續高僧傳 3.8

Śramaṇa Huijing, whose secular surname was Fang, was a native of Zhending in Changshan. His family had for generations been Confucian masters, celebrated with praise in their home commandery. Jing was the nephew of Huiyuan, who was Erudite of the National University during the Sui dynasty. Born with innate knowledge and naturally gifted, he had an elegant penchant for literature. His manner and bearing were lofty and steep, his capacity and temperament profound and distant. In his youth, he early studied the ancient classics; he soon understood literature and hymns, excelling as the crowning glory of his neighborhood. At fourteen he entered the monastic life, his aspirations vast and far-reaching. Daily he recited more than eight thousand words; in retaining the text and its meaning, few were his match. He visited lecture halls to inquire into major perplexities, probing the obscure and subtle, invariably reaching the profoundest depths. Hearing the Mahāprajñāpāramitōpadeśa and other scriptural divisions, his singular talent stood out, surprising all who saw and heard him. At that time, Master of Treatises Zhinian was famed throughout the Eastern Realm, reputed in his day to have plumbed the depths of the Hīnayāna cave. Jing then followed him to study the Samyuktābhidharmahṛdaya and the Mahāvibhāṣā; completing two full cycles of study, he thoroughly mastered the essential principles. Searching from roots to leaves, he made it his business to encompass their purest import. Because of this, his fine reputation spread far and wide, and students looked up to him with admiration. At the end of the Kaihuang reign, he arrived in the imperial capital; repeatedly breaking through difficult barriers, his fame spread even further. In the early years of Daye, following ancient traces, he reached Huaili. It happened that Yang Hong, the Magistrate of Shiping, assembled the religious and lay communities at Zhizang Monastery, wishing to have a Daoist initiate first open the Daoist scriptures. At that time, though the Buddhist assembly was populous, none dared to oppose him. Jing, hearing of this, said: 'The Magistrate has grandly brought together the four assemblies to weigh the two teachings. In secret I have something not yet understood, and beg to ask about my doubts. How so? The etiquette of host and guest naturally has its regular order; it is like cap and shoes, which must not be inverted. How can one, in a Buddhist monastery, let a Daoist initiate first act as host? May the Magistrate maintain order in doctrinal propriety, and please not allow the standard to fall.' The Magistrate said: 'There is indeed principle in this! I was almost misled by those after,' and thereupon ordered the monks to occupy the leading seats, so that they were not humiliated. There was a Daoist initiate named Yu Yongtong who had considerable contemporary acclaim and was held in high regard by the Magistrate. He next set forth a proposition, saying: 'There is a thing confusedly formed, born before Heaven and Earth. I do not know its name; I style it the Dao.' The Magistrate immediately ordered a debate, further saying: 'The Dharma Master must match words and principles strictly, and must not violate the faults of "flat head" or "raised tail".' At that time, the Magistrate wore a flat cap. Jing consequently joked: 'Since this poor monk wears no cap, how could I violate "flat head"?' The Magistrate said: 'If you do not violate flat head, you must violate "raised tail".' Jing replied: 'This poor monk takes off his shoes and ascends the couch; naturally, rising above, there is no tail. The Magistrate unties his kerchief and puts on a flat cap; one could say it is flat without a head.' The Magistrate looked abashed. Jing then asked Tong: '"There is a thing confusedly formed"—is it confused because its substance is one, or is it confused because its substance is different? If it is confused because its substance is one, then at the very moment it is confused it has already formed unity; thus unity is not born of the Dao. If it is confused because its substance is different, then before it was confused it had already formed duality; thus duality is not born of the one. Sir, as you crown the rest in the ranks of the Dao, please resolve this doubt.' Thereupon Tong was utterly bewildered, ashamed and without reply. Jing said: 'Sir, since you were able to open the pass and invite the enemy, you should right now muster your remaining courage. How can it be that, beginning like peaches and plums, it turns into brambles and thorns?' He then looked back at the Magistrate and said: 'Since the Magistrate was aiding the Dao, how will you rescue him?' The Magistrate then looked mortified. Thereafter, whenever rescues were repeatedly attempted, they were all felled according to the occasion, without exception overturning their chariots. From then on, Jing took dual pleasure in both the Mahāyāna and Hīnayāna, his appreciation growing ever deeper. Outside of his commentaries and writings, he had no leisure from tracing and unraveling doctrines. Sweeping clean a quiet room, he summarized the old traditions and compiled an exposition of the Samyuktābhidharmahṛdaya in thirty fascicles, which embraced the various scriptures and encompassed ancient and modern times; the eminent masters from all directions all drew upon its profound subtleties. Later, considering that the translation of the Abhidharmakośa had rich phrasing and import, yet though an established text existed its study had not been exhausted, he attained insight on his own without a teacher, discerning terms and principles, and composed a commentary in over thirty fascicles for it. Thus he caused the marvelous doctrines of the Sautrāntika school to be linked anew in this enlightened age, and the orthodox lineage of Kaśmīra to transmit its fragrance into subsequent generations. The scholar Yu Chusun of Yingchuan requested a commentary on the Vajracchedikā-prajñāpāramitā Sūtra, whereupon Jing explained the text and raised its principles, flourishing into a magnificent work that exhausted the doctrinal source of the ultimate and conventional truths, and fully expounded the esoteric essentials of the Mahāyāna. Spread near and far, it was copied, recited, and upheld; across literary circles it was transmitted by heart and mouth, its renown and merit celebrated together, constantly heard shoulder to shoulder. Chu Liang, Erudite of the Court of Imperial Sacrifices, whose elegant talent was clear and outstanding and whose fame had long been heard, admired this fragrant model and wrote a preface for it, which read: 'Now, the Great Clod shapes bodies equally, while wisdom is enslaved by external things. Feelings change because of habit; nature shifts along with thoughts. Yet penetrating discernment and comprehensive vision shine brightly in the early-awakened: blazing the torch of wisdom to emerge from thick darkness, pulling people from the river of craving to ascend to the other shore. Compared with revolving through myriad kalpas, covered and stained by the six dusts, wandering off to follow the boundless, and stumbling while rushing along shortcuts, they cannot be spoken of in the same day. Yu Chusun of Yingchuan early promoted sincere faith, believing that what the Prajñā illuminates ultimately returns to the correct Path, revealing the characteristics of the Mahāyāna, marking the ultimate principle of non-abiding, emerging beyond thoughts and deliberations, and transcending words and images. For this reason, since tying up his hair in youth he has accepted and upheld it for many years; although the wondrous voice expounds it and his recitation is complete and unfailing, in its deep and clear spiritual source there were still things not understood. Sighing that the strayed path was not far, he gazed upon the smooth road and sighed deeply. It happened that there was Dharma Master Huijing, who comprehensively understood the profound principles, his eloquence like a grease-pot on an axle, his reasoning exhausting the interlocked rings. Master Yu entered his chamber to study the subtleties and submitted with reverence to his skillful guidance; taking advantage of this vow, he then requested a commentary. The Dharma Master, holding up a mirror, forgot fatigue, like a crossroad flagon naturally filled. Above, relying on the path of spiritual resonance; to the side, exhausting the functions of mental ingenuity—he unfolded the subtle words and proclaimed the ultimate principles. Former doubts melted away like thawing ice; today's marvelous principles shone bright as parting clouds. Becoming the ridgepole of the Semblance Dharma, transforming the ears and eyes of all living beings, the peak of his words rose loftily, rivaling Mount Gṛdhrakūṭa in height; the spring of his speech gushed powerfully, racing far toward the Dragon Palace. Furthermore, the Buddhist teaching arose in the west, and the source of the Way flowed east. Across generations traversing the worthy and wise whose talents were both superior and abundant, those who exhaustively grasped the sagely import were rarely seen. Now, this śramaṇa has proclaimed it anew, renowned in his contemporary age; I imagine that in this profound tradition, he stands vigorously as the foremost. In the year of Yanmao, he first took up ink; when the moon reached Zhonglü, he laid down his brush. Clergy and laity looked up to him, their carriages forming shade. Striking the bell according to its size, brandishing the sword to reveal its brilliance. Contemporaneous fellows of study specialized under his school to receive instruction, wading together through the waves and transmitting it one to another. Soon he looked down upon Huiyuan of Mount Lu and surveyed Dao'an from above, walking alone along the high avenue to uphold the true Dharma. Truly an authentic text from Liaodong.'

Looking at the hung gold that cannot be altered, it serves as a guiding compass; holding the clustered jades that never decay, how splendid is this! How splendid is this! In the first year of the Wude era, the officials and subordinates of the three princely headquarters gathered at Yanxing Temple. The eminent bhadantas of the capital competed in presenting doctrinal expositions. There was the dharmabhāṇaka of Qingchan Temple, who established the thesis of 'refuting emptiness'. With fierce voice and impassioned countenance, his vigor surpassed his contemporaries. Wang Jingye, the Administrator of the Prince's Headquarters, memorialized above, saying: 'The sharpness of the dharmabhāṇaka who ascended the seat is difficult to counter; none other than Huijing of Jiguo Temple can blunt his edge.' An order was immediately given for them to debate. Jing said: 'Now standing beside heroes and mingled among dragons and elephants, it is difficult to engage in lofty discourse in countering the Venerable One. Even so, I venture to rely upon the power that gathers the autumn frost and disperses the bounty of spring rain, allowing Huijing to inquire into slight doubts and permitting the dharmabhāṇaka to extol great wisdom. How could this not be the splendor of the Buddha-Dharma?' He then asked: 'It is not yet clear: in

Whom does this speak of? Dharma Master Huijing was that very man. The Dharma Master was endowed with pure and harmonious vital energy, a refinement sent down by the rivers and peaks. His spiritual understanding merged within, while his mental subtleties shone outward. In his tender youth he faced the sun; in his childhood years he investigated the arcane. His roots rose aloft, branching dense and luxuriant; to brush the clouds, his ladder was made of ordinary rungs. Great billows stretched boundlessly vast; to bathe the sun, his path began from the dimming springs. Moreover, his torch of wisdom shone early on, and his boughs of dhyāna flourished betimes. Overlooking the flowing river, he was touched with anxious thoughts; gazing at the waters of absorption, he gladdened his spirit. Lamenting those who toil in worldly life, he awakened to this eternal bliss. The profound purports of the Three Vehicles melted brilliantly away like ice; the Dharma gates of the two truths were harmoniously and smoothly aligned with principle. Soon thereafter, he set forth on his journey from the eastern land and leaned on his monk's staff in western Qin. Arriving at lecture halls and Dharma assemblies, upon hearing of his fine reputation, people flocked thither like echoes. Resolving doubts and analyzing difficulties, they submitted to his lofty principles and followed him like shadows. The bright mirror reflected repeatedly without tiring; the great bell awaited striking and thereupon resonated. Exhausting their capacities and filling their measures, they went empty and returned full. Truly he was a pillar of the Buddha's Dharma, verily the leader of the monastic assembly. Formerly, when I travelled to the imperial capital, I was able to express my admiration. In that quiet, pure realm, parting the clouds one saw the radiant light; in that secluded, tranquil dwelling, entering the chamber white radiance naturally arose. The Dharma Master guided me with the limit of reality (bhūtakoṭi) and drew me in with suchness (tathatā). Scooping the ocean, one knew not its shallows or depths; looking up at the scholarly mountain, one merely gazed in awe at its lofty peak. Once, during the Dharma Master's leisure from expounding the scriptures, we deliberated upon the forest of letters. Such as the compositions on garden willows and celestial elms, or the chants of storied pavilions and patterned lattice windows; the King of Wei's 'Northern Mountain' and Chen Si's 'Southern State'; Sizong's rhapsody on the bright moon, and Pengze's depiction of the gentle rain; down to Yan and Xie blossoming with ornate verse, and Ren and Shen displaying vigorous style—these were fully capable of harmonizing with the eight tones and conforming in expression to the four beginnings. Each in turn inherited and transmitted them, magnificently serving as turtles and mirrors. How could they only bring glory to past ages without successors to follow in their footsteps? In recent times, men of letters have appeared with exceptional talents from time to time. Emperor Wu of the Northern Zhou exerted his heroic ambitions, leveling the Zhang and Fu rivers; Emperor Gaozu of the Sui concealed his brilliant stratagems, pacifying the Jiang and Huai rivers. Standardizing scripts and tracks, they opened wide the schools. Wen and Xing enjoyed high renown in the eastern land; Xu and Yu were prized dearly in southern Jing. Minister of Works Wang was uniquely eminent in his day; Gentleman Shen stood out as an extraordinary figure across generations. How could any of these illustrious talents be lacking? Ever since the foundation was laid in the realm of Can, the brilliant light has shone twice over; greatly promoting cultural virtue, their path surpasses that of former kings. Gentlemen living in seclusion were moved by the zeitgeist; guests from forests and ravines gathered like clouds. Thus they were able to outshine Han Che and give birth to Cao Pi; elegant literature flourished luxuriantly, reaching its zenith at this time. Though I am not clever, I secretly harbored this intention. Soon afterward, the boat moved unseen in the night valley; mourning that hills and valleys shift and trade places, and seeing that the sun and moon easily pass into evening, I grieved that human life is hard to make constant. Therefore, I earnestly requested the Dharma Master to temporarily turn his clear discernment toward collecting poetic pieces and weeding out superfluous growth. For a gentleman is not always aloof and solemn; editing the poems would not be a blemish. Continuing after the 'Poetic Garden' compiled by Chamberlain for Law Enforcement Liu, he edited and supplemented it. Yu Chusun of Yingchuan possessed scholarship encompassing the ancient classics, and his conduct rivaled that of Yan Hui and Min Ziqian. Wei Shanfu of Jingzhao was upright and possessed rare integrity; widely read, he synthesized the various schools of thought. Interacting with the Dharma Master, their affection surpassed that of glue and lacquer. Witnessing this splendid undertaking, they all joined in praising and assisting it. Yet life has a limit; Lord Yu passed away forever. Grieving incessantly over this transformation into death, tears unwittingly soaked my lapel. Recently, observing his surviving writings, they have long become old relics; now they are also arranged on the soiled bamboo slips to be handed down to posterity. The Dharma Master, formally following the ancient statutes, compiled this magnificent achievement. Taking advantage of my leisure days, I respectfully recount his fragrant virtues, so that the songs of Ying and airs of Chu may resonate together with strings and pipes, and spring blossoms and autumn fruits may endure as long as heaven and earth. Thereupon, the seven nobles bowed to his fine principles, and the fivefold assembly rejoiced in his wise understanding. Anyone counted among the capable kept a copy in their household. From that time forth, whenever the state held a grand gathering, he was always among the foremost. Whenever he entered the royal palaces, he frequently ascended to the highest seat. Held in regard in the emperor's heart, he was respected by all officials. The Crown Prince had long admired his pure virtue, and so in the thirteenth year of Zhenguan, he assembled the various officials and scholars of the three teachings at the Hongwen Hall, inviting Huijing to expound the Lotus Sūtra. The Daoist Cai Huang was fond of setting himself apart when expounding Daoist treatises; Xuanzong issued an order dispatching him to debate Huijing. Huang then composed his countenance and asked: 'The sūtra says: "Introduction, Chapter One." I do not know which division "Introductory" refers to.' Huijing said: 'The Tathāgata entered samādhi, manifested auspicious omens, emitted light, displayed wonders, shook the earth, and rained down flowers. Using the distant to reveal the near, this served as the grand foundation for breaking the two [vehicles] and formed the gradual course for illuminating the one [vehicle]; therefore it is called the Introduction. "Order" (di) means position; "One" (yi) means the beginning. The Introduction occupies the very foremost place; hence it is called Chapter One.' Huang said: '"Order" (di) means a younger brother (di). If it is an order, it cannot be called "one"; if one speaks of "one", it cannot be called an "order". The two words contradict each other—how can they be reconciled?' Huijing said: 'Did I not just say that "order" means position, and "one" means beginning? Since you did not comprehend the previous thesis and erroneously raised a subsequent objection, this is objecting against yourself—how can it count as objecting against another?' Huang said: 'If you say I did not comprehend it, please explain it again.' Huijing addressed the Crown Prince: 'In the past there were two persons: one was named Snake Slave, who spoke of the broom but forgot how to sweep; the other was named Śāriputra, who, upon hearing once, understood a thousand things. Thus Snake Slave did not awaken even after hearing twice, whereas Śāriputra comprehended as soon as it was uttered once. This was not because the transmission of the teaching was unclear, but merely because the recipient of the Dharma was not sharp.' Huang said: 'The Dharma Master's words did not leave his lips; what was there to comprehend?' Huijing said: 'When the Bodhisattva preaches the Dharma, his voice shakes the ten directions. The Daoist sits in his seat as though bewildered and drunk. How could it be that merely his physical body is deaf and blind? His intellect must also be likewise.' Huang said: 'When a jackal preaches the Dharma, how could it ever be heard?' Huijing said: 'The heavenly palace is strictly guarded, where tracks of beasts are utterly cut off by principle. The Daoist's spirit is so bewildered that he takes a human to be a beast.' At that time, the Chancellor of the Directorate of Education Kong Yingda, harboring bias toward the Daoist faction, covertly fanned the flames with buzzing words like a bluebottle fly, saying: 'The Buddhist house is free of dispute; why does the Dharma Master fabricate this?' Huijing addressed the Crown Prince: 'Even when the Tathāgata was in the world, there were already such matters. When the Buddha refuted non-Buddhists, the non-Buddhists could not answer and instead said to the Buddha: "You always say of yourself that you are impartial. Now that you have refuted me with objections, that is partiality—how can you call it impartiality?" The Buddha answered them: "Using my partiality, I refute your partiality. If you attain impartiality, that is my impartiality." Now it is also like this: using Huijing's dispute, I refute his dispute. When he attains non-dispute, that is Huijing's non-dispute.' Thereupon the Crown Prince said to the Chancellor: 'Since you plagiarize words, you truly belong to the Daoist faction.' Huijing addressed the Crown Prince: 'Huijing has always heard that a gentleman does not form factions in his wisdom; does the Chancellor also form a faction?' The Crown Prince smiled broadly and laughed, and the entire assembly rejoiced.

The decree stated: 'Not only has the joy of the Dharma reached this point, but in this way Huijing's pivotal faculty [of eloquence] has awakened the three teachings to enlightenment.' He frequently entered the imperial palace to debate against the Daoists; as soon as he waved the fly-whisk of discourse, the entire audience was struck with awe and dread. Cai Huang and the others, who were the leading champions of the Daoist fold, repeatedly met with defeat, until their resolve and reputation were completely crushed. The Crown Prince, seeing that Huijing's keen spirit was insurmountable, requested that he assume office at Puguang Temple. He issued an edict saying: 'The elder of Jiguo Temple, Master of the Dharma Huijing, is renowned far and wide, and his religious practice is celebrated. In regulating the monastery, he will certainly bring great benefit. We request that he manage the affairs of the temple.' Huijing took propagation as his sole vocation and delighted in quietude. Although bestowed with this honorable appointment, his heart was not at ease; thus he firmly declined in detail, but permission was not granted. Hard-pressed by this imperial favor, he submitted a memorial of gratitude, saying: 'I humbly received the gracious order appointing Huijing abbot of Puguang Temple while remaining in charge of the elder's affairs at my home temple. Receiving the decree, I am alarmed and flustered, not knowing what to do. But Huijing has never measured his own mediocrity and shortcomings; from my youth I specialized in the sūtras and treatises, and by overtaxing my mind, I contracted a chronic ailment. Now that my years advance like an aging dog or horse, my decline worsens by the day. Depending on nourishment to preserve my life, I only occasionally expound the teachings. Polishing the dull and spurring the lame, I have received undeserved praise. As for holding the reins and maintaining order, I have never understood it; regulating the assembly of monks is something I have never been adept at. Your grace sends this mediocre and decrepit person to drag along and supervise those weighty affairs. Privately, I lament that if fish and deer exchange places, they lose the suitability of dryness and wetness; if square and round alter their substance, they go against the nature of things. Since my capacity falls short, the burden truly weighs upon my heart. Examining myself with fear and trembling, I have no time to rest. Yet Your Highness's gracious decree is so profound and generous that I dare not refuse. I respectfully express my gratitude, prostrating myself with increased trepidation.' The Crown Prince replied: 'Suddenly receiving your letter, I am deeply moved and comforted. Having read it over thrice, I feel delighted. I have heard that although the Tathāgata's traces arose in the human realm, his Dao encompassed the heavens beyond; his spiritual efficacy and marvelous power are inconceivable. In tranquil non-action, the path of words is cut off; in limpid, eternal abiding, the sphere of mental activity is extinguished. Yet, because sentient beings, submerged by defilements, drown in the river of craving, he could not but greatly rescue the overflowing currents to bring them to the other shore. Entering and leaving the three realms, ascending and descending through the six heavens, and actively operating across the ten directions was truly for this reason. As for the blessed land of the Deer Park and the spiritual mountain of Vulture Peak, he sprinkled sweet dew over the groves of dhyāna and turned the wheel of the Dharma in the pure realm, entrusting it to the bodhisattvas to deliver the common people; thereafter, he emitted light from his face and extinguished his shadow between the twin trees. Although the jewel-ship has sunk, the bequeathed teachings still survive, which is nothing other than the Tathāgata's Dharmakāya. However, it is humans who can broaden the Dao, not the Dao that broadens humans. Long ago there were Maitreya and Mañjuśrī, who personally received the spoken intentions; recently there were Fotudeng and Kumārajīva, who illuminated the scriptural teachings. That a worthy appears once in five hundred years is truly not spoken in vain; that one meets [such a master] once in a thousand leagues is scarcely an empty word. Formerly, while in the secular world, the Dharma Master came from an illustrious family; your flying tassels graced the Eastern Academy, and your jade ornaments sounded in the Imperial Academy. Thus you were able to bestow abundance upon your descendants and hand down fragrance to your nephews. Yet taking the three hundred poems of the Classic of Poetry, they do not transcend suffering and emptiness; the three thousand rules of the Minor Rituals cannot escape arising and ceasing. Therefore, you gave rise to great vows, dedicated yourself to bodhi, shaved off your youthful locks, and donned the three robes. As for the verses of the Mahāyāna and Hīnayāna, the texts of extensive and concise expositions, the Sarvāstivāda-vinaya, the Mahāsāṃghika-vinaya, the eight sections of the Prajñāpāramitā, the treatises of Vasubandhu and Asaṅga, and the discourses on the sentences and meanings of the Dharma doors—all these you have dissected in your breast, stirring up the clear and dispelling the turbid. When gracing the teaching seat and opening the Dharma assembly, your explanation of meanings is inspired, and all types of audiences understand simultaneously; pouring forth eloquence like a hanging torrent, you mobilize words like linked rings. The Jade Chicken was praised by Han officials, and the White Horse was lauded by the proud clerk. Comparing the present with the past, who were they to you? Therefore, we deferentially request the Dharma Master to serve as abbot of Puguang Temple and concurrently oversee the elder's affairs at Jiguo Temple. Furthermore, I have heard that if the intention to cultivate virtue for oneself alone is limited, then the principle of saving beings cannot be vast; if the notion of other and self is not forgotten, then feelings toward others and oneself cannot be open. Moreover, Puguang and Jiguo are both places of enlightenment (bodhimaṇḍas); what difference is there between an old dwelling and a new residence? The Dharma Master's letter says that if fish and deer exchange places, they lose the suitability of dryness and wetness; this was intended as modest speech, feigning precious oddity. Formerly we heard that Elder Jalavāhana was able to rescue ten thousand fish, and how could a huntsman in the wilderness harm a deer that took the three refuges? If only fish-traps and rabbit-snares are left unused, words and images will naturally be forgotten.' Huijing again replied in gratitude: 'Having once more received your gracious decree, the imperial favor is doubly profound, and my retrospective remorse and embarrassment deepen. Yet Huijing's scholarship is ashamed before the reflection of snow, and my understanding is embarrassed before the transmission of the lamp; having undeservedly received this honor, I have sat and obtained what exceeded my hopes. Moreover, you have deigned to bestow this divine calligraphy, disseminating this grand guidance. Its literary elegance matches the celestial luminaries, and its harmony accords with metals and stones. Furthermore, your kindness encompasses both the monastics and the laity, and your bounty extends to both the living and the dead; your encouragement to advance toward height and depth surpasses the mountains and the seas. Turning it over a hundred times, sorrow and joy alternate in my heart. I merely know to engrave it with gratitude, yet how could my meager words express it? With your frequent and kind condescension, I look upon myself with great shame. I respectfully report my gratitude, which only increases my trepidation.' Thereupon [the Crown Prince] again issued a decree to the assembly of Puguang Temple, saying: 'We have heard that the True Dharma vanished in the Western Regions, and the Semblance Teaching was spread to the Eastern Land. Past and present have succeeded one another over many years; yet Nanda, Kāśyapa, Aśvaghoṣa, and Nāgārjuna poured out [the Dharma] as from one vase to another, just like the passing of a lamp. Thus the marvelous import and subtle words have been handed down in writing to reveal the intention. Hence the thirty-two marks pervade humans and devas, and the twelve divisions of scriptures are expounded throughout the lands. Those who follow its road gallop high upon the four crossroads; those who lose its path transmigrate within the six destinies. As for the lair of principle, the gate of Dharma, the mysterious doctrine, and the secret treasury—unless one is of the utmost subtlety in the world, who could participate in this? The Emperor, using the divine way to establish teachings, brings benefit to all living beings. Therefore, he universally built benevolent shrines to carry on and elevate correct enlightenment; divining this supreme ground, he founded this monastery. He invited the famous monks of the Central Realm and summoned the leaders of the imperial city. Recluses of mountains and forests arrived on excursions holding their tin staffs; guests of the court lifted their robes and hastened to their seats. The doctrinal assemblies are grand, and the Dharma companions are numerous; this is truly a field of merit for the settlements and an abode of longevity for the common people. Furthermore, with clustered pillars and overlapping beams, jeweled pagodas and flower terraces, when the great bell is struck, it is not noisy; when pure Sanskrit chants are sung, it grows ever more tranquil. It is like Rocana Buddha sitting in the Dharma hall of Universal Light, where the spiritual marks are resplendent and the divine transformations echo. Comparing the present with the past, it coincides mysteriously; between the title and the vessel, how could an empty post be established? Yet the gathering of the monastic assembly must have regulations. Inquiring among the great assembly, we seldom encounter such a person. After days of searching and recommending, there was widespread agreement, all saying...'

"The sthavira of Jiguo Monastery, Huijing, is pure in his original nature from the very beginning; his spiritual mien is refined and penetrating, not merely acquired in the present. As for the dragon palace's treasure trove [of scriptures] and the venerable sūtras endowed with the strength of elephants, he was naturally endowed with inborn knowledge of them, attaining enlightenment alone without a master. How could he be limited merely to the discourses on the four truths and the single vehicle, or the teachings given across the seven places and eight assemblies? He grasps their ultimate purport and realizes their true drift. Indeed, he has also plumbed to the roots and sources the sublime words of Laozi on 'cleansing the mystic mirror' and the subtle tenets of Confucius on 'purity, quietude, subtlety, and minuteness.' There is none among them whose principles he has not exhausted or whose natures he has not plumbed. His virtuous conduct is like the former; his learning is like the latter. We now invite him to serve as the abbot of Puguang Monastery while continuing to supervise his original monastery. Recently the dharmabhāṇaka held back in quiet retirement, unwilling to condescend to assume this heavy charge; only after earnest and strenuous entreaties has he finally assented. Yet the house of the Bodhisattva inherently values harmony. If one attains the samādhi of non-contention, one naturally remains eternally free of the ten fetters. We also hope that all the masters of the entire monastery will jointly promote this ideal. The ceremonies of reception and invitation may follow the monastic rules (saṅgha-dharma) as appropriate." Furthermore, the authorities were ordered to establish lectures, arrange vegetarian feasts, and request the dharmabhāṇaka to broadly elucidate doctrinal principles. Huijing considered that the great gathering of officials was a singular glory, which could never have been brought about without the power of the scriptures. He thereupon began by lecturing on the Saddharmapuṇḍarīka Sūtra and concluded by expounding the Mahāprajñāpāramitopadeśa. Talented, penetrating, lofty, and superior figures gathered in swarms at his gate and mat. Thus he was able to guide and attract both clergy and laity, nurturing their learning and intellect; his spoken words and delivered treatises loudly echoed fine teachings, and his unimpeded pure conversation illuminated what preceded and surpassed what came after. The prince's usher Xin Xu was comprehensive in his learning of literature and history, yet arrogant and boastful; in composing stanzas or setting down writings, none dared rival him. Whenever an unfinished text was to be edited, Xu would inevitably tear it to pieces on the ground, alleging that there was no talent among the monks. Huijing was indignant at this slight, so he composed a treatise in response. The text read: "Śākyamuni's disciple Huijing of Jiguo Monastery respectfully replies to Crown Prince's Usher Xin: I have perused your lofty treatise, which broadly investigates the subtle and minute. Its purport is opulent and its literary splendor startles the heart and dazzles the eyes. Your eloquence surpasses the swiftly turning axle-grease pot, and your reasoning outstrips interlocking rings. Arcane problems arise profusely in every direction, and literary embellishments unfold in continuous succession. It rivals the resplendence of clouds and mist, and harmonizes with the chime of bells and chimes. How dazzling is its composition! How profound is its plumbed subtlety! Had it not been for a man of wisdom, who could have conceived this in his mind? Looking up to your eminence, it is truly difficult to engage you in dialogue. Taking lightly my own dullness, I venture to relate what I have heard this morning. How could I presume to examine doubts, or dare to counter a guest's refutations? Your treatise states: 'When the single voice expounds, each understands according to their kind. All wriggling and moving sentient beings possess the Buddha-nature. If so, then "Buddha" and "he who awakens first" differ merely through conventional vocabulary; "wisdom" (zhihui) and "prajñā" are originally mysterious identical in sense. If practicing wisdom and awakening is not an eminent cause, how could mindfulness of the Buddha's wisdom ascend to the wondrous fruit?' I reply: How immense is this inquiry! It is deeply secured, dark, and remote, obscure and hard to fathom. Does my friend believe it, or doubt it? If you believe it, how could it not be so? If you doubt it, how could it not be profound? And yet: 'If the inferior scholar did not laugh at it, it would not be sufficient to be the Way.' 'If shallow wisdom did not slander it, it would not be sufficient to be profound.' Looking up to your brilliance, there is surely neither laughter nor slander. Yet its words are overly expansive and its reasoning borders on ambiguity. Now I shall briefly lay out an outline for you. When questions are identical while answers differ, the literary examples are abundant in the Confucian texts. When names are one while meanings diverge, the principles stand magnificent in the Śākyan teachings. If identical names do not permit divergent meanings, then a single question could not yield varied answers. Since this precedent is established, that [objection of yours] collapses on its own. Lest you still fail to understand, let me point it out again. By abiding nowhere, the myriad virtues are practiced concurrently; by acting without leaving anything undone, the single voice responds equally to all. How could this be merely abandoning sagehood and discarding wisdom, embracing the One and keeping to the receptive, or being detached and cultivating solitary goodness without any universal salvation? In comparing their superiorities and inferiorities, can they truly be placed on a par? Once the two traditions are distinguished, the hundred objections are cleared away. Your treatise states: 'If one must hold that names and words on both sides can be differentiated, then the idea that the single voice is understood variously is merely dallying with empty talk.' I reply: Truly, as your esteemed communication suggests, distinctions must indeed be made. I venture to say that while carefree roaming is one, the roc and the quail cannot be matched at ninety thousand li; while blooming and withering are identical, the toon tree and the morning mushroom cannot be equated at eight thousand years. How much less can a spark be compared to the sun and moon, or channeling irrigation to timely rain! How could one, just because they share a fraction of brightness or moisture, equate their overall radiance and bounty? As for equating the mountain and the tip of a hair in size, harmonizing Pengzu and an infant in lifespan, confusing horizontal and vertical in the beam and the pillar, or blending beauty and ugliness in Xishi and an ugly woman—these arise because relative dependence is indeterminate and mutual subsumption allows them to be forgotten. Thus Master Zhuang cut off fixed demarcations, not that there was fundamentally no differentiation between things. Here, I use differentiation to dismantle your differentiation; when you forget differentiation, then I too forget differentiation. When a gentleman engages in earnest dialogue, may there be no flippant talk. 'A single word is easily lost, and a team of four horses cannot overtake it.' This is a warning in writing, so one must exercise deep caution. Your treatise states: 'All conditioned phenomena are impermanent, arising dependent upon conditions when encountering things. The mind depends on external support, relying on vital energy to pursue its objects. If so, then self-purity is received through cultivation and perfuming, and wisdom and concentration are accomplished through carving and polishing.' I reply: Impermanence means that the old self departs. Dependent origination means that the new self arrives. Since the old self departs, how could I be permanent? Since the new self arrives, how could I be annihilated? The new and old succeed one another, relying on perfuming and cultivation to accomplish purity; beauty and ugliness alternate, and without carving and polishing, success is difficult. Thus, arising and ceasing shatter annihilationism and eternalism, while cause and effect reveal the Middle View. How profound is the tradition! How wondrous is the discourse! This is truly where Zhuangzi and the Śākyan teachings mystically concur, where East and West meet in principle. Yet my friend rejects that and takes this—can this be free of error? Your treatise states: 'If one grafts onto the wild duck or amputates the crane, how can that be the true suchness? If grass transforms and bees take flight, why would this be viewed as losing one's original home in childhood?' I reply: What is spontaneous belongs to the karmic retribution share; what is perfumed and cultivated belongs to karmic principle. Once the retribution share is fixed, the two birds have no envy over shortness or length. As karmic principle relies on conditions, the two insects require external support to fly and transform. Thus external phenomena are easy to doubt, while deep profundities are hard to comprehend; scholars who seek the arcane become submerged in delusion without rest. Even when one's path is complete in the four fruits, one may still be unaware of the jewel in the garment; though one's status is elevated to the ten stages, one's view may still be obscured as if by silk netting. If sages and worthies are indeed like this, how much more so for the mediocre? Unless one mirrors the three clarities and soars with the sevenfold eloquence, how could one wondrously tally with the mysterious pinnacle and fully expound the hidden subtleties? The poor monk relies on the teachings inherited from his lineage and the companionship of his fellows; hoping to choose what is good, I venture to offer these humble opinions. Should there be any resonant wisdom, may you examine the golden scriptures." Thereupon the dignitaries of the court renewed their reverence for his lofty demeanor; each person kept a copy concealed in their sleeves, and whenever they gathered for discussions and banquets, they made it their foremost topic of conversation. Lord Xin from then on venerated him on his head.

The nets of heresy were suddenly eradicated. In the imperial capital, the prosperous and noble looked up [to him] as if parting the clouds to view the sun; each brought forth gold and silks to establish future merit. Śramaṇa Falin, whose learning encompassed the scriptures and histories and who expressed past traditions, received word of his shattering of heretical doubts and thereupon sent a letter, saying: "Recently I read the 'Treatise Resolving Doubts' written in reply to Crown Prince's Usher Xin. Its phrasing and meaning are all-encompassing, and its metaphors are transcendent. Its brilliance dazzles the eyes of Li Zhu; its resonant chime startles the ears of Music Master Kuang. It has indeed reached the utmost subtlety at the center of the ring and exhausted all cases in the garden of eloquence. It is like the jade balance that regulates the seven governors, or the vast ocean that unifies the hundred rivers. How radiant! How sublime! Its words transcend the reach of sight and hearing; its principles surpass the scope of thought and deliberation. It is truly capable of shutting the gates of all views and opening the path to grasping the real meaning. As for 'abiding nowhere,' the meaning of concurrent practice resides therein; as for 'acting without leaving anything undone,' the merit of equal response is magnified. Forcing one to maintain the receptive with a shameless face, or smugly cultivating solitary goodness—these manifest distinct principles; how could they be mystically identical? Now, forms are established to express ideas; when the idea is grasped, the form is forgotten. If one forgets what should be forgotten, then mutual subjective attachments will vanish; but this does not mean forgetting what should not be forgotten, for the distinction between small and large remains. Thus we know that once the sun and moon appear, there is no need for the light of a torch; once the timely rain falls, what trouble is needed for the moisture of irrigation? Therefore it is said that mutual differences can be forgotten, not that these things do not exist. 'The old self departs': through the departure of the old, impermanence is distinguished. 'The new self arrives': relying on the arrival of the new, dependent origination is discussed. Without the new and without the old, the meaning of perfuming and cultivation could not be accomplished; without carving and without polishing, how could the merit of beauty and ugliness be manifested? It is by means of arising and ceasing that the delusion of annihilationism and eternalism is broken, and through cause and effect that the path of the Middle View is shown. When the views of annihilationism and eternalism cease, then those lost from childhood return together; when the principles of the Middle View blend, true suchness reveals itself. At times karmic principle is discussed to clarify perfuming; at times the retribution share is opened up to explain the spontaneous. The ideas emerge from the tip of emotion, and the purports transcend the outer limits of the text. Where the retribution share resides, the duck and the crane naturally forget their shortness and length; where karmic principles are mutually conditioned, the grass and the bee each follow their own flight and transformation. This can indeed be called using provisional names and characteristics to speak within what has no names or characteristics; embodying the real and harmonizing with the conventional—how could it not be so? Crown Prince's Usher Xin possesses natural talent, yet he has not matched this man's discourse that exhausts principle. Bo Ya might feel ashamed before one who has lost his counterpart; Yan Hui would feel embarrassed before one who 'sits and forgets.' This can quell the two extremes of rejecting and choosing, and extinguish the uniform course of frantic pursuits. Since Chu gained it, Qi has not truly lost it. The dharmabhāṇaka is broadly learned and extraordinary, with boundless wisdom and thought; he walks alone in the present age and is the pillar of the day. As he is widely recognized by all, indeed his renown is universally heard. Moreover, he has repeatedly had audience at the Golden Gate and frequently ascended the foremost seats, fanning the mysterious wind at the Crane's Key and beating the Dharma drum at the Dragon Tower. The seven nobles ladle from his billows; the five masters defer to his divine brilliance. He has already raised wings that hang from the sky, and unleashed fins that traverse the sea. As a match for Zhi Dun, how could Wang Bi and He Yan be fit to ride beside him? As a parallel to Bo Zu, Ji Kang and Ruan Ji are not worthy to join his yoke. Comparing antiquity with the present, you alone possess this! I, Falin, have excused myself due to illness at the Southern Mountains, resting my mind in a secluded valley. Neither going out nor staying settled, I disperse my thoughts among wind and clouds; neither seeing nor hearing, I lodge my emotions among springs and rocks. Happening to observe this celebrated work, it truly dispelled my tangled worries; briefly perusing this gem-like composition, it cured my chronic ailment. Pacing back and forth, chanting and reciting, repeatedly rolling and unrolling it, I hold it nestled in my sleeves, unmindful that the paper wears thin and the characters grow old. Briefly expressing my slight thoughts, I respectfully offer this letter." His writings, prose, and verses were praised by the worthy of the Way to this extent. When in the nineteenth year of Zhenguan the translation work was further promoted, the responsible authorities selected carefully, and finding no peers, issued a summons recalling him; but he excused himself on grounds of illness and stopped. Now his age is sixty-eight; his reputation rises ever higher. His heart ailment acts up occasionally; sometimes he halts the Dharma rain and temporarily climbs up to visit the scholarly lodges clustered like clouds. Companions in doctrine pluck the foremost gems from his words; in literary composition, he determines their length and brevity; in rhetoric, he brings out their finest brilliance; in phonology, he sounds their harmonious tones. His spiritual demeanor is lofty and refreshing, sufficient to inspire the timid; his structural walls are lofty and deep, further opening the minds of the incorruptible. All these were set down by my brush as my eyes witnessed them, so their subtle details have not been fully exhausted.