Shi Sengfan, surnamed Li, was a native of Pingxiang. In his youth, he traveled to study the diverse texts; by the age of twenty-three, he was thoroughly versed in the classifications of learning. As for the seven luminaries, the nine chapters [of mathematics], and Tianzhu incantations, he never needed a second consultation to achieve comprehension. His disciples numbered nearly a thousand; snap-fingers and broad smiles accompanied his ability to break the pride of others. Contemporaries had a saying: 'Li Hongfan of Xiangzhou penetrates deeply into the profound doctrines; Zhang Binsheng of Ye comprehends without omission.' These words were truly meaningful. Furthermore, youthful and handsome in appearance, he had no intention whatsoever of taking a spouse. Desiring to attach himself to the Dharma gate, he burned his fingers to perform offerings. At the age of twenty-nine, while sojourning in a subordinate district, he heard a lecture on the Mahāparinirvāṇa-sūtra; testing it by listening just once, the spiritual seat of his mind was awakened, and both his reasoning and reflection attained thorough comprehension. He thereby knew that the Buddhist scriptures contained the utmost secrets. Thereupon, he went to Sengshi in the city of Ye and underwent pravrajyā under him. He first studied the Mahāparinirvāṇa-sūtra, exhausting its purport all at once. He also settled his mind in Linlü to quiet his superficial passions. Furthermore, he headed to Luoyang, where he followed Lord Xian to listen to the Saddharmapuṇḍarīka Sūtra and the Avataṃsaka-sūtra; honoring the former masters, he distinguished the right paths from the wrong. Later, he transferred his allegiance to Master Guang (Huiguang) and received the Way from him. Indulging in the flavor of the teaching of emptiness, years slipped by. Having exhausted the worldly symbols and words, his mind was devoted to study without distraction. He then went forth to travel, transform, and bring benefit and peace to the lands of Qi and Wei. Each time a Dharma assembly was held, the audience numbered over a thousand. When he returned to the capital at Ye, he could be called a luminous master of that era. Consequently, Cui Jin, in commenting on the Yijing, consulted him to adopt his strengths; Song Jing, in compiling the calendar, sought him out to eliminate shortcomings. Great Confucians such as Xu Zunming and Li Baoding had faith inspired in them upon a single encounter with his words, and he conferred the Bodhisattva Precepts upon them. The fivefold assembly flocked to him like people to a marketplace. He lectured on the Avataṃsaka, Daśabhūmika, Bodhisattvabhūmi, Vimalakīrtinirdeśa, and Śrīmālādevī, producing commentaries and notes for each. Furthermore, adapting commentaries by citing scriptures, he composed them into treatises (śāstra); hence his works on the Mahāparinirvāṇa-sūtra and the Mahāprajñāpāramitā-sūtra were both titled treatises (lun). That on the Bodhisattvabhūmi alone was titled an account (shu). His phrasing, however, was dense and vigorous, not conforming to worldly tastes; yet, being the work of a distinct master, it is worthy of perusal. Moreover, his words and deeds reinforced each other, and auspicious omens frequently descended. Once, Du Bi, the regional inspector of Jiaozhou, invited Sengfan to give a winter lecture at Xianyi Monastery in Ye. When he reached the sixth ground of the Avataṃsaka, a wild goose suddenly flew down, circumambulated clockwise from the east of the pagoda, and entered the hall; facing directly toward the high seat, it prostrated on the ground to listen to the Dharma. When the lecture ended, it slowly exited, again circumambulating clockwise west of the pagoda, and only then took flight and soared away. Furthermore, during a summer lecture at this monastery, a sparrow came and lay listening at the southwest of the seat throughout the entire ninety days. Again, when he once stayed in Jizhou, an owl also flew in to listen, leaving as soon as the lecture was finished. Such auspicious resonances were numerous; were it not for his virtue blending with the unseen realm, how could this have come to pass? Once, while he was lecturing on the Avataṃsaka, a monk disparaged him, saying: 'This is just [a game of] curved vessels; what does he actually understand?' That very night, a spirit beat him, so that he died and then revived; those who saw or heard of this were all deeply awed by the anomaly. Once, staying overnight at another monastery, he wished to listen to the recitation of the precepts. A monk mounted the seat and was about to propound the doctrine, saying: 'To propound and debate the characteristics of dharmas profoundly accords with the holy words; why trouble ourselves with the poṣadha? We monks hear it constantly.' Suddenly, a spirit appeared, over a zhang tall and of exceptionally heroic and imposing appearance. Coming before the seat, it asked the speaker: 'What day is today?' The speaker answered: 'It is the poṣadha day.' The spirit immediately struck him with its hand and dragged him beneath the seat, leaving him bruised and battered on the verge of death. Next, it questioned the rector (sthavira), striking and dragging him in the same manner. From this, Sengfan disciplined himself: to the end of his life, whether for monastic business or personal affairs, he never declared consent [by proxy]. Even when gravely ill, he was carried to join the saṅgha. On the day of his death, he invited an image into his room, stepped down from the bed, and knelt on the ground, only repenting past violations. At the exact hour of noon, having given his final admonitions, he passed away at Dajue Monastery east of Ye. His age was eighty; this was on the second day of the third month of the sixth year of Tianbao (555 CE). Initially, when Sengfan turned his back on Confucianism to enter the Buddhist path, his reverence and faith increased daily. With his thoughts stilled in the gate of emptiness, he was detached from worldly affairs; his mouth spoke no words of the worldly books, and his person engaged in no unrighteous travels. Whenever he received wealth, he immediately gave it away to his disciples; he never mentioned whether he had clothing or food. Patient in the face of good and evil, he showed neither joy nor anger. Washing impurities away and observing the prohibitions, he was consistent from beginning to end. He focused his mind on the Avataṃsaka as karma for his future retribution, and bowed to the Thousand Buddhas at night as his constant capital for this lifetime. In his final years, with his age advanced and his physical strength failing, he still bowed on his pillow according to the six intervals of the day. Endowed with a brilliant capacity of comprehension, few could match him; and as for his spiritual resonance and marvels, they are entirely beyond standard measures.

8.18

Shi Tancun, surnamed Cheng, was a native of Hebei. In his youth, weary of the worldly net, he sought the Dharma and underwent pravrajyā. However, his physical appearance was magnificent and imposing; fearing he would stain the pure precepts, he returned to lay life. Since his learning and scholarship were luminous, he suited the responsibilities of the time, and the Wei dynasty elevated him to the position of supernumerary gentleman (yuanwailang). At the age of twenty-three, his heart turned away from officialdom, and he requested Master Guang to be his preceptor and mentor. Guang, mindful of past precedent, dismissed him and would not ordain him. Tancun knelt and pleaded, 'Now I cast away my life to take refuge and revere the supreme Way from afar; if you do not grant my wish, I will surely fall into heterodox views and bring ruin to the triratna.' Guang, discerning his profound sincerity, immediately ordained him and conferred the precepts upon him. Following him, [Tancun] studied under his guidance; his application exceeded a cycle of twelve years. He dissected the principles of the sudden teaching of the Mahāyāna and the mental source of the dharmadhātu, remarkably surpassing the masters of the day. Without picking up a different brush, he transformed others' ideas into his own; therefore, his discourses and expositions were continuous, while written chapters and commentaries were omitted. At first, he went forth to teach and practice in Luoyang, and his teachings spread throughout Qi, Chu, Jin, Wei, and even to Yan and Zhao. Universally transmitting the affairs of the Way, his guidance and governance were handed down in succession. The Prime Minister, King Huaiyin, Wang Hong, held him in deep esteem; his virtue moved the exalted and noble to bow their heads and revere him with devoted hearts. When over seventy years of age, he was recommended as Capital Controller (guodu), and soon after was promoted to Provincial Controller (tong). Later, sensing a slight illness, he sat and recited the Vimalakīrtinirdeśa and the Śrīmālādevī-sūtra; when the scrolls were finished, his life ended, and he died in Ye. At that time, his age was eighty-five. Few among the disciples who received his teaching could follow in his footsteps. From the outset, Tancun was endowed with a lofty disposition, establishing his nature upon non-action. Pulling back the curtains and opening the doors, he set up his standard from afar. His body did not engage in improper paths, nor did his mouth utter mundane chatter. Solemn in movement and stillness, he relied on no expedient contrivances. In revering and loving his ancestral master, few could equal him. On the day Master Guang died, Tancun was in Qizhou; when he first heard the grievous news, he unwittingly fell from his bed, bleeding from his mouth. His sincere filial devotion moved people in ways such as this. Mostly dwelling in mindfulness and wisdom, whenever the conditions were ripe, he would hold warm lectures, and thus brought his life’s work to completion.

8.19

Shi Huishun, surnamed Cui, was a man of Qi and the younger brother of Palace Attendant Cui Guang. In his youth, he loved the Confucian tradition and grasped its refined purport. When grown, weary of the dusty net, he lived as an upāsaka. When he first heard the Mahāparinirvāṇa-sūtra, he missed virtually none of its principles. Falling asleep during a lecture, he heard someone say: 'Although this understanding is clear, it is not yet the ultimate.' His mind was filled with hesitation, and he watched for a way to resolve this deficiency. Hearing that there was a Vinaya Master Guang in the capital who ranged widely through the Mahāyāna and understood every text, he went to Luoyang. He was then twenty-five years of age; he went directly to Guang and underwent pravrajyā under him. Residing under his gate, he compiled and cultivated the principles of the [Daśabhūmika] grounds without tiring for the span of a single meal. Years succeeded one another; the two paths of realization and teaching were polished like bright mirrors within his mind. The three disciplines and three sets of precepts were reflected like forms outside his spirit. His broad vision was harmonious and mature, brimming over with ease. He lectured on the Daśabhūmika, Bodhisattvabhūmi, Avataṃsaka, and Vimalakīrtinirdeśa, compiling commentaries and notes for them all. As he approached the age of fifty (zhiming), wishing to use the Great Dharma to benefit his native land, he transmitted the refuges and precepts, satisfying every heart. Wherever a lecture assembly took place, the audience invariably numbered over a thousand. The renown of his sincerity spread widely throughout the eastern land; thus, the faithful of Qi, Zhao, Ying, and Ji all received his style. The Vice Director of the Department of State Affairs, Zu Xiaozheng, admiring his virtue, memorialized to have him made Capital Controller (guodu). At the age of seventy-two, he died at Zongchi Monastery in Ye. On the day of his passing, his body and mind were pure and eminent; he focused exclusively on the state of equality as his mind-seal. Huishun hailed from an elite clan, and his speech served as an exemplar for the world. His wisdom and understanding gained soaring fame, and his comprehension of principles was deep and profound. Yet his intent was set on complying with the Dharma, not confined to any single quarter. His robes were rarely ornate, and his food never included two dishes. Offerings he received were immediately dispersed, his feelings devoid of attachment or aversion. Entrusting his form to conditions, he did not rely on his monastic seniority (varṣa). His movements were aimed at benefiting others without regard for personal loss; his words and actions suited the times, never contending with beings. Therefore, the biographer has fully recorded them, not daring to omit his deeds and conduct.

8.20

Śramaṇa Daoping was surnamed Han and was a native of Pingen. At the age of twelve, he underwent pravrajyā, entering Shao Temple in Guixiang. When he first recited the Vimalakīrtinirdeśa Sūtra, he observed on his own that he covered four thousand four hundred words a day. Hearing something once, he never forgot it, and thereby mastered several texts. Later he studied the Nirvāṇa Sūtra, broadly surveying its far-reaching tenets. He then pursued the Tattvasiddhi-śāstra; upon hearing just half of the text, he immediately established its cardinal meaning. His reputation for intelligence surpassed that of the ancients, causing people from near and far to hear of his fame and all think of revering him. In his seventh summer retreat, he intended to lecture on the Nirvāṇa Sūtra, but reflected: "The text is one, yet the commentaries differ; its subjective and doctrinal principles are difficult to substantiate. I fear that presenting an unsubstantiated lesson would constitute a grievous defamation of the Dharma." Having reached his eighth summer retreat, he proceeded to enter the realm of meditation, thoroughly investigating excellent guidance across the Zhang, Fu, Yi, and Luo river valleys. Later, at Shaolin Temple, he collected his mind during the summer retreat; monks seeking the Way cleared the briars to come to him. Hearing that Master Guang was propagating the Prātimokṣa, he went there to listen. Comprehending the Mahāyāna, his deepest aspirations were thoroughly satisfied. He remained there for ten years, and his renown grew ever higher. He then took leave of Guang to propagate the Dharma and convert beings far and wide. The beauty of his transmission of the lamp in Zhao and Wei was rarely equaled. Whenever he lectured on the Daśabhūmika-vyākhyāna, the Nirvāṇa Sūtra, the Avataṃsaka Sūtra, and the Four-Part Vinaya, he would unfold the scroll and lecture straight away, never searching through texts, for he possessed no written commentaries. Without lifting a brush, he resolved complexities at will; his speech was lucid, and he penetrated to the core meaning beyond words as though personally enlightened. Thus the people of the capital had a saying: "Master Ping's doctrinal definitions and Master Shang's stylistic phrasing are rare treasures of this age." These words were indeed true. His contemporaries compared his eloquence to that of Śāriputra. On the seventh day of the third month in the tenth year of Tianbao under the Qi dynasty, he passed away at Baoshan Temple southwest of the city of Ye at the age of seventy-two. Just before his end, two large bells cracked with only a light touch. While in good health, he had vowed to be reborn in the Realm of Peace and Nurture (Sukhāvatī); thus, as he approached the end, a radiant light filled the entire chamber, which Ping alone beheld, while an extraordinary fragrance filled the courtyard, celebrated by the entire assembly. When Ping initially dwelt in the Way, his heart was set on broad protection: he constantly lectured on sūtras and vinaya, practicing both merit and wisdom simultaneously. Ties with his biological relatives and blood kin were abruptly severed, and he never visited the residences of the powerful or noble. Relying on begging for food to sustain himself was an ascetic practice he observed constantly from youth. Baring his shoulder and washing clean, this conduct became even firmer in his old age; his shins and arms were left bare of clothing, viewing life and death as equal. Furthermore, his reliance on mental intent and oral transmission, completely discarding textual forms, was unprecedented from ancient times to the present.

8.21

Śramaṇa Lingxun was surnamed Fu and was a native of Yuyang. In his youth he entered the Way, studying the Tattvasiddhi-śāstra and the Nirvāṇa Sūtra, plumbing their profoundest depths. Moreover, he extracted an epitome of the śāstra in two fascicles, adding annotations and explanations, which circulated widely in the world. Later, abandoning the Lesser Vehicle, he revered Master Guang. Day and night he inquired into the teachings for more than ten years, fully comprehending both subtle tenets and esoteric doctrines, understanding what was obstructed and what was accessible. Although he was broadly versed in various texts, he excelled particularly in the Vimalakīrtinirdeśa Sūtra and produced commentaries and notes on it. When the capital was moved to the Zhang River and Ye, he traveled throughout Yan and Zhao, his conversion extending to the fourfold assembly, distinguishing the heterodox from the orthodox. He was also skilled in calligraphy and painting and was quite fond of verse; the elegance of his literary prose was praised by his contemporaries. He had a handsome appearance, was skilled in demeanor, and his eloquence was refined and clear, never disconcerting his listeners. He initially served as National Rector (Guodu), and at the end of the Wei dynasty he served as Monastic Superintendent (Sengtong) of Bingzhou. In the early Qi dynasty, he passed away in Jinyang at the age of sixty-nine.

8.22

Śramaṇa Fashang was surnamed Liu and was a native of Chaoge. At the age of five he entered school, mastering the texts in seven days. At six, following his uncle to a temple to watch the entertainments, his mind was not stirred by excitement; he only made obeisance to the Buddha and recited sūtras, his voice clear and extraordinary, so that the crowd rushed about in eagerness to watch and listen to him. Having reached the age of eight, he broadly examined the scriptures and treatises, largely exhausting their principles. At nine, obtaining the Nirvāṇa Sūtra, he opened and recited it, immediately giving rise to a renunciation of worldly life. At twelve, he underwent pravrajyā under Dhyāna Master Daoyao. He then traveled to the region of Xiang and soon returned to his home county of Ji. He also went to the Eastern Capital (Luoyang), actively pursuing the Way with diligent care, his spirit soaring and lofty, illuminating debates and discourses; wherever he went he was respected, all calling him a holy novice (śrāmaṇera). Later he withdrew to Linlü, ascending to Hushan Temple to recite the Vimalakīrtinirdeśa Sūtra and the Lotus Sūtra; in barely two decades of days (twenty days), he had mastered both texts. Because of his recitation he sought their comprehension, and returned to Luoyang. With a broad penetration of the pure and profound, his renown was heard along the Yi and Fu rivers. Upon reaching the age of majority, he began lecturing on the Lotus Sūtra, responding to difficult objections so that all were filled with admiration. Skilled in dialectical inquiry and fond of precise examination, he overturned illegitimate premises and proclaimed victory and defeat. Yet his appearance was not handsome, so his contemporaries had a proverb: "If the black novice comes, disaster befalls the high seat." Later, encountering a time of scarcity when food and clothing were both lacking, he focused his mind entirely on the Nirvāṇa Sūtra, unconcerned with hunger and cold. Thus he ate a single grain of rice supplemented with wild herbs, wore a single garment made with grass, and though his physical form was almost exhausted, his spirit advanced daily. He then went to Master Guang and received the full ordination. Possessing an inherent discipline from the past, he required no guidance from a teacher; diligently attending to the ultimate truth, he did not waste an inch of time. Suddenly hearing that his father was ill, he immediately went to visit him; having arrived, his father passed away. After staying for one night, he departed for Luoyang the next morning. Bringing his mother and elder sister, they were about to enter the capital of Ye. At that time, during a severe famine, there was no place to seek shelter; his resolve to hear the Dharma was so intense that he left them to turn south. In the summer he listened [to lectures] at Shaolin, and in the autumn returned to the banks of the Zhang. When mother and son met again, they could not help but weep. As his intellectual achievements became renowned, the assembly all presented requests; he then lectured on the Daśabhūmika-vyākhyāna, the Bodhisattvabhūmi, the Laṅkāvatāra Sūtra, the Nirvāṇa Sūtra, and other texts in successive cycles, composing written commentaries on them all. Moreover, he had an exceptional mastery of calculation and clearly understood management and administration; his regulation of Buddhist affairs was difficult to match. Thus his contemporaries said: "The pinnacle of expectations in the capital is Fashang of the Bodhimaṇḍa." This saying was indeed fitting. Approaching the age of forty, he traveled and taught in Huai and Wei. Gao Cheng, Generalissimo of Wei, memorialized that he be brought to Ye. As soon as the subtle teachings were sounded, the assemblies gathered like clouds. Shang's mountain of discipline towered loftily, and his ocean of wisdom was clear and deep; his virtue was worthy of serving as a model for men, and his dignity could inspire awe. Thus, through both the Wei and Qi dynasties, he repeatedly served as Monastic Superintendent. The Office of Buddhist Affairs (Zhaoxuan Cao) was solely in charge of the monastic registry, with an establishment of about fifty clerks, overseeing more than two million monks and nuns. Shang directed them for nearly forty years; monastics and laypeople were joyful, and the imperial court was pleased. Therefore, the monasteries in all four directions received his established customs, and the foundation of his veneration and protection was rarely equaled in subsequent times. Since the light of his Way shone far and wide, an imperial edict appointed him Preceptor of the Precepts. Emperor Wenxuan often spread his hair upon the ground and had Shang walk upon it. In the second year of Tianbao, an edict was again issued stating: "Looking up in reverence to his merciful brilliance that brings peace and tranquility to the four seas, in order to repay his virtue we rely upon the Right Enlightenment. All birds of prey and creatures that harm life should be released into the mountain forests; on this very site a precious pagoda shall be constructed for the Grand Empress Dowager, and the Falconers' Office (Yingshi Cao) shall be abolished to establish the Baode Temple." This was the shattering of heterodox mists and the clearing of the Buddha-ocean; its splendor at that time has been celebrated since ancient times. Shang carried this heavy responsibility and harmonized all things; propagating the teachings both within and without, both monastics and laity were content. Without this pillar and stone, who could be such a ridgepole and beam? Moreover, when his exemplary conduct was proclaimed, his exalted renown reached far and wide, leading Wang Gaode, the Grand Chancellor of the kingdom of Goguryeo, who deeply cherished the true Dharma and revered the Mahāyāna, to desire the spread of this Buddhist influence to the maritime corners of the world. However, he did not know the origins and development of the Buddhist teachings, nor the years, generations, and dynasties of its transmission from the West to the Eastern land. Therefore, he recorded a detailed list of inquiries and dispatched a monk to Ye to present questions on what he had not yet heard. The query briefly stated: "Since Śākyamuni Buddha entered nirvāṇa, how many years have passed until now? Moreover, how many years was it in Tianzhu before it reached the land of Han? Under which emperor and in what reign era did it first arrive? Furthermore, between Qi and Chen, who was first to receive the transmission of the Buddha's Dharma? From then until now, through how many years and emperors has it passed? We pray that you will write out full annotations from afar, and also ask about the transmission of doctrines and figures concerning the Daśabhūmika-vyākhyāna, the Dazhidulun, and so forth." Shang briefly replied: "The Buddha was born in the twenty-fourth year (jiayin) of King Zhao of the Ji-Zhou dynasty. At nineteen he went forth into homelessness, and at thirty he attained the Way. This fell in the twenty-fourth year (guiwei) of King Mu. When King Mu heard that a transformed being had appeared in the west, he immediately went west and never returned; this serves as verification. He dwelt in the world for forty-nine years. From his parinirvāṇa until now, the seventh year of Wuping (bingshen) of the Qi dynasty, a total of 1,465 years have elapsed. In the tenth year of the Yongping era of Emperor Ming of the Later Han, the scriptures and Dharma first arrived, being transmitted and circulating through the Wei and Jin down to the present day." Shang replied in detail to the lineage and background, his text being extremely precise and conclusive; here I present only a brief outline to show what was transmitted. Later, he was imperially ordered to reside at Dingguo Temple in Xiangzhou. As his demeanor and virtue were prominent, the offerings inspired by him were manifold; with the worldly wealth he acquired, he constructed a mountain temple originally named Heshui, located in the Western Mountains of Ye, which is the present-day Xiuding Temple. At the very summit of the mountain, he built a Maitreya Hall, decorated by the assembly to the utmost magnificence, providing the four requisites of support for one hundred and fifty monks. When the Qi dynasty suppressed the Dharma and it was ruined, the monastics did not venture to the mountain temple; Shang privately concealed himself in secular clothes and pursued his religious practice as usual. He made a vow: "If I pass away, may I behold the Compassionate Honored One; if I have remaining years, may I see the prosperity of the Dharma and make one more obeisance to Maitreya Tathāgata." Because his religious practice was earnest and focused, he moved both the hidden and the manifest realms. As the Sui dynasty was about to rise, the sun of the Buddha emerged again; his longstanding wish was deeply fulfilled, and joy filled his heart. Emaciated and slightly unwell, he arranged a sedan chair to sit in; with his kāṣāya covering his head, his disciples lifted and carried him up to the mountain temple. Joining his palms, he made three prostrations and circumambulated thrice to the right; he then returned to the mountain dwelling and recited the Vimalakīrtinirdeśa Sūtra and the Śrīmālādevī Sūtra. When the scroll came to an end, he passed away in his former chamber at Heshui on the eighteenth day of the seventh month in the second year of Daxiang of the Zhou dynasty, at the age of eighty-six. Shang's physical stature surpassed that of ordinary men, towering conspicuously above the crowd; in an assembly of hundreds of thousands, his neck stood out distinctly. His garments were simple and plain, making patched robes his primary attire; his five-strip robe and antarvāsa were consistently made of coarse cloth. Beyond his Dharma robes, water bottle, and bowl, he possessed no other property. Throughout his life he never rode in a vehicle, traveling entirely on foot until the end of his life. His disciples became masters, free to pursue their studies according to their own inclinations; he did not hoard his own expertise, nor did he use it exclusively to instruct others. He always spoke with a smile, and never applied a rod for offenses. Prior to Shang taking office, monastic demeanor and attire were mixed and undifferentiated; once he assumed administrative charge, he established distinct regulations and uniforms, causing the monastic and the secular to be distinguished from one another, which was due to Shang's merit. The regulation of monasteries and the establishment of purifications also originated with him. Thus, the broad opening of the gates of Śākya's lineage in the east, which fanned the pure breeze, had no predecessor equal to him. Earlier, during the Tianbao era, the state established ten monastic superintendents (tong); when the relevant officials memorialized that a distinction had to be made among them, Emperor Wenxuan personally inscribed on the document: "Dharmabhāṇaka Shang shall be the Grand Superintendent (Datong); the others shall be General Superintendents (Tongtong)." Thus the emperor treated him with reverence, serving him like a Buddha; whatever words he uttered were invariably adopted. Furthermore, he revered and observed the monastic prohibitions, wishing to proclaim them constantly and practice them for the rest of his life. Every morning on the poṣadha days, he prepared generous offerings to courteously invite the monks; even in his advanced age when his voice altered and he feared troubling the assembly, on the eve of the closing of the year he still followed this practice, such was the depth of his devotion. He compiled the Zengyi shufa (Numerical Dharma according to the Ekottarika) in forty fascicles, condensing all the doctrinal classifications of the various sūtras and treatises, starting from one dharma up to tens, hundreds, thousands, and ten thousands, like a forest of numbers; it was truly an indispensable guide for transmission and preservation. He also authored the Foxing lun (Treatise on Buddha Nature) in two fascicles and the Dacheng yizhang (Essays on the Meaning of the Mahāyāna) in six fascicles, whose literary style and principles were harmonious and thorough, renowned for their detail and conciseness. He also compiled the Zhongjing lu (Catalogue of All Sūtras) in one fascicle, embracing and categorizing their varieties; all of these circulate in the world. He had a disciple named Facun, who was originally a Daoist; upon observing the abolition of Daoism in the Tianbao era of Qi, he took refuge in the Śākya clan. Clear in his understanding of contemporary affairs, his divisions and outlines were well-founded. Shang then promoted him to be the Rector (duweina) of Heshui Temple. During the height of the Qi dynasty, the emperor visited the mountain temple three times each year to pay respects. When the imperial armies arrived, provisions were supplied from the monastic kitchen; Cun directed affairs in accordance with the circumstances, providing sustenance so that the three imperial palaces were all supplied. Later, he passed away in the early Sui. Dharmabhāṇaka Lingyu, who had inherited his learning, composed a biography for him.

8.23

Śramaṇa Daoshen, surnamed Shi, was a native of Gaoyang. At the age of fourteen he entered the monastic life (pravrajyā), reciting texts and listening to lectures in accordance with his training. After receiving the full precepts, he went to Luoyang and studied the *Daśabhūmika-śāstra* under Master Huiguang. Later, taking instruction from Superintendent Fashang, he set his aspiration upon the *Mahāparinirvāṇa Sūtra*. By nature he was poised and simple, with an open and accommodating disposition. Taking it as his own duty to guide his disciples and uphold the great Dharma, whenever he attended the recitation of the precepts, he knelt and listened until the end. When expounding to awaken confused minds, his words were never verbose: the wise feared his words were too few, while the foolish were anxious that they were not many. He was cherished and revered by the five assemblies of disciples; hence Emperor Xuan invited him to serve as Metropolitan Superintendent of Monks (guodu), so that he could pacify and foster the bequeathed Dharma without letdown. Meditation masters such as Sengda and debating scholars such as Faling all submitted to his eloquent responses. As for the sweeping currents of fashionable erudition that broadly engaged the worldly customs of the time, Shen stood far above them. Not long after riding in a chariot to escort the emperor, on returning to his home monastery, both shafts of the chariot snapped at once. Within days he passed away at Dingguo Monastery in the city of Ye, at the age of sixty-five.

8.24

Śramaṇa Sengmiao, also named Daomiao, originally lived in Jizhou and later resided at Puban in Hedong, maintaining rigorous and ascetic practice. Gifted with early intelligence, he read extensively through diverse texts and was especially versed in lectures and disputations. Yet his nature was humble and deferential; neither joy nor anger ever disturbed his composure. Thus, every time he stepped down from the high seat after lecturing, he would invariably join his palms in repentance and say: "The Buddha's intent is difficult to fathom; how could an ordinary worldling measure it? What I have spoken today was transmitted from former masters; I would never dare presume to decide it on my own. I beg the great assembly, whether these doctrinal points be right or wrong, to bestow the gift of rejoicing." At the time, his understanding surpassed the former masters and his conduct was revered and upright. Seeing how he emptied himself of pride, all submitted to his virtue and doctrinal understanding, and the assembly gathered around him in ever greater numbers. Later he resided at Changnian Monastery in Puxiang, which is present-day Renshou Monastery. Gathering disciples and convening their training to propagate the Dharma and establish merit, his renown echoed across Zhou and Qi with immense prestige. Emperor Taizu of Zhou treated him with extraordinary reverence. During the Datong reign era, the Western Regions offered Buddha relics. Because Miao's widespread propagation was celebrated and enduring, Taizu had them sent to him to be venerated. Thereupon he reverently bore them atop his head and circumambulated and gazed upon them day and night. After a year, suddenly at midnight, a brilliant light filled the room; spiraling out through the window, it gradually spread outward, and within moments illuminated the four directions, fanning into flames that shone connecting heaven and earth. Those who saw it thought the monastery had caught fire and vied to run and extinguish it. When they saw that the divine radiance issued from a golden flask, they all sighed in praise of this unprecedented marvel. Looking up at the miraculous sign, Miao wept profusely. He burned incense, knelt, and addressed [the Buddha], saying: "The sentient beings of the dharmadhātu have already beheld this holy trace. I prostratingly pray that you veil this divine brilliance and return to quiescent emptiness." Thereupon the light spiraled back and curled into the flask. That night, the sounds of noblemen and common women of the prefecture capital burning incense and chanting praise were heard for several dozen *li*. In the monastery there was a monk sleeping in his room; the assembly called out to him together, but he remained dazed and unaware, and ended up not seeing the sign of light at all. Shortly thereafter he contracted a virulent disease; all said it was caused by past karma, which led to this disparity in what was spiritually perceived. After Miao passed away, the light appeared no more; the original Buddha bone remains there to this day. Formerly, at the end of the Wuping era of Northern Qi, in Baima Monastery within the ancient city of Ye—which was built by Fotudeng during the Shi Zhao era and originally had a wooden stupa that grew rotten with age—an imperial decree ordered its repair. Three grains of relics were unearthed: one red, one white, and one blue. They were held in a precious flask, and the noble and base of the capital came together to view them. For those whose minds were sincere, [the relics] sprang upward briskly; for the skeptical and disrespectful, though they tilted the flask, nothing came out. At that time, many among the populace held perverse views. Hu Changyong, the Prince of Guangwu and maternal uncle of the Qi king, had once been initiated into the Buddhist tradition, but had been ordered by imperial decree to return to lay life; though occupying a noble and prestigious station, he never abandoned his full precepts. He placed the relics in a water basin and requested to perform circumambulation (xíngdào); immediately, the three grains were seen pursuing one another across the surface of the water, revolving clockwise around the vessel. Having completed seven circuits, they all sank down together at once. Yong and his sons and younger brothers came to have even deeper faith. Now Miao made the expounding of the *Mahāparinirvāṇa Sūtra* his constant occupation. In outlining the essentials, long-time scholars profoundly grasped its source; when dissecting sentences and phrases, he adapted spontaneously to the occasion with concise cutoffs, each and every time different. Consequently, few fellow students could master it, yet he was praised by outstanding men. As his teaching spread beyond the Yellow River, none received higher reverence. Wherever his influence reached, wine and meat were entirely abandoned, and live scallions and leeks were buried under the earth; this was not by decree, but because the common people transformed away from their own vices. There was the scholar-monk Tanyan, who inherited his primary teachings and further expanded their import, as fully recorded in his separate biography.

8.25

Śramaṇa Huishan entered the monastic life in his youth and excelled in the *Abhidharma-hṛdaya-śāstra* of Dharmaśrī. He lived at Qixuan Monastery in the capital of Yangdu. Whenever he engaged in questioning and debating on the principles of the doctrine, the entire assembly was struck with awe. During the disorder at the end of the Liang, he fled from danger to Jiangling. In the final years of the Chengsheng era, he was taken captive into the Qin territory and resided at Chonghua Monastery in Chang'an. The excellence of his doctrinal learning was recognized by the Grand Preceptor of Zhou, who arranged special offerings to support him as he expounded and guided others until his old age. He passed away in Chang'an during the Tianhe era at the age of sixty. Shan observed that the *Mahāprajñāpāramitopadeśa* frequently cites the Small Vehicle to mutually verify and establish principles; he therefore followed the sequence of the text to expound the subtle meanings in separate parts, like the stars and moon helping to brighten the sun, or like scattered, variegated blossoms falling in profusion. For this reason, he composed this work and titled it *Treatise of Scattered Blossoms* (*Sanhua lun*). Its preface states in brief: "In the nature of composition, conciseness of expression combined with abundance of principle is valued. I am quite familiar with diverse works, and the reason I now treat matters in fine detail stems precisely from this approach. Few are thoroughly practiced in it; hence, wherever principle is touched upon I am earnest, and wherever text is encountered I make it as clear as pointing to the palm of one's hand. Those who examine it closely will, I trust, perceive this here." The text is long and cannot be cited in full.

8.26

Śramaṇa Baotuan, surnamed Zhao, was originally a native of Anhan and later resided at Suxi in Changlong of Mianzhou. By nature benevolent and yielding, his discerning mind was sharp and bright; even as an infant he was exceptional. His parents, wishing to test his inclinations, laid out before him various colored silks, flowers, fruits, bows, arrows, and writings. Tuan pushed aside the cakes and fruit and took only the writings. All marveled at this and knew he would surely accomplish great things. When he was seven years old, circumstance took him to Baxi Commandery. The commandery governor, Yang Tiao, asked him, "I hear that you, child, read extensively. Why was Laozi given that name?" Tuan replied, "Because his head was already white when he was born." Tiao secretly marveled at him. At sixteen, he served the King of Pingxi of the Liang. At first he was an acolyte to a Daoist master and had not yet studied the Buddha's teachings. Pingxi recognized his sharp discernment and placed him in charge of meritorious undertakings. Coming across Buddhist sūtras, he took joy in their literary phrasing and esteemed their doctrinal import; turning to inspect and recite them, the distinction between confusion and awakening became clearer to him, and he constantly sought the Buddha's teachings to dispel darkness. Only at the age of twenty-four was he able to leave household life, whereupon he immediately received the full precepts. First he heard lectures on the Vinaya treatises; over several years from beginning to end, he broadly mastered the rules of observance and transgression. Turning next to hear the *Tattvasiddhi-śāstra*, he taught and transmitted it tirelessly. Never stingy with his private lecture notes, he gave them whenever requested. Directing his mind to deep study, each division had its own distinctive insight. Later, he also heard Dharma Master Shao lecture and thoroughly plumbed its principles. The Prince of Wuling inquired of his master in the Mahā Hall of the *Mahāsaṃnipāta*, and ordered him to lecture on the *Qing Guanyin jing* (*Sūtra on Invoking Avalokiteśvara*). At first he had not set his mind to it and possessed no written commentary; only then did he apply his intellect to draw out and arrange the principles of the phrases. His words and meanings were in complete accord, and the audience filled the mats. His words were recorded privately, which then became a commentary that circulated widely in the world. Later he returned to Fuchuan to instruct both monastics and laity. He consecutively taught external classics and Buddhist scriptures, leading nine out of ten households from error to the correct path. He also compiled medical recipes to cure diverse sicknesses and suffering; if anyone offered gold or silk in repayment, he accepted none of it. Those who felt gratitude for his righteousness and held his virtue in mind renounced secular life to enter the monastic order; those whose obstacles prevented this took the eight precepts for life. Although Tuan's way extended over the Jingluo asterism and his reputation spread across the Min and E mountains, his mind was unassuming, focused solely on mastering the correct Dharma; his sincere devotion was manifest, and he never competed with others. Seeing that the *Mahāsaṃnipāta Sūtra* had not yet been widely propagated in the Shu region, he wished to compose a commentary on it so that later students would have a guide. Entrusting the sūtras and vinayas to others, he went into the mountains to compose it. However, the assembly pursued him again, causing disruptions; only after two years was it completed, without any lingering difficulties. When he first reached the Ākāśagarbha Chapter, he could not fathom the meaning. Closing his eyes to contemplate it, he was unaware that his body had risen into the air three or four feet above the seat. Suddenly he experienced a great awakening; with his text completed, his wisdom burst forth so rapidly that writing could scarcely keep pace with his utterance. Based on this, it can be said that his willpower was difficult to equal. At that time, Sengbaoyuan of Wushi Monastery in Yizhou was the first to invite him to lecture. The great assembly gathered like clouds and heard what they had never heard before, all sighing in joyful praise. It also coincided with the manifestation of the Bodhisattva Seng'ai, who produced scripture copies for him; from then on, its transmission has continued unbroken to this day. Thus, the learning of the precious monastery spread completely throughout Jiannan. Later he authored commentaries on the *Mahāparinirvāṇa Sūtra*, *Saddharmapuṇḍarīka Sūtra*, and other texts; all condensed the complex and were easy to understand, leaving nothing obscure to those who listened. The monastics and laity of the entire prefecture considered it a rare encounter. He often said: "My life will not be long; I must only urge on my body and mind and economize on food and clothing, hoping to prolong my remaining days." Thus he endured coarse and shabby conditions, with the aspiration to broadly guide others, making the protection of life and the pacification of the assembly his constant occupation. Suddenly he contracted a wind illness and was unable to speak for a long time. As his life was about to end, he secretly made a vow: "May the Buddhas protect and be mindful of me, allowing me to distribute my belongings." Having made this thought, he was suddenly able to speak. Looking back at his disciples, he instructed them on misfortune and fortune, saying, "I must depart at once." He urged the drafting of a testament to distribute his clothes and property, doubling the offerings to the Three Jewels. As soon as he finished signing with the brush, he was again unable to speak. His attendants urged him to drink broth, but he kept his mouth shut in refusal. As the illness worsened, they called the Buddha's name for him; he joined his palms to his forehead and died peacefully at Guangxing Monastery in Tongzhou—present-day Dazhenxiang Monastery in Mianzhou—at the age of fifty, on the twenty-third day of the eleventh month in the first year of the Baoding era of the Northern Zhou. Before his passing, during the fifth month, the mountain where he had originally lived collapsed of its own accord without cause, with dust and mist darkening the sky; the whole assembly was terrified, unable to fathom this marvel. By the eighth month, the villagers north of the mountain all saw a revered image coming from the mountain monastery, soaring through the sky toward the north, with banners and flowers arrayed in front and monks following behind. When they went to inquire at the monastery, no one knew of it. At that time, Tuan was proceeding to Guangxing Monastery to lecture, so they informed him of this. Tuan said: "This is an omen for me; it does not concern others." When he passed away at this monastery, it turned out exactly as foreshadowed.

8.27

Śramaṇa Tanyan, surnamed Xiahou, was a native of Nan-Yanzhou. When he was born, his teeth were fully grown; the worldly thought this extraordinary. At age seven he pursued studies, with an intellect that surpassed his peers. At fifteen he was promoted to manage public affairs in the provincial capital; whenever he had free time, he would listen to lectures by Śākyan monks. At eighteen he was recommended as a Cultivated Talent and presented to the capital city of Ye. Passing by, he attended the Dharma assembly of Master Guang, whereupon he took the refuges and precepts. Abandoning worldly duties, he devoted all his efforts to Buddhist principles. After three years in this course of study, his achievements approached those of former masters. At age twenty-three, he turned to Master Guang to receive pravrajyā, and forthwith took the full precepts. Listening to and investigating texts without leisure, he even cast aside food and rest. Yet having doubts regarding the inner meaning of the canon, he consulted eminent scholars everywhere, all of whom excused themselves, unable to resolve them. Thereupon he opened up his perspective across the realm and established standard principles. Looking around to his disciples, he said, 'Having followed my master for years, my inner comprehension was still not settled. Fortunately, by giving free play to my reflections for days on end, suddenly I found solid ground. It is like lowering one's eyes and facing a wall: all is dark and one understands nothing; but craning one's neck and stepping out the gate: far and near are both seen.' From this point on, he never neglected lecturing, assisting in expounding the profound principles. His voice and eloquence were mighty and clear, and his words suited the needs of the moment. From Qi and Zheng to Yan and Zhao, all underwent his spiritual transformation. Though encountering obstacles of circumstance, he remained at peace amid hardships without weariness. He was constantly followed by over a thousand doctrinal students, while the upāsakas who left secular life [under him] approached five hundred. All broadened their resolve for the Way and held the precepts in their hearts. Gao Rui, Prince of Zhaojun, Gao Yuanhai, Prince of Shangluo, and Du Bi, Regional Inspector of Jiaozhou, were all illustrious relatives and heavy ministers of the Qi court who treated him with great reverence and devotion. The Vice Director Zu Xiaozheng petitioned for him to be appointed National Metropolis Overseer, harmonizing monastic and secular governance so that the profound guiding principles would not fall into ruin. In analyzing words and principles, he valued being concise; thus, where scriptural texts were voluminous, he would point out a single sentence to encompass the vast scripture. People of the time prized how he could integrate and condense extensively yet extract the essential meaning. Often on days of leisure, he would privately regret, saying, 'In the past, when I was in the secular stream, the venerable precepts were not upheld, which allowed ignorant worldly people to defile my pure precepts. Had it not been for that, I would surely have attained realization.' On the eighteenth day of the third month of the first year of the Kaihuang reign, he suddenly informed his attendants, 'Impermanence has arrived.' He then recited the name of Maitreya Buddha, and his voice and breath ceased together. It was just midday. The surrounding monks all watched, his expression calm and joyful. He was seventy-nine years of age, and died in the Lu family residence in Mingzhou. From his birth, Tanyan's unusual marks stirred people, yet his moral discipline was upright and staunch, and his mind was perceptive and restrained. His sentiment lay in saving the world; hence, of what he amassed and distributed, relieving the poor and sick came first, and when bestowing the benefits of the Dharma, he granted them according to practice. Whenever he saw a scripture or an image, he unfailingly paid reverent obeisance, escorting and welcoming them. Meeting the poor and lowly on the road, he unfailingly shed tears of sorrow and pity. Such was his scrupulous nature and profound faith. Furthermore, he always delighted in listening to the Vinaya, having missed it only twice in his entire life. He recited the Vimalakīrtinirdeśa and the Śrīmālādevī once every day. Pungent, gamey, or foul-smelling things he never even set eyes upon. When flatulence pressed to discharge, he would step outside the door, so that the pure monastic chambers would not be fouled by the fumes. Before his passing, someone dreamed of Tanyan in red robes, with spiral-braided hair hanging down his back, attended by two youths, ascending into the sky and departing far to the northwest. Shortly thereafter he passed away. People at the time all regarded him as having gone to the celestial realms.

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續高僧傳 — 道宣, Classical Chinese