[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 18.52 # 佛祖歷代通載 18.52 佛祖歷代通載 18.52 - **Language:** Classical Chinese ### [18.52](https://indike.org/pramana/in.bauddha.taisho.2036.18.52) （二十）　杭州孤山智圓法師卒字無外。自號中庸子。或稱潛夫。生錢唐徐氏。父母令入空門。八歲受具。二十一聞奉先源清師傳天台三觀之旨。問辯凡二年而清歿。遂居西湖孤山學者歸之如市。與處士林和靖為隣友。王欽若出撫錢唐。慈雲遣使邀師同迓之。圓笑謂使者曰。錢唐境上且駐却一僧。圓早癭瘵疾故又號病夫。講道吟哦未甞倦。預戒門人曰。吾歿後。毋厚葬以罪我。母建塔以誣我。毋謁有位求銘以虛美我。宜以陶器二合而瘞之。立石志名字年月而已。及亡門人如所戒。斸所居岩以藏之。不屋而壇。時乾興元年二月十七也。壽四十有七。後十五年積雨山頹。門人開視陶器。肉身不壞。爪髮俱長。脣微開露齒若珂貝。乃更襲新衣屑眾香散其上而重瘞之。崇寧三年賜諡法惠大師。其所撰述。般若經遺教經疏各二卷。瑞應經不思議法門經無量義經普賢行法經彌陀經等疏。及四十二章經注各一卷。首楞嚴經疏十卷。又撰闡義鈔三卷（釋請觀音疏）。索隱記四卷（釋光明句）。刊正記（釋觀經疏）。表微記一卷（釋光明玄）。垂裕記十卷（釋淨名略疏）。發源機要記二卷（釋涅槃玄）。百非鈔一卷（釋涅槃疏金剛身品百非之義）。三德指歸二十卷（譯涅槃疏）。顯性錄四卷（釋金𮡩）。摭華鈔二卷（釋圭峯蘭盆疏）。西資鈔一卷（釋自造彌陀疏）。詒謀鈔一卷（釋自造心經疏）。谷響鈔五卷（釋自造楞嚴疏）。折重鈔一卷（釋自造文殊般若疏大論有云折重令輕）。正義一卷（釋十不二門）。閑居編五十一卷（雜著詩文）。皆假道適情為法行化之傍贊云。 > (20) Master Zhiyuan of Gushan in Hangzhou passed away. His style name was Wuwai, and he gave himself the sobriquet Zhongyongzi; some called him Qianfu. He was born into the Xu family of Qiantang. His parents had him enter the gate of emptiness, and at the age of eight, he received full ordination. At twenty-one, he heard Master Yuanqing of Fengxian transmit the tenets of the Tiantai threefold contemplation, questioning and debating for a total of two years until Qing passed away. He thereupon dwelt on Gushan at the West Lake, and students flocked to him like a marketplace. He was a neighboring friend to the retired scholar Lin Hejing. When Wang Qinruo came out to govern Qiantang, Ciyun sent an envoy to invite the Master to join in welcoming him. Yuan laughed and told the envoy, 'At the boundary of Qiantang, let there be one monk who remains behind.' Because Yuan had suffered early from goiter and tuberculosis, he also went by the sobriquet Bingfu ('Sick Man'). He lectured on the Way and chanted poetry without ever tiring. In advance, he admonished his disciples, saying, 'After I pass away, do not grant me a lavish burial and thereby burden me with fault; do not build a stūpa and thereby falsely adorn me; do not visit high officials to seek an inscription and thereby praise me in vain. You should simply join two pottery vessels together to inter me, and erect a stone recording my name and the dates, and that is all.' When he passed away, his disciples followed his instructions, carving into the rock where he had lived to inter him, without a building but simply an earthen platform. It was the seventeenth day of the second month in the first year of Qianxing; he was forty-seven years of age. Fifteen years later, heavy rains caused the mountain to collapse. When his disciples opened and inspected the pottery vessels, his bodily remains were uncorrupted; his fingernails and hair had both grown, and his lips were slightly parted, showing teeth white as mother-of-pearl shells. Thereupon, they changed him into new garments, ground various fragrances to scatter over him, and reinterred him. In the third year of Chongning, he was posthumously granted the title Great Master Fahui ('Dharma Wisdom'). His writings include: Commentaries on the Prajñāpāramitā Sūtra and the Bequeathed Teachings Sūtra, two fascicles each; commentaries on the Ruiying jing, the Sūtra on the Inconceivable Teaching, the Sūtra of Immeasurable Meanings, the Sūtra on the Method of Practicing the Contemplation of the Bodhisattva Samantabhadra, the Amitābha Sūtra, and so forth, as well as an annotation on the Sūtra of Forty-two Chapters, each in one fascicle; a Commentary on the Śūraṅgama Sūtra in ten fascicles; he also composed the Chanyi chao in three fascicles (explaining the Commentary on the Qing Guanyin jing), the Suoyin ji in four fascicles (explaining the Phrases of the Golden Light Sūtra), the Kanzheng ji (explaining the Commentary on the Contemplation Sūtra), the Biaowei ji in one fascicle (explaining the Profound Meaning of the Golden Light Sūtra), the Chuiyu ji in ten fascicles (explaining the Abbreviated Commentary on the Vimalakīrti Sūtra), the Fayuan jiyao ji in two fascicles (explaining the Profound Meaning of the Nirvāṇa Sūtra), the Baifei chao in one fascicle (explaining the meaning of the hundred negations in the Vajrakāya Chapter of the Nirvāṇa Commentary), the Sande zhigui in twenty fascicles (interpreting the Nirvāṇa Commentary), the Xianxing lu in four fascicles (explaining the Jinfo), the Zhihua chao in two fascicles (explaining the Guifeng Ullambana Commentary), the Xizi chao in one fascicle (explaining his own Commentary on the Amitābha Sūtra), the Yimou chao in one fascicle (explaining his own Commentary on the Heart Sūtra), the Guxiang chao in five fascicles (explaining his own Commentary on the Śūraṅgama Sūtra), the Zhezhang chao in one fascicle (explaining his own Commentary on the Mañjuśrī Prajñā Sūtra; the Da zhidu lun has the saying, 'breaking the heavy makes it light'), the Zhengyi in one fascicle (explaining the Ten Non-Dual Gates), and the Xianju bian in fifty-one fascicles (miscellaneous poetry and prose). All these were regarded as secondary aids for borrowing the Way to express sentiments and practicing transformation for the sake of the Dharma. > — English (machine translation) (machine translation) - [Previous: 18.51](https://indike.org/pramana/in.bauddha.taisho.2036.18.51) - [Next: 18.53](https://indike.org/pramana/in.bauddha.taisho.2036.18.53) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2036.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.18.52) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.18.52](https://indike.org/pramana/in.bauddha.taisho.2036.18.52) · Pramāṇa