佛祖統紀 21.5

21.5

法師仁岳。霅川姜氏。自號潛夫。聞法智南湖之化。往依為學。至水月橋。擲笠水中曰。吾所學不成。不復過此橋。法智器之。居以東廈白晝焚膏專事紬繹。鄉書至。悉投帳閣未嘗啟視。因出境分衛乘舟水行。偃臥舒足豁然自得。若拓虛空。檣為之折。每請益函文。擷大屧關大鑰。眾望風畏之。時昭師略光明玄。不用觀心。師輔四明撰問疑書以徵之。四明製妙宗并消伏三用潤師作指瑕以為難。師述止疑抉膜以正之。四明談別理隨緣。齊師作指濫以為非。師作十難以扶之。所以贊四明為有力。後復與十同志修請觀音三昧。因疾有閒。宴坐靜室恍如夢覺。自謂向之所學皆非。乃述三身壽量解以難妙宗。道既不合。遂還浙陽靈山。蒙慈雲攝以法裔。四明乃加十三料簡以斥之。師復上十諫雪謗。往復不已（詳見四明本紀）會昭慶有請慈雲。為詩以送之。學徒從往者半。雲弗之止。既遷石壁。復徙靈芝。時法智已歸寂。師臨眾自詫曰。只因難殺四明師。誰向靈芝敢開口。有仁行人。自永嘉請居淨社。一住十年。大弘法化。以年老還鄉。霅守請主祥符。觀察使劉從廣為奏。命服樞密使胡宿。為請淨覺之號。晚年專修淨業然三指以供佛。持律至嚴不以事易節。創隱淪堂休室以為燕居。治平元年春。謂門人曰。我翌日午刻當行。果留偈安坐而亡。時三月二十五日也。塔全身於何山之西隅。嗣法者梵慈乃仁輩。皆能表表模範一世。師於楞嚴用意尤至。會諸說為會解十卷。熏聞記五卷（釋自造會解）。楞嚴文句三卷。張五重玄義。則有楞嚴說題。明修證深旨。則有楞嚴懺儀。復於呪章調節聲曲以為諷演之法。所著金剛般若疏二卷。發軫鈔五卷（釋自造金剛疏）彌陀經疏二卷。指歸記二卷（釋自造彌陀經疏）文心解二卷（釋不二門）雜錄名義十二卷。義學雜編六卷。如意輪課法。涅槃禮讚文。羅漢禮讚文。南山禮讚文。施食須知。毘曇七賢七聖圖。起信梨邪生法圖。各一卷。禪門樞要。淨名精英。大論樞節大論文。苕溪講外集。窓案記。諸子雜言史髓。

Dharma Master Rényuè was of the Jiāng clan of Zhàchuān, and gave himself the style Qiánfū. Hearing of Fazhi's teaching activities at Southern Lake, he went to rely on him for study. Arriving at the Shuǐyuè Bridge, he threw his bamboo hat into the water and said, 'If my study does not succeed, I will not cross this bridge again.' Fazhi esteemed his talent, and housed him in the eastern wing, where he burned the oil lamp by daylight, exclusively devoted to untangling and weaving the teachings. When letters from his home arrived, he threw them all on top of his bed curtains and never opened them to look. Once, when he went outside the boundaries to seek alms and was travelling by boat on the water, he lay flat, stretched his feet, and was suddenly self-realized, as if expanding into open space; the mast snapped on account of it. Whenever he requested instruction or brought texts, he would walk with large strides and lock the large latch; the assembly looked on his presence with awe. At that time, Master Zhāo abridged the *Guāngmíng xuán* without using contemplation of the mind; the Master assisted Siming in composing the *Wènyí shū* (Inquiry into Doubts) to challenge it. When Siming produced the *Miàozōng* (*Record of the Wondrous Sect*) and the *Xiāofú sānyòng* (*Three Functions of Dispelling and Subduing*), Master Rùn composed the *Zhǐxiá* (*Pointing Out Flaws*) to raise difficulties against them; the Master composed the *Zhǐyí juémó* (*Quelling Doubts and Removing the Film*) to rectify them. When Siming discussed 'the distinct principle according with conditions', Master Qí composed the *Zhǐlàn* (*Pointing Out Overlaps*) to reject it; the Master wrote the *Shínàn* (*Ten Difficulties*) to support [Siming]. In this way, his assistance to Siming was powerful. Later, he cultivated the Invocation of Guanyin Samādhi together with ten like-minded companions. Due to an illness, while convalescing, he sat in peaceful contemplation in a quiet chamber and felt as if awakening from a dream. He considered that what he had studied previously was entirely wrong. He then composed the *Sānshēn shòuliàng jiě* (*Explanation of the Threefold Body and Lifespan*) to raise difficulties against the *Miàozōng*. Since their paths were no longer in accord, he returned to Lingshan in Zheyang, where he was accepted by Cíyún into his Dharma lineage. Siming thereupon added the *Thirteen Discriminations* (*Shísān liàojiǎn*) to refute him. The Master again submitted the *Shíjiàn xuěbàng* (*Ten Remonstrances to Clear Slander*), with debates going back and forth incessantly. (Details appear in the Basic Annals of Siming.) When Zhāoqìng had an invitation, Cíyún composed a poem to see him off. Half of the disciples followed him there, and Yún did not stop them. Having moved to Shíbì, he later relocated to Língzhī. At that time, Fazhi had already passed into extinction; the Master stood before the assembly and boasted to himself, 'Just because I pressed the Master of Siming to death with difficulties, who would dare open his mouth at Língzhī?' Practitioner Yǒurén invited him from Yǒngjiā to reside at Jìngshè; he stayed for ten years, greatly propagating the Dharma transformation. Due to old age, he returned to his home region. The prefect of Zha invited him to preside over Xiángfú. Surveillance Commissioner Liú Cóngguǎng memorialized on his behalf for an imperial monastic robe. Commissioner of the Bureau of Military Affairs Hú Sù petitioned for the title 'Jìngjué' on his behalf. In his late years, he exclusively cultivated Pure Land practices and burned three fingers as an offering to the Buddha. He observed the precepts with extreme strictness and never changed his standards on account of mundane matters. He founded the Yǐnlún Hall and Xiū Room as his private dwelling. In the spring of the first year of Zhiping [1064], he said to his disciples, 'I shall depart tomorrow at noon.' Indeed, leaving behind a verse, he sat peacefully and died. It was the twenty-fifth day of the third month. His entire body was entombed in a stupa on the western corner of Mount He. His Dharma heirs, such as Cífàn and Nǎirén, were all outstanding models of their generation. The Master was especially attentive to the *Śūraṅgama*; synthesizing various explanations, he composed the *Huìjiě* (Synthesized Commentary) in ten fascicles, the *Xūnwén jì* (Record of Fumigated Hearing) in five fascicles (explaining his own *Huìjiě*), and the *Léngyán wénjù* (Words and Phrases of the Śūraṅgama) in three fascicles. Laying out the Fivefold Profound Meaning, there was the *Léngyán shuōtí* (Elucidation of the Title of the Śūraṅgama); clarifying the profound purport of practice and realization, there was the *Léngyán chànyí* (Śūraṅgama Repentance Ritual). Furthermore, he regulated the musical notes and melodies for the dhāraṇī chapters as a method for chanting and performing them. He also authored the *Jīngāng bōrě shū* (Diamond Sūtra Commentary) in two fascicles, the *Fāzhěn chāo* (Opening the Carriage-Wheel Commentary) in five fascicles (explaining his own *Diamond Sūtra Commentary*), the *Mítuó jīng shū* (Amitābha Sūtra Commentary) in two fascicles, the *Zhǐguī jì* (Record of Pointing toward the Ultimate) in two fascicles (explaining his own *Amitābha Sūtra Commentary*), the *Wénxīn jiě* (Explanation of the Mind of the Text) in two fascicles (explaining the *Door of Non-duality*), the *Zálù míngyì* (Miscellaneous Record of Names and Meanings) in twelve fascicles, the *Yìxué zábiān* (Miscellaneous Compendium on Doctrinal Studies) in six fascicles, the *Cintāmaṇicakra Practice Method*, the *Nirvāṇa Praise and Veneration Text*, the *Arhat Praise and Veneration Text*, the *Nánshān Praise and Veneration Text*, the *Essential Guidelines for the Distribution of Food*, the *Abhidharma Diagram of the Seven Worthies and Seven Nobles*, and the *Awakening of Faith Diagram of the Arising of Dharmas from Ālayavijñāna*, each in one fascicle; the *Chánmén shūyào* (Essentials of the Chan Gate), the *Jìngmíng jīngyīng* (Essence of Vimalakīrti), the *Dàlùn shūjié* (Key Points of the Great Treatise), the *Dàlùn wén* (Passages of the Great Treatise), the *Tiáoxī jiǎngwài jí* (Collection Outside Lectures at Tiáoxī), the *Chuāng'àn jì* (Record of the Window Desk), and the *Zhūzǐ záyán shǐsuǐ* (Marrow of History and Miscellaneous Sayings of the Masters).