[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) › 21.15 # 佛祖統紀 21.15 佛祖統紀 21.15 - **Language:** Classical Chinese ### [21.15](https://indike.org/pramana/in.bauddha.taisho.2035.21.15) 法師道因。自號草菴。四明薛氏。視法智座下。粲法師為叔祖。其孕也。母夢粲披幃而入寤而生。明發而赴至。咸知其為後身云。掌有圓相掬之如環。足下奇文雙魚宛示。十七具戒。坐夏南湖。有問以教義者。徐為釋之。正與文合。識者知其宿習。明智居寶雲。往學焉。已而遍歷教庠屢參禪室。因讀指要鈔深有悟入。初主禪悅。直嗣四明（草菴錄嗣法文云。三入禪室五登講堂。始終親近八善知識。皆光明碩大。有德有言。緣不在彼。如水投石。此一辦香。奉為延　第一代法智尊者。用酬法恩。然存則人。亡則書。旁不肯者。無吝擊節）次遷永明寶雲廣壽治平。晚主延慶。學徒滿堂。乾道三年四月十七日。別徒眾曰。華嚴世界洞徹湛明。甚適我懷今將行矣。乃令舉所述彌陀讚曰。無邊剎海海涵空。海空全是蓮華宮。蓮宮周遍遍空海。空海獨露彌陀容。阿彌陀佛不生滅。難覓難拈水中月。絕非離句如是身。如是感通如是說。我與彌陀本不二。妄覺潛生忽成異。從今掃盡空有塵。父子天然兩相值。誓修三福勤六念。身口意業無瑕玷。我今以此念彌陀。不見彌陀終不厭。讚畢。隨眾唱佛數百。諷觀經至上品上生。即斂念坐亡。越三日頂足皆煖。葬全身於祖塔。師道貌嚴毅。辭辯如瀉。有嬰其鋒者。謂登龍門。嘗著關政論。以正禪人之弊。詣行在投宰相秦檜。三上書。俱不報。遂渡江而歸。後秦相閱其書大驚。將見之。而師已行。居南湖日。述輔正解以斥律人妄解觀經之失。其強志為法若此。嘗居城南草菴。因以自號。 > Dharma Master Daoyin called himself Cao'an. He belonged to the Xue clan of Siming. In relation to the seat of Fazhi, he regarded Dharma Master \[Wen\]can as his great-uncle. When he was conceived, his mother dreamed that Can parted the bed-curtain and entered, and upon waking gave birth to him; at daybreak, the news of Can's demise arrived, so everyone knew he was Can's later rebirth. In his palms there were circular signs that formed rings when clasped; beneath his feet extraordinary patterns clearly showed a pair of fish. At seventeen he received full ordination and spent the summer retreat at Nanhu. When someone asked about the doctrine of the teachings, he slowly explained it, and it matched the texts precisely; those with discernment knew it was his habitual practice from previous lives. When Mingzhi resided at Baoyun, \[Daoyin\] went to study under him. Thereafter, he traveled broadly among doctrinal seats and repeatedly visited Chan halls. Because he read the Commentary on the Essentials (Zhiyao chao), he had a profound awakening. At first he presided over Chanyue, directly succeeding Siming. (The succession document in the Cao'an Record says: 'Three times I entered Chan halls, and five times climbed lecture rostrums. From beginning to end I attended upon eight good spiritual friends, all of whom were illustrious and great, possessing virtue and teachings. Yet my conditions did not lie with them; it was like throwing water upon stone. This single stick of incense I offer for the first generation of Yan\[qing\], the Venerable Fazhi, to repay the Dharma-grace. However, when one is alive, there is the person; when gone, there are the books. If those on the side do not approve, let them not begrudge tapping the rhythm.') Next he moved to Yongming, Baoyun, Guangshou, and Zhiping. In his late years he presided over Yanqing, and his disciples filled the hall. On the seventeenth day of the fourth month of the third year of the Qiandao reign, he bid farewell to his disciples, saying: 'The Avataṃsaka world is thoroughly clear and serene, exceedingly suited to my heart; I am now about to depart.' He then ordered them to chant the Praise to Amitābha he had composed: 'The boundless ocean of kṣetras contains empty space; / Space and the ocean are wholly the Lotus Palace. / The Lotus Palace pervades the empty ocean; / In the empty ocean alone is revealed the countenance of Amitābha. / Amitābha Buddha neither arises nor ceases; / Hard to seek, hard to grasp, like the moon in the water. / Cut off from negation, separated from phrases—such is the body; / Such is the sympathetic response, such is the teaching. / I and Amitābha are fundamentally not two; / Deluded consciousness quietly arose, suddenly making difference. / From now on, sweep clean the dust of emptiness and existence; / Father and son naturally encounter each other. / I vow to cultivate the three blessings and be diligent in the six mindfulnesses; / May karma of body, speech, and mind be without blemish. / I now use this to be mindful of Amitābha; / Not seeing Amitābha, I shall never weary.' When the praise ended, he joined the assembly in chanting the Buddha's name several hundred times, recited the Contemplation Sūtra up to the highest level of the highest grade of rebirth, then gathered his thoughts and passed away sitting upright. After three days, his crown and feet were still warm. His whole body was buried in the patriarchal stupa. The Master's demeanor was austere and resolute, and his eloquence flowed like a torrent; those who encountered his edge felt as if they had leaped the Dragon Gate. He once wrote the Treatise on Guanzheng (Guanzheng lun) to rectify the flaws of Chan practitioners, and went to the temporary capital to present it to the Grand Councilor Qin Hui; he submitted memorials three times, but none received a reply, so he crossed the river and returned. Later, Councilor Qin read his book and was greatly astonished; he was about to grant an audience, but the Master had already left. When he lived at Nanhu, he composed the Explanation Assisting the Correct (Fuzheng jie) to rebuke the error of Vinaya followers in arbitrarily explaining the Contemplation Sūtra. Such was his resolute determination for the Dharma. He once lived in a thatched hut (Cao'an) south of the city, and therefore took it as his sobriquet. > — English (machine translation) (machine translation) - [Previous: 21.14](https://indike.org/pramana/in.bauddha.taisho.2035.21.14) - [Next: 21.16](https://indike.org/pramana/in.bauddha.taisho.2035.21.16) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.2035.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.21.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.21.15](https://indike.org/pramana/in.bauddha.taisho.2035.21.15) · Pramāṇa