四明尊者教行錄 6

English (machine translation) 6

Language: English

6.1

Compiled by the Śramaṇa Zongxiao of Shizhi, Siming

Letter and Official Notice of the Precept Pledge Established by the Two Masters of Yanqing Monastery for Ten-Direction Abbots to Transmit Tiantai Doctrinal Teaching and Contemplation, Yanqing Monastery

6.3

Record of the Newly Restored Bao'en Cloister in Mingzhou of the Imperial Song (With Colophon by Prince Wenhui Shi)

6.4

Memorial to Prefect Zeng Requesting to Petition for the Land of the Rear Garden (With Colophon by Dharma Master Cao'an)

6.5

Official Certificate of the Request for Imperial Decree Submitted to the Ministry of Rites

6.6

Imperial Decree Jointly Upheld by the Three Departments

6.7

Official Certificate Issued by the Local Prefecture under Imperial Decree

6.8

Record of Traces of Yanqing Monastery in the Siming Illustrated Gazetteer

6.9

Record of the Ancestral Hall of Duke Xuanjing, Duke of Lu, Zeng

6.10

Record of the Ancestral Hall of Duke Xuanjing in the Siming Illustrated Gazetteer

6.11

Deed of Estate Endowments for Yanqing Monastery by the Estate of Chancellor Zeng (Together with Colophons by Prefects Lu and Xue)

6.12

Preface to the Verses in Honor of Great Master Fazhi by Hanlin Academician Chao

6.13

Twenty-three Poems Presented to Fazhi by Monastic Officials of the Eastern Capital

6.14

Address of Felicitation Composed by the Disciple Shenzhao upon Dharma Master Siming's Receipt of the Bestowed Monastic Robe

6.15

Transmission and Lineage of the Venerable Siming as the Twenty-Ninth Generation Patriarch

6.16

The Venerable Siming Dispatches Monks to Japan to Seek the Commentary on the Benevolent King Sūtra

6.17

Account of Dharma Master Shenzhao's Eulogy on Awakening to the King of Sūtras

6.18

Siming's Disciple Dharma Master Jingjue of Zhachuan

6.19

Dharma Master Miaowu Assists Siming by Composing the Treatise Evaluating Slander

6.20

Account of Fazhi's Exegesis and Lecturing from Remanent Affairs of the Caocan Garden of the Teaching

6.21

Record of the Compilations of Ten Categories by the Disciples of Siming

6.22

Admonition and Vow of the Two Masters of Yanqing Monastery Establishing an Abbot of the Ten Directions to Transmit the Tiantai Doctrinal Teaching and Contemplation

6.23

In the bingshen year [996], in the seventh month of autumn, the cloister succeeded the old [monastery]; over ten years, new undertakings were begun and renovations completed, and in the jiyou year [1009] their completion was announced, which Duke Shi engraved on stone to record. By the renzi year [1012], a total of seventeen years had passed, and incoming students were all settled in peace. The two masters with one mind prayed to the Buddha that their longevity might find repose, making illustrious and glorious the Shan family's doctrinal gate. Having fulfilled what was arranged, and fearing that their life spans would not be long, they entrusted the cloister to future worthy successors, so that only those who excel in continuing [the lineage] might reside here, transmitting it forever and ever, and not bestowing it upon their own disciples as a private inheritance. They thereupon composed an admonition and vow so that there would be no going back on their words of instruction. Turning to their personally ordained disciples (Licheng, Youxuan, Benci, Benchang, Shangxian, Decai, Tanhui, Tanjue, and Banchun), they made this admonition and vow. Thereupon we youngsters all bowed repeatedly and received the instruction, carving it on stone in the second month so that it would endure imperishably. The primary master is named (Zhili); the secondary master is named (Yiwen).

6.24

Words of Admonition

6.25

I only feel shame for my virtue in serving as your teacher; never forget your duty to teacher and father, and faithfully receive the instruction given. Formerly, I received the Tiantai doctrinal teaching and contemplation of Zhizhe at the gate of Master Baoyun, not seeking to surpass others, but receiving it for my own benefit. Before long, while still under the wheel of my late master, eager students were already gathering around me, until empty renown ruined substance, leaving me with a sorrowful and lasting regret. After the Cranes' Grove [of my master's passing], I first relocated the old Qianfu Monastery to a small cloister on the western side, which had living quarters but no shrine hall. When students came to lodge, it could not hold even ten people; moreover, seeing that it was in close proximity to the marketplace, it was truly unsuited for long-term stay. Thereupon I planned for this southeastern corner of the city, quiet as a forest or wilderness, which roughly satisfied my wish. Having subsequently experienced all manner of hardships to make it fully provided, my only thought was to transmit the Dharma, never having any other intention. Recently, through roofing and repairs, its length and breadth have become complete, together with the conveniences of mortar and pestle. From straitened circumstances to prosperity, it is just right for transmission and holding. Old age is about to arrive; what is past cannot be mended, and how much time remains ahead? It is all because my virtue is slight while my position is eminent, my strength small while my responsibility is heavy, that the passing years have slipped away and my mind has become buried and obstructed; where, in the end, can the wondrous lineage of the Shan family find lodgment? Alas, my regret is that in life conditions did not meet, and in death I shall go against public discussion; the great carriage must transport both, and is just waiting for the right person. We wish to maintain this lecture place and the compiled doctrinal writings, offering them up to future worthies so as to provide perpetual instruction, causing the fragrant flames of the Dharma lamp to shed boundless light, and the wondrous sound of the Dharma drum to shake far across bounded lands. The Saddharmapuṇḍarīka Sūtra speaks of fields and hamlets; the Mahāparinirvāṇa Sūtra of trees and stones; the Brahmā's Net Sūtra urges establishment; the Mahāsaṃnipāta Sūtra praises propagation. I will rely on this slight condition to contribute a little to transmission and transformation. Since you are my followers, revere my words; do not conceal your inner thoughts, but receive this instruction face to face. Moreover, the regulations of our Great Master Śākyamuni are what you have heard: moving dwellings every three months, and never accumulating the eight defilements. If disciples inherit the property, how does that differ from the secular world? You ought to know: for whom were the four requisites originally provided? If one clearly turns one's back on the sūtras and precepts, though the teacher be strict and the Way honored, will it not lead to your falling into the flames in the future? Furthermore, I originally received this residence with a mind dedicated to the ten directions. When it came to rebuilding and installing the ridgepoles and beams, it was originally for the assembly of learners; how could I dare make it private? You youths must understand: from this point forward there must be no transgression; now I command you never to give rise to defilement and foul yourselves. After me, you must never again look upon this dwelling and conceive thoughts of ownership, much less occupy it day and night! As master of the property, I have already offered it up to the ten directions; it is not even my own portion, so how could it belong to another? So long as a great virtue of our school is endowed with the five qualities, without distinction between near and far, I will confer it upon him to reside here, and all future deliberations shall be likewise. First, he must have long studied Tiantai and not engage in concurrently lecturing on other teachings; second, he must be rigorous in thought and far removed from shallowness and deceit; third, he must have a reputation for precept-virtue, rectifying himself in dealing with beings; fourth, he must be able to keep far from glory and renown, never compromising our Way; fifth, his rhetoric and eloquence must both be excellent, and he must be adept at guiding and leading. Why is this? If he lectures concurrently, he betrays what I have entrusted; if he is shallow and deceitful, he misleads in transmission. Precept-virtue will illumine his transformative path; keeping far from renown will consolidate his ultimate enterprise; and only then will eloquence elucidate meaning, and leadership attract followers. If there is to be an adjustment among these five, even if one falls short, let eloquence be dispensed with! Ah, you sons! If among you there is one endowed with these virtues, beware! He still must not dwell here, lest he take advantage of your assembly's doubts to go against my instruction. Who would care about your personal talent, if it also leads your successors to harbor thoughts of private inheritance and block the path of the worthy? If that were not so, it would also cause future people to act just as I confer it on you. Whether it succeeds or fails depends on this! Whether it succeeds or fails depends on this! You youths, reflect upon it. If you can follow me, you can also follow the Sage; if you do not fear my words, you also do not fear the Sage's words. Did not the Sage say: 'One cherishes only the unsurpassed Way, and never loves body or life'? Giving up the body to preserve the Dharma ought to rest upon your own persons, not to mention anything else. Therefore, I feel ashamed that what I entrust is so slight, not that I make much of my own deeds. My words are spoken on your account; if you still do not fear my words, I have a vow, and the bright spirits witness it—calamity and auspiciousness will not fail. You must take heed!

6.26

Words of the Vow

6.27

We, the śramaṇas (Zhili and Yiwen), with one heart and one mind, with different mouths but the same voice, address the ever-abiding Three Jewels of the ten directions, Śākyamuni the World-Honoured One, the future Perfectly and Completely Awakened One Maitreya, Bodhisattva Nāgārjuna, Dhyāna Master Nanyue, Tiantai Zhizhe, all the patriarchs of the mountain gate, all the persons of the Way who have attained true realization and unimpededness, the Brahmā Kings, the gods of Trāyastriṃśa, the Heavenly Kings of the four quarters, the dragon spirits and eight classes, the spirits who govern good and punish evil and guard stūpas and monasteries, and the upright ghosts and spirits of the Five Sacred Peaks and Four Great Rivers: we only pray that each, according to your original vows to protect the Dharma, will deign to descend and bear witness. We, (Zhili) and the others, have long received the perfuming of kindness and had the fortune to encounter the doctrinal gate of exposition and realization of Tiantai Zhizhe; mindful of repaying past karmic causes, we exhausted our foolishness in lecturing and instruction, but as the years went by, we squandered our time in vain, and looking back upon what was transmitted, it suddenly became an interrupted lineage. Now each of us is past the age of knowing our destiny, and our life's fortune draws near the King of Death. Since affairs have run contrary to our wishes, we uselessly beat our breasts in lasting regret; though we carve our flesh and gouge our bones, how could that mend past faults? Now, together with the personally ordained disciples (Licheng, Youxuan, Benci, Benchang, Shangxian, Decai, Tanhui, Tanjue, and Banchun), down to the assembly of monastic family members registered here, we take this lecture cloister where we reside and the compiled doctrinal writings, and offer them up to future bodhisattvas of the ten directions who transmit the teaching. We pray that they be handed down and conferred successively in perpetuity without end, so as to express a little of our sincere intent and not fail the dying instructions. We consider that the Tathāgata's manifested image long relied on Gṛdhrakūṭa; Sudatta's conversion was first based on the Jeta Grove; the Brahmā King offered his palace to request the exposition; and Vimalakīrti lay in his room to start the discourse. As for the dwelling and upholding of the True Dharma, it has always been entrusted to stūpas and monasteries; the successors among the four refuges all made clear their residences. Since the Dharma relies on people for its proclamation, people must rely on a dwelling place. Although this place is situated in a settlement, it is very much like a mountain forest: to the west it reflects the lake's glow, to the east it joins the wild scenery; its ridgepoles and eaves stretch out, roughly sufficient for shelter. Building halls after extinction and propagating the Dharma in an evil age—the Sūryagarbha praises this as the Tathāgata's roaming abode, and the Saddharmapuṇḍarīka calls it the Buddha's enjoyment and use. Now, declaring that this humble room will forever propagate the sūtras, we look up and pray that the Buddhas compassionately approach and the four refuges mercifully accept it, so that this ordinary and coarse place will naturally become adorned, with perpetual auspicious light, an abode of peace for the future, where the Way flourishes like the Inner Court and the transformation spreads like the Fragrant City, constantly obtaining good teachers and gathering worthy learners from afar. May the torches of the Dharma branch out like stars to shine throughout the ten directions, and the ancestral vehicle be spread across the three times, with continuous life never severed and the wondrous seed flourishing ever more. If in the future evil factions and violent ruffians should obstinately occupy it, relying on power and forming cabals to violently usurp it, discarding the transmission of prajñā and obstructing the practice of the Way: having already offered this place to the Three Jewels to provide for transmission and holding, such a person would be obstinately occupying and violently usurping a place for the Buddha's enjoyment and use; it would also be destroying the place where the wheel of the Dharma is turned, and dividing a place where the saṃgha studies in harmony. This person shall incur the extremely grave sin of destroying the Three Jewels and severing the study of prajñā. Furthermore, in the final age, protecting the Dharma is difficult; reviling the Buddha in the Saddharmapuṇḍarīka is still considered light, so how could transmitting and protecting not be a weighty matter? We pray that if our own followers or any other persons intend to seize and occupy our place of Dharma transmission, the moment they move their minds they will immediately become crazed and deluded; the moment they move their mouths they will lose their voices and become mute; those who move their bodies and hands will be struck by wind-spasms, or suffer burns, festering, and harm from pit vipers and scorpions; they will suffer malignant sores, pus and blood, blindness, deafness, muteness, and crippled limbs; prisons, enemies, bandits, fetters, cangues, knives, and staves; evil ghosts, thunderbolts, poisons, and unexpected calamities—may they suffer every hardship, and may all their family members suffer illness, distress, disputes, and complete dispersion! While living in this place of mine, may their minds be constantly scorched and burning, as though in a cauldron of fire. May what they see poison their eyes, what they hear poison their ears; smelling, tasting, and touching will all become poisonous harm; whatever they come into contact with will be completely devoid of peace and security; at the end of their lives they shall fall into the Avīci Hell, and through world-formation and world-destruction, be transferred from one to another with never a time of release, and in the future their remaining retribution shall be double that of previous kalpas! I would rather my own body be destroyed, my life severed, and my eyes gouged out; if my own form, life, and eyes were destroyed, I would never curse that person to incur such suffering. But if he destroys this place, that is severing the bodhi wholesome roots and prajñā nature of myself and all sentient beings, severing the life span of Zhizhe's doctrinal teaching and contemplation, and extinguishing the power of the Tathāgata's bequeathed transformation. To sum it up, it is extinguishing the life span and True Dharma eye of the Three Jewels of the ten directions and three times, opening the gates of the three evil destinies for all sentient beings, and closing the path of nirvāṇa for all humans and gods. The retribution for this person's sin is inconceivable! We look up and pray that all Buddhas, bodhisattvas, devas, and dragon spirits shield and protect this person, never allowing him to give rise to such an evil thought for even a single thought-moment, much less proceeding to destruction. Furthermore, we pray that the ruler of the state, the emperor, the various princes, chancellors, officials in charge of authority, regional governors, county magistrates, and people of great influence will jointly bestow protection, so that this place may transmit the Dharma forever, continuously without end. If our followers or other evil bhikṣus should interfere, seize, or even demolish this place of Dharma transmission, we pray that in accordance with the great vow of the sixteen great kings in the Mahāparinirvāṇa Sūtra to protect the Dharma, they be severely subdued, and even driven out to return to secular life. We also pray that, just as in the text of that sūtra where a king in the past protected the Dharma with his body and life and was born in the land of Akṣobhya Buddha as that Buddha's foremost bodhisattva disciple, since the matter of protecting the Dharma is weighty, its supreme reward will be boundless. Down to my family members and good friends, and those who see, hear, and rejoice in accord, as long as they can assist and glorify this place of Dharma transmission, may these assemblies of devas, wherever they may be, always be loved and remembered by the Buddhas, bodhisattvas, and the holy assembly of devas, and protected day and night. Just as that evil person receives his retribution of sin, the blessing and joy I attain shall surpass his retribution: his sin is defiled and will eventually come to an end, while my blessing is unconditioned, identical with the nature of empty space, adorning all sentient beings in the Dharma realm so that together they meet on the path of bodhi and nirvāṇa.

6.28

The ancestral master's admonitions and vows were exceedingly profound in their aspiration. The stone stele having perished in fire, the text was preserved only in an old manuscript. Bhikṣu Fazhen gathered disciples from the prefecture and city walls, such as Ye Zhirong and others, to purchase stone and commission craftsmen to carve it, so as to display it to all who see and hear, that all may share in the benefit. On an auspicious day in the tenth month of the year yimao, the fifth year of Shaoxing [1135], re-erected by Master Juexian, Great Master Chengzhao, Dharma grandson and abbot transmitting the Tiantai doctrinal teachings and contemplation.

6.29

Official Directive of the Surveillance Commissioner to Yanqing Monastery

6.30

Based on the petition submitted by the śramaṇas Zhili and Yiwen, abbots of this cloister transmitting the Tiantai teachings, stating: Formerly, in the seventh month of the second year of Zhidao [996], the former two successive cloister masters, the monks Juming and Xiantong, relinquished this cloister to Zhili and Yiwen to serve permanently as an abbotship of the ten directions, to transmit and expound the doctrinal teachings of Tiantai Zhizhe, and to settle monks to cultivate the Way. From that time forth, they successively managed the cloister's affairs, gathering students to lecture on and practice the Tiantai doctrinal teachings, now spanning sixteen years. Recently, as the halls and lodgings were dilapidated and somewhat impeded the lodging of the assembly, they invited the monk Jueyuan of Jinwencang Cloister on Mount Tiantai to raise donations and rebuild them from scratch. Now that this has been completely accomplished, according to the current administrative registers there are over one hundred and twenty bays of buildings, and they have already received the bestowed imperial plaque that honors and makes prominent the cloister's gate. The monastic assembly consists of some fifty members, lecturing, practicing, burning incense, and cultivating, so as to repay the imperial beneficence above. As this cloister was originally relinquished to Zhili and the others to serve permanently as an abbotship of the ten directions, it was never within the limits of hereditary succession by disciples; it must always have monks of renowned virtue succession after succession to lecture and expound without discontinuation, settling the assembly to burn incense and cultivate. They wish to follow the model of the mountain monasteries of Jiangnan and Hunan circuits to serve permanently as an abbotship of the ten directions. After the demise of Zhili and Yiwen, the monastics residing in the cloister together with the patrons are permitted to select and invite from among the students of this cloister a monk of virtuous conduct who clearly understands Zhizhe's doctrinal vehicle and can gather students from near and far, to succeed to the transmission of the teachings and the abbotship. If this cloister entirely lacks such a person of virtue, they shall invite from other monasteries and other prefectures a monk who genuinely transmits the Tiantai doctrinal teachings and is complete in both understanding and practice, to transmit the teachings and hold the abbotship. Moreover, monks who have been invited to the cloister to listen and study shall regularly be selected and appointed to serve as the chief administrators, in the hope of permanently sheltering monks, burning incense, cultivating, lecturing, expounding, and praying for the emperor's longevity. It is humbly feared that in the future, disciples may not know the background of the original relinquishment of the cloister and grounds and may make illegitimate claims of possession. It is also feared that in the future, monks from this cloister or from outside who are not proficient in the lecturing vocation might merely use the name of transmitting the Tiantai teachings to seek the abbotship through influence and entreaties to those in power; hence they request that such practices be brought to a complete halt. Generation after generation, it is required that only one who has long practiced the doctrinal vehicle of Tiantai Zhizhe, truly possesses disciplined conduct, and has the unanimous approval of the student assembly, shall hold the abbotship of this cloister and continue the lecturing and expounding. It is hoped that there will always be persons of virtue to disseminate the wondrous teachings, so as to support the state's prosperity above and broadly confer blessings on the multitude of people below. Thereupon, in the seventh month of the third year of Dazhong Xiangfu [1010], they submitted a petition through the commissioner's yamen, requesting that the details be recorded and memorialized to the imperial throne, petitioning for an imperial edict granting permission to serve permanently as an abbotship of the ten directions and continually expound the Tiantai doctrinal teachings. The commissioner's yamen endorsed and forwarded the memorial. Furthermore, the disciple monks of this cloister, Licheng, Youxuan, Benci, Benchang, Shangxian, Decai, and others, submitted a petition stating: We humbly observe that our masters Zhili and Yiwen have submitted a petition through the prefecture to establish this cloister permanently as an abbotship of the ten directions to expound the Tiantai doctrinal teachings continuously, which falls outside the scope of succession by disciples. Licheng and the others also wish that this cloister serve permanently as an abbotship of the ten directions, and that in every generation a monk of virtuous conduct who clearly understands Zhizhe's doctrinal vehicle and can gather students from near and far be invited to transmit the teachings and hold the abbotship, and that monks who have arrived at the cloister to listen and study be regularly selected and appointed to serve as chief administrators. Licheng and the others each share this unanimous wish and harbor no conflicting claims. It is humbly feared that in the future other disciples, unaware of the background of the original relinquishment of the cloister and grounds, may make illegitimate claims of possession. They request that the circumstances be fully set down and forwarded together in a memorial. The commissioner's yamen, having investigated the circumstances, memorialized the throne. In the tenth month of that year, in accordance with a directive from the Secretariat, the imperial decree was received: 'It is ordered that this cloister be directed in accordance with established precedent.' An official directive was subsequently issued by the commissioner to the Monastic Rectory, instructing them to examine carefully the imperial decree within the Secretariat directive, swiftly analyze the established precedent, and submit a joint guarantee document. According to the submission by the Monastic Rectory, an investigation revealed that both Jingde Monastery on Mount Tiantong and Xianju Cloister on Mount Damei in this prefecture are likewise abbotships of the ten directions, adhering to the aforementioned model of the mountain monasteries of Jiangnan and Hunan circuits; and if an investigation should show that Tiantong and Damei are not abbotships of the ten directions, they submit willingly to severe punishment. An official directive was issued by the commissioner down to this cloister, instructing them to implement this in accordance with the imperial decree in the Secretariat directive and the precedent of Tiantong, Damei, and other places as analyzed by the Monastic Rectory. Wishing now to transcribe the imperial decree and the earlier and later directives of the commissioner, and to carve them upon a stone stele to serve permanently as the regulations for transmitting the teachings and holding the abbotship of the ten directions, they have submitted a petition requesting instructions from our subordinate office; the above matters are as set forth before. We now examine that previously, according to the petition by the śramaṇas Zhili and Yiwen, abbots of Yanqing Cloister transmitting the Tiantai teachings, they requested to follow the model of the mountain monasteries of Jiangnan and Hunan circuits and make this cloister permanently an abbotship of the ten directions; and according to the petition submitted by the disciple monks Licheng and the other five, they likewise requested to make this cloister permanently an abbotship of the ten directions, where every generation must always have a monk of virtuous conduct who clearly understands the doctrinal vehicle of Tiantai Zhizhe to succeed to the transmission of the teachings and the abbotship. The prefectural authorities subsequently, on the eleventh day of the eighth month of the third year of Dazhong Xiangfu, prepared a memorial and submitted it, petitioning for an imperial edict. On the eighteenth day of the tenth month of that year, instructions arrived in accordance with the Secretariat directive, conveying the imperial decree: 'It is ordered that this prefecture be directed in accordance with established precedent.' Thereupon, the full text was transcribed and issued to Yanqing Cloister, instructing them to direct matters in strict accordance with the imperial decree within the Secretariat directive. Subsequently, in the third month of the fourth year of Dazhong Xiangfu [1011], based on another petition submitted to the prefecture by Zhili and the others, stating their fear that other disciples in the future, unaware of the reasons, might presume to follow the precedent of succession by disciples in other cloisters, creating illegitimate claims of possession that would obstruct monks of renowned practice from transmitting the teachings and holding the abbotship; and requesting that the circumstances be memorialized again so that an explicit imperial edict be issued to this cloister to serve permanently as an abbotship of the ten directions and continually expound the Tiantai doctrinal teachings. Because the prefectural authorities had already memorialized the throne and clearly complied with the instructions of the imperial decree, they prepared a directive to the Monastic Rectory instructing them to examine the imperial decree within the Secretariat directive and swiftly analyze the established precedent, submitting a joint guarantee document. Subsequently, according to the submission by the Monastic Rectory: 'An investigation now reveals that both Jingde Monastery on Mount Tiantong and Xianju Cloister on Mount Damei in this prefecture are likewise abbotships of the ten directions, adhering to the aforementioned model of the mountain monasteries of Jiangnan and Hunan circuits; if an investigation should show that Tiantong and Damei are not abbotships of the ten directions, we submit willingly to severe punishment.' On the twenty-fourth day of this month, a directive was issued to this cloister instructing them to examine the imperial decree issued previously together with the precedent of the two places, Tiantong and Damei, as analyzed by the Monastic Rectory, and to proceed with its implementation. Now, according to the petition submitted anew by the śramaṇas Zhili and Yiwen, stating that they wish to transcribe in full the imperial decree and the earlier and later commissioner's directives and carve them upon a stone stele to serve permanently as the regulations for transmitting the teachings and holding the abbotship of the ten directions, and requesting an official directive: It is necessary that an order be issued to Yanqing Cloister, instructing them to examine the instructions of the imperial decree and earlier and later directives of the commissioner, together with the precedent analyzed by the Monastic Rectory, and to proceed with implementation as they deem fit, without anything being overlooked. Directive of the seventeenth day of the seventh month of the fourth year of Dazhong Xiangfu [1011].

6.31

Surveillance Judicial Investigator Shao (signed) / Court Gentleman for Ceremonials and Vice Prefect in Charge of Military and Prefectural Affairs Cheng (signed)

6.32

Court Gentleman for Ceremonials and Prefect in Charge of Military and Prefectural Affairs Kang (signed) / Disciple monk Shangxian, responsible for erecting [this stele]

6.33

Re-erected on the first day of the twelfth month of the year bingzi, the twenty-sixth year of Shaoxing [1156], by Abbot Zhilian, Master Jueyun, transmitter of Tiantai doctrinal teachings and contemplation, bestowed with the purple robe.

6.34

Record of the Newly Restored Bao'en Cloister in Mingzhou of the August Song

6.35

Composed by Shi Daiwen, Gentleman for Service, Acting Court Gentleman for Ceremonials, Vice Prefect in Charge of Military and Prefectural Affairs, concurrently Co-supervisor of Maritime Trade, Encourager of Agriculture within the Jurisdiction, Commandant of Cavalry, awarded the wearing of the crimson robe.

6.36

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).

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In the past, Dharma Master Tong possessed great talent and insight; coming from afar from Samhan, he relied on the Central Kingdom to seek the essential tenets of the Buddha Dharma, whereupon he fully obtained the meaning of Tiantai cessation and contemplation. His Dharma-heir disciples were

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the Venerable Siming Fazhi and Dharma Master Ciyun of Tianzhu. These two men—like blue derived from indigo or ice colder than water—were able to broaden their master's Way and greatly revitalize the single school of Tiantai, running side by side and contending in speed with Zhizhe himself. At that time, renowned literati such as Duke Wen Yang, Duke Ji Wang, and Duke Lu Zeng became their teachers and friends; it may indeed be called glorious! Only Fazhi presided over the Bao'en Cloister of Ming[zhou]; later, it was granted the name Yanqing, and he petitioned the imperial court for it to remain forever a Tiantai teaching monastery. The imperial edict received, along with the 'Record of Bao'en Cloister', were formerly carved on stone, but recently through the fires of warfare, they were swept away and ceased to exist. The present abbot, Master Jueyun Lian, of lofty and eminent moral conduct, wishing to follow the former tracks, vigorously sought out the surviving manuscript and obtained it, so that students might take warning from it. When the work of re-engraving it on stone was finished, he came to beg for a few words to inspire confidence in later generations. Commending his ability not to let the traces of predecessors vanish, I therefore granted his request. The first day of the second month in the bingzi year of the Shaoxing era (1156 CE), postscript by the Layman of True Seclusion, Shi [Hao].

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Letter Submitted to Prefect Zeng Requesting to Memorialize the Throne Regarding the Land of the Rear Garden

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[Zhili] addresses you: Choosing an auspicious day and praying to the sage, I cleanse the inkstone, scent the brush, and write my thoughts, reporting upward to the Prefect and Academician. I humbly reflect that due to perfumed habits from past affinities, my nature delights in the Dharma gates expounded by Zhizhe of Tiantai; hence I investigated their meanings and lectured upon their texts, acting in accordance with understanding through cold and heat without interruption, enduring hardship and forgetting weariness for more than forty years now. For I know that in this teaching, the understanding is perfect and the practice sudden, and the contemplation of principle and ritual forms of phenomena unite as one, advancing toward the gate of liberation with assured certainty. Seeing the places where this school is transmitted, with lectures and training gathering students, I united efforts to raise funds and built this cloister, just barely bringing it to completion, so that it may forever be an abbotship of the ten directions to transmit and propagate the Tiantai Dharma. Although this matter has been accomplished, we still lack a vegetable garden. My secular father, Master Jing, has transmitted and handed over to this household several hundred zhang of land to be used by the sangha's permanent property for cultivation, supplying the monks day by day and avoiding seeking elsewhere; it is truly not out of insatiability. I worry that ignorant persons in the future may suddenly bring lawsuits and cause changes. I respectfully beg the Academician, who with a penetrating mind serves as a patron of Chan and the doctrinal teachings, knowing that propagation faces many hardships, to grant permission to report this to the heavenly court and transmit it to the Prime Minister's Office. This is not receiving donations from others, nor is it buying and acquiring fields and gardens, but rather what a secular father bestowed upon his son, not violating the statutory regulations. I beg for an imperial decree to be issued so that this garden land may forever belong to the saṅghārāma. I, [Zhili], bowing to the images and upholding the scriptures, have prayed in heart and voiced in words, specifically concerning this garden matter for many years. Now indeed, as the Academician inspects in spring and graciously deigns to bestow extraordinary regard, I firmly anticipate that on this occasion my vow may be fulfilled. I earnestly hope that your dais-like compassion will keep in mind my bitter practice and self-forgetfulness for the sake of the Dharma, and specially exert great power to bring about this supreme karmic condition. If I can fulfill my heart's desire for a single day, I shall have no anxieties even through ten thousand deaths. The writing does not form proper characters, and the words do not make elegant prose; I sincerely record my earnest dedication without avoiding crude clumsiness, and in encroaching upon your august dignity, I am overwhelmed with fear and trepidation. [Zhili] respectfully addresses you. The fifteenth day of the eighth month in the third year of the Tiansheng era (1025 CE).

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In the past, Great Master Fazhi wrote this letter to request the acquisition of the rear garden land to establish the foundation for the present cloister buildings. His words were earnest and his writing diligent, aspiring toward flourishing and expanding this superb site. I, [Daoyin], have kept it in my collection for years; lamenting that his surviving traces might not be seen or heard of in time, I have carved it on hard stone. Erected on the full moon of the leap sixth month in the renwu year, the first year of the Chongning era (1102 CE), by the Bhikṣu [Daoyin].

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Official Document Requesting an Imperial Decree Submitted by this Prefecture to the Ministry of Rites

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Mingzhou, in accordance with the directive of the Ministry of Rites of the Department of State Affairs at the Provisional Capital, which complied with the endorsement and forwarding from the Department of State Affairs concerning the petition of Mo [Jiang], Academician of the Fuwen Pavilion, Left Gentleman of Court Consultation, Prefect of Mingzhou Military Prefecture, and Supervisor of Academic Affairs: It is observed that the Yanqing Monastery in this prefecture is dedicated to transmitting the Tiantai Dharma. In the second year of the Zhidao era, it was newly established as a monastery of the ten directions; the monastery buildings were magnificent and vast, students rushed to gather there, and the transmission and expounding have continued without interruption. Emperor Zhenzong once dispatched an envoy to the monastery, ordering the monk [Zhili] to cultivate and perform repentance rituals. Zhao [Bian], Junior Protector of the Heir Apparent, composed a record of [Zhili's] deeds and conduct, fully recording this matter. After recently passing through the fires of warfare, this monastery fortunately survived. Over recent years, however, it has been entirely requisitioned and occupied by incumbent and resident officials as living quarters, who took it as their personal property to trade among themselves, refusing to allow monks to dwell there; the Buddha statues were damaged, and impurities disturbed the site, preventing it from serving as a field of merit. Furthermore, the Guanghui Cloister and Bao'en Monastery in this prefecture were formerly Chan forests situated below the prefectural city walls; they were the only two Chan sanctuaries dedicated to burning incense, practicing, and praying for the Emperor. The bodhimaṇḍas for inaugurating and concluding prayers for imperial birthdays have always been held at Guanghui Cloister. Since being burned down by warfare, although several small rooms were obtained later, they were also requisitioned and occupied, so that monks dared not rebuild. Since taking office, [Mo] Jiang planned the buildings, fully evicted all the resident households from the two monasteries, and charged the monasteries with repairing the halls. Mobilizing labor and gathering materials, relying on the collective effort, it has gradually been accomplished. The monks daily revitalize Chan and the doctrinal teachings, reverently assisting the imperial realm and praying for the Emperor's longevity. Except for Bao'en Monastery, which already has an imperial decree directing that requisition and occupation are not permitted, as for Yanqing Monastery and Guanghui Cloister, I humbly look up to your compassionate regard to specially memorialize and issue a specific directive strictly forbidding all persons to designate, occupy, and reside there, so that ancient sites and famous sanctuaries will not fall into ruin, remaining forever fields of merit. Respectfully submitted to the Department of State Affairs. Humbly awaiting the compassionate directive. Endorsement on the reverse: On the twenty-fourth day of the third month, forwarded to the Ministry of Rites to instruct this prefecture to arrange and implement on its own. The authorities of Mingzhou shall strictly follow the endorsed petition of the Department of State Affairs to direct and implement, and must execute it accordingly. The above official document is issued and delivered to Yanqing Monastery to be kept and held forever for reference. Issued on the [blank] day of the fourth month in the fourteenth year of the Shaoxing era (1144 CE).

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Liu, Gentleman of Literary Forest, Surveillance Judge (signature)

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Liu, Gentleman of Confucian Forest, Military Commissioner's Judge (signature)

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Jia, Court-Honouring Gentleman, Signatory Official of the Administrative Assistant's Office of the Regional Command (signature)

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Qian, Grand Master of Court Consultation, Vice-Prefect of the Military Prefecture in Charge of Academic Affairs (signature)

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Feng, Grand Master of Closing Court, Vice-Prefect of the Military Prefecture in Charge of Academic Affairs (signature)

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Mo, Academician of the Fuwen Pavilion, Left Gentleman of Court Consultation, Prefect of the Military Prefecture and Supervisor of Academic Affairs (signature)

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Jointly received by the Three Departments by Imperial Decree

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Ministry of Rites of the Department of State Affairs at the Temporary Capital. In accordance with the imperial decree of the twenty-fourth day of the third month of the fourteenth year of Shaoxing, the Secretariat-Chancellery and the Department of State Affairs forwarded the memorandum of Mo Jiang, Prefect of Mingzhou. [It stated:] 'I observe that in this prefecture, Yanqing Monastery fortunately survived the recent ravages of military conflict. For several years, however, it has been entirely requisitioned, designated, and occupied as residences by officials serving in post or dwelling away from office. Monks are not permitted to dwell there, Buddha statues have been destroyed, and defilements and disturbances encroach upon it. Furthermore, Guanghui Cloister of this prefecture was formerly a Chan grove, a place for fragrant cultivation and prayer for the Emperor's longevity, and has always been where bodhimaṇḍas for imperial festivals are opened and completed, yet all of it has likewise been requisitioned and occupied. Regarding Yanqing Monastery and Guanghui Cloister, we humbly hope for the special issuance of an order forbidding all persons to designate, occupy, or reside therein, so that these ancient sites and famous monasteries may not fall into ruin, but forever serve as fields of merit.' An order was issued: on the twenty-fourth day of the third month, the imperial decree was received: 'Approved as requested in the decree above. When the dispatch arrives, put it into effect.' The previous rescript, ordered during the chen hour in the third month, was sent to the Ministry of Rites for execution, and having also notified the relevant offices, a tally was already sent to this prefecture to carry it out. Lest the former tally has not yet arrived, it is necessary to issue it again. When this tally reaches the authorities of Mingzhou, upon examining this and the matters already tallied, they shall carry them out in strict accordance with the imperial order. They shall also notify the relevant offices, and execute it upon arrival of the tally. Issued on the [blank] day of the fourth month of the fourteenth year of Shaoxing.

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四明尊者教行錄 — Classical Chinese