佛祖統紀 6.19.4

6.19.4

湘州為湖南）路次盆城（今江州地名湓浦）。 夢老僧謂曰。 陶侃瑞像敬屈守護。 及往憩廬山。 見永遠二師圖像。 方悟其靈。 俄而潯陽反叛（即江州也）寺宇焚毀。 唯此山免於見侵。 益知護像之驗（晉陶侃刺廣州。 海上得金像文殊。 送武昌寒溪寺。 侃還荊州欲載像行。 船沒送還本寺。 遠法師造東林。 執鑪向方祈之。 飄然飛空而至）。 隋開皇十年正月（是年南北歸一方為正統）文帝下詔曰。 皇帝敬問光宅禪師。 朕於佛教敬信惟重。 往者周武毀棄佛法。 朕曾發心立願必許獲持。 及受命於天。 遂即興復。 師已離世網。 修己化人。 必希獎進僧倫。 用光大道（言光宅者存舊稱也）時秦孝王出鎮楊州（秦王揚俊。 文帝子。 晉王弟。 李巡曰。 江南之氣。 輕揚據此義。 字當從手）致書延屈。 師謂使者曰。 雖欲相見終恐緣差。 既而屢旬大風。 祅賊競發。 水陸俱阻竟不成行。 十一年。 晉王代為總管（晉王楊廣代秦王為揚州總管）遣使奉迎。 師曰。 我與晉王深有緣契。 即束衣順流不日而至。 王製文請授菩薩戒。 師三辭不免。 乃立四願。 一者雖好禪學行不稱法。 願勿以禪法見欺。 二者身闇庠序口拙暄涼。 願不責其規矩。 三者為法傳燈。 願勿嫌其去就。 四者若丘壑念起。 願放飲啄以終餘年。 許此四心乃赴優旨。 時王方希淨戒。 遂允其願。 以是年十一月二十三日。 於總管大聽事設千僧齋授菩薩戒法。 師謂王曰。 大王紆遵聖禁可名總持。 王贊師曰。 大師傳佛法燈宜稱智者（自受戒後。 諸書往來。 皆稱弟子總持）授戒既畢。 出居城外禪眾寺。 即欲西上。 王固請留。 師曰先有明約豈當相違。 王乃遣柳顧言。 致書請留。 待來年二月。 約至棲霞送別。 十二年二月。 師奉書於王。 請為東林峯頂兩寺檀越。 王復書許之。 三月。 師將啟行。 王復致書。 請就攝山安居度夏師不許。 王命有司具裝發遣。 師遂至止廬山。 七月。 王遣使往廬山參省。 八月。 師往衡山營建功德。 酬師恩也。 十一月。 王遣書往潭州奉迎。 十二月。 師至荊州旋鄉答地。 將建福庭。 乃於當陽玉泉山（此地在隋通為荊州。 朱梁時分。 置荊門軍）創立精舍。 及重修十住寺。 道俗稟戒聽講者。 至五千餘人。 初至當陽望沮漳山色堆藍。 欲卜清溪以為道場。 意嫌迫隘遂上金龍。 池北百餘步有一大木。 婆娑偃蓋中虛如菴。 乃於其處趺坐入定。 一日天地晦冥風雨號怒。 妖怪殊形倏忽千變。 有巨蟒長十餘丈。 張口內向。 陰魔列陳砲矢如雨。 經一七日了無懼色。 師閔之曰。 汝所為者生死眾業。 貪著餘福不自悲悔。 言訖象妖俱滅。 其夕雲開月明。 見二人威儀如王長者美髯而豐厚。 少者冠帽而秀發。 前致敬曰。 予即關羽。 漢末紛亂九州瓜裂。 曹操不仁。 孫權自保。 予義臣蜀漢。 期復帝室。 時事相違有志不遂。 死有餘烈故王此山。 大德聖師何枉神足。 師曰。 欲於此地建立道場。 以報生身之德耳。 神曰。 願哀閔我愚特垂攝受。 此去一舍山如覆船。 其土深厚。 弟子當與子平（蜀先主拜羽前將軍。 率眾攻曹仁不克。 孫權已據江陵。 羽因遁走吳馬忠獲羽及其子平。 於章鄉斬之。 唐書。 羽生侍中興。 其裔孫播相德宗）建寺化供護持佛法。 願師安禪。 七日以須其成。 師既出定。 見湫潭千丈化為平阯。 棟宇煥麗巧奪人目。 神運鬼工其速若是。 師領眾入居。 晝夜演法。 一日神白師曰。 弟子今日獲聞出世間法。 願洗心易念求受戒永為菩提之本。 師即秉鑪授以五戒。 於是神之威德昭布千里。 遠近瞻禱莫不肅敬（智者上玉泉圖。 必應表聞神異。 故晉王答書有云。 當陽建寺。 既事出神心。 理生望表。 即當具奏嘉號。

Xiangzhou was Hunan). He stopped en route at Penchen (a place name in modern Jiangzhou, [namely] Penpu). In a dream, an old monk said to him: 'Tao Kan’s auspicious image respectfully begs for your protection.' When he went to rest at Mount Lu, he saw the painted portraits of the two masters Huiyuan and Huiyong, and only then comprehended its miraculous nature. Soon after, Xunyang rebelled (namely, Jiangzhou), and the temple buildings were burned down; only this mountain was spared from intrusion. Thus the efficacy of protecting the image was all the more known (In the Jin, Tao Kan, as Inspector of Guangzhou, found a golden image of Mañjuśrī in the sea. He sent it to Hanxi Temple in Wuchang. When Kan returned to Jingzhou, he wished to take the image along on his boat, but the boat sank, so he returned it to its original temple. When Master Yuan built Donglin Temple, he held an incense burner toward that direction and prayed for it, whereupon it came floating gracefully through the air). In the tenth year of the Kaihuang era of the Sui (590 CE), in the first month (in this year, the North and South were unified as a single legitimate dynastic line), Emperor Wen issued an imperial edict stating: 'The Emperor respectfully inquires of Chan Master Guangzhai: We hold deep reverence and faith in the Buddhist teaching. Formerly, Emperor Wu of the Zhou destroyed and abandoned the Buddha-dharma; We once made a vow and resolved to certainly sustain and uphold it. When We received the mandate from Heaven, We immediately revived it. You, Master, have already left behind the worldly net to cultivate yourself and transform others; We earnestly hope you will encourage and advance the monastic community, thereby glorifying the Great Way' (addressing him as Guangzhai retains his former title). At that time, Prince Xiaowang of Qin went out to garrison Yangzhou (Prince Jun of Qin, son of Emperor Wen and younger brother of the Prince of Jin. Li Xun said: 'The character of the region south of the Yangtze is light and uplifting (yang).' According to this meaning, the character yang should have the hand radical). He sent a letter inviting the Master. The Master said to the emissary: 'Though I wish to meet, I fear that conditions will ultimately be unsuited.' Soon afterward, strong winds raged for many ten-day periods, and rebel bandits arose in contention; both water and land routes were obstructed, so the journey ultimately could not be made. In the eleventh year (591 CE), the Prince of Jin became Commander-in-chief in his stead (the Prince of Jin, Yang Guang, replaced the Prince of Qin as Commander-in-chief of Yangzhou) and sent an envoy to receive him with honor. The Master said: 'I have a profound karmic bond with the Prince of Jin.' He immediately packed his robes, traveled downstream, and arrived within a few days. The Prince composed a text requesting the bestowal of the Bodhisattva Precepts. After declining three times without being excused, the Master made four vows: 'First, though I delight in Chan study, my practice does not match the Dharma; please do not deceive yourself regarding the Chan teaching. Second, my conduct is ignorant of court etiquette and my mouth is unpracticed in social pleasantries; please do not fault me on rules of deportment. Third, as one who transmits the lamp for the sake of the Dharma, please do not resent my comings and goings. Fourth, if thoughts of mountain valleys arise, please release me to live simply like birds feeding, so that I may finish out my remaining years.' Only upon these four wishes being granted did he accede to the gracious decree. The Prince, who was then earnestly seeking the pure precepts, accordingly granted his vows. On the twenty-third day of the eleventh month of that year, in the main hall of the Commander-in-chief's headquarters, a feast for a thousand monks was arranged, and the Dharma of the Bodhisattva Precepts was conferred. The Master said to the Prince: 'As Your Royal Highness has graciously bowed to follow the sacred prohibitions, your name shall be Zongchi (Dhāraṇī).' The Prince praised the Master, saying: 'The Great Master transmits the lamp of the Buddha-dharma; it is fitting that you be called Zhizhe (The Wise One)' (from the bestowal of precepts onward, all correspondence referred to the Prince as 'Disciple Zongchi'). After the conferral of precepts was concluded, he took up residence outside the city at Chanzhong Temple and wished to travel west immediately. The Prince firmly requested him to stay. The Master said: 'There was a prior clear agreement; how could it be breached?' The Prince then sent Liu Guyan to deliver a letter pleading with him to stay until the second month of the following year, agreeing to escort him to Qixia for departure. In the twelfth year (592 CE), in the second month, the Master submitted a letter to the Prince, requesting that he serve as the lay patron (dānapati) for the two temples at Donglin and the summit of Mount Lu. The Prince replied granting it. In the third month, when the Master was about to depart, the Prince again sent a letter asking him to reside at Mount She to pass the summer; the Master did not consent. The Prince ordered the officials to prepare provisions and dispatch an escort. The Master then arrived and stayed at Mount Lu. In the seventh month, the Prince sent an envoy to Mount Lu to pay respects and inquire after his health. In the eighth month, the Master went to Mount Heng to construct works of merit to repay his master's kindness. In the eleventh month, the Prince sent a letter to Tanzhou to receive him with honor. In the twelfth month, the Master reached Jingzhou, returning to his native soil to repay his place of origin; intending to establish a courtyard of blessings, he founded a monastery at Mount Yuquan in Dangyang (under the Sui, this area was entirely part of Jingzhou; during the Later Liang of the Zhu family, it was divided and the Jingmen Commandery was established) and renovated the Shizhu Temple. Monastics and laypeople who received precepts and listened to his lectures reached more than five thousand. When he first arrived at Dangyang and gazed upon the blues heaped up in the mountain scenery of Ju and Zhang, he wished to divine a site at Qingxi for a bodhimaṇḍa; disliking it as cramped and narrow, he went up to Jinlong. More than a hundred paces north of the pond stood a great tree, its luxuriant canopy hollowed inside like a hut. He then sat cross-legged at that spot and entered samādhi. One day, heaven and earth turned dark and gloomy, and wind and rain howled with fury; monsters of bizarre shapes underwent a thousand transformations in an instant. A giant serpent, more than ten zhang in length, opened its mouth toward him; dark demons deployed in battle array, shooting catapult stones and arrows like rain. After seven days, he showed no fear whatsoever. The Master pitied them, saying: 'What you are committing are the various karmas of birth and death; clinging greedily to lingering blessings, you feel no sorrow or remorse.' When he finished speaking, the apparitions and demons all vanished. That evening, the clouds parted and the moon shone brightly. He saw two men with majestic deportment like kings; the elder had a handsome beard and a robust figure, while the younger wore a cap and was remarkably handsome. Stepping forward to pay homage, the elder said: 'I am Guan Yu. In the chaos at the end of the Han, the nine provinces were torn asunder. Cao Cao lacked benevolence, and Sun Quan secured his own defense. I loyally served the Shu-Han, hoping to restore the imperial house. Circumstances thwarted my aims, and my ambition was unfulfilled. In death, my residual valor remained, and so I have reigned as king of this mountain. For what purpose has the Great Virtuous Sage Master deigned to turn his sacred footsteps here?' The Master said: 'I wish to establish a bodhimaṇḍa in this place to repay the kindness of the parents who gave me birth.' The spirit said: 'I pray that you take pity on my folly and especially deign to accept and gather me. A stage of thirty li from here is a mountain shaped like an overturned boat, with deep and fertile earth. This disciple, together with my son Ping (the First Sovereign of Shu appointed Guan Yu General of the Front; leading his forces to attack Cao Ren, he failed to conquer him. Sun Quan had already occupied Jiangling, so Guan Yu fled; Ma Zhong of Wu captured Guan Yu and his son Ping, and beheaded them at Zhangxiang. The Tangshu states that Guan Yu fathered the Palace Attendant Guan Xing, whose descendant Guan Bo served as Chancellor to Dezong), will build a temple, provide offerings, and protect the Buddha-dharma. May the Master dwell in peaceful contemplation for seven days to await its completion.' When the Master emerged from samādhi, he saw that the thousand-zhang deep pool had turned into flat ground, with radiant and magnificent halls whose craftsmanship dazzled the eyes; the divine labor and ghostly toil had proceeded with such rapidity. The Master led the assembly to move in, expounding the Dharma day and night. One day, the spirit said to the Master: 'Today, this disciple has had the privilege of hearing the world-transcending Dharma. I wish to wash my heart, change my thoughts, and request to receive the precepts, to serve forever as the foundation of bodhi.' The Master then held the censer and conferred upon him the five precepts. Thereupon, the spirit’s awe-inspiring virtue spread over a thousand li; people far and near looked up and prayed to him, none failing to show reverent respect. (When Zhizhe submitted the plan of Yuquan, he must have reported this miraculous event to the court, for the Prince of Jin's reply said: 'As for the construction of the temple at Dangyang, since the matter arose from divine intent, its principle exceeds expectation; an auspicious title shall forthwith be submitted in full.')