續高僧傳 5.22

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.