佛祖統紀 49.24

49.24

Master Fazhi's name was Zhili, and his style was Yueyan. His surname was Jin, and for generations his family were people of Mingzhou. His Indian-like features were extraordinary and impressive, his disposition was calm, and his capacity was vast. At first, his parents prayed to the Buddha seeking a son. In a night dream, a divine monk brought a boy and gave him to them, saying, 'This is the Buddha's son, Rāhula.' When he was born, he was accordingly named after him. He left home when he lost his baby teeth, shaved his head and received the full precepts at fifteen, and at twenty followed Dharma Master Tong of Baoyun in his home commandery to transmit the Tiantai teachings and contemplation. After just three days, the head monk said to him, 'You should receive and uphold the *Fajie cidi* (Gradual Stages of the Dharma Realm).' The Master asked, 'What is meant by the Dharma realm?' The head monk replied, 'It is the grand universal-characteristic Dharma-gate, perfectly integrated and unobstructed.' The Master said, 'If it is already perfectly integrated and unobstructed, how could there be gradual stages?' The head monk was speechless. After nearly a month, [the Master] lectured on the *Heart Sūtra* on his own. All who listened were amazed, declaring that the doctrinal teachings indeed had someone to rely on. He stayed for three years, regularly lecturing on Master Tong's behalf; delving into the texts to elucidate their meaning, he further clarified what he had learned. Later he went out to reside at Chengtian, and subsequently moved to Yanqing. His transmission of the Dharma flourished greatly, and his students were like a forest. The National Preceptor of Japan dispatched disciples bearing twenty questions to inquire about the essentials of the Dharma; the Master answered them, and all of them reached their sublime meaning. Emperor Zhenzong had long known of the Master's name, and sent palace emissaries to the monastery ordering the performance of repentance rituals, bestowing lavish gifts. In a year of great drought, the Master and the two Dharma masters Zunshi and Yiwen jointly performed the Golden Light Repentance to pray [for rain]. After three days, no rain had fallen. Clearing the mats and prostrating on the ground, they took an oath and proclaimed: 'If this assembly of Buddhist rites does not receive an answer to its prayer, we shall each burn one hand as an offering to the Buddha.' Soon after, a great, soaking rain fell. He once engaged in written inquiries, exchanges, and analyses with Qingyuan of Fengxian, Qingzhao of Fantian, and Zhiyuan of Gushan. He also dispatched his disciple Great Master Shenzhao Benru to debate with them, and in the end they prevailed. His compositions—the two subcommentaries *Zhiyao* and *Miaozong*, the *Guanyin pin biexing*, various records on the *Suvarṇaprabhāsa*, and the *Dabei chan yi* (Great Compassion Repentance Ritual)—were all transmitted to the world. He once joined ten monks in cultivating the Lotus Repentance for three years, agreeing to burn their bodies together to arouse vigorous effort. Yang Yi, Hanlin Academician, and Li Zunxu, Commandant-驸马, recommended him for a purple robe and a master's title, revering him with special devotion. Learning that he wished to burn himself, they sent letters urging him to stop, and further commissioned Master Shi of Tianzhu to travel from Hangzhou to Mingzhou to dissuade him face to face; but he would not listen to any of them. The commandery governor, Li Yigeng, secretly cautioned the neighboring associations to keep watch over him at all times. His vow unable to be fulfilled, the Master again assembled ten monks to cultivate the Great Compassion Repentance. Three years later, on New Year's Day, they formed a seven-day Golden Light Repentance as the period for passing into tranquility. On just the fifth day, he passed away sitting cross-legged; it was indeed the fifth day of the first month of the sixth year of Tiansheng. He lived to sixty-nine, with fifty-four monastic rains-retreats. A month after his demise, they opened the niche to look upon him: his complexion and skin were as if alive, and his nails and hair had grown. When he was brought to cremation, the root of his tongue remained uncorrupted, and his relics were beyond counting. Three times he presided over the Dharma seat, dedicated solely to lecturing and repentance. For more than forty years, his sides never touched the mat. Those who taught and proclaimed the doctrine were more than thirty men, disciples such as Quanjue Cong, Shangxian, Benru, Chongju, Renyue, Huicai, and Fanzhen. At that time, those who followed his transforming guidance numbered in the thousands. Today, among Jiangsu and Zhejiang, wherever lecturing assemblies flourish, none fail to transmit the Master's way. His achievement in opening and guiding people was truly vast. In the tenth month, the winter of the third year of Yuanfeng, I had retired from official service with ample leisure, and went from Quzhou to Wenzhou. Dharma Master Zhong of Faming Cloister had once traveled to Quzhou, and before I had passed the examinations I had met him. Suddenly drawing his robes together and stepping forward, he said: 'Great Master Fazhi of Siming was the wooden bell of the Buddhist school. I, Jizhong, am truly his grandson-disciple, and it has been sixty-three years since he demonstrated quiescence. Yet none among the eminent officials whose words are trusted by the world has recorded his deeds. We disciples secretly feel ashamed of this.' Thereupon he presented an account of his conduct and requested an inscription from me. I then sighed and said: 'At the beginning of human life, it is empty, unified, and quiet, originally without any distinction between ordinary and sage. When it comes to engaging in battle with the realm of things and affairs, none can return. It was out of necessity that the Buddhas and Patriarchs came to Cīnasthāna, multiplying names and marks to transform them—how could this have been done casually? They instituted the Dharma so that it could be practiced; they demonstrated the precepts so that they could not be transgressed. It is like flowers before the eyes, which others cannot see, or a chime in the ears, which others cannot hear. They wished people to subdue their own minds and seek to return to their original nature. Thereafter, guiding teachers arose one after another, wielding the eloquence of wisdom to discuss the true principle, not departing from the immediate thought to transcend to the Supreme Vehicle, not departing from written words to reveal the marks of liberation. In the final analysis, there is not a single dharma that can be spoken, nor a single word to give to others. Master Fazhi had already attained to this, so what need did he have to rely on human words to be transmitted later? For now, I have read what was recorded, and taken what is commonly heard by the multitude to make a true account, so as to answer Master Zhong's earnest sincerity.' I further praised him in verse, saying: