[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) › 22.161 # 佛祖歷代通載 22.161 佛祖歷代通載 22.161 - **Language:** Classical Chinese ### [22.161](https://indike.org/pramana/in.bauddha.taisho.2036.22.161) （十）　大德六年九月一日。五臺山大萬聖祐國寺真覺國師歿。師諱文才。字仲華。楊氏。其先弘農人。高曾以來世官壟坻。父靜義。金季為清水主簿。遂家焉。少孤事母孝。於書無所不讀。性理之學尤其邃也。故約而為守。蔚而成文。辭氣雅健如古作者。為人沈厚若素不讀書者。至與士君子談接其辭辯其事詳其理盡。出入經史。滔滔然若河漢之決。莫窺其涘。其講授經論。得旨言外。不屑屑於名數。嘗曰。學貴宗通言欲會意。以意逆志為得之矣。語言文字糟粕之餘也。豈有餘味哉。彼狃於文字。味其糟粕。徒騁知見以記問自多。殊不知支離其知穿鑿其見愈惑多岐不能冥昝於道。聽其說適足以熟耳而已。豈能開人惠目乎。所著縣談詳略五卷。肇論略疏三卷。惠燈集二卷。皆內據佛經外援儒老託譬取類。其辭質而不華。簡而詣。取其達而已。隱居成紀。築室樹松。將以終老。然以行修乎邇德加乎遠。雖自韜晦。其道愈彰。人尊其德不敢名。以松堂稱之。佛教之興始於洛陽白馬寺。故稱釋源。其宗主歿。詔以師繼之。世祖嘗以五臺絕境欲為佛寺。而未果也。成宗以繼志之孝。作而成之。賜名大萬聖佑國寺。以為名山大寺。非海內之望。不能尸之。詔求其人於帝師迦羅斯巴。會師自洛陽來見帝師。喜曰。佑國寺得其人矣。詔師以釋源宗主兼居佑國。師見帝師以辭曰。某以何德猥蒙恩寵。其居白馬已為過分。安能復居佑聖。願選有德者為之。幸怜其誠以聞於上。帝師不可曰。此上命也。上於此事用心至焉。非汝其誰與居。此吾教所繫。汝其勉之。居歲餘。大德六年將如洛陽。道真定舘于某寺。疾作。九月一日歿。年六十有二。火後獲舍利者數百粒。其徒歸葬於五臺東山之麓。 > (Year 10) On the first day of the ninth month of the sixth year of Dade, National Preceptor Zhenjue of the Great Wansheng Youguo Monastery on Wutai Shan passed away. The master's taboo name was Wencai, his courtesy name was Zhonghua, and his surname was Yang. His ancestors were from Hongnong; since the times of his great-great-grandfather and great-grandfather, they had served for generations as officials in Longdi. His father, Jingyi, served as registrar of Qingshui at the end of the Jin dynasty and subsequently settled there. Orphaned at an early age, he served his mother filially. There was no book he did not read, and he was particularly profound in the learning of nature and principle. Thus, his self-restraint formed his integrity, and his wide learning flourished into refined compositions. His literary style was elegant and vigorous, like that of the ancient authors. In his personal demeanor, he was so reserved and unassuming that he appeared as though he had never read books. Yet when conversing with gentlemen and scholars, his diction was eloquent, his treatment of matters detailed, and his reasoning exhaustive. Traversing the classics and histories, he flowed copiously like the bursting of the Yellow River, so vast that none could fathom its shores. When lecturing on the sūtras and treatises, he grasped their meaning beyond the words and did not fuss over doctrinal lists and categories. He once said: 'In learning, the most valued thing is understanding the fundamental principle; in words, one must comprehend the meaning. Grasping the intent by tracing the meaning is to attain it. Language and writing are mere dregs; how could they hold any lasting flavor? Those who are accustomed to words savor the dregs, merely indulging their views and priding themselves on rote knowledge. Little do they know that fragmenting their knowledge and straining their views only leads to more confusion on divergent paths, making it impossible to merge invisibly with the Way. Listening to their talk is merely enough to weary the ears. How could it open people's eye of wisdom?' His writings include the Xuantan xianglüe in five fascicles, the Zhaolun lüeshu in three fascicles, and the Huideng ji in two fascicles, all internally based on Buddhist sūtras and externally drawing on Confucian and Daoist texts, utilizing metaphors and analogies. His prose was simple and unadorned, concise and incisive, aiming only at clear expression. He lived in seclusion in Chengji, building a dwelling and planting pines, intending to end his days there. However, as his conduct was cultivated near, his virtue extended far; though he concealed himself, his Way grew ever more illustrious. People revered his virtue and dared not call him by name, referring to him as 'Songtang' (Pine Hall). The flourishing of Buddhism began at Baima Monastery in Luoyang, which was therefore called the Source of Śākya. When its lineage leader passed away, an imperial decree ordered the master to succeed him. Shizu had once wished to build a Buddhist monastery at the superb site of Wutai, but had not accomplished it. Chengzong, out of filial piety in carrying on his predecessor's aspirations, undertook and completed it, conferring the name Great Wansheng Youguo Monastery. Considering that for a great monastery on a renowned mountain, none could preside over it unless they possessed the esteem of the entire realm, an imperial decree sought such a person from Imperial Preceptor Karaspa. It happened that the master came from Luoyang to see the Imperial Preceptor, who rejoiced and said: 'Youguo Monastery has found its man!' An imperial decree appointed the master to concurrently reside at Youguo while remaining the lineage leader of the Source of Śākya. The master went to see the Imperial Preceptor to decline, saying: 'What virtue do I possess to undeservedly receive such imperial grace? Residing at Baima was already beyond my station; how could I furthermore reside at Yousheng? I hope that a virtuous person will be chosen instead. I hope you will take pity on my sincerity and report this to the throne.' The Imperial Preceptor refused, saying: 'This is the emperor's order. The sovereign has devoted the utmost care to this matter. If not you, who else could reside there? This is vital to our teaching; you must exert yourself.' Having resided there for over a year, in the sixth year of Dade he was about to go to Luoyang. Passing through Zhending, he lodged at a monastery and fell ill. On the first day of the ninth month he passed away at the age of sixty-two. After the cremation, several hundred relics were obtained. His disciples brought them back and buried them at the foot of the Eastern Mountain of Wutai. > — English (machine translation) (machine translation) - [Previous: 22.160](https://indike.org/pramana/in.bauddha.taisho.2036.22.160) - [Next: 22.162](https://indike.org/pramana/in.bauddha.taisho.2036.22.162) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2036.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.22.161) — English, machine translation ## Linked texts (1) - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.48.56) — 志磐, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.22.161](https://indike.org/pramana/in.bauddha.taisho.2036.22.161) · Pramāṇa