佛祖歷代通載 7.13

7.13

(3) Liu Chengzhi, whose courtesy name was Zhongsi, was a man of Pengcheng. Losing his father at a young age, he served his mother and was renowned for filial piety. Self-confident in his literary talents, he did not demean his spirit before worldly customs. Even when cold and hunger beset him, or authority and fortune stood before him, his mind remained serene. Minister over the Masses Wang Mi, Chancellor Huan Xuan, Palace Attendant Xie Kun, and Grand Commander Liu Yu all commended his worthiness and sought to recommend him for office. Chengzhi resolutely declined; he thereupon went to Mount Kuang to entrust himself to Master Yuan. Yuan said: 'Official rank and emolument are lofty and magnificent; why not undertake them?' Chengzhi replied: 'Ruler and minister distrust one another; extraneous factions undermine each other. The Jin dynasty lacks the solidity of bedrock, and worldly matters have the peril of stacked eggs. What should I undertake?' Yuan agreed with his statement and greatly esteemed him. The Grand Commander also considered his resolve unbendable, and after conferring with the various dignitaries, bestowed upon him the title 'Hermit' (Yimin) to honor him. At that time, Lei Cizong, Zhou Xuzhi, Bi Yingzhi, Zhang Xiushi, Zong Bing, and others all relied upon Master Yuan together. Yuan said: 'Gentlemen, having come here, how could you possibly forget the journey to the Pure Land? If your minds are set upon it, you should redouble your efforts and not lag behind.' Because Chengzhi was the most skilled in literary composition, Yuan had him record the event, entitled the 'Vow of the Lotus Society.' The text reads: 'In the year of Shetige (the tiger year), on the twenty-eighth day, yiwei, following the new moon of the seventh month, wuchen, the Dharma master Shi Huiyuan, having genuinely experienced profound inspiration, brought forth especially austere aspirations. He thereupon invited like-minded gentlemen who had stilled their minds and possessed correct faith, including Lei Cizong and Liu Chengzhi, totaling one hundred and twenty-three persons, to assemble on the northern slope of Mount Lu before the image of Amitābha Buddha in the Prajñā Platform vihāra. Leading them with incense and flowers, he respectfully made offerings and took this vow: We, this assembly of people! Since the principle of transformation through conditions has already been clarified, the transmission across the three periods of time is made evident. Since the tally of migrating karmic responses matches, retribution for good and evil is certain. Inferring the imperceptible discussions between rubbing shoulders, we awaken to the urgency of the moment of impermanence; examining how the two retributions press upon us, we know the difficulty of obtaining rescue from peril. This is precisely why all these like-minded worthies, watchful in the evening and diligent through the night, gaze upward and ponder what will bring deliverance. The spirit can indeed be engaged through resonance, yet cannot be sought through traces. If resonance has an object, then the dim path is but a short pace away; but if seeking lacks proper direction, how vast and shoreless the crossing! Now fortunately, having resonated without premeditation, our minds are united toward the Western Realm. Opening the scriptures, our faith unfolds, and our genuine feelings burst forth from heaven. Thus, signs and omens communicate in slumber and dreams; our joy is a hundredfold as when people come like children [to build King Wen's tower]. Thereupon, the cloud-like image manifests its radiant light, an appearance rivaling divine creation. The achievement accords with principle; the event is not moved by human effort. This is truly heaven opening our sincerity, an unseen movement seeking convergence. How could we not subdue the mind and subdue our thoughts, redoubling refinement and piling reflection upon reflection to consolidate our contemplation? However, our circumstances and life spans are varied, and our merit and blessings are not uniform. Though our morning aspiration is said to be identical, our evening returns may be set apart; for the kinship of our teachers and friends, this is truly lamentable. Therefore, sighing with emotion, we mutually pledge one another, straighten our robes, and stand weeping in the hall. Equalizing our giving with one mind, we hold serene thoughts upon the profound summit, vowing that these companions shall together roam the transcendent realm. If any among us, warning the world and unmatched in excellence, should be the first to ascend to the spiritual realm, let him not merely cultivate himself alone among the cloudy peaks while forgetting to bring complete liberation to those in the shadowy valleys. May those who advance first and those who ascend later diligently contemplate the way of collective journeying! Thereafter, contemplating the great embodiment with subtle discernment, opening the mind to true illumination, consciousness is renewed through awakening, and form is altered through transformation. Resting upon lotus blossoms in midstream, shaded by jeweled branches while chanting verses, our spiritual garments will flutter throughout the eight extremities, steeped in fragrant breezes throughout endless ages. The body forgets peace yet becomes ever more serene; the mind transcends worldly joy and delights in itself. Hearing the three paths of suffering, we bid them eternal farewell; scorning heavenly palaces, we take our final leave of them. Continuing the traces of the myriad spirits and carrying on their path, we point to the ultimate breath as our term of completion. Investigating this Dao, how could it not be vast?'