佛祖統紀 18.34

18.34

法師淨悟字機先。溫之樂清李氏。幼知厭俗。往依雁山飛泉圓覺。十九具戒。初謁定菴統學教觀。時休菴居壽昌。篤於講說。往求受業。菴問定菴何以示人。師曰。演索車義。菴曰。寂光土索車否。師不領。畜疑在膺幾廢寢食。菴感其用心撫其背曰。疑端發露寶所非遙。居無何忽有契會。自是宗門疑難迎刃而解。吳越講席。無不縱觀。志氣高卓。少有許與。每自誨曰。折鐺煮飯。偃息中林。借虛空口。對萬象說。余亦何媿。至若所學不充。因人成事。執數行紙上語。聚百十雛道人。大廈廣居食前方丈吾弗為也。師始於飛泉作興棟宇。既而勉徇眾請。出主天台淨土。日勤講說百廢具舉。晚歸飛泉故居。課佛為業。及屬疾大書以示眾曰。求醫問藥撓吾化也。吾將默觀其變。明旦危坐而蛻。時開禧丁卯九月二十六日也。闍維之日。耳與齒儼然。門人文虎。塔于寺之西麓。北㵎居簡為之銘曰。是為豁菴。聽說總持。兩種不壞之藏。道德所重。雖隱而彰。吾知夫異代而同心者。墮淚於雁山之陽。

Dharma Master Jingwu, styled Jixian, was of the Li family of Leqing in Wen. In his youth, he already knew aversion to worldly life and went to rely on Feiquan Yuanjue of Mount Yandang. At nineteen, he received the full precepts. At first, he called upon Ding'an Tong to study doctrinal teachings and contemplation. At that time, Xiu'an resided at Shouchang and was dedicated to lecturing; Jingwu went to seek instruction. Xiu'an asked what Ding'an instructed people with. The master said: 'He expounds the meaning of seeking the cart.' Xiu'an said: 'Does one seek the cart in the Land of Quiescent Light?' The master did not understand, harboring the doubt in his breast to the point of almost abandoning eating and sleeping. Xiu'an, moved by his sincerity, patted his back and said: 'When the tip of doubt is exposed, the jewel repository is not far away.' Before long, he suddenly had an awakening; from this point on, difficulties in the doctrinal school were resolved like a knife meeting bamboo. Throughout the lecture halls of Wu and Yue, there was nowhere he did not freely observe. His aspiration and spirit were lofty and prominent, rarely granting approval to others. He often admonished himself, saying: 'Cooking rice in a broken cauldron, resting in the midst of the woods, borrowing the mouth of empty space to speak to all phenomena—what shame do I have? As for having insufficient learning, achieving things by relying on others, clinging to a few lines of words on paper, gathering a hundred or ten fledging practitioners, living in grand mansions and spacious halls, and having food piled high over ten square feet—I will not do so.' The master initially revived the buildings at Feiquan. Soon after, he reluctantly complied with the requests of the multitude to go forth and preside over Jingtu in Tiantai; daily he diligently lectured, and all neglected undertakings were fully restored. In his later years, he returned to his old dwelling at Feiquan, taking mindfulness of the Buddha as his daily practice. When struck with illness, he wrote in large characters to show the multitude, saying: 'Seeking doctors and asking for medicine disturbs my transformation. I shall silently observe its change.' The next morning, sitting upright, he cast off the physical body. It was the twenty-sixth day of the ninth month in the dingmao year of Kaixi. On the day of cremation, his ears and teeth remained intact. His disciple Wenhu stupaed him at the western foot of the monastery. Beijian Jujian composed an inscription for him, saying: 'This was Huo'an. Hearing and expounding the dhāraṇī, two kinds of indestructible repositories. What virtue and morality revere, though hidden, is manifest. I know that those of a different age yet of the same mind will shed tears on the south side of Mount Yandang.'