四明尊者教行錄 6.36

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).