大明高僧傳 2.13

2.13

釋文才號仲華。清水楊氏子。其先弘農人世官壟坻。父靜義為清水主簿遂家焉。師少孤。事母盡孝。性敏捷慧悟生知。而於古今墳典史籍無不精究。尤邃於理學。好古作善吟咏。然所稟敦朴若無所知。或對客討論。如河漢莫窺其涯涘。自受具後遍游講肆盡得賢首之學。甞曰。學貴宗通。言必會意。以意逆志則得之矣。其語言文字糟粕耳。豈能開人之慧目乎。初隱成紀築室樹松將欲終焉。故人稱曰松堂和尚。元世祖特降旨命主洛陽白馬寺。學者川奔海會。聲譽日馳。成宗建萬聖寺于五臺。詔求開山第一代住持。時帝師迦羅斯巴薦之。成宗即鑄金印署為真覺國師總釋源宗兼祐國住持事。帝師齎旨起師。師辭曰。山僧荷蒙國恩居白馬寺亦過矣。何德敢主祐國。越分以居不祥。不省而行不明。吾坐此二煩。為我辭。帝師曰。此上命也。上於是寺心亦勤且至矣。非師孰與。此係教門事。師善為之。於是不得已而行。既被命以來而大弘清涼之道。雖至老無怠。大德六年壬寅九月朔日示微疾。乃說法辭眾端坐而寂。年六十有二。闍維舍利數百粒塔于東臺之麓。嗣法有普寧之弘教普庵之幻堂。

Shi Wencai was styled Zhonghua, a son of the Yang clan of Qingshui. His ancestors were from Hongnong and had served as officials on the western border for generations; his father, Jingyi, was an assistant magistrate in Qingshui, and so settled his family there. The Master was orphaned young. He served his mother with utmost filial piety. By nature, he was agile and possessed innate wisdom; in ancient and modern classics and histories, there was nothing he did not investigate thoroughly. He was especially profound in the study of principle (lixue), fond of antiquity, and skilled at chanting poetry. Yet his innate disposition was so earnest and simple that he seemed to know nothing; but whenever he discussed matters with guests, he was like the Milky Way whose shores cannot be fathomed. After receiving full ordination, he wandered through lecture halls everywhere, mastering the teachings of Xianshou completely. He often said: 'In learning, the value lies in penetrating the tradition; in speech, one must meet the meaning. If one uses intention to anticipate the aim, one will grasp it. Mere words and letters are just dregs. How could they open the wisdom eye of people?' At first, he secluded himself in Chengji, building a hut and planting pines, intending to end his days there; hence people called him 'the Pine Hall Monk.' Emperor Shizu of the Yuan issued a special edict appointing him abbot of Baima Temple in Luoyang. Scholars converged like streaming rivers and gathering seas; his reputation spread day by day. Emperor Chengzong built Wansheng Temple on Mount Wutai and sought by decree a founding first-generation abbot. At that time, the Imperial Preceptor Karaspa recommended him. Chengzong immediately cast a gold seal appointing him State Preceptor Zhenjue, supervising the Shiyuan tradition as well as the abbacy of Youguo. The Imperial Preceptor brought the edict to summon the Master. The Master declined: 'This mountain monk has received the national grace to dwell at Baima Temple, which is already too much. What virtue do I have that I should dare to oversee Youguo? To exceed one's station in dwelling brings misfortune; to act without reflection lacks clarity. I am beset by these two troubles; please decline on my behalf.' The Imperial Preceptor replied: 'This is the sovereign's command. His Majesty's heart toward this temple is earnest and extreme. Who else but you, Master, could do it? This concerns the affairs of the Dharma gate; please manage it well.' Thereupon, having no alternative, he departed. After receiving the appointment, he broadly propagated the way of Qingliang, never tiring even in old age. On the first day of the ninth month in the ren-yin year, the sixth year of Dade [1302], he manifested slight illness. He then expounded the Dharma, took leave of the assembly, sat upright, and entered quiescence. His age was sixty-two. He was jhāpita, yielding several hundred śarīra, which were enshrined in a stūpa at the foot of the Eastern Peak. His dharma heirs included Hongjiao of Puning and Huantang of Pu'an.