[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) › 26.11 # 佛祖統紀 26.11 佛祖統紀 26.11 - **Language:** Classical Chinese ### [26.11](https://indike.org/pramana/in.bauddha.taisho.2035.26.11) 國師法照。唐大歷二年止衡州雲峯寺。慈忍戒定為時所宗。甞於僧堂食鉢中覩五色雲。中有梵剎。當東北有山㵎石門。復有一寺金書其題曰大聖竹林寺他日復於鉢中見雲中數寺池臺樓觀萬菩薩眾雜處其中。師以所見訪問知識。有嘉延曇暉二僧曰。聖神變化不可情測。若論山川面勢乃五臺耳。四年師於郡之湖東寺。開五會念佛（當是五日為一會耳）感祥雲彌覆雲中樓閣。覩阿彌陀佛及二菩薩身滿虛空。有數梵僧執錫行道。復見老人謂曰。汝先發願。於金色界禮覲大僧。今何輒止。師遂與同志遠詣五臺。見寺南有光及隨至佛光寺。一如鉢中所見。東北五里果有大山。山有㵎。㵎北石門旁二青衣。一稱善財。一稱難陀。引師入門。北行見金門樓觀。金榜題曰大聖竹林寺。寺方二十里一百院。皆有金地寶塔華臺玉樹。入講堂見文殊在西普賢在東踞師子座為眾說法。菩薩萬數共相圍遶。師於二菩薩前作禮問曰。末代凡夫未審修何法門。文殊告曰。諸修行門無如念佛。阿彌陀佛願力難思。汝當繫念決取往生。時二大士同舒金臂以摩其頂。與之記曰。汝以念佛力故畢竟證無上覺。文殊復曰。汝可往詣諸菩薩院巡禮承教。師歷請教授至七寶園。復回至大聖前作禮辭退。向二青衣送至門外。師復作禮舉頭俱失。後與五十僧往金剛窟。即無著見大聖處。忽覩眾寶宮殿文殊普賢及萬菩薩佛陀波利。師方作禮舉首即失。夜於華嚴院見寺東岩壑有五枝燈。師曰。欲分百燈。既而如願。復曰。願分千燈數亦如之。光遍山谷。又前詣金剛窟。夜半見佛陀波利引之入寺。後復於華嚴院念二大士記我往生。乃一心念佛。忽見波利謂之曰。汝華臺已生。後三年華開矣。汝見竹林諸寺。何不使群生共知之。師因命匠刻石為圖。於見處建竹林寺。既畢謂眾曰。吾事畢矣。數日別眾坐逝。推波利之言。果三年也（當大歷七年也）師於并州行五會教化人念佛。代宗於長安宮中常聞東北方有念佛聲。遣使尋之至於太原。果見師勸化之盛。遂迎入禁中。教宮人念佛。亦及五會（柳子厚集南岳碑云。代宗時法照為國師）。 > National Preceptor Fazhao: In the second year of the Dali era of the Tang dynasty, he resided at Yunfeng Monastery in Hengzhou; his compassion, forbearance, discipline, and concentration were revered in his time. He once saw in his eating bowl in the saṅgha hall five-colored clouds, within which was an Indian monastery; in the northeast, there was a mountain stream and a stone gate, and there was another monastery with its title inscribed in gold: 'Great Holy Bamboo Grove Monastery.' On another day, he again saw in his bowl several monasteries amid the clouds, with ponds, terraces, and multi-storied pavilions, among which ten thousand bodhisattvas were mingled. The master questioned spiritual friends about what he had seen. Two monks, Jiayan and Tanrui, said, 'The transformations of holy spirits cannot be fathomed by sentiment; but judging by the configuration of the mountains and streams, it is none other than Mount Wutai.' In the fourth year, at Hudong Monastery in the prefecture, the master initiated the Five-Assembly Buddha-Recitation (this must mean that five days made one assembly). This elicited an auspicious cloud that covered everything, with pavilions in the clouds; he beheld Amitābha Buddha and two bodhisattvas filling the empty space, and several Indian monks holding锡-staffs (khakkharas) circumambulating the path. He also saw an old man who said to him, 'You previously made a vow to go to the Golden Realm and pay homage to the Great Sangha; why have you now stopped?' The master thereupon went with like-minded companions far off to Mount Wutai. He saw light south of the monastery, and following it, arrived at Foguang Monastery, just as he had seen in his bowl. Five li to the northeast, there was indeed a great mountain; the mountain had a ravine, and beside the stone gate north of the ravine were two youths dressed in blue, one calling himself Shancai (Sudhana) and the other Nanda. They led the master into the gate; walking north, he saw golden gates and multi-storied pavilions, with a golden plaque inscribed: 'Great Holy Bamboo Grove Monastery.' The monastery was twenty li square with one hundred courtyards, all having golden ground, jeweled pagodas, flowered terraces, and jade trees. Entering the lecture hall, he saw Mañjuśrī in the west and Samantabhadra in the east, seated on lion thrones preaching the Dharma to the assembly, surrounded by tens of thousands of bodhisattvas. The master bowed before the two bodhisattvas and asked, 'For ordinary beings of the end-age, I do not know which Dharma-gate they should cultivate?' Mañjuśrī told him, 'Among all gates of practice, none surpasses reciting the Buddha's name. The power of Amitābha Buddha's vow is inconceivable; you should fasten your thoughts on it and decisively attain rebirth.' Then both Great Beings stretched out their golden arms and rubbed his crown, giving him this prediction: 'By the power of reciting the Buddha's name, you will ultimately realize unexcelled awakening.' Mañjuśrī further said, 'You may go to the courtyards of the various bodhisattvas to make a pilgrimage and receive instructions.' The master made requests for instruction everywhere until he reached the Seven-Treasure Garden; he then returned before the Great Holy Ones, bowed, and took his leave. The two blue-clad youths escorted him outside the gate; when the master bowed again and raised his head, everything had vanished. Later, he went with fifty monks to the Diamond Cave, which was where Wuzhuo (Asaṅga) saw the Great Holy One; suddenly he saw many-jeweled palaces, Mañjuśrī, Samantabhadra, ten thousand bodhisattvas, and Buddhapāli. Just as the master bowed and raised his head, it vanished. At night at Huayan Courtyard, he saw five branch-like lamps in the crags and ravines east of the monastery. The master said, 'May it divide into a hundred lamps!' Soon it was as he wished. He said again, 'May it divide into a thousand lamps!' and the number was also like this, its light filling the mountains and valleys. He went forward again to the Diamond Cave, and at midnight he saw Buddhapāli lead him into a monastery. Later, again at Huayan Courtyard, he recalled that the two Great Beings had predicted his rebirth, so he recited the Buddha's name single-mindedly. Suddenly he saw Buddhapāli, who said to him, 'Your flower terrace has already been born; in three years the flower will bloom. You have seen the various monasteries of the Bamboo Grove; why do you not let all living beings know of them?' The master therefore ordered craftsmen to engrave the stone to make a depiction, and founded Bamboo Grove Monastery at the place of his vision. When it was finished, he said to the assembly, 'My task is ended.' A few days later, he took leave of the assembly and passed away while sitting. Calculating from Buddhapāli's words, it was indeed three years (this should be the seventh year of the Dali era). The master propagated the Five Assemblies in Bingzhou, converting people to recite the Buddha's name. In his palace at Chang'an, Emperor Daizong frequently heard the sound of Buddha-recitation to the northeast; he dispatched an envoy to trace it to Taiyuan, where he found the flourishing of the master's exhortations and conversions. He therefore welcomed him into the inner palace and had him teach the palace women to recite the Buddha's name, also using the Five Assemblies (Liu Zihou's collected works, in the South Mountain Stele, says: During the time of Emperor Daizong, Fazhao was the National Preceptor). > — English (machine translation) (machine translation) - [Previous: 26.10](https://indike.org/pramana/in.bauddha.taisho.2035.26.10) - [Next: 26.12](https://indike.org/pramana/in.bauddha.taisho.2035.26.12) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.2035.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.26.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.26.11](https://indike.org/pramana/in.bauddha.taisho.2035.26.11) · Pramāṇa