佛祖統紀 8.20

8.20

十六祖寶雲尊者義通。字惟遠。高麗國。族姓尹氏（後唐明宗天成二年丁亥歲生）梵相異常頂有肉髻。眉毫宛轉伸長五六寸。幼從龜山院釋宗為師。受具之後學華嚴起信。為國宗仰。晉天福時來遊中國（師於天福末。方十六七。正受具學華嚴之時來中國。應在二十後。以歷推之。當在漢周之際。今言天福恐誤）至天台雲居（韶國師所居）忽有契悟。及謁螺溪聞一心三觀之旨。乃歎曰。圓頓之學畢茲轍矣。遂留受業。久之具體之聲浹聞四遠。一日別同學曰。吾欲以此道導諸未聞。必從父母之邦。始乃括囊東下。假道四明將登海舶。郡守太師錢惟治（忠懿王俶之子）聞師之來。加禮延屈咨問心要。復請為菩薩戒師。親行授受之禮。道俗趨敬同仰師模。錢公固留之曰。或尼之。或使之（孟子。行或使之。止或尼之。尼語乙反）非弟子之力也。如曰利生何必雞林乎（高麗別名）師曰。緣既汝合。辭不我却。因止其行。開寶元年（本朝太祖）漕使顧承徽屢親師誨。始舍宅為傳教院。請師居之。太平興國四年。法智初從師學（師年五十三法智年二十）六年十二月。弟子延德。詣京師奏乞寺額。七年四月。賜額為寶雲。雍熙元年。慈雲始從師學（師年五十八慈雲二十二）師敷揚教觀幾二十年。升堂受業者不可勝紀。常呼人為鄉人。有問其故。曰吾以淨土為故鄉。諸人皆當往生。皆吾鄉中之人也。端拱元年十月二十一日。右脇而化。闍維之日舍利盈滿骨中。門人奉葬於阿育王寺之西北隅（育王未為禪時。其徒嘗請寶雲諸師。屢建講席。寶雲既終。因葬骨於此地）壽六十二。治平元年（英宗）主南湖法孫宗正。累為方墳石塔作記以識之（後七十七年）宣和七年（徽宗）主育王昌月堂。以地蕪塔壞。與寶雲威師。徙骨於烏石山。其骨晶熒有光。考之琅琅其聲。舍利五色滋生骨上。有盈匊得之者。其後主者智謙。重刊石塔記於烏石菴中（見振祖集石塔記）。

The sixteenth patriarch, the Venerable Baoyun, Yitong, courtesy name Weiyuan, was from the kingdom of Goryeo and belonged to the Yun clan (born in the dinghai year, the second year of the Tiancheng era under Mingzong of the Later Tang). His physical marks were extraordinary: he had a fleshy protuberance on the crown of his head, and his fine white eyebrow-hair curled elegantly, stretching five to six inches in length. In his youth, he took Shizong of Guishan cloister as his master. After receiving the full precepts, he studied the Avataṃsaka and the Awakening of Faith, becoming revered throughout his country. During the Tianfu era of the Jin, he travelled to China (at the end of Tianfu, the Master was only sixteen or seventeen, right at the time of receiving the full precepts and studying the Avataṃsaka; his coming to China must have been after twenty. Reckoned by chronology, it should have been between the Han and Zhou dynasties; the statement here of Tianfu is probably an error). Reaching Yunju on Mount Tiantai (the dwelling of the State Preceptor Shao), he suddenly had an awakening. When he called upon Luoxi and heard the doctrine of the threefold contemplation in a single mind, he sighed, saying: 'The learning of the perfect and sudden ends upon this path!' He thereupon remained to receive instruction. After a long while, the reputation of his full embodiment [of the teachings] spread far and wide. One day he bade farewell to his fellow disciples, saying: 'I wish to guide with this Path those who have not yet heard it, and I must begin from the land of my parents.' He then packed his bags, went down east, and passed through Siming, about to board a sea-vessel. The prefect, Grand Preceptor Qian Weizhi (son of King Zhongyi, Qian Chu), hearing of the Master's arrival, invited him with heightened courtesies to inquire into the essentials of the mind, and further requested him to be his Bodhisattva-precept Master, personally carrying out the ritual of transmission and reception. Monastics and laypeople flocked in reverence, all looking up to him as a model. Master Qian firmly detained him, saying: 'Whether something is checked or set in motion (The Mencius: "A man’s progress is [at times] set in motion; his stop is [at times] checked") is not within the power of a disciple. If it is a matter of benefiting living beings, why must it be Jilin (an alternative name for Goryeo)?' The Master said: 'Since conditions have united with you, my refusal will not turn you away.' Thereupon he stopped his departure. In the first year of Kaibao (under Taizu of the present dynasty), the Transport Commissioner Gu Chenghui, who had repeatedly received the Master’s instructions, first gave up his residence to make the Chuanjiao Cloister, inviting the Master to dwell there. In the fourth year of Taiping Xingguo, Fazhi first began to study under the Master (the Master was fifty-three; Fazhi was twenty). In the twelfth month of the sixth year, his disciple Yande went to the capital to petition for a temple plaque. In the fourth month of the seventh year, the plaque 'Baoyun' was bestowed. In the first year of Yongxi, Ciyun first began to study under the Master (the Master was fifty-eight; Ciyun was twenty-two). The Master expounded the teachings and contemplation for nearly twenty years; those who ascended the hall and received his transmission were beyond counting. He would always address people as 'fellow countrymen.' When someone asked why, he said: 'I take the Pure Land as my native land; all of you are bound to be reborn there, so all of you are people of my native land.' On the twenty-first day of the tenth month in the first year of Duanhong, he passed away lying on his right side. On the day of his cremation (jhāpita), relics (śarīra) filled his bones. His disciples reverently buried him at the northwest corner of the King Aśoka Monastery (before King Aśoka Monastery was turned into a Chan institution, its monks had invited Baoyun and other masters to establish lecture assemblies repeatedly; after Baoyun passed away, his bones were therefore buried in this ground). He lived sixty-two years. In the first year of Zhiping (under Yingzong), his Dharma-grandson Zongzheng, abbot of Nanhu, built a square tomb and stone stūpa, composing a record to commemorate it (seventy-seven years later). In the seventh year of Xuanhe (under Huizong), Changyuetang, abbot of King Aśoka Monastery, finding the ground overgrown and the stūpa dilapidated, moved the bones to Mount Wushi together with Master Wei of Baoyun. The bones were luminous and sparkling, clinking crisply when struck; five-coloured relics multiplied upon the bones, and there were those who obtained handfuls of them. Later, the abbot Zhiqian recarved the stone stūpa inscription at the Wushi Hermitage (see the stone stūpa record in the Zhenzu ji).