淨土往生傳 2.11

2.11

Shi Mingzhan, whose secular surname was Du, was a native of Shiyi in Hengzhou. He was resolute and unbending by nature, and was learned in both ancient and modern texts. His prefecture recommended him as an outstanding scholar. Soon he realized that worldly life is an illusion, and went to Yingjue Monastery on Mount Feilong to enter the monastic life. Later he relied upon Daji Monastery in Ye, devoting himself to thoroughly probing the Mahāprajñāpāramitopadeśa. When the Yuwen clan abolished Buddhism, Mingzhan hid his traces in rocky valleys. When Emperor Wen of the Sui restored the sacred teaching, he emerged to dwell at Fazang Monastery in Xiangzhou. Mingzhan's aspiration and spirit were exceptionally lofty, and he never meddled with improper matters; outside of incense and candles, he had no other engagements whatsoever. In the third year of Kaihuang, an imperial edict ordered him to dwell at Daxing Monastery to translate and interpret the sacred texts. In the second year of Daye, an imperial order required monks and Daoists throughout the realm to perform worldly bows as one body. At that time, before the palace, the followers of the Huang-Lao school all complied with the imperial intention, but the gate of the Buddhist monastics alone remained upright and unbowed. The emperor said, 'The terms of the decree have long been promulgated; in duty, you must pay respect.' Mingzhan replied, 'If Your Majesty definitely requires us to return to worldly ways according to the regulations, then with the sincerity of a dog or horse, how would we dare disobey the order? But if the Great Dharma is to be venerated, then beneath the Dharma robes, the monastic assembly cannot pay respect to the worldly.' The emperor said, 'If the monastic assembly cannot pay respect to the worldly, why did they pay respect to Emperor Wu of the Song?' Mingzhan replied, 'Emperor Wu gave free rein to authority and cruelty, and showed no benevolence or virtue. If one dared disobey his edicts, one immediately incurred execution in the open. Your Majesty's sagely transformation nurtures all beings, never plunging them into unjust punishment. This is why we, your servants, can speak our full loyalty.' The emperor granted his memorial and thereupon revoked the former decree. Because Mingzhan was resolute, upright, and not intimidated by the powerful, the assembly recommended him as the elder (uparisthavira) of the capital. In the time of Tang Taizong, he was also summoned to court and asked about the Buddhist teachings. Mingzhan said, 'What the Buddha takes as fundamental is largely based on benevolence and forbearance.' Soon an imperial decree was issued to reduce the slaughtering of animals, and wherever the army marched, Buddhist shrines were established. Toward his later years, he applied his mind earnestly to Anyang. Someone mocked his practice as having begun too late, but Mingzhan said, 'Who is late? With ten unforgotten recitations, one can still behold the Buddha; how much more so with the tens of millions of times that I have recited!' On the second day of the tenth month in the second year of Zhenguan, he became ill and told his disciples, 'Things have their end, and the span of life has its limit. My life is ending and has reached its limit.' He also said, 'When I end, will it not be birth in Anyang?' He then appointed several hundred monastics and laypeople to gather the next morning at Xingshan Monastery, where a meal was prepared so he could say farewell. At that time, Vice Director of the Right Fang Xuanling and Chancellor Du Ruhui both attended. After the sun passed noon, Mingzhan returned to his monastery, straightened his deportment, and appeared as if waiting for something. Shortly after, he suddenly said, 'Our Buddha has come!' A moment later, he said again, 'The two great bodhisattvas have also arrived!' Thereupon, drawing himself upright and joining his palms, he died with joyful praise.