佛祖統紀 17
English (machine translation) 17
- Language
- English
17.1
Compiled by the Śramaṇa Zhipan of Donghu in Siming under the Song dynasty, Jingding reign era.
17.2
Biographies of the Various Masters, Part 6 of 7 (Forty-four persons under Guangzhi and Shenzhao)
17.3
Dharma Successors of Dharma Master Jingshe Lian (Sixth generation under Guangzhi)
17.4
Dharma Master Xiu'an Fazhou
Dharma Master Faming Wenjie
Dharma Master Baoji Fayun
Dharma Master Miaoguo Shikai
Dharma Master Shuilu Wenbing
Dharma Master Changming Daoshen
Dharma Master Fuchang Wenyi
17.5
Dharma Successors of Dharma Master Yuanbian Chen
17.6
Dharma Master Yuetang Huixun
Dharma Master Yi'an Chugong
Dharma Master Xuetang Jieying
Dharma Master Zhi'an Falian
Dharma Master Zhinan Zhongshao
Dharma Master Ciyun Wentong
Dharma Master Yuyao Qingzhan
17.7
Dharma Successors of Dharma Master Jueyun Lian (Sixth generation under Shenzhao)
17.8
Dharma Master Yuebo Zeyue
Head Monk Lin'an Qingzhe
17.9
Dharma Successors of Dharma Master Zhengwu Zhi
17.10
Dharma Master Huiguang Ruone
17.11
Dharma Successors of Dharma Master Beifeng Yin
17.12
Dharma Master Guyun Yuancui
Dharma Master Foguang Fazhao
Dharma Master Meifeng Fankui
Dharma Master Shixi Sishou
Dharma Master Shijing Qinggao
Dharma Master Cigan Wengui
Dharma Master Mengquan Liaoyuan
Dharma Master Duhai Daoyuan
Dharma Master Shanyuan Juexian
Dharma Master Tongzhou Huaitan
Dharma Master Nanfeng Sicheng
Dharma Master Shunjō of Japan
Dharma Master Yunchao Rubao
Dharma Master Nanjian Xingguo
Zhao Yansu of Yanling
Wu Keji of Kai'an
17.13
Dharma Successors of Dharma Master Nengren Bao
17.14
Dharma Master Caotang Rubao
17.15
Dharma Successors of Dharma Master Chexi Rong
17.16
Dharma Master Zijin Fatong
17.17
Dharma Successors of Dharma Master Cishi Yun
17.18
Dharma Master Wuzheng Zhengjiao
Practitioner Nanhu Liaoxuan
17.19
Dharma Successors of Dharma Master Jue'an Yan
17.20
Dharma Master Jiantang Siyi
Dharma Master Zong'an Miaoxin
Dharma Master Changzhai Fakai
17.21
Dharma Successors of Dharma Master Nengren Shan
17.22
Dharma Master Bi'an Faxi
Dharma Master Nan'yan Faxiong
17.23
Dharma Successors of Dharma Master Yangjian Yuan
17.24
Dharma Master Chongxian Liaosheng
Dharma Master Yangjian Faqin
17.25
Dharma Successors of Dharma Master Yuanbian Chen (The previous seven successors of Dharma Master Lian originally had no records)
17.26
Dharma Master Huixun, courtesy name Moudao, styled himself Yuetang. His ancestors were of the Chen clan of Yongjia, who resided at Qushan in Changguo of Siming. His mother dreamt of an extraordinary monk arriving at the door to beg for alms, after which she became pregnant. At age eight, he left home at the Zuyin Cloister. When first taught the *Lotus Sutra*, after a few readings he was able to recite it from memory. He once returned to visit his grandmother, who instructed him, saying: 'Having left home, you should emulate the Buddha's disciple Zhong of our prefecture.' He first paid respects to Chengzhao of Nanhu, who praised him for his outstanding independence. When he went to Dongye and met Jiao Fazhao, Fazhao regarded him as extraordinary. Some who envied him stirred up clamor against him; the Master said: 'Regarding the great tenets of the Buddha's teachings, if there is doubt, one should ask; why must you feel envy?' Thereupon he traveled west through western Zhejiang, calling upon famous masters everywhere. Returning east to Nanhu, he verified his learning with Yuanbian. Hearing the principle of inherent inclusion of evil nature and the wonder of names and substances not shifting, he deeply gained awakening into the perfect and sudden teachings of our school. In the final years of the Shaoxing reign era, he went forth to preside over Fachang, and then moved to Jingming and Puhe. He constantly held his alms bowl. On the seacoast he encountered bandits; the Master assumed a stern countenance and said: 'What you people desire is merely wealth,' and gave them everything. He then instructed them on karmic retribution of good and evil; the bandits were moved, returned his belongings, repented of their misdeeds, and left. Jingming had no disciples; facing the sea and mountains, he would lecture on the *Vimalakīrti Sūtra* for ghosts and spirits, repeatedly evoking spiritual responses. In the fifth year of the Qiandao reign era, he moved to preside over Nanhu; scholars carrying book-boxes arrived from afar in numbers that could scarcely be accommodated. Grand Councilor Wei Qi formed a bond of Dao with the Master, and once asked about the principle of the constant abiding of worldly characteristics. The Master said: 'Is it not because you harbor doubts regarding the alternations of the four seasons?' Wei Qi said: 'Indeed.' The Master said: 'Exhausting the past and reaching the extreme of the future, although there is alternation, this principle constantly abides.' Duke Wei said: 'I have repeatedly asked others about this, but none made it as clear as today.' On the twenty-seventh day of the tenth month in the winter of the sixth year of the Chunxi reign era, he suddenly announced his illness to the assembly. Those offering comfort and inquiries arrived in droves. Meeting his disciples, he urged them to advance in virtue; meeting scholar-officials, he entrusted them with protecting the Dharma. Those who heard his words were solemnly moved. Afterward, he bid farewell to the assembly, wrote a verse, recollected the Buddha, formed a mudrā, sat cross-legged, and passed away. His coffin was kept for a full month; his lips and cheeks were fresh red, and his countenance seemed to smile. His final instructions were to divide his relics into two: one to be buried beside his parents' tomb, and one encoffined in a stupa on the ancestral mound. Because the past generations buried the whole body intact, the assembly only shaved his hair to fulfill the Master's wish. Examining the hair after a month, one could scoop up handfuls of śarīra. When the Master sat, it was always upright and straight; when walking, he did not look aside. In secret rooms and quiet quarters, he always wore the kāṣāya. When proclaiming teachings from the high seat, he did not engage in written treatises; students mostly recorded them with brush in the course of listening. Reciting scriptures and sitting in meditation were his daily regular lessons, never abandoned due to business. He instituted a rule for students that they were not permitted to assume public abbacy before twenty summer retreats, and the trend of reckless ambition was thereby checked.
17.27
Dharma Master Chugong was a native of Yongjia, styled Yi'an. Having long followed Yuanbian, he attained his teaching. Later in life he presided over Nanhu and earned renown for his eloquence and skillful preaching. He abandoned fixed conventions and did not dwell on minor details. When anyone sought instruction from him, he would take up his brush and write immediately, expounding the patriarchal intention distinct from ordinary theories. Scholars from near and far esteemed him as a lineage master. On the first day of the year, he established a Golden Radiance retreat, and the Vinaya residence at Huxin also practiced this repentance. Its abbot, Zheng Zhuxi, always held the master's virtue in high regard; every evening during the first watch, he would lead his disciples across to Nanhu to hear the essentials of the Dharma. Attending the seat, Zhuxi praised him with admiration, saying, 'How fortunate are our disciples to hear the Great Vehicle! What is clarified in the Four-Part Vinaya takes examination of the body as essential; but if one speaks of clarifying the mind and seeing one's nature, does it not lie in this?' The whole assembly rejoiced at this.
17.28
Dharma Master Jieying was a native of Siming, who called himself Xuetang. His talents and discernment were brilliant and quick, and his magnanimity was vast and open. Having studied for a long time at Nanhu, he enjoyed a towering reputation in his day. When the prefecture invited Yuanbian to Nanhu, the master received the directive and went to Dongye to welcome him respectfully with ritual propriety. When Yuanbian arrived and widely bestowed the gift of Dharma, only the master could match his wondrous teachings and magnificent discourses. One day he knocked at the abbot's quarters and asked about the unresolved meanings in the Zhiyao. Yuanbian said, 'If you can recite it from memory, I will explain it for you.' Within a few days he had recited it through thoroughly, and when he went up to request [instruction], Bian said, 'Within this, it has already been thoroughly explained for you!' The master suddenly had an awakening. From then on, his incisive eloquence burst forth so vigorously that none could rival him. He went forth to preside over Bailian, and students gathered like clouds. Every year in Ninghai there was a great assembly, and they invited the master to lecture on the sūtras for a month. A gathering of ten thousand monastics and laypeople listened reverently in solemn silence; as soon as his magnificent voice thundered forth, none failed to be startled into awakening. One day, without any illness, he bade farewell to the assembly, returned to his sleeping quarters, and passed away lying on his right side. His whole body was stupa-enshrined at Lingyuan on the monastery mountain.
17.29
Dharma Master Falian, styled Shizhong, called himself Zhi'an, and was a native of Xiangshan in Siming. In his youth he studied diligently, visiting every prominent lecture seat of the time without exception. In his later years he went to Nanhu to serve Yuanbian, inquiring morning and evening, for more than six years as if it were a single day; his past doubts and obscurities were completely resolved. He first presided over Bianli, and moved successively to Guangyan, Yongming, and Wuzhen. He received people with compassion and managed affairs with forbearance. If someone asked about everyday matters, he conversed tirelessly; but if questioned about the Buddha Dharma, he remained silent without answering. When someone understood his intention, burning incense and standing with hands clasped, posing questions with humble words, only then would he explain in detail according to the questions, exhausting every principle. His reverence for the Dharma and his preservation of the teacher's dignity were like this.
17.30
Jing'an said: 'A worthy of the past said: "Siming revived the Way of Tiantai, and Yuanbian revived the lineage of Siming." This refers to the fact that after Siming, a faction practiced an intellectualized scholasticism that resembled the Off-mountain teachings. But when Yuanbian appeared, he alone was able to express the patriarchal intention and revive Siming. How magnificent! Some say that Yuetang attained the contemplation practice, Zhi'an attained the essential doctrine, and Yi'an and Xuetang attained eloquence and preaching; all possessed one aspect of the teacher's whole.'
17.31
Dharma Master Zhongyun was a native of Siming. Having long studied under Yuanbian, his scholastic understanding was outstanding. During the Shaoxing era he presided over Bujin. Because Shenzhi of Zhachuan and the masters of nominalism had fiercely attacked Siming, he composed the Zhengshuo on the Three Thousand [Realms] to counter them, entitled the Zhinan ji, in three rolls. (Here the records of the two masters Wentong and Qingzhan are lost.)
17.32
Dharma Heirs of Dharma Master Jueyun Lian (Sixth generation under Shenzhao)
17.33
Dharma Master Zeyue, styled Yuan'an, came from the Yao family of Yin. He personally received ordination under Jueyun. Studying day and night, he deeply penetrated the doctrinal essentials. When Jueyun came to Nanhu, the master served as his attendant; he managed affairs with harmony and prudence, pleasing those both within and without. When Yun passed away, he went to rely on Huiguang at Upper Tianzhu, where he shared the seat to lecture on the sūtras, and the assembly admired his eloquence. In the spring of the ninth year of Qiandao, the Grand Preceptor, King of Yue, personally composed an invitation requesting him to be the first master of Yuebo. The monastery occupied the scenic vantage of Donghu, and the master was renowned in the world for his preaching talent, so the eminent and virtuous of the time all rejoiced to come and rely on him. The King of Yue repeatedly attended his lectures in person and wrote a laudation in his own hand, saying: 'The master is the doctrinal dragon of our lineage. Having become my family's teacher, he is also the master of this mountain. I vow to offer this land, so that the Tiantai teachings will be preached forever, the Water and Land deliverance performed forever, to repay my lord and parents above, without making changes.' Afterward, he memorialized the court, which bestowed the title of Zhihai. From the time the master became the founder of this mountain, his successors were Zi'an and Yintang, and Baiting directly ascended to Nanhu; from then on the renown of the place grew even greater. (Here the record of Chief Monk Qingzhe is lost.)
17.34
Dharma Heirs of Dharma Master Zhengwu Zhi
17.35
Dharma Master Ruone, styled Xiyan, was from the Sun family of Jiaxing. At first he relied on Zhu'an at Dezang, setting his resolve and studying through hardships. After a long time he fell ill; in his heart he implored the Great Being and with his mouth recited the secret mantra. He dreamed that the Great Being anointed him with a wondrous liquid, and upon waking his illness was gone. He then went to Chicheng to visit Zhengwu. When Zhengwu moved to Upper Tianzhu, he appointed the master to head the assembly. After Zhengwu passed away, an imperial decree appointed the master to succeed him in residence. In the second month of spring in the third year of Qiandao, the imperial carriage visited Upper Tianzhu to pay homage to the Great Being, and the emperor asked about the meaning of the Golden Radiance Repentance Ritual. The master replied, 'The heavenly lords Brahmā and Śakra and the Four Great Heavenly Kings descend upon the earthly realm to protect the country and protect the people. Therefore the Buddha preached the way of the Golden Radiance Samādhi for them. Patriarchal masters of later generations established it as a repentance ritual to enhance the prestige and virtue of the devas; hence emperors, officials, and commoners can all practice it.' The emperor was pleased and appointed him Monk Scribe of the Right Street. Soon after, an imperial edict ordered the construction of a Sixteen Contemplations Hall in the mountains, and a hall was also built in the imperial palace imitating its design. In the summer of the fourth year, the master was summoned to stay overnight inside the Contemplations Hall to discuss the Way. On the eighth day of the fourth month, the master was summoned to lead fifty disciples into the inner Contemplations Hall to perform the Golden Radiance ritual for the protection of the state. The emperor asked, 'The Buddha Dharma is certainly wondrous, but how can there be so many scrolls of sūtras?' The master replied, 'Those with a foundation are like this.' The emperor agreed, and promoted him to Monk Scribe of the Left Street, Dharma Master Huiguang. In the ninth year, he was summoned for an audience at the Xuande Hall, where the emperor asked about the miraculous traces of the Great Being through the dynasties and the purport of the Lotus Sūtra. The emperor said, 'Originally, I was enlightened in this matter through the master's clarification, and thus awakened to the Dharma-gate through the Scripture of Perfect Enlightenment. For instance, in playing chess, once victory and defeat are decided, not only are the chess pieces removed, but the chessboard must also be removed at the same time.' The master said, 'That which is removed at the same time is also unattainable.' The emperor said, 'To be thoroughly versed in both the doctrine and its realization—that indeed describes the master!' An imperial order was issued commanding him to lecture on the Scripture of Perfect Enlightenment. When he reached the passage, 'If this false mind does not exist, the six dusts cannot exist either,' the master said, 'The mind originally has no form; it possesses appearances because of the dusts. When the dusts are extinguished, the mind is extinguished, and the true mind remains clear and serene.' The emperor personally wrote down these words and bestowed them upon him. The emperor also once asked about the meaning of the Diamond Sūtra. The master replied, 'This is one portion of the six-hundred-roll Prajñā; to prompt questions and sever doubts, it is especially compared to a diamond. Thus Asanga's treatise says: "This Vajrapāramitā indicates power through such a name. Whatever pertains to prajñā possesses this power." Since this resolves doubts concerning all prajñā, the two words "diamond," although appearing in this text, in meaning actually apply as an analogy across all prajñā. Therefore, for those who uphold and preach it, the blessings are weighty and the merit is deep.' (The Commentary says: 'Guà [pertains to] the assembly of the Lotus.' The Subcommentary says: 'Guà means to participate in.' The Song dynasty scholar Pei Yin's preface to the Shiji says: 'Gathering the sayings of past Confucians, whatever [yù] is beneficial is entirely extracted and included.' One should know that Jingxi's gloss on yù agrees with Pei Yin.) The emperor said, 'I read this sūtra daily, and now I further order the assembly to chant thirty thousand rolls collectively.' He then issued a decree saying, 'From the past until now, the birds, fish, and the like that I have eaten and harmed have been many. Relying on prajñā now to eliminate this transgression, I hope that all living beings will together receive liberation.' At that time, King of Yi was still young; the emperor summoned the master into the inner palace to preach the Dharma for the king and rub his crown. The master once pleaded illness to request retirement. The emperor said, 'Let me bestow land and build a dwelling; in a few more years, we shall both become persons of leisure, and beside the water and upon the rocks speak together of non-arising.' In the eleventh year, he retired to Xingfu, and was specially appointed Chief Monk Scribe of Both Streets. At that time, Guangzong was in the Eastern Palace and wrote an inscription board reading 'Returning to Reclusion' to bestow upon him, also composing a eulogy to praise his virtue. When Xiaozong retired to the Chonghua Palace, he summoned him to comment on the Diamond Sūtra; he rode in a sedan chair to the palace hall and stayed in the palace lodge. When the commentary was completed and presented, the emperor read it and had even greater awakening. On the first day of the tenth month in the second year of Shaoxi, he said to his attendants, 'Our lineage thoroughly masters the Lotus; it is fitting to conclude with this.' He then assembled the community to practice the Lotus Repentance, took his monastic implements and presented them to the two imperial palaces, and passed away sitting upright at the age of eighty-two. His stupa was erected at his main residence. In the second year of Shaoxi, he was posthumously granted the title 'Dharma Master of the Doctrinal Teachings of Vast Compassion,' and his stupa was named 'Universal Radiance.'
17.36
Dharma Master Shunjō was a man of Japan. He had previously transmitted the Yoga esoteric teachings. (During the Yuanhe era of the Tang, his countryman Kūkai entered China and received the esoteric teachings from Huiguo, a disciple of Amoghavajra.) Later he crossed the sea and came to China, ascending Lingshan to visit Beifeng. He studied the Tiantai lineage, holding the scriptures and receiving instructions, thoroughly penetrating their purport. At the beginning of the Kaixi era, the northern barbarians invaded the border; Shunjō proposed to Beifeng that he wished to establish an altar and recite mantras, just as Amoghavajra had lifted the siege of Anxi. At that time opinion was weak and hesitant, and in the end it could not be carried out. Beifeng then had him dispatch disciples back to his country to retrieve the teachings of the Five Divisions previously transmitted to China, but his disciples were drowned in the sea. (These are the Dharma heirs of Dharma Master Beifeng Yin. There were sixteen persons; the previous eleven were lost, and the later three were lost, leaving only this Dharma master and Zhao Yansu.)
17.37
Zhao Yansu, styled Zijing, was a native of Yanling. He passed the imperial examination in the Qingyuan Longfei year and was an outstanding figure of the Luo School. He came to visit Beifeng to discuss the general purport of the Buddha Dharma. He once asked the master, 'When the Tathāgata appeared in the world, what Dharma did he preach first?' The master said, 'Manifesting birth in the land of common residence, he first preached the truth of suffering.' He also asked, 'Many Mahāyāna sūtras are extraordinary and astonishing; why is it that when reaching the Lotus Sūtra, it is so plain and easy?' The master said, 'When the capacities of the multitude are not yet mature, they must first be shaken up; when their capacities are mature and converge, what need is there for display and astonishment?' From then on he deeply understood the great purport of the contemporary teachings, and always referred to the master as the flesh-body Great Being of Nanshan. Following him, he received the Edited and Settled Cessation and Contemplation, sighing, 'What turns the divergent views of the world back to ultimate reality is this book!' Earlier, Yansu had loved to disparage the Buddhist teaching and once disputed with a monk, but his reasoning was flawed and his words failed him. When that monk died, he wore mourning garments for him. His disciples found it strange and questioned him; he replied, 'The debt of Dharma exceeds that to one's parents; this is not something you youngsters can comprehend.'
17.38
Wu Keji, styled Fuzhi, gave himself the appellation Kai'an. He was a descendant of the Military Commissioner of Jian'an. His great-grandfather traveled widely to study and consequently took up residence in Pujiang of Wu. As a youth, he was intelligent and penetrating, grasping everything in his studies. He once read the *Rites of Zhou* and sighed deeply, believing that the enfeoffment and well-field systems could be restored. During the Chunxi era, having attained first place in four examinations and awaiting appointment, he sighed: 'Hitting the mark in the target, yet piercing the brow—the deed conflicts with the times.' He then retired into seclusion at Zuoxi. Suddenly suffering from an eye ailment, someone urged him to pray to [the Bodhisattva of] Perfect Penetration (Avalokiteśvara). He promptly said: 'Not altering in the face of peril—this is the true gentleman.' Someone informed him of the imperial physician Zhu answering Duke Du Qi: 'Having never read Buddhist texts, how can you know they do not match Confucius and Mencius? Try reciting the Bodhisattva's name.' His eye disease was thoroughly cured. Thereupon he came to believe deeply. Reading the *Śūraṅgama Sūtra* up to 'Space is born within the mind like a wisp of cloud dotting the great pure [sky],' he had a sudden awakening, as if having ignorance removed. Seeing Shangu's (Huang Tingjian's) poem praising the *Zongjing lu*, which has the lines: 'From this time, Yongming's hundred scrolls / When retiring from official meals, a single burner of incense,' he consequently read both cases [of it]. Baoji Shi said: 'This work has no compass or square; it is not as good as studying *Śamatha-vipaśyanā* to gain awakening to the two words "object" and "contemplation" so as to use them as armrest and staff.' He digested its flavor, and after a while indeed had an awakening. He thus said: 'How ultimate is the discourse on the compass and square! The so-called "supreme square to square that under Heaven which is not square, supreme roundness to round that under Heaven which is not round." If those who understand take the two books and investigate them, then the presence or absence of a compass and square will naturally be seen.' He once composed a commentary on the *Lotus Sūtra*, saying of himself that he was ashamed to be ranked equally with Zaobo (Li Tongxuan), remarking that the latter propagated scriptures that combined the coarse, while he himself explicated the uniquely wonderful scripture. In the winter of the seventh year of Jiading, he died at Baoshan. In his testamentary instructions, he requested cremation according to the monastic rites. His age was seventy-five. His writings include the *Lotus Sūtra Key* (*Fahua shujian*), *Outlines of the Śūraṅgama Collected Exegesis* (*Lengyan jijie ke*), and *Great Outlines of the Four Teachings and Śamatha-vipaśyanā* (*Sijiaoyi zhiguan da ke*). In his later years, he compiled the *Orthodox Lineage of the Buddhist Order* (*Shimen zhengtong*); dying before it was completed, Liangzhu Zongjian continued and completed it. Originally, his family dreamed that Zhan Jiaming sought lodging; later, in learning the teachings, his discussions mostly coincided in secret, and moreover, he loved Zhan's old friends, so he was said to be his rebirth. (Here are missing the records of the two Dharma masters, such as Bao and Fatong.)
17.39
Dharma Heir of Dharma Master Cishi Yun
17.40
Dharma Master Zhengjiao, styled Yuanzhou, was of the Zhu family of Songjiang in Yin. He underwent his novitiate at Duobao. At first, he studied under Bianli Zhi'an; on account of discussing with peers the fixed themes of the *Suvarṇaprabhāsa*, he was immediately able to evaluate the merits and defects of the various masters. When Cishi resided at Qingsxiu, Zhengjiao went thither. In time, he completely mastered Cishi's way. When Cishi moved to Nanhu, he had him occupy the head of the assembly. His lecturing talent was vast, and the multitude looked up to and admired him. He went forth to preside over Guanyin in Cixi, and after moving six times to different Dharma seats, he passed away at Wuzhen in Zeyang. Gongkui, Lord Lou Yue, frequently inquired of the master concerning the essential purport of the Buddha Dharma. The master took the style Yuechuang (Moon Window). During his days residing at Guangshou, he fashioned a half moon between the window frames. Gongkui composed a record for it and presented him with a poem, saying: 'Do not make it a full moon; / The moment it is full, it wanes. / Better to make it one half, / For then it still has time to wax.' This poem was widely repeated on people's lips, and the master's reputation and virtue were thereby increasingly revered. Practitioner Liaoxuan was of the Pan family of Fenghua in Siming. He initially received the scriptures at Baolin. When Cishi resided at Qingsxiu, he went to rely on him. He often said that understanding must be accompanied by practice; thereupon, he entered the Guangyan Room at Nanhu to read the Tripiṭaka and cultivate the Lotus Samādhi for twenty-seven periods in total. He did not eat past noon, never violating the sundial. He was an intimate friend with fellow cultivator Shanrong; whenever he had a doubt while reading scriptures, he would certainly go to Rong's room to resolve it. One day, he sat silently for a long time. Rong said: 'What are you doing today?' The master said: 'The date of return is near; the bond of principle is hard to forget, so unconsciously it has come to this. Please concentrate your mind on advancing on the Way; we shall meet again in the Pure Land.' Rong laughed and said: 'I merely wish to see your manner of departure.' From this time on, the master manifested illness. Approaching his end, he requested the assembly to chant the *Amitābha Sūtra* and intone the Buddha's name. He abruptly arose, sat upright, asked for a brush, and wrote a verse: 'Nature and characteristics—passions are forgotten; / One and three have no resting place. / The wind of breath does not stir; / Mahāsiddhir.' Thereupon, joining his palms and closing his eyes, he passed away. In the midst of summer, his casket was kept for seven days; his facial complexion remained rosy and moist, with slight saliva at the corners of his mouth. When someone wiped it with silk, a wondrous fragrance assailed the nostrils. The cremated relics filled his palms, and his heart and rosary remained unconsumed. This was the tenth day of the fifth month in the first year of Jiatai. Three years later, Rong manifested illness; on the day before his demise, he bade farewell to the multitude, bathed, changed robes, requested the assembly to recite the Buddha's name, and passed away seated cross-legged. People said he was keeping his appointment with Master Xuan. (Here are missing three Dharma heirs of Dharma Master Jue'an Yan.)
17.41
Dharma Heirs of Dharma Master Nengren Shan
17.42
Dharma Master Faxi, styled Bi'an, and Dharma Master Faxiong, styled Nan'yan, were both men of Tiantai. Entering the room of Master Shan together, they rendered diligent service, received the Way, and were of equal fame in their generation. When they successively took charge of Bailian, their standing on the Way was as one. Possessing the correct eye to determine the doctrinal school, developing eloquence to drive discourse, broadening their minds to embrace the multitudes, and wielding literary elegance to respond to varying capacities, the flourishing of the Bailian school's tradition was truly revived by these two masters. (Here is missing one person, Dharma Master Faxiong.)
17.43
Dharma Heir of Dharma Master Yangjian Yuan
17.44
Dharma Master Liaosheng was a man of Zhuji in Yue. At age twelve, he left household life; his wise understanding was like that of an adult. At first, he called on Master Qin of Dongling. At that time, following the manner of Chan monasteries, they resided collectively in the saṅgha hall. On the night of the Lantern Festival, the assembly went to view the lanterns. Master Qin, carrying incense, saw him sitting upright on his platform bed and asked: 'Why did you not go along with the crowd?' He answered: 'I have received your admonition, Master, to focus my mind on learning and not engage in frivolous play.' Master Qin was greatly pleased, patted his back, and said: 'Thirty years from now, who else but you will revive our school?' When he reached adulthood, he deeply investigated doctrinal teachings and contemplation; his contemporaries submitted in awe. He went forth to preside over Dingshan, lecturing and chanting without missing a day. Above the shelf of his sleeping couch, he placed the *Lotus Sūtra* and an image of the heavenly deity Weituo (Skanda), wearing the five-strip robe and sleeping in the auspicious posture. He conducted himself with scrupulous discipline and revered the Dharma, never altering his integrity even in a dark room. (Here is missing one person, Dharma Master Faqin. In this fascicle, of forty-four persons in total, the original text lost thirty-one, recording only thirteen.)
17.45
Comprehensive Record of the Buddhas and Patriarchs, Fascicle 17 (End)
Linked texts (1)
- 佛祖統紀 — 志磐, Classical Chinese