential purport of the Buddha Dharma. The master took the style Yuechuang (Moon Window). During his days residing at Guangshou, he fashioned a half moon between the window frames. Gongkui composed a record for it and presented him with a poem, saying: 'Do not make it a full moon; / The moment it is full, it wanes. / Better to make it one half, / For then it still has time to wax.' This poem was widely repeated on people's lips, and the master's reputation and virtue were thereby increasingly revered. Practitioner Liaoxuan was of the Pan family of Fenghua in Siming. He initially received the scriptures at Baolin. When Cishi resided at Qingsxiu, he went to rely on him. He often said that understanding must be accompanied by practice; thereupon, he entered the Guangyan Room at Nanhu to read the Tripiṭaka and cultivate the Lotus Samādhi for twenty-seven periods in total. He did not eat past noon, never violating the sundial. He was an intimate friend with fellow cultivator Shanrong; whenever he had a doubt while reading scriptures, he would certainly go to Rong's room to resolve it. One day, he sat silently for a long time. Rong said: 'What are you doing today?' The master said: 'The date of return is near; the bond of principle is hard to forget, so unconsciously it has come to this. Please concentrate your mind on advancing on the Way; we shall meet again in the Pure Land.' Rong laughed and said: 'I merely wish to see your manner of departure.' From this time on, the master manifested illness. Approaching his end, he requested the assembly to chant the *Amitābha Sūtra* and intone the Buddha's name. He abruptly arose, sat upright, asked for a brush, and wrote a verse: 'Nature and characteristics—passions are forgotten; / One and three have no resting place. / The wind of breath does not stir; / Mahāsiddhir.' Thereupon, joining his palms and closing his eyes, he passed away. In the midst of summer, his casket was kept for seven days; his facial complexion remained rosy and moist, with slight saliva at the corners of his mouth. When someone wiped it with silk, a wondrous fragrance assailed the nostrils. The cremated relics filled his palms, and his heart and rosary remained unconsumed. This was the tenth day of the fifth month in the first year of Jiatai. Three years later, Rong manifested illness; on the day before his demise, he bade farewell to the multitude, bathed, changed robes, requested the assembly to recite the Buddha's name, and passed away seated cross-legged. People said he was keeping his appointment with Master Xuan. (Here are missing three Dharma heirs of Dharma Master Jue'an Yan.)