釋氏稽古略 4

English (machine translation) 4

Language: English

4.1

Compiled and reedited by Bhikṣu Śākya Jue'an of Baoxiang, Zhili, Wucheng, [and] Baozhou

4.3

Surnamed Zhao. Ruled through the virtue of earth. Capital at Bian, present-day Bianliang Circuit.

4.4

Taizu
Taizong
Zhenzong
Renzong
Yingzong
Shenzong
Zhezong
Huizong
Qinzong
Gaozong (crossed to the south)
Xiaozong
Guangzong
Ningzong
Lizong
Duzong
Young Sovereign

Personal name Xuanlang; initially named Guangyin; called Kuangyin. A native of Luoyang in the Western Capital. Surnamed Zhao. Served the Zhou as Military Commissioner of the Guide Army and Palace Chief Inspector. Received the abdication of the Zhou. At age thirty-four, he ascended the imperial throne. He designated the sixteenth day of the second month as the Changchun Festival. He reigned for sixteen years and died at age fifty. The Emperor repeatedly constructed Buddhist monasteries, ordaining eight thousand monks each year (Xinian lu). As for the Xinian lu (it was compiled by Huijian, head monk lecturer on the scriptures at Upper Tianzhu Monastery). Jianlong (3), Qiande (5), Kaibao (8).

4.7

Gengshen, first year of Jianlong; Great Liao, tenth year of Yingli. Prince of Zheng (the Zhou emperor) was moved to reside in the Western Capital (Luoyang). In the first month of the sixth year of Kaibao, he died in Fangzhou. He was posthumously titled Emperor Gong.

4.8

In the ninth month, the Emperor campaigned against Li Zhongjin in Huainan. In the twelfth month, an imperial edict ordered the construction of a monastery on the battlefield of Guangling (present-day Yangzhou). It was granted the plaque 'Jianlong', bestowed four qing of land, and dedicated to delivering the fallen soldiers. Śramaṇa Daohui was ordered to take charge of it (Xinian lu).

4.9

Xinyou, [second] year of Jianlong; Great Liao, eleventh year of Yingli.

4.10

In spring, on the sixteenth day of the second month, the Imperial Birthday, the debates and lectures on the three teachings were discontinued. Beginning after Kaibao, monks of the three learnings were summoned to the palace courtyard to be tested on the doctrinal meanings. Whenever the Imperial Birthday arrived, whether in the capital or throughout the world, monks were ordered to ascend the rostrum, expound the Dharma, and pray for the Emperor. The reality of this enduring practice through successive generations indeed originated from these doctrinal examinations (Song seng shi lüe, Rongzhai sanbi).

4.11

Renyu, third year of Jianlong; Great Liao, twelfth year of Yingli.

4.12

An edict ordered that monastic postulants should each year take examinations in their home prefectures to enter the capital. The grand councilors supervised the re-examinations. Their subject of study was the seven volumes of the Lotus Sūtra. Those who passed had their names submitted to the Ministry of Rites to receive ordination certificates and be tonsured. If there were a special imperial edict extending benevolence, such as the general ordinations of monks and nuns in Jianlong and Taiping Xingguo, they were not restricted by this rule (Xinian lu).

4.13

Guihai, first year of Qiande; Great Liao, thirteenth year of Yingli. Gao Jichong of Jingnan submitted a memorial ceding his territory and surrendering to the Song. After a total of fifty-seven years, his state was eliminated.

4.14

Jiazi, second year of Qiande; Great Liao, fourteenth year of Yingli.

4.15

Yichou, third year of Qiande; Great Liao, fifteenth year of Yingli.

4.16

Bingyin, fourth year of Qiande; Great Liao, sixteenth year of Yingli.

4.17

An edict was issued: As Qin and Liang are now open to travel, one hundred monks were dispatched to the Western Regions to seek Buddhist scriptures and Dharma (Song seng shi lüe).

4.18

Dingmao, fifth year of Qiande; Great Liao, Emperor Muzong's seventeenth year of Yingli.

4.19

Wuchen, in the eleventh month changed the reign era to the first year of Kaibao; Great Liao, Emperor Muzong was assassinated. Jingzong ascended the throne, the first year of Baoning.

4.20

On the twenty-seventh day of the ninth month, an imperial edict ordered Chengdu Prefecture to produce one canon each of gold-lettered and silver-lettered Buddhist scriptures. An imperial order directed Vice Minister of War Liu Xigu to oversee the work. In winter, in the eleventh month, after the suburban sacrifice was completed, a general amnesty was granted and the reign era was changed.

4.21

Northern Han

4.22

In autumn, in the seventh month, [Liu] Chengjun fell bedridden with illness. He summoned Executive Manager Guo Wuwei, took [Liu] Ji'en by the hand, and entrusted him with the subsequent affairs. Ji'en succeeded to the throne and posthumously honoured Chengjun as Emperor Xiaohe. After more than sixty days, in the ninth month, Hou Barong and Guo Wuwei assassinated Ji'en, welcomed Jiyuan, and enthroned him. The reign era was changed to Guangyun. Formerly, the son-in-law of the ruler of Han, Liu Min, was named Xue Zhao. He was very worthy and fathered a son named Ji'en. When Zhao died, his wife remarried into the He family and gave birth to a son named Jiyuan. When the He couple died, King Ding (Chengjun) had no sons, so Min ordered Chengjun to adopt the two boys. At this point, Ji'en was assassinated and Jiyuan was enthroned (Jizai).

4.23

Great Liao

4.24

In his final years, Emperor Muzong was cruel, suspicious, and ruthless. Everyone held their breath in fear of calamity. On one occasion, being drunk, he demanded food and did not receive it, and wished to execute the cook. The culinary supervisor, fearing that calamity would reach him, brought in food, concealed a blade, and assassinated the Emperor below Mount Hei. It was the ninth month. He was posthumously titled Emperor Tianshun, with the temple name Muzong. Jingzong ascended the throne; his personal name was Mingji, later changed to Xian. He was the son of Yuji, Emperor Shizong. Earlier, when Shizong was assassinated, the Emperor was nine years old. Imperial cook and Chief of Food Liu Jieli wrapped him in felt and hid him in a pile of firewood, so he escaped unharmed. At this point he took the throne. Suffering from a wind disorder, he often did not attend court. In Renwu, the ninth year of Qianheng, in the twelfth month, he died. He was posthumously titled Emperor Xiaocheng, with the temple name Jingzong.

4.25

Yisi, second year of Kaibao; Liao, Jingzong's second year of Baoning.

4.26

In spring, on the sixteenth day of the second month, the Emperor's Changchun Festival, an edict permitted monks from across the realm to submit memorials to enter the palace courtyard and compete in tests on the three learnings. An order was given to the Commissioner of Merit and Virtue of Kaifeng Prefecture to dispatch monks to examine on ten items concerning the meaning of the sūtras, vinaya, and treatises. Those who fully mastered them were granted the purple robe and titled 'Watch-monks'. In the fourth year of Taiping Xingguo under Taizong, the Commissioner of Merit and Virtue memorialized that since the world is one family, 'watch-monks' were no longer needed. From then on, on the Emperor's birthday, the grand councilors, imperial princes, surveillance commissioners, and prefects each recommended monks of the three learnings known to them. Only those recommended by the Monastic Rectors of the Two Streets entered the palace on that day to receive certificates from the Chancellery, called 'Pre-Curtain Master Titles', and were still granted purple robes, called 'Pre-Curtain Purple Robes'. After these were distributed, they were immediately granted a banquet. As for those recommended by other princes and nobles, [their titles] were issued on alternate days. Those recommended by military commissioners, surveillance commissioners, and regional governors were successively demoted before being granted (Seng shi lüe).

4.27

Gengwu, third year of Kaibao; Liao, third year of Baoning.

4.28

Southern Han (the Lingnan and Guang regions): Liu Chang surrendered his entire state to the Song. Chang was ennobled as the Marquis of Gracious Clemency. After a total of sixty-seven years, the state was eliminated. That year, an imperial decree ordered the renovation of the old Fengshan Monastery in the capital into Kaibao Monastery. Facing the public street in front and guarding the Wuzhang River to the north, it comprised several thousand bays, adjoining several wards in supreme magnificence (Li Tao's Changbian, Huangchao shishi).

4.29

Xinwei, fourth year of Kaibao; Liao, fourth year of Baoning.

4.30

On the eleventh day of the sixth month, an imperial decree ordered Chengdu to produce another canon of gold-lettered Buddhist scriptures (Song seng shi lüe and Xinian lu).

4.31

Renshen, fifth year of Kaibao; Liao, fifth year of Baoning.

4.32

From the time the Emperor mobilized troops to pacify the various states, he had created several canons of gold-lettered and silver-lettered Buddhist scriptures in all. This year, an imperial decree ordered the carving of printing blocks for one canon of Buddhist scriptures, totaling one hundred and thirty thousand printing blocks (Beishan lu, 'Outer Chapter on Faith').

4.33

Guiyou, sixth year of Kaibao; in the first month Emperor Gong of Zhou died; Liao, sixth year of Baoning.

4.34

Jiaxu, seventh year of Kaibao; Liao, first year of Qianheng.

4.35

The Emperor ordered Cao Bin along with Pan Mei and Cao Han to campaign against Jiangnan (the Southern Tang). In the eleventh month, they crossed the river with the troops. Bin had once personally received the imperial instruction not to kill people. In the winter of the following year, when the assault was nearly won, Bin claimed illness and did not inspect the troops. Pan Mei led the generals to visit him. Bin said, 'My illness cannot be cured by medicines or stones; it requires you gentlemen to swear a mutual oath: if upon breaching the city there is no killing, I will naturally recover.' The generals agreed, and together they burned incense to swear the oath. On that day they took Jinling (Jiankang). The Li clan surrendered. Order was maintained in the city. Bin attained the rank of Commissioner-Chancellor. Both father and son were granted sacrificial companionship in the imperial ancestral temple, enjoying noble prosperity for successive generations. This was truly the karmic retribution of not killing (Li Tao's Changbian, biography of Cao Bin in the Dongdu [shilüe]).

4.36

Yihai, eighth year of Kaibao; Liao, second year of Qianheng. In the third month, [envoys] went to pay respects to the Song; the Song then began diplomatic communication with the Liao for the first time.

4.37

In the bingzi year, in summer, the fourth month, the Emperor visited the Western Capital and performed rituals at the Southern Suburb. On the twenty-second day of the twelfth month of that year, the reign era was changed to the first year of Taiping Xingguo (Rongzhai xubi).

4.38

Taizong

4.39

Personal name Jiong; younger uterine brother of Taizu. Enfeoffed as the Prince of Jin. In the ninth year of Kaibao, Taizu died and the Emperor ascended the throne at age thirty-eight. He curtailed military affairs and cultivated civil governance, changing the Jiangwu Hall to the Chongzheng Hall. He selected the worthy and good, and carefully chose prefects, saying that prefects are closest to the people, and if they are not the right men, the people suffer calamity. He sought candid advice and accepted admonition, and customs became pure and honest. He reigned for twenty-one years and died at age fifty-nine. He died on the seventeenth day of the tenth month. Designated as the Qianming Festival. Taiping Xingguo (8), Yongxi (4), Duanhong (2), Chunhua (5), Zhidao (3).

4.40

Bingzi, in the twelfth month changed to the first year of Taiping Xingguo; Liao, third year of Qianheng.

4.41

Dingchou, second year of Taiping Xingguo; Liao, fourth year of Qianheng.

4.42

At the old Longxing Monastery in the capital, Emperor Shizong of Zhou had abolished it and made it the Longxing Granary. At this point, the head monk struck the petition drum to appeal for the restoration of the monastery. The Emperor sighed with deep feeling and decreed its restoration, bestowing the name Taiping Xingguo Monastery and having it renovated to the utmost grandeur (Huangming shiyuan).

4.43

Wuyin, third year of Taiping Xingguo; Liao, fifth year of Qianheng.

4.44

In the third month, King Zhongyi of Wuyue, Qian Chu, submitted a memorial surrendering to the Song, came to court, and ceded all territory of the thirteen prefectures.

4.45

In the fourth month, Chen Hongjin submitted a memorial ceding the two commanderies of Zhangzhou and Quanzhou. In autumn, on the thirteenth day of the eighth month, Hanlin Academician and Drafter Li Fang (pronounced fēi-liǎng), Secretariat Drafter Hu Meng, Institute of Historiography Directing Compiler Li Mu, Song Bai, Zheng Linji, and Xu Xuan respectfully presented the Taiping guangji under imperial commission. The compilation ran to five hundred volumes, of which thirty volumes were devoted to recording the Buddhist Dharma.

4.46

The śramaṇa Zanning accompanied the King of Wuyue to the imperial court. The emperor bestowed on him the title "Master Tonghui" (Master of Penetrating Wisdom), decreed that he reside at Tianshou Monastery of the Left Street, and ordered him to compile a history of the sangha. In the following year, an imperial decree commanded Zanning to travel by courier relay to present the true-body relic of Śākyamuni Buddha from Mount Aśoka in Mingzhou for worship within the imperial palace. A single grain of the relic was obtained; consequently, on empty ground to the northwest of Kaibao Monastery, an eleven-tiered pagoda was constructed, with a heavenly palace built underneath it to enshrine [the relic] (Huangchao shiyuan). In the tenth month of the seventh year of the Taiping xingguo era, an imperial decree commanded Zanning to compile the Da Song gaoseng zhuan (Great Song Biographies of Eminent Monks), permitting him to return to Zhedong to hold the brush. Formerly, in the eighteenth year of the Tianjian era of Emperor Wu of the Liang, the śramaṇa Huijiao of Jiaxiang Monastery composed the Gaoseng zhuan (Biographies of Eminent Monks), beginning with the tenth year of the Yongping era of Emperor Ming of the Later Han and ending in the Tianjian era, completing fourteen fascicles. In the nineteenth year of the Zhenguan era of Emperor Taizong of the Tang, Vinaya Master Daoxuan of Ximing Monastery on Mount Zhongnan composed the Xu gaoseng zhuan (Continued Biographies of Eminent Monks), beginning with the advent of the Tianjian era and ending in the Zhenguan era, completing thirty fascicles. Zanning's compilation begins with the twentieth year of the Zhenguan era of the Tang and ends here in the first year of the Duangong era, completing thirty fascicles. Following the models and conventions of Liang and Tang, he opened ten categories: first, the category of translators of scriptures; second, the category of exegetes of wisdom; third, the category of practitioners of dhyāna; fourth, the category of vinaya disciplinarians; fifth, the category of defenders of the Dharma; [sixth], the category of grand spiritual responders; seventh, the category of self-immolators; eighth, the category of cantors and reciters; ninth, the category of promoters of blessings; tenth, the miscellaneous category of renowned virtue. Those with primary biographies number five hundred and thirty-three; those appended number one hundred and thirty. In winter, the tenth month of the first year of the Duangong era, he dispatched his disciples Xianzhong and Zhilun to the imperial palace to present a memorial submitting it. An imperial rescript and an award of silk praised and commended [them], decreeing its inclusion in the Great Tripiṭaka for circulation. In the eleventh month, an imperial decree summoned Zanning to the palace. In the first year of the Chunhua era, he received an imperial order to compose the Jiuling shengxian lu (Record of the Sages and Worthies of Vulture Peak) in one hundred fascicles. In the second year of the Chunhua era, an imperial decree appointed Zanning as a compiler in the Institute of Historiography (Diwang nianyun quanyao). In the second year of the Zhidao era, an imperial decree appointed Zanning to oversee the affairs of the Buddhist teaching in the Luoyang capital (Postface to the Song seng zhuan). In the wuxu year, the first year of the Xianping era of Emperor Zhenzong, an imperial decree promoted Zanning to the position of Right Street Monastic Recorder of the Bianjing capital, superintending public affairs of the Buddhist teaching. In the following year, he was promoted to the Left Street. In the spring, the second month of the jihai year, the second year of the Xianping era, the Monastic Recorder of the Left Street in the Eastern Capital, Compiler in the Institute of Historiography, and Superintendent of Public Affairs of the Buddhist Teaching, Master Tonghui Zanning, entered quiescence at the age of eighty-two. In the third month, his whole body was buried at Tianshou Monastery. In the jisi year, the seventh year of the Tiansheng era of Emperor Renzong, Zanning's great-grandson Zongsheng opened the pagoda, cremated him, collected his skeletal relics, and returned to bury them in his native district of Qiantang. Zanning was born in Lin'an County, Hangzhou. During the Tiancheng era of Emperor Mingzong of the Later Tang, he went forth from the household at Xiangfu Monastery in Hangzhou. Early in the Qingtai era of King Lu, he entered Mount Tiantai and fully investigated the Vinaya division, becoming thoroughly versed in the Tripiṭaka. King Zhongyi of Wuyue appointed Zanning as Sangha Controller of Both Streets, bestowing the title "Master Mingyi Zongwen" (Illustrator of Righteousness and Master of the Teaching's Letters). The monastic history and monastic biographies he composed both circulate in the world (Qiantang ta ji).

4.47

Jimao, the fourth year of the Taiping xingguo era; the sixth year of the Qianheng era of Liao.

4.48

Gengchen, the fifth year of the Taiping xingguo era; the sixth [read: seventh] year of the Qianheng era of Liao.

4.49

Translation of scriptures: The śramaṇa Fajin, transmitter of the exoteric and esoteric teachings in Hezhong Prefecture, invited the Tripiṭaka Master Fatian of the Western Regions to translate scriptures at Pujin. By imperial decree, they were summoned into the capital. The work of translation was first initiated; an imperial decree ordered fifty youths to study Sanskrit (Yijing zonglu).

4.50

Xinwei, the sixth year of the Taiping xingguo era; the eighth year of the Qianheng era of Liao.

4.51

An imperial decree established the Deputy Monastic Recorder of the Right Street. An imperial decree ordered a sacrificial offering to be made to the Great Being Baozhi of Mount Zhong in Jiankang, bestowing the title "Bodhisattva Daolin Zhenjue" (Forest of the Way, True Awakening) (Dashi bei ji).

4.52

Renwu, the seventh year of the Taiping xingguo era; the ninth year of the Qianheng era of Liao. In the twelfth month, the emperor died. He had reigned for fifteen years, was given the posthumous title Emperor Xiaocheng, and the temple name Jingzong.

4.53

An imperial decree established the Institute for Translation of Scriptures and Propagation of the Dharma to the west of Taiping Xingguo Monastery in the Eastern Capital, following the historical precedent of the Tang, appointing grand chancellors as commissioners for the polish and style of translated scriptures, setting up offices and dividing duties. Tripiṭaka Master Tianxizai of Milin Monastery in the Jālandhara kingdom of Western and Central India, together with Fatian, Dānapāla, and others, translated the Mahāyāna-guṇakāraṇḍavyūha-sūtra. The emperor composed the "Da Song xinyi Sanzang shengjiao xu" (Preface to the Newly Translated Tripiṭaka Sacred Teachings of the Great Song). An imperial decree granted general ordination throughout the realm to youth postulancy, without restriction by the regular quotas of the authorities. From the first to the eighth year of the Taiping xingguo era, more than 170,000 monks were ordained (Seng shi lüe).

4.54

Great Liao

4.55

Emperor Shengzong ascended the throne. His taboo name was Longxu, the eldest son of Jingzong. He assumed the throne at the age of twelve and changed the reign era to Tonghe. He honored his mother, Lady Xiao, as Empress Dowager Chengtian, who presided over court and exercised regency for a total of twenty-seven years before returning governance to the emperor. In the guichou year, he changed the reign era to Kaitai and restored the state title of Great Qidan (pronounced qidan). On the third day of the sixth month of the tenth year of the Taiping era, he died in the Upper Capital. He was given the posthumous title Emperor Tianfu. He reigned for forty-nine years.

4.56

Guiwei, the eighth year of the Taiping xingguo era; Emperor Shengzong of Liao ascended the throne; the first year of the Tonghe era.

4.57

Imperial praise of the relic: Formerly, Taizu welcomed the Buddha-tooth relic—presented during the Xianqing era of Emperor Gaozong of the Tang to the great śramaṇa Vinaya Master Xuan by the prince of the Heavenly Kings—from Luoyang, and enshrined it in the Guanding (Abhiṣeka) Cloister of Xiangguo Monastery in the Eastern Capital. At this time, the emperor personally tested it with intense fire; it was crystalline, clear, hard, and solid, its five-colored brilliance illuminating people. The emperor composed a eulogy: / "Achieved through accumulated kalpas, the mark and pattern are upright; / Were it not for Nanshan (Vinaya Master Xuan's original biography), it would have been difficult to obtain. / The eyes behold layered golden tints moist and gleaming; / The hands hold a piece of jade-like light cool and pristine. / Calcined through a hundred fires, its spirit pierces through; / Preserved for a thousand years, its lustrous radiance remains whole. / Cultivating the fruit of meditative concentration is truly profound and secret; / With a righteous mind, do not regard it as something ordinary." / He changed the Guanding Cloister to the Fahua (Lotus) Cloister, built a multi-storied pavilion, and appointed Master Zhizhao Huiwen to preside over the incense and lamps (Nanshan sheli bei).

4.58

Jiashen, the first year of the Yongxi era; the second year of the Tonghe era of Liao.

4.59

In spring, the third month, the Japanese monk Chōnen came to court. Thereupon he said that his country had transmitted eighty generations, spanning 3,200 years. The emperor said to his assisting ministers: "China has been fragmented since the late Tang and Five Dynasties; not only did its rulers rise in the morning and fall in the evening, but ministers too were repeatedly executed. We diligently seek good governance, hoping the Heavens above will look down with protection to make long-term plans for Our sons and grandsons; may you ministers also preserve your hereditary emoluments" (extracted from the Shisan chao shengzheng lu). An imperial decree ordered the restoration of the Sangha Pagoda in Sizhou, adding the two characters "Dasheng" (Great Holy One) to his posthumous title, and named the monastery Zhaopu (original biography).

4.60

In the tenth month, an imperial decree summoned the recluse Chen Tuan for an audience, bestowing on him the title "Master Xiyi". Soon after, he requested to return to Mount Hua.

4.61

Yiyou, the second year of the Yongxi era; the third year of the Tonghe era of Liao.

4.62

Bingxu, the third year of the Yongxi era; the fourth year of the Tonghe era of Liao.

4.63

In autumn, on the twenty-fifth day of the eighth month, the eminent monk Wuen of Xiushui sat upright facing west and passed away. Formerly in the Tiantai school, originally after the passing of Venerable Jingxi in the third year of the Jianzhong era of Emperor Dezong of the Tang, it was transmitted through five generations to Qingsong. Song had two disciples: one was Xiji, the other was Zhiyin. Xiji transmitted the orthodox lineage of doctrine and contemplation to Yitong; Tong transmitted it to Zhili (Venerable Siming) and Zunshi (Confession Master of Lower Zhu), continuously bestowing and receiving it. Zhiyin transmitted it to Wuen; En's name was prominent in the monastic history. En transmitted it to Hongmin and Yuanqing; Qing transmitted it to Zhiyuan (Dharma Master Gushan) and Qingzhao; Zhao transmitted it to Jici and Xianrun. Each followed their own explanations regarding object, contemplation, understanding, and practice. Siming Zhili refuted and criticized them. The lineage of Mount Heng rejected them as the Off-Mountain School (Tiantai jiaobu).

4.64

Dinghai, the fourth year of the Yongxi era; the fifth year of the Tonghe era of Liao.

4.65

In the tenth month, Dharma Master Jingguang Xiji of the Chuanjiao Dinghui Cloister at Luoxi, in the sixth generation under Venerable Jingxi of the Tiantai teaching, entered quiescence. Yitong succeeded him (original biography).

4.66

Chan Master Chengyuan of the Xianglin Cloister in Yizhou (the Chengdu circuit), on the Western Circuit of Sichuan, entered cessation in the second month. The master was born of the Shangguan clan of Mianzhu, Hanzhou, in Western Sichuan. He was the dharma heir of Chan Master Yunmen Yan (Chuan deng).

4.67

Wuzi, the first year of the Duangong era; the sixth year of the Tonghe era of Liao.

4.68

Dharma Master Yitong transmitted the Tiantai teaching. On the eighteenth day of the tenth month of this year, he entered quiescence at Baoyun Cloister in Mingzhou. Tong was originally of the royal lineage of Goryeo. When he first went forth from the household, he became renowned for transmitting the Huayan and the Awakening of Faith. During the Tianfu era of the Later Jin, he crossed the sea to visit Xiji of Luoxi, suddenly awakening to and revealing the import of the perfect interfusion of the ten dharma realms. He succeeded to the Dharma and propagated it; over two decades later, he obtained eminent disciples like Zhili and Zunshi, further magnifying his transmission (stūpa inscription).

4.69

Jichou, the emperor completed the construction of Kaibao Monastery in the second year of the Duangong era; the seventh year of the Tonghe era of Liao. Gengyin, the first year of the Chunhua era; the eighth year of the Tonghe era of Liao.

4.70

An imperial decree commanded Participant in Determining Governmental Affairs Su Yijian to compile the Deeds of Sages and Worthies of the Three Teachings. Yijian memorialized that Master Tonghui Zanning of Tianshou Monastery and Daoist Master Han Dechun of the Dayiguan be assigned to divide the task. Tonghui Zanning composed the Jiuling shengxian lu (Record of Sages and Worthies of Vulture Peak) in one hundred fascicles.

4.71

Xinmao, the second year of the Chunhua era; the ninth year of the Tonghe era of Liao.

4.72

Renchen, the third year of the Chunhua era; the tenth year of the Tonghe era of Liao.

4.73

Guisi, the fourth year of the Chunhua era; the eleventh year of the Tonghe era of Liao.

4.74

Shoushan: Chan Master Shoushan of Ruzhou, named Shengnian, was a son of the Di clan of Laizhou. He was tonsured under Nanshan Monastery in his native commandery. As soon as he received full precepts, he traveled broadly through monasteries; he constantly recited the Lotus Sūtra in secret, and the assembly referred to him as "Nian-Fahua" (Reciter of the Lotus). He received the prophecy of future Buddhahood from Chan Master Fengxue Zhao. He opened the Dharma at Shoushan as its first generation, and next resided at Guangjiao and Baoying in Ye County, Ruzhou. Yesterday, on the fourth day of the twelfth month at noon in the third year of the Chunhua era, he ascended the hall and uttered a gāthā: / "This year sixty-seven years old, / Old and sick, I follow conditions and while away the days. / This year I instead recall the affairs of next year; / Next year, remember this morning's day." / When it came to the fourth day of the twelfth month of this year, he took leave of the assembly and ascended the hall, again uttering a gāthā: / "In a world of white silver, a golden-colored body; / Sentient and non-sentient share the single True. / When brightness and darkness are exhausted, neither shines; / When the sun wheel passes noon, the whole body is revealed." / Having spoken, he serenely passed away. He was cremated, his relics gathered, and a stupa erected. The master was the dharma heir of Fengxue Yanzhao; Zhao was the heir of Nanyuan Huiyong; Yong was the heir of Xinghua Cunjang; Jiang was the heir of Chan Master Linji Yixuan. Those who succeeded to the master's Dharma lineage were Fenyang Shanzhao, Guixing of Ye County, Shending Hongyin, Guyin Yuncong, Guanghui Yuanlian, Grand Councilor Lord Wang Sui, and others, twelve persons in all. Xing transmitted it to Fushan Fayuan; Yuan transmitted it to Jingyin Daozhen and others; the Dharma lineage flourished greatly thereafter (Seng zhuan).

4.75

Jiawu, the fifth year of the Chunhua era; the twelfth year of the Tonghe era of Liao.

4.76

Yiwei, the first year of the Zhidao era; the thirteenth year of the Tonghe era of Liao.

4.77

Imperially composed: the Mizang quan (Elucidation of the Secret Treasury) in twenty fascicles, the Yuanshi (Karmic Recognitions) in five fascicles, and the Xiaoyao yong (Chants of Carefree Ease) in ten fascicles. The monks of Both Streets were ordered to provide commentary and annotation, and they were included in the Buddhist Great Tripiṭaka for promulgation (Dazang mulu).

4.78

Bingshen, the second year of the Zhidao era; the fourteenth year of the Tonghe era of Liao.

4.79

Dingyou, the third year of the Zhidao era; in the third month, the emperor died; the fifteenth year of the Tonghe era of Liao.

4.80

Zhenzong

4.81

The third son of Taizong, his taboo name was Heng. He ascended the throne at the age of twenty-nine, committed to simplicity, and composed seven articles for civil and military officials to bestow upon the courtiers. The fiscal commissioners and prefects were all charged concurrently with promoting agriculture. He performed the Feng sacrifice at Mount Tai in the east and sacrificed at Fenyin in the west. He governed through civil culture and peace for twenty-five years, lived to the age of fifty-four, and made the second day of the twelfth month the Chengtian Festival. [Reign eras:] Xianping (six [years]), Jingde (four), Dazhong xiangfu (nine), Tianxi (five), Qianxing (one).

4.82

Wuxu, the first year of the Xianping era; the sixteenth year of the Tonghe era of Liao.

4.83

Jihai, the second year of the Xianping era; the seventeenth year of the Tonghe era of Liao.

4.84

Gengzi, the third year of the Xianping era; the eighteenth year of the Tonghe era of Liao.

4.85

In the summer there was a great drought. In Eastern Zhejiang, Zhili of the Tiantai doctrinal school (the Venerable of Siming) and Zunshi (the Penance Master of Lower Tianzhu) jointly cultivated the State-Protecting Golden Light Samādhi Repentance; after three days, it rained. The prefect of Mingzhou, Su Wei, praised their virtues with a stele (Record of the Acts of the Penance Master; Siming Record of Teaching and Practice). In Western Zhejiang, it also had not rained from spring into summer. Zhang Quhua, Supervising Secretary and Prefect of Hangzhou, led his subordinates with banners, canopies, drums, and wind instruments to welcome the Great Being of Perfect Penetration (Yuantong Dashi) of Tianzhu and prayed at Fantian Monastery. Soon rain poured down abundantly across the four borders. This was the beginning of Bodhisattva Avalokiteśvara responding to the people's hopes with compassionate spiritual resonance (Record of the Spiritual Resonances of Upper Tianzhu).

4.86

Xinchou, fourth year of Xianping; Liao Tonghe, nineteenth year.

4.87

The Indian Tripiṭaka [master], Grand Master for Closing Court, Probationary Chief Minister of the Court of Imperial Entertainments, and Great Master of Clear Teaching, Faxian, presented newly translated scriptures, for which the Emperor composed a preface (Qu case of the Tripiṭaka).

4.88

Renyin, fifth year of Xianping; Liao Tonghe, twentieth year.

4.89

The Western Indian Scripture-Translating Tripiṭaka [master], Grand Master for Court Service, Probationary Chief Minister of the Court of Imperial Entertainments, and Great Master of Dharma Transmission, Dānapāla (Shihu), translated the Scripture on the Conditions of the Daughter of the Elder Anāthapiṇḍada Attaining Deliverance, and requested the Emperor to compose a continuation to the Preface to the Sacred Teaching (Jian case of the Indian Teaching Canon).

4.90

Guimao, sixth year of Xianping; Liao Tonghe, twenty-first year.

4.91

The Emperor decreed that the Monastic Registrar of the Right Street prepare ceremonial regalia, music, and flower banners to welcome the Buddha's tooth relic from Da Xiangguo Monastery and make offerings to it at the pagoda of Kaibao Monastery. The Emperor issued an imperial eulogy, stating:
"In the west arose the Sage, Śākyamuni,
Who received beings and bestowed compassion, the World-Honoured One.
I ever aspire to cultivate and advance, augmenting excellent fruits,
Longing to bring rich benefits and abundance to the multitude." (Relic Preface of Imperial Eulogies of Three Reigns).

4.92

Jiachen, first year of Jingde; Liao Tonghe, twenty-second year.

4.93

Transmission of the Lamp: The Wu monk Daoyuan compiled the encounters of Śākyamuni the World-Honoured One, the First Patriarch Kāśyapa, down to the various patriarchs of the transmission of the Chan school in the Eastern Land, into the thirty-fascicle Jingde Record of the Transmission of the Lamp and presented it [to the throne]. The Emperor reviewed and praised it, decreeing that Hanlin Academician Yang Yi and others revise and edit it, compose a preface, and distribute it for inclusion in the Tripiṭaka to circulate throughout the realm (Scripture Catalog).

4.94

The Japanese monk Jakushō brought twenty-seven doctrinal topics on scriptures and treatises submitted by Chan master Genshin of his native country to consult and resolve doubts with Dharma Master Zhili of Siming; having received the teachings, he returned to his home country (Record of Teaching and Practice).

4.95

Great Dharma Master Zhili of Siming authored the two-fascicle Essentials of the Ten Non-Dual Gates, illuminating the marvel of the three contemplations in one mind verified by Nanyue and Tiantai (Record of Teaching and Practice).

4.96

Yisi, second year of Jingde; Liao Tonghe, twenty-third year.

4.97

Bingwu, third year of Jingde; Liao Tonghe, twenty-fourth year.

4.98

Dingwei, fourth year of Jingde; Liao Tonghe, twenty-fifth year.

4.99

Wushen, first year of Dazhong Xiangfu; Liao Tonghe, twenty-sixth year.

4.100

In winter, the tenth month, the Emperor performed the feng sacrifice eastward at Mount Tai to worship the Sovereign on High. On the first day of the eleventh month, he visited Qufu to offer sacrifice to Confucius, conferring the posthumous title King Xuan-sheng Wen-xuan. He posthumously conferred the title King Zhaolie Wucheng on Grand Duke Wang of Qi, and King Wenxian on King Wen of Zhou, erecting shrines for each. Soon after, because of the taboo name of the Holy Ancestor, Xuan-sheng was changed to Zhi-sheng. In the second month of the jiyou year, an edict permitted the establishment of a school at the shrine of the Former Sage in Qufu (Imperial Annals).

4.101

Jiyou, second year of Dazhong Xiangfu; Liao Tonghe, twenty-seventh year.

4.102

Chan master Yuxian was a native of Changzhou in Gusu, of the Lin family. He left home at the age of seven, relying upon Bhadanta Keyi of Yong'an in Jiaxing. At the age of thirty, he had his head shaved and received the full precepts. He went to study under Chan Master Longhua Qiu and clarified the mind seal. He returned to reside at Mingjue Cloister, where he did nothing but drink wine; when drunk, he composed songs to admonish the monks and laity of the world, and they called him the Wine Immortal. A song said:
"At the head of the Yangzi River the waves are deepest;
Travelers who arrive here are all submerged in contemplation.
If in future days you reach a place without waves,
You should still use your mind as when there were waves."
Another said:
"Again I hear of the golden goblet brimming;
The mountain of jade once more reports its collapse.
Do not let the night watch catch you;
Take advantage of the bright moon to return."
Another said:
"One-six, two-six: the matter is already settled.
One-nine, two-nine: I want to drink wine.
Stretching out both legs, I take a nap;
When I get up, heaven and earth remain as of old."
Another said:
"Before the gate, green trees have no singing birds;
Beneath the courtyard, green moss holds fallen flowers.
For a while, I discuss this matter with the east wind:
To whose family does the full springtime belong?"
Another said:
"When autumn arrives, the mountains are cold and waters chill;
When spring comes, the willows are green and flowers red.
A single dot moves, following ten thousand changes;
The river village is shrouded in misty rain.
Exists yet does not exist; empty yet not empty;
A bamboo ladle fishing for the northwest wind."
Another said:
"Born into the Jambudvīpa realm,
How much love and hatred are in human feelings!
I only want to drink a bit of wine,
And that is why I lie collapsed upon the street and road.
After dying, I would rather be born again in Saha;
I have no wish to transcend and be born in the Pure Land.
For what reason?
The Western Pure Land has no wine to sell!"
Reaching the Lantern Festival of the second year of Xiangfu, the master requested a bath at dawn; after finishing, he went into his room, clenched his fists, lifted his right arm and opened his left hand, opened his mouth, and transformed (East Chan Cloister in the City of Pingjiang). The master was an heir of Longhua Yanqiu; Qiu was an heir of Changqing Leng; Leng was an heir of Chan Master Xuefeng Cun; Cun was an heir of Chan Master Deshan Jian (Five Lamps Record). An edict ordered the circuits and prefectures to establish Tianqing Temples (Imperial Annals).

4.103

The Senior Princess of Shen was the seventh daughter of Taizong. Throughout her life she ate no meat. At this time, she earnestly pleaded to become a nun. Her title was advanced to Princess of the State of Wu, and she was granted the name Qingyu and the title Great Master Baoci Zhengjue. To the west of the capital city, Chongzhen Zisheng Chan Cloister was built for her, along with thirty concubines and palace maids. An edict ordered [officials of] the two inner secretariats to escort her into the monastery, and a vegetarian feast was granted by the State of Shen. Her mundane age was thirty-eight, and she entered extinction after sixteen monastic summers as a nun (Matters of the Imperial Court).

4.104

Gengxu, third year of Dazhong Xiangfu; Liao Tonghe, twenty-eighth year.

4.105

In winter, the tenth month, an imperial order renamed the Bao'en Cloister of Mingzhou as Yanqing Cloister. An edict changed the plaque of Daming Monastery, formerly Lu Ji's villa in Huating, to Puzhao. An edict renamed the Chanlin Cloister in Hanting Township of Yixing to Shenggan Chan Monastery, establishing it for ten-direction abbacy and offering sacrifices to the spirit deities of the Mount Ci sacrificial canon (Monastery Record Stele Inscription).

4.106

Xinhai, fourth year of Dazhong Xiangfu; Liao Tonghe, twenty-ninth year.

4.107

An edict ordered the Translation Polishers, Participant in Determining Governmental Matters Zhao Anren and Hanlin Academician Yang Yi, to compile the Catalog of the Great Canon (Categorized Garden of the Imperial Court).

4.108

Renzi, fifth year of Dazhong Xiangfu; Liao Tonghe, thirtieth year.

4.109

The kṣatriya-caste śramaṇa Juecheng (Bodhicitta) from the Indian kingdom of Golangula arrived at the capital and was lodged in the Translation Institute. He was only about forty years old and thoroughly versed in more than forty scriptures and treatises. The Translation Polisher, Duke Ding of Jin (named Wei), praised his sharp intellect and sent an interpreter to guide him to meet Hanlin Academician Yang Yi (his personal name). Yang served tea and fruit and spoke with him. Juecheng said, "I wish to go to Mount Wutai to pay homage to Mañjuśrī, and then return to my native land. Entering this country, I saw the slaughter of pigs and sheep and meat hanging in the marketplaces; I pained and could not bear to look. In Western India, the entire country does not eat meat." On another day, the Duke of Jin asked, "Having come tens of thousands of li from afar, what else do you wish to do?" He replied, "I also wish to pay homage to the pagoda of Vinaya Master Xuan" (Categorized Garden of the Imperial Court and Discourse Garden of Yang Wengong).

4.110

Guichou, sixth year of Dazhong Xiangfu; Great Khitan Kaitai, first year.

4.111

In spring, the third month, the Emperor bestowed the imperially composed Collection of Dharma Sounds and entrusted it to the Dharma Transmission Institute for annotation and commentary (Canon Catalog).

4.112

The Emperor bestowed a verse on cultivating the mind to the Scripture Translation Institute:
"The First Patriarch pacified the mind at Shaolin;
He did not transmit scriptural teachings, but transmitted only the mind.
If following another one awakens to the true-suchness nature,
The secret seal from of old has profound and wondrous principle." (Mingjiao Zhengzong ji, fascicle 12).

4.113

The Great Liao resumed the title Great Khitan. It designated Youzhou as Xijin Superior Prefecture and changed its reign era to Kaitai. Until the bingwu year, the second year of Xianyong, it once again called itself Great Liao.

4.114

Jiayin, seventh year of Dazhong Xiangfu; Great Khitan Kaitai, second year.

4.115

The Indian Tripiṭaka [master], Grand Master for Closing Court, Probationary Chief Minister of the Court of State Ceremonial, and Great Master of Teaching Transmission, Fatian (Dharmadeva), translated the Vajramahātattvarājā Sūtra. In winter, the eleventh month, the construction of the Wangqing Zhaoying Palace in the capital was completed. Begun in the fourth month of the second year of Dazhong Xiangfu, the work was finished in the eleventh month of this year, totaling 2,610 bays. Duke Ding of Jin (named Wei) served as Commissioner for Building the Palace; materials of wood, stone, gold, and lacquer were sought out from the finest across the empire. Shen Cunzhong's Brush Talks states: "The dwelling of the Venerable Nakula on Mount Yandang in Wenzhou was unseen by people of past generations; it was only because of gathering timber for Zhaoying that this realm was first revealed" (Hong Mai's Rongzhai sanbi).

4.116

Yimao, eighth year of Dazhong Xiangfu; Great Khitan Kaitai, third year.

4.117

Great Dharma Master Zunshi had lectured at Mount Dongye in Tiantai for twelve years. At this time, he first crossed westward to reside at Ancient Lingshan Monastery in Hangzhou (now Lower Tianzhu). Originally, Dharma Master Huili from Western Jin India resided there; it was the site where the eminent Sui monk Zhenguan lectured on the Lotus Sūtra, and Dao biao of the Tang continued and completed it. By the time of Emperor Xizong, it was destroyed by bandits. On the western cliff stood a withered juniper trunk, remaining after the destruction by fire. The Dharma master sprinkled it with water and prayed over it, and its branches and leaves flourished again. He vigorously practiced the four kinds of samādhi and established a Golden Light Repentance Hall. For every single rafter and brick, he necessarily chanted the Great Compassion Dhāraṇī seven times. The halls and buildings being fully prepared, a memorial was submitted and the court bestowed the plaque "Tianzhu Lingshan Monastery" to transmit the Tiantai teachings and contemplation (Record of the Extensive Acts of the Penance Master).

4.118

Bingchen, ninth year of Dazhong Xiangfu; Great Khitan Kaitai, fourth year.

4.119

Dingsi, first year of Tianxi; Great Khitan Kaitai, fifth year.

4.120

An edict ordered the realm to establish ponds for releasing life. Great Dharma Master Zhili of Mingzhou, together with ten monks from the spring of the bingchen year, vowed to cultivate the Lotus Samādhi; upon completing three years, following the precedent of Bhaiṣajyarāja, he intended to burn his body as an offering to the Lotus Sūtra of the Wondrous Dharma in order to be born in the Pure Land. When Hanlin Academician Yang Yi learned of this, he dispatched a long letter earnestly pleading with him to remain in the world, and further entrusted Prefect Li Yigeng to protect him. In the fourth year of Tianxi, Grand Councilor Kou Zhun and Hanlin Academician Yang Yi reported Zhili's conduct and vow to abandon his body to the Emperor. The Emperor said, "Simply convey our intention requesting him to remain in the world," and specially bestowed upon the master the title Great Master Fazhi (Record of Teaching and Practice).

4.121

In autumn, the seventh month, Grand Defender Duke Wang Dan (posthumously titled Wen-zheng) passed away. The Duke had been in the administration for eighteen years. In critical illness, he instructed Hanlin Academician Yang Yi, saying: "I deeply detest afflictions; I wish in future lives to be a bhikṣu sitting in tranquil meditation in the forest, taking the contemplation of mind as joy. When my mat is about to be changed, please shave my beard and hair, dress me in the three dyed robes, perform the cremation rites, and erect a bone pagoda beside the ancestral cemetery." Yi said: "You are one of the Three Excellencies; how could the funerary robe of state bestowed upon you be placed upon the body of a monk?" Conferring with his orphaned heirs, they merely placed the three robes inside the coffin, without burying any jewels or jade (Wenying's Xiangshan lu).

4.122

Wuwu, second year of Tianxi; Great Khitan Kaitai, sixth year.

4.123

Jiwei, third year of Tianxi; Great Khitan Kaitai, seventh year.

4.124

Gengshen, fourth year of Tianxi; Great Khitan Kaitai, eighth year.

4.125

Xinyou, fifth year of Tianxi; Great Khitan Kaitai, ninth year.

4.126

An edict ordered Palace Attendant Yu Yuanqing to go to Yanqing Cloister in Mingzhou to cultivate repentance for the state for three days and three nights. Great Master Fazhi Zhili authored the one-fascicle Essential Points of Cultivating Repentance (Record of Teaching and Practice). In the renxu year, the first year of Qianxing, in the second month, the Emperor died; Great Khitan Taiping, first year.

4.127

The Emperor specially bestowed upon Dharma Master Zunshi of Tianzhu Monastery in Hangzhou the title Great Master Ciyun. Empress Dowager Zhangxian Mingsu, née Liu, dispatched an envoy to Tianzhu to cultivate repentance on behalf of the state. The Dharma master authored the one-fascicle State-Protecting Golden Light Samādhi Ritual and presented it [to the throne] (Record of the Repentance Master).

4.128

In spring, the second month, Dharma Master Fahui Zhiyuan of Gushan on West Lake in Hangzhou, who was styled Zhongyongzi, composed his own funeral oration and elegy on the seventeenth day, and entered extinction on the nineteenth day. Zhiyuan had composed ten commentaries elucidating the scriptures. The retired scholar Lin Bu, [conferred the posthumous title] Hejing, was his neighbor; Dharma Master Zunshi of Tianzhu was his friend. He lived for forty-seven years and was a monk for thirty-nine years. He was buried in an earthenware vessel (which is a pottery jar). In the third year of the Jingyou reign era of Emperor Renzong, because accumulated rain caused the mountain to collapse, his tomb was opened: his whole body was as if alive, his nails and hair had grown, his red lips were slightly parted, and his teeth were like conch-shell snow. They dressed him in new robes, scattered various renowned fragrances, and reburied him. During the Shaoxing era of Emperor Gaozong, when the Sisheng Daoist Abbey was built on Gushan, the master's stupa was moved to the Agate Slope on the Northern Mountain (Gushan xianju bian and the Xingye ji of the Repentance Master).

4.129

Emperor Renzong

4.130

Zhen, the sixth son of Emperor Zhenzong. At the age of thirteen, he ascended the imperial throne. The emperor strived for benevolence and generosity; he curbed opportunistic schemes and entrusted worthy and good ministers. He established six dedicated remonstrance officials and received admonitions untiringly. He set up schools and founded the Guanghui Institutions to lodge the destitute. His personal expenditure was very frugal, and his beneficent kindness was extended to the common people, which was called an era of utmost good governance. He designated the fourteenth day of the fourth month as the Qianyuan Festival and implemented the Chongtian Calendar. He reigned for forty-one years and lived for fifty-five years. [His reign eras were:] Tiansheng (nine [years]), Mingdao (two), Jingyou (four), Baoyuan (two), Kangding (one), Qingli (eight), Huangyou (five), Zhihe (two), and Jiayou (eight).

4.131

The first year of Tiansheng, a guihai year. The Chongtian Calendar was implemented. In the Great Khitan, the second year of Taiping.

4.132

The second year of Tiansheng, a jiazi year. In the Great Khitan, the third year of Taiping.

4.133

Chan Master Shanzhao of the Taizi Monastery in Fenyang was the fifth generation under Linji. He was a son of the Yu family of Taiyuan. He shaved his hair and received full ordination, and holding his staff, he wandered widely. Wherever he arrived, he lingered little, probing and inspiring according to circumstances. He visited seventy-one spiritual friends in succession. Later, he saw Chan Master Nian of Shoushan, and attained an accord with the abstruse purport. He traveled through the Heng and Xiang regions, and between the Xiang and Mian rivers. Frequently, prefectural governors sought to invite him to famous monasteries; through a total of eight invitations, the master did not go to any. When Shoushan passed away, the monastics and laity of Xihe dispatched the monk Qicong to welcome and invite him to take up the abbacy. The master closed his gate and lay down in repose. Qicong pushed open the door and entered, rebuking him: 'The Buddha Dharma is a great matter; calm withdrawal is a minor scruple. Our late teacher has departed this world—what time is it now that you wish to sleep peacefully?' The master said: 'Had it not been for you, I would not have heard these words.' He then accepted the invitation. Arriving at the second year of Tiansheng, Marquis Li, the Prefect of Longde Superior Prefecture, invited the master to reside at Chengtian Monastery. The messenger went back and forth three times, but the master did not arise. When the messenger arrived again to present the letter, the master said: 'Being old and ill, I already do not leave the mountain. If I am to go, we must go one before the other.' The messenger said: 'It is entirely for the master to choose.' The master ordered food prepared, and speeding his packing, he said: 'I shall go first!' He laid down his chopsticks and was transformed. They cremated him, collected his relics, and built a stupa. The master was a Dharma heir of Chan Master Nian of Shoushan. The teaching called 'The Ten Wisdoms Identical with the Real' consists of the master's words (from his primary biography).

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釋氏稽古略 — Classical Chinese