佛祖統紀 18.40

18.40

法師淨惠字敏中。號悅菴。鄞陸氏。父母禱佛而生。幼年夢登寶閣見異人為摩頂。及覺異香滿室。以語隱學俊師。勉其學釋。遂依定海正覺出家。既具戒。往見月堂。因春期入懺。聞策導頓悟圓旨。堂由是器之。有度律師用大智新疏。講觀經於湖心。月堂遣師與之辯。至談觀心觀佛之旨。發難數四。度竟屈服。哲則菴主南湖。始開講席。師掩卷危坐。退而指其瑕玼。哲益敬畏。榮隱堂居隱學。俾師分坐講風大揚。初主郡城法華。或以為小。師曰。此法智師講經之地其可鄙乎。遷治平。每臨講見疏記援引儒典。則止而不讀。謂其徒曰。此外書也宜自觀之。夏將闌。對眾自詫曰。今夏講席諸方所無。縱或及之。亦秖雜以外書。誘掖之餘兼事匝石。積年弊陋易而為新。每預公舉。或非其人輒面斥諸山曰。所謂講院者。以欲傳講爾。今此人能任此責乎。卒不許。閒居泉口拱秀菴。學士裏糧來從。及遷寶嚴化道日起。閱八年。忽天風吹華桂香滿院。識者知為嘉瑞。未幾果頒南湖之命。時嘉定六年也。自柏庭樂育人材之繁。後生尚文辭好異議。生者稍不厭眾心。必郡起而譁逐之。師至以沈毅御物。特成規嚴。人望風不敢犯。向之好譁者俗為革。居丈室未嘗扃。請益者雖入夜不拒。行兩廡聞讀誦聲。必忻然就之。因所業為點示。法華懺期。日一開說。初終參貫。人皆樂聽心感。嘉定九年九月二十九日。集大眾諷觀經。趺坐榻上奄忽如蛻。塔全身於祖關門人乞銘於司令。樓枎淨無住見而歎曰。悅菴不喜外書。而梅麓作銘。全用妙經句。豈非有以冥使之乎。稟法者禪悅。了彬。大蓬。了因。六七人云。

Dharma Master Jinghui, styled Minzhong and called Yue'an, was from the Lu family of Yin. His parents prayed to the Buddha, and he was born. In his youth, he dreamed of ascending a jeweled pavilion where he saw an extraordinary person rubbing the crown of his head; when he awoke, an unusual fragrance filled the room. He spoke of this to Master Jun of Yinxue, who encouraged him to study Buddhism; he subsequently went to Zhengjue in Dinghai to leave household life. After receiving full ordination, he went to see Yuetang. Entering the repentance ritual during the spring period, he had a sudden awakening to the perfect doctrine upon hearing words of guidance; Yuetang prized him on this account. Vinaya Master Du used Dazhi's new commentary to lecture on the Contemplation Sūtra at Huxin; Yuetang sent the master to debate with him. When it came to discussing the purport of contemplating the mind and contemplating the Buddha, he raised objections several times until Du finally yielded. When Zhe of Ze'an presided over Nanhu and first opened his lecture seat, the master closed his book, sat upright, and upon withdrawing pointed out its blemishes; Zhe respected and feared him all the more. When Rong of Yindang resided at Yinxue, he had the master share the seat, and the style of lecturing became widely renowned. He first presided over Fahua in the prefectural city; some considered it minor, but the master said, 'This is the place where Master Fazhi lectured on the scriptures; how could it be looked down upon?' He moved to Zhiping. Whenever he lectured and saw that the commentaries cited Confucian classics, he would stop and not read them, saying to his disciples, 'These are secular books; you should read them on your own.' As the summer was drawing to a close, he proudly said to the assembly, 'This summer’s lectures are unlike any across all quarters. Even if other places touch upon such topics, they merely mix them with secular books.' In his spare time from teaching, he also engaged in stonework, renewing what had been dilapidated for years. Whenever he took part in public elections of abbots, if the candidate was not suitable, he would immediately rebuke the other monasteries to their faces, saying, 'What is called a lecture monastery exists solely for transmitting lectures. Can this person shoulder this responsibility now?' In the end, he would not consent. When living in leisure at Gongxiu Hermitage at the Quankou mouth, scholars brought their provisions and came to follow him. Upon his transfer to Baoyan, his path of transformation flourished day by day. After eight years, a heavenly wind suddenly blew blossoms, and the fragrance of osmanthus filled the courtyard; those of discernment knew this to be an auspicious omen. Before long, as anticipated, the appointment to Nanhu was issued; it was the sixth year of the Jiading era. Since Boting's prolific nurturing of talents, the younger generation had become fond of ornate literary style and novel arguments; if a superior failed slightly to satisfy the assembly's wishes, the crowd would rise up in an uproar and expel him. When the master arrived, he governed all with quiet resolve and established strict regulations; people, struck by his presence, did not dare violate them. Those formerly fond of causing an uproar transformed their habits. While residing in his abbot's room, he never locked the door; even if those seeking instruction came at night, he did not turn them away. Walking along the two corridors, whenever he heard the sound of recitation, he would joyfully approach them and provide pointers based on their practice. During the Lotus repentance period, he would preach once a day, thoroughly penetrating from beginning to end; everyone delighted in listening, deeply moved in their hearts. On the twenty-ninth day of the ninth month in the ninth year of the Jiading era, he assembled the great multitude to recite the Contemplation Sūtra; sitting cross-legged on his bed, he suddenly passed away like a cicada casting off its shell. His whole-body stūpa was erected at Zuguang. His disciples requested an inscription from the Prefectural Commander, Lou Fu. Jing Wuzhu saw it and sighed in admiration, saying, 'Yue'an disliked secular books, yet Meilu [Lou Fu] composed the inscription using entirely phrases from the Wonderful Sūtra; how could this not be secretly guided by an unseen force?' Those who received his Dharma included Chanyue, Liaobin, Dapeng, and Liaoyin, some six or seven people.