宋高僧傳 7.4

7.4

Śramaṇa Zhiyuan, whose secular surname was Song, had his family in Runan. His father died early, and as an only son he attended upon his widowed mother, serving her respectfully without resting morning or evening. His mother regularly recited the Lotus Sūtra and was thoroughly versed in five scrolls of it. Zhiyuan possessed clear and acute discernment, with an outstanding, lofty character. At the age of twenty-eight, he took leave of his parent to follow a master and took refuge in the tradition of Heze, comprehending its profound tenets. He managed monastic affairs continuously for six autumns. In providing supplies, he never allowed confusion or error. From then on he took leave of his master to seek instruction and pay respects, spending another eight years. Although broadly accomplished in both traditions, his mind still felt tethered and obstructed. Hearing that the Tiantai branch thoroughly encompassed the wonderful principles, with dhyāna and wisdom harmoniously fused and understanding advancing into practice; that the ten vehicles of contemplative discernment arose uniquely from this one school; and that the three virtues of cultivated and original nature were grandly expounded by Qingliang, he accordingly asked companions to journey together to the Five Peaks. Reclusing themselves among forest and springs and treading in the footsteps of predecessors, he came to understand the principles of the six ordinary and four noble realms, and realized the gate of opening, demonstrating, awakening to, and entering [the Buddha-knowledge]. The hundred realms and thousand suchnesses encompassed both nature and characteristics. Refutation was itself illumination; destruction and establishment were simultaneous. Dependent and primary results were completely integrated; ordinary and holy were equal. His mind and vision were opened wide, and both object and self were forgotten. For nearly forty years, his propagation of the teaching was without equal. Zhiyuan’s practice was refined and his attainment of the Dao lofty; his resolve was rigorous while his spirit was harmonious. He did not loosen his garments when lying down, nor did he eat at private invitations. In years of poor harvest, gathering firewood and cooking were repeatedly disrupted; each time he would merely scoop water to rinse his mouth, aiming to sustain himself throughout the day. When sores and scabies afflicted his body, his hands did not apply ointments; observing and cultivating the monastic regulations, he guarded mind and mouth with vigilance. He constantly tempered body and mind with the four kinds of samādhi. As for letters and correspondence, he was quite skilled in the literary elegance of seal script and belles-lettres. Whenever monastics or laypersons endowed with talent and learning were amazed by his eloquence, some would search into obscure and remote matters wishing to blunt his sharpness, watching for flaws to contest victory. Though they stepped forward arrogantly taking their seats, they retreated in shame and trepidation; they came with the mountain of pride held high, and left conforming to the four Siddhāntas. By the fourth year of Huichang, at seventy-seven years of age and forty-eight years of saṅgha age, he suddenly ceased eating for several days, yet preached the Dharma without weariness. On the seventeenth day of the second month, he admonished his disciples, saying: 'Since my youth I have cultivated and advanced, never deceiving my mind or mouth; today I receive two kinds of retribution: peace while lying down and peace upon awakening, free from pain and distress.' He also said: 'The commentaries of the Tiantai school must be propagated. The ten scrolls of the Lotus Sūtra Commentary distinguish the two gates of origin and trace, the prophecies across the three cycles, opening the near to reveal the distant. The ten scrolls of the Profound Meaning classify and interpret through five meanings. The ten scrolls of Cessation and Contemplation cultivate both object and contemplation, without fixing sudden or gradual; they balance the coarse and wonderful across the eight teachings, holding refutation and illumination in equality, with practice and understanding completely luminous, and the one and many mutually subsumed. Across the phrases of the entire canon, like polished jade and chiming gold, one is about to tread the holy stages; below this, rarely can anything match it. The repentance ritual of the Vaipulya sūtras must rely on utmost sincerity; keep this in your intent forever, fulfilling my wish.' At that time, dragon-elephants gathered like clouds, crowding side by side around his seat; all praised this wondrous rarity and joined in reciting the Buddha's name. Amidst his compassionate admonitions, his spirit suddenly departed. The wind grieved and clouds turned sorrowful, the mountains grew dim and the waters choked, the hills changed color, and his followers mourned in sorrow. On the day of the jhāpita, his disciples rushed about, not knowing where to go. Although scholars were like a forest, the only one who mastered his Dharma was Yuankan, a descendant of the Ma clan of Fufeng. His demeanor was profound and deep, and his Dao style was inherently lofty; Zhiyuan had truly emptied his vase of liberation and poured it into this vessel of ghee; it could be said that after one lamp, yet another lamp was lit. When Emperor Wuzong carried out the suppression of Buddhism, following his master's prior instructions, he grieved and wept for many nights, and concealed the commentaries and textual works within the walls of a house. When Emperor Xuanzong reopened the gates of the Buddhist Dharma, he repaired the old dwelling, retrieved the doctrinal works, and placed them in the portrait hall, performing circumambulation at the six times of day just as in the previous rules. The wonderful Lotus Sūtra was chanted and propagated over accumulated years; the Great Cessation and Contemplation was expounded and unfolded over a long period. His heart of succession indeed reached the utmost of the etiquette between master and disciple.