佛祖統紀 17.26

17.26

Dharma Master Huixun, courtesy name Moudao, styled himself Yuetang. His ancestors were of the Chen clan of Yongjia, who resided at Qushan in Changguo of Siming. His mother dreamt of an extraordinary monk arriving at the door to beg for alms, after which she became pregnant. At age eight, he left home at the Zuyin Cloister. When first taught the *Lotus Sutra*, after a few readings he was able to recite it from memory. He once returned to visit his grandmother, who instructed him, saying: 'Having left home, you should emulate the Buddha's disciple Zhong of our prefecture.' He first paid respects to Chengzhao of Nanhu, who praised him for his outstanding independence. When he went to Dongye and met Jiao Fazhao, Fazhao regarded him as extraordinary. Some who envied him stirred up clamor against him; the Master said: 'Regarding the great tenets of the Buddha's teachings, if there is doubt, one should ask; why must you feel envy?' Thereupon he traveled west through western Zhejiang, calling upon famous masters everywhere. Returning east to Nanhu, he verified his learning with Yuanbian. Hearing the principle of inherent inclusion of evil nature and the wonder of names and substances not shifting, he deeply gained awakening into the perfect and sudden teachings of our school. In the final years of the Shaoxing reign era, he went forth to preside over Fachang, and then moved to Jingming and Puhe. He constantly held his alms bowl. On the seacoast he encountered bandits; the Master assumed a stern countenance and said: 'What you people desire is merely wealth,' and gave them everything. He then instructed them on karmic retribution of good and evil; the bandits were moved, returned his belongings, repented of their misdeeds, and left. Jingming had no disciples; facing the sea and mountains, he would lecture on the *Vimalakīrti Sūtra* for ghosts and spirits, repeatedly evoking spiritual responses. In the fifth year of the Qiandao reign era, he moved to preside over Nanhu; scholars carrying book-boxes arrived from afar in numbers that could scarcely be accommodated. Grand Councilor Wei Qi formed a bond of Dao with the Master, and once asked about the principle of the constant abiding of worldly characteristics. The Master said: 'Is it not because you harbor doubts regarding the alternations of the four seasons?' Wei Qi said: 'Indeed.' The Master said: 'Exhausting the past and reaching the extreme of the future, although there is alternation, this principle constantly abides.' Duke Wei said: 'I have repeatedly asked others about this, but none made it as clear as today.' On the twenty-seventh day of the tenth month in the winter of the sixth year of the Chunxi reign era, he suddenly announced his illness to the assembly. Those offering comfort and inquiries arrived in droves. Meeting his disciples, he urged them to advance in virtue; meeting scholar-officials, he entrusted them with protecting the Dharma. Those who heard his words were solemnly moved. Afterward, he bid farewell to the assembly, wrote a verse, recollected the Buddha, formed a mudrā, sat cross-legged, and passed away. His coffin was kept for a full month; his lips and cheeks were fresh red, and his countenance seemed to smile. His final instructions were to divide his relics into two: one to be buried beside his parents' tomb, and one encoffined in a stupa on the ancestral mound. Because the past generations buried the whole body intact, the assembly only shaved his hair to fulfill the Master's wish. Examining the hair after a month, one could scoop up handfuls of śarīra. When the Master sat, it was always upright and straight; when walking, he did not look aside. In secret rooms and quiet quarters, he always wore the kāṣāya. When proclaiming teachings from the high seat, he did not engage in written treatises; students mostly recorded them with brush in the course of listening. Reciting scriptures and sitting in meditation were his daily regular lessons, never abandoned due to business. He instituted a rule for students that they were not permitted to assume public abbacy before twenty summer retreats, and the trend of reckless ambition was thereby checked.