[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) › 7.3 # 佛祖統紀 7.3 佛祖統紀 7.3 - **Language:** Classical Chinese ### [7.3](https://indike.org/pramana/in.bauddha.taisho.2035.7.3) 五祖章安尊者灌頂（其師。以此子非凡。故以地住極位。為立名字。將以進之也）姓吳氏。臨海章安人。始生三月（陳文帝天嘉二年生）能隨母稱三寶名。有僧過門謂其母曰。此子非凡因以為名。七歲入攝靜寺。依慧拯日記萬言。年二十受具戒。天縱慧解一聞不忘。陳至德初（陳後主）謁智者於修禪寺。稟受觀法研繹既久。頓蒙印可因為侍者隨所住處。所說法門悉能領解。禎明元年。隨智者止金陵光宅聽講法華（文句注云。二十七。聽受金陵）隋開皇十三年（隋文帝）夏受法華玄義於江陵玉泉（時年三十三。次在江陵。奉蒙玄義是也）十四年夏。受圓頓止觀於玉泉（一夏敷揚二時慈霔是也）至於餘處講說。聽受之次悉與結集。大小部帙百有餘卷。傳諸未聞皆師之功也。十八年正月。師與普明奉智者遺書。自天台至揚州謁晉王。并奉淨名義疏。二月。王遣使王弘送還山。為智者設千僧齋。始用工造國清寺。仁壽元年。晉王為皇太子。師與智璪。奉表至長安稱賀。并謝造寺。右庶子張衡。宣令問智者亡後靈異。對以五事（備見百錄）皇太子悲喜交至。遣散騎常侍張乾震。入山設千僧齋。二年四月。遣揚州參軍張諧。入山宣令慧日道場道莊法論二師（隋改寺曰道場。此寺在東都。二師見唐續僧傳）於東宮講淨名經。全用智者疏文判釋。可令寺眾諳委法華玄義者。齎疏入京。眾推師隨使應令。八月。遣使送師還山。煬帝大業十年（時年四十五）著涅槃玄義二卷疏二十卷。時隋末兵興寇盜群起。師自序云。推度聖文凡歷五載。何年不見兵火。何月不見干戈。菜食水齋氷床雪被。其勞苦有若此云。疏成烈火焚之不爇。師晚年於會稽稱心精舍講說法華。時人讚之有跨朗籠基超雲邁印之語（興皇朗師齊山陰慧基撰法華疏。梁光宅法雲製疏講經。並見唐續僧傳。印師未詳）。郡中有嘉祥吉藏。先曾疏解法華。聞章安之道。廢講散眾投足請業。深悔前作之妄。唐貞觀六年八月七日終於國清。壽七十二。臘五十二。初示疾。室有異香。臨終命弟子曰。彌勒經說。世尊入滅。多爇名香。其煙如雲。汝今可多焚香。吾將去矣。因委曲遺誡。辭理甚切。忽起合掌如有所敬。稱淨土佛菩薩名。奄然而化。先是貞觀元年。同學智晞臨終曰。吾生兜率見先師智者。寶座行列皆悉有人。唯一座空。彼天人曰。却後六年頂法師來升此座。計歲論期審晞不謬。是月九日。窆於寺之南山。居國清日。有老父染疾。百藥不瘳。其子求救於師。即焚香轉法華經。病者聞香入鼻。其疾遂愈。仙居樂安嶺南曰安洲。溪流湍急。歲常溺人。師誓之曰。若此溪坦平當於此講經。旬浹之間白沙遍涌。平如玉鏡。乃講光明法華以答靈惠。嘗於攝靜寺講涅槃經。群盜突至。見寺門旌旗耀日神兵執仗皆長丈餘。賊眾大驚奔走潰散。俗因稱為山兵寺。每誦經宴坐。常有天華飄墜其側。所著八教大意。智者別傳。各一卷。觀心論疏二卷。國清百錄五卷。涅槃玄義二卷。涅槃經疏二十卷。真觀法師傳。南岳記各一卷。吳越王。請諡為總持尊者（出百錄。九祖傳。高僧傳。三部疏記）。 > The Fifth Patriarch, the Venerable Guanding of Zhang'an (His master, considering this child to be extraordinary, named him after the highest stage of the bhūmis in order to encourage his progress) was of the Wu family, a native of Zhang'an in Linhai. When he was only three months old (born in the second year of Tianjia of Emperor Wen of the Chen), he could follow his mother in reciting the names of the Three Jewels. A monk passed by their gate and told his mother: 'This child is no ordinary person.' Hence he was named accordingly. At the age of seven, he entered Shejing Monastery, relying on Huizheng and memorizing ten thousand words daily. At twenty, he received full ordination. Naturally endowed with wisdom and understanding, he never forgot anything he heard once. Early in the Zhide era of the Chen (Chen Houzhu), he visited Zhiyi at Xiushan Monastery, received the methods of contemplation, and after studying and investigating for a long time, suddenly received approval. He became his attendant, following him wherever he stayed, and was able to comprehend all the Dharma teachings spoken. In the first year of Zhenming, he accompanied Zhiyi to stay at Guangzhai Monastery in Jinling to hear the lecture on the Lotus Sūtra. (The commentary on the Wenju says: 'At twenty-seven, he heard and received it in Jinling.') In the summer of the thirteenth year of Kaihuang of the Sui (Emperor Wen of the Sui), he received the Profound Meaning of the Lotus Sūtra (Fahua xuanyi) at Yuquan in Jiangling. (He was then thirty-three; this is what is meant by 'Next, being in Jiangling, he reverently received the Xuanyi.') In the summer of the fourteenth year, he received the Perfect and Sudden Calming and Contemplation (Yuandun zhiguan) at Yuquan. (This is what is meant by 'One summer of expounding, two periods of compassionate rain.') As for lectures in other places, while listening and receiving them, he compiled them all into collections, amounting to over one hundred fascicles of larger and smaller works; that these were transmitted to those who had not yet heard them was entirely the master's achievement. In the first month of the eighteenth year, the master, together with Puming, carried Zhiyi's testamentary letter from Tiantai to Yangzhou to see the Prince of Jin and presented the Vimalakīrti Commentary (Jingming yishu). In the second month, the prince dispatched the envoy Wang Hong to escort them back to the mountain, held a feast for a thousand monks on Zhiyi's behalf, and began work on constructing Guoqing Monastery. In the first year of Renshou, when the Prince of Jin became Crown Prince, the master and Zhizao presented a memorial in Chang'an to offer congratulations and express gratitude for building the monastery. Zhang Heng, Right Supervisor of the Household, proclaimed an order inquiring about the miraculous events following Zhiyi's passing, to which he replied with five events (fully recorded in the Bailu). The Crown Prince, filled with mixed sorrow and joy, dispatched the Sanqi Changshi Zhang Qianzhen to the mountain to hold a feast for a thousand monks. In the fourth month of the second year, he dispatched Zhang Xie, an administrative assistant of Yangzhou, to the mountain to proclaim an order: Masters Daozhuang and Falun of Huiri Bodhimaṇḍa (in the Sui, monasteries were renamed bodhimaṇḍas; this monastery was in the Eastern Capital; the two masters appear in the Tang Further Biographies of Eminent Monks) were to lecture on the Vimalakīrti Sūtra in the Eastern Palace entirely using Zhiyi's commentary for judgment and interpretation; someone among the monastery assembly who thoroughly knew the Profound Meaning of the Lotus Sūtra should be ordered to bring the commentary to the capital. The assembly nominated the master to accompany the envoy in response to the order. In the eighth month, an envoy was sent to escort the master back to the mountain. In the tenth year of Daye of Emperor Yang (he was then forty-five), he wrote the two fascicles of the Profound Meaning of the Nirvāṇa Sūtra (Niepan xuanyi) and its twenty-fascicle commentary. At that time, at the end of the Sui, warfare broke out and bandits arose everywhere. The master's own preface states: 'Investigating the sacred text took a full five years. In which year was there no sight of military fire? In which month was there no sight of weapons? Eating wild greens and taking water-abstinence, on an icy bed and under snowy blankets—such were the hardships!' When the commentary was completed, it was cast into a blazing fire and did not burn. In his later years, the master lectured on the Lotus Sūtra at Chengxin Hermitage in Kuaiji. Contemporary people praised him with the saying, 'He surpasses Lang, overshadows Ji, exceeds Yun, and overtens Yin.' (Master Lang of Xinghuang, Huiji of Shanyin in the Qi who wrote a commentary on the Lotus, and Fayun of Guangzhai in the Liang who composed a commentary and lectured on the sūtra, all appear in the Tang Further Biographies of Eminent Monks; Master Yin is not clearly known.) In the commandery, Jizang of Jiaxiang had previously written a commentary explaining the Lotus Sūtra; hearing of Zhang'an's teaching, he ceased his lecturing, dispersed his assembly, bowed at his feet to request instruction, and deeply repented the errors of his previous works. On the seventh day of the eighth month in the sixth year of Zhenguan of the Tang, he passed away at Guoqing Monastery, at the age of seventy-two, with fifty-two rains retreats. When he first manifested illness, a strange fragrance filled the room. On the verge of passing away, he instructed his disciples: 'The Maitreya Sūtra states that when the World-Honoured One entered extinction, much renowned incense was burned, its smoke like clouds. You may now burn much incense; I am about to depart.' He then gave detailed testamentary instructions, his words and reasoning extremely earnest. Suddenly he rose, joined his palms as if in reverence, recited the names of the Buddhas and Bodhisattvas of the Pure Land, and quietly passed away. Prior to this, in the first year of Zhenguan, his fellow student Zhixi said on his deathbed: 'I was born in Tuṣita and saw our late teacher Zhiyi. Among the rows of jeweled seats, all were occupied, with only one seat vacant. That deva said: "Six years from now, Dharma Master \[Guan\]ding will come to ascend this seat."' Calculating the years and determining the date, Zhixi was confirmed not to have been mistaken. On the ninth day of that month, he was interred on the south mountain of the monastery. While living at Guoqing, an old man fell ill, and a hundred medicines could not cure him. His son sought help from the master, who immediately burned incense and chanted the Lotus Sūtra; the sick man smelled the fragrance into his nostrils, and his illness was cured. South of Le'an Ridge in Xianju is Anzhou, where the mountain stream was swift and torrential, drowning people every year. The master vowed: 'If this stream becomes smooth and calm, I shall lecture on the sūtra here.' Within ten days, white sand surged up everywhere, as smooth as a jade mirror. He then lectured on the Suvarṇaprabhāsa and Lotus Sūtras to repay the spiritual kindness. Once, when he was lecturing on the Nirvāṇa Sūtra at Shejing Monastery, a band of bandits suddenly arrived; seeing at the monastery gate banners blazing like the sun and divine soldiers holding weapons over ten feet tall, the bandit mob was terrified and fled in disarray. The locals therefore called it Mountain Soldiers Monastery. Whenever he recited sūtras or sat in calm meditation, heavenly flowers would often drift down beside him. He authored: Essentials of the Eight Teachings, Alternative Biography of Zhiyi, one fascicle each; Commentary on the Contemplation of the Mind, two fascicles; Hundred Records of Guoqing, five fascicles; Profound Meaning of the Nirvāṇa Sūtra, two fascicles; Commentary on the Nirvāṇa Sūtra, twenty fascicles; Biography of Dharma Master Zhenguan, and Records of Nanyue, one fascicle each. The King of Wuyue petitioned for the posthumous title of Venerable Dhāraṇī Master. (Drawn from the Hundred Records, Biographies of the Nine Patriarchs, Biographies of Eminent Monks, and Notes on the Three Commentaries.) > — English (machine translation) (machine translation) - [Previous: 7.2](https://indike.org/pramana/in.bauddha.taisho.2035.7.2) - [Next: 7.4](https://indike.org/pramana/in.bauddha.taisho.2035.7.4) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2035.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.7.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.7.3](https://indike.org/pramana/in.bauddha.taisho.2035.7.3) · Pramāṇa