釋鑑稽古略續集 1
English (machine translation) 1
- Language
- English
1.1
Preface to the Reprinted Continuation of the Shishi jigu lüe
1.2
Can antiquity be examined? One may ask: how could it be? Can antiquity not be examined? One may ask: how could it not be? From the time after Bhiṣmagarjitasvararāja until today, formation, persistence, destruction, and voidness continue; what exists is also non-existent. The sun and moon shine forth, morning following morning. Days and kalpas have no lasting evidence—how much less so the present and antiquity? Within this span, sages and worthies hide and appear, manifesting responses in accordance with conditions, like the moon in water, completely impossible to grasp. Yet someone arose who pursued their past achievements, verified their remaining traces, gathered the dust already dispersed, and compiled and continued this account. This is painting a dream; this is sketching a shadow. Nonetheless, it records the past to open up the future, clarifying the subtle and illuminating trust, so that the traces of ancient worthies shine clearly like the turnings of the Heavenly River, and that by which they left their traces may thereby be realized. It is not something easily dismissed. In the past, when I visited my late master Zhenji, he bestowed upon me Baozhou's Jigu lüe, saying: 'The origins and currents of the Dharma gate are all completely here.' I received it and studied it to completion. It was concise without omissions, rigorous and orderly; it is the Ziyang or Piaoshui of Buddhism. However, its circulation was not wide, and it gradually became obscure. I constantly feared that this surviving text would sink into oblivion, causing the painstaking efforts of earlier figures in compiling and narrating it to linger between survival and demise, concealed rather than displayed. How could one not lament this regarding what should be preserved in famous mountains? In the spring of the wuyin year, I built a small hut at Ancient Xingxi and invited Master Huan[lun] to preside over it. On rainy mornings and moonlit evenings, we chanted and reflected together, entrusting our hearts to the Indic volumes, filled with joy and delight. One day, we chanced to discuss this earlier work. Master Huan said: 'It ought to be newly embellished and polished to await future generations.' At first, it transmitted past accounts; later, it also supplied what had been lacking, appending the events of the conquered dynasty and the Dharma groves of our August Ming to complete a single work. Baozhou's achievement was once again illuminated and clarified, as if dispelling ignorance. For those who peruse this later, the extraordinary omens and marvelous signs of responsive manifestations, the wondrous Dao and extraordinary deeds of past philosophers, down to our August Ancestor and successive dynastic sovereigns' dark tally and profound accord, exalting and proclaiming perfect awakening, using inconceivable principle to establish the fortunes of great purposeful action—all are clearly arranged upon opening the volume, shining like clouds and the sun. It causes doubters to give rise to faith, those who evaluate epochs to find verification, those who investigate events to seek out subtleties, and those who observe traces to realize the source. Thus, its great benefit to future students is by no means a minor supplement. How could it merely be plucking the blossoms of narrative, increasing the obstacles of broad learning, sketching the gentle drifting of clouds that have already passed, or portraying the churning of waves that have already vanished?
1.3
Respectfully prefaced by the Upāsaka of Qu'an, Yan Ergui, on the Day of the Buddha's Appearance in the World, in the fourth month of the wuyin year of Chongzhen.
1.4
Preface to the Continued Collection of the Jigu lüe
1.5
It has been said: To be a monk without also studying external learning is to be lazy and foolish, not broad; it is difficult to attain loftiness. To be a Confucian without investigating internal scriptures is to be mediocre and narrow, not conversant; how can one achieve greatness? To stubbornly guard one's position without change, to delimit oneself without progress, having an empty belly and high pride, confined to one's corner and bound by doctrines—this will ultimately bring ridicule from masters of great learning. Look at the vastly erudite and prominent figures and the profound, broad bodhisattvas of antiquity: who among them did not move freely between internal and external scriptures and canons, being thoroughly integrated and deeply versed? Zhang Tianjue said: 'It was because of studying Buddhism that I came to understand Confucianism.' The Wonderful Lotus Sūtra says: 'Words that manage the world are all in accord with the true Dharma.' A swarm of bees brews honey; diverse flavours harmonize in a soup. Unless one is able to traverse broadly and investigate thoroughly, how can one understand how different paths converge upon a single goal? Yet among biographical works of past and present, each has its specialization. State histories omit Buddhism, while Chan compilations neglect worldly conditions. It is no wonder that scholars of the two traditions are neither broad nor conversant. There was the renowned monk of the Yuan, Nianchang of Huating, who compiled the Fozu tongzai, also connecting it with the guiding principles of successive dynasties. Following this, the eminent monk Baozhou of Zhi district compiled the work Shijian jigu [lüe], completely setting forth the governance of emperors and kings as well as the exemplary models of worthies and sages.
1.6
The lineage of buddhas and patriarchs and the rules and standards of the Dharma gate are chronologically organized by epochs in a unified manner without omissions. When readers peruse it, it is like gazing upon the imperial palace towers with celestial tracks clearly detailed, or exploring the Dragon Palace with pearls and gems completely gathered. How rich is this work! Without distinction between Confucianism and Buddhism, it should be stored in every household, treasured beside pillows and kept close at hand. Why should it merely be preserved in famous mountains? The elder Yan of Qu'an, Administration Vice Commissioner of Xingxi, riding the wheel of great vows, did not forget the bequest to broadly propagate it, and contributed funds to recarve it in the hope of spreading it far and wide. I, unlearned, lodged at his residence and served as an editor, and consequently compiled and supplemented it.
1.7
The events of the two dynasties, the Yuan period and our Bright Dynasty, were continued thereafter. This will allow the lineage of the Dao throughout ancient and modern times, above and below, to be seen, maintaining the fundamental policies of the mundane and supramundane in unbroken continuity. Drawing this comparison to continuing a sable coat with a dog's tail, it is simply because I do not wish to be the last person to cut off the seed of Buddhahood. I have painted empty space and sketched shadows to await future philosophers to view, feel inspired, and arise, linking brilliances and continuing the flame endlessly.
1.8
Composed with purification by the monk of Shouguang, Dawen, in the Ruibin month, during the Dunzang auspicious festival, of the year Shetigé with the stem Zhaoyong under the reign of the dragon of the August Ming, Chongzhen.
1.9
Monk Dawen of Qu'an, Xingxi, Gui'an
1.10
Compiled by Huanlun
1.11
Collated and printed by Upāsaka Qu'an, Yan Ergui
1.12
Yuan
1.13
From Emperor Taizu, Genghis, in the second year of Kaixi of Emperor Ningzong of Song, bingyin, when he modelled himself on Heaven and opened the dynastic fortune, adopted the reign title Shengwu, founded the Great Mongol State, and made Helin the capital, known as Shangdu; down to the second year of Shaoding of Emperor Lizong, jichou, when Taizong succeeded to the throne; down to the sixth year of Chunyou, bingwu, when Dingzong succeeded to the throne; down to the eleventh year of Chunyou, xinhai, when Xianzong succeeded to the throne; down to the first year of Kaiqing, jiwei, when Qingzong succeeded to the throne; down to the first year of Jingding, gengshen, when Shizu ascended the throne and established the Zhongtong era, down to jiazi when he changed the era to Zhiyuan: this spans six generations and fifty-nine years. The narrative now begins from the first year of Shizu, jiazi.
1.14
Shizu
Chengzong
Wuzong
Renzong
Yingzong
Taizong
Mingzong
Wenzong
Ningzong
Shunzong
1.15
Shizu
1.16
Named Kublai. He was the younger brother of Xianzong by the same mother. He succeeded to the throne in the gengshen year, destroyed the Song in the yimao year, and unified the realm for sixteen years. He passed away at the age of eighty. The Emperor was humane, brilliant, brave, and martial, repeatedly establishing great merit. He was fond of campaigning against distant barbarians, waging war for successive years, and all submitted to him. He thereby unified the realm. Civil officials such as Xu Heng and Yao Shu strategized in the imperial court; military commanders such as Bayan and Dong Wenbing attacked cities and seized lands, broadly setting forth excellent plans. They established rites and music, and the people and material goods flourished and prospered; this was unprecedented in antiquity (History of the Yuan).
1.17
First year of Zhiyuan, jiazi; fifth year of Jingding of the Great Song: In the autumn, the seventh month, a comet appeared in the Willow constellation. Its light illuminated the sky for several tens of zhang. It was seen in the east from the fourth watch, vanishing only when the sun rose high. In the eighth month of that year, Liu Bingzhong requested to establish the capital at Yan. Shizu followed his advice. He decreed the construction of palaces, walls, and moats, made Yanjing the Central Capital, changed the reign era, granted a general amnesty, held an assembly, and ordained monks. An imperial edict invited National Preceptor Phags-pa to ascend the seat and bestow esoteric precepts. In the eighth month, [Liu Bingzhong] was appointed Grand Master for Glorious Happiness, Grand Auxiliary, and Concurrent Supervisor of the Central Secretariat. The imperial patent stated: 'By the strength of Eternal Heaven, the Emperor's sacred decree: Greetings to you, Liu Bingzhong. Your spirit is steadfast and upright; your learning is rich and refined. Though you concealed your traces in the empty gate, you ever devoted your mind to the sage's way. When We resided in Our princely manor, you were truly Our guest and companion. We have known of your lofty integrity for more than twenty years, following Us from distant lands for tens of thousands of li. When We succeeded to the imperial robes, We required your plans for stability. If names are not rectified first, how can the masses be held in respect? It is fitting to exalt you to the position of preceptor and have you oversee the machinery of state. You may specially be granted the rank of Grand Master for Glorious Happiness, Grand Auxiliary, and Concurrent Supervisor of the Central Secretariat. May you exert yourself to assist Our person, take the lead before your subordinates, observe their diligence and negligence from morning to night, and examine the right and wrong of their discussions. In all undertakings, you shall make determinations. We await the sight of your successful achievements to display further signs of favour. Approved according to this.' (Tongzai) Bayan was made Right Chancellor of the Central Secretariat. Bayan was grave and of few words; when various departments reported matters that were difficult to decide, Bayan resolved them in one or two words. The Secretariat was awed and submitted, considering him a true chancellor (History of the Yuan).
1.18
Second year of Zhiyuan, yichou; first year of Xianchun of the Great Song: In the tenth month of last year, Emperor Lizong passed away. Emperor Duzong succeeded to the throne. The details appear in the previous book and are not recorded here.
1.19
In the spring, the first month, on the new moon, there was a solar eclipse. In the fifth month, Liu Bingzhong supervised the affairs of the Central Secretariat. After entering upon his post, he took the world as his personal responsibility, acting on whatever he knew needed doing. Shizu consulted him on the great principles for governing the realm and the sound methods for nurturing the people. Bingzhong submitted an itemized memorial based on the past statutes of the ancestors, combined with ancient systems suitable for the present day. Shizu approved of them. On the day the order was issued, the main principles were raised and the details fell into place; talents of the time were all employed, and cultural institutions were brilliantly renewed (History of the Yuan). Xu Heng was summoned, and the Central Secretariat was ordered to deliberate on affairs. Chancellor Antong, who was twenty-one years old at the time and had long heard of Heng's fame and admired him in his heart, visited him at his lodgings; upon returning, he sighed in admiration and consulted him daily on state affairs (History of the Yuan). Shizu, having heard of Zhang Dehui's fame, summoned him for an audience and appointed him Policy Consultant in the Central Secretariat. Dehui thoroughly set forth before the Emperor the profound virtues and morality of the sages, the methods of personal cultivation and state governance, and the causes of order and chaos throughout past and present, enabling the education of heirs of the nobility and school officials, so that internal and external governance were completely renewed.
1.20
Third year of Zhiyuan, bingyin; second year of Xianchun of Song: From the time Buddhism spread eastward to Cīnasthāna until this point was already one thousand two hundred years.
1.21
Fourth year of Zhiyuan, dingmao; third year of Xianchun of Song: The Song emperor went to the National University to pay homage to Confucius and performed the offering of water-plants. Yan Hui, Zeng Shen, Kong Ji, and Meng Ke were made associate sacrifices; Zhuansun Shi was elevated among the Ten Philosophers. Xu Heng presented five matters of current affairs: first, the institutional scale of establishing the state; second, the essential matters of the Central Secretariat; third, the difficulty of being a ruler in fulfilling words; fourth, sericulture, farming, and schools; fifth, caution over minor details. The Emperor praised and accepted them. [Heng] begged to retire to his native village, and this was granted (History).
1.22
Chan Master Foguo: The master's taboo name was Zhiwen, his courtesy name was Qiyu, and his style was Quanyi. His posthumous title was Foguo Pu'an. He was a son of the Hao clan of Xingzhou. He bowed to Master Ne of Bian'an to tonsure. He assisted Master Fu of Wuhuan at Wanshou, and studied under Wansong as an attendant. Thereafter, Grand Auxiliary Lord Liu, having gained the favor and trust of Shizu, recommended the master. When summoned for an audience, the Emperor was greatly pleased and was about to confer an office upon him. He declined to accept, saying: 'That the Buddha's Dharma circulate throughout the world is the vow of this humble monk; wealth and nobility are not what I desire.' Xianzong ordered Haiyun to oversee the Buddhist teaching, and decreed throughout the empire that an assembly for aiding the military be held; the master took the decree, announced it internally and externally, and assisted in bringing it to completion. Lord Liu Wei, receiving an imperial directive, bestowed this title upon the master and made him the supreme controller of monks and nuns across the various circuits. The master zealously protected the teaching, and the monastic assembly relied upon him. Later, he surrendered his seal and resigned his post. On the eleventh day of the fifth month of this year, he died of illness at Tiangong in Huanzhou, facing west on his right side. Despite the summer heat, his demeanor was as if alive, and there was furthermore an unusual fragrance. Upon cremation, his heart, mouth, and teeth were indestructible. Digging into the earth several feet, relics were still obtained. His age was fifty-one, with forty monastic years. Academician Yu Ji composed the stele inscription (Tongzai).
1.23
Fifth year of Zhiyuan, wuchen; fourth year of Xianchun of Song: Aju and Liu Zheng of Yuan besieged Xiangyang of Song. Prefect Lü Wenhuan sent urgent appeals. Xie Fangde remarked: 'In the office of Chancellor, one may execute, spare, dismiss, or appoint people. In the office of Censorate and Remonstrance, one may impeach, dispute, bring glory to, or disgrace people. In the office of the National Directorate of Education, one may examine, evaluate, reject, or select people. These three ranks are known as registering the sages and worthies' (History).
1.24
Sixth year of Zhiyuan, jisi; fifth year of Xianchun of Song: In the second month, Imperial Preceptor Phags-pa completed the creation of the Mongolian script, which was promulgated throughout the empire. In Changzhou of Song, spurs grew on chicken wings.
1.25
Seventh year of Zhiyuan, gengwu; sixth year of Xianchun of Song: An imperial decree invited Vajra Master Dampa to serve as abbot of Renwang Monastery and universally ordain monks.
1.26
Imperial Preceptor: The bhikṣu Phags-pa expounded the Mūlasarvāstivāda ordination karmavācanā rituals, and personally composed a preface stating: "Considering that the auspicious fortune of Jambudvīpa brought the beneficial appearance of the bequeathed teachings of the fourth Buddha, Śākyamuni Tathāgata, and that during the reign of the Great Yuan, the fifth sovereign, Emperor Xiantian Shudao Renwen Yiwu Daguang Xiao, ascended the throne. Naturally endowed with blessings and wisdom, he truly believes in the Inner Vehicle, universally causing the myriad realms to submit to a single transformation. Though he rules through non-action over the whole empire and supreme governance is boundless, his regard for China's propagation of the Way is unceasing in his person. Wishing that the continuous lineage of masters and disciples inherited from the Buddha down to the present day should not let the correct precepts and ceremonial procedures lapse, he causes those who practice goodness to constantly uphold them one by one, refining the three karmas and firmly keeping the four deportments. This is indeed the sagely emperor's insightful decree to rectify the Buddha Dharma," and so forth (Fozu tongzai). Lian Xixian was outspoken and upright at court. Shizu ordered him to receive the precepts from the Imperial Preceptor, the monk Phags-pa. Xixian replied, "Your servant has already received Confucius's precepts." The Emperor said, "Does your Confucius also have precepts?" He replied, "To be loyal as a minister and to be filial as a son—these are them."
1.27
Xinwei, the eighth year of Zhiyuan; the seventh year of Xianchun of the Song: In the eleventh month, the dynastic name Great Yuan was first established, taking the meaning of the Qian-yuan from the Book of Changes. The Mongolian schools were first founded, following the petition of Grand Protector Liu Bingzhong. Xu Heng was appointed as an academician. Heng would often say, "When there is no doubt in a text, reading it until doubt arises, and when there is doubt, being able to resolve it until there is no doubt—only then is there achievement." When Heng taught others, he would always build on what they understood, opening up what was obscured to guide them into goodness, timing their activity and rest, loosening and tightening them, being cautious of their sprouts and taking precautions against them, so that day by day and month by month they were steeped in it, undergoing transformation without knowing it, and renewing daily and flourishing monthly without being aware of their conversion. He also held that for scholars, managing livelihood was the foremost task, and further said, "A gentleman should make a living through agriculture and sericulture."
1.28
Renshen, the ninth year of Zhiyuan; the eighth year of Xianchun of the Song: Song Junior Tutor Ye Mengding resigned and returned to Qin, wishing to apply himself diligently, lessen desires, win the hearts of the people, and strengthen the foundation of the state. He also said, "Integrity and a sense of shame are great matters; life and death are small matters." He then returned straight away in a small boat.
1.29
Chan Master Pangu: Named Lishui, a native of Haiyan. The master had plain features, but his aspirations were lofty and extraordinary, and he read widely in the sūtras and histories. By nature he delighted in mountains and waters. During the Zhiyuan era, he traveled to the famous mountains and scenic sites of Wutai, Emei, Funiu, and Shaoshi. He once said, "My footprints cover half the world, and my poetic renown fills the realm." At that time, the imperial son-in-law, the King of Shen of Goryeo, heard of the master's virtue and prestige, prepared letters to invite him, and asked him to lecture on the general meaning of the Avataṃsaka Sūtra at Huiyin Monastery in Hangzhou. The master unfolded the four unhindered eloquence, and the seven assemblies were won over and bowed in admiration. The King was greatly pleased, and the master's reputation grew even weightier. Later he arrived at a vihāra in Song Prefecture, where he diligently cultivated pure karma, reciting the name of Amitābha Buddha as a daily practice. Over seventy years of age, without illness, he announced the time in advance, sat upright, and passed away. He had a three-fascicle Collection of Poems on Roaming the Mountains, which circulated in the world (Biographies of Eminent Monks).
1.30
Guiyou, the tenth year of Zhiyuan; the ninth year of Xianchun of the Song: The Yuan siege of Xiangyang had lasted a long time. In the second month, they breached Fancheng. The General Commander Fan Tianshun sighed, saying, "In life, I was a minister of the Song; in death, I shall be a ghost of the Song." He then hanged himself at the place he was guarding. Xu Heng returned to Huaimeng. Cutting off worldly affairs, he lived constantly beneath the mountains, diligently disciplining himself, showing impartiality and affection completely, being orderly without severity. Within his domestic quarters it was like the imperial court, yet husband and wife treated each other like guests. In funerals and sacrifices, he followed ancient regulations entirely, and the people of Huaimeng were transformed by him (History).
1.31
Jiaxu, the eleventh year of Zhiyuan; the tenth year of Xianchun of the Song: In the seventh month, Emperor Duzong of the Song died. The Crown Prince, the Young Emperor, succeeded to the throne at the age of four. In the eighth month, there was heavy pouring rain, and Mount Tianmu collapsed; the waters welled up, drowning countless people. In the eighth month of this year, Lord Liu passed away. He was posthumously conferred the title of Grand Preceptor with the rank Equal to the Three Privies, and given the posthumous name Wenzhen. The edict stated: "When a minister serves his sovereign with loyalty and filial piety, what is valued is offering sincere counsel. When a sovereign treats his minister with ritual and righteousness, his thought is to deepen affection from beginning to end, regarding the day of death just as during the years of life. The late Grand Master for Splendid Happiness and Grand Protector, Liu Bingzhong, possessed learning that spanned heaven and humanity and insight extending from past to present; he was profound and steadfast, peaceful and free of ostentation. Formerly, when he served us during our princedom, we frequently heard his lofty discussions. Just when we granted him three audiences, he earnestly submitted a memorial of ten thousand words. His aim was to place the empire in peace and to admonish the ruler of men against excessive killing. When we ascended the throne, you made the greatest exertion. Gaining you truly harmonized with our mind, and we fully understood your intentions. Your deeds all bore proof; for capable men, we looked nowhere else. For thirty years you persevered without fleeing hardship, presenting several hundred poignant memorials, each hitting the mark of reason. Together we accomplished the myriad affairs of governance. Just as we planned to entrust affairs to an elder statesman, who could have known that August Heaven would not spare this one elder? When speaking of this, what day could we forget? Reflecting upon the dignity of the prime ministerial rank, there should be honor bestowed on your tomb. Thus we grant imperial decrees, raising you to the supreme tier of the first rank, conferring imperial robes, and elevating you to the rightful position of the Three Locust Trees. Adding further exalted titles, we truly acknowledge your extraordinary merit. May your heroic spirit know our sorrow and favor! You are hereby posthumously conferred the title of Grand Preceptor, with the posthumous name Wenzhen" (Fozu tongzai).
1.32
Lord Liu Wenzhen: Taboo name Bingzhong, courtesy name Zhonghui, a native of Liuji Village in Ruizhou. He paid homage to Chan Master Xuzhao of Tianning Monastery, had his head shaved, and became a monk. Later he traveled to Yunzhong and resided at Nantang Monastery. Accompanying Chan Master Haiyun to go north for an audience, he had an audience with Shizu in his princely residence. At first sight, his responses pleased the ruler's intent, and from then on he was frequently consulted. The lord submitted a memorial setting forth dozens of appropriate measures for current affairs, totaling over ten thousand words, all concerning the veneration of the sovereign and the protection of the people. The Emperor praised and accepted them. Accompanying the Emperor on military expeditions, he skillfully provided salvation and protection, preserving very many lives. When the Emperor ascended the imperial throne, the lord drafted and established court rituals, the official system, reign eras, and dynastic titles; all necessary institutions and seasonal affairs were drafted and determined by him. The lord lived ascetically on a vegetarian diet, tranquil throughout the day. In the eighth month of this year, on the renxu day, he sat upright and passed away, living to the age of fifty-nine. From youth he loved study, which never declined even in old age. Although his position reached the peak of ministers, he was no different from ordinary times. The Emperor said to his attendants, "Bingzhong served us for thirty years, cautious and discreet. In his mastery of yin-yang and divination arts, his prognostications and knowledge of the future matched like two halves of a tally." The Emperor ordered Shi Tianze and Bayan to lead the army south on campaign. Summoning them, he instructed, "In ancient times, among those who were skilled in taking Jiangnan, Cao Bin was the only one. If you can refrain from killing, you will be my Cao Bin." Shi Tianze was a native of Zhending, eight feet tall with a voice like a great bell, skilled in riding and archery. He moved between general and prime minister for fifty years, standing as a pillar across four reigns and a model for all officials, as a founding minister of the dynasty. People compared him to Guo Ziyi and Cao Bin. He died at the age of seventy-four and was posthumously named Zhongwu.
1.33
Yihai, the twelfth year of Zhiyuan; the first year of Deyou of the Song: Emperor Gongzong of the Song changed the reign era to Deyou, reigning for two years. Yuan troops captured him and took him north, and he died in the desert. Wen Tianxiang, Judicial Commissioner of Jiangxi, raised troops to aid the king. His friend tried to stop him, but Tianxiang said, "The state has nurtured its subjects for more than three hundred years. Once an emergency arose and troops across the realm were summoned, not a single person or horse came forth. I deeply resent this. Therefore, without measuring my own strength, I wish to sacrifice myself, hoping that loyal ministers and righteous men of the realm will rise up upon hearing the call. When righteousness prevails, plans succeed; when men are numerous, strength suffices. In this way, the state can be preserved." Tianxiang was by nature extravagant, living lavishly; from this point on, he severely restrained himself and gave all his family wealth to cover military expenses. Whenever he spoke with guests and colleagues about current affairs, he would stroke the table and weep, saying, "One who enjoys the joys of others must worry about their worries; one who eats the food of others must die for their causes." None who heard this failed to be moved. Li Fei, Judicial Commissioner of Hunan, dispatched troops to provide relief, sending three thousand brave warriors under commanders to aid the king; he was later posthumously named Zhongjie. The envoy Hao Jing, sent on a mission to the Song, was detained for sixteen years, during which he compiled various books; at this time he returned to Yan and died, posthumously named Wenzhong. The Song decreed that Zhang Shijie should supervise all armies; later, together with Lu Xiufu and Chen Yizhong, he took to the sea to sacrifice himself for the state's crisis, drowning to death. Two stars fought in the middle of the sky, and one star fell. On the first day of the sixth month, there was a solar eclipse; it was total, and daytime grew dark as night.
1.34
Bingzi, the thirteenth year of Zhiyuan; the second year of Deyou of the Song: In the fifth month, Emperor Duanzong of the Song was enthroned, changing the reign era to Jingyan. Later, taking to the sea, he died at Gangzhou in Lingnan.
1.35
In the second month, there were sunspots, as large as chicken eggs, which agitated against one another for a long time. Prime Minister Wen Tianxiang often said, "Perishing with the state—this is the heart of a real man." The Yuan soldiers took Tianxiang north. The tide of the Qiantang River did not arrive for three days. At that time, the Yuan troops were stationed along the river sands; the people of Hangzhou had rejoiced at this, but the tide failed to arrive. In the third month, Bayan of the Yuan entered Lin'an, erected the banners and drums of the commanding general, and received the Song emperor, empress dowager, and officials, escorting them to the capital for an audience. Yao Shu was benevolent, forgiving, respectful, and reverent, never suspecting others of deceit; whenever he deliberated with someone, he gave loyal counsel, and all respected him. At that time he was appointed as an Academician of the Hanlin Academy. When the Song attendants and scholars arrived at Shangdu, Shu was ordered to appoint them to offices in accordance with their learning and conduct.
1.36
Dingchou, the fourteenth year of Zhiyuan; the second year of Jingyan of the Song: The Song ruler was enfeoffed as the Duke of Yingguo, and ordered to go to Duosimulu to learn Sanskrit texts and Tibetan scriptures. Empress Quan became a nun at Zhengzhi Monastery.
1.37
The Da Shengwan'an Monastery was built. Lian Xixian rose to the office of Manager of Governmental Affairs. Bayan said of him, "A true prime minister among prime ministers, a true man among men." The world took this as a famous saying. At this time, he died.
1.38
Wuyin, the fifteenth year of Zhiyuan; the first year of Xiangxing of the Song: Emperor Bing of the Song was enthroned, changing the reign era to Xiangxing; he reigned for two years. Later, sailing by sea, he reached Mount Ya. Zhang Shijie fought the Yuan and was defeated; Lu Xiufu held the emperor and sank into the sea. On the morning of the first day of the first month, a great assembly was broadly held to feed the sangha, and an amnesty was granted throughout the realm. The Five Elders including Yuquan received grace and were ordained. A large star flowed south and fell into the sea, followed by more than a thousand small stars, with a sound like thunder, which ceased only after several quarters of an hour.
1.39
Jimao, the sixteenth year of Zhiyuan: In the second month, the Song perished. From Emperor Taizu down to Emperor Bing, the Song lasted for a total of three hundred and twenty years.
1.40
Wen Wenshan, a native of Gusu, was named Tianxiang. He was the senior first-rank graduate and prime minister of the Song, enfieffed as the Duke of Xin State. He possessed great integrity of loyalty and filial piety. Captured, he witnessed the events at Yashan with his own eyes and wrote a poem in mourning (not recorded here). He also sang:
'A typhoon rises, alas! and ocean waters fly!
Civilians and warriors all are gone, alas! the Fire Virtue has waned!
Hawks and falcons clash with each other, alas! nowhere to turn!
The great swan wishes to take flight, alas! whither will it return?
Rowing songs in the midstream, alas! drifting as they may!
Alone upholding the Spring and Autumn Annals, alas! no one understands me!'
His 'Song of Righteous Qi' also says:
'Between Heaven and Earth there is righteous qi,
which, manifoldly mingled, is bestowed upon flowing forms.'
At the end it says:
'Looking upon those luminous ones who endure,
I raise my eyes to the white drifting clouds.
Far and wide my heart grieves;
how could the blue heavens have an end?
The wise men are daily further removed;
their model and standard remain in days of old.
Beneath the wind-blown eaves I unroll the book and read;
the ancient way illumines my countenance.'
His poem 'Lingding Ocean' reads:
'Through bitter hardship I met my destiny, rising by a single classic;
Amid clashing weapons, four starry years have drifted by.
The mountains and rivers are shattered like catkins afloat on water;
My life drifts and sinks like duckweed struck by the wind.
At Huangkong Beach I spoke of dread;
In Lingding Ocean I sigh over my solitude.
From antiquity, who in human life has been free from death?
Let me leave a loyal heart to shine upon the sweat-dried bamboo.'
Passing by the thatched lodges and detached palace of Jinling, he wrote:
'The evening sun turns its light; where can the solitary drifting cloud rely?
The scenery of mountains and rivers was originally no different,
Yet half of the walled city and its people are no longer the same.
Reeds blossoming across the ground age along with me;
Beside whom do the swallows of the old homes now fly?
From now on parting from the roads of Jiangnan,
I shall transform into a weeping cuckoo and return stained with blood.'
Later, when facing his end, he composedly said to the officials and soldiers, 'My task is finished.' He bowed toward the south and died at the age of forty-seven. In his sash was an inscription that said: 'Confucius spoke of achieving benevolence; Mencius spoke of gathering righteousness. Only when righteousness is exhausted is benevolence attained. Reading the books of the sages and worthies, what else did one study? From this day forward, I may perhaps have nothing to be ashamed of.' Throughout his life, when composing writing, he never drafted them first. He had the Zhinan ji (Guide Collection), the Yinxiao ji (Chanting and Whistling Collection), and his compilation of one hundred poems of Du Fu, which circulate in the world. The Astronomical Bureau was established in the Great Capital. The Hall of Peace and Joy was erected: those who were sick were treated with medicine; those who were hungry were given grain from granaries; those who died were buried.
1.41
In the seventeenth year, Gengchen (1280), in the sixth month, the new calendar was completed and bestowed the name Shoushi (Granting Seasons). The next year it was first promulgated throughout the realm. An envoy was dispatched to trace the source of the Yellow River; traversing from the Xingxiu Sea to the Kunlun Mountains, he reached its location. Dou Mo was easygoing and affable by nature; in daily life he never once spoke ill of others. He rose to the rank of Academician and passed away at this time. He was posthumously named Wenzheng.
1.42
The Emperor instructed Crown Prince Zhenjin, saying: 'Bayan is fully gifted in both civil and military arts. You must not treat him as an ordinary person.' When Xu Heng was on the verge of death, he told his son, 'Throughout my life I have been burdened by empty fame and could not resign from officialdom.' He died in this year and was posthumously named Wenzheng.
1.43
The Imperial Preceptor entered cessation. 'Phags-pa was the Imperial Preceptor of the Great Yuan. On the twenty-second day of the eleventh month of this year, he displayed cessation at the age of forty-two. When the Emperor heard this, he was overcome with shock and grief. Cherishing his past virtue, he erected a great stūpa in the capital, which indeed enshrined his true-body relics. Its splendour of gold and azure was matchless. Academician Wang Pan, by imperial decree, composed the account of conduct, stating:
1.44
'Beneath august Heaven, above all men; Propagator of the Teaching and Promulgator of Letters, Assister of Governance, Great Sage of Utmost Virtue, Universal Awakener of True Wisdom and Enricher of the Realm, Wish-Fulfilling Great Jewel Dharma King, Buddhist Disciple of the Western Heavens, Imperial Preceptor of the Great Yuan, Pandita 'Phags-pa the Imperial Preceptor was a native of Tubo. The various auspicious omens at the time of his birth are detailed in the family genealogy. At first he paid reverence to his paternal uncle Sa-skya Pandita as his teacher. With secret gāthās of one to two thousand words, once they passed before his eyes he could recite them from memory. At the age of seven he expounded the Dharma, his eloquence broad and unrestrained, yet he was still not satisfied. He further consulted renowned elders everywhere, probing the profound and searching the hidden, thoroughly mastering the Tripiṭaka. At the age of fifteen, when Emperor Shizu's dragon virtue lay concealed in the deep, the Master knew that the true mandate had its destination and galloped directly along the post-relay to the prince's palace. Shizu, the inner quarters, and the Eastern Palace all received the precept methods from him and accorded him exceptional honour and reverence. At the age of twenty, Buddhists and Daoists corrected the Laozi huahu jing. Emperor Xianzong decreed that the Master analyze the right and wrong; the Daoists could not reply and abandoned their own doctrines. The Emperor was greatly pleased. At the age of twenty-two, Shizu ascended the throne, established the Zhongtong reign era, and honoured him as National Preceptor, conferring a jade seal upon him, appointing him as Dharma Master of the Central Plains, and putting him in charge of the teachings of the realm. He took leave of the Emperor to return west, but before a month had passed he was recalled. At the age of thirty-one, in the seventh year of Zhiyuan (1270), a decree was issued to create the Great Yuan national script. The Master designed and completed it entirely by his own hand. Fitting the imperial will, it was immediately promulgated to the imperial court, ministries, commanderies, and counties, being observed and applied right down to becoming the institutional regulations of an entire dynasty. He was elevated to Imperial Preceptor and granted an additional jade seal, overseeing the Buddhist teaching across all countries. Soon he returned west again. In the eleventh year of Zhiyuan (1274), a special envoy was sent to summon him to the capital. Princes, dukes, chancellors, ministers, literati, and commoners formed a great incense altar one stage outside the city, setting out grand pure offerings and bowing in ranks to welcome him. The myriads of people looked up in reverence as if a single Buddha had appeared in the world. For Crown Prince Zhenjin, he composed the Zhang suozhi lun (Treatise on Explaining What Should Be Known) in five chapters, which is preserved in the canon and circulates in the world.'
1.45
The Zhang suozhi lun was spoken by the Imperial Preceptor for the crown prince, and translated by Great Master of Buddha Wisdom Shārapā. The first chapter, 'Vessel World', fully records the great earth, the wind, fire, and water discs, Mount Meru, the seven golden mountains, the four continents, the iron encircling mountains, the sun disc, the moon disc, the palaces of the constellations, and the heavens of the three realms. The second chapter, 'World of Sentient Beings', fully lists the hells, hungry ghosts, animals, the human realm, asuras, the heavenly realm, the characteristics of the beginning and end of the four kalpas of formation, persistence, destruction, and voidness, as well as the deeds of the ancestral lineage of Śākyamuni and successive wheel-turning kings. The latter parts treat the unconditioned five Dharmas of the fruit of the path, and so forth.
1.46
In the eighteenth year, Xinsi (1281), in the tenth month, the Buddhists and Daoists were ordered to debate and analyze. A special imperial edict was issued, stating that except for the Daodejing, which represents the authentic scriptural teachings of Laozi, all the rest were fabrications by later people. Officials were dispatched to burn them all.
1.47
In the nineteenth year, Renwu (1282), the scholar-recluse Liu Yin possessed natural gifts surpassing others. He could record a thousand words a day and recite things from memory after a single glance. Fond of Zhuge Kongming's phrase 'tranquillity to cultivate oneself', he inscribed his signboard as 'Jingxiu' (Tranquil Cultivation). He was summoned to serve as Rectifier of Omissions, but did not accept.
1.48
The twentieth year, Guiwei (1283).
1.49
In the twenty-first year, Jiashen (1284), on the sixth day of the first month, a general amnesty was granted throughout the realm, and an edict to lighten punishments was issued.
1.50
In the twenty-second year, Yiyou (1285), an imperial edict decreed the burning of the fabricated Daoist canons across all circuits. The matter was engraved on stone, and the stele inscription recorded it in great detail. The imperial edict prohibited the spurious scriptures of the Daoist Canon listed below; whoever sees them must confiscate them without delay:
1.51
The Huahu jing, Youlong jing, Shengji jing, Xisheng jing, Chusai jing, Mingzhen bianwei jing, Jiutian jing, Chishu jing, Shangqing jing, Nandou jing, Yuwei jing, Shi'er xuwu jing, Jisheng fu, Bianxian lun, Hexie lun, Sanpo lun, Taishang shilu, Qingyang gong ji, Xuanjiu neizhuan, Diwang shi lu, Santian lieji, Shiyi jiumi lun, Liddai yingxian tu, Fodao xianhou lun, Qindao mingzheng lun, Fuzheng chuxie lun, Bangdao shi lun, Shishan lun, Pixie guizheng lun, Zangtian yinyue jing, Chihua duming jing, Lidai diwang chongdao ji, Sanjiao genyuan tu, Hunyuan sheng sanqing jing, Hunyuan shilu, Lingbao sishi'er sheng jing, Gaoshang neizhuan, Louguan xiansheng neizhuan, and Wugong wen xuwu jing. (Found in Fozu tongzai)
1.52
By imperial decree, spurious scriptures of the Daoist Canon were burned at the Great Minzhong Monastery in the Great Capital. Elder Linquan of Bao'en Chan Monastery in the Great Capital was ordered to apply the fire. Having expressed his gratitude for the imperial favour, he took incense and said: 'The Son of Heaven with a Buddha's heart takes pity on sentient beings, fearing they might fall into the pit of false views of the three wretched realms. In this matter there is no partiality whatsoever; within it, vermilion and purple must be clearly distinguished. Thus it is said that the sage's scrutiny is impartial and the celestial mechanism cannot be fathomed. Having come to praise his virtue, how dare I not repay the kindness? This incense is respectfully offered to pray for the longevity of the reigning Emperor.' He continued: 'I humbly pray that the Golden Wheel and the Dharma Wheel turn together, his blessings surpassing three asaṃkhyeya kalpas; that the sun of Shun and the sun of the Buddha shine with equal brightness, his lifespan extending for a hundred million kalpas.' Next, raising the fire, he said: 'Recalling that year in the time of Emperor Ming, he once relied on rows of flames to distinguish beauty from ugliness. The Son of Heaven of the Great Yuan continues the Great Plan; who does not know that he manifests the orthodox and destroys the heterodox?' (The text is lengthy and not given in full). Thereupon, drawing a circle with the torch, he said: 'O virtuous ones, can the wondrous texts of the Three Caverns also realize this fire-light samādhi? If you understand here: "With the Beidou jing at home, in vain does it cause people to have no peace." If not yet so: "From now on, after they are reduced to flying ashes and vanishing smoke, let them go anywhere to search for the Heavenly Worthy!" Look quickly!' Elder Linquan Congmai applied the fire by imperial decree. (Found in Fozu tongzai.) There were seventeen masters of virtue who debated the Daoists:
1.53
Congchao of Yuanfu Monastery; Deheng of Fengfu Monastery;
1.54
Conglun of Yaoshi Cloister; Yuanyin of Fabao Monastery;
1.55
Zhiwen of Zisheng Monastery; Mingjin of Daming Prefecture;
1.56
Benlian of Ganquan Mountain; Daoyun of Shangfang Monastery;
1.57
Xiangmai of Kaijue Monastery; Liaoxun of Chuanjiao Monastery;
1.58
Qinggui of Fahua Monastery; Xingyu of Longmen County;
1.59
Daoshou of Yanshou Monastery; Xiangrui of Yangshan Monastery;
1.60
Shanlang of Zifu Monastery;
1.61
Zugui of Jiangzhou; Yuanyi of Chuan-Shu.
1.62
In the twenty-third year, Bingxu (1286), Elder Ruyi Xiangmai, abbot of Yunfeng Chan Monastery on Daothe Mountain in the Great Capital, was commanded by imperial decree to compile the Bianwei lu (Record of Distinguishing the Spurious) in five fascicles.
1.63
Regarding the Bianwei lu, its chapter titles are: Spuriousness of Falsely Setting Up Heavenly Worthies; Spuriousness of Fabricating Kalpa Cycles and Era Names; Spuriousness of Dividing the Three Realms; Spuriousness of Successively Serving as Teachers of Emperors and Kings; Spuriousness of Laozi Producing the Lingbao Three Caverns; Spuriousness of Roaming and Transforming the Nine Heavens; Spuriousness of Stealing Buddhist Scriptures and Teachings; Spuriousness of Lord Lao Coagulating Qi to Form Characters; Spuriousness of Serving as the Scribe under the Pillar during King Wen of Zhou's Time; Spuriousness of Lord Lao's Successive Descents into Birth Being Inconsistent; Spuriousness of Becoming a Buddha on Three Occasions; Spuriousness of Usurping Names and Arrogating Sages; Spuriousness of Joining Qi to Form the Dao; and Spuriousness of Stealing the Buddha's Spiritual Transformations. Its discriminating arguments are profound and vast, fully recorded in Fozu tongzai.
1.64
Chan Master Ruyi, whose taboo name was Xiangmai, was widely versed in internal and external canons and thoroughly penetrated profound and subtle principles. He was abbot of prominent monasteries in famous capitals. Responding to the imperial decree, he compiled the Bianwei lu in five fascicles, which appropriately subdued [the opponents], with a preface and notes propagating it widely, recorded in the Fahua yaojie.
1.65
The twenty-fourth year, Dinghai (1287).
1.66
In the twenty-fifth year, Wuzi (1288), on the twenty-first day of the first month, a general amnesty was granted throughout the realm.
1.67
Master Yunfeng resided at Jingshan. Earlier, Yang Lianzhenjia, the General Superintendent of Buddhist Teaching in Jiang-Huai, gathered various Chan and Doctrinal monks of Jiangnan to have an audience at the palace and debate Chan before the throne. A monk from Upper Tianzhu was summoned and asked what scripture he expounded; he answered, 'The Lotus Sūtra.' Next, a monk from Xianlin was asked what scripture he expounded; he memorialized, 'The Treatise on the Hundred Dharmas.' Next, the Master was asked, 'What does Chan take as its principle?' He replied to the throne, 'Chan is pure wisdom, wondrous and complete, its essence fundamentally empty and quiescent; it cannot be known through seeing, hearing, perceiving, or knowing, nor can it be comprehended through thinking and discriminating.' (He fully discussed the fundamental and secondary.) He also said, 'Chan and the Doctrinal Teachings are fundamentally one essence. Chan is the Buddha's mind; the Doctrinal Teachings are the Buddha's words. Through the Buddha's words one sees the Buddha's mind. It is like the hundred rivers with different currents returning together to the sea; once they reach the sea, there is no different taste.' (And so forth.) He gave thanks for the imperial favour and was granted food.
1.68
Chan Master Jixiang was the śramaṇa Puxi, styled Jixiang, of Puzhao Monastery in Zhenjiang, a native of Shandong. He exhaustively investigated the characteristics school of Ci'en, and studied such treatises as the Vijñaptimātratā, the Yogācārabhūmi, and Hetuvidyā. In this year, Shizu newly established imperial lecturing halls in Jiang-Huai, of which Puzhao was one, and decreed that the Master take charge of it. Apart from ascending the high seat, he daily recited the great Avataṃsaka Sūtra, taking ten fascicles as his regular task. Later he entered cessation, and his cremation yielded abundant relics. A pagoda was erected in Dantu. Many people of Zhenjiang painted his image and offered sacrifices to him, calling him the 'Ancient Buddha Jixiang'.
1.69
Dharma Master Yugang: Dharma Master Mengrun, styled Ziyu and called Yugang, of Xiazhu in Hangzhou, was a native of Haiyan. He was the nephew of Dharma Master Guyuan Qing and the premier disciple of Dharma Master Zhutang Chuan. When he was born, his mother experienced a wondrous dream. When he bowed before the earth-hewn icons of the saṅghārāma, they all toppled forward. When he cultivated the Guanyin repentance, his heart ailment was instantly cured; when he lectured on the Lotus Sūtra, butchers and vintners abandoned their trades. Dwelling at Fenghuangling, he devoted himself solely to reciting the Buddha's name and cultivating the Lotus, Bright Light, Great Compassion, and Pure Land repentances, very often taking forty-nine days as the term. Later he imparted to his disciples the method of śamatha-vipaśyanā for pacifying the mind, invoked the Buddha, and passed away.
1.70
In the twenty-sixth year, a jichou year [1289], in the first month of spring, a census was taken of the households throughout the realm.
1.71
In the twenty-seventh year, a gengyin year [1290], in the ninth month of autumn, a great amnesty was granted throughout the realm.
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Linked texts (1)
- 釋鑑稽古略續集 — Classical Chinese