佛祖歷代通載 21.47

(4. Bingchen–Dingsi) A census of households was taken in Liaodong. The Song allocated official credentials and ordination certificates to redeem and burn the depreciated paper notes. The Great Being Haiyun of Qingshou in the Yuan passed away. His name was Yinjian, a native of Ningyuan in Langu, Shanxi. His secular surname was Song, a descendant of Weizi. His father was benevolent and pious, respected by his native village, and called "Master Xujing" by the villagers. His mother was of the Wang clan of Jinyuan. For generations, his ancestors had revered the Buddha and held no government office. The Master was born on the full moon of the twelfth month in the ren-xu year of the Taihe era of the Jin (1203). Endowed with an imposing bearing, he possessed spiritual awakening even as a child. At age seven, when his father personally taught him the "Opening the Theme and Clarifying the Meaning" chapter of the Classic of Filial Piety, he said, "What theme is being opened? What meaning is being clarified?" His parents were astonished, knowing he was not a person of worldly dust. They brought him to see Preceptor Fu Yan. Wanting to observe his spiritual capacity, Yan taught him the Song of the Thatched Cottage. Coming to the line, "Whether decaying or not, the master has always been there," the Master asked, "Where is the master?" Yan said, "What master?" The Master said, "The one who is apart from decaying and not decaying." Yan said, "This is a guest." The Master said, "And what about the master?" Yan merely smiled and said nothing. Thereupon, he was able to take Venerable Zhongguan Zhao as his teacher. At eight years old, he received the three refuges, the five precepts, the eight precepts, and the ten wholesome precepts. When the Master was only eleven, he was granted the full upasampadā through the grace of Prince Yu. The Sthavira Hongyan asked the Master, "You have now received the great precepts; why do you remain a novice?" The Master said, "Because the monk is small, the precepts are said to be great. May I ask the Sthavira: are the precepts old or young?" Hongyan said, "My body is old..." Before he could finish speaking, the Master said in a loud voice, "Do not produce discriminatory views!" One day, the Sthavira instructed a monk to slap the Master on the back and, when he turned his head, to hold up a finger to show him. The monk did as taught and slapped the Master's back; the Master immediately held up one finger. The monk returned and reported this to the Sthavira, who marveled at him. When the Master was twelve, Zhongguan listened to his inquiries and instructed him, saying, "What you desire is merely letters and words; from now on, halt them all. Only make your body and mind like dry wood and cold ashes. When the present moment reaches its end, your practice will be refined and your understanding real. Die the great death once, leaving no lingering breath! When that time comes, with a sudden realization and personal affirmation, only then will you meet with me." The Master received this instruction and practiced meditation. One day, as he was assisting Zhongguan on a walk, Guan said, "Chan Master Fadeng said, 'See how busy his household affairs are; tell me, whose strength does he rely on?' How do you understand this?" The Master gave Zhongguan's hand a sharp tug. Guan said, "You wild-fox spirit!" The Master said, "Yes, yes." Guan said, "You must investigate the precepts further." When the Master was thirteen, Emperor Chinggis was conquering the world. The Master was in Ningyuan. When the city fell, in the midst of the crowd, he looked upon the sacred countenance in person. The Emperor ordered him to gather his hair into a topknot. The Master reported, "If I follow the state customs, I would lose the appearance of a monk." By imperial decree, he was permitted to remain as before. From this time, monks enjoyed the exceptional privilege of being distinguished from common subjects. When the Master was eighteen, the heavenly troops descended again; the Grand Preceptor and Prince of State led troops to capture the city of Lan. The fourfold assembly fled the disaster and dispersed, but the Master attended on Zhongguan as before. Guan said, "My years are drawing to a close, whereas you are in the prime of your youth. Now that jade and stone are both consumed by fire, you should flee to save your life." The Master wept and said, "Cause and effect do not err; life and death are fated. How could I abandon my teacher to seek escape? Even if I were to escape, it would not be the mind of a filial son." Seeing the Master's sincere resolve, the old master enjoined him, "You have a great destiny in the northern deserts; I shall cross to the north together with you." The next day, the city surrendered. Commander Shi Tianze of Qingle and Commander Li Qige of Yizhou, seeing the Master's extraordinary bearing, asked, "Who are you?" The Master said, "I am a śramaṇa." Shi said, "Do you eat meat?" The Master said, "What meat?" Shi said, "Human meat." The Master said, "Humans are not beasts. Even tigers and leopards do not eat each other; how much less should humans?" Shi said, "Beneath the weapons of today, can you also remain uninjured?" The Master said, "I must rely on an external protector." The commander was greatly pleased. Commander Li asked, "Since you are a monk, do you belong to Chan or to the Doctrinal teachings?" The Master said, "Chan and the Doctrinal teachings are the wings of a monk, just as a state employing men must rely equally on both civil and military abilities." Li said, "If so, in which one must you abide?" The Master said, "I abide in neither." Li said, "What kind of person are you?" The Master said, "A teacher of the Buddha." He added, "My master, Zhongguan, is also here." Seeing that the Master was young, fearless, and extraordinary in his replies, the two commanders immediately went with him to see Zhongguan. Hearing Zhongguan's earnest teachings, the two commanders were overjoyed and said, "Indeed, like father, like son!" Thereupon they took Zhongguan as their teacher and bonded with the Master as friends as firm as metal and stone. The Prince of State assigned Zhongguan and the Master to the directly administered territory. Emperor Chinggis conveyed Zhongguan in a light carriage drawn by a yellow calf; the Master personally held the reins and daily procured wood and water. Passing through the years, they arrived at Chicheng and lodged at the residence of Director Zhang. The envoys Taisu-buqa and Malai conveyed Emperor Chinggis's imperial decree to King Muqali: 'The old elder and young elder whom you sent men to speak of are truly men who pray to Heaven. Provide them well with clothing and provisions, take care of them, make them leaders, and pay attention to gathering such people together. In praying to Heaven, do not discriminate among them. Do not mistreat them; grant them darqan practitioner status.' At that time, the King received the decree and bestowed bountiful favors, inviting them to dwell at the Xiangquan Cloister in Xing'an. The King titled Zhongguan as 'Great Chan Master Ciyun Zhengjue' and the Master as 'Great Master Jizhao Yingwu.' All their provisions were supplied by the government. The title 'Young Elder' began from this. At nineteen, when Zhongguan was about to pass into tranquility, the Daoist Yang Zhishen requested a verse. The old master had the Master take up the brush and write it for him. The verse read: 'Seventy-three years like a flash of lightning; / On the verge of departure, I reveal a thread for you. / The mud ox flies across the sea to the east; / Nowhere in heaven or among men can it be found.' The guest asked, "When will the Master depart?" The old master said, "Three days from now." It was the twenty-seventh day of the fifth month. When it came to the first day of the sixth month, he indeed entered tranquility without illness. The Master mourned him with grief exceeding the rites. Following the cremation, he gathered the parietal bone and relics to make offerings to them, and built a stūpa at the northwest corner of the superior prefecture. The Master exhausted all his belongings to hold a vegetarian feast, and thereafter merely begged for food and watched over the stūpa.

One night he heard a voice calling his name from the sky. The Master had a sudden realization. He then moved to the Sanfeng Daoist Cloister. Again he heard someone tell him, "The great matter is about to be accomplished; depart, do not linger here." At dawn, staff in hand, he went to Yan. Passing through Songpu he encountered rain and lodged beneath a cliff. Striking a fire, he had a great awakening. Touching his own face, he said, "Today for the first time I know that eyebrows are horizontal and the nose is straight. Truly, the old venerable masters under heaven do not talk in their sleep!" The next day he reached Jingzhou and went to see the Venerable Master Benwu Xuan. Xuan asked, "From where have you come?" The Master said, "Clouds gather in the secluded valley." Xuan said, "Where are you going?" The Master said, "The moon shines on the tall pines." Xuan nodded and said, "You eighth young master Meng, going off just like that!" The Master said, "Yes, yes," and hurried out. Passing Xunzhou he met the senior scholar Zhang Zizhen, who asked, "Why does the Venerable One not dwell in peace?" The Master said, "When there are no fish in the river, one gets them at the market." Prior to this, when Zhongguan was on the verge of death, the Master had asked him, "On whom should I rely to settle this great matter?" Zhongguan instructed him, saying, "Go celebrate eighty [at Hebashishi]." Having entered Yan and arrived at Da Qingshousi, the Master realized the earlier prophecy. Thereupon he went straight to pay respects to the elder Zhonghe, the Venerable Zhang. The night before, Zhonghe had dreamed of an extraordinary monk who, leaning on a staff, strode straight into the abbot's quarters and sat upon the lion throne. At dawn he said to the guest prefect, "If any itinerant monk arrives today, have him come see this old monk." When evening came, the Master arrived and was brought in. Zhonghe smiled and said, "This patch-robed monk is the one I dreamed of last night." The Master then asked, "I come without coming; how do we meet?" Qingshou said, "Inquiry requires real inquiry; enlightenment requires real enlightenment. Do not strike empty stumps!" The Master said, "I struck a fire, the sparks scattered, and I then knew that eyebrows are horizontal and the nose is straight." Qingshou said, "Here with me it is different." The Master said, "How is it proven?" Qingshou said, "Teeth are a mouthful of bone; ears are skin on both sides." The Master said, "I thought there was something else." Qingshou said, "Wrong!" The Master shouted and said, "The grass-brigands have suffered a great defeat!" Qingshou let the matter rest. Another day, Qingshou brought up how the head monks of the two halls under Linji shouted simultaneously, and a monk asked Linji, "Is there still guest and host, or not?" Linji said, "Guest and host are distinct; how do you understand it?" The Master said, "Break the mirror of the Qin era; grind sharp the ancient awl. The dragon flies beyond the clouds; what need is there to lower the mallet again?" Qingshou said, "You have only attained its dynamic, not its function." The Master then overturned the meditation bench. Qingshou said, "Joy on the road is still not having reached home." The Master gave him a slap and said, "A thousand-year spirit, a wild fox enchantress—seen through, now it is not worth a penny." Qingshou struck him with a fly-whisk and said, "You have only attained its function, not its essence." The Master stepped forward and said, "Green mountains tower with cold hue; the moon shines on a stream of clouds." Qingshou said, "You have only attained its essence, not its wisdom." The Master said, "Flowing water naturally goes west and east; falling flowers have neither front nor back." Qingshou said, "Although you are adept in the samādhi of words, it fundamentally has no relevance." The Master raised his fist and clapped his hands once; at that moment the abbot's room shook. Qingshou said, "So it is, so it is." The Master flicked his sleeves and went out. The next day, Qingshou appointed the Master to take charge of the secretarial duties. From then on, Zhonghe again tested him in various ways using the higher-level pincers and hammers, the differentiated barriers, and examinations of all kinds. The Master responded with unhindered eloquence, all in accord. His sharp understanding and enlightenment surpassed that of his predecessors. One day Qingshou said to the Master, "You have now reached the place of great peace and bliss; you should protect and maintain it well. I have the Tathāgata's treasury of the eye of the correct Dharma, the patriarchs' wondrous mind of nirvāṇa, which I secretly entrust to you. Do not let it be submerged and lost." The Master covered his ears and walked out. Thereupon [Qingshou] transmitted the robe and a verse to the Master. The verse said: 'Heaven and earth share the same root, without difference; / In the home mountain, where does one not meet him? / I now entrust to you the seal of the King of Emptiness; / The myriad dharmas shine brilliantly, all as one.' Entering the world, he resided at Renzhi in Xingzhou, and successively moved to Xingguo, Xing'an, and Yongqing in Laiyang, up to Da Qingshousi; all were at the command of the Grand Preceptor King and the various chief ministers. In his room, the Master tested students with four non-reliant expressions; the words are detailed in his original biography. In the eleventh month of the xinmao year, he received an imperial proclamation and gift from the Qa'an Emperor. The Master acted at ease according to his heart. One day beneath the gallery he met several monks. The Master asked the first monk, "Where are you going?" The monk said, "Going to admire flowers." The Master immediately struck him. He asked the second monk, "Where are you going?" He said, "Going to pay homage to the Buddha." The Master also struck him. He asked the third monk, "Where are you going?" He said, "Where are you going?" The Master also struck him. He asked the fourth monk, "Where are you going?" The monk had no words. The Master also struck him. He asked the fifth monk, "Where are you going?" The monk said, "Going to find the venerable master." The Master said, "What will you do when you find him?" The monk said, "Wait to give him a beating." The Master said, "What will you bring to strike him with?" The monk said, "I will not bring a staff to strike him." The Master struck him four times in succession, saying, "This impostor!" The assembly all ran off. The Master called out, saying, "Senior seats!" The assembly turned their heads. The Master said, "What is it?" In the yiwei year, the imperial court dispatched Reader-in-waiting Jahudu to select and test monks and Daoists on the scriptures. Elder Wansong sighed and said, "Since our dynasty's revolution, the Śramaṇas have long neglected the lecture seats and read exceptionally little." He then joined with the senior elders of the Chan and Doctrinal traditions to request that the Master oversee the matter. The Master calmly replied, saying, "Venerable masters, you ought to use this to encourage the monks to study the scriptures for the examination. The sovereign must have a deep intention. As I observe today's Śramaṇas, few guard the vinaya rules, their studies fall short of proper propriety, and their persons are far from the Way. Therefore the devas and nāgas have ceased their protection, inducing the court to encourage them through examinations. With the protection of the Three Jewels, we surely will not disappoint the imperial decree." After meeting with the imperial envoy, all arrangements and regulations were followed according to the Master's counsel. Chancellor Xiali, citing the words of the great official Huduhu, asked the Master, "Now receiving the imperial decree, officials have been dispatched to test on the scriptures. Those who are literate may be monks; those who are illiterate shall all be ordered to return to secular life." The Master said, "This mountain monk has never read the scriptures; I do not know a single character." The Chancellor said, "Since you are illiterate, how can you be an elder?" The Master said, "Nowadays, does the great official know characters or not?" At that time, the feudal lords of the outer garrisons were all present; hearing the Master's words, they were all greatly astonished. The Chancellor said again:

"How should it ultimately be handled?" The master said, "If a person fully comprehends this matter and thoroughly understands the Buddha-dharma, they should know that worldly phenomena are themselves the Buddha-dharma. How could the mind of the Way differ from human sentiment? In ancient times, there were also those who arose from bearing packs and peddling, who established great merit and fame in the world, recorded in the annals of history, so that after a thousand ages an awe-inspiring vitality remains. How much more so now that a sagely and luminous Son of Heaven is above, shining down like the sun and moon! Testing monks and Daoists like the examinations for Child Prodigies in the Classics—how could this be placed in the same category as the state examinations for the Worthy and Good, Square and Upright? The state should promote the cultivation of the myriad goods and respectfully venerate the Three Jewels, so as to reverently serve Heaven and prolong the dynastic destiny forever. What need is there to speak of whether we śramaṇas are employed or discarded?" The Chancellor reported these words to the Great Official, who accordingly submitted them in a memorial to the throne. Consequently, although the examinations were held, none were degraded. By Imperial Decree, all were maintained according to the precedents of Emperor Taizu, and the monks were permitted to remain as before. In the bingshen year, the authorities wished to brand people's arms with marks. The master vigorously stated to the Great Official Quduqu: "Human beings are not horses. Since all have submitted to the imperial dynasty, with the vastness of the realm and the breadth of the four seas, even if they were to flee and scatter, where could they go? How could they be branded like domestic beasts?" Thereupon the practice of branding arms was discontinued. Earlier, of the descendants of Sage Kong, Kong Yuancuo, who inherited the title of Duke of Yansheng, crossed the Yellow River and restored the sacrifices at the temple and grove of Qufu. At that time, the Duke took a letter from Lord Yan of Dongping to call on the master. The master spoke to the Great Official on his behalf regarding the hereditary enfeoffment. The master spoke for him, saying, "Confucius was skilled in examining ancient standards, using the Way of the great mean and utmost rectitude, the rites of the Three Bonds and Five Constants, the source of human nature, destiny, calamity, and fortune, and the Way of ruler and minister, father and son, husband and wife, to govern the state, regulate the family, and bring peace to the world, taking the rectification of the mind and making the intentions sincere as the root. From Confucius to the present, the Duke of Yansheng has inherited the title for a total of fifty-one generations. Whenever rulers have possessed states, they have permitted him to inherit it, and the sacrificial affairs have never been neglected." Hearing these words, the Great Official held him in great reverence and faith. Thereupon he followed the master's advice and ordered that his nobility be re-enfeoffed to continue the sacrificial affairs. The master also spoke on behalf of those who transmitted the Way of Confucius handed down by Yanzi and Mencius, ensuring their descendants would not be cut off, as well as those who studied the Confucian traditions of King Zhou and Confucius, so that they too were exempt from corvée labor and taxation, allowing them to diligently practice their teachings and be of use to the state. In the thirty-sixth year, the dingyou year, in the first month, the Second Empress of Emperor Taizu honored the master with the title "Great Being of Luminous Heaven and Protector of the Realm." In the winter of the jihai year, the master arose again and once more presided over the Daqingshou Temple. In the renyin year, Prince Qubilai invited the master to his tent and inquired about the general meaning of the Buddha-dharma. The master first showed him the teachings of cause and effect concerning humans and devas, and next, through various essential Dharmas, opened his mind-ground. The Prince gave rise to faith and asked to be conferred the Bodhicitta Precepts. At that time, the scribe Bingzhong was serving him; this was Grand Protector Liu. The Prince further asked, "Is there a method in the Buddha-dharma for bringing peace to the world?" The master said, "Encompassing the Dharma realm and nurturing the four kinds of born beings—these matters are fully provided for within the scope of the Buddha-dharma. These four great continents are like a single particle of dust upon the great earth; how much more so the lands within a single four seas? If one speaks of the safety or peril of the state altars, it lies in the welfare of the living people. Welfare, safety, and peril all lie in governance, and also lie in Heaven. Whether in Heaven or in human beings, neither departs from the mind. Yet human beings do not know the connection between Heaven and humanity, which is why they inquire of their differences. As for what phenomena should be practiced, one thus distinguishes between Heaven and humanity. The teachings of our Śākya, regarding discussions in the imperial court, are found in the chapter 'Correct Discourse on the King's Law' [in the Suvarṇaprabhāsa-sūtra]. Its principle is truly radiant and clear; it is neither difficult nor easy; I only fear Your Highness will not be able to practice it fully. Furthermore, you should seek out the great worthies and eminent scholars of the world, and inquire of them regarding the matters of governance and chaos, rise and fall throughout the past and present; you will certainly hear what is beneficial." The Prince also asked, "Among the Three Teachings, which teaching is the most honored? Which Dharma is the most supreme? Which person is the highest?" The master said, "Among all sages, our Buddha is the most supreme. Among all dharmas, the Buddha-dharma is the truest. Among human beings, only monks are without deceit. Therefore, among the Three Teachings, Buddhism stands above them; this has been the pattern since ancient times." Thereupon, the Empress Dowager followed the imperial decree of Ancestor Emperor [Taizu]: monks occupied the foremost place, and immortals [Daoists] could not precede monks. The Prince presented the master with a robe of pearls and seamless gold-brocade large kāṣāya, revering him with the etiquette due a master. The Prince firmly urged the master to stay, but the master firmly declined. When about to depart, the Prince asked, "Henceforth, how should I receive and uphold the Buddha-dharma?" The master said, "A mind of faith is difficult to generate; a good mind is difficult to arouse. Now that it has already arisen, you must protect and uphold it, remain focused and never forget it. Originally having received the Bodhi-mind Precepts, do not look at the faults of the Three Jewels. Constantly be mindful of the common people; pacify and nurture them with goodness; make rewards and punishments clear; govern without selfishness; employ the worthy and accept admonitions. At all times constantly practice skillful means—all of these are the Buddha-dharma." After the master took his leave and departed, an evil youth made reckless remarks and slander, asserting that the Buddha-dharma was not worthy of belief. When the Prince heard of this, he summoned the man, admonished him with the words of a great man, and moreover punished him according to penal law. He dispatched a special envoy to report this to the master. The master replied, "When a bright mirror is on its stand, beauty and ugliness appear of themselves; when a divine blade is in the palm, rewards and punishments are without selfishness. If right mindfulness appears before one, it is proper to slay wrong views and external māras. However, a ruler must maintain benevolence and forbearance in his mind for it to be right." The Prince respected him all the more. In the jiachen year, Prince Qubilai presented the master with a pearl hat. In the yisi year, by order of the Sixth Empress, he prayed for blessings for the state at Wutai Shan. In the bingwu year, receiving the edict of the Sixth Empress, the master set out, but encountered an attack of wind disease midway. He memorialized back and received an edict permitting his return to Yan. In the dingwei year, Emperor Güyük ascended the throne, promulgated an edict ordering the master to lead the monks, and bestowed ten thousand taels of white silver upon him. The master established a great assembly at Haotian Temple to pray for blessings for the state. Prince Qoridai invited the master to Karakorum, lodging him at the Taiping Yuguo Chan Temple, treating him with extraordinary honor as a master. In the xinhai year, Emperor Möngke ascended the throne, promulgated a gracious edict, treating him with generous favor, and ordered the master to once again oversee the affairs of monks throughout the empire, exempting them from corvée labor, entirely in accordance with the old system. In the bingshen year, in the first month, receiving an imperial decree, he held an assembly at Haotian Temple. On the second day, during the assembly, he suddenly suffered from wind sickness, and half of his body became paralyzed. By early summer he was somewhat better. That month, Prince Hülegü dispatched the Mongol Imperial Envoy Wan to present the master with a gold staff, pieces of gold-thread kāṣāya fabric, and an imperial letter, requesting Dharma words.

In the seventh month, the master assembled his senior colleagues, drew up an inventory of his surplus possessions, and appointed officers to manage matters after his passing. In the summer of the dingsi year, having finished reciting a gāthā, the master said, "Be quiet for a while; I wish to rest." The attendant monk hurriedly called the managers to come; the master had peacefully passed away in the auspicious posture. It was the fourth day of the intercalary fourth month. His worldly age was fifty-six. Following cremation, countless śarīras were obtained. Respectfully receiving