佛祖統紀 6.19.5

6.19.5

章安撰別傳。 略不及關王事。 殊所未曉。 若謂之無所聞知。 則章安親在玉泉聽講矣。 謂之不語神怪。 則華頂安禪。 強軟二魔。 必言之矣。 矧夫關氏事迹逮今神應。 豈於當時有所遺逸邪。 今據玉泉碑以補其闕。 用彰吾祖之聖德若此。 至若別傳敘事之際。 尚多浮辭。 今並刪略。 務存簡實。 至他所未錄者。 今並收載。 覽者宜知）十三年二月。 晉王入朝行次陝州。 遣書往荊州奉迎。 夏四月。 於玉泉說法華玄義（章安云。 次在江陵。 奉蒙玄義是也）五月。 遣智邃奉書晉王。 上玉泉伽藍圖。 并求撰衡禪師碑。 因獻萬春樹皮袈裟（梁武帝時外國所貢）王答曰。 奉旨於當陽造寺。 既事出神心。 理生望表（詳此二句正言關王建寺之事）即當具奏嘉號。 時自春徂夏。 天旱不雨。 百姓咸謂龍怒。 師至水發之源。 口呪手揮風雨交集。 民眾大喜歌詠滿道。 荊州總管王積入山致拜。 戰汗不已。 退謂人曰。 吾屢經軍陳臨危更勇。 未嘗如今日之怖懼（隋書王世積。 後為涼州總管。 謀反被誅）七月。 王以創寺奏上。 賜名玉泉。 八月。 荊州弟子陳子秀。 致疏請講法華。 十四年夏四月。 於玉泉說摩訶止觀。 一夏敷揚二時慈霑（此早晚兩講之明據）是年過岳州。 刺史王宣武請授大乘戒法。 學士曇捷請講金光明。 其俗專業殺捕。 及聞法感化。 於是一郡五縣。 一千餘所咸舍殺業。 十五年春。 晉王久留京師。 將還鎮遣使奉迎。 師乘流東下止揚州禪眾寺。 六月。 王奉書求學禪慧。 其辭曰。 戒為基阯昔年虔受。 而定品禪枝屏散歸靜。 未知可開化否。 師復書以本懷。 夙在天台。 舊居禪定一門。 懼乖深寄。 更回神慮別俟勝賢。 後三日王復書云。 智者昔在陳朝瓦官大集。 榮公先被折角。 兩瓊纔獲交綏（小莊嚴寺慧榮。 答難墮負。 如折其角。 漢書五鹿岳岳。 朱雲折其角。 兩瓊者。 彭城寶瓊。 建初寶瓊。 並梁朝人。 綏者馬頷下纓也。 戰則兩馬相觸。 今兩瓊與智者議論。 纔交綏便怯走也。 左傳交綏而退）。

Zhang'an composed the Separate Biography, yet omitted mention of King Guan entirely, which is truly incomprehensible. If it were claimed that he had heard nothing of it, Zhang'an himself was present at Yuquan listening to the lectures. If it were claimed that he did not speak of the miraculous and anomalous, then when the Master dwelled in meditation on Huading Peak, the aggressive and seductive demons were certainly recounted. Furthermore, the deeds of the Guan family have possessed miraculous responses down to the present day; how could they have been omitted at that time? Now, relying on the Yuquan Stele to supply what was lacking, we illustrate our Patriarch's sacred virtue in this way. As for the narration of events in the Separate Biography, it still contains much superfluous language; now these are entirely deleted, aiming to preserve brevity and truthfulness. As for what other texts have not recorded, all are now collected and included here. Readers should be aware of this.) In the thirteenth year (593 CE), in the second month, the Prince of Jin went to court and halted on his journey at Shanzhou; he sent a letter to Jingzhou to welcome the Master. In the fourth month of summer, the Master expounded the Profound Meaning of the Lotus Sutra at Yuquan (as Zhang'an said: 'Next, while in Jiangling, I received the Profound Meaning'). In the fifth month, he sent Zhisui to present a letter to the Prince of Jin, submitting a plan of the Yuquan monastery and requesting the composition of an inscription for Chan Master Heng, also offering a kāṣāya made of Wanchun tree bark (a tribute from a foreign land during the reign of Emperor Wu of the Liang). The Prince replied: 'Regarding the imperial wish to build a temple at Dangyang, since the matter arose from divine intent, its principle exceeds expectation (careful scrutiny of these two phrases reveals they refer precisely to King Guan building the temple); an auspicious title shall forthwith be submitted in full.' From spring to summer of that year, there was drought without rain, and all the common people said the dragon was angry. The Master went to the source of the water; muttering an incantation and waving his hand, wind and rain gathered together. The populace rejoiced greatly, and their songs of praise filled the roads. Wang Shiji, Commander-in-chief of Jingzhou, entered the mountain to pay homage, trembling and sweating uncontrollably; after withdrawing, he said to others: 'I have repeatedly experienced battle lines and grown bolder in the face of danger, yet never have I felt such terror as today' (the Book of Sui states that Wang Shiji later became Commander-in-chief of Liangzhou, plotted rebellion, and was executed). In the seventh month, the Prince submitted an imperial memorial regarding the founding of the temple, and it was bestowed the name Yuquan. In the eighth month, Chen Zixiu, a disciple from Jingzhou, submitted a formal letter requesting an exposition of the Lotus Sutra. In the fourteenth year (594 CE), in the fourth month of summer, the Master expounded the Great Calming and Contemplation at Yuquan. For the duration of one summer he unfolded and proclaimed it, with his mercy showering down at the two times (this is clear proof of the two daily lectures, morning and evening). In this year, he passed through Yuezhou; the Inspector Wang Xuanwu requested the conferral of the Mahāyāna Precepts, and the Scholar Tanjie requested an exposition of the Golden Light Sutra. The local custom was devoted exclusively to fishing and hunting, but upon hearing the Dharma they were transformed; thus, throughout the commandery's five counties, more than a thousand places completely abandoned the occupation of killing. In the spring of the fifteenth year (595 CE), the Prince of Jin, having stayed long in the capital, was about to return to his garrison and sent an envoy to welcome the Master. The Master sailed downstream to the east and halted at Chanzhong Temple in Yangzhou. In the sixth month, the Prince presented a letter seeking to study Chan and wisdom, which stated: 'Precepts serve as the foundation, which I reverently received in former years. Yet regarding the samādhi divisions and branches of Chan, which set aside distraction to return to tranquility, I do not know if I may receive your instruction.' The Master replied with a letter explaining his original intention: 'From long ago my heart has rested on Tiantai, and I have previously dwelt within the single gate of Chan meditation; I fear I would fall short of your profound reliance. May Your Highness turn your thoughts elsewhere and await another worthy person.' Three days later, the Prince replied again, stating: 'Formerly, during the Chen dynasty at the great gathering at Waguan, Master Rong had his horns broken first, and the two Qiongs had barely crossed tassels before they retreated (Huirong of Xiaozhuangyan Temple was defeated when responding to difficulties, which was like having his horns broken. The Book of Han says: