宋高僧傳 21.10

21.10

釋法照，不知何許人也。大曆二年，棲止衡州雲峯寺，勤修不懈。於僧堂內粥鉢中，忽覩五彩祥雲，雲內現山寺。寺之東北五十里已來有山，山下有㵎，㵎北有石門，入可五里有寺，金牓題云「大聖竹林寺」。雖目擊分明，而心懷隕穫。他日齋時，還於鉢中五色雲內現其五臺諸寺，盡是金地，無有山林穢惡，純是池臺樓觀，眾寶莊嚴，文殊、一萬聖眾而處其中。又現諸佛淨國，食畢方滅，心疑未決。歸院問僧，還有曾遊五臺山已否？時有嘉延、曇暉二師言曾到，言與鉢內所見一皆符合，然尚未得臺山消息。暨四年夏，於衡州湖東寺內有高樓臺，九旬起五會念佛道場。六月二日未時，遙見祥雲彌覆臺寺，雲中有諸樓閣，閣中有數梵僧，各長丈許，執錫行道。衡州舉郭咸見彌陀佛與文殊、普賢、一萬菩薩俱在此會。其身高大，見之者皆深泣血設禮，至酉方滅。照其日晚於道場外遇一老人，告照云：「師先發願往金色世界，奉覲大聖，今何不去？」照怪而答曰：「時難路艱，何可往也？」老人言：「但亟去，道路固無留難。」言訖不見。照驚入道場，重發誠願：「夏滿約往前，任是火聚氷何，終無退衂。」至八月十三日，於南嶽與同志數人惠然肯來，果無沮礙，則五年四月五日到五臺縣，遙見佛光寺南數道白光。六日到佛光寺，果如鉢中所見，略無差脫。其夜四更，見一道光從北山下來射照，照忙入堂內，乃問眾云：「此何祥也？吉凶焉在？」有僧答言：「此大聖不思議光，常答有緣。」照聞已，即具威儀，尋光至寺東北五十里間果有山。山下有㵎，㵎北有一石門，見二青衣，可年八、九歲，顏貌端正，立于門首，一稱善財，二曰難陀。相見歡喜，問訊設禮，引照入門，向北行五里已來，見一金門樓。漸至門所，乃是一寺。寺前有大金牓，題曰大聖竹林寺，一如鉢中所見者。方圓可二十里，一百二十院，皆有寶塔莊嚴，其地純是黃金，流渠華樹，充滿其中。照入寺至講堂中，見文殊在西，普賢在東，各據師子之座，說法之音，歷歷可聽。文殊左右菩薩萬餘，普賢亦無數菩薩圍繞。照至二賢前，作禮問言：「末代凡夫，去聖時遙，知識轉劣，垢障尤深，佛性無由顯現。佛法浩澣，未審修行於何法門，最為其要？唯願大聖斷我疑網！」文殊報言：「汝今念佛，今正是時。諸修行門，無過念佛，供養三寶，福慧雙修，此之二門，最為徑要。所以者何？我於過去劫中因觀佛故、因念佛故、因供養故，今得一切種智。是故一切諸法般若波羅蜜甚深禪定，乃至諸佛，皆從念佛而生。故知念佛，諸法之王，汝當常念無上法王，令無休息。」照又問：「當云何念？」文殊言：「此世界西有阿彌陀佛，彼佛願力不可思議，汝當繼念，令無間斷，命終之後，決定往生，永不退轉。」說是語已，時二大聖各舒金手，摩照頂為授記別：「汝已念佛，故不久證無上正等菩提。若善男女等願疾成佛者，無過念佛，則能速證無上菩提。」語已時二大聖互說伽陀。照聞已歡喜踊躍，疑網悉除。又更作禮，禮已合掌。文殊言：「汝可往詣諸菩薩院，次第巡禮。」授教已，次第瞻禮，遂至七寶果園，其果纔熟，其大如盌，便取食之。食已，身意泰然，造大聖前，作禮辭退。還見二青衣，送至門外。禮已舉頭，遂失所在，倍增悲感。乃立石記，至今存焉。復至四月八日，於華嚴寺西樓下安止。洎十三日，照與五十餘僧同往金剛窟，到無著見大聖處，虔心禮三十五佛名。照禮纔十遍，忽見其處廣博嚴淨，瑠璃宮殿，文殊、普賢一萬菩薩及佛陀波利居在一處。照見已，惟自慶喜，隨眾歸寺。其夜三更，於華嚴院西樓上忽見寺東山半有五聖燈，其大方尺餘。照呪言「請分百燈歸一畔」，便分如願。重謂「分為千炬」，言訖便分千數，行行相對，遍於山半。又更獨詣金剛窟所，願見大聖，三更盡到，見梵僧稱是佛陀波利，引之入聖寺，語在覺救傳。至十二月初，遂於華嚴寺華嚴院入念佛道場，絕粒要期，誓生淨土。至于七日初夜，正念佛時，又見一梵僧入乎道場，告云：「汝所見臺山境界，何故不說？」言訖不見。照疑此僧，亦擬不說。翌日申時，正念誦次，又見一梵僧年可八十，乃言照曰：「師所見臺山靈異，胡不流布？普示眾生，令使見聞，發菩提心，獲大利樂乎？」照曰：「實無心祕蔽聖道，恐生疑謗故，所以不說。」僧云：「大聖文殊見在此山，尚招人謗，況汝所見境界，但使眾生見聞之者，發菩提心，作毒鼓緣耳。」照聞斯語，便隨憶念錄之。時江東釋慧從以大曆六年正月內與華嚴寺崇暉、明謙等三十餘人隨照至金剛窟所，親示般若院，立石標記。于時徒眾誠心瞻仰，悲喜未已，遂聞鐘聲，其音雅亮，節解分明。眾皆聞之，驚異尤甚，驗乎所見不虛，故書于屋壁，普使見聞，同發勝心，共期佛慧。自後照又依所見化竹林寺題額處，建寺一區，莊嚴精麗，便號竹林焉。又大曆十二年九月十三日，照與弟子八人於東臺覩白光數四，次有異雲靉靆。雲開，見五色通身光，光內有圓光紅色，文殊乘青毛師子，眾皆明見，乃霏微下雪及五色圓光遍於山谷。其同見弟子——純一、惟秀、歸政、智遠、沙彌惟英、優婆塞張希俊等。照後篤鞏其心，修鍊無曠，不知其終。絳州兵掾王士詹述〈聖寺記〉云。

The śramaṇa Fazhao was of unknown origins. In the second year of the Dali era, he was residing at Yunfeng Temple in Hengzhou, diligently cultivating without indolence. In the saṅgha hall, within his gruel bowl, he suddenly beheld five-coloured auspicious clouds, and within the clouds a mountain monastery appeared. About fifty li to the northeast of the monastery there was a mountain; below the mountain was a ravine, and to the north of the ravine was a stone gate. Entering about five li, there was a temple, its gold plaque inscribed: 'Great Holy Zhulin Temple'. Although he saw it clearly with his own eyes, his heart was anxious and unsettled. Another day at mealtime, again within his bowl, amidst five-coloured clouds, all the monasteries of Mount Wutai appeared, all of them gold ground, without any mountain forest filth or ugliness, entirely pools, terraces, and multi-storeyed pavilions, adorned with all manner of jewels, with Mañjuśrī and ten thousand holy beings dwelling within them. There also appeared the pure lands of various buddhas, vanishing only when the meal was finished. His mind harboured doubts that remained unresolved. Returning to his courtyard, he asked the monks: 'Has anyone ever travelled to Mount Wutai?' At that time, two masters, Jiayan and Tanrui, said they had been there, and what they said matched in every respect what he had seen in the bowl; yet he had not yet received definite word from Mount Wutai. In the summer of the fourth year, in a high pavilion at Hudong Temple in Hengzhou, he established a bodhimanda for the five-tempo mindfulness of the Buddha for ninety days. On the second day of the sixth month, during the hour of the sheep (1–3 p.m.), he saw from afar auspicious clouds completely covering the terraced temple; within the clouds were multi-storeyed pavilions, and within the pavilions were several Indian monks, each about one zhang tall, holding tin staffs and walking the way. The entire walled city of Hengzhou saw Amitābha Buddha together with Mañjuśrī, Samantabhadra, and ten thousand bodhisattvas all present in this assembly. Their bodies were tall and immense; all who saw them wept tears of blood and made prostrations, and they vanished only at the hour of the cock (5–7 p.m.). On the evening of that day, outside the bodhimanda, Zhao encountered an old man who said to him: 'Master, previously you made a vow to go to the Golden World and behold the Great Holy One; why do you not go now?' Zhao, surprised, replied: 'The times are troubled and the road is arduous; how could I go?' The old man said: 'Simply depart in haste; the road will surely present no delays or difficulties.' Having spoken, he disappeared. Zhao, astonished, entered the bodhimanda and renewed his sincere vow: 'When the summer [retreat] is completed, I promise to go forward; even if fire gathers or ice forms, I will never turn back.' On the thirteenth day of the eighth month, at the Southern Peak, when several like-minded companions graciously consented to come, there was indeed no impediment; thus on the fifth day of the fourth month in the fifth year, they arrived in Wutai County. In the distance, they saw several beams of white light south of Foguang Temple. On the sixth day, they arrived at Foguang Temple; it was indeed just as he had seen in the bowl, without the slightest discrepancy. At the fourth watch of that night, he saw a beam of light shoot down toward Zhao from the northern mountain. Zhao hurriedly entered the hall and asked the assembly: 'What omen is this? Wherein lies the good or bad fortune?' A monk answered: 'This is the inconceivable light of the Great Holy One, which constantly responds to those with affinities.' Having heard this, Zhao immediately donned his dignified deportment and followed the light to about fifty li northeast of the monastery, where there was indeed a mountain. Below the mountain was a ravine, and to the north of the ravine was a stone gate. He saw two youths dressed in green, about eight or nine years of age, their countenances upright and handsome, standing before the gate; one called himself Sudhana, and the other Nanda. Rejoicing to meet him, they greeted him and bowed, and led Zhao through the gate. Going northward for about five li, they saw a golden gate tower. Drawing near the gate, it was indeed a monastery. In front of the monastery was a large gold plaque inscribed 'Great Holy Zhulin Temple', just as he had seen in the bowl. It was about twenty li in circumference, with one hundred and twenty courtyards, all adorned with precious stūpas; the ground was pure yellow gold, and flowing channels and flowering trees filled the premises. Zhao entered the monastery and came to the lecture hall, where he saw Mañjuśrī in the west and Samantabhadra in the east, each occupying a lion throne; the sound of their preaching of the Dharma was distinctly audible. Mañjuśrī was flanked by over ten thousand bodhisattvas, and Samantabhadra was also surrounded by countless bodhisattvas. Zhao went before the two worthy ones, bowed, and asked: 'In the Latter Age, ordinary beings are far removed from the holy period; their spiritual teachers become increasingly inferior, their defilements and hindrances are especially deep, and their Buddha-nature has no means to manifest. The Buddha-dharma is vast and boundless; which method of practice is the most essential? I only wish the Great Holy One will sever my net of doubts!' Mañjuśrī replied: 'Now you practice mindfulness of the Buddha; now is the precise time. Among all methods of cultivation, none surpasses mindfulness of the Buddha and making offerings to the Three Jewels, cultivating blessings and wisdom concurrently; these two approaches are the most direct and essential. Why is this? In past kalpas, because I contemplated the buddhas, because I was mindful of the buddhas, and because I made offerings, I have now attained the knowledge of all aspects. Therefore, all dharmas, the profound samādhis of the perfection of wisdom, and even all buddhas are born from mindfulness of the Buddha. Hence know that mindfulness of the Buddha is the king of all dharmas; you should constantly be mindful of the unsurpassed Dharma King without cessation.' Zhao asked again: 'How should one be mindful?' Mañjuśrī said: 'To the west of this world is Amitābha Buddha. That Buddha's vow power is inconceivable; you should be mindful of him continuously without interruption. After your life ends, you will definitely be reborn [there], never to regress.' Having said this, the two Great Holy Ones each extended a golden hand and stroked Zhao's crown, bestowing a prophecy upon him: 'Because you have practiced mindfulness of the Buddha, before long you will realize unsurpassed, complete, and perfect enlightenment. If good men, good women, and the like wish to swiftly attain buddhahood, none surpasses mindfulness of the Buddha; then they will be able to quickly realize unsurpassed bodhi.' Having spoken, the two Great Holy Ones exchanged gāthās. Having heard this, Zhao leapt for joy, and his net of doubts was entirely removed. He bowed once more, and having bowed, joined his palms. Mañjuśrī said: 'You may go to the courtyards of the various bodhisattvas and pay homage in turn.' Having received instruction, he gazed upon and bowed to them in turn, and arrived at an orchard of the seven treasures, whose fruits were just ripening, as large as bowls; he then took and ate them. Having eaten, his body and mind were at ease; he went before the Great Holy One, bowed, and took his leave. Again he saw the two youths dressed in green, who escorted him outside the gate. Having bowed, he raised his head, and [the monastery] was lost from sight, which multiplied his sorrowful emotion. Thereupon he erected a stone inscription, which remains to this day. Further, on the eighth day of the fourth month, he lodged beneath the west pavilion of Huayan Temple. On the thirteenth day, Zhao went with more than fifty monks to the Diamond Cavern, to the place where Wuzhuo had seen the Great Holy One, devoutly bowing to the names of the thirty-five buddhas. When Zhao had bowed only ten times, he suddenly saw that place vast and adorned, a palace of lapis lazuli, with Mañjuśrī, Samantabhadra, ten thousand bodhisattvas, and Buddhapāli dwelling in one place. Having seen this, Zhao rejoiced in his heart and returned to the temple with the assembly. At the third watch of that night, atop the west pavilion of Huayan Courtyard, he suddenly saw five holy lamps on the halfway up the mountain east of the temple, each over a square foot in size. Zhao made an incantation, saying, 'Please divide into a hundred lamps and gather on one side,' and they divided as he wished. Again he said, 'Divide into a thousand torches,' and upon his words they divided into a thousand in number, row upon row facing each other, all over the mountainside. Furthermore, he went alone to the Diamond Cavern wishing to see the Great Holy One; arriving at the end of the third watch, he saw an Indian monk who called himself Buddhapāli, who led him into the holy monastery, as recorded in the biography of Juejiu. In the beginning of the twelfth month, he entered the bodhimanda for mindfulness of the Buddha in Huayan Courtyard at Huayan Temple, fasting for a fixed period and vowing to be reborn in the Pure Land. Coming to the first watch of the seventh day, while he was practicing mindfulness of the Buddha, he again saw an Indian monk enter the bodhimanda, who said: 'Why do you not speak of the realm of Mount Wutai that you saw?' Having spoken, he disappeared. Zhao was suspicious of this monk and also intended not to speak. The following day at the hour of the monkey (3–5 p.m.), while he was in the midst of recitation, he again saw an Indian monk about eighty years old, who said to Zhao: 'Why do you not disseminate the spiritual anomalies of Mount Wutai that you have seen? Display them everywhere to sentient beings, so that hearing and seeing them, they may generate the bodhicitta and attain great benefit and joy!' Zhao said: 'I truly have no intention of concealing the holy way, but fearing to engender doubt and slander, I have therefore not spoken.' The monk said: 'The Great Holy Mañjuśrī is visibly present on this mountain, yet he still invites people's slander; how much more so for the realm you have seen? Simply let sentient beings who see or hear of it generate the bodhicitta, making it a condition like the poisoned drum.' Hearing these words, Zhao recorded them as he remembered them. At that time, the śramaṇa Huicong from Jiangdong, during the first month of the sixth year of the Dali era, went with Chonghui, Mingqian, and more than thirty others from Huayan Temple, following Zhao to the Diamond Cavern, where he personally pointed out the Prajñā Courtyard, and they erected a stone marker. At that time, as the assembly gazed up with sincere hearts, their sorrow and joy unending, they heard the sound of a bell, its tone elegant and bright, its cadence clear and distinct. All in the assembly heard it and were exceedingly astonished, confirming that what had been seen was not false; hence they wrote it upon the room's walls, causing all to see and hear it, together generating a supreme aspiration and jointly aspiring to the Buddha's wisdom. Thereafter, Zhao also built a monastery at the place inscribed with the title of the transformed Zhulin Temple according to what he had seen, adorned with refinement and beauty, and named it Zhulin. Furthermore, on the thirteenth day of the ninth month of the twelfth year of the Dali era, Zhao and eight disciples beheld white light several times at the Eastern Peak; next there were dense, wondrous clouds. When the clouds parted, they saw five-coloured light enveloping whole bodies, within which was a red halo; Mañjuśrī was riding a blue-haired lion, and the entire assembly saw him clearly. Then a fine snow drifted down, and five-coloured halos spread across the mountain valleys. The disciples who saw it together with him were Chunyi, Weixiu, Guizheng, Zhiyuan, the śrāmaṇera Weiying, and the upāsaka Zhang Xijun, among others. Afterward, Zhao solidified his resolve and cultivated without neglecting it; his end is unknown. This is recounted in the 'Record of the Holy Monastery' by Wang Shizhan, an officer of Jiangzhou.