四明尊者教行錄 6.25

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!