續高僧傳 5

English (machine translation) 5

Language: English

5.1

Composed by Śramaṇa Shi Daoxuan of Ximing Monastery under the Great Tang

5.2

Section on Doctrinal Exegesis, Part One: Twelve primary biographies, nineteen appended

5.3

Biography 1: Śramaṇa Shi Fashen of Anle Monastery in Yangdu under the Liang (Daoda, Huiming)

5.4

Biography 2: Śramaṇa Shi Sengshao of Jianyuan Monastery in Yangdu under the Liang (Falang, Faliang)

5.5

Biography 3: Śramaṇa Shi Fahu of Jianyuan Monastery in Yangdu under the Liang (Zhiyuan, Sengda)

5.6

Biography 4: Śramaṇa Shi Zhixin of Songxi Monastery on Mount Zhong under the Liang

5.7

Biography 5: Śramaṇa Shi Sengruo of Mount Huqiu in Wu Commandery under the Liang (Sengling, Fadu, Huifan, Huilang)

5.8

Biography 6: Śramaṇa Shi Fachong of Xuanwu Monastery in Yangdu under the Liang (Zhiguo, Sengshu)

5.9

Biography 7: Śramaṇa Shi Sengqian of Linggen Monastery in Yangdu under the Liang

5.10

Biography 8: Śramaṇa Shi Sengmin of Zhuangyan Monastery in Yangdu under the Liang (Daochao)

5.11

Biography 9: Śramaṇa Shi Fayun of Guangzhai Monastery in Yangdu under the Liang

5.12

Biography 10: Śramaṇa Shi Huicheng of Suixi Monastery in Nanhai under the Liang (Huilang, Huilüe, Fasheng, Huiwu)

5.13

Biography 11: Śramaṇa Shi Faling of Upper Dinglin Monastery on Mount Zhong under the Liang (Huitai, Huizuan)

5.14

Biography 12: Śramaṇa Shi Zhizang of Kaishan Monastery on Mount Zhong under the Liang

Shi Fashen was originally surnamed Lü and was a native of Rencheng. For generations, his ancestors had resided in Qingzhou. Shen left householder life when young. He had long cherished Confucian simplicity and broadly studied the sūtras and treatises. His wondrous reflections were uniquely profound and spanned many years. Regulating the empty and sketching the existent, he was melancholic day and night. The recluse Ming Tan of Pingyuan jokingly teased him, saying: 'The three yangs are in season; it is a bright hour and a lovely vista. Why not drink fine wine and chant new poems, instead of staring at the four walls all day and all year long? A hundred years pass in an instant; who knows if one will succeed in Confucian simplicity or not?' He replied: 'This is merely my life's humble inclination; why discuss gain and loss?' Soon after, he attained great brilliance in the *Tattvasiddhi-śāstra*, and his praise flourished across the province and townships. At the beginning of the Taishi era of the Song, he attended a Dharma assembly at Zhuangyan Monastery. By imperial decree, he was invited to cross the river and reside at Anle Monastery. Repeatedly serving as a master instructor, both monastics and laypeople admired and appreciated him. During the Jianyuan era, he suffered the death of his parent far away. The road was precipitous and rugged, hindering his return to the north. Consequently, he cut himself off from human affairs and brought an end to his lecturing. Coming to the Yongming era under Prince Jingling of the Qi, Xiao Ziliang, [the prince] invited twenty Dharma masters to propagate and lecture; he earnestly requisitioned Fashen, who could not avoid [accepting]. At the height of this prominence, none could be his peer. Moreover, he was honest, kind, and wise, never uttering harsh words. Peaceful and tranquil, he maintained his simplicity and did not associate with worldly society. In the second year of the Tianjian era, he died at the age of seventy-four. At that time, there were also Daoda and Huiming, both of whom were renowned for their diligent study. Daoda was surnamed Pei and was a native of Wenxi in Hedong. He resided at the Yongfu Vihāra in Guangling. From his youth, he was known for his filial conduct; he rescued the imperiled, and his virtue enriched the riverbanks. During the Yongming era, he served as the monastic rectifier (sengzheng) of Southern Yanzhou; while in office, he was incorruptible and showed noble administrative talent. On the day he left office, he had nothing but five bundles of old paper. Huiming was a native of Guangling and resided at Anle Monastery. Open, helpful, earnest, and plain, he was known solely for the *Tattvasiddhi-śāstra*.

5.16

Shi Sengshao was surnamed Wang and was a native of Gao'an in the state of Qi. In his youth, he aspired to transcend the mundane; in his early years, following his resolve, he donned monastic robes. Both monastics and laypeople revered him as a master. He had a fine appearance and manner, and was skilled in his deportment. Gentle in temperament, his tone was pure and refined. Fond of propagating the scriptural teachings, his fame was celebrated throughout the province. He specialized in Abhidharma as his craft. At the beginning of the Yuanhui era, he first arrived at the imperial capital and resided at Jianyuan Monastery. Broad-minded, kind, and aloof, he did not socialize carelessly. At the close of the Song dynasty, customs were frivolous and norms were absent; people competed for immediate gains, and glory faded in an instant. Sengshao kept to his quiet room alone, as though there were no one else around. When the Qi dynasty initiated an era of peace, the ritual teachings spread early on; monastics and laypeople looked up to him, and lectures were held continuously. Later students came to know the fundamental tenets, and earlier practitioners revised their views. A single Abhidharma text spread its transformative influence throughout the realm; those inquiring and listening regularly numbered in the hundreds. Prince Wenhui of Qi and Prince Jingling, Xiao Ziliang, deeply admired and respected him. Cui Hui of Qinghe personally faced north and received his remaining instructions. In the third year of the Tianjian era, he died at his monastery at the age of fifty-eight. At that time, Jianyuan [Monastery] also had Falang, who was likewise known for his intellectual learning. Originally surnamed Shen, he was a native of Wukang in Wuxing. Because his family suffered misfortune in the secular world, he came to live in Jianye. In the seventh year of the Daming era, together with his elder brother Faliang, an imperial decree commanded them to succeed Huiyi and leave household life. He initially lived at Yaowang Monastery. Faliang's conduct was lofty and clean, and his scriptural knowledge was cultivated and brilliant. Falang was naturally casual and blunt, paying no heed to formal deportment. His chanting voice gained a reputation, and his doctrinal exegesis was widely acclaimed. He compiled a commentary on the *Nirvāṇa Sūtra*, producing a set of volumes. However, he joked and laughed teasingly and was not selective in his companions; whenever he met persons of high status or those superior to himself, he took note of them. Both died during the Tianjian era.

5.17

Shi Fahu was surnamed Zhang and was a native of Dongping. Naturally honest and upright, he could not tolerate greed or covetousness. At just thirteen years of age, he was skilled in cursive and clerical scripts. His master, Daoyong, was also characterized by a pure manner. Stroking his head, he said: 'Seeing your spirit, you will surely be able to revitalize the transmitted Dharma.' When he was ordained, he experienced the death of his father; he remained in mourning inside his room for four years, taking no part in Dharma events. When the mourning rites were concluded, he was so emaciated that he could not keep up with the monastic community. During the Xiaojian era of the Song, he traveled to the capital to sightsee and stayed at Jianyuan Monastery. Elegant and fond of antiquity, he frequently lectured on the sūtras and treatises, constantly specializing in Abhidharma. He did not admire vulgar customs; his speech eschewed superficial rhetoric, and he did not seek mere worldly accommodation, aiming instead to penetrate textual principles. Over a hundred students followed him. Prince Jingling of Qi compiled and collated profound commentaries to determine their authenticity, and subsequently established an interpretive debate assembly at Fayun Monastery, taking Fahu as the leader. In resolving entanglements and knots, he never left any point obscure; people respected him all the more. Having a vast and detached demeanor, he did not mingle with the illustrious mundane world; all those with whom he associated were necessarily illustrious figures. Ruan Tao, Palace Attendant of Chenliu, Ruan Hui, Guanglu [Dafu], and Zhou Yong, Palace Mid-Secretariat Attendant of Runan, all treated him with humility and respect, never neglecting him. From the Son of Heaven down to the marquises and earls, he did not associate intimately with a single one. Shining brightly, he sat alone, exhorting his disciples. Free from the pursuit of petty profit, he kept in mind only the scriptures, benevolence, and righteousness. In the sixth year of the Tianjian era, he died at his residence at the age of sixty-nine. At that time, Zhiyuan of Xin'an Monastery and Sengda of Tianbao Monastery both achieved merit through diligent study. From his youth, Zhiyuan possessed a pure and tranquil mind, maintaining his resolve without competing; he lectured on the Mahāyāna and was fond of cultivating meritorious deeds. Sengda was gentle, expansive, and rather proud of his achievements.

5.18

Shi Zhixin was surnamed Pan and was a native of Jiankang in Danyang. As a child, he was perceptive and alert, yet possessed an excitable temperament; his conduct was casual and unkempt. At seven or eight years of age, he never forgot secular events once he heard of them. He once entered Xijing Monastery just as a lecture was taking place. Hearing the doctrine of the twelvefold causal conditions and that the wheel of birth and death turns without end, he was overcome with emotion and conceived the resolve to abandon the secular world. Another day, he went to Xijing Monastery to request pravrajyā from Dhyāna Master Sengshen. Truly fond of broad learning, he gathered many worldly details. His master instructed him, saying: 'Seeing your spiritual clarity, you are no ordinary person. Why is everything you study not profound and far-reaching?' He replied: 'I merely wish to broaden the details.' After taking the full precepts, he attended the lectures on the *Tattvasiddhi-śāstra* by Daomeng at Dong'an Monastery. Though he listened through it four times, he never took notes. Closing the scroll-case and returning, he was uniquely enlightened in solitude; he did not associate with others and avoided society, so no one could gain access to his door. When he lectured, the textual meaning was precise and comprehensive; the four assemblies respected and deferred to him, and his audience numbered more than eight hundred. Expressing his thoughts and ordering matters, he valued being easily understood and did not pursue worldly brilliance. Before guests had even finished asking questions, his answers were already complete; all praised his abundant eloquence, and his name was renowned across the four seas. At the end of the Yongming era of the Qi, the Crown Prince frequently visited Dongtian and brought along his inner attendants, repeatedly passing by Zhixin's monastery. Zhixin took leave on grounds of illness, withdrew to Zhongshan, and lived at Songxi Monastery. Firmly self-content, he did not mingle with the wealthy and noble. His conduct did not compromise with worldly conventions, and his social dealings never led to entangling intimacies. He used offerings of wealth to renovate the monastery where he lived. In the fifth year of the Tianjian era, he died at the age of sixty-one and was buried in a mountain tomb.

5.19

Shi Sengruo was the nephew of Sengqu of Zhuangyan Monastery. Qu's pure and strict practice of the Vinaya was recorded in a previous biography. In his youth, Ruo was pure and calm, esteemed by his village. At fifteen, he left householder life and lived at the Dongshan Vihāra on Huqiu. He served his master with respect and filial devotion, and was friendly with others. By nature, he loved diligent study. He went to the capital and lived at Zhicheng Monastery for more than twenty years, gaining thorough mastery of the scriptures; monastics and laypeople held him in high esteem. Lu Huixiao of Wujun, Minister of Ceremonial (Taichangqing), and Lu Cheng, Minister of Personnel (Shangshu) versed in the Zuo Commentary, received him with great respect. At the age of thirty-two, his resolve severed from worldly dust, he returned east to Huqiu. Sheltering himself in a secluded chamber, he rarely emerged into the human world; browsing through texts and enjoying antiquity, he found contentment amidst clouds and mist. Even though he lacked vegetables to eat and lacked adequate clothing, he went along with conditions and followed circumstances, rarely taking such matters to heart. Wang Bin of Langye, who served as Governor of Wu, frequently invited him to Dharma assemblies; returning to the capital, he told his close acquaintances: 'In the commandery, thanks to Venerable Ruo's witty conversation, I completely forgot my advancing age. I saw that in recent years he has made liberating living beings his enterprise; his benevolence extends to insects and fish, and his love reaches flying and running beasts. Although his lecturing is infrequent, his ferry across the waters never ceases. Why must one conceal one's traces in crags and peaks to be said to practice the Way? Provided one's emergence and withdrawal do not miss the right opportunity, one feels his lofty virtue all the more.' In the eighth year of the Tianjian era, an imperial decree appointed him monastic rectifier of that commandery. Personally serving as the foremost teacher, he nevertheless indulged his preferences within the mountains; thus he failed in the virtue of correction and rescue, leading to slander of greed and arrogance. It was not necessarily applicable to him personally, but it undoubtedly diminished his later years. In the first year of the Putong era, he died at the age of seventy. There was also Sengling, who was Ruo's elder brother; he was also renowned for his profound learning. Young and alert, he grew even more modest and reserved with age; thoroughly illuminating both sūtras and Vinaya, he did not live long and died early. There was also Fadu, who resided at Dinglin Monastery. Deep and deliberate in temperament, his speech was never hasty; he practiced first and spoke afterward. At that time, Zhuangyan Monastery also had Huifan and Huilang, both of whom were well versed in inner and secular texts and achieved high renown. Fan was originally of the Wu family and a native of Shan; decisive and firm, he paid no attention to forms and formalities. Lang had a complexion as white as frost, and contemporaries referred to him as 'White Lang'; he repeatedly lectured on various scriptures, quite entering the ranks of the capable.

5.20

Shi Fachong's secular surname was Feng, and he was a native of Guanjun in Nanyang. Later, encountering turbulent times, he resided in Haiyan. From his youth he had the ambition to renounce worldly life, but his parents loved him dearly and would not permit it. As he held firmly to his resolve and repeatedly pleaded with them, they eventually said: "You must wait until we have arranged your marriage; after that you may follow your wish." At the age of eighteen he took a wife. After barely half a year had passed, he abandoned household life to practice the Way, staying at Guangxing Temple. There he mastered the monastic regulations and studied the deportment. Afterwards, he traveled out to the capital and stayed at Xinghuang Temple. He then studied the Tattvasiddhi-śāstra under Daomeng and Tanji, both of whom greatly admired and praised him. Day and night he labored diligently, his determination unmoved by heat or cold. Zhang Rong of Wu Commandery wrote in a letter to Zhou Yong: "The men of antiquity cast aside worldly attachments yet still left behind sons and daughters; but Dharmabhāṇaka Fachong severed mundane dust as easily as spitting. An aspiration such as this is truly great and far-reaching!" He also studied under Sengzhou of Changle Temple, mastering the *Saṃyuktābhidharmahṛdaya-śāstra* and the Abhidharma of Dharmottara (*Abhidharmasāra*). Furthermore, he attended lectures on various scriptures under Tanbin of Zhuangyan Temple, probing mysteries, analyzing obscurities, and exhausting their profoundest depths. Wherever his lofty counter-questions pointed, opponents seldom failed to yield their ground. His spoken delivery was refined and resonant, his bearing outstanding and elevated. Xiao Ziliang, Prince of Jingling under the Qi dynasty, treated him with profound courtesy and honor. Once, at a doctrinal assembly in the Western Mansion, renowned scholars were selected for debate; the affair was entrusted to Zhixiu of Zhicheng Temple, and the contenders were exceptionally numerous. Xiu said to Chong: "In such encounters, how do you compare to me?" Fachong replied: "In winning others over first and fending them off later, I do not match you; but in analyzing concepts and settling interpretations, you do not match me." Xiu showed shame in his countenance. At the age of thirty-eight, the practitioner Fayuan of Zhengsheng Temple, who was skilled in the divination arts of Fan and Xu, said to Chong: "When you reach forty years of age, you are destined to die. There is nowhere to escape. Your only recourse is to pray with sincere devotion to all the Buddhas and repent your past transgressions; leaping out and escaping might perhaps still be hoped for." Chong then fetched a mirror to examine himself, and saw a black aura upon his face. Thereupon, he sold off his robes, bowls, and remaining assets, using the proceeds entirely to purchase incense and offerings. Setting out on a swift boat toward the east, he went straight to Haiyan and resided at Guangxing Temple. Locking himself in his room to practice prostrations and repentance, he cut off all contact with people; by day he forgot to eat and rest, and by night he did not loosen his garments. When he reached forty, on the final evening of the year, he suddenly felt swelling and pain in both ears, and grew increasingly terrified. That night, after continuing his repentant prostrations through the fourth watch, he heard someone outside the door say: "Your karma of death is now exhausted." He hastily opened the door, but saw nothing at all. The next morning, when he inquired of others, all agreed that the black aura was entirely gone, and that bone had grown upon his ears. This was indeed the fruit of purging through repentance; the effort was not in vain. Later, he also listened to the lectures and instruction of Huiji in the eastern region; as their discussions went back and forth over a period of ten days, what had seemed textual doubts and conceptual blockages instead opened up his mind. He then rowed west to return and resided at Daolin Temple. Opening up a dwelling facing a mountain stream with wide verandas overlooking the water, he unrolled his scrolls and explored the scriptures, yet was often seized by an unsettled melancholy that he could not quell. When the Marquis of Donghun was on the throne, he was frequently invited to visit the Northern Mountains, and in consequence he moved his residence to Tianbao Temple. In the seventh year of Tianjian, after Fajing of Qilong Temple passed away, the Director of Monks Huichao petitioned to have Chong take charge of it. The Emperor decreed: "Dharmabhāṇaka Fachong's every move, even in moments of haste, does not transgress the Vinaya rules. He harbors no selfish desires and pays no court to influence and power. Benevolent, kind, easygoing, and gracious, he truly possesses the demeanor of an exemplary person. To oversee and regulate the monastery, we have indeed found the right man." Whenever His Majesty held doctrinal assemblies, he invited him with high courtesy. Setting aside considerations of seniority, the Emperor decreed that he should always occupy the seat of honor, addressing him not by his personal name but by the title "Elder Dharmabhāṇaka," and invited him to be an imperial court monk. By imperial order, carriages, oxen, manual laborers, clothing, and food were bestowed upon him continuously through all four seasons. The monastery had originally been cramped and small; the Emperor, intending to cultivate merit on behalf of King Xuanwu, issued an imperial order commanding imperial officials to renovate, expand, and decorate it to accommodate Chong. Because of this, it was renamed Xuanwu Temple. His disciples were sincere and earnest, numbering around a hundred at all times. In the fourth year of Putong, he suddenly suffered from a wind ailment and could no longer hold objects. He spread the scriptures upon a rack and read day and night without cessation. When attending various Buddhist assemblies, he was carried in a palanquin to give his lectures. Before his illness, he had always made a hundred prostrations to the Buddha his set practice; later, when he was no longer able to rise and walk, he still performed a hundred acts of bowing and prostrating upon his bed at the designated hours with deep reverence and devotion. His repentance and vows remained no different from before. Later, as his illness worsened, palace envoys sent to inquire after him stood in sight of one another along the road. On the sixteenth day of the third month of the fifth year of Putong, he passed away at the age of seventy-four. The Emperor mourned with sorrow, and both monks and laypeople grieved in longing. By imperial decree, he was buried at the Dinglin Temple cemetery, and all funeral expenses were provided by the imperial treasury, with Gentlemen of the Palace and Clerks supervising the proceedings until completion. There was also the śramaṇa Zhiguo, surname Guan, a native of Wu, who resided at Guangxing Temple in Haiyan; he was pure, upright, unpretentious, and skilled in various scriptural methods. In addition, there was the śramaṇa Sengshu of Gongche Temple in Shan County, who took it upon himself to collect and adopt the teachings of various masters; he replied as questions arose, and his thinking was comprehensive and wide-ranging, yet although he conducted rigorous examinations, he had not fully exhausted the essential subtleties.

5.21

Shi Sengqian's secular surname was Yue, and he was a native of Duxian in Xiangyang. In his youth he went forth from home; advancing with loyalty and retiring with modesty, he was praised by his provincial compatriots early on. In his later years he traveled to the capital and resided at Lingen Temple. He swept out a single chamber, making it as pure as a dwelling of the immortals; his clothing was kept clean and neat, untouched by dust or water. He sought instruction in the scriptures and treatises under Baoliang of Lingwei Temple, attaining complete mastery of their literature and principles, which brought him widespread renown. By nature unyielding, upright, and uncompromising, he held himself in high esteem; unless someone met with his approval, he rarely received them as a guest. Emperor Wu received him as an imperial court monk; Xiao Bing, Marquis of Wuping, also treated him with courteous respect. In the summer of the sixteenth year of Tianjian, the Emperor once granted a nighttime audience to the śramaṇa Huixu. On another day during a Buddhist gathering, Qian asked Xu: "What was discussed before the Emperor the other night?" Xu said: "Why do you suddenly ask this?" speaking in a very harsh tone. Qian raised his voice and said: "You and I both came forth from the Western Region and are equally śramaṇas. Because you enjoyed a momentary chance encounter with His Majesty, you now wish to lord it over your peers! I serve only the Buddha; as for people like you, I regard you as nothing at all!" The assembly filled the room, and Xu was filled with shame and confusion. Qian's uncompromising uprightness was always of this sort. He passed away in the fourth year of Putong at the age of fifty-nine.

5.22

Śramaṇa Sengmin had the secular surname Sun. His family was from Fuchun in Wu Commandery; Sun Quan, the Great Founding Emperor of the state of Wu, was his ancestor. Orphaned young, as soon as he could speak he took joy in the Way. At the age of seven he went forth from household life (pravrajyā) and resided at Xishan Monastery on Mount Huqiu as a disciple of Sengui. He received the Five Classics from [Sen]gui, and remembering them upon a single hearing, his intellect was profoundly manifest, standing out distinctly from the throng. Whenever he jested or spoke with his peers, or dealt with various rites and scriptures, he never failed to take it earnestly upon himself. Zhang Bian of Wu Commandery, a bureau director in the Ministry of Personnel under the Song dynasty, asked him: "Novice (śrāmaṇera), what is your surname, and where is your home?" Min said: "The poor monk's surname is Śākya, and my home is in these mountains." Bian found him extraordinary. Zhang Xu, Grand Master of Splendid Happiness with Special Status, saw him and sighed in admiration: "Though a pine or cypress be small, it already possesses an air that mounts to the clouds." Hence his reputation became prominent. At the age of thirteen, he accompanied [Sen]gui to the capital and resided at Baima Monastery. Most of the monks in that monastery made scriptural cantillation and preaching their vocation; Min had an aloof and lofty character and gave it no mind at all. When he was sixteen, [Sen]gui passed away; his expressions of grief, bending and looking up, were entirely spontaneous. When the mourning rites were concluded, he moved to Zhuangyan Monastery and looked up to Tanjing as his master. Jing had long held monastic responsibilities; his decorum and conduct were elegant, and both young and old harmoniously complied with him. Monastic provisions were ample for the monks. Min was content with poverty and fond of study; together with Fayun, and Fakai of Qiangang, both of the same monastery, he received instruction in the scriptures and treatises of the four masters [Seng]rou, [Tan]ci, [Seng]da, and [Bao]liang. At night they shared a quilt to sleep; by day they borrowed clothes to walk about. Going back and forth to consult and study, they did not avoid the heat or the snow: such were his diligence and intensive lessons. He fully understood the number-classifications and treatises, and thoroughly mastered the scriptures and Vinaya. Investigating things from beginning to end, he perceived the interior by looking at the exterior; reflecting internally upon himself, he gave peripheral guidance to like-minded companions. Former doubts and past knots of perplexity all melted like ice. Even when renowned masters of the age engaged in debates over right and wrong, Min would arouse and clarify matters from the middle without any obstruction. When his brilliant renown became manifest and his broad demeanor was widely known, Prince Wenhui and Xiao Ziliang, Prince of Jingling under the Qi dynasty, deeply revered him, sending invitations and gifts in succession. Wang Jian, Prefect of the Masters of Writing, invited Sengzong to expound the Nirvāṇa Sūtra. Min questioned him like interlocking links of a chain, his every word vanquishing opponents. Jian said: "Formerly, when Zhu Daosheng went into Chang'an, Yao Xing saw him at Xiaoyao Garden and had him interrogate Daorong's doctrinal positions. Back and forth through a hundred rounds, not a single word failed to be trenchant. The assembly all beheld his manner and submitted to his excellence. Now this Dharma Master Min has transcendent awakening of heavenly substance; his nature reaches the utmost profundity and his words inevitably strike the classic standard. That he can leave no opposing battle array intact far surpasses [Daosheng]." Prince Wenxuan once invited the two Dharma masters [Seng]rou and [Tan]ci to jointly expound the Harivarman's Tattvasiddhi-śāstra (*Chengshilun*) at Puhong Monastery. Greatly successful and superior, the dignitaries' caps and canopies cast continuous shade. Min debated from the lowest seat, his phrasing fresh and novel, his expressions expansive and sublime. His quick wits responded spontaneously back and forth, and the listeners hung on every word. Master Ci then lowered his chowry (*cāmara*) and sighed: "In Pengcheng this old man received instruction and painstakingly reflected on these Five Aggregates; I had fifteen points that I regarded as an unassailable stronghold, and I always regretted not encountering a formidable adversary when I sought to exhaustively investigate them. Since arriving in Jinling, after many years, I have finally seen it exhausted today. Let me ponder it, and I will answer during the evening lecture." When the evening lecture began, after barely a few exchanges, [Ci's] words and arguments were obstructed. Master Ci was visibly moved, looked around at the assembly, and said: "The young generation should be revered—how true these words are!" At the age of twenty-six, in the tenth year of the Yongming era, he began to expound the Tattvasiddhi-śāstra at Xingfu Monastery. Senior Dharma masters who held themselves high above their contemporaries pushed and vied to take seats below. The gathering was like a marketplace; whether living in mountain retreats or urban monasteries, all closed their doors and gathered entirely. Gentry clad in caps and robes converged like spokes at the hub from four crossroads; they sat knee to knee and did not consider it cramped. Though the lectures lasted the entire day, no one showed fatigue; all looked up to him like the sun and the moon. Those yearning for his wind and admiring his virtue came to him from ten thousand leagues away. Since the succession from the Jin to the Song dynasties, those who debated generally engaged in high talk and loud bluster, vying to outdo and overshadow each other. But when Min became a model teacher, his distinguished prominence rose high, his adaptability was like a spirit, and his manner of speech was classical and upright; among the seats there were none who raised clamorous voices. Moreover, by nature he was humble and deferential; he never used his superior reasoning to overpower others. When dwelling among the multitude, his clear gaze was as if entering dhyāna. Such was the reverence he commanded from both monastics and laity. Contemporary people praised him, saying: "His dissection of the rock-like obscurities has no precedent in antiquity. His presentation connects from beginning to end, so that recipients easily awaken. He hopes to sweep away all deviant teachings and unite them with the right Dharma." Thereupon his name shook the capital under the sun, and his audience numbered over a thousand. Untiring and skillful in guidance, he never showed weariness. Liu Ye of Pengcheng, Grand Protector of Jin'an, once asked Min: "The Dharma Master is broadly versed in scriptures and treatises; why are the positions you establish so often Confucian?" He replied: "In the Song era, Daosheng was esteemed, who opened sudden enlightenment to elucidate the scriptures. In the Qi period, Sengrou was revered, who relied on the Abhidharma to expound the treatises. The poor monk respectfully adheres to the scriptural text: where the text is profound, it is profound; where the text is Confucian, it is Confucian." At that time, Xiao Zhaozhou, the heir apparent of the Prince of Jingling, went out to govern Kuaiji and invited Min to go with him, while General Zhenglu came to bid farewell. Min said: "I reside only at the lecture platform; our acquaintance has never led to social calls. Hearing that he has gained a commandery, to hastily make a distant farewell is not what I wish." The crowd therefore also desisted. In the first year of the Yongyuan era, an imperial decree ordered the Office of Monastic Affairs to invite thirty monks into Hualin Garden for the summer lecture. The monastic controller intended Min to be the Dharma host, but Min declined. Someone asked why, and he replied: "This only enriches the Dharma master internally, but cannot benefit scholars externally; it is not what is called lecturing." From this his fame spread far and wide, shaking the capital. Wang Zhongbao of Langye and Zhang Siguang of Wu, whose learning topped the age and whose purity was unparalleled, offered their friendship and presented white-silk sashes to formalize their bonds. After establishing his career, he frequently gave expositions and became an eminent master. The nine genres and the five periods were as clear to him as pointing at the palm of his hand; profound principles and hidden difficulties became clear and unobstructed. Therefore, monastics and laymen crowded his carriage paths, and cultured and ordinary folks invited him, crowding together back and forth. At that time, there were those of established reputation who relied on their seniority, as well as elder monks of long standing who felt humiliated by the young surpassing the old; those laying snares rubbed shoulders, and champions of debate emerged by turns. Min adapted to all according to circumstances, possessing more than ample magnanimity; they all surrendered like those holding jade or carrying coffins, swept away like wind before him as the solitary victor. Encountering the turbulent decline of the Qi dynasty, the Way fell into darkness and deceit; favorites were petty men, and the world envied gentlemen. Hence he took refuge in Xuzhou, and then accepted invitations to enter Wu. The Dharma wheel continued to turn, and victory banners were repeatedly erected; all received nourishment according to their faculties, bringing him renown across the North and South. When the imperial Liang dynasty received the mandate, he readily came from afar to follow the imperial court. In the fifth year of the Tianjian era, he traveled to the capital. The Son of Heaven received him with ritual, descending from his throne, and deeply favored him. He decreed that the Monastic Controller Huichao take an imperial rescript to his chamber, desiring to invite him, together with Fachong, Fayun, Zhou She of Runan, and others, to occasionally enter Hualin Garden to expound and discuss the Way and righteousness. From then on, his favored position grew daily. In the sixth year, an imperial decree ordered a commentary to the Prajñāpāramitā Sūtra to propagate the Great Teaching; the court nobles all wished to promote the canon. They also invited five great Dharma masters of the capital to give the premier lectures at five monasteries, with Min taking precedence for his Way. The Emperor regarded him with deep affection and approval, subsequently requesting him to be his family monk, supplying him with the four requisites. He was also decreed to expound the Śrīmālādevī Sūtra in the Huilun Hall, with the Emperor personally in attendance. There were also selected thirty talented and learned persons, monastics and laymen, including Śramaṇas Sengzhi and Senghuang, the Secretary to the Prince of Linchuan, and Liu Xie of Dongguan, to gather at Upper Dinglin Monastery and extract excerpts from all scriptures and treatises categorized by topic, total eighty fascicles, all instructed to take guidance from Min. In the spring of the eleventh year, he suddenly suffered from a wind ailment; though it abated slightly later, his mind still had lapses and his speech was halting. Min said: "Since ascending the seat to lecture, it has been twenty years. Seeing this illness, there is usually no recovery; my lecture career is finished." He then decorated his room, set up a secluded sanctuary, and performed repentance rites day and night. Later, Zhang Chong, Grand Protector of Wu Commandery, and Xie Lan, Grand Protector of Wuxing, each dispatched subordinates to the capital to submit memorials inviting him. An imperial decree granted boats, guards, and provisions to send him off. The two commanderies welcomed him with boats that filled the river; scholars from the capital gathered like clouds and mist. Along the route, governors and magistrates all welcomed him in the suburbs. Cai Zun, Grand Protector of Jinling, came out of his noble gate to receive him and sighed: "Formerly Zhongni (Confucius) was the uncrowned king in the Zhou; today Master Min is also an uncrowned king in the Liang!" In the late years of the Tianjian era, an imperial decree established eight seats of the Dharma wheel at Zhuangyan Monastery. Five monks lectured according to monastic seniority; Min was placed last, yet his audience was the most flourishing. The lecture hall of Zhuangyan Monastery had been built by Emperor Xiaowu of the Song; its brackets and beams added luster, and its expanse was vast. Yet on this day it could not contain the listeners. The stewards reported this, and an imperial decree permitted a five-day suspension of the lectures, entirely removing windows and doors, and extending eaves on four sides. Furthermore, fifty more couches were supplied, yet it was still cramped; crossbars were broken by the dozen daily. Such was the abundance of his followers in all places. Min then donated his belongings and offerings, planning to erect a great hall; fearing the funds were insufficient, he entrusted them to the treasury to generate interest and pass down to future monks. He also expounded the Daśabhūmika Sūtra at Jianjing Monastery; the hall originally had five bays, and fearing it would be cramped, five temporary bays were built in front of the hall to unite them as one. When the lecture commenced, the monastery was completely full: that his transformative impact reached this extent was hardly anticipated. In his youth he was close friends with Zhang Rong and Xie Tiao of the Qi dynasty; all the talented, learned, and thoroughly versed figures of the realm paid him respects. Although he held great fame, he took no pleasure in glory and power; dwelling leisurely in a single room, he rarely associated with the powerful nobility. Many people resented this; only Lu Chui of Wu Commandery, who prided himself on his vast erudition and whose fame and position were prominent, early on revered and honored him. Min also secretly esteemed him. When Lu was Junior Supervisor of the Household of the Crown Prince, he arrived at the chamber with a retinue; Min claimed illness and did not receive him. Chui was delighted and said: "This is truly what a disciple would expect!" Everyone praised Chui's love for virtue and fame, and even more respected Min for not courting the world. After the Putong era, his previous illness recurred repeatedly, and he wished even more to retire into quietude. He returned to Huqiu by night without anyone knowing. At that time Xiao Ang went out to govern Wuxing and wished to visit the mountain to pay respects. The mountain master Zhiqian learned of it beforehand and told Min. Min said: "I am a sick man of the mountain thickets; I have no business meeting a noble official of two thousand bushels. Formerly Dai Yong lived as a recluse on the Northern Ridge; when Prince Jiangxia of the Song entered the mountains to visit him, he reclined high beneath the window and did not meet him. Though my virtue is thin, I beg to follow the example of Master Dai." When Xiao arrived, Min escaped through the back gate. That year the Crown Prince dispatched Companion of the Transmission Bureau He Sicheng with a mission to pay respects, gifting him a table, staff, incense burner, vanity case, mats, cushions, chowries, and whisks. In the fifth year, an imperial decree invited him to return and reside at Kaishan Monastery, commanding the local authorities to send him off with full ritual without standard delays that might disappoint the imperial wish. Along the way his illness worsened, and unable to stay at the monastery, he stayed temporarily at Zhuangyan Monastery; thus his illness lingered until he became critically ill. Fine physicians and top medicines were provided in the monastery; palace messengers inquiring after him looked onto one another along the royal road. On the early morning of the first day of the second month in the eighth year of the Datong era, he passed away in his monastic chamber at the age of sixty-one. The Son of Heaven lamented and grieved, and the Crown Prince sighed in sorrow. An imperial decree ordered that on the sixth day of that month he be interred in the cemetery of Kaishan Monastery on Mount Zhong, all funeral arrangements large and small being prepared accordingly. The hermit Ruan Xiaoxu of Chenliu composed his epitaph. His disciples Zhixue, Huiqing, and others erected three stele monuments: the Crown Prince and the Prince of Xiangdong each composed texts for two of the stele erected beside the tomb; the summon-scholar He Yin composed the text for the one erected at his home monastery. Earlier, Min often found joy in dhyāna quietude; he thus tried to settle his mind comprehensively according to established tenets. Within ten days he entered samādhi. He inquired of various dhyāna masters, who all said: "Though the gates differ, arriving at stillness is no different." Once, on a lecture day, he told the congregation: "Formerly, Śramaṇa Dao'an, whose fame filled heaven, after his dhyāna sitting during every lecture, always had the precentor (*dujiang*) chant the scriptures three times for all sentient beings. This practice has long been abandoned. Since it is the superior karma of earlier masters, I would like to invite the great assembly to each recite the Avalokiteśvara Sūtra once." Thereupon the whole assembly was delighted, and near and far imitated the practice. Thereafter, both monastics and laity offered gifts requesting the recitation of scriptures before lectures; this began from him. At that time, Bhikṣu Daochao of Linggen Monastery diligently studied to spur himself on, wishing to have clear understanding like Min. In a dream someone said to him: "Dharma Master Sengmin was already able to expound the teachings under Vipaśyin Buddha, whereas you are only beginning to cultivate and study; how could you be equal? Just exert your own effort, and do not worry about not attaining; you will gain understanding according to your capacity." Later he had a great awakening. Min once made an image of Maitreya Buddha along with various offerings, worshiping morning and evening. He dreamt of Maitreya Buddha sending an emanation bodhisattva to give him a bodhi tree. The bodhisattva said: "The bodhi tree is called the *daochang* tree (tree of the site of awakening) in the Liang language." His disciples spread these words widely; Min heard and admonished them, saying: "The *Rites* record six kinds of dreams, but proper dreams are only one type, which are omens of good or bad. Therefore the Zhou dynasty established an officer for interpreting dreams, which later generations abolished precisely because worldly people are superficial and frequently concoct false pretenses. What I dreamt earlier was merely a thought of the mind; do not spread it." Because the gates and walls of Zhuangyan Monastery were of crude ancient construction, and Xishan Monastery on Mount Huqiu in Wu had long been decaying, he renovated both, making everything grand and magnificent. The scriptures and statues created by Min were never kept locked away; anyone in need was given them. He never grew weary or neglected the release of living beings and the giving of alms. A disciple consulted him: "The merit cultivated by the Upādhyāya is truly vast, yet you have never held a Great Vegetarian Feast (*dazhai*); we fear the works of merit are not complete." Min said: "A Great Vegetarian Feast has only the temporary benefit of inspiring people. I lack manpower and find it hard to manage everything properly. Furthermore, in the trampling, washing, and boiling of rice, vegetables, sauces, vinegar, firewood, water, hot broth, and ashes, truly countless tiny insects are harmed. Fearing such things, I dare not do it. Moreover, if one seeks patronage from officials and powerful families, though laborers are many, it is even harder to satisfy everyone's wishes. Those of shallow understanding use this to awaken, but the wise perceive that one is subject to the reproach of seeking fame. Inviting monastics and laity before dawn, if one is not wholeheartedly devoted, it violates one's original intention; to make these remarks might still incur ridicule, so I do not do it." Min had a pleasing manner of speech and laughter, and was refined in posture; his speech flowed like oil, naturally looking about, his spirit filling the room like a breeze. Whatever he did was not for fame or gain; his earnest admonitions were expressed in conversation. He put others first and himself last, always as if he were inadequate. When other teachers complained of their disciples being disrespectful, Min would summon them, provide them with food and drink, and skillfully guide them into becoming good persons. In his life he had no recourse to heterodox arts or divination, and did not carelessly follow the delusions of common people; nor did he invent marvels to deceive those of shallow knowledge. Noble gentlemen all looked up to and admired him; merchants and traders also looked toward his renown with awe and respect. Hearing his name, deceptive men became upright and base men were inspired. The commentaries, treatises, miscellaneous collections, *Guide to the Four Tones* (*Sisheng zhigui*), and *Resolutions on Doubt in the Register of Poetry* (*Shipu jueyi*) that he composed numbered over a hundred fascicles circulating in the world.

5.23

Shi Fayun had the lay surname Zhou. He was a native of Yangxian in Yixing, and was a seventh-generation descendant of General Who Pacifies the West of the Jin, [Zhou] Chu. His mother was of the Wu clan. When she gave birth to him among the grasses, she saw a cloud-mist fill the chamber; on account of this, she named him. At the age of seven, he entered the monastic life (pravrajyā) and changed his name to Fayun. Following his master, he resided at Zhuangyan Monastery as a disciple of Sengcheng, Xuanqu, and Baoliang. He was sharp, bright, outstanding, and preeminent in his generation. At the age of thirteen, he first began receiving instruction, and Sengzong of Dachang and Sengda of Zhuangyan praised him greatly. Baoliang often remarked, "My own spiritual brightness falls far short of his; in the future he will surely become a pillar of the great Dharma." During the Yongming reign of the Qi, when Sengrou was returning to the east, he initiated lectures at Daolin Monastery. Fayun sought resolutions to his doubts over consecutive days, speaking with stirring force, such that the assembly sighed in marvel. Because he was young and sat far off, it was difficult to hear his words; [Sengrou] ordered a small couch to be placed in front for him, so that they might fully engage in exchanges. Because of this, his fame became renowned. He was of equal age and ordination seniority to Sengmin of the same monastery, and they shared equal fame. He sought out numerous masters, studying both sūtras and treatises, traveling to listen through the four seasons without stopping for cold or heat. Either before or after a lecture, during the first watch or the final watch of the night, he would review the texts and their meanings. In moments of leisure while walking along the road, he would ponder their principles, often unaware that he had walked past his destination. Such was his diligence and devoted single-mindedness. He once observed Fadiao lecturing on treatises at Changle Monastery; upon coming out, he looked around and said, "In the imperial capital of the Son of Heaven of Zhendan, wealthy with officials in robes and caps, one should not lightly conduct the dignified deportment of movement and stillness. Previous masters have either had eloquence without doctrinal meaning, or doctrinal meaning without eloquence, or both eloquence and meaning but excessively lacked dignified deportment. Today, upon the Dharma seat, both have been lacking. This is entirely because his study was not proficient; he should not yet have been lecturing." When he reached thirty years of age, in the summer of the fourth year of Jianwu, he first expounded the two sūtras of the Saddharmapuṇḍarīka and the Vimalakīrtinirdeśa at Miaoyin Monastery. He set forth the preface and core text, divided them by category, and arrayed the terms and classifications. Students gathered like an ocean, and the fourfold assembly filled the hall. All maintained that the principles were exhausted by his words, rendering the paper scrolls mere empty shells. When he took the seat of the questioner, he launched broad attacks and drew diverse analogies, his swift wit moving like a rushing gale and his adaptability falling like showering rain. Few who faced his spearhead did not submit in mind. Guests and host sighed in admiration, and his peers were delighted. People of that time called him the "Illusion-Making Dharmabhāṇaka." The subtlety of his scriptural lectures stood peerless in his day. The Central Secretariat Drafter Zhou Yong of the Qi, Wang Rong of Langya, Liu Hui of Pengcheng, Xu Xiaosi of Dongguan, and other notables of that generation all forged bonds of closest friendship with him. Xiaosi would say daily, "Seeing the brilliant flair of Master Yun, I look upon myself and feel lacking." Yet Fayun’s character was earnest and filial, toiling in serving his parents with pleasant countenance. When he observed the mourning period for his mother, he wasted away in grief far beyond the rites, going several days without eating, nearly succumbing to mourning. Sengmin said to him, "The sages established the rites so that the worthy bend to them and the unworthy strive to reach them. Moreover, 'wasting away without destroying one's nature' comes from the Confucian tradition itself. How much more so does the Buddha have consummate words: if one wishes to repay the debt of life, in the short term one constantly attends to their visage to bring them joy; in the long term one inspires bodhi to guide their spiritual consciousness. It is also said that the bonds of affection are great thieves that must not be indulged; if one indulges them, both oneself and one's loved ones fall into the evil destinies. Only the wise can skillfully regulate them by means of skillful methods (upāya), thereby conferring benefit upon both the living and the deceased, causing them to enter the good destinies. You should reflect on the distant truth to make it an accomplished crossing; how can you abandon yourself to emotions and resemble the vulgar and petty?" Fayun then curtailed his mournful feelings and took a little porridge. In the first year of Yongyuan, he accepted an invitation from Piling Commandery; monastics and laypeople emptied their homes to attend, and heterodox schools gathered. He promulgated and shook the air with his virtuous influence, spreading the teaching across the capital; those who were inspired came to take refuge, and officials and recluses recognized their return. When the Liang dynasty ascended, he was held in the highest reverence. In the second year of Tianjian, an imperial decree appointed him to regular summons to enter and leave the palaces, making him a vanguard in propagating the teachings and praising the progressive stages of benefit. Whenever the Emperor convened assemblies on doctrinal meaning, he never failed to decree that Fayun enter first before issuing imperial orders. At that time, eminent masters had each compiled commentaries on the Chengshi [lun], but Fayun compiled a synthesis of both sūtras and treatises, comprising forty sections in forty-two fascicles. After completing his examination of the work, an imperial decree ordered him to expound it three times at the monastery, widely inviting doctrinal scholars to fill the halls. Messengers of transmission were provided by imperial order, and carts, oxen, and official attendants were all amply supplied. By the seventh year, the Emperor had composed a commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, and the court dignitaries invited Fayun to lecture on it. He declined on the grounds of illness. The Emperor said, "Since I occupy today’s throne, and the master is a renowned virtue of the later generation, the circulation of the Dharma has no other resort; you must exert yourself to lecture on it." He then complied. Soon an imperial edict was issued revering him as an imperial family monk, with lavish provisions and stipends. He was appointed by imperial order as abbot of Guangzhai Monastery, where he established monastic regulations that became refined models for later generations. The Crown Prince paid close attention to both inner and outer learning, selecting and inviting ten monks into the Xuanpu. For two summer retreats, they did not stop at lecturing on sūtras, but also engaged in profound discussions beyond the text. Fayun presided as the chief, receiving preferential offerings and donations. From princes and marquises down to the eminent and wealthy, none did not revere him. As for auspicious ceremonies, mourning, congratulations, and condolences, he did not avoid cold or heat. People of that time considered him somewhat like an itinerant knight, yet every move he made was to propagate the Dharma, and he did not pay heed to such remarks. The Secretariat Drafter Fan Zhen of Shunyang composed the Shenmie lun (Treatise on the Annihilation of the Spirit). The officials did not comprehend its reasoning and presented it first to the throne. An imperial order was issued commanding Fayun to refute it and circulate the refutation among the court officials. Fayun then wrote letters to the court dignitaries to discuss it; although the literary styles varied, the doctrinal reasoning was coherent and comprehensive. He also wrote a letter to the Junior Tutor Shen Yue, saying: "His Majesty ordered me to answer the Shenmie lun, and I now present it to you. The spiritual consciousness is subtle and tranquil; it can be known, but cannot be expressed in words. Its meaning was not made clear even through Confucius, and its principle remained obscure even across the Duke of Zhou. When the consummate person's reflective wisdom coalesces, he takes the fundamental and inherits the Way. Responding to the spiritual capacity, he condescends with scrutiny, and the instructions given to the ministers are thorough and meticulous. Once the sacrifices of filial offerings are made manifest, King Jie conceives the longing of Zeng and Shi; when the discourse on the three times is expounded again, King Zhou is bound with the sentiments of Sadāprarudita. Unless one is a plant or tree, who would not sigh in grief? Let us together draw from this virtuous tradition and jointly magnify its praise." Yue replied: "That the spirit originally does not perish is something to which my mind deeply submits; the talk of the spirit's annihilation truly causes shock and terror. Recently, within the palace, Dharmabhāṇaka Yue also received a copy of the refutation granted by imperial order; I rejoiced, placed it on my head, and read through it, forgetting all fatigue. How could it merely subdue these external heterodoxies so that we might forever depart from the hosts of Māra? The simultaneous propagation of Confucius and Śākya rests entirely on this. It is truly an unalterable, magnificent principle, a vessel for a hundred generations. I have also examined that treatise and set forth my humble doubts; I shall present them fully at our next meeting." Toward the end of the Tianjian reign, wishing to repay the benevolence of his donors, Fayun built a monastery in Tongxia Lane in Moling County. An imperial decree stated that because it was constructed by the dharmabhāṇaka, it should retain the master's name; this was the West Mountain of Zhangang. As an inner-city land within the suburbs, it was truly elevated and clear. The building was erected against an isolated cliff, facing north toward the city, embracing a mountain stream and concealed in the hills, exhausting the delights of wilderness among humanity. Discussions and debates went on all day without pause. Toward the end of the Tianjian reign, the kingdom of Funan presented three sūtras; an imperial order commanded Fayun to translate them. He scrutinized and determined the Liang and Sanskrit versions; the principles were clear and the meaning distinct, as though received directly in person. The Emperor compiled various vaipulya sūtras, formulated the method for receiving the bodhisattva precepts, constructed an Equal Enlightenment Bodhimaṇḍa, and invited Master Huiyue of Caotang Monastery to serve as the Zhizhe (Wise One), personally receiving the great precepts to adorn himself. From then on, princes, court officials, monastics, and laymen throughout the capital—some with ordination seniorities greater than the Zhizhe—all submitted from afar and sought to receive the precepts. Fayun said, "The precepts are fundamentally one and were already received before. To receive them again now is truly unnecessary, as if pursuing mere fashion." He thus remained steadfast. The Emperor repeatedly encouraged him and offered explanations, to which he replied, "One must first make a vow; if it resonates, only then will I receive them." Wanting to awaken the bodhicitta among his relatives and associates, Fayun renounced all his surplus worldly gifts and petitioned to hold a great assembly of a thousand monks at the Guanghua Hall in the Hualin Garden, dividing these goods among five kinds of merit. The Emperor rejoiced in his merit, sounded the brahma music at the right hour, struck bells at dawn, and burned myriad blended incenses. Many performances were gathered, and spectators filled the city, none failing to praise him. In the sixth year of Putong, an imperial order appointed him as Great Rectifier of Monks (Dāsēngzhèng). A thousand-monk assembly was held at Tongtai Monastery, broadly assembling the temple administrators (karmadānas) and monks renowned for their learning and practice. Through karma ritual, he was appointed with the full insignia of office; the assembly witnessed what had never before been heard, gaining what was unprecedented. Thereafter, although he fell ill with the changing seasons, he never neglected his lecturing. Even when he had to be supported to ascend the seat, he ceased only when his condition worsened. When the Emperor visited Tongtai Monastery to inaugurate the Mahāparinirvāṇa Sūtra, an imperial decree allowed him to ride a carriage up to the hall and lean upon an armrest to listen to the lecture. When his father passed away, he became critically ill from mourning, reaching his final decline. On the first watch of the night on the twenty-seventh day of the third month of the third year of Datong, he died in his living quarters at the age of sixty-three. Both palaces grieved and wept bitterly for him. An imperial decree provided funeral utensils from the Eastern Park, and all funeral expenses were covered by the royal household. A decree ordered him buried beside Dinglin Monastery. Wang Yun of Langya, Equerry to the Crown Prince, composed the epitaph. His disciple Zhou Changyin and others, harboring the longing of nephew-disciples, created two stelae and erected them at the tomb site. Xiao Yi, Prince of Xiangdong, composed the texts for each of them. Earlier, during the years when Fayun gave up worldly ties, he possessed a refined love for scriptural study. He scrutinized and repeatedly reflected on the Saddharmapuṇḍarīka Sūtra, thoroughly discerning its doctrinal principles and surveying it from beginning to end. He then went to a secluded crag to lecture on this scripture alone, setting up stones to act as people and using pine needles as a chowrie (cāmara). Chanting and expounding by himself, he mastered the difficult passages. Thus did his renown descend upon the Liang dynasty, his achievements truly famous. Yet his commentaries and subcommentaries were overlapping and intricate, which sometimes impeded the continuous flow of regular lectures and recitations. Once, when finishing a lecture on this scripture at a monastery, he suddenly moved heavenly flowers to fall like drifting snow; they filled the sky and drifted into the hall, rising into the air without falling, departing only when the lecture concluded. There was the divine monk Baozhi, whose Way transcended the mundane, and whose inner sentiments few could fathom. He and Fayun revered and loved each other, and Baozhi called him "Dharmabhāṇaka Dalin." Whenever he came to Fayun’s dwelling, he stayed for several nights. He once said, "I wish to understand the Lion's Roar; I ask the dharmabhāṇaka to explain it for me." Fayun dissected it for him, whereupon Baozhi snapped his fingers and praised him, saying, "Excellent! How subtle, how subtle!" Yuan Ang of Chen Commandery, Equal to the Three Excellencies, said that there was a monk he regularly supported who studied Fayun’s Saddharmapuṇḍarīka Sūtra, making vows day and night hoping to attain wisdom and comprehension equal to his. He suddenly dreamed of an extraordinary monk who said, "Master Fayun had already lectured on this scripture in the era of the Buddha Dīpaṃkara; how could you match him so suddenly?" Whenever, during the course of his lectures, people gave money and goods requesting the recitation of the sūtras, many obtained spiritual responses and auspicious dreams, as recorded elsewhere. A fisherman in Yiling County found a roll of a scripture in his net; it was the "Chapter on the Four Dharmas of Nirvāṇa." At the end, an inscription read: "Respectfully produced in the second year of Yuanhui of the Song by Wang Baosheng and offered to Dharmabhāṇaka Fayun of Guangzhai Monastery." Checking the timeline, Fayun was then only ten years old; his fame was not yet widespread, nor was there yet a Guangzhai Monastery. Furthermore, the main text of this chapter first spoke of propagating the Dharma and next of cutting off fish and meat; examining his present intentions and conduct, they matched remarkably. In his spiritual mechanism and transformative power, none dared compete with his peers. When Fayun received this report, he propagated [the Dharma] even more deeply.

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續高僧傳 — 道宣, Classical Chinese