[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) › 6.20 # 佛祖統紀 6.20 佛祖統紀 6.20 - **Language:** Classical Chinese ### [6.20](https://indike.org/pramana/in.bauddha.taisho.2035.6.20) 前往荊州。舊學名僧莫不歸服。非禪不智驗乎金口（止觀引經云。非禪不智。非智不禪）弟子即日而不依請。如彼彌勒今當問誰（法華經。彌勒作是念。今者世尊現神變相。以何因緣而有此瑞。今當問誰誰能答者。云云）七月。以所著淨名義疏初卷奉王。是月。師以荊州立玉泉及所修十住寺。請王為檀越。王即貽書達荊州總管。嘗令檢校復致書。勸留棲霞。庶獲咨決行道。本貴安心。寧勞過遠天台之路。幸輟前懷。師復書曰。棲霞咫尺非關本誓。天台既是寄終之地。故每屬弟子。一旦無常。願歸骨於天台。昔願創伽藍。故欲遣修葺。方乞寺名。屈作檀越。王答皆許之。八月。蔣山棲霞寺沙門保恭。奉納本寺田園。請師來居不赴。九月。王迎師入城。既入謁懇辭東歸。王不敢留遂行。吳越之民掃巷以迎。沿道令牧幡華交侯。寺久荒蕪已十二載。人蹤斷絕竹木成林。將至半塗一僧雪頂。駐錫當路逡巡即沒。咸謂聖賢之見迎。師雅好林泉負杖吟詠。嘗遊行而歡曰。靜夜深山。澄神自照。豈不樂乎。十七年四月。立御眾制法十條。付知堂上座慧諫（見百錄）是月。王遣使入山參問。期以今秋迎覲江都。八月。會稽嘉祥寺沙門吉藏。百餘人奉疏請講法華不赴。嘗於一夜皎月映床。獨坐說法如人問難。侍者智晞明旦啟曰。未審夜來見何因緣。師曰。吾初夢大風忽起吹壞寶塔。次見梵僧謂我曰。機緣如薪照用如火。傍助如風三事備矣。化道乃行。華頂之夜。許相影響。機用將盡。傍助亦息。故相告耳。又見南岳共喜禪師令吾說法。即自念言。餘法名義。皆曉自裁。唯三觀三智。最初面受。說竟謂我曰。他力華整（應是國名永詳所在）相望甚久。緣必應往吾等相送。吾拜稱諾。此死相現也。吾憶少時之夢。當終此地。所以每欣歸山。今奉冥告勢必不久。吾終後當藏屍於西南峯石周龕植松覆坎。立二白塔。使見者發菩提心。又經少時語弟子曰。商行寄金醫去留藥。吾雖不敏狂子可悲。乃口授觀心論。隨語疏成。十月。王遣使入山奉迎。師即日散施什物以與貧乏。標杙山下以擬殿堂（杙音弋橛也）畫作圖形以為模式。誡其徒曰。後若造寺一用此法。或疑山㵎險峙何能成寺。師曰。此非小緣乃是王家所辨（辨俗）眾不測其旨。次日隨使出山行次石城。乃稱有疾謂智越曰。大王欲使吾來。吾不負言。吾知命在此。故不須前進。石城是天台西門。大佛是當來靈像。處所既好。宜最後用心。衣鉢道具。一分奉彌勒。一分充羯磨。語已右脇西向而臥。專念彌陀觀音及般若名。晉王聞師在疾。遣醫往治或請進藥。師曰。能遣病留殘年乎。病不與身合。藥何能遣。年不與心合。藥何所留。智晞往日復何所聞。觀心論中復何所道。又請進齋。師曰。非但步影為齋（日影不過午）能無緣無觀。即真齋也（無所緣無能觀。是為境觀俱亡）十一月二十一日。造發願文言。吳縣維衛迦葉二像。鄮縣阿育王塔寺。剡縣十丈彌勒。三處尊儀用表三世。頹毀剝壞願更莊嚴。付囑後人使經營修立。是日口授遣書。并手書四十六字（唯此四十六字親筆）其書略云。蓮華香鑪。犀角如意。是王所施。今以仰別。願德香遠聞。長保如意也。及以造寺圖式。并石像發願文。悉用仰囑書畢命淨掃室內。索三衣鉢。令侍者唱二部經為最後聞思。聽法華竟。贊曰。法門父母。慧解由生。本迹曠大。微妙難測。四十餘年蘊之。知誰可與。唯獨自明了。餘人所不能見。輟片絕絃於今日矣（郢人輟斤。伯牙絕絃。並見莊子）聽無量壽竟。贊曰。四十八願。莊嚴淨土。華池寶樹。易往無人。火車相現能改悔者。尚得往生。況戒慧熏修。行道力故。實不唐捐。當唱經時。吳郡侍官張達等五人。見石佛倍大光明滿山。直入房內。唱經竟。索香湯漱口。說十如四不生十法界三觀四無量心四悉檀四諦十二因緣六波羅蜜。一一法門攝一切法。皆能通心到清涼池。若能於病患境達諸法門者。即二十五人。百金可寄（涅槃經商行寄金喻）今我最後策觀談玄（凡言策經策試策法。及今策觀。皆鞭策令進之義）最後善寂吾今當入（善入寂滅）智朗請曰。不審師入何位。沒此何生。誰可宗仰。師曰。汝等懶種善根問他功德。如盲問乳告實何益。吾今當為破除汝疑。吾不領眾必淨六根。為他損己秖五品耳。吾諸師友侍從觀音皆來迎我。波羅提木叉是汝之師。吾常說四種三昧是汝明導。我與汝等因法相遇以法為親。傳通佛燈是為眷屬。又誡維那曰。人命將終聞鐘磬聲。增其正念。惟長惟久氣盡為期。云何身冷方復聲磬。世間哭泣喪服皆不應為。言訖唱三寶名。如入三昧。實此月二十四日未時也春秋六十。僧夏四十。安坐在外經歷十日。道俗奔赴號泣遶拜。入龕之後流汗遍身。將舁歸佛隴連雨不休。弟子呪願乞加神力。纔舉禪龕應時開霽。乃於寺西南峯起墳奉藏。從先囑也。傳法弟子三十二人。得法自行者不可稱數（梁肅禪林寺碑。得門者千數。得深心者。三十二人）師造寺三十六所。嘗曰。予所造寺。棲霞靈巖。天台。玉泉。乃天下四絕也。又造大藏十五處。旃檀金銅畫像八十萬軀。親度僧一萬四千人。師於三十年唯著一納（衲非）冬夏未嘗釋體。有所受施。一果一縷悉以入眾。凡所弘通不畜章疏。安無礙辯契理符文。有大機感乃親著述。為晉王著淨名義疏二十八卷。為毛喜著六妙門。為兄陳鍼著小止觀。為學徒著覺意三昧。法華三昧行儀。各一卷。法界次第三卷（已上皆親製）常在高座云。若說次第禪門。一年一遍。若著章疏可五十卷（慎禪師私記為三十卷。章安治定為十五卷）若說法華玄義。圓頓止觀。半年各一遍。若著章疏各三十卷。此三法門常時講授。章安一聞述以為疏。十八年。智者弟子上首智越。遣僧使灌頂普明。奉遺書及淨名義疏三十一卷至楊州。王遣使答遺旨。以小獲親承義疏。為之悔恨。所囑造寺。今遣司馬王弘。一遵指畫。吳郡鄮境剡邑三處。像塔及智者臥疾處。亦當嚴飾。復遣使至佛隴。建千僧法會。王初覽遺書。對淨名疏而立願曰。昔親奉師顏未能咨決。今承遺旨何由可悟。若尋文生解願示神通。夜夢群僧集閣。王自說義。見智者飛空而至。寫七寶珊瑚於閣還復飛去。四月十六日。佛隴僧眾方就坐禪。上座道修。見智者常服按行堂內少時方出。上座驚起瞻拜眾共悲歎。十一月。王遣典籤吳景賢入山。以諱日設五百眾齋。二十年。立晉王為皇太子。仁壽元年正月。永嘉僧法曉生。聞智者勝德。特至龕所旋遶千拜。一夕龕戶自開。光照林木。一寺奔馳眾共瞻禮。十月。智者弟子上首智越。遣僧使灌頂智璪。奉啟入京稱賀。并謝造寺新成。王既鼎創藍宇。即登春宮。此皇太子寺基是也。王既寺為檀越。王弘實任經理。此王家造寺是也。陳齊俱滅。隋方代周。此三國成一是也。寺成乞名。即從先記。此呼為國清是也。神僧之言至此俱驗。十二月。皇太子遣散騎侍郎張乾威送灌頂還山。設千僧齋。及為文致敬。墳龕開視舍利。見靈體不動如在定中。四年七月。皇太子登位。十一月。寺遣僧使智璪。奉啟稱賀。煬帝大業元年九月。車駕巡幸至楊州。寺遣智璪詣行在所。十月。引對大牙殿賜坐。宣勅云。師等並是行道之眾。勿容北僧及私度出家冐死相替璪對曰。天台一寺。即是天之所覆。寺有常制。不敢容外客及私度代死。又勅云。師還寺可更開靈龕。必當大異。弟子欲為先師造碑。當有行狀。璪對曰。先師靈異非一。灌頂錄成一卷。當即貢上。帝勅祕書監柳顧言曰。朕欲為智者製碑。非卿文不得朕心。碑成勅於寺刻石。其要云。約仁王瓔珞龍樹馬鳴。立三觀四教述其本宗（云云）帝勅楊州五十僧立天台寺名。一表為禪門。一表為五淨居。僧使智璪進曰。昔陳朝有定光禪師。遷神之後。智者夢其靈曰。今欲造寺未是其時。若三國為一。當有大力勢人為之造寺。寺若成國即清。必呼為國清寺。帝曰。此先師之靈瑞。即用為名。遂取大牙殿榜。以雌黃大篆書之。遣通事舍人盧正方。入山奉安寺額。以十一月二十四日忌辰。度四十九僧設千僧齋。有司案名滿足千數。臨齋受嚫則數溢一人。咸謂智者化身來受國供。是日午後使人同大眾開視靈龕。唯空床虛帳而已。使者反命。帝謂群臣曰。智者是朕戒師。先多靈異。朕於仁壽元年令張乾威往視龕室儼然。今盧正方往則靈體不可復見。既從變化得道非虛。天鄉寺沙門慧延。昔遊光宅。曾霑法潤。忽聞遷化感咽無已。欲知智者生處。因寫法華經以求冥示。潛思屢旬。忽夢智者從觀音西來。顧謂之曰。疑心遣否。邑人馬紹宗。刈稻百束以供寺眾。執役勞疾心念求護。夜夢智者趺坐床上。焚香如霧。尉紹宗曰。家貧能施何疑無福。時兄及妻母。同夕感夢。香氣屢日。又張造者。年邁足蹶。登龕拜祝曰。早蒙香火。願來世得度脫。忽聞龕中應聲及以彈指。造再請曰。願重賜神應。即聞如初。老婦俞氏。年九十。患一脚短凡十八年。專往龕所殷勤設齋。即覺短脚還申。步履平正。荊州玉泉弟子法偃。於江都造智者像。還至江津像身流汗。拭已更出。識者謂師色身不異於此也。錢忠懿王。時申請於朝。追諡法空寶覺尊者（當時周世宗朝）本朝寧宗慶元三年。以荊門請。加諡靈慧大禪師（雜出百錄。別傳。高僧傳。三部疏記。南北史。玉泉碑。國清碑諸文。及關王祠堂記）。 > he went ahead to Jingzhou. Among the senior scholars and eminent monks, none failed to submit to him. That 'without meditation there is no wisdom' proved true from the Golden Mouth (the \*Zhīguān\* cites the sūtra: 'Without dhyāna there is no prajñā; without prajñā there is no dhyāna'). When the disciple on that very day did not comply with the request, \[it was like\]: 'Just as with Maitreya, whom should one now ask?' (The \*Lotus Sūtra\* states: 'Maitreya had this thought: "Now the World-Honoured One manifests marks of supernatural transformations. Due to what causes and conditions is there this auspicious sign? Whom should I now ask? Who can answer?"' and so forth). > > In the seventh month, he presented to the King the first fascicle of the commentary he had authored, the \*Jingming yishu\*. In this month, the Master requested that the King serve as donor (dānapati) for the establishment of Yuquan \[Monastery\] and the renovation of Shizhu Monastery in Jingzhou. The King promptly sent a letter to the Area Commander-in-chief of Jingzhou, ordering him to inspect and oversee it, and sent another letter urging \[the Master\] to remain at Qixia so that he might consult him on doubtful points and practice the Way: 'The original aim is to set the mind at peace. Why trouble yourself with the excessive distance of the road to Tiantai? We hope you will desist from your previous intention.' > > The Master replied in a letter: 'Qixia is close at hand, but it is not linked to my original vow. Since Tiantai is the place of my final rest, I have always enjoined my disciples: once impermanence arrives, I wish my bones to return to Tiantai. In the past I vowed to found a saṅghārāma; thus I wish to send someone to repair it, and am just now begging for a temple name, humbly asking you to serve as donor.' The King answered, granting all requests. > > In the eighth month, the śramaṇa Baogong of Qixia Monastery on Mount Jiang respectfully offered the estates and fields of his monastery, requesting the Master to come and reside there, but he did not go. In the ninth month, the King welcomed the Master into the city. Having entered to pay his respects, \[the Master\] earnestly took his leave to return east. The King did not dare detain him, so he set out. The people of Wu and Yue swept the lanes to welcome him. Along the road, magistrates and governors arrayed banners and flowers to greet him. The monastery had long lain neglected for twelve years; human traces were cut off and bamboos and trees formed a forest. When he was halfway there, a monk with snow-white hair paused with his staff along the road and momentarily vanished. All deemed it a greeting by a holy sage. > > The Master was deeply fond of woods and springs; bearing his staff, he would chant and recite. Once while walking, he said joyfully: 'A quiet night in deep mountains, clarifying the spirit in self-illumination—is this not delight?' > > In the fourth month of the seventeenth year, he established ten regulations for governing the assembly and entrusted them to the Hall Overseer (zhītáng), the Sthavira Huijian (see the \*Bailu\*). In this month, the King sent an emissary into the mountains to inquire after him, arranging to receive him in audience at Jiangdu in the coming autumn. In the eighth month, the śramaṇa Jizang of Jiaxiang Monastery in Kuaiji and more than one hundred others presented a letter requesting him to preach the \*Lotus Sūtra\*, but he did not go. > > Once, during a night when the bright moon shone upon his couch, he sat alone preaching the Dharma as if someone were asking questions and raising objections. The next morning, his attendant Zhixi inquired: 'I wonder what causes and conditions you encountered last night?' The Master replied: 'First, I dreamed that a great wind suddenly arose and blew down a jewelled pagoda. Next, I saw an Indian monk who said to me: "Dispositions and conditions are like firewood, illuminating function is like fire, and external support is like wind. When these three things are complete, the guidance of beings is carried out. On the night at Huading, I promised to respond in sympathy. Now that the capacity and functioning are almost exhausted, the external support will also cease. Therefore I have come to tell you." Moreover, I saw Dhyāna Master Gongxi of Nanyue, who instructed me to preach the Dharma. Thereupon I thought to myself: "The names and meanings of other dharmas I understood and formulated myself. Only the Three Contemplations and the Three Wisdoms did I initially receive face-to-face." When I finished preaching, he said to me: "The adorned array of other-power (this should be the name of a realm; its exact location is clarified elsewhere) has long awaited you. Your conditions require that you depart, and we shall see you off." I bowed and gave my assent. These are marks of death appearing. I recall the dream of my youth: I was destined to end my life in this place. For this reason, I always rejoiced at returning to the mountain. Now, having received this hidden notification, my time will surely not be long. After my demise, my corpse should be placed in a stone niche on the southwest peak, pines planted around it, and the pit covered. Erect two white pagodas so that those who see them may generate the bodhi-mind.' > > After a short while, he told his disciples: 'When a merchant travels, he entrusts his gold; when a physician departs, he leaves behind medicine. Though I am lacking in discernment, I grieve for the frantic children.' Thereupon, he orally taught the \*Guanxin lun\*, and as he spoke, the text was completed. > > In the tenth month, the King sent an emissary into the mountains to welcome him. That very day, the Master distributed his possessions and sundry items to give to the poor and needy. He marked stakes at the foot of the mountain to outline halls and chambers (the character \*yì\* \[杙\] is pronounced \*yì\* \[弋\]; it means a peg), sketching diagrams to serve as models. He admonished his disciples: 'If you build a monastery later, follow this method entirely.' Some wondered how a monastery could be established on such steep mountain ravines. The Master said: 'This is not an ordinary undertaking; it will be accomplished by the royal house' (\*biàn\* \[辨\] is a vernacular form \[for \*bàn\* 辦\]). The assembly could not fathom his meaning. > > The next day, he followed the emissary out of the mountains. Reaching Shicheng, he announced he was ill, and said to Zhiyue: 'The Great King wished me to come, and I did not break my word. I know my life ends here; therefore, I need not advance further. Shicheng is the western gate of Tiantai, and the Great Buddha is a miraculous image of the future. The location is excellent, so here I should apply my final mental effort. Divide my robes, bowls, and implements: offer one portion to Maitreya, and allocate one portion for the karmadāna (saṅgha transactions).' Having spoken, he lay down on his right side facing west, mindfully reciting the names of Amitābha, Avalokiteśvara, and Prajñā. > > The Prince of Jin, hearing the Master was ill, sent a physician to treat him, and someone urged him to take medicine. The Master said: 'Can medicine dispel illness and prolong my remaining years? Illness does not unite with the body—how can medicine dispel it? Years do not unite with the mind—what can medicine prolong? What did Zhixi hear in past days? What was said in the \*Guanxin lun\*?' They also invited him to take a meal. The Master said: 'Taking a meal is not merely pacing by the shadow of the sun (the shadow not passing noon); being able to dwell without conditions and without contemplation is the true meal' (when there is nothing conditioned and no one contemplating, both object and contemplation are vanished). > > On the twenty-first day of the eleventh month, he composed an aspirational text, stating: 'The two statues of Vipaśyin and Kāśyapa in Wu County, the King Aśoka Stūpa Monastery in Mao County, and the thirty-foot Maitreya in Shan County—these three venerable images represent the three periods of time. Where they are ruined, peeled, or damaged, may they be adorned again. I entrust this to later generations to manage, repair, and erect.' On that day, he dictated a letter of departure, and personally wrote forty-six characters in his own hand (only these forty-six characters were written by his own brush). The letter stated in brief: 'The lotus incense burner and rhinoceros-horn ruyi sceptre were bestowed by the King. I now offer them in farewell. May the fragrance of your virtue be heard from afar, and may you forever maintain your intentions!' Together with the architectural diagrams for building the monastery and the aspirational text for the stone image, all were respectfully entrusted. > > When he finished writing, he ordered the room to be swept clean, asked for his three robes and bowl, and bade his attendants chant two sūtras as his final hearing and contemplating. Having listened to the \*Lotus Sūtra\*, he praised it, saying: 'The parent of Dharma-gates, from whom wisdom and understanding are born! Its traces and origin are vast and great, subtle and difficult to fathom. For over forty years I have harboured it within; who could I share it with? Only I alone understood it clearly; others could not see it. Today the axe is stayed and the strings are severed' (the man of Ying stayed his axe, and Bo Ya severed his strings; both appear in the \*Zhuangzi\*). > > Having listened to the \*Amitāyus Sūtra\*, he praised it, saying: 'The forty-eight vows adorn the Pure Land. With its jewelled trees and flower ponds, it is easy to go there, yet no one goes. Even those who, when the vision of the fiery chariot appears, can repent and reform may still attain rebirth—how much more so for those who cultivate the perfumes of morality and wisdom through the power of practicing the Way! It is truly not in vain.' > > While the sūtra was being chanted, the attendant officer Zhang Da of Wu Commandery and five others saw the stone Buddha grow double in size, its brilliance filling the mountain and shining straight into the room. When the chanting ended, he asked for fragrant water to rinse his mouth, and expounded the ten 'suchnesses', the four unproduced \[dharmas\], the ten Dharma realms, the Three Contemplations, the four immeasurable minds, the four siddhāntas, the four noble truths, the twelve links of dependent origination, and the six pāramitās. Each single Dharma-gate subsumes all dharmas; all can lead the mind to the Cool Pond. If one can comprehend all Dharma-gates within the objective sphere of sickness, one is the twenty-fifth person, to whom the hundred gold coins may be entrusted (the parable of the merchant entrusting gold in the \*Nirvāṇa Sūtra\*). 'Now, for my final time, I spur contemplation and discuss the profound (whenever one speaks of spurring the sūtra, spurring examinations, spurring dharmas, and now spurring contemplation, all carry the meaning of whipping forward to make progress); I shall now enter the ultimate, auspicious extinction' (skillfully entering extinction). > > Zhilang inquired: 'I do not know what stage the Master will enter, where he will be born after passing from here, and whom we should look up to as our master?' The Master replied: 'You are lazy in planting good roots, yet you ask about another’s merits! It is like a blind person asking about milk—what benefit is there in telling the truth? Now I shall break through your doubts for you: had I not led the assembly, my six sense-faculties would certainly have been purified; but by harming myself for others' sake, I have only reached the five grades of practice. All my teachers and friends, attending Avalokiteśvara, have come to welcome me. The prātimokṣa is your teacher. The four kinds of samādhi that I regularly expounded are your clear guides. You and I have met through the Dharma, taking the Dharma as our kin; transmitting the lamp of the Buddha constitutes our family.' > > He further admonished the karmadāna: 'When a person's life is about to end, hearing the sound of bells and chimes enhances their right mindfulness. It should be sustained continuously until breath ends. Why wait until the body is cold to strike the chimes again? Weeping and wearing mourning clothes in worldly fashion must not be done.' Having finished speaking, he chanted the names of the Three Jewels as if entering samādhi. It was indeed the hour of \*wei\* (1:00–3:00 PM) on the twenty-fourth day of this month. His worldly age was sixty; his monastic age was forty. > > He sat peacefully outside for ten days. Monastics and laypeople rushed there, wailing, circumambulating, and bowing. After he was placed in the niche, sweat flowed over his whole body. When they were about to carry him back to Folong, continuous rain fell without ceasing. His disciples prayed and pleaded for divine power; no sooner was the dhyāna niche lifted than the sky immediately cleared. Thereupon, a tomb was raised on the southwest peak of the monastery to enshrine him, in accordance with his prior instructions. > > There were thirty-two disciples who transmitted the Dharma, and those who obtained the Dharma and practiced it on their own were beyond count (Liang Su's stele for Chanlin Monastery notes: 'Those who attained the gate numbered in the thousands; those who attained the profound mind were thirty-two'). > > The Master founded thirty-six monasteries. He once said: 'Among the monasteries I have founded, Qixia, Lingyan, Tiantai, and Yuquan are the four pre-eminent under heaven.' Moreover, he produced fifteen sets of the Great Canon, eight hundred thousand statues of sandalwood, gold, bronze, and paint, and personally ordained fourteen thousand monks. For thirty years, the Master wore only a single patched robe, never removing it winter or summer. Whenever he received offerings, even a single fruit or a strand of thread was given to the assembly. In all his propagation, he kept no written commentaries. Settled in unimpeded eloquence, he accorded with principle and tallied with the texts. Only when there was a great spiritual capacity would he personally write works. He composed the twenty-eight-fascicle \*Jingming yishu\* for the Prince of Jin, the \*Liumiao men\* for Mao Xi, the \*Xiao zhiguan\* for his elder brother Chen Zhen, and the \*Jueyi sanmei\* and \*Fahua sanmei xingyi\*, each in one fascicle, as well as the three-fascicle \*Fajie cidi\* (all the above were composed by himself). He often said from the high seat: 'If I expound the \*Gradual Dhyāna Gate\*, it takes once per year; if written as a commentary, it would be around fifty fascicles' (Dhyāna Master Shen's private notes made it thirty fascicles; Zhang'an edited and established it as fifteen fascicles). 'If I expound the \*Fahua xuanyi\* and the \*Perfect and Sudden Zhiguan\*, each takes once every half year; if written as commentaries, each would be thirty fascicles.' These three Dharma-gates he constantly lectured on, and Zhang'an, hearing them once, recorded them as commentaries. > > In the eighteenth year, Zhiyue, the head among the Wise One's disciples, sent the monastic envoys Guanding and Puming to present the farewell letter and thirty-one fascicles of the \*Jingming yishu\* to Yangzhou. The King sent an emissary to reply to the posthumous wishes, expressing remorse and regret that he had barely received the commentary in person. Regarding the requested construction of the monastery, he now dispatched the Marshal Wang Hong to follow the instructions and plans completely. The statues and stūpas in the three locations of Wu Commandery, the Mao territory, and Shan District, as well as the place where the Wise One fell ill, were also to be decorated and adorned. He further dispatched an emissary to Folong to establish a Dharma gathering for a thousand monks. > > When the King first read the farewell letter, facing the commentary on the \*Vimalakīrti Sūtra\*, he made a vow, saying: 'Formerly, when I personally met the Master, I was unable to resolve my doubts. Now, inheriting his posthumous wishes, how can I attain awakening? If one can generate understanding from examining the text, may he show supernatural power!' That night he dreamed that a crowd of monks gathered in a pavilion, and the King himself expounded the meaning; he saw the Wise One fly through the air, pour seven-jewel corals onto the pavilion, and then fly away again. > > On the sixteenth day of the fourth month, just as the monastic assembly at Folong was sitting in meditation, Sthavira Daoxiu saw the Wise One in his ordinary clothes pacing inside the hall for a short while before walking out. The Sthavira started up in shock to bow and pay homage, and the assembly lamented and wept together. > > In the eleventh month, the King sent the Record Keeper Wu Jingxian into the mountains to hold a vegetarian feast for five hundred monks on the anniversary of the Master's death. In the twentieth year, the Prince of Jin was installed as Crown Prince. In the first month of the first year of Renshou, the monk Faxiaosheng of Yongjia, hearing of the Wise One's supreme virtue, came specially to the niche and circumambulated it with a thousand prostrations. One night, the doors of the niche opened by themselves, and light illuminated the forest trees. The entire monastery rushed over, and the assembly gazed and paid homage together. > > In the tenth month, Zhiyue, the head among the Wise One's disciples, sent the monastic envoys Guanding and Zhizao with a memorial to the capital to offer congratulations and express gratitude for the newly completed monastery. Since the King had founded the saṅghārāma and then ascended to the Eastern Palace, this was 'the Crown Prince's monastery foundation.' Since the King was the donor of the monastery and Wang Hong was appointed to manage it, this was 'the royal house building the monastery.' Chen and Qi were both destroyed, and Sui had replaced Zhou: this was 'three kingdoms becoming one.' When the monastery was completed and a name requested, it followed the prior prophecy: this was 'calling it Guoqing.' The words of the divine monk were all verified at this point. > > In the twelfth month, the Crown Prince sent the Sanqi shilang (Cavalier Gentleman-in-Waiting) Zhang Qianwei to escort Guanding back to the mountain, hold a vegetarian feast for a thousand monks, and present a text paying respects. When the tomb niche was opened to view the relics, the spiritual body was seen motionless as if in absorption. > > In the seventh month of the fourth year, the Crown Prince ascended the imperial throne. In the eleventh month, the monastery sent the monastic envoy Zhizao to present a memorial offering congratulations. In the ninth month of the first year of Daye of Emperor Yang, the imperial carriage toured to Yangzhou. The monastery sent Zhizao to the imperial travelling lodge. In the tenth month, he was granted an audience at the Great Fang Hall and seated. An imperial edict was proclaimed: 'You masters are a community practicing the Way; do not admit northern monks or those who illicitly enter the monastic order at risk of death to take others' places.' Zhizao replied: 'The single monastery of Tiantai is shaded by Heaven; the monastery has regular regulations and dares not admit outside guests or those who illicitly take others' places.' > > The Emperor also decreed: 'When you return to the monastery, open the miraculous niche again; there will surely be a great wonder. We wish to erect a stele for our late master, and there should be a record of his conduct.' Zhizao replied: 'Our late master's miraculous events are not few. Guanding recorded them into one fascicle, which shall be presented at once.' The Emperor commanded the Director of the Palace Library Liu Guyan: 'We wish to compose a stele for the Wise One; without your writing, it cannot match Our mind.' When the stele was completed, it was decreed to be engraved on stone at the monastery. Its gist said: 'Relying on the \*Benevolent Kings Sūtra\*, \*Jewelled Necklace Sūtra\*, Nāgārjuna, and Aśvaghoṣa, he established the Three Contemplations and Four Teachings to set forth his fundamental lineage' (and so forth). > > The Emperor ordered fifty monks of Yangzhou to establish a name for the Tiantai monastery, one memorial proposing 'Chanmen' and one proposing 'Five Śuddhāvāsa'. The monastic envoy Zhizao came forward and said: 'Formerly in the Chen dynasty, there was Dhyāna Master Dingguang. After he passed away, the Wise One dreamed that his spirit said: "Now when you wish to build a monastery, it is not yet the time. When three kingdoms become one, a person of great power will build a monastery for you. When the monastery is completed, the country will be clear (guo qing), and it must be called Guoqing Monastery."' The Emperor said: 'This is an auspicious sign from our late master; let it be used as the name.' Thereupon, taking the placard of the Great Fang Hall, he wrote it in large seal script with realgar. He sent the Usher Lu Zhengfang into the mountain to install the monastery placard. On the twenty-fourth day of the eleventh month, the anniversary of the death, forty-nine monks were ordained and a feast for a thousand monks was held. The officials checked the register and found exactly one thousand; yet when it came to receiving the feast and dakṣiṇā, the count exceeded by one person. All said that the transformed body of the Wise One had come to receive the state offering. > > In the afternoon of that day, the envoy and the great assembly opened and viewed the miraculous niche: there were only an empty couch and bare curtains. The emissary returned to report. The Emperor said to the assembled ministers: 'The Wise One was Our preceptor. Previously there were many miraculous wonders. In the first year of Renshou, We ordered Zhang Qianwei to go and inspect the niche chamber, and he was solemn and intact. Now when Lu Zhengfang went, his spiritual body could no longer be seen. Having departed through transformation, his attainment of the Way is not false.' > > Śramaṇa Huiyan of Tianxiang Monastery had formerly visited Guangzhai and received the moisture of his Dharma. Suddenly hearing of his passing, he wept incessantly. Desiring to know the Wise One's place of rebirth, he copied the \*Lotus Sūtra\* to seek a hidden sign. After deep contemplation for several decades of days, he suddenly dreamed that the Wise One came from the west following Avalokiteśvara, and turned to ask him: 'Has your doubt been dispelled?' > > Ma Shaozong, a local resident, harvested one hundred bundles of rice to offer to the monastic assembly. Exhausted and falling ill from the labor, he inwardly sought protection. At night, he dreamed that the Wise One sat cross-legged on a couch, burning incense like mist, and comforted Shaozong: 'Though poor, your family could make this offering; why doubt that you will receive blessings?' At that time, his elder brother and his mother-in-law had the same dream that night, and the fragrant aroma lingered for several days. > > Also, a man named Zhang Zao was elderly and lame in his feet. Climbing to the niche, he bowed and prayed: 'Having received the favor of burning incense early on, I pray to attain deliverance in the next life.' Suddenly from within the niche he heard a voice answering and fingers snapping. Zao prayed again: 'I pray you grant a divine response once more.' He immediately heard it as before. > > An elderly woman named Mrs. Yu was ninety years old and had suffered from one shortened leg for eighteen years. She went purposefully to the niche to diligently arrange a vegetarian feast; immediately she felt her shortened leg stretch back out, and she walked evenly and flat. > > Fayan, a disciple from Yuquan in Jingzhou, fashioned a statue of the Wise One at Jiangdu. Returning to Jiangjin, the body of the statue broke into a sweat; when wiped away, it came forth again. Those who understood said that the Master's physical body was no different from this. > > King Zhongyi Qian of Wuyue petitioned the court at the time, posthumously conferring the title 'Venerable Fakong Baojue' (during the reign of Shizong of the Later Zhou). In the third year of Qingyuan under Emperor Ningzong of our present dynasty, upon the request of Jingmen, he was additionally posthumously titled 'Great Dhyāna Master Linghui' (extracted from the \*Bailu\*, the \*Alternative Biography\*, the \*Biographies of Eminent Monks\*, notes on the three commentaries, the \*Histories of the Southern and Northern Dynasties\*, the Yuquan Stele, the Guoqing Stele, and the \*Record of the Shrine of King Guan\*). > — English (machine translation) (machine translation) - [Previous: 6.19.5](https://indike.org/pramana/in.bauddha.taisho.2035.6.19.5) - [Next: 6.21](https://indike.org/pramana/in.bauddha.taisho.2035.6.21) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2035.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.6.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.6.20](https://indike.org/pramana/in.bauddha.taisho.2035.6.20) · Pramāṇa