四明尊者教行錄 6.36

6.36

若夫有生之生，肇自無始之始，因緣妄想汩沒真如，往來於地水火風，合散於夢幻泡影。愛河浩浩，貫三界以周流；塵網恢恢，彌大千而洪覆。厥或漸修祇劫、頓悟剎那，傑出此塗、徑到彼岸，變三十二具足相、化千百億妙色身，普為一切心，廣陳一切法。蔭慈雲於火宅，盡遣炎涼，揭慧日於昏衢，咸令夜曉者，其唯大雄氏而已乎。在昔周魯二莊之時，我教已顯。爰逮漢晉兩明之後，吾道彌尊。莫不法法相傳、心心相繼，世無慚德，代有能仁。由是觀之則像教之興其來久矣，梵宇之設庸可闕乎。明州保恩院者，即沙門（知禮）座主，捨舊謀新之所作也。座主俗姓金氏，世居鄞江。七歲出家於州之興國寺，洎進具從寶雲通法師受天台智者教。是教也，廣大悉被、微妙甚深，全兼六度之功、盡得五時之味，義無幽而不顯、理無隱而不彰。修之，止而念念不差，斯之謂定力成矣，然後煩惱可斷也。習之，觀而空空不滯，斯之謂慧解發矣，然後菩提可證。是以勤而行之，應墮惡道者，罪業即為消滅；守而勿失，種諸善根者，功德不可思量。座主二紀之餘，一志于此，探賾索隱窮理盡性，可不謂勇猛精進者歟。用能博極三乘、周知四諦，六塵不染、五蘊皆空，甫乃吹大法螺以警群迷、擊大法鼓而祛眾惑，故得緇流蟻慕、信士駿犇，有若鱗宗龍而羽宗鳳也。先是此院締構年深、頹毀日甚，思得能者從而興之。眾議所歸，得請為幸。粵以至道三祀，乃與餘杭素所同志息心異聞乘召而至，勠力而居。一之二之歲，姑務經營，供其乏困。三之四之歲，肇興法會，要結檀那。五之六之歲，親製疏文，訓釋精義。加以靡晝靡夜、或講或懺，是以必葺之事未暇矢謀，以日繫時方議改作。適值丹丘壽昌隸業苾芻覺圓，亦欲發心願言陳力，座主乃口傳方略、指授規模，談樹提伽以過去之因，說伊蒲塞以未來之果，卒使慳貪易慮，結良緣而盡欲居前；喜捨勵精，施淨財而唯恐在後。一方響應，千里悅隨，玉帛珠金無脛而能至、楩柟𣏌梓不召而自來，公輸之削墨靡停、匠石之運斤弗輟，如是焉者三載，工乃訖役。觀其基宇宏邈、土木瓖麗，金碧交映、玉毫增輝。先佛殿而後僧堂，昭其序也。右藏教而左方丈，便於事焉。節梲並施、楹角咸刻，梁螮蝀而雙亘、瓦鴛鴦而並飛，複道連甍、洪分蔽日，長廊廣廡、䆗窱來風，游之者誤在於化城、住之者疑居於幻舘，輪奐之盛，莫之與京。而又此邦異乎他群，列千峯於城上，止在簷前；走一水於𮠔中，纔流檻外。地居形勝、天助幽奇，門開而紫陌相連、路僻而紅塵不到，庭除冉冉坐對閑雲、苔榭時時臥聞幽鳥。夫如是，亦何必乘盃訪道、振錫游方，登涉於耆闍崛山、揭厲於阿耨達水者哉。待問通守竹符、函親松柄，會茲勝概，告厥成功，承列疏以見貽、遂抽毫而為識，非敢廣徵釋部沾取文聲，第庶幾他日為蓮社張本焉耳。時大中祥符二年歲在己酉四月六日立。

Now, the coming into being of sentient life began at the beginningless beginning. Through causal conditions and delusive thoughts, the true-suchness is submerged; one goes back and forth among earth, water, fire, and wind, gathering and dispersing amidst dreams, phantoms, bubbles, and shadows. The river of craving is vast and surging, flowing uninterrupted through the three realms; the net of defilements is immense, covering the chiliocosm all around. If one gradually cultivates through countless kalpas or suddenly awakens in a single instant, rising preeminently from this path and going straight to the other shore, one transforms into the thirty-two replete marks and manifests hundreds of thousands of myriads of excellent form bodies, universally serving all minds and extensively expounding all teachings. Providing shade like a compassionate cloud over the burning house to dispel all scorching and chill, hoisting the sun of wisdom upon the darkened thoroughfare so that night everywhere becomes dawn—is this not solely the work of the Great Hero? In ancient times during the reigns of King Zhuang of Zhou and Duke Zhuang of Lu, our teaching had already become manifest. Then, after the two Emperors Ming of the Han and Jin dynasties, our Way was all the more revered. Teaching after teaching has been transmitted without fail, and mind after mind has succeeded one another; no generation has lacked virtuous conduct, and every age has had its Munis. Viewed from this perspective, the rise of the semblance teaching has indeed had a long history; how could the establishment of pure sanctuaries be neglected? The Bao'en Cloister in Mingzhou is what the Lecturer-Master, the Śramaṇa [Zhili], created by abandoning the old and planning the new. The Lecturer-Master's secular surname was Jin, and his family resided for generations by the Yin River. At the age of seven, he renounced household life at Xingguo Monastery in this prefecture; when he received full ordination, he followed Dharma Master Tong of Baoyun to receive the teachings of Zhizhe of Tiantai. As for this teaching: it is vast, leaving nothing uncovered; subtle, wondrous, and extremely profound; fully incorporating the merit of the six perfections and entirely possessing the flavors of the five periods; there is no obscure meaning it does not reveal, and no concealed principle it does not illuminate. If one cultivates it: when, in cessation, thought after thought does not err, this is called the accomplishment of the power of concentration, after which afflictions can be severed. If one practices it: when, in contemplation, emptiness upon emptiness is unobstructed, this is called the unfolding of wisdom-understanding, after which bodhi can be realized. Therefore, if one diligently practices it, for those bound to fall into the evil destinies, sinful karma is extinguished; if one preserves it without loss, for those planting good roots, the merits and virtues are immeasurable. For more than two cycles of twelve years, the Lecturer-Master dedicated his single-minded resolve to this, exploring the profound, searching out the hidden, exhausting principles, and fulfilling his nature—can he not be called vigorously persevering? By this means, he was able to extensively master the three vehicles and thoroughly comprehend the four truths; unpolluted by the six dusts, the five aggregates were all empty. Only then did he blow the great Dharma conch to awaken the multitude of the bewildered, and beat the great Dharma drum to dispel the delusions of the masses. Thus, the black-robed sangha flocked to him like ants, and faithful men rushed forward like galloping steeds, just as scaled creatures take the dragon as their ancestor and feathered ones revere the phoenix. Before this, this cloister's structures were of great age and crumbling more each day; there was a wish to find a capable person to revitalize it. The consensus of the assembly settled upon him, and obtaining his consent was considered a blessing. In the third year of the Zhidao era (997 CE), together with his long-time like-minded companion from Yuhang, the mind-calming and exceptionally learned [monk], he accepted the invitation and arrived, uniting their efforts to dwell there. In the first and second years, they attended for the time being to basic provisions to supply what was lacking. In the third and fourth years, they initiated Dharma assemblies to bind ties with donors. In the fifth and sixth years, he personally composed sub-commentaries to expound and interpret the essential meanings. In addition, day and night without cease, he either lectured or performed repentances. Therefore, he had no leisure to formulate plans for the necessary repairs; it was only day by day, waiting for the right time, that rebuilding was finally discussed. It happened that the bhikṣu Jueyuan, who was affiliated with Shouchang [Monastery] in Danqiu, also wished to generate the resolve and offer his efforts. The Lecturer-Master then orally transmitted the strategy and provided direction for the layout: speaking of Jyotiṣka regarding causes in the past, and explaining the upāsaka regarding fruits in the future. In the end, he caused the stingy and greedy to change their minds—wishing to be foremost in forming good karmic ties—and the joyful and generous to exert their utmost, fearing only that they might fall behind in offering pure wealth. The local region responded, and people from a thousand li followed with delight; jade, silk, pearls, and gold arrived without feet, and fine timbers such as pi, nan, qi, and zi appeared of themselves without being summoned. The marking and hewing of Master Gongshu never ceased, and Carpenter Shi's swinging of the axe did not halt; after three years like this, the work was completed. Viewing its foundation and buildings: they are magnificent and spacious; the masonry and carpentry are dazzling and beautiful; gold and blue-green hues reflect one another, and the jade-like radiance adds brilliance. The Buddha Hall comes first and the Sangha Hall behind, displaying their proper order. The repository of the teachings is on the right and the abbot's quarters on the left, suiting practical functions. Brackets and rafters are fully fitted; pillars and corners are all carved. The ridge beams are like double rainbows stretching across, and the roof tiles resemble pairs of mandarin ducks flying side by side. Multi-tiered corridors connect eaves, soaring high and blocking out the sun; long galleries and broad verandas are deep and secluded, drawing in the breeze. Those who wander here mistakenly think they are in the Conjured City; those who dwell here wonder if they reside in an illusory lodge. In the splendor of its magnificence, nothing could surpass it. Moreover, this commandery differs from other prefectures: a thousand peaks stand above the city walls, resting right before the eaves; a stream courses through the market, merely flowing outside the balustrades. The place occupies an advantageous terrain; nature provides quiet wonder. The gates open onto purple avenues adjoining one another; the paths are secluded so that the red dust does not reach them. In the courtyard, sitting at ease, one faces idle clouds; on the mossy pavilion, lying down, one often hears secluded birds. If it is like this, why must one float upon a cup to seek the Way, or shake a staff to wander foreign regions, climbing Mount Gṛdhrakūṭa or fording the waters of Lake Anavatapta? I, Daiwen, holding the bamboo tally as Vice-Prefect and personally managing the pine-handled brush, encountered this superb scene, and seeing its success announced, received their listed petition presented to me, and thereupon dipped my brush to make this record. I would not dare to cite widely from the Buddhist canon merely to dabble in literary fame; I only hope it may serve in days to come as a basis for a Lotus Society. Erected on the sixth day of the fourth month in the jiyou year, the second year of the Dazhong Xiangfu era (1009 CE).