續高僧傳 24.11

24.11

初總持寺有僧普應者。亦烈亮之士也。通涅槃攝論。有涯略之致。以傅奕上事群僧蒙然無敢諫者。應乃入祕書太史局公集。郎監命奕對論。無言酬賞但云。禿丁妖語不勞敘接。應曰。妖孽之作有國同誅。如何賢聖俱崇。卿獨侮慢。奕不答。應退造破邪論兩卷。皆負籧篨徑詣朝堂。以陳所述。時執事者以聖上開治通諫。蒭蕘雖納奕表未將。理當不為程達。應乃多寫論本。日往朝省。卿相郎暑鼓言奕表。牽挽奕手與談正理。素本淺學。假詞於人。杜口不對。斯亦彭享強捍。僧傑不可抑也。應之所師法行者。亦貞素之僧也。俱住總持。眾首之最。立操孤拔與物不群。每日六時常立參像。自問自答入進殿中。乃至勞遣應聲如在。精慤特立眾難加焉。故又目之為高行也。行見塔廟必加治護。飾以朱粉搖動物敬。京寺諸殿有未畫者。皆圖繪之銘其相氏。即勝光褒義等寺是也。武德之始。猶未有年。諸寺飢餒烟火不續。總持名勝。普應為先。結會僧倫誓開糧路。人料一勺主客咸然。時來投者日恒僅百。夙少欣欣曾不告倦。而行微念起厭怠懷。即悔告人大開鬼業。如何自累惜他食乎。每旦出門延頓客旅。歡笑先言顧問將接。多辦鉢履安處布置。乃達時豐初不休舍。後住楚國講遺教論。以畢終矣。

Earlier, at Zongchi Monastery, there was a monk named Puying, who was likewise a person of fierce and upright character. He was conversant with the Nirvāṇa [Sūtra] and the Mahāyānasaṃgraha, possessing profound breadth in his attainments. When Fu Yi submitted his memorial [against Buddhism], the community of monks was bewildered and none dared to remonstrate. Puying therefore went to the Palace Library and the Astronomical Bureau during an official gathering. The directors and supervisors ordered [Fu] Yi to debate with him. [Fu Yi] had no words to respond or appreciate, but merely said, 'The monstrous words of a bald fellow require no exchange of pleasantries.' Puying said, 'When monstrosities arise, any state unites to punish them. How is it that when both the worthy and the holy are venerated together, you alone insult and demean them?' [Fu] Yi did not reply. Puying withdrew and composed the Po xie lun (Treatise on Refuting the Heterodox) in two fascicles. Carrying rough mats on his back, he went straight to the imperial court to present what he had written. At that time, the officials in charge [considered that] since the Sage Sovereign had opened good governance and permitted remonstrance, though lowly opinions were received, Fu Yi's memorial had not yet been acted upon, so as a matter of principle they would not transmit it upward. Puying then made numerous copies of the treatise and went daily to the court ministries. Confronting the high ministers and bureau directors, he raised objections to Fu Yi's memorial, dragging Fu Yi by the hand to debate the correct principle with him. [Fu Yi] had always been shallow in learning, relying on words borrowed from others, and he shut his mouth without responding. This [Puying] was also bold, unyielding, and stalwart, an outstanding monk who could not be suppressed. Faxing, who was Puying's master, was likewise a chaste and pure monk. They resided together at Zongchi Monastery, where Faxing was foremost among the community's leaders. His moral conduct was lofty and unmatched, standing apart from ordinary folk. Every day, during the six periods, he would constantly stand and pay homage before the statues, asking and answering questions himself as he entered the hall; even in comforting and dismissing [visitors], his responses sounded as if [the statues themselves] were present. His sincerity and exceptional integrity were hard for the assembly to surpass, and thus he was also referred to as 'Gaoxing' (Lofty Conduct). Whenever Faxing saw pagodas or shrines, he would certainly repair and protect them, adorning them with vermilion and white plaster to inspire the reverence of beings. If there were halls in the monasteries of the capital that were not yet painted, he would have them all illustrated and engrave the donors' clan names; Shengguang and Baoyi Monasteries were among these. At the beginning of the Wude era, there was not yet a good harvest; the monasteries were starved, and kitchen fires could not be sustained. As Zongchi Monastery was famous and eminent, Puying took the lead, gathering the monks and vowing to open a supply route for grain. Each person was rationed one ladleful, hosts and guests alike. Those who came to seek refuge at that time numbered nearly a hundred every day; from dawn until nightfall he was joyous and never complained of weariness. Yet when Faxing briefly conceived a slight thought of weariness or sloth, he immediately repented and told others, 'I have broadly opened the way to the karma of hungry ghosts! How could I burden myself by begrudging others their food?' Every morning he would go out the gate to welcome and accommodate travelers, initiating conversation with laughter and smiles, inquiring after them and receiving them. He prepared many almsbowls and shoes, arranging comfortable quarters, and never rested until times of abundance arrived. Later, he resided in the state of Chu, lecturing on the Yijiao lun (Treatise on the Sutra of the Buddha's Last Teaching), and there brought his life to a close.