[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) › 9.22 # 佛祖統紀 9.22 佛祖統紀 9.22 - **Language:** Classical Chinese ### [9.22](https://indike.org/pramana/in.bauddha.taisho.2035.9.22) 禪師真觀。字聖達。錢唐范氏。其母誦藥王觀音品以求嗣。遂生師。舌羅紫文手有異相。幼聰寤博通經史。遇善相者謂之曰。年少當成大器何滯塵網。師始欲出家。二親未見許。夢天神告曰。汝子法中英傑。何得籠檻。於此父母自是從其志。初讀成實十誦。始開一卷。神夢語曰。汝是大乘法器勿守小道。陳永陽王伯智夙事師。遣使送師謁智者。致書為贄。智者以齒相若。待之以兄弟。高談寂照金石相宣。時人為之語曰。錢唐有真觀。當天下一半。大忍禪師見而歎曰。龍樹之道方興東矣。時朝廷征周失律（陳宣帝大建十年。命吳明徹。北伐周。兵敗為周人所執）議括僧無名者令休道。師致書左僕射徐陵。事遂寢。隋文帝朝。三勅勞問。秦孝王總管維楊。兩加延請。並辭疾不赴。與道安禪師頭陀於靈隱山中。開皇十四年郡大旱。刺史劉景安請講海龍王經。序王義方竟驟雨霈然。十五年。始立精舍。號南天竺。常講法華用為要業。受持讀誦躬自書寫。五種法師於茲為備。每盥洗遺渧地為不濡。有一老人日至聽經。師延問之。對曰。弟子即此山龍王也。師曰。久旱何不降雨。老人曰。山民無知鑿斷山脈。諸龍不安使之若爾。師能為諸龍授戒。勸其向道則雨可即致。師許之。即作法召諸龍與授菩薩戒。即時降雨。是夜有峨冠朱服頂禮作謝。師因問曰。近年多旱何耶。龍曰。人無正信多行惡行。以故惡天。將地肥流入深土。雖結五穀食無肥膚旱涸不常固有由也。大業七年夏四月。郡司馬李子。深請出眾善寺講涅槃經。出山之日手標葬處。講至現病品。夢三人作禮告曰。淨居天遣迎禪師。六月六日。始臥病。夢與天台同輦翼佛還山。覺已歎曰。昔六十二當終。講法華力得延一紀。今七十四。復致斯應。生期必矣。乃集眾訓曰。欲出生死欲具佛法。宜須持戒修定慧學弘通正法勿令虛度。至七月一日。眾聞空中技樂之聲。即趺坐示滅。道俗獻供日致千輩。至二十六日。容色儼然眉毫增長。乃自眾善。遷窆於所標之地。四部大眾者。亘一由旬。香蓋成陰幢幡蔽野。道德之感有若此云（師即天竺靈山始祖。章安嘗撰別傳。其本不存。慈雲之世重修其塔。作六詩以為識。其序略曰。今土門自開一無遺物。不知全身隨多寶以證經乎。像佛隴以化往乎）。 > Dhyāna Master Zhenguan, courtesy name Shengda, was of the Fan family of Qiantang. His mother chanted the chapters on Bhaiṣajyarāja and Avalokiteśvara to pray for an heir, whereupon she gave birth to the master. His tongue bore purple markings, and his hands had unusual signs. In his youth, he was intelligent and well-versed in the classics and histories. Meeting an expert physiognomist, the latter said to him: 'In your youth you will become a great vessel; why linger in the worldly net?' When the master first wished to leave home, his parents did not permit it. In a dream, a deva told them: 'Your son is a hero of the Dharma; how can you cage him?' From this, his parents complied with his aspiration. When he first read the \*Satyasiddhi\* and \*Daśādhyāya\*, having opened only one fascicle, a spirit spoke to him in a dream: 'You are a Mahāyāna Dharma vessel; do not abide in the lesser path.' Prince Bozhe of Yongyang under the Chen had long served the master; he sent an emissary to escort the master to visit Zhizhe, delivering a letter as a presentation gift. Zhizhe, being similar in age, treated him as a brother. Their lofty discussions on quiescence and illumination harmonized like metal and stone. People of the time had a saying: 'Qiantang has Zhenguan, who equals half the realm.' When Dhyāna Master Daren saw him, he sighed and said: 'The Way of Nāgārjuna is about to rise in the east!' At that time, when the court lost its military discipline in the campaign against Zhou (in the tenth year of the Dajian era of Emperor Xuan of the Chen, Wu Mingche was ordered to campaign north against Zhou; his army was defeated and he was captured by the people of Zhou), there were discussions to inspect unregistered monks and order them to cease practicing the Way. The master sent a letter to the Left Supervisor of the Masters of Writing Xu Ling, and the matter was dropped. During the reign of Emperor Wen of the Sui, imperial decrees with condolences were sent thrice. When Prince Xiao of Qin served as Commander-in-Chief of Weiyang, he extended invitations twice; the master declined both on grounds of illness. Together with Dhyāna Master Dao'an, he practiced dhūta austerities in Mount Lingyin. In the fourteenth year of the Kaihuang era, the commandery suffered a great drought; the regional inspector Liu Jing'an invited him to lecture on the \*Sāgara-nāgarāja-sūtra\*. Just as the introductory chapter on the king's meaning was concluded, torrential rain poured down. In the fifteenth year, he first established a monastery named South Tianzhu. He constantly lectured on the Lotus \[Sūtra\] as his essential work; embracing, reciting, chanting, and copying it in person, the five kinds of Dharma master were fully complete in him. Whenever he washed himself, stray drops falling to the ground would not wet it. An old man came daily to listen to the sūtra; the master invited him in and questioned him, and he replied: 'Your disciple is the dragon king of this mountain.' The master said: 'There has been a prolonged drought; why do you not send down rain?' The old man said: 'The mountain folk were ignorant and excavated across the mountain's veins. The dragons are unsettled, which caused this. If the master can confer the precepts upon the dragons and encourage them toward the Way, rain can be brought about at once.' The master agreed, performed the ritual, summoned the dragons, and conferred the bodhisattva precepts upon them. Rain fell immediately. That night, a figure in a tall hat and vermilion robes bowed in thanks. The master asked: 'Why has there been much drought in recent years?' The dragon said: 'People lack right faith and perform many evil deeds; therefore evil devas cause the earth's fertility to sink into the deep soil. Even though the five grains develop, eating them does not nourish the flesh; droughts are irregular and indeed have their cause.' In the fourth month in the summer of the seventh year of the Daye era, Li Zishen, the commandery marshal, invited him to Zhanshan Temple to lecture on the \*Nirvāṇa Sūtra\*. On the day he left the mountain, he personally marked his burial site with his hand. When the lecture reached the chapter on 'Manifesting Illness', he dreamed of three people paying homage and saying: 'The Śuddhāvāsa heaven has sent us to welcome the Dhyāna Master.' On the sixth day of the sixth month, he first took to his bed with illness. He dreamed that he shared a chariot with Tiantai and flanked the Buddha returning to the mountain. After waking, he sighed: 'Formerly, I was to pass away at sixty-two, but through the power of lecturing on the Lotus \[Sūtra\] I obtained a twelve-year extension. Now I am seventy-four, and have received this sign again; my time to be born \[in the Pure Land\] is certain!' He then assembled the community and admonished them: 'If you wish to escape birth and death and wish to possess the Buddha's teachings, you must uphold the precepts, cultivate the study of concentration and wisdom, and widely propagate the right Dharma; do not let your lives pass in vain.' On the first day of the seventh month, the assembly heard the sounds of music in the sky; he then sat cross-legged and manifested extinction. Clerics and laity presenting offerings arrived by the thousands daily. On the twenty-sixth day, his countenance was dignified and his eyebrow hairs had grown longer. He was then moved from Zhanshan and buried at the site he had marked. The fourfold assembly extended for a yojana; parasols of incense formed a canopy, and banners and streamers covered the fields. Such was the influence of his moral virtue! (The master was the founding patriarch of Ling Mountain in Tianzhu. Zhang'an once composed a separate biography, the text of which is no longer extant. In the era of Ciyun, his stupa was renovated and six poems were composed as a record. Its preface states in brief: 'Nowadays the earth gate opened of itself, leaving no relics behind; it is unknown whether his intact body followed Prabhūtaratna to attest to the sūtra, or followed the pattern of Foliang in transforming and passing away.') > — English (machine translation) (machine translation) - [Previous: 9.21](https://indike.org/pramana/in.bauddha.taisho.2035.9.21) - [Next: 9.23](https://indike.org/pramana/in.bauddha.taisho.2035.9.23) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2035.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.9.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.9.22](https://indike.org/pramana/in.bauddha.taisho.2035.9.22) · Pramāṇa