Fǎyún 法雲 (Cáodòng / Gǔshān)
Early-Qīng Cáodòng 曹洞 Chán shìzhě 侍者 of 道霈 Wèilín Dàopèi (1615–1702) at Fúzhōu Gǔshān 鼓山; co-recorder of the four-juan Wèilín Dàopèi chánshī huánshān lù (KR6q0370). Lifedates unrecorded. (The name Fǎyún is common in Chinese Buddhist history — this is the late-17th-century Gǔshān attendant, distinct from Fǎyún Huìhóng 法雲慧洪 of the Northern Sòng and other earlier figures.)
name: 法雲 pinyinName: Fǎyún alternateNames: [] dynasty: 清 birthDate: deathDate: cbdbId: dilaAuthorityId:
Fǎyún 法雲 (Línjì / Fényáng)
A different Fǎyún: LínjìYángqí (Mìyún → Línyě → Zìxián → Hóngxiān) dharma-disciple of Hānyú Hóngxiān 洪暹 憨予洪暹 at Fényáng 汾陽. Lead compiler of the 6-juan 《憨予暹禪師語錄》 (KR6q0470), credited in the catalog meta as Fǎyún děng biān 法雲等編. No independent yǔlù or biography located.
name: 法雲 pinyinName: Fǎyún alternateNames: [天瑞, 無機子, 普潤大師, 景德雲, Tiānruì, Wújīzǐ, Pǔrùn dàshī] dynasty: 南宋 birthDate: 1088 deathDate: 1158 cbdbId: dilaAuthorityId: A001997
Fǎyún 法雲 (Tiāntái / Pǔrùn dàshī)
Southern-Sòng Tiāntái 天臺 master and Buddhist lexicographer. Lay surname Gē 戈, zì Tiānruì 天瑞, lay sobriquet Wújīzǐ 無機子, monastic title Pǔrùn dàshī 普潤大師 (also referenced as Jǐngdé Yún 景德雲). Native of Cǎiyúnlǐ 彩雲里 in Chángzhōu 長洲 (Sūzhōu).
Born 1088 in unusual circumstances — his parents had prayed to the Buddha for a child and dreamed of a Sanskrit monk announcing his intention to “lodge his spirit here”. From infancy he was joyful in the presence of monks. At five he left his parents and took Cíxíng Pánggōng 慈行彷公 as teacher. He memorized the seven juan of the Lotus Sūtra by his next year. Took novitiate at nine, full ordination at ten — and immediately began lecturing to the assembly on the precepts.
In Shào-shèng 4 (1097, suì-counting age 10), he set out on lecture-travel. Met successively Tōng-zhào fǎ-shī 通照法師 (Tiāntái), then Tiānzhú Mǐn fǎ-shī 天竺敏法師, and finally received the dharma from Nán-píng Qīng-biàn dà-fǎ-shī 南屏清辯大法師. In Zhèng-hé 7 (1117) he was invited to become abbot of the Sūng-jiāng Dà-jué jiào-sì 松江大覺教寺, where the imperial title Pǔ-rùn dà-shī was conferred and where for eight years he lectured continuously on the Lotus, Suvarṇaprabhāsa, Mahāparinirvāṇa, and Vimalakīrti. Subsequently moved to Sū-zhōu Jǐng-dé-sì 蘇州景德寺.
His scholarly legacy is the Fānyì míngyì jí 翻譯名義集 (KR6s0019, T2131) — a 7-juan, 64-piān Buddhist Sanskrit-Chinese terminological lexicon completed before Shàoxīng 7 (1137, the date of Zhōu Dūnyì’s preface). The work became and remained the standard Chinese-Buddhist Sanskrit-name reference through the Ming and Qing.
Death: Shàoxīng 28, 9th month, 21st day = 21 October 1158, age 71. His biographical-record (xíngyè jì) is preserved at the close of juan 1 of the Fānyì míngyì jí itself.
Source: DILA Buddhist Person Authority A001997; Sūzhōu Jǐngdésì Pǔrùn dàshī xíngyè jì in Fānyì míngyì jí (T54n2131).
name: 法雲 pinyinName: Fǎyún alternateNames: [大林法師, 作幻法師, 光宅法雲, Guāngzhái Fǎyún] dynasty: 南梁 birthDate: 467 deathDate: 529 cbdbId: dilaAuthorityId: A000729
Fǎyún 法雲 (Liáng / Guāngzháisì)
Liáng-dynasty 梁 monastic, one of the Liáng sān dà fǎshī 梁三大法師 (“the three great Dharma-masters of the Liáng,” together with Sēngmín 僧旻 and Zhìzàng 智藏); resident master of the Guāngzháisì 光宅寺 in Jiànkāng 建康 under the patronage of Liáng Wǔdì 梁武帝. DILA Authority A000729; native of Yìxīngjùn 義興郡 (modern Yíxīng, Jiāngsū).
Born 467, died Dà-tōng 3 (= 27 January 529 CE per the DILA calendar reduction; conventionally placed in 529), aged 63. Took monastic vows in childhood; studied at the Zhuāng-yán-sì 莊嚴寺 in the Southern Qí; achieved early renown as a lecturer on the Saddharmapuṇḍarīka (Lotus Sūtra), Vimalakīrti, and Mahāparinirvāṇa sūtras and on the Chéng-shí lùn 成實論. Liáng Wǔ-dì appointed him jiā-sēng-zhèng 家僧正 (chief of the imperial monastic establishment) and built the Guāng-zhái-sì 光宅寺 expressly for him in Tiān-jiān 天監 7 (508 CE), whence his sobriquet Guāng-zhái fǎ-shī 光宅法師.
Fǎyún is the central figure of pre-Tiāntái Lotus exegesis in southern China; his lectures on the Lotus Sūtra are reported in his biography to have produced miraculous responses (天雨華 — flowers raining from heaven). His exegetical apparatus — the four-tier classification of the Buddha’s teachings into yǒuxiàng jiào 有相教, wúxiàng jiào 無相教, bāobiǎnyì jiào 褒貶抑教, and tóngguī jiào 同歸教 — became one of the principal targets of polemic for Zhìyǐ 智顗 (538–597) in his Tiāntái systematisation of the Lotus, and Fǎyún’s Fǎhuá yìjì (KR6d0005) is consequently the most important document of pre-Tiāntái Sinitic Lotus interpretation. The text was lost in China after the Táng but preserved in Japan, where it was printed at Naniwa (Ōsaka) in Genroku 9 (1696) by the scholar-monk Hōtan 鳳潭.
Biographical sources: Xù gāosēng zhuàn 續高僧傳 (T2060) juan 5; Fǎyuàn zhūlín 法苑珠林.