釋鑑稽古略續集 3

English (machine translation) 3

Language: English

3.3

Layman Qu'an, Yan Ergui, proofreader and publisher

His taboo name was Yunwen. He was the grandson of Taizu and the son of Crown Prince Yiwen. He was born on the jimao day of the eleventh month in the tenth year of Hongwu [1377] to Prince Yiwen's second consort, the née Lü. Ten years after his birth, Prince Yiwen died; at that time Taizu was sixty-five years of age. In the ninth month of that year, on the gengyin day, he was established as Imperial Grandson. Upon Taizu's passing, he ascended the throne at the age of twenty-two. When the Pacifying the Distress troops reached the Jinchuan Gate, the Emperor vacated the throne and abdicated into flight. He reigned for four years.

3.6

In the jimao year, the first year of Jianwen [1399], in the first month, the great sacrifice to Heaven and Earth was performed at the southern suburb. Returning to the palace, he presided over the Fengtian Hall and received congratulations from the ministers. Fang Xiaoru presented a panegyric on the suburban sacrifice, which the Emperor graciously accepted. Envoys were dispatched to announce his accession to all spirits under Heaven. An edict honored his deceased imperial father, Crown Prince Yiwen, as Emperor Xingzong Xiaokang, and enfeoffed his younger brothers: Yunxi as Prince of Wu, Yuntian as Prince of Heng, and Yunxi as Prince of Xu. His son Wenkui was established as Crown Prince. An edict ordered the opening of the Historiographical Office to compile the Veritable Records of Emperor Taizu Gao. Edicts were issued to favor the worthy and support the elderly, reclaim fields and promote schooling, assess officials, commend filial conduct and relieve the poor, bury exposed skeletons and rotting corpses, redeem sold children, and reduce rents. Zhuo Jing said, 'That which sprouts but has not yet moved is the incipient sign. That which acts according to the times is the tactical disposition. Unless disposition is extraordinarily strong, it cannot move; unless an incipient sign is extraordinarily clear, it cannot be discerned.' In the third month, an earthquake occurred in the capital, and straightforward admonition was solicited. Xie Jin was summoned to be Hanlin Expectant Appointee. In the sixth month, the Pacifying the Distress troops arose. Qiu Fu, Zhang Yu, and Zhu Neng were made regional commanders, taking the execution of Qi Tai and Huang Zicheng as their pretext. The Prince of Yan summoned Daoyan and others to deliberate together. Soon after, roof tiles fluttered down to the ground and shattered. The Prince considered it an ill omen and was visibly displeased. Daoyan said, 'This is auspicious.' The Prince scolded him, 'Why do you speak such nonsense? How could this be an auspicious sign?' Daoyan replied, 'Heaven's will wishes Your Highness to replace them with yellow tiles.' Only then was the Prince pleased. On this day, the plan was settled.

3.7

The monk Daoyan was a native of Changzhou in Suzhou, named Yao Guangxiao. At first, he shaved his head to become a monk at Miaozhi Hermitage in Xiangcheng, with the Dharma name Daoyan and the courtesy name Sidao. At that time, at the Lingying Belvedere in Xiangcheng, there was the Daoist Wei Yingzhen, who read the classics, studied Daoist arts, and was also versed in military strategy. Daoyan took him as his master and fully mastered his arts, yet he concealed himself deeply so that no one knew. Later, he arrived at Jingkou and composed a poem on viewing the past, which read:
'Over the years, battle blood on parapets has dried; / Half the mist-wrapped flowers are already withered and died.
Close to the Five Prefectures Mountain, morning clouds roil in disarray; / Empty is the Ten Thousand Years Tower in the night moon's cold ray.
The river waters, tideless, reach into the Iron Urn; / Across open fields a path runs where Golden Altar fires burn.
Where now are the grand deeds of Xiao Yan's Liang? / Green grows Mount Beigu—my weary eyes look on long.'
His friend Zongle, seeing him shake his knees and chant at length, laughed and said, 'Can these be the words of a disciple of Śākya? Sidao, Sidao, you make light of the Southern Dynasties!' Later, Zongle recommended Daoyan to go to Yan, where he served as abbot of Qingshou Monastery in Beiping. Someone recommended Daoyan as an extraordinary talent in both civil and military affairs. The Prince of Yan summoned him for an audience and asked, 'Can you divine?' Daoyan, speaking in the Wu dialect, answered repeatedly, 'I can, I can!' He then opened his robe, produced five Taiping coins, presented them to the Prince, made an incantation, cast them repeatedly, and glancing sideways at the Prince, said, 'Is Your Highness not going to become Emperor?' The Prince rebuked him, 'Monk, do not speak absurdities!' Daoyan withdrew in trepidation. On another day, [the Prince] spoke frankly with him, and Daoyan's advice always matched his intentions. Daoyan then recommended the physiognomist Yuan Gong to settle the matter. Earlier, Daoyan had visited the monastery on Mount Song and met Gong, who physiognomised him saying, 'Can such a fat monk be like this? Your eyes are triangular and flashing white, your form like a sick tiger; your nature is bound to be fond of killing. In the future you will be of the sort of Liu Bingzhong.' Daoyan laughed heartily, and from this he grew confident. The Prince had also heard Gong's renown, and under the pretext of arresting deserting soldiers, he summoned Gong. When he arrived in Yan, an envoy drank with him in a tavern. The Prince changed his clothes and mingled among the bodyguards to enter the tavern as well. Upon seeing him, Gong immediately hastened forward, bowed before the Prince, and divined that he would in the future become the Son of Heaven of Great Peace. The Prince was overjoyed and lodged Gong in the quarters of the monk Daoxing. The world hands down two lines: 'Distinguishing the prime minister at the Buddhist monastery of Mount Song; / Recognizing the true ruler at the wine tavern of Chang'an.' This refers to this event. The Prince often spoke with Daoyan, and most matters were wondrous and secretive; the Prince valued him highly. Daoyan would at times inadvertently address the Prince informally as 'you', yet the Prince never reprimanded him. The plan for Pacifying the Distress truly originated with Daoyan. It is said that when the Prince of Yan spoke secretly with Daoyan about the inclination of the people's hearts, he replied, 'When it is what Heaven creates, why talk of the people's hearts?' From this point on, he took Daoyan as his military strategist.

3.8

North of the Yangtze, locusts appeared, and the authorities requested permission to catch them. The Emperor said, 'It is through our lack of virtue that we have brought about the locusts; to kill the locusts would further compound our fault. Let the officials and people speak exhaustively of our failings so that we may correct them.' He pardoned doubtful court cases, remitted delinquent taxes, and aided the destitute so as to cultivate real governance. The locusts did not cause a calamity, and there was an abundant autumn harvest. In the eighth month, an announcement of the military expedition was made in sacrifices to Heaven, Earth, and the ancestors. Admonishing the generals and soldiers marching north, he said, 'In the past, Xiao Yi raised troops to enter the capital and commanded his subordinates: "Within our own house, military might has reached its limit; this is the height of inhumanity." Now, as you generals and soldiers confront the Prince of Yan, strive to embody this intention, and do not cause us to bear the reputation of having killed our own uncle.' Cheng Ji had earlier been imprisoned for wild talk because he had predicted that troops would arise in the north; he was pardoned, promoted to the Hanlin Academy, and made a military strategist to accompany the northern expedition. Wang Wei was posthumously awarded the title of Hanlin Academician with the posthumous name Wenjie.

3.9

In the gengchen year, the second year of Jianwen [1400], in the eighth month, Chengtian Gate was renamed Gaomen, Duan Gate became Yingmen, Wu Gate became Duan Gate, and the Jinshen Hall became the Zhengxin Hall. An edict ordered the recommendation of those thoroughly versed in literature, and the recluse Tang Yu was appointed Academician.

3.10

In the xisi year, the third year of Jianwen [1401], the Yan troops were defeated at Dongchang. Earlier, when the Pacifying the Distress troops arose, Daoyan had said, 'When the army sets out, it will surely conquer; it will only take two suns [days].' When it reached this point, he said, 'I had already said before that two suns [日] make the character chang [昌]. From this point on, there will be complete victory.' In the second month, Emperor Wen ordered monks to conduct a Buddhist service to offer sacrifices for fallen soldiers such as Zhang Yu, personally composing the sacrificial address. In the third month, an edict banished Qi Tai and Huang Zicheng to the provinces, reprimanding them for failing in the trust reposed in them, and confiscating their estates to placate the people of Yan.

3.11

In the renwu year, the fourth year of Jianwen [1402], on the thirteenth day of the sixth month, the Emperor set fire to the palace, changed his clothes, and fled into hiding. A rumor spread through the capital that the Emperor had died. The Prince of Yan held back his troops and entered the city; officials and commoners all welcomed him and urged him to take the throne, to which he consented, dispatching envoys to proclaim it throughout the realm. Taizu had known in advance that the Emperor would not come to a natural end; when he was critically ill, he handed over a small chest, tightly locked and sealed, warning that it should be opened only in times of urgent crisis. At this point, distressed and without a plan, he opened the chest and saw inside the ordination certificate of Yang Yingneng together with the implements for tonsure. He thereupon shaved his hair, donned monastic robes, took the ordination certificate, left via the palace drainage ditch, reached the suburban altars, and fled. At that time, fire blazed in the palace, and everyone believed that Jianwen had burned himself to death. When the Emperor fled into exile, he asked Cheng Ji for a plan; Ji said such and such, and immediately summoned a monk to tonsure the Emperor. Accompanying him in exile, whenever they encountered danger he always used occult arts to escape. Decades later, he followed the Emperor to Nanjing, and his final end was not known. He had entered government service via the classics examination alongside Gao Xiang of the same county; Xiang cultivated a reputation for integrity, while Ji was fond of occult arts. Xiang had said, 'I wish to be a loyal minister,' and Ji had said, 'I wish to be a wise man.' Afterward, Xiang died for the cause at the age of ninety. The Emperor was by nature compassionate and wise, fond of poetry, prose, and classical ritual writings; his filial piety and fraternal affection were supreme, surpassing ordinary sons. When Prince Yiwen was ill with an ulcer, the Emperor was still young; with tears in his eyes he stroked and tended him, never leaving him day or night, and personally sucked the ulcer. When Prince Yiwen passed away, he wailed, leaped, and mourned so deeply that neither water nor broth entered his mouth for five days. Taizu's governance favored strict severity; the Emperor tempered it with leniency and generosity, earning the love and esteem of court and country. Earlier during Jianwen's reign, a Daoist sang in the street: 'Do not pursue the swallow [Yan]; pursue the swallow and daily it flies high. / Flying high it ascends to the imperial capital.' Soon after, he vanished, and no one could fathom it; only now did his words prove true. Jianwen's funeral was held according to the rites of the Son of Heaven, officials were dispatched to offer sacrifices, and court was suspended for three days. Fang Xiaoru wore unhemmed mourning dress, weeping aloud day and night. When summoned, the Emperor [Yongle] said, 'This is merely our family affair; why distress yourself so, Master?' He ordered him to draft an imperial edict, giving him brush and paper. Xiaoru wrote several large characters, threw the brush to the ground, and said, 'Death is just death; I cannot draft the edict!' Prior to this, Daoyan had pleaded with the Emperor, saying, 'In the south there is Fang Xiaoru, who has always possessed learning and conduct. When military success is achieved, he will surely not submit; please do not kill him. If you kill him, the seeds of those who love learning under Heaven will be cut off!' In the tenth month, the monk Daoyan was appointed Left Exalter of the World in the Central Buddhist Registry. As for the ministers who died for their loyalty during the Pacifying the Distress war, those who were prominent were later praised by posterity under the title 'Surviving Accounts of the Abolished Era.' Those who suffered calamity at the outset and fell in battle numbered nineteen; those who committed suicide upon hearing of the turn of events were fifteen; those who met calamity at court were twenty-three; those in the provinces were twenty; scholar-officials in the capital and provinces totaled one hundred ninety-eight. Six escaped the calamity, six were dismissed, and twenty-two were employed.

3.12

Emperor Taizong Wen

3.13

The fourth son of Emperor Gao. Initially enfeoffed as the Prince of Yan, he was later incensed by Qi [Tai] and Huang [Zicheng]'s disruption of the institutions; he raised the Pacifying the Distress troops and entered to rectify the imperial succession. He reigned for twenty-two years. On the eighteenth day of the seventh month in the gengzi year, he passed away at the age of sixty-five. He was presented with the posthumous honorific title Emperor Wen, Embodying Heaven and Broadening the Way, Lofty and Bright, Far-Reaching in Fortune, Regulating the Military with Divine Efficacy, of Pure Benevolence and Utmost Filial Piety. His temple name was Taizong; in the Jiajing era, it was changed to Chengzu. He was buried at Changling.

3.14

In the guiwei year, the first year of the Yongle reign (1403), in the second month, an imperial edict designated Beiping as Beijing and renamed it Shuntian Prefecture. The Taizu Gaohuangdi shilu (Veritable Records of Emperor Taizu Gao) was completed, in a total of one hundred and eighty-three fascicles.

3.15

Foshuo xiyou da gongde jing (Sūtra Spoken by the Buddha on Rare and Great Merit): On the night of the eighth day of the first month, Empress Renxiao was inspired in a dream by the Buddha's preaching; the circumstances are detailed in her own preface. Renzong, the Prince of Han, and the Prince of Zhao all wrote colophons for it in the eleventh month of the fifth year. On the twenty-ninth day of the ninth month, the Left Exalter of the World of this registry, Daoyan, together with the Vice Minister of Works Jin Zhong and the Commander of the Embroidered Uniform Guard Zhao Xi, submitted a memorial at the Wuying Hall: "Regarding the scripture printing blocks at Tianxi Monastery, people have come wishing to print them; should we not require them to contribute some donations?" The imperial rescript was received: "Ask them for a little. Respect this."

3.16

In the jiashen year, the second year of the Yongle reign (1404), in the fourth month, the imperial eldest son, whose taboo name was Gaochi, was invested as Crown Prince; Commandery Prince Gaoxu was invested as Prince of Han, and Gaosui as Prince of Zhao. The Left Exalter of the World Daoyan was promoted to Junior Preceptor to the Crown Prince; he was first restored to the surname Yao and granted the personal name Guangxiao. From then on, His Majesty addressed him as "Junior Preceptor Yao" without using his personal name. He still never grew his hair nor took a wife, and lived mostly in Buddhist monasteries. Once, two palace ladies were bestowed upon him, but he would not approach them, so His Majesty recalled them.

3.17

Daoyu lu (Record of the Remainder of the Way): The Junior Preceptor also took the style Taoxuzi (The Master Who Flees Emptiness) and authored the Daoyu lu. His preface states: "In former days when I was a monk, encountering the turmoil of the late Yuan wars, nearing the age of thirty I followed Venerable Master Yu'an at Mount Jing to study Chan. In leisure, I perused internal and external scriptures to enrich my talent and knowledge. I then examined the surviving writings of the two Masters Cheng of Henan and the recorded sayings of Master Zhu Huian of Xin'an. These three masters were all born during the Zhao-Song dynasty and transmitted the learning of the sages that had not been transmitted for a thousand years; they may be called outstanding heroes between the ages and true Confucians of the world. However, in assisting the moral teachings, these three masters made their sole aim the rejection and denunciation of Buddhism and Daoism. The Grand Astrologer said: 'In this world, those who study Laozi belittle Confucian learning, and Confucian learning likewise belittles Laozi. Those whose ways are different do not plot together.' This has always been so from ancient times to the present—how could it be strange? Yet, since these three masters became the guiding lights of this culture and models for later scholars, even if they rejected Buddhism and Daoism, they should have relied on reason; if supremely fair and selfless, people's minds would be convinced. Because these three masters did not delve deeply into Buddhist texts and did not understand the depths of Buddhism, they issued perverse and biased statements entirely out of personal prejudice, excessively suppressing and wronging it, so that people in the world were mostly unsettled by it—how much more so those who take it as their lineage! In the surviving writings of the two Masters Cheng there are twenty-eight entries, and in the recorded sayings of Master Zhu Huian there are twenty-one entries, that are exceedingly absurd and unfounded. Without taking measure of my own abilities, I have analyzed them one by one according to reason. How could I dare claim to debate with the three masters? It is only that I could not bear it, nor is it out of flattery toward Buddhism. Once drafted, it was stored in my trunk for years. Now, having retired from public duties, I came across these drafts while looking through old papers. I immediately made a clean copy into fascicles, titled it Daoyu lu, and placed it upon my desk. If any scholar-gentlemen visiting me should read this record, whether they understand me or condemn me—will it not be on account of this? Written by Taoxuzi."

3.18

In the sixth month, Junior Preceptor to the Crown Prince Yao Guangxiao was ordered to go to the prefectures of Suzhou, Huzhou, and elsewhere to distribute relief. When Guangxiao first became a monk, his elder sister used to admonish him, saying, "Now that you have become a monk, you ought to generate a mind of compassion"—for she knew he was fond of killing. When he took part in the pacification of crises, his sister sighed and said to others, "Should a monk's compassion be like this?" After Guangxiao attained noble status and returned to Wu, he went to see his sister. His sister rebuffed him, saying, "Why should an exalted person come to a poor house?" The family would not admit him. Guangxiao then changed into monastic robes and went back. His sister firmly refused to come out. Her family urged her, so, having no choice, she came out and stood in the hall. Guangxiao immediately bowed repeatedly. His sister said, "What use do I have for so many of your bows? Since when has an unfulfilled monk ever been a good person?" Having said this, she abruptly shut the door and would not see him again.

3.19

In the yiyou year, the third year of the Yongle reign (1405), in the fourth month, His Majesty said to the attendants: "In the way of bringing about good government, nothing takes precedence over broadening the avenues of speech. The successes and failures of the administration of officials and the well-being and distress of the common people across the realm—if people do not speak of them, how can the court know them fully?"

3.20

In the bingxu year, the fourth year of the Yongle reign (1406), Daoist masters from throughout the realm were summoned to the capital to perform the Golden Register retreat rites at the Chaotian Palace, the Shenyue Temple, and the Dongshen Palace to pray for the deceased imperial father and imperial mother. The imperial carriage visited the retreat altars, concluding after seven days. The Western monk Master Karma was welcomed to the capital. Earlier, when His Majesty was still in his princely estate, he heard that in Ü-Tsang there was Master Karma, an extraordinary monk. Upon ascending the throne, he dispatched the eunuch Hou Xian bearing gifts to welcome him. After enduring five winters and summers, he finally arrived; the imperial carriage personally went to observe him, where there was no bowing ritual, only joined palms.

3.21

In the dinghai year, the fifth year of the Yongle reign (1407), among the sons of soldiers and civilians in Zhili and the prefectures of Zhejiang, one thousand eight hundred people shaved their heads to become monks and went to the capital to request ordination certificates. The Ministry of Rites reported this to the throne. In the second month, the Western monk Master Karma was ordered to establish a Dharma altar at Linggu Monastery to offer sacrifice for the deceased imperial father and imperial mother. The Master led the saṃgha of the realm in conducting the great retreat liturgy for universal salvation. For fourteen days, auspicious clouds, heavenly flowers, sweet rain, and sweet dew appeared, and relic-lights, green luan-birds, and white cranes gathered without cease day after day. One evening, the cypresses and junipers produced golden flowers throughout the capital. Golden Immortals and arhats manifested amidst the clouds, while white elephants and blue lions displayed wondrous adornments; heavenly lanterns guided the way, and banners and canopies circled around, even descending among them. Furthermore, Buddhist chanting and celestial music were heard descending from heaven. The court officials submitted memorials of congratulation, and Academicians such as Hu Guang presented songs and eulogies celebrating these auspicious responses to imperial filial piety. From then on, His Majesty applied his mind to Buddhist texts, composed Buddhist songs, and had them sung and danced in the palace. On the sixth day of the second month, at the early morning court at the Fengtian Gate, civil and military officials submitted a memorial and received approval, with the imperial rescript: "Let the Ministry of Rites be informed. Issue a new proclamation announcing that itinerant monks and Daoists who uphold vegetarianism and observe the precepts may erect altars and preach the Dharma wherever they wish. Anyone who obstructs them shall be banished beyond the passes to become commoners. Respect this." In the third month, the Western monk Master Karma was invested as the Tathāgata Great Treasure Dharma King, Great Good Independent Buddha of the Western Heavens, Who Is Endowed with the Ten Thousand Practices, Most Exalted in the Ten Directions, of Complete and Perfect Awakening, Wondrous Wisdom, Good and Universal Response, Protector of the State and Propagator of the Teaching; he was appointed to lead the Buddhist teaching throughout the realm. He was granted one hundred taels of gold, one thousand taels of silver, coloured silks, paper currency, a kasāyā woven with gold and pearls, gold and silver vessels, saddled horses, and an escort of honour equal to that of a commandery princess. His disciples, such as Boluo, were all invested as Grand National Preceptors and granted seals, patents, gold, silks, and other items, and they were banqueted in the Huagai Hall.

3.22

Chan Master Taichu: Taboo name Qiyuan, styled Taichu, was a native of Japan. At age nine, he was ordained under Chan Master Wuwai. At age nineteen, he and eighteen companions, including Zongyou, traveled to the superior country to study. In the bingwu year, in the second month, he entered the capital and met Chan Master Jitan; later he met forty-five great spiritual benefactors, including Liaotang, Tiantong, Wuzhuo, and Lanmu. Finally, he entered the inner chamber under Master Jiefeng, who bestowed upon him a portrait, the great robe, a whisk, and Dharma verses. Later he resided at Sanfeng Monastery in Luoyang and at Longhu Chan Cloister in Shanjiao, leaving behind recorded sayings from three assemblies. In the third month of this year, on the first day at noon, he uttered a gāthā: "In life, an iron face; / In death, an iron face. / One strike breaks it into a hundred pieces; / In bright daylight, circling the Iron Surround." He tossed aside his brush and passed away sitting upright at the age of seventy-five, having taught for over forty years. His stūpa was erected to the south of the cloister.

3.23

In the seventh month, on the yimao day, Empress Xu passed away; she was posthumously titled Empress Renxiao. In the eleventh month, the Yongle dadian (Yongle Encyclopedia) was completed, in a total of twenty-two thousand nine hundred fascicles and eleven thousand one hundred volumes; it was later abandoned.

3.24

In the wuzi year, the sixth year of the Yongle reign (1408), in the third month, cypresses in Fujian blossomed, which was considered an auspicious omen; His Majesty issued an edict reproaching them. Soon after, the two prefectures of Suzhou and Yangzhou also memorialized that juniper blossoms were an auspicious omen.

3.25

Chan Master Wu'ai: Taboo name Puzhi, also styled Yizhisou, was a son of the Chu family in Linping, Zhejiang. He left home at Longjing Monastery and relied on Master Dongming Ri, who transmitted to him the Tiantai doctrine of nature-inclusion. He excelled in exposition and traversed four great monasteries, causing the style of the school to flourish greatly. In his later years he preached at Yanqing Monastery in Songjiang, where he eventually spent his final days. He devoted himself exclusively to Pure Land practice without interruption, winter or summer. In the spring of this year, on the second day, feeling slightly unwell, he assembled the congregation, sat upright facing west, recited the Buddha's name, and passed away. He had once compiled a commentary on the Amitābha Sūtra in one fascicle. Up to this point, it had been two thousand four hundred years since the sandalwood auspicious image [was made].

3.26

The yichou year was the seventh year; the gengyin year, the eighth year; the xinmao year, the ninth year; the renchen year, the tenth year; the guisi year, the eleventh year (1409–1413).

3.27

On the fifth day of the fifth month, His Majesty visited the Eastern Park to watch ball-striking and willow-shooting. The imperial eldest grandson struck and shot repeatedly, hitting the mark every time. His Majesty was overjoyed and said, "Today both Chinese and foreigners are gathered together. I have a line, and you should compose a response to it: 'From all directions, jade and silk gather like wind and clouds.'" The imperial eldest grandson immediately prostrated himself and replied, "The unified mountains and rivers are bright as the sun and moon." His Majesty was immensely pleased, holding a great banquet and composing poetry, ending the event in complete delight. On the seventeenth day of the seventh month, Minister of Works Wu Zhong attended the early morning court at the Fengtian Gate and reverently received the imperial rescript: "Now, in the capital, let the Great Bao'en Monastery be constructed."

3.28

Chan Master Ai'an: Taboo name Zhuang, was a native of Taizhou. He served as abbot at Mount Jing. When near death, he said: "Difficult, difficult, difficult! / A lovely maiden of sixteen climbs the high mountain; / The old monk cannot help her up." Having finished speaking, he passed into quiescence. There is the Ai'an yulu (Recorded Sayings of Ai'an); he was indeed a renowned and great figure of the Chan school.

3.29

The yiwei year was the thirteenth year; the bingshen year, the fourteenth year; the dingyou year, the fifteenth year; the wuxu year, the sixteenth year (1415–1418).

3.30

Junior Preceptor to the Crown Prince Yao Guangxiao passed away; he was posthumously granted the title Duke of Rong and the posthumous name Gongjing. He authored the Daoyu lu, seen above. In the twelfth month, an imperial decree ordered the completion of the palaces and abbeys on Mount Wudang, which was bestowed the name "Mount of the Great Peak and Great Harmony" (Taiyue Taihe). The mountain has seventy-two peaks, thirty-six crags, and twenty-four ravines. The highest peak is called Tianzhu, and the most scenic area is called Zixiao. The Southern Crag rises above into the clouds and looks down upon sheer chasms. Formerly, all had palaces as places to sacrifice to spirits and pray for blessings; they were destroyed by warfare in the late Yuan, and now all were newly restored: Zixiao was named the Taixuan Zixiao Palace, and the Southern Crag was named the Dasheng Nanyue Palace. There were also the Xingsheng Wulong Palace, the Xuantian Yuxu Palace, the Yuzhen Palace, the Qingwei Palace, and the Jingle Palace. Furthermore, at the summit of Tianzhu Peak, copper was cast into a hall adorned with gold, and an image of Zhenwu was cast within it. Three hundred Daoist priests were selected to perform sweeping and sprinkling duties, and two hundred and seventy-seven qing of fields were granted, along with tenant farmers to provide for them. A superintendent was appointed for each palace, ranking as regular sixth rank.

3.31

In the jihai year, the seventeenth year of the Yongle reign (1419), the two books Weishan yinzhi (Secret Merits of Doing Good) and Xiaoshun shishi (True Accounts of Filial Piety) were distributed to civil and military officials and schools throughout the realm. Sweet dew descended upon the pines and cypresses of Xiaoling for three days. On the twenty-eighth day of the second month, the Right Exalter of the World of the Central Buddhist Registry, Yiru, was granted two hanging scrolls of Buddha images, five pieces of Buddha relics, one thousand guan of paper currency, three volumes of large and small songs of the names of buddhas and bodhisattvas, one hanging scroll of Daocheng Buddha, one hanging scroll of Sixkuo Buddha, and three volumes each of large and small songs, and was ordered to compile and categorize the recorded sayings of the Chan school. On the third day of the third month, eight people, including Daocheng and Yiru, were ordered to collate the Great Canon, compare the new and old versions, and assemble monks to transcribe them.

3.32

Fahua kezhu (Subdivided Commentary on the Lotus Sūtra): Compiled by Master Yiru, abbot of Upper Tianzhu and Right Exalter of the World in the Central Buddhist Registry, based on the Fahua wenju (Words and Phrases of the Lotus Sūtra) and the Fahua wenju ji (Record on the Words and Phrases of the Lotus Sūtra).

3.33

Daming fashu (Categorized Dharma Numbers of the Great Ming): Master Yiru, by imperial command, investigated the various scriptures of the Great Canon and compiled them into classified entries.

3.34

Chan Master Xuexuan: his taboo name was Daocheng, his style name was Jiufeng, and he was a native of Jibei. He studied under Qiujiang Jie Gong and grasped the essential import upon his words. [Jie] instructed him, saying: 'This is something originally inherent in you; protect and uphold it well.' He appeared in the world [as abbot] at Zhizang Monastery in Laizhou. Whenever he expounded the Dharma, tens of thousands gathered, and butchers and vintners changed their occupations because of him. During the Hongwu era, an imperial decree appointed him Buddhist Superior of Qingzhou. Later, Taizu heard of his virtue and summoned him to serve as Right Expositor of the Sūtras in the Central Buddhist Registry, bestowing upon him a gold-brocade robe, and made him abbot of Tianjie Monastery. In the Yongle era, the emperor ordered the master to go to Japan to propagate Buddhist transformation. Upon his return, he was promoted to Left Exalter of the World, and imperial poetic compositions were bestowed upon him. His three sessions on the seat of awakening and four recorded sayings of assemblies circulate in the world.

3.35

In autumn, the imperially composed Buddhist melodies were completed, and Buddhist scriptures were also carved for distribution. On the twelfth day of the ninth month, the Buddhist melodies were imperial bestowed upon Da Bao'en Monastery. On that very night, relics in the pagoda of that monastery manifested light like precious pearls. On the thirteenth day, rays of five-coloured light and auspicious clouds appeared, upholding the sun; wondrous appearances of a thousand buddhas, Avalokiteśvara Bodhisattva, and arhats fully gathered together. Subsequently, Buddhist scriptures and Buddhist melodies were distributed in Huai'an, and round lights of five colours appeared again, with variegated clouds filling the sky, within which appeared bodhisattvas, arhats, heavenly flowers, precious pagodas, dragons, phoenixes, lions, and elephants; moreover, red birds and white cranes wheeled and soared about. Subsequently, Minister Lü Zhen and Censor-in-chief Wang Zhang were ordered to carry the songs of the names of all the Buddhas, World-Honoured Ones, Tathāgatas, bodhisattvas, and venerable ones to Shaanxi and Henan for distribution; the divine spirits responded in harmony, repeatedly manifesting auspicious signs of clouds, halo lights, and precious pagodas. The civil and military officials presented memorials of congratulations, and the Emperor was greatly pleased. Because of this, the palace eunuchs valued the Buddhist monks all the more, establishing Buddhist monasteries to pray for blessings all throughout the inner and outer areas of the two capitals.

3.36

Dharma Master Xinyuan: his taboo name was Jujing, his style name was Xinyuan, and his alternate sobriquet was Lanxue. His learning encompassed both internal and external texts; he was skilled in literary composition and strictly observant of the vinaya. He bowed to Venerable Yiyu of Da Bao'en Monastery in Jinling, and later studied under Dharma Master Jiyuan of Hangzhou. In the early Yongle era, he received an imperial decree to collate the Great Canon of scriptures and participated in compiling the collected statutes. Soon afterward, he became abbot of Guangfu Lecture Monastery in Shanghai, and then transferred to Puzhao [Monastery] in Songjiang, where he broadly opened the Dharma assembly for thirteen years. He built the Mahāvīra Hall, Haiyue Hall, the Three Gates of Liberation, colonnades and layered balconies, meditation cells, and monastic kitchens, renewing them splendidly. The seven assemblies looked up to him with reverence, and his virtuous teachings spread widely.

3.37

On the seventh day of the third month of the eighteenth year of Yongle, gengzi, thirteen imperially composed scripture prefaces and twelve encomiums and postscripts for buddhas and bodhisattvas were promulgated to stand at the heads of the respective scriptures. The imperial court's Names and Buddhist Melodies of the Buddhas and Bodhisattvas was compiled in fifty fascicles, the Scripture of Buddha Names was compiled in thirty fascicles, and the Biographies of Divine Monks was compiled in nine fascicles; all were admitted into the canon to circulate.

3.38

An imperial decree ordered the carving of two sets of printing blocks for the Great Canon: one canon in Nanjing with six lines and seventeen characters [per line], and one canon in Beijing with five lines and fifteen characters [per line]. Another decree ordered a stone-carved canon to be installed in a great stone cave. The imperial decree stated: 'In the future, when the wooden ones decay, the stone one will remain.' Two large monasteries were built in Beijing, and intelligent monks were selected to serve as abbots. On the twenty-seventh day of the seventh month, the two monks Wenlu and Tianyi were summoned, and gāthās on the seven buddhas were bestowed upon them. On the nineteenth day of the eighth month, the assembly of monks celebrated the emperor's longevity; they entered the inner palace and were granted seating and a feast. On the eighteenth day of the twelfth month, Chan texts were bestowed for entry into the canon: Sayings of Ancient Worthies, Verses on Ancient Cases Linked like Pearls (twenty-two fascicles), and Continuation of the Record of the Transmission of the Lamp (thirty-six fascicles); and for the doctrinal school, the Comprehensive Genealogy of the Buddhas and Patriarchs in forty-five fascicles.

3.39

In the nineteenth year of Yongle, xinchou, the Western monk Great Precious Dharma King came to court. Someone requested that the emperor personally welcome and comfort him, but Xia Yuanji dissuaded him. The emperor said, 'Do you wish to emulate Han Yu?' and therefore did not go out to comfort him. On another day, when the Dharma King entered for an audience, [Xia] Yuanji did not bow. On the twenty-first day of the first month, Left Awakener of Righteousness Huijin and others of the Central Buddhist Registry submitted a memorial regarding the transcription of the Great Canon: 'Respectfully we consider: the imperial court's collation and carving of the canonical scriptures is a rare encounter of a thousand years. Your ministers prostrate and request an imperially composed preface to head the scriptures, enhancing the radiance of the sun of the Buddha to circulate for ten thousand ages; this is truly the supreme blessing of our teaching. For this reason, we respectfully submit this for imperial consideration.' On the thirtieth day of the first month, the emperor inspected the transcribed canonical scriptures and ordered them to be carved right within the monastery, bestowing upon each monk one copy of Wondrous Formula of Mind Transmission. On the tenth day of the eighth month, the monks transcribing the scriptures were instructed to return for the time being: 'Do not come next year; come the year after. This is a matter of your teaching. It would be inconvenient if you had to wait for official documents to fetch you. Once the scripture blocks are carved for the meditating monks, I will send you to sit in the mountains, and I will also establish some affinity by making offerings to you. Respect this.'

3.40

On the twenty-fourth day of the ninth month of the twentieth year of Yongle, renyin, a feast was bestowed upon all the monastic officials, together with imperially praised Avalokiteśvara vajra rosaries and the like; wheels were bestowed upon the monks throughout the realm who participated in the assembly. On the first day of the tenth month, each of the monastic officials, abbots, and others was bestowed one scroll of Amitābha Buddha and one scroll of Western Mañjuśrī. On the sixth day of the tenth month, a banquet was bestowed upon the Buddhist and Daoist officials, and an assembly banquet was bestowed upon the monks of the realm, along with woven-silk Avalokiteśvara images, crystal rosaries, and other items.

3.41

The twenty-first year, guimao.

3.42

On the eighteenth day of the seventh month of the twenty-second year, jiachen, the emperor passed away at the age of sixty-five. On the fifteenth day of the eighth month, the Crown Prince ascended the throne. On the first day of the ninth month, the late emperor was posthumously titled Emperor Wen, Embodying Heaven and Propagating the Dao, Lofty and Bright, Vast in Fortune, of Sagely Martiality and Divine Achievement, Pure Benevolence and Utmost Filial Piety, with the temple name Taizong. In the Jiajing era, the temple name was changed to Chengzu. In the twelfth month, he was buried at Changling.

3.43

Chan Master Daizong: his taboo name was Tai, and he was a native of Shaoxing. He was the abbot of Jingshan. Having washed and bathed in the morning, he sat cross-legged and passed away.

3.44

Chan Master Boyun: his taboo name was Xiu, and he was a native of Suzhou. He was the abbot of Jingshan. One day while circumambulating, he leaned upon his staff and passed away.

3.45

Appended here are famous monks from the beginning of the dynasty who have not yet had biographies published: nine individuals listed first, followed by twenty-one appended.

3.46

Chan Master Wu'ai (Jian); Chan Master Yue'an; Chan Master Su'an (Tian);

3.47

Chan Master Liaotang; Chan Master Wanshi; Chan Master Wu'nian;

3.48

Chan Master Tiantong (Su); Chan Master Wan'an; Chan Master Yonggang (Ruan);

3.49

Chan Master Jizhao; Chan Master Dukkong; Chan Master Yi'an (Zhen);

3.50

Chan Master Wuchan (Wu); Chan Master Wuxia; Chan Master Yiyu;

3.51

Chan Master He'an; Dharma Master Yanfu; Chan Master Xicheng;

3.52

Chan Master Wuxu; Chan Master Lanyun; Chan Master Huaikong (Cheng).

3.53

Emperor Zhao, Renzong.

3.54

The first son of Chengzu, born to Empress Renxiao of the Xu clan. He occupied the Eastern Palace as Crown Prince for twenty-two years. When Chengzu passed away, he ascended the throne on the fifteenth day of the eighth month, jiachen. He was on the throne for one year. On the eleventh day of the fifth month, yisi, he passed away in the Western Palace at the age of forty-eight. He was presented with the posthumous honorific title Emperor Zhao, Reverencing Heaven and Embodying the Dao, of Pure Sincerity and Supreme Virtue, Vast Literary Culture and Revered Martial Prowess, Manifestly Sagely and Utmost in Filial Piety, with the temple name Renzong. He was buried at Xianling.

3.55

On the first day of the first month of the first year of Hongxi, yisi, the emperor attended the Fengtian Hall to hold court with the assembled ministers; music was set out but not played. A great sacrifice to Heaven and Earth was held at the Southern Suburb, with the Imperial Ancestor and the Imperial Father sharing in the offerings. The Tianyuan yuli xiangyi fu was bestowed upon the Three Excellencies and the Six Ministers, and an imperial edict stated: 'The Way of Heaven and human affairs have never been separated into two paths; movement here must resonate there. In my youth, I attended Taizu, who always instructed me to cultivate vigilance and revere Heaven, and I have never dared to be negligent.' Posthumous honors were additionally bestowed on Junior Preceptor and Duke of Rongguo with the posthumous title Zhongjing, Yao Guangxiao, and three others, sharing in the sacrifices at Emperor Wen's ancestral temple. An imperial edict exempted tax grains; the emperor said: 'Rescuing the people from distress should be like rescuing them from fire and drowning, without hesitation.' The emperor said: 'In showing solicitude to the people, it is better to be too generous; as master of the realm, should one haggle over every inch with the people?' He bestowed a seal upon Jian Yi inscribed 'Loyal and Upright', and a seal upon Yang Shiqi inscribed 'Pure and Unified'; previously he had bestowed seals for correcting errors and rectifying mistakes. In the fifth month, the emperor was indisposed. The next day he took a critical turn for the worse, leaving a testamentary edict transmitting the throne to the Crown Prince, and then passed away. On the twelfth day of the sixth month, the Crown Prince ascended the imperial throne and proclaimed a general amnesty for all under Heaven. In the eighth month, an imperial edict commanded the compilation of the Veritable Records of the two reigns of Taizong and Renzong.

3.56

Appended here are famous monks of the present dynasty who have not yet had biographies published.

3.57

Chan Master Yunxi Ying; Chan Master Baoyue Tan;

3.58

Chan Master Jiekong Tong; Chan Master Xuefeng Rui.

3.59

Emperor Zhang, Xuanzong.

3.60

The eldest son of Emperor Zhao, born to Empress Zhang. Emperor Wen originally had the intention to change the heir apparent, but seeing the emperor's brightness and agility, Xie Jin further praised him, saying, 'A fine imperial grandson!' Emperor Wen therefore established the emperor as Imperial Eldest Grandson. When Renzong ascended like a dragon [passed away], he then ascended the imperial throne. He reigned for ten years. On the third day of the first month of yimao, he passed away at the age of thirty-seven. He was presented with the posthumous honorific title Emperor Zhang, Modeling on Heaven and Embodying the Dao, Bright and Divinely Sagely, of Revered Literary Culture and Illustrious Martial Prowess, Broad Benevolence and Pure Filial Piety, with the temple name Xuanzong. He was buried at Jingling.

3.61

In the first year of Xuande, bingwu, the emperor instructed on selecting officials: 'Whether the various officials are worthy or unworthy is tied to the order or chaos of the state.' He instructed the Three Judicial Offices to review imprisoned convicts, insisting that they preserve fairness and leniency. He bestowed a seal upon Jian Yi inscribed 'Loyal, Generous, and Broad-minded'; a seal upon Xia Yuanji inscribed 'Containing Greatness, Upright and Quiet'; a seal upon Yang Rong inscribed 'Upright, Direct, Unyielding, and Correct'; a seal upon Yang Shiqi inscribed 'Loyal, Upright, Pure, and Quiet'; and a seal upon Hu Ying inscribed 'Pure, Harmonious, Reverent, and Quiet'.

3.62

In the second year of Xuande, dingwei, the Mengzi was lectured upon. The lecturer said, 'Grand Duke [Jiang Ziya] took saving the people as his mind, while Bo Yi took the righteousness of ruler and minister as paramount.' The emperor said, 'The Grand Duke's mind was for his own time; Bo Yi's mind was for ten thousand generations.'

3.63

In the second month of the third year, wushen, the imperial eldest son, whose taboo name was Qizhen, was invested as Crown Prince. The emperor said, 'The ancients said that a flute (di) means to cleanse (di), meaning to cleanse away evil and defilement and admit uprightness.'

3.64

In the first month of the fourth year, jiyou, a zouyu was sighted in Nanjing. Yuanguo Monastery in Shanxi was an ancient sacred site and a place to pray for the sovereign on behalf of the state; it was requested that commoners be conscripted for labor to build it.

3.65

In the fifth year, gengxu, the Veritable Records of Taizong in 130 fascicles and Precious Instructions in 15 fascicles, and of Renzong in 10 fascicles and Precious Instructions in 6 fascicles, were completed. Xia Yuanji was broad-minded in virtuous capacity, saying, 'A noble person does not relax his conduct in secret.' When he passed away, he was posthumously granted the title of Grand Preceptor. The realm of Turpan had a climate mostly warm with little rain or snow; they believed in the Buddha Dharma and had many monastic temples. There was Ling Mountain, the largest of all, which people said was the place where one hundred thousand arhats entered nirvāṇa. Near the mountain was a high terrace, beside which stood a Buddhist temple, beneath which were rocky springs, forests, and trees; at this time, they came to pay tribute. Investigating Censor Yu Qian was appointed Right Vice Minister of War to inspect and pacify Henan and Shanxi.

3.66

Junior Protector Yu: a native of Qiantang, Zhejiang. His physiognomy was extraordinary. When he was seven years old, the monk Lan Guchun saw him and marvelled at him, saying, 'This boy will in the future be a chancellor who saves his times.' In the xinchou year of the Yongle era, he passed the jinshi examination and was appointed Censor. He possessed exceptional talent and appearance, with a voice resonant as a great bell. In confronting affairs, he was daring and did not shrink from the powerful and noble. He once accompanied the imperial campaign against [the rebel Zhu] Gaoxu; when the culprit was captured, the emperor ordered Qian to enumerate his treacherous crimes. Qian's words were stern and righteous, uttered effortlessly off the cuff, and greatly matched the imperial intent. From then on, he was recognized and favored. By this time, Henan and Shanxi provinces each reported disasters and damages; the court discussed having a high minister manage them, and the emperor personally inscribed Qian's name, exceptionally promoting him. He was then thirty-three years old.

3.67

Chai Che, a native of Qiantang, gained renown for his purity and prudence and served as Vice Minister of War. Kuang Zhong, a native of Jiangxi, served as Prefect of Suzhou; he rooted out the powerful and supported the good, and the people called him 'Blue Sky' (Qingtian). In the twelfth month, the star of Hanyu appeared in the Nine Flags constellation, as large as a pellet, shining with yellow and white brilliance; the ministers presented memorials offering congratulations.

3.68

Jiaocheng fashu: compiled by Dharma Master Jing Gong, Xinyuan, Right Exalter of the World in the Central Buddhist Registry.

3.69

In the sixth year, xinhai, Jin Youzi, who was straightforward, quiet, and did not boast of his virtues or pursue fame, passed away; he was posthumously granted the title Junior Protector and the posthumous name Wenjing.

3.70

In the renzi seventh year, the Emperor composed the poem "Ode to the Fragrant Orchid Calling the Recluse" to seek out worthy men living in the mountains and forests.

3.71

In the guichou eighth year, in the eighth month, Mars encroached upon the Southern Dipper, and an auspicious star appeared at the Heavenly Gate.

3.72

In the jiayin ninth year, Cao Duan, whose courtesy name was Zhengfu, was deeply devoted to Neo-Confucianism and authored numerous works; he was known as Master Yuechuan.

3.73

In the yimao tenth year, on the third day of the first month, the Emperor passed away in the Qianqing Palace. On the tenth day, the Crown Prince ascended the throne and proclaimed a great amnesty throughout the realm. Jian Yi, calm, gentle, and generous, served through five reigns. He died at the age of seventy-three, was posthumously awarded the title Grand Preceptor, and was given the posthumous name Zhongding.

3.74

Chan Master Jing'an, whose taboo name was Zhuang, was a native of Taizhou. He served as abbot of Mount Jing, serving as the sixty-third generation. Smiling, he passed away in the seated posture.

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釋鑑稽古略續集 — Classical Chinese