大明高僧傳 7
English (machine translation) 7
- Language
- English
7.1
Compiled by Śramaṇa Ruxing of Ciyun Chan Temple on Mount Tiantai under the Imperial Ming
7.2
Section Three on Practicing Chan, Part Three (Seventeen in main biographies, seven appended)
7.3
Biography of Śramaṇa Huicai of Shangfeng Temple in Tanzhou, One (Appended: Haiyin Long)
7.4
Śramaṇa Huicai, styled Foxin, was a son of the Yao family of Fuzhou. In his youth he served as a novice who drives away crows, and at the age of twenty he received ordination. He thoroughly sought the Vinaya collection, his adherence and violation like the majesty of frost. Aspiring to the Supreme Vehicle, he did not shrink from inquiring far and wide. Without concern for toil or ease, he investigated with utmost effort in single-minded concentration. He first visited Master Haiyin Long at Dazhong. He happened to see an elder adept, Dadao, reading a sūtra; coming to the point where “the lion on the tip of a single hair, one hundred billion hair-tips manifest simultaneously,” Cai asked: “How can the lion on the tip of a single hair make one hundred billion hair-tips manifest simultaneously?” Dao said: “You have just entered the monastery; you must not yet attend to such matters.” Cai doubted it. It coincided that Haiyin held an evening gathering; arriving at the conclusion of his seat, he threw down his staff and said: “When realized, the tip of a hair swallows the vast ocean; / Only then does one know that the great earth is a single speck of dust.” Cai had a sudden awakening. Next, he visited Sixin of Huanglong, but there was no accord; thereupon he called on Lingyuan. Whenever he emerged from entering the room, he would weep and say: “I see this matter very clearly; only when facing the circumstance, I cannot spit it out—what can be done?” Yuan said: “You must have a great breakthrough before you can attain ease.” One day, he secretly watched a neighboring monk reading the Extended Record of Caodong. Coming to Yaoshan returning from gathering firewood, where a monk asked, “Where have you come from?” and Yaoshan said, “I come carrying firewood,” the monk pointed to the knife at his waist and said, “What is this rattling sound?” and Yaoshan drew the knife making a chopping motion, Cai suddenly had a great awakening. He slapped the neighboring monk, raised the screen, dashed out, and recited a verse: “Thorough, thorough! The vast ocean is dried up, / Empty space bursts open. / The four directions and eight dimensions are utterly without barrier; / The myriad forms and dense array are completely laid bare!” First dwelling at Shangfeng, he was repeatedly transferred to famous monasteries. The river of his words and the ocean of his eloquence surged like tides and billowed like waves; students could find no way to anchor at its shores.
7.5
Biography 2: Śramaṇa Shi Miaopu of Qinglong Hermitage in Huating (Xuedou Chi)
7.6
Shi Miaopu, styled Xingkong, was a native of Hanchuan; his lay surname is unknown. Having long relied upon Sixin of Huanglong, he secretly received the mind-seal. His character was lofty and archaic, and his bearing expansive and heroic. Yearning for the legacy of Chuanzi (the Boatman Monk), he arrived at Xiushui and built a hermitage in the wilds of Qinglong. Possessing no surplus belongings, he amused himself solely by playing an iron flute. He was fond of composing poetry. He once composed a poem on dwelling in the mountains, which ran:
“When mind and phenomena are both forgotten, delusion still intervenes;
When form and dust are non-dual, dust still remains.
The hundred birds do not come, and spring passes once more;
One knows not who it is that dwells in the hermitage.”
He gave a verse to instruct the assembly:
“Studying the Way is like guarding a forbidden city:
By day guard against the six thieves; by night remain alert.
When the commander of the central army can issue commands,
Without moving shields and spears, peace is governed.”
At the beginning of the Jianyan era of the Song dynasty, the rebel Xu Ming revolted, passing through Wuzhen and slaughtering at will. The people fled in terror. Hearing of this, Miaopu sighed and said, “The sentient beings are plunged into misery. How can I not save them?” He shouldered his staff and went directly to the rebels’ camp. Seeing his extraordinary bearing, the rebels suspected he must be deceitful and asked where he came from. He replied, “A Chan practitioner.” They asked where he was going. He said, “Going to Miyin Monastery.” In fury, the rebels wished to behead him. Miaopu said, “A great man takes a head when he wants it; what need is there for anger? My death is certain. I wish only for one meal to send me off to my end.” The rebels offered him meat. Miaopu offered it to the Buddha and set out food for spirits as in the usual ritual, saying, “Who will compose a funeral oration for me?” The rebels laughed and did not answer. Miaopu demanded paper and brush, and wrote in large characters:
“Alas! O soul! That it toiled me with life was the fault of the Great Clod (Nature). That it burdened me with longevity was the error of yin and yang. That it deprived me with poverty was the irregularity of the five elements. That it distressed me with my fate was the misfortune of the days and hours. Ah, how supreme! It relies on the path of transcending the dust, awakening to my nature and its wondrous mind. Then with what can that wondrous mind be neighboring?
Above, it is identical with the true transformations of all Buddhas;
Below, it accords with the ignorance of common mortals.
Not a speck of dust moves; originally it is self-complete.
Wondrous indeed! Wondrous indeed!
Sun and moon are not sufficient to match its brilliance;
Heaven and earth are not sufficient to match its greatness.
Lofty and open, free of hindrance and obstruction.
For over sixty years softening the light and mingling with the worldly;
For forty-two dharma years wandering carefree and at ease.
Meeting someone, then rejoicing; seeing a Buddha, not bowing.
Laughable indeed! Laughable indeed!
What a pity! The handsome young youth had such radiant flair!
Calmly returning, I leave it to the spring wind;
The essence resembles empty space and in the end is never destroyed.
May this be enjoyed!”
Thereupon he raised his chopsticks and ate his fill of the meat. The band of rebels laughed heartily. When he had finished eating, he said:
“Since the kalpa’s cycle encounters upheaval,
I am a carefree and heroic fellow.
Now is just the right time to seize the moment:
Pray cut me in two with a single blade!”
He then shouted loudly, “Behead me! Behead me!” Terrified and amazed, the rebels prostrated and apologized for their fault, ordering that he be escorted out. Because of this, that the dwellings and the young and old of the people suffered no harm was due to Miaopu’s kindness.
A monk asked, “Having seen the Buddha, why did you not bow?” Miaopu slapped him and said, “Do you understand?” The monk said, “I do not understand.” Miaopu slapped him again and said, “A household does not have two masters.”
In the winter of the Shaoxing era, he made a large tub himself, bored a hole in it, and plugged it up. He wrote a letter to Chan Master Chi of Xuedou, saying, “I am about to undertake a water burial.” In the renxu year, when Chi arrived, Miaopu was still alive. Chi composed a verse teasing him:
“Bah! Old Xingkong,
You insist on feeding the fish and turtles.
Why didn't you just go ahead and do it,
Instead of constantly talking to people about it?”
Miaopu smiled and said, “I was merely waiting for my elder brother to serve as witness.” He announced it everywhere far and wide, and a crowd gathered. Miaopu demonstrated the essentials of the Dharma and recited a verse:
“Dying sitting or dying standing is not as good as water burial:
First, it saves on burning firewood; second, it avoids digging a grave.
Letting go of hands and immediately departing does not hinder joy.
Who is the intimate knower? The high style of Monk Chuanzi is hard to carry on.
Through hundreds and thousands of years, a single tune of a fisherman’s song
Few are those who sing it.”
He then sat cross-legged in the tub, blowing an iron flute, and floated down with the tide. The crowd all followed to the seashore. Miaopu pulled out the plug and let the water swirl in. The crowd crowded to watch; not a single drop entered. Thereupon he rode the current and stopped, singing:
“For over sixty years, returning to my homeland,
Where there are no footprints, wondrous beyond measure.
The true style is completely sent to those who understand the tone;
Blowing the iron flute horizontally marks the end of the show.”
The onlookers gazed until their vision failed, yet they still heard the flute’s sound sobbing in the vast expanse. From afar, they saw him cast the flute into the air and disappear. The crowd wept aloud and vied to paint his portrait to make offerings to it. Three days later, he was seen upon the sand, sitting cross-legged as if alive. Clergy and laity welcomed him back and kept him for five days. They performed the jhāpita; the śarīra were as large as beans. Two cranes hovered in the sky and departed only when the fire had burned out. A stupa was built for him at Qinglong Hermitage.
7.7
Biography 3: Śramaṇa Shi Yingduan of Falun Monastery in Tanzhou
7.8
Shi Yingduan was a son of the Xu family of Nanchang. From birth his brow was expansive and his demeanor dignified and solemn. In youth he loathed worldly defilements and early on entered the gate of emptiness. Relying on Shanyue of Huadu Monastery in the prefecture, he was ordained as a full monk. He visited Zhenjing Wen, but their dynamic did not harmonize. At that time, Lingyuan was sharing the seat at Yunju, so Yingduan went to consult him. Lingyuan applied a sharp prodding. Yingduan was proud of his own understanding; having penetratingly entered the sūtras and treatises, he cited the encounter dialogue of Mazu and Baizhang and the principles of the Huayan Sūtra to respond in match. Lingyuan laughed and said, “That you cite Mazu and Baizhang is certainly a mistake, but the essential tenets of Huayan have happily nothing to do with this matter.” Yingduan was incensed and wished to leave. As he took his leave and lifted the screen, he suddenly had a great awakening, and sweat soaked his back. Lingyuan saw this, rejoiced, and said, “Only now do you know good and bad! Mazu, Baizhang, Mañjuśrī, and Samantabhadra were almost your burden.” From then on, his reputation spread in all directions, and the seven assemblies revered his path. Toward the end of the Zhenghe era, Grand Preceptor Zhang Sicheng left Baizhang vacant and firmly commanded him to open the hall. Yingduan raised the topic of the monk asking Dasui about whether 'this one' is destroyed or not when the fire at the end of the kalpa blazes through. He then said:
“The six directions overturn, rushing head-on;
Temporarily donning hemp and coarse cloth to mingle in the dust.
Blowing a fire with the wind is entirely a casual matter,
Yet it entices the wanderer to refuse to return.
Destroyed or not destroyed? Following or not following?
In vain do you take what is heard and seen to forcibly pierce like an awl.
Across Lake Tai's thirty-six thousand qing,
The moon is in the heart of the waves—to whom can it be told?”
7.9
Biography 4: Śramaṇa Shi Daozhen of Huanglong Monastery in Longxing Prefecture
7.10
Shi Daozhen, styled Shantang, was a son of the Zhao family of Jinling. While still a boy with his hair hanging down, he relied on Chan Master Jueyin Ying as an acolyte. When Ying was transferred to Puzhao in Si, Daozhen received ordination. After a long time, he took leave to visit Danxia Chun and discussed the essential tenets of Caodong with him. Daozhen presented him with a verse, saying:
“White clouds deeply cover the ancient cold cliff;
Rare herbs and wondrous flowers held in the colorful phoenix’s beak.
At midnight the sky brightens; the sun is at high noon;
Riding an ox backward, wearing boots and gown.”
Next, he relied on Caotang, taking out the canon of sūtras every day to read it. One evening, hearing the drum for the evening consultation, he stepped out of the sūtra hall, raised his head to look at the moon, and suddenly had a great awakening. He hurried to the abbot’s quarters. Caotang saw him from afar and immediately said, “You have penetrated through!” Thereupon he gave him his seal of confirmation. Soon after, he went forth, was transferred three times, and arrived at Baizhang, where his path became prominent. In the jisi year of the Shaoxing era, a Vinaya master wrongfully seized Huanglong, and the patch-robed monks dispersed. The temple administrator ran to Qiantang to request a letter from Palace Commissioner Wang Jixian to deliver to Master Zhang Ruying of the Hong region. Master Ying ordered Daozhen to comply with the assembly's wishes. The temple administrator then requested to send a letter of thanks to Wang. Daozhen reproached him, saying, “Lord Wang acted to protect the Buddhadharma; what need is there for thanks? Moreover, he and I have never met in our lives.” Thereupon the administrator withdrew in shame. Therefore Zhongwen said, “Those who associate with the powerful and rely on them as bulwarks, hearing his words, would feel enough shame to make their faces sweat. Ah! Since the Shaoxing era, masters of our lineage whose words and actions correspond and rival autumn frost in severity—setting Daozhen aside, who else could there be?”
7.11
Biography 5: Śramaṇa Shi Fayi of Wannian Monastery on Mount Tiantai
7.12
Shi Fayi, styled Xuechao, was a great-great-grandson of Li Zunxu, Prince Consort and Commandery Prince of Xiangyang. For generations his family had resided in Xiangfu County, Kaifeng. His mother dreamed that an old monk arrived at their house, and then gave birth to him. His voice was resounding, his bearing magnificent, and he possessed the marks of a great man. At seventeen he was tested for admission to the imperial academy. His great-uncle served as an official in Huainan and wished to appoint him to office, but he would not take it, requesting to leave home to serve Chan Master Changlu Cijue Ze. His great-uncle would not permit it. His mother said, “This child must have been a śramaṇa in past lives. I pray you do not thwart his aspirations.” Before long, Cijue passed away. Fayi bowed to Chan Master Tongzhao Yuan of Lingyan and had his hair shaved. He relied on him for ten years, but felt his mind bewildered and depressed, finding no entry into the Way. He then went to Mount Jiang to visit Yuanwu. Yuanwu took a liking to him upon their first meeting. Just then, Yuanwu received an imperial decree to reside at Tianning, and Fayi also attended him, but their understanding did not tally. Next he visited Caotang at Mount Shu; under a single word, he suddenly penetrated to the ultimate source. In the seventh year of the Shaoxing era, the prefect of Quan, Liu Yanxiu, invited him to dwell at Yanfu. He was transferred through four great monasteries, and finally resided at Changlu. Yearning for the scenic beauty of Tiantai, he thought of it morning and night. Thereupon he requested to retire and dwell at Gu Pingtianguanyin Cloister on the mountain. Lying high amid the mists and clouds and chanting long among the deep verdure, he lived in the world yet forgot the world. One day he suddenly manifested a slight illness, wrote a verse saying:
“This year I am seventy-five,
Returning to be the master in the hermitage.
Take care, Avalokiteśvara:
The mud snake swallows the stone tiger.”
Thereupon he entered the niche, sat cross-legged, bid farewell to the assembly, and passed away. A stupa was erected on his mountain.
7.13
Biography 6: Śramaṇa Shi Pujiao of Tiantong Monastery in Qingyuan Prefecture
7.14
Shi Pujiao was a son of the Bi family of Wanling in the prefecture. From childhood he was exceptionally clever and stood out from his peers, untouched by worldly impurities. Disliking noise and delighting in cleanliness, he was just like a patch-robed monk. Before reaching adulthood he was ordained; for five summer retreats he was without flaw. He first visited Nanming to listen to and study Tiantai teachings. Once, he performed a repentance ritual for a donor. Someone asked, “Is the transgression the master is repenting a repentance for yourself or a repentance for another? If you say it is repenting for yourself, whence comes the nature of transgression? If it is repenting for another, since the other is not you, how can you perform repentance for them?” Pujiao was at a loss and could not answer. Deeply ashamed, he changed his clothes and went directly to Letan. Barely had his feet crossed the threshold when Letan scolded and shouted at him. When Pujiao intended to submit a question, Letan dragged his staff to drive him away. One day, Letan suddenly summoned Pujiao to the abbot’s quarters and said, “I have an ancient gongan that I wish to deliberate with you.” Pujiao intended to speak, but Letan gave a shout. Pujiao had a sudden breakthrough of awakening, looked around, and laughed aloud. Letan stepped down from his rope chair, took his hand, and said, “Do you understand the Buddhadharma?” Pujiao gave a shout and pushed him away. Letan also laughed aloud. From then on, his fame spread in all directions, and students took him as their model. Later, he returned to his native place and dwelt at Tiantong, shutting his gates and sweeping away tracks for eight years. The monastery happened to have a vacant seat, and the prefectural officials ordered him to open the Dharma. Fearing he would flee, they sent officers to wait on the road, so he could not refuse. Ascending the hall, he said, “Bah! Yellow-faced old one, you entrusted the Buddhadharma to kings and ministers! A dispassionate traveler beneath the forest is hounded to death by official duty! Is there anyone with an understanding mind who can exempt me from this? If not, I cannot avoid making the best of a bad job.” Whenever he saw a monk approach, he would certainly scold, “Before you even shouldered your staff, I had already spoken for you! And tell me, what did I say? Beckoning with the hand, washing the bowl, picking up the fan, drawing the bow. Zhaozhou’s cypress tree and Lingyuan seeing the peach blossoms—set them aside for a moment! This mountain monk has no such idle lips to entangle in vines with you. Why don’t you just cease and desist?” Suddenly, he took up his staff and drove them away. On the twentieth day of the third month of the sixth year of the Xuanhe era, he bathed, ascended the seat, and spoke a verse:
“The precious staff strikes empty space, spring everywhere;
The message therein especially completes and knits together.
Last night the wind stirred, the cold cliff chilly;
Startling the mud ox to plow the white clouds.”
Having spoken, he passed away peacefully and entered quiescence. His worldly age was seventy-seven, and his dharma age was fifty-eight. A stupa was built on his mountain.
7.15
Biography 7: Śramaṇa Shi Daomin of Yuantong Monastery in Jiangzhou
7.16
Śramaṇa Shi Daomin was granted the title Yuanji ('Perfect Dynamic'). People of the world called him an ancient Buddha. He was a son of the Cai family of Xinghua. His mother dreamed that she swallowed a maṇi jewel and subsequently became pregnant. At five years of age, he could neither walk nor speak. One day, his mother carried him on a visit to Ximing Monastery. Seeing a Buddha statue, he hurried forward, joined his palms in reverent salutation, and called out, 'Namo Buddha!' Those who saw it found it exceedingly extraordinary. When he grew older, he pursued official studies in Daliang, but abandoned them to rely upon Dexiang at Jingde Monastery, where he left home and received ordination. He knocked at the gates of Chan monasteries everywhere and had a taste of all of them. Later, he personally attended Chan Master Guishan Zhe, but had no entry. He visited Venerable Gan of Letan and related in full what he had attained, but Letan did not give him his seal of approval. One day, Letan brought up the case of the Bhagavat holding up a flower and Kāśyapa faintly smiling, and questioned him about it, but there was no accord. Once, while accompanying Letan on a walk, Letan rested his staff on his shoulder, let out a long sigh, and said, 'Do you understand?' Min was about to reply when Letan struck him. After a short while, Letan picked up a blade of grass, showed it to him, and said, 'What is this?' Min was also about to reply when Letan shouted. Thereupon, his mental dynamic turned, and he was suddenly awakened to the profound purport. He then made the gesture of holding up a flower and said, 'This time you cannot deceive Elder Min!' Letan said, 'Speak at once!' Min said, 'Clouds rise on the South Mountain; rain falls on the North Mountain.' He then made three prostrations. Letan nodded and gave his seal of approval. Later, he opened the Dharma at Guanxi, and then moved to Yuantong, matching Daoji's prediction. Students came like rivers rushing to the sea. The imperial court heard of his Way, and the prime ministers jointly requested that he be bestowed the imperial robe, granted him the title Yuanji, and treated him with great esteem. Thereupon, near and far admired his transforming influence, and young and old alike were bathed in the moisture of his Dharma. His end is not known in detail.
7.17
Biography of Śramaṇa Shi Ruixian of Cishi Cloister in Shaoxing, Eight
7.18
Shi Ruixian was a man of Kuaiji. In his youth he was entangled in the dust-nets and nearly drowned in the river of passion. At the age of twenty, he resolutely left home. Passing the scriptural examination, he received the tonsure. He intensively studied the Great and Small Vehicle Vinaya Pitakas. Coming to the line, 'The nature of precepts is like empty space; those who hold to them are deluded,' he suddenly reflected to himself: 'Precepts are merely a method for restraining the body. Why should I tie myself down?' He then investigated Tiantai teachings. One day he read the passage: 'All dharmas are not produced from themselves, nor are they produced from others, nor together, nor without cause; therefore it is said they are unproduced.' He doubted: 'If they are not from self, nor from other, nor together, nor without cause, from where ultimately are they produced?' He sighed and said: 'Although conditioned dharmas are illuminated through the three contemplations of emptiness and conventionality, this merely exalts and depresses the sea of true nature. Mind, Buddha, and sentient beings have different names but the same substance. The ten realms and ten vehicles—the wondrous mind becoming wisdom, the inconceivable realm—only when wisdom's illumination is bright is it revealed, and it certainly cannot be reached by verbal explanation.' He thereupon changed his robes and visited various venerable elders. Later, he climbed Mount Touzi and saw Chan Master Guangjian. Guangjian asked, 'Where have you come from?' He replied, 'Eastern Yue in Liangzhe.' Jian said, 'What is happening in Eastern Yue?' He replied, 'Mount Qinwang is high; the waters of Mirror Lake are wide.' Jian said, 'Is Mount Qinwang identical with or distinct from yourself?' He replied, 'Sanskrit words, Tang speech.' Jian said, 'These are still just monastery bantering words. Ultimately, are they identical or distinct?' The master shouted. Jian struck him. Suddenly he had an awakening. He bowed and said, 'The great debt of gratitude is hard to repay.' Later he opened the Dharma at Cishi. He once asked a monk, 'Three bags, two legs, travelling ten thousand li in a day. Unable to catch up, now they are gathered on Mount Yuquan; people of these times are not allowed to reckon them at will. In what place will you all meet with Elder Xian?' In the whole assembly, none could offer a word that hit the mark. He passed away on this mountain.
7.19
Biography of Śramaṇa Shi Tianyou of Yunyan Monastery in Longxing Prefecture, Nine
7.20
Shi Tianyou styled himself Dianniu ('Pawned Ox'). He was a son of the Zheng family of Chengdu. In his youth, he engaged in Confucian studies. He was brilliant and outstanding, highly regarded by his peers. He first tested at the prefectural school, and then tested at Zizhou; both places granted him tribute scholar status. Fearful, he did not dare accept it. He then changed his name and fled through the passes. By chance, he met Wang Shangu returning west. Seeing that his bearing was extraordinary and his discourse lofty, Wang invited him to share his boat. Tianyou made his way to Mount Lu and shaved his head, not changing his former name. He first visited Sixin, but there was no accord. He then relied upon Zhantang Zhun at Letan. One day, Zhantang gave a general sermon, saying: 'All of you bitterly seek the Buddhadharma from Elder Zhun!' He then struck his knee and said, 'Do you understand? Frost on top of snow!' Again striking his knee, he said, 'If you still do not understand, haven't you seen Qianfeng address the assembly saying: "Raising one, you must not raise two; letting the first move pass falls into the second"?' Hearing this, the master attained a breakthrough and awakened. He appeared in the world at Yungai and moved to Lingyan; his preaching of the Dharma had much of Zhantang's style. He once matched Practitioner Zhong's 'Ode on Herding the Ox': 'Two horns point to heaven, / Four hooves stand on earth. / Snapping the nose rope, / What shit or fart are you herding?' Zhang Wujin saw it and beat time in deep admiration. Retiring from Yunyan, he passed by Mount Lu, but the master of Xixian was disinclined to receive him, so he deliberately said: 'Old and venerable as you are, aren't you precisely the pawned ox in the pawnshop?' Hearing this, the master composed a verse: 'How could a pawnshop ever understand a pawned ox? / Only because its price is heavy is it truly hard to redeem. / I suspect your capabilities are not very great; / After all, it's hard to hold back this one head!' He finally left to live in a hermitage in Wuning, inscribed a board with 'Pawned Ox', and did not go out for the rest of his life. Approaching the age of a hundred, he announced his quiescence. When Tudu of Jingshan saw him, he was already ninety-three.
7.21
Biography of Śramaṇa Shi Fayin of Juehai Monastery in Pingjiang Prefecture, Ten
7.22
Shi Fayin was a son of the Zhu family of Mount Yu in Gusu. When young, he was submerged in the dust and worldly affairs, with no thought of breaking through the entanglements. Only at the age of twenty-four did he don monastic robes. Before completing five summer retreats, he promptly went wandering. He visited Chan Master Huiri Ya at Donglin. Huiri brought up the story of Lingyun seeing peach blossoms and attaining awakening, and questioned him about it. When he was about to answer, Huiri said, 'Not it, not it.' Suddenly he had an accord. He presented a verse: 'On the crag, peach blossoms bloom; / From where have the flowers come? / No sooner did Lingyun see them / Than he turned his head and danced the Santai!' Huiri admonished him, saying, 'Though your vision has entered into the subtle, you must apply the whip further and illuminate the Great Dharma.' Thereupon he lived on Mount Lu for thirty years without making contact with the world. The four quarters looked up to him; students rushed like rivers and gathered like ants to approach his furnace and bellows. Yin likewise did not refuse forging them, expounding the Dharma according to their capacities. Toward the end of the Jianyan era of the Song, bandits arose east of the Yangtze, so he drifted downstream and returned east. Monastics and laymen of Juehai came to his gate in succession to inquire about the Way. He once said to the assembly: 'You should fully uphold the power of samādhi; do not worry about the morning meal and pursue external affairs.' In his later years, he was unrestrained and at ease, calling himself the 'Idle Man of the Five Pines'.
7.23
Biography of Śramaṇa Shi Yunneng of Zhongyan Monastery in Meizhou, Eleven (Chengfu, Chongzhen)
7.24
Shi Yunneng was styled Huimu. He was a son of the Lü family of the prefecture. In his youth, he studied Confucianism, deeply investigating the classics and histories. At the age of twenty-two, while collating books in a village, he happened upon a Chan book on a table in a mountain monastery. Reading it, he seemed to have gained something. Thereupon, he tore off his scholar's robes and cap, went to the monks, and received full ordination. With a single bowl he traveled far. He first studied under Chan Master Baosheng Chengfu; in their questioning and exchanges, his inclinations were quite uncommon. He went straight to Jinghu, where he visited various venerable masters such as Anxi of Yong'an, Zhe of Zhenru, and Hui of Deshan; his attainments advanced further. Next, he arrived at Dawei and studied under Chan Master Chun. Chun asked, 'Where is your native place?' He said, 'Xichuan.' Chun said, 'I hear that in Xichuan Samantabhadra Bodhisattva makes an appearance; is that so?' He said, 'Today I personally gaze upon his compassionate visage.' Chun said, 'Where is the white elephant?' He said, 'Its claws and teeth are already complete.' Chun said, 'Can you turn yourself around?' Neng picked up his sitting mat and walked a full circle around the meditation platform. Chun said, 'Not it.' Neng hurried out. One day, Chun asked a monk, 'After Huang Chao passed, did anyone retrieve the precious sword?' The monk held up his fist. Chun said, 'A vegetable knife.' The monk said, 'What can you do about its endless utility?' Chun shouted him out. Next, he asked Neng. Neng also raised his fist. Chun said, 'That too is a vegetable knife.' Neng then approached, struck him in the chest, and said, 'If it can kill a person, that suffices!' Chun laughed and said, 'For thirty years I have ridden horses, but today I have been thrown by a donkey!' From this his reputation spread across all quarters. Returning to Shu, he first presided over Baotren, and next resided at Zhongyan. In his chamber, he once asked Felt-Head Chongzhen, 'What was your face before the empty kalpa?' Zhen suddenly grasped it and replied, 'Venerable Sir, lower your voice!' He then presented a verse: 'Inside the ten-thousand-year granary, I was once famished; / Living in the great ocean, I was thoroughly parched. / Back then, searching, I could not find it; / Today, evading it, I cannot avoid it.' Neng confirmed him. Neng was abbot for over thirty years, not allowing people to record his preaching of the Dharma. Approaching his end, he wrote a verse taking leave of the assembly, sat upright, and transformed. At the time of his jhāpita, a violent wind suddenly arose, and wherever the smoke reached, śarīra rained down. Monastics and laymen who dug the earth also found some. His heart and tongue were indestructible, and a stupa was erected for him.
7.25
The appraisal says: Master Neng was merely a collation clerk. As soon as he saw a Chan book, he knew its destination; was he not a person of rebirth? What is more, wandering through the gates of various masters, his insights hit the vital points. The moment he met Dawei face to face, he immediately understood how to turn himself around; his sharp faculties were clearly evident! Dawei still did not approve him. When it came to the case of retrieving the sword, did the previous monk lack an entry? Yet he was dismissed in the end. But when it came to Master Neng, he had a separate path leading straight to the heavens: he picked up a blade of grass and turned it into a blow-hair sword, and Dawei could not avoid being personally bitten by the viper. Can the Master not be called one who attained the great dynamic function? Dawei was truly good at being a teacher, and Master Neng was indeed not ashamed of being a disciple. Alas, if masters and disciples, hosts and guests, meeting in this world, can possess such style and strategy, they may avoid failing their voyage in the Dharma ocean, leaving no regrets on either side. Otherwise, they will all be unperforated iron hammers, falling far short of the yellow-faced fellow! Strive on!
7.26
Biography of Śramaṇa Shi Zongxian of Xinxiang Monastery in Chengdu Prefecture, Twelve
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Shi Zongxian was styled Zhengjue. He was a son of the Wang family of Tongchuan. In his youth, he passed the examination as a jinshi and had a great reputation. Once, during the day, he scooped stream water in play; at night, thinking of it, he saw water limpidly filling the room. He wished to draw it, but could not. Suddenly, the objective realm became naturally empty, and he sighed, 'My worldly net is torn!' He went to rely upon Venerable Bai of Zhaojue and was ordained. Dressed simply in a single patch-robe, he followed the assembly in asking for instruction. One day, Venerable Bai asked, '"Standing on the highest peak, walking on the deepest ocean floor"—how do you understand this?' Under these words, he suddenly attained awakening and said, 'Nailing down the heels!' Bai held up his fly-whisk and said, 'What about this one?' Xian smiled and walked out. He served diligently for seven years. He then went wandering to the capital and the Huai and Zhe regions, visiting monasteries everywhere. In his later years, he ascended Wuzu and saw Venerable Yan, asking, 'Not yet knowing the mechanism, it is difficult to cross the Zhaozhou bridge. What is the mechanism?' Wuzu said, 'Just stand outside the door.' Xian took a step forward, stamped his foot, and retreated. Wuzu said, 'All this time with meals and tea, it turns out there really is someone who knows the flavor!' The next day he entered the room. Wuzu saw Xian and asked, 'Are you the monk who asked questions yesterday? I certainly know your insight, but you have not yet passed the Baiyun barrier.' Xian said, 'Take care,' and walked out. At that time, Yuanwu was the attendant, so Xian asked Wu about the meaning of the Baiyun barrier. Wu said, 'Understand it directly here and now!' Xian laughed and said, 'It is not that I do not understand; I just am not yet familiar with it. I will wait until I see this old fellow and have an understanding with him.' The next day, Wuzu went to Shucheng; Xian and Wu followed. They happened to meet at Xinghua. Wuzu asked, 'Do you remember where we met before?' Xian said, 'The imperial bodyguard in full fire armor.' Wuzu looked at Wu and said, 'This fellow is quite loquacious.' Later, returning from traveling to Mount Lu, he related the understanding he had gained regarding the words 'standing on the highest peak' to Wuzu. Wuzu said, 'I once questioned my late master about this matter. The late master said, "I once asked Venerable Yuan. Yuan said: A cat has the power to drink blood; a tiger has the virtue of raising corpses. Unless one searches out the fundamental source, one cannot attain it."' Xian attended him for a long time, and Wuzu loved him dearly. When taking leave to return to Shu, Wuzu held an informal gathering for him, and sent him off with a verse, saying: 'Away from home for over forty years, / For a moment I forgot the speech of Shu. / Chan practitioner, returning to Chengdu, / You must carefully remember the speech of Lu.' Xian returned to Zhaojue; Venerable Bai was still in good health, and Xian attended him again, his reputation flourishing. First he came forth to reside at Changsong, and next presided over Baofu. He opened the furnace and bellows wide, forging students from all four quarters; thus many dragons and elephants emerged from his forge.
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Biography of Śramaṇa Shi Fachang of Bao'en Temple in Jiaxing, Thirteen
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Shi Fachang was a native of Kaifeng and a descendant of Prime Minister Xue Juzheng. In the seventh year of the Xuanhe era, he first untied the fetters of the dust of the world. Thinking far and aiming high, he went to rely on Master Huayan Shi in Yiyang, Changsha, who shaved his beard and hair. He received the patchwork robe. Those who saw him regarded him as a lion king. Whenever he dwelt, it was always with a treasured assembly. If it was not the Dharma, he would not speak of it; deviant paths he would not heed. Deeply admiring the Mahāyāna, he did not denigrate the lesser teachings. One day, while reading the Śūraṅgama-sūtra, the vast sky of meaning opened wide to him, and he penetrated deeply into the sea of Dharma. From then on, he roved freely through Huai and Si, wandering at will through Hu and Xiang. Later, coming to Wannian on Mount Tiantai, he called on and paid respects to Xuechao. At their first encounter, their dynamic words tallied and met. [Xuechao] ordered him to take charge of correspondence and writings. Before long, he invited him to serve as head of the assembly. When he entered the room as a monk, he had great presence and bearing. Placidly dwelling in the world, he did not embellish his many conditions. In his room there was only a single low couch, and no other superfluous possessions. On the full moon of the ninth month of the gengchen year of the Shaoxing era, he said to the assembly: "After one month, I will remain no longer." On the twenty-first day of the tenth month, he wrote a "Fisherman's Song" on his room's door, which said: / "This matter was once laid bare in the Śūraṅgama: / Where plum blossoms, snow, and moonlight mingle their light. / A single smile, vast and empty through ten thousand ages; / The wind cup speaks; / Far off, the Silver River spans the heavens. / A butterfly dreaming of Nanhua, fluttering and light; / In stripes and patterns, who straddles Fenggan's tiger? / And now I have forgotten the road by which I came. / Evening over rivers and mountains; / At the horizon, my eyes watch the wild geese fly away." / Having finished writing, he went to the couch, gathered his feet, and passed away. His stūpa was erected southwest of the temple.
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Biography of Śramaṇa Shi Zhice of Jingshan in Lin'an Prefecture, Fourteen (Jishi Guang, Dayuan)
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Shi Zhice was styled Tudui. He was a son of the Chen family of Tiantai. Born clever and acute, he towered above the crowd of children. Not delighting in worldly splendors, he harbored thoughts of the vast void. When young, he shaved his hair under Chuguang of Huguo, who conferred on him the monastic decorum. With a single bowl in simple solitude, he thoroughly investigated the Tripiṭaka. He first visited Master Jishi Guang of Guoqing and had a clear awakening. Next, he went to Mingzhou to visit Chan Master Dayuan of Wanshou. [Dayuan] asked, "Where do you come from?" He said, "Tiantai." Yuan said, "Have you seen Zhiyi?" He said, "Right now, there is no lack either." Yuan said, "Why is he under your heels?" He said, "I missed him to his face." Yuan said, "A superior person sprouts without weeding, and stands straight without propping." One day, taking leave of Yuan, [Yuan] walked to the gate to see him off, patted his back, and said, "The place of jewels is near; this city is not real." Ce respectfully assented. Wishing to go to Yuzhang to study under Venerable Dianniu You, his path took him past Yunju. The pass was blocked by snow and no traveler could advance his steps. After forty-two days, at noon, he heard the striking of the clapper board and was thoroughly enlightened. When he reached Dianniu's gate, Niu pointed at Ce alone and said, "Where have you come from, having seen gods and seen ghosts?" He said, "I have come from hearing the clapper board at Yunju." Niu said, "What is it?" He said, "I have smashed empty space, and there is no handle at all." Niu said, "The transcendental matter is not yet here." He said, "Sitting darkly in the eastern house, and cursing loudly in the western house." Niu said, "Loftily transcending buddhas and patriarchs! In the future, a single qilin will be enough to raise our lineage." Later, by imperial decree, he resided at Shuangjing, widely propagating Dianniu's way. Learners from the four directions spread like fish scales and gathered like hedgehog quills. When he was about to manifest quiescence, he composed a funeral text for himself. He sat erect and listened attentively, and when it came to the words "Please partake," he smiled at it. Two days later, he bathed, changed his robes, gathered the assembly, and uttered a verse: / "Now that the four great elements scatter and fly, / Smoke and clouds return at their own will. / In the autumn sky on a frosty night, the moon / Shines its radiance ten thousand miles around." / Placidly, he passed away. His whole body was entombed in a stūpa at the foot of the eastern ridge of the temple.
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Biography of Śramaṇa Shi Daoshu of Lingyin Temple in Lin'an Prefecture, Fifteen
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Shi Daoshu was styled Lan'an. He was a son of the Xu family of Si'an in Wuxing. He once studied under Chan Master Daochang Hui and received the transmission of the mind-seal. His cultivation of the Way grew daily. At first he was abbot of Heshan, then moved to Huazang. Early in the Longxing era, he was decreed to transfer to Lingyin. Emperor Xiaozong of the Song summoned him into the inner palace and granted him a seat, asking, "May I hear the essentials of the way of Chan?" He replied: "This matter lies right in Your Majesty's grand, daily application where you respond to conditions. Originally there is no distinction between arising and ceasing of knowledge and views, nor is there any difference between sage and ordinary, delusion and awakening. Merely guard right mindfulness, and you will accord with the Way. If you eliminate emotional attachments and cast away external objects, karma cannot bind you. Completely eliminate the two sicknesses of sinking and agitation, and you will naturally forget the intent of question and answer. Moreover, now appearing within the light of prajñā, what matter fails to become clear seeing?" The Emperor nodded in agreement. Later, on account of old age, he begged to retire and resided at Yong'an of Mingjiao, wandering at ease and suiting himself. He once inscribed a verse on the wall: / "Plum blossoms in the snow bring news of spring; / Moonlight in the pond holds the spirit of the night. / In recent years, could there truly be no fine interest? / Do not present your family tradition to others." / In the eighth month of the bingshen year of the Chunxi era, manifesting a slight illness, he wrote a verse and passed away. His stūpa was erected at Yong'an.
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Biography of Śramaṇa Shi Haihui of Dachuqing Temple in the Upper Capital, Sixteen (Qinghui)
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Shi Haihui was a native of the Jin State. From childhood he was brilliant and quick, and his learning did not depend on teachers. The records of Lu and the tomes of India, he could recite upon a single glance. When he first visited lecture halls, it was like entering the dragon palace. In the profound paths of nature and characteristics, there was nothing whose brilliance he did not grasp and whose essence he did not draw upon. Thus, he was fully sated with the joy of the Dharma and the delight of Chan. He concealed his traces on Mount Wutai, cutting and burning to farm, and building a hut against the crags. A single couch was his solitary setting. Thus he lived for fifteen years. One day he sighed, saying, "A great man should take sentient beings as his urgent duty; why drown in this?" Thereupon, carrying his staff, he went to the capital of Yan and traveled to all the Chan temples. Acting in accord with conditions to preach and transform, the seven assemblies gathered like clouds. Thereupon his fame spread throughout the world, and his teaching reached the imperial palace. In the sixth month of the third year of the Huangtong era of the Jin, Crown Prince Yingdao founded Dachuqing Temple next to the palace in the Upper Capital. When completed, its exquisite artistry was the pinnacle of the age, illusory as a heavenly palace. Admiring the master's reputation in the Way, an imperial decree was issued inviting him to become the first generation founder. Preaching the Dharma and conferring certificates, he broadly ordained one million registered monastic novices within the realm as monks and nuns. The following year, an imperial decree welcomed the auspicious sandalwood image to be enshrined in the Jiqing Pavilion of the temple. In the fifth year of the Huangtong era, Haihui entered quiescence. In the bath of fire, five-colored śarīras without count were obtained. Their radiance penetrated beyond the sky, and an extraordinary fragrance lasted for ten days. The Jin ruler, together with the Empress, Crown Prince, imperial princes, and the hundred officials, made offerings for five days, respectfully dividing [the relics] among five places to build stūpas. He was posthumously named Grand Master Fojue Youguo ("Awakened Buddha Who Assists the Country"). In the first month of the following year, an imperial decree appointed Chan Master Qinghui as abbot of Chuqing, granting him the title Grand Master Fozhi Huguo ("Buddha Wisdom Who Protects the Country"). He was ordered to ascend the seat of National Preceptor, and was specially bestowed a gold-threaded saṅghāṭī robe, along with rare vases, incense burners, and precious utensils. The Jin ruler, his consorts, and the Crown Prince made prostrations at his feet and presented him with Dharma robes. A king of Cīnasthāna paying homage to a śramaṇa had never been seen like this in ancient times.
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Biography of Śramaṇa Shi Youquan of Huazang Temple in Changzhou, Seventeen
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Shi Youquan was styled Yi'an. He was a son of the Qi family of Changhua in Lin'an. He left home in his childhood and received ordination at fourteen. Devoted and diligent, he extensively investigated all texts. At eighteen, knowing that there is a transcendental matter, he exhausted his strength seeking it. He first paid respects to Fozhi Yu at Lingyin. At that time, Venerable Wu'an served as the head seat. Quan entered the room to seek instruction. Wu'an questioned him with: "From the root of non-abiding, all phenomena are established." After a long time, Quan had an insight and replied: "Threading a needle in the dark, breath issuing from the ears." Wu'an approved him and secretly conferred the mind-seal. Having attained something, his vigor became ever firmer. One evening, sitting erect and entering deep into dhyāna until dawn, even when the gruel was served, he forgot to spread his bowl. A neighboring monk touched him with his hand, and he was suddenly greatly enlightened. He gave a verse: / "A pitch-black Kunlun holding a fishing rod; / An ancient sail hung high, shooting down rapid torrents. / Toying with the bright moon amidst the reed flowers' shade, / Leading a blind turtle up onto the fishing boat." / Fozhi praised him deeply. One day, he asked Quan, "When the mind encompasses the great void and its measure widens to the sands of the worlds, what then?" He replied, "The great sea does not harbor a corpse." Fozhi patted his seat and said, "This fellow will one day occupy this seat, scolding buddhas and cursing patriarchs!" Thereupon Quan deeply hid his light, lodging in the regions of Hu, Xiang, Jiang, and Zhe for ten years. Thereafter, he either relied on Ying'an or saw Dahui; wherever there were clear-eyed senior masters of virtue, he went in person to pay respects. When Wu'an came forth to serve as abbot of Daochang, he summoned Quan to share the seat and preach the Dharma. From then on, his fame spread in all directions. Before long, there came the appointment to Huazang. Opening the hall, he said: "Chan, Chan! Neither partisan nor biased. When deluded, separated by a thousand miles; awakening is right beside the skin of your lips. Therefore, a monk asked Shishuang, 'What is Chan?' Shuang said, 'A broken roof tile.' A monk asked Muzhou, 'What is Chan?' Zhou said, 'Fierce fire boiling fierce oil.' A monk asked Shoushan, 'What is Chan?' Shan said, 'A monkey climbing a tree, its tail swaying.'" The master said: "The Way has no side paths; the place where one stands is solitary and precarious. Yet these three great elders acted upon the living road before sound, and employed the spiritual dynamic beyond kalpas. If examined with a monk's correct eye, there are indeed differences in superiority. One is like Zhang Liang entering battle; one is like Xiang Yu wielding troops; one is like Kongming calculating the enemy. If one can distinguish them, one may stand eyebrow-to-eyebrow with the buddhas and patriarchs. Although this is so, if suddenly someone should come out and say, 'The elder's words are cut into two halves! Just now you said the Way has no side paths, is neither partisan nor biased; but now you divide so many superiorities and inferiorities. How do you respond?' Do you understand? Joining hands to climb the mountain, we exert our strength together; the breath that issues from the throat, one knows for oneself." In the autumn of the gengzi year of the Chunxi era, manifesting a slight illness, he wrote a verse and passed away. Upon jhāpita, his teeth and tongue did not decay. Five-colored śarīras were countless, and a stūpa was built for them.
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Biographies of Eminent Monks of the Great Ming, Fascicle Seven
Linked texts (1)
- 大明高僧傳 — Classical Chinese