辯正論 3

English (machine translation) 3

Language: English

3.1

Composed by Śramaṇa Shi Falin of the Tang

3.2

Veneration of the Buddha through Ten Dynasties, Part One, Chapter Three

The Confucian scholar said: "My faithful mind gradually awakens, and my perverse attachments are somewhat turned around." He also asked: "In the land of Han, the rulers venerated the Buddha with utmost faith, which grew ever more solid over time. May I hear about the evidence of their blessings?"

3.4

The bodhisattva instructed: "From the time the sun of the neck descended in divine spirit and Kāśyapa Mātaṅga entered Luoyang, those who turned their hearts to venerating the Dharma cannot be fully recounted. Now, I shall briefly set forth for you the rulers, the Three Excellencies, ministers, prime ministers, penetrating Confucians, and erudite scholars across ten dynasties who reverently had faith in the Buddha, in order to inform you."

3.5

Emperor Wu, Shizu of the Jin (whose dragon countenance was extraordinary and grand, whose brilliant illumination revolutionized the mandate, who greatly promoted Buddhist activities, and extensively erected monasteries).
Emperor Hui of the Jin (who turned his heart to the wondrous Dao, whose intent tallied with the profound school, and who subsequently built the Xingsheng Monastery in Luoyang, making offerings to one hundred monks).
Emperor Min of the Jin (whose earnest intent moved the unseen realm so that the divine form descended from afar, and who subsequently built the Tongling and Baima monasteries in Chang'an).

3.6

The above pertains to the two capitals of the Western Jin: in total, 180 monasteries; 13 translators of sūtras with 73 works; more than 3,700 monks and nuns.

3.7

Emperor Yuan, Zhongzong of Jin (His culture and standards brought great unity; he revived the state east of the Yangtze River. He constructed the two monasteries of Waguan and Longgong, and ordained one thousand monks in Danyang and Jianye.) / Emperor Ming, Suzong of Jin (Sagacious and deeply perceptive, he established vegetarian feasts and raised up merit. He constructed the two monasteries of Huangxing and Daochang, gathering one hundred monks of scholastic and renowned standing.) / Emperor Cheng, Xianzong of Jin (His utmost sincerity had profound resonance, his sagely virtue moving those far away. He built the two monasteries of Zhongxing and Luye, assembling one thousand monks engaged in scripture translation and doctrinal study.) / Emperor Ai, Xiao'ai of Jin (He invited and questioned his attending ministers, directing his mind toward the subtle principle; Jiabin offered an earnest response, greatly opening up dragon-like brilliance.) / Emperor Jianwen, Taizong of Jin (Benevolent, forgiving, warm and magnanimous, sagely and illustrious, he fashioned images, held vegetarian feasts, ordained monks, and established monasteries. At the ancient pagoda of Changgan he erected a wooden pagoda that was grand, magnificent, and extraordinary.) / Emperor Xiaowu, Liezong of Jin (He dedicated his mind to upholding the Dharma, his intentions and thoughts resonating subtly. The king of Siṃhala [Ceylon], admiring his devotion to the Dao, dispatched the śramaṇa Dharmacoṣa to deliver a jade image from afar to express his sincere feelings. He summoned monks who understood the doctrine, built Huangtai Monastery, and also gave up his former residence to establish Benqi Monastery.) / Emperor An of Jin (Faithful without remiss, his merit elevated the imperial house. At the King Aśoka pagoda he established the Dashi Monastery.)

3.8

In total, during the one hundred and four years of the Eastern Jin, there were altogether 1,768 monasteries, twenty-seven translators of scriptures who produced 263 works, and 24,000 monks and nuns.

3.9

Emperor Wu, Gaozu of Song (He initiated the sagely enterprise and established the reign era, returning to simplicity and innocence. He chanted the Indic texts and copied the vinaya sūtras by hand. He built the two monasteries of Linggen and Fawang to provide for and summon one thousand monks, both worthy sages and comprehensive scholars.) / Emperor Ming, Taizong of Song (His supreme governance brought flourishing prosperity. He chanted the Prajñā [sūtras] aloud. He made four eighteen-foot golden images; when the casting failed, he modified them to fourteen feet, and they were immediately completed to perfection. Their adornment accomplished, they returned to eighteen feet in height. When he concluded a vegetarian feast with the morning meal, śarīra relics were miraculously elicited. He constructed the Hongpuzhong Monastery to summon eminent monks.) / Emperor Wen, Taizu of Song (He kept vegetarian feasts without taking life, dedicating his mind to admiring the Dao. Shangzhi provided an elegant reply, identifying the Buddhist precepts as fundamental; through sitting still, great peace was achieved, just as the sagely intention desired. Revering Guṇabhadra, he dedicated himself to promoting the great Dharma. He built Chanyun Monastery and continually made offerings to one thousand monks.)

3.10

In total, during the Song dynasty, there were altogether 1,913 monasteries, twenty-three translators of scriptures who produced 210 works. Eminent monks and wise masters were as lush as stands of rice and hemp; precious shrines and golden wheels were as dense as thickets of bamboo and reed. The Buddhist teaching flourished, and the devout believers multiplied. There were 36,000 monks and nuns.

3.11

Emperor Gao, Taizu of Qi (He copied the Lotus Sūtra by hand and chanted Prajñā aloud. On the eighth day of the fourth month, he regularly cast golden images. On the fifteenth day of the seventh month, he sent basins to all monasteries to make offerings to three hundred eminent monks. He established the two monasteries of Zhiqi and Zhengguan.) / Emperor Wu, Shizu of Qi (He constructed the two monasteries of Zhaoxian and Youxuan, gathering three hundred monks for doctrinal study and scripture translation. He held four years of examinations assessing the three teachings.) / Emperor Ming, Gaozong of Qi (He copied all the scriptures and crafted one thousand golden images. He chanted Prajñā aloud and constantly turned the wheel of the Lotus Sūtra. He constructed the Guiyi Monastery and summoned monks who practiced meditation. In person, he upheld the six fast-days and applied himself to cultivating the ten wholesome actions.)

3.12

In total, during the Qi dynasty, there were altogether 2,015 monasteries, sixteen translators of scriptures who produced seventy-two works, and 32,500 monks and nuns.

3.13

Emperor Wu, Gaozu of Liang (Magnificent in temperament and capacity, brilliant and outstanding in insight and character. His mind ranged over the seven factors of awakening, and his thoughts steeped in the eight dhyānas. He authored the Treatise on the Five Periods and expounded the four vaipulya [sūtras]. He built five monasteries, including Guangzhai and Tongtai. At the Chongyun Hall, he gathered one thousand monks in attendance for lectures. Throughout the realm, the six fast-days were universally observed, and the myriad people all received the eight precepts.) / Emperor Jianwen, Taizong of Liang (Endowed with lofty clarity, his demeanor and spirit were transcendent. Entrusting his mind to the subtle Dharma, he perused the profound scriptures thoroughly. He built the two monasteries of Zijing and Bao'en, pricked his own blood to copy ten sets of the Prajñā [sūtras], and fasted without eating on the death anniversary of the Empress Dowager. He compiled the Records of Dharma Collections in more than two hundred fascicles and the Conjoined Jades of the Dharma Treasure in some four hundred pieces.) / Emperor Xiaoyuan, Zhongzong of Liang (Sagely in endowment and skilled in many arts, his spiritual awakening was penetrating and subtle. He built the two monasteries of Tianju and Tiangong, summoning one thousand monks of high renown and sublime practice. He personally lectured on the Lotus Sūtra and constantly explicated the Tattvasiddhi.)

3.14

In total, during the Liang dynasty, there were altogether 2,846 monasteries, forty-two translators of scriptures who produced 238 works, and more than 82,700 monks and nuns.

3.15

Emperor Xiaoxuan of Liang / Emperor Xiaoming of Liang (Civil and illustrious in his governance, he restored the great treasure [of the throne]. The state altars of the Later Liang illuminated the living beings. In Jingzhou, he built the Tianhuang, Zhiqi, Daming, Baoguang, and Siwang monasteries.)

3.16

The two emperors of the Later Liang ruled in Jiangling for thirty-five years. There were 108 monasteries; among the mountain monasteries were Qingxi, Luxi, Fuchuan, Longshan, and Jiushan. All were adorned with magnificent Buddhist works and halls of remarkable carving. Upon seeing them, people would bring forth the resolve [for awakening], and once viewing them, would forget to return. There were 3,200 monks and nuns.

3.17

Emperor Wu, Gaozu of Chen

3.18

Receiving the precious mandate to rule as sovereign, he met the auspicious era to guide the flock. He stood eight feet tall, with a beard three feet long, whorled hair covering his ears, and hands hanging past his knees. With the power of his great vow, he brought peace and salvation to the multitude of beings; through great adornment, he quelled many hardships. Always mindful of his hometown of Pei, he longed to repay the debt to his native soil; he wished to let the capital of Qiao share in this joyful celebration. In the second year of Yongding [558 CE], he constructed Dong'an Monastery in Yangzhou. Again on behalf of the realm and the living beings, he built four monasteries, including Xinghuang and Tianju, within the capital of Yangdu. All had embroidered brackets, carved pillars, patterned beams, and whitewashed walls. The three tiers were dignified and winding; the thousand pillars were dazzling and exquisite. Tall pillars stood along the thoroughfares, and high gates overlooked the imperial avenues. The Ghoshila vihāra could hardly rival them, nor could the shrines of supreme virtue be compared. He had twelve complete sets of the Buddhist canon copied, made one million gold and bronze life-sized statues, ordained seven thousand monks and nuns, and restored thirty-two ancient monasteries.

3.19

Emperor Wen, Shizu of Chen carried forward the Three Jewels and broadly transformed the five vehicles. His abundant bounty was compared to a cloud of compassion; his great brilliance was matched with the sun of wisdom. His fine reputation took shape across the four seas; his humane mind penetrated the three spirits. The watch-gongs sounded without alarm; spears and halberds were laid to rest. He restored sixty ancient monasteries, copied fifty complete sets of the Buddhist canon, and ordained three thousand monks and nuns.

3.20

Emperor Xiaoxuan, Gaozong of Chen held the jade tablet to lead the central banners, and mounted the golden wheel to point toward the supreme realm. Occupying the position of the Duke of Zhou and the Duke of Shao, he managed the pivotal affairs of state. The years yielded abundant harvests, and the people had great stores; there was no trouble within the realm, and all under Heaven was peaceful. In the Jinzhong ward of Yangzhou, he built Taihuang Monastery. However, out of a deeply dutiful devotion to honor his ancestors, he felt profound yearning for Zhangling; thus, on behalf of the Filial Grand Dowager Concubine of King Zhaolie of Shixing, he built a seven-tiered wooden pagoda at Taihuang Monastery. Its golden wheels vied with the sun in brilliance, and its pearl discs competed with the conjoined bi jades in splendor. Furthermore, since Emperor Guang of Han abdicated the throne and the branch house inherited the family line, he established a field of merit and built Chonghuang Monastery. In the second year of Taijian [570 CE], once more on behalf of the Filial Grand Dowager Concubine of King Zhaolie of Shixing, reaching down to the common folk, he reverently erected a spiritual pagoda fifteen zhang in height. Beneath it, he enshrined a nail relic of the Buddha, two inches long and one inch wide, polished and lustrous in a precious niche and hidden away in jewel caskets. At times it emitted five-colored light and flames rising one fathom; its divine transformations were inexhaustible, and beholders were transformed anew. He made 20,000 gold and bronze statues, restored 1,300,000 old statues, copied twelve sets of the complete Buddhist canon, repaired fifty old monasteries, and ordained 10,000 monks and nuns.

3.21

The above concerns the five rulers of the Chen dynasty, spanning a total of thirty-four years. There were 1,232 monasteries: 17 newly built by the state, 68 built by the civil and military officials, and over 300 large monasteries within the city walls. The Yudi tu (Atlas of the Earth) states: "Originally, there were over seven hundred monasteries in the capital. When Hou Jing stirred up rebellion, they were completely burned and destroyed. When the Chen unified the realm, everyone from the state down to the common people rebuilt them. Continuous roofs and adjoining beams stood as dense as comb teeth beside the imperial palace; stupas faced one another, spread like stars beneath the seat of government." The copying of scriptures and making of images cannot be fully recorded. Great assemblies without impediment were held to make offerings to monks and give alms; living beings were released and crimes pardoned; they widely proclaimed the ten virtuous deeds and guided the four classes of people, so much so that it is hard to express in words. There were 32,000 monks and nuns. Three people translated scriptures in eleven collections. These monarchs of the five dynasties devotedly praised the profound lineage and broadly propagated Buddhist deeds, founding monasteries, making images, and gathering famous monks. Shizu of the Jin brought relief and made families well-provided; Zhongzong of the Jin possessed the lands south of the Yangzi. The august brilliance greatly succeeded the treasured mandate, and Emperor Xiaowu gloriously opened the virtuous breeze. Under Gaozu of the Song, deep worries gradually passed, yet the heavenly course remained fraught with difficulty; in the second year, choked with thorns and troubled by warfare on four fronts, a hundred cares flowed within his chest and myriad state affairs were grasped within his heart. Yet he never wearied of the works of a dānapati and always held the resolve to protect the Dharma, revering the Mahāyāna, looking up toward the śikha, intoning at the dragon palace, propagating the sages without tiring, his clear voice ceaseless. Taizu of the Song operated this daily use to spread this great peace throughout the world; he always raised the benevolence of loosening the net and longed to return to the governance of knotted cords. Gaozu of the Qi penetrated the profound marvels of the ultimate and conventional, exhausting the essence of the Ru and Mohists; he diligently cultivated the highest goodness and gloriously continued the military exploits of his predecessors. Gaozu of the Liang surpassed the past traces of virtuous men and trod the sacred path of Vimalakīrti. He knit together the cords of Earth after they had torn and raised up the net of Heaven when it collapsed. Before dawn he sought his clothes and sat waiting for daybreak; strengthening himself without rest, he earnestly ordered the constant norms. As for the profound canons of Vulture Peak and the secret meanings of the Deer Park, the principles of the two truths and the five vehicles, and the texts of the three baskets and nine divisions—what the Red-Beard [Kumārajīva] had not clarified and what Blue-Eyes [Piṅgala] had never explained—he completely attained, never needing to read a text twice or contemplate a meaning again. Despising the mundane plans of Zhou and Confucius, and scoffing at the philosophical principles of Laozi and Zhuangzi, he could make past Ru collapse in confusion and was enough to make the talents of his day submit in awe. Few could enter his hall—who could glimpse the recess of his walls? Alone, he opened the sacred view, his heavenly nature profoundly emerging. His great wisdom was at ease, externally observing the eight rules; his extreme circumspection was reverent, internally maintaining the four deportments. Overseeing the Red County [of China], loving-kindness and compassion overflowed; dwelling by the Xuanhu, he confirmed his vast vows. His grace reached the peak of existence; his Way covered the limitless. Spiritual responses and auspicious omens were seen in advance through portents; his broad benevolence, virtue, and filial piety are fully recorded in later histories. What was not transmitted by Xianhu and what was unrecorded by Niezhi are all compiled upon golden tablets, stored under precious seals, covered with pearl canopies, and supported on jade platforms. His lotus pedestal was more wondrous than four pillars; his lion throne arose upon nine tiers. Not only did visitors upon the soft grass write upon bark in place of paper, but one could also see guests of Gandhamādana sprinkling blood to lay the dust. The Liang ji (Record of the Liang) says: Emperor Wu was on the throne for forty-nine years. Ever mourning the early loss of his parents' shelter, he constantly harbored sorrowful thoughts, often sighing, "Though I hold the honor of the four seas, I have no way to repay their boundless grace." Therefore, he set his mind upon Buddhist scriptures, considering the Prajñā in eight divisions to be the mother of the Buddhas of the ten directions, capable of eliminating sin and karmic obstacles and skillfully cleansing defilements and toil. Thus, gathering various sūtras, he personally composed commentaries; the wheel of the Dharma turned uninterruptedly, and vegetarian banquets and lectures were ceaseless. Relying upon these superior blessings, he hoped to display his filial heart. Repeatedly on behalf of his two imperial parents he renounced his person to pray for unseen aid; every time he renounced his person, the earth shook. On Mount Zhong he founded Aijing Monastery; at Qingxi he founded Zhidu Monastery; he gave up his old thatched residence to make Guangzhai Monastery. In the eighth year of the Putong era, he further built Tongtai Monastery, with palatial halls ornate and corridors decorated in vibrant colors, its nine-tiered tower rising to the clouds as splendid as the Yongning Monastery of the Wei. Furthermore, he erected the Zhijing Hall within the palace and built chambers for the seven ancestral temples at Jingyang Terrace. Twice a month, pure meals were offered. Whenever it came to the seasonal sacrifices of the ancestral temple, he never failed to shed copious tears, and the attendants around him wept with joined sorrow. Though the affairs of myriad millions were pressing, the scrolls never left his hands; reading inner and outer texts, he continued from night until dawn. He authored the Tongshi (Comprehensive History), the Shuyuan (Garden of Calligraphy), and the Jinglü yixiang (Extraordinary Aspects of Sūtras and Vinayas), as well as categories of the meanings of the three teachings and the literary texts of the Five Classics, amounting to several thousand fascicles. As for extending grace to the prisons and markets, he broadly practiced mercy and forbearance. If there were offenders who could not be pardoned, his countenance would change for a long time before he set down his brush. Investigating villainy and hearing lawsuits, his brilliance was like that of a spirit. Unless at banquets, he did not permit music. The palace attendants wore no silk or damask; his bedding in the inner bedchambers was entirely plain—cloth quilts, rush mats, straw sandals, and pueraria caps. From the Tianjian era onward, all flavors were cut off: he took only one meal a day, and his food was limited to vegetables. When Sichuan presented konjac, he was surprised by its fragrance and deliciousness resembling meat, and thereupon issued an imperial edict forbidding it. Among emperors and kings since antiquity, none could match him. (He was truly an inconceivable lord and father!)

3.22

Prince Dayou of Qi under the Jin (of elegant bearing, pure and simple). Prince Hongdu of Qin under the Jin (of deep and harmonious capacity).

3.23

Prince of Anping under the Jin (of lofty and upright resolve and integrity). Prince of Yiyang under the Jin (whose rational thought entered the divine).

3.24

Prince of Xiapi under the Jin (dedicated in resolve to classical scholarship). Prince of Gaomi under the Jin (frugal and outstandingly distinct).

3.25

Prince of Nanping under the Jin (trustworthy and with proof). Prince of Jianping under the Jin (conducting himself with martial valor).

3.26

Among these princes, there was none who did not assist in meritorious achievements and broadly revere Buddhism. They made their attendants and tribes all observe the six days of fasting, and throughout their households, both noble and base, all received the five precepts.

3.27

Prince Yiqing of Linchuan under the Song. Prince Yikang of Pengcheng under the Song. Prince Yixuan of Nanjiao under the Song. Prince Daogui, Heir of Linchuan under the Song. Prince Xiuren of Jian'an under the Song.

3.28

The above princes of the Song dynasty all possessed literary elegance and deeply studied Buddhist scriptures. Every month on the six fast days, they personally observed the eight precepts. Dedicated to the cultivation of literary refinement, Yiqing was the most superior. His unceasing eloquence was inexhaustible, radiant as the morning glow and bright as the sun; pouring like a hanging river without ending, scattering like rain and flying like mist. He had all the ladies within his quarters cultivate the precepts, and had the officers and soldiers under his command chant the sūtras. He authored the Xuan yan ji (Records of Proclaimed Proofs) praising and recounting the Three Jewels.

3.29

Prince Wenxuan Xiao Ziliang of Jingling under the Qi was widely read in the Six Classics and wandered in mind through the seven categories of books; the world called him a sea of writing, and the times named him the master of Ru. Dedicating himself to the śramaṇas, he revered Buddhist scriptures, lectured on the Tattvasiddhi-śāstra, chanted the Lotus Sūtra, and composed the Jingzhu zi (Pure Dwelling) in over twenty fascicles. All his stipends from the state were used to cultivate merit. His hidden resonance with elegant Sanskrit chants was comparable to that of the Prince of Chen; his personal exposition of the rue was identical to Śakra. As soon as the golden words were opened, they had already surpassed past minds; no sooner was the jade roller unrolled than it first flared and then blazed. Raising the carriage blinds in the Eastern Xia, he transformed the customs of Yuejue; upholding auspiciousness at the West River, he altered the traditions of Longzhong.

3.30

Crown Prince Zhaoming of the Liang. His Highness of Jin'an of the Liang.

3.31

Zhaoming's Way accorded with innate knowledge; Jin'an's virtue shone with natural endowments. They roamed in the gardens of rites and music, and galloped across the fields of benevolence and righteousness. Their reputation on the banks of the Luo has had no peer since antiquity; the writings of the Bend of the Yellow River could not reach them. Xia Kai would feel ashamed before them, and Ji Song would be full of shame if compared to them. The eight brother princes and the ten outstanding branches all exhausted the learning of the hundred schools and united the texts of the nine lineages. Their dazzling spirit surpassed the wind and clouds, and their fine phrasing outshone the sun and moon. They held the wonderful Dharma in high esteem and revered the gate of merit. When the Chenghua Palace opened at dawn and the Sucheng Palace unlocked in the morning, renowned monks formed retinues, and learned Ru scholars gathered together; uttering and receiving words and principles, they evaluated inner and outer texts. They could make eminent men of virtue yield in debate, and past sages plead illness. There was no need to carry scriptures into alleys, nor any reliance on goat carts approaching the gates.

3.32

Prince of Poyang under the Chen. Prince of Yuzhang under the Chen. Prince of Hengyang under the Chen. Prince of Guiyang under the Chen. Prince of Yiyang under the Chen. Prince of Xincai under the Chen.

3.33

The above six princes all hunted widely through the ancient classics and took delight in literary compositions. Reverently serving the Buddhist school, they examined the exquisite principles, copied scriptures, made images, and received precepts and kept fasts. In all matters concerning the field of compassion, they gave successive alms.

3.34

Marquis Liu Yimin of Pengcheng under the Jin (who formulated the five periods of teachings and composed the nine contemplations in verse). Governor Lei Cizong of Yuzhang under the Jin (who with refined mind admired the Dharma and built Qiling Monastery). Magistrate Zhou Xuzhi of Linhuai under the Jin (whose practice of the Way renewed daily). Marquis Bi Yingzhi of Xincai under the Jin (whose mind aspired to the Pure Realm). Magistrate Zong Bingzhi of Nanyang under the Jin (who was ever more earnest and diligent in service).

3.35

The above five worthies resigned from office and abandoned glory, enrolling their names in the spiritual domain. They roamed and rested following Master [Hui]yuan, their intentions set on secluded retirement. United in single-mindedness, they all stepped into the profound utmost. Resting upon the lotuses in mid-stream, sheltered beneath jade branches to chant their verses, they drifted with the clouds into the eight directions and sailed with fragrant winds for a hundred years. Their bodies, forgetting rest, grew ever more serene; their minds, transcending joy, rested in spontaneity.

3.36

Prefect of the Masters of Writing He Chong under the Jin (loyal, plain, simple, and unadorned). Left Vice Director of the Masters of Writing Chu Yi under the Jin (whose resolve and conduct were like ice and frost). Right Vice Director of the Masters of Writing Zhuge Hui under the Jin (whose conduct of the Way was upright and steadfast). Master of Writing Ping Huai under the Jin (who did not shy away from severe words or countenances). Master of Writing Xie Guang under the Jin (who harboured sincerity and offered direct remonstrance).

3.37

The above worthies lived when Huan Xuan and Yu Bing assisted in government, who jointly fanned an evil wind, resenting that monks did not render bows. Chong and the other five worthies, together with court deliberators and Erudites, proposed: "Upon examining the Han and Wei down to the Jin, we have never heard of contrary opinions. The laws distinguishing noble and humble have never been temporarily abandoned. Those śramaṇas who strictly uphold the precepts always burn incense and chant prayers first for the sake of the state, wishing its blessings and protection to flourish without limit. Reverencing superiors and esteeming goodness arises spontaneously from them; their simplicity in ritual and etiquette is due entirely to observing the Dharma. Therefore, the past emperors governing the world followed this without alteration. This is what is called 'benefiting them according to what benefits them.' Neither the worthy nor the foolish dare to act without sincerity. Above, there is the gift of Heaven covering and Earth carrying; below, there are people who preserve the One and cultivate goodness. It is fitting to follow the precedents of the late emperors, and the unanimous deliberation is superior." The multitude all agreed.

3.38

Duke of the Ministry of Works Wang Mi under the Jin. Mi saw that outside the gate of Dongye Monastery there was always a golden light illuminating the ground. He therefore went to excavate it and found a golden image, seven feet tall including its halo. He established a separate vihāra and made offerings to it for the rest of his life. Furthermore, moved by auspicious portents showing truth, he built Dong'an Monastery.

3.39

General of the Army of the Retinue Wang Mo under the Jin. General of the Rear Liu Yi under the Jin. Regional Inspector of Jiangzhou Yu Yue under the Jin. Governor of Xunyang Ruan Kan under the Jin.

3.40

The above four worthies all founded monasteries, made images, and took refuge in the Buddhist fold.

3.41

Senior General Assisting the State He Wuji under the Jin (whose reverence and faith were consummate, and who founded Zhiyuan Monastery). Because Emperor An had returned west, the imperial fortunes were victorious and peaceful, clerics and laypeople rejoiced together, and the region south of the Yangzi was prosperous, Wuji urged the Emperor to promote the Buddhist school and cultivate meritorious deeds. Regional Inspector of Yongzhou Xi Hui under the Jin (when Amitābha wandered forth, he built Jinxiang Monastery). Governor of Wuchang Tao Kan under the Jin: when Kan governed Guangzhou, a fisherman saw a divine light in the sea that grew increasingly bright for ten days. Hui reported this to Kan. Kan went to look at it, and it turned out to be an image of King Aśoka. He brought it back to Wuchang and sent it to Hanxi Monastery. That merit stirred the feelings and inspired faith near and far was through Kan's effort.

3.42

Governor of Danyang Gao Kui under the Jin (who reverenced blessings and moved the spirits, and founded Lingying Monastery).

3.43

During the Xianhe era, Kui traveled to the Zhanghou Bridge. Gazing into the bay, there was a five-colored light rising several feet above the water. Kui went to inspect it, and thereupon obtained a golden image without a halo or pedestal. Its spiritual countenance was rare in the world, and its craftsmanship was extraordinary. Kui gave rise to great faith and exhorted the people to cultivate merit.

3.44

The pure-faith layman Zhang Jishi under the Jin. Jishi made his living by fishing. He saw light upon the water, which turned out to be the lotus pedestal of a golden image. He presented it to Emperor Cheng, who sent it to be fitted onto Kui's image, and they matched as one. Jishi thereupon gave rise to faith, abandoned his original livelihood, and applied himself diligently from dawn to dusk. Emperor Cheng turned his heart and had faith in the Buddha's awe-inspiring power.

3.45

The pure-faith layman Dong Zongzhi under the Jin. Zongzhi was originally a fisherman in Hepu. Seeing a brilliant radiance at the bottom of the water, he went to fetch it and obtained a Buddha's halo. Emperor Wen had it fitted onto the back of the image, and it matched seamlessly. Because of this, [Zongzhi] felt shame and sincerity, abandoned evil, and turned toward goodness. Practicing the Way for the rest of his life, he personally copied the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and chanted it through once each month, devoting his mind to this practice for some thirty years.

3.46

Zhu Ying, Minister of the Court of Imperial Sacrifices under the Jin: while at Hudu estuary on the Song River, Ying was moved by two stone statues floating on the water. Emperor Min received and welcomed them to Tongxuan Monastery to make offerings. Ying thereupon devoted his life to the bridge of the Dharma, taking it as his personal responsibility.

3.47

Dai Andao, Regular Attendant under the Jin (his artistic and scholarly talents were supremely accomplished; he founded Zhaoyin Monastery; he personally sculpted five dry-lacquer statues, all of which possessed incomparable marks and characteristics, and constantly emitted bodily light); Li Tong, Seal Keeper under the Jin (steadfast in intention, single-minded); Huang Xin, Marquis of Pengcheng under the Jin (of the utmost and pure faith); Wang Xun, Minister of the Imperial Stud under the Jin (resolute in striving for a good end; he founded Shijian Monastery); Fan Ning, Grand Administrator of Yuzhang under the Jin (unflagging in his charitable almsgiving; he formed a bond of shared aspiration with Huitichi and founded Qichan Monastery on Mount Guling); Yin Zhongkan, Minister of the Court of Imperial Sacrifices under the Jin (of supreme filial devotion to the very end; moved by numinous texts); He Chengtian of Donghai under the Jin (widely read in both internal and external texts; took Venerable Yan as his model teacher); Zhang Gong of Wu Commandery under the Jin (sincerely upheld the precepts); Wang Gong, Inspector of Yan Province under the Jin (admired superior virtue and held it dear; extended reverent respect to Venerable Chi); Wang Dao, Prime Minister under the Jin (harmonised subtle principles); Wang Dun of Langya under the Jin (upright and uninsulting); Yu Yuangui, Grand Commandant under the Jin (his pure nature never altered); Huan Mao, Minister of Justice under the Jin (his virtue extended to sentient beings); Xie Youyu, Minister of the Court of Imperial Sacrifices under the Jin (manifested benevolence and concealed his utility); Xie Hun of Chen Commandery under the Jin (his bearing and grace shone beyond worldly affairs); Zhou Boren, Minister of the Household under the Jin (surpassing in natural endowment, he naturally stirred a pure breeze); Xi Chao, Palace Attendant Censor under the Jin (revered the worthy and honoured the Dharma; entrusted his aspirations to the distant forest); Chu Shudu, General of the Right Imperial Guard under the Jin (refined and profoundly accomplished); Li Ni, Grand Administrator of Changguang under the Jin (eminent in faith, cherishing the Dao); Wang Meng, Duke of Taiyuan and Minister of the Department of State Affairs under the Jin (benevolent and generous in aiding the world); Yin Rong of Chen Commandery under the Jin (heroic and preeminent, rarely equalled); Wei Jie, Minister of the Department of State Affairs under the Jin (generous and elegant beyond compare); Huan Yi, Inspector of Xunyang under the Jin (forgot himself to rescue beings; founded Donglin Monastery); Yuan Yanbo, Palace Attendant under the Jin (his pure breeze was vigorous and lofty); Xie Anshi, Grand Administrator of Dongyang under the Jin (his spirit and bearing were radiant and transcendent); Yin Zhongwen, Minister of the Department of State Affairs under the Jin (refined, cultured, and of high aspirations reaching the clouds); Wang Xizhi, Chancellor of Kuaiji under the Jin (his literary calligraphy was astonishing and peerless); Mao Qu, Inspector of Yi Province under the Jin (reverent and making prostrations, he entrusted his aspiration to Venerable Chi); Wang Qia, Liu Hui, Yin Hao, Xu Xun, Sun Chuo, and others, scholars of the Jin—all were celebrated figures of an age, thoroughbreds of a thousand li; they never let a day go by without study, so that the markets of Luoyang knew their vast learning; books never left their hands, so that onlookers feared they would fall ill from it; their heroic fame soared above the mundane, and their transcendent spirit surpassed the multitude. As for Yanbo, he composed the Hou Hanshu and warmly praised the principles of the Buddha; and at the Mystery Tower and the Repository of Meanings, they venerated Daolin.

3.48

Zong Jing, Minister of the Department of State Affairs under the Song (his sincerity moved others); Shen Qing, Director of the Secretariat under the Song (his devoted sincerity stirred beings); Dai Yong, Minister of the Household under the Song (his ingenious conceptions communed with the divine; Yong crafted by hand a sixteen-foot gold statue whose marks and signs were beyond compare, and it later emitted bright light); Liu Shao, Marquis of Xinting under the Song (his ultimate vow subtly tallied [with the divine]); Wang Zhongde, Inspector of Xu Province under the Song (his exquisite sincerity reached through); Fan Tai of the Secretariat under the Song (erudite and penetrating the profound); Wang Hong, Imperial Censor under the Song (clear-minded, penetrating, and transcending the vulgar); Liu Mian, Duke Zhao, Palace Attendant and Minister of Works under the Song (strategically assisted the royal house); Wang Hui, Duke of Shixing under the Song (his reverence was utmost, submitting himself to strict teachers); Xiao Sihua, Opening of the Office Equal to the Three Authorities under the Song (his whole household of sons and brothers disciplined themselves to guard the precepts); Xie Zhuang, Minister of the Department of State Affairs under the Song (intelligent, perceptive, and remarkably accomplished); Yuan Minsun, Imperial Censor under the Qi (upheld the precepts without slackening); Xie Tiao of the Ministry of Personnel under the Qi (his emotional sensitivity led his age; his reverence and faith were beyond compare); Xu Xiaosi, Grand Commandant and Duke Wenzhong under the Qi;

3.49

Wang Jian, Grand Commandant and Duke Wenxian under the Qi:

3.50

These two lords: Duke Wenzhong possessed the timber of a pillar of state; Duke Wenxian held the capacity of Yi Yin and Huo Guang. With comprehensive statesmanship, they were looked up to by court and countryside alike. In steadfast faith they surpassed Jiabin; in understanding and insight they rivalled Lingyun. The shining manifestation of the Buddha's Dharma was truly entrusted to such men.

3.51

Zhang Xu, Specially Advanced under the Qi (resolved his mind upon the ultimate truth); Zhou Yong, Director of the Secretariat under the Qi (his understanding of the profound excelled his age); He Yin, Palace Attendant, Minister of Revenue, Director of the Secretariat, Household Sponsor of the Crown Prince, Chancellor of the National University, and Recluse under the Qi: as for the latter, his pure conduct was loyal and meticulous, his strength of character relaxed and ample. Bearing the auspicious qi of the Jade Candle, he answered the single era of great worthies. His learning exhausted the classics and histories; his heart embraced the profound and abstruse. Harmonising with Heaven, he altered the order of music; Queen-like, he established the rites of the Qutai. He steeped himself in the discourses of Jixia and the writings of Ouyang and Master Xiao. In the Book of Changes, he dissected Jing Fang and Shi Chou; in the Book of Songs, he distinguished the Han and Chu versions; he provided commentary and exposition for them all, and there was nothing he did not cover. Those who sought instruction and raised doubts arrived empty and returned fulfilled; when he gathered disciples to teach, those who mastered the discipline formed crowds. At Prajñā Monastery he erected a column of bright pearls; he was deeply inclined toward the Śākya clan and warmly held the inner teaching in high esteem. The pearl column emitted light for seven days and seven nights.

3.52

Xu Mian, Viscount Jiansu, Palace Attendant, Left Supervisor of the Department of State Affairs, General of the Central Guard, Specially Advanced, and Grand Master of the Household on the Right under the Liang: his warmth and elegance were long renowned, his gem-like virtue early recognised. From the canons of the Mingtang and the Qutai, to the texts of Zuo, Xia, Han, and Yi, the soaring writings of wind and flame, the studies of Yanzhong and Jixia, the half-pearl doctrine of the Dragon Palace, and the scrolls of Vulture Peak and Flower River—there was none of whose sources he did not reach and whose profundity he did not plumb, devoting his mind to each in turn.

3.53

Zhou She, Viscount Jian, Palace Attendant and General of the Army of the Right Guard under the Liang: as for the latter, his exceptional brilliance was formed early, his gem-like quality shone in his youth. Filial and earnest in maintaining pleasant countenance before his parents, he did not need the questioning of Meng Wu; outspoken and respectful in offering counsel, he did not await the doubts of Ji Kang. His conduct was renowned within his family, his fame spread through the state and counties. The records of the nine philosophical schools and the hundred thinkers, the texts of the Six Songs and the Five Rites—all these he extensively investigated from antiquity to set standards for the present age. In addition, he received and upheld the Buddhist precepts and dedicated his merit to the Śākya gate. Forsaking rank meat and fish, he took delight in vegetables and grains. He thoroughly plumbed the golden leaves of the Dragon Palace and exhausted the jade principles of the Crane Forest. Whenever engaged in the supreme gatherings of Vaiśālī or the subtle words of Magadha, he broke horns [in debate] and brought smiles [to all], standing preeminently above the talents of his day.

3.54

Shen Yue, Director of the Department of State Affairs under the Liang (in the realm of letters and the Forest of Brushes, he stood alone south of the Yangtze; his learning was a model for the world, his talent overshadowed the elites of the age); Zhu Yi, Supervisor of the Department of State Affairs under the Liang (assisted in harmonising the imperial way and erected the Dharma banner); Lu Xian, Magistrate of Shixing under the Liang (sharp and prominent beyond the multitude, devoted in heart to true awakening); Yuan Can, Palace Attendant under the Liang (in conduct and practice upright and direct, he frequently set up Dharma seats); Zhang Chong, Chancellor of the National University under the Liang (great in learning, plumbing the depths, steadfast in his aspiration for the profound Dao); Wang Ye, Reader to the Crown Prince under the Liang (incomparable in his age); Liu Cheng, Sponsor of the Heir Apparent in the Eastern Palace under the Liang (inexhaustible in discussing the profound); Wang Sengru, Director of the Secretariat under the Liang (his learning encompassed both the profound and the Confucian); Xiao Zixian, Editorial Director under the Liang (appraised both inner and outer texts); Xiao Zike, Minister of Revenue under the Liang (settled his mind upon the profound Dao); He Jingrong, Director of the Palace Library under the Liang (did not let the regular principles of morality fall into decay); Xie Ju, Minister of Personnel under the Liang (remonstrated face-to-face in the imperial court); Liu Xiaowei, Adjutant of the Expeditionary Army under the Liang (possessed the cautious scrupulousness of Anguo and followed the profound style of Lingyun); Chen Bozhi, Gentleman of the Yellow Gate under the Liang (faithful and fond of antiquity); Kong Xiuyuan, Household Sponsor under the Liang (upright and loyal in his conduct, pure and reverent in his dealings); Liu Zun, Household Sponsor, General of Pacifying the West, Quieting the North, and Displaying Military Might, and Magistrate of Xiangyang under the Liang: of warm and mild demeanor, his bearing was luminous and bright; his steps produced radiance, inspiring enduring respect. The artistry of his iris-leaf strokes and silver hooks was worthy of hanging inside bed-curtains; the wonders of his tortoise markings and bird-foot calligraphy were truly suited to grace an altar table; Liu Xiaochuo, Minister of Personnel under the Liang (his reputation overshadowed his age); Liu Jin, Grand Administrator of Xiangzhou under the Liang (vowed to abandon hairpins and robes to venerate the profound and walk the Dao); Wang Yuanzhang, Erudite under the Liang (his extraordinary spirit was peerless); Liu Xiaoyi, General of the Imperial Guard under the Liang (his pure conduct was loyal and scrupulous, distantly revering world-transcendence); Zhang Ji, Left Vice Director under the Liang (recognised truth and penetrated principle).

3.55

Xu Chi, Senior Clerk of Pacifying the Barbarians under the Liang (of refined and tranquil grace, his pure eloquence reached the divine); Yan Zhitui of the Secretariat under the Liang (respectful, frugal, and of steadfast faith); Wang Xun, Viscount Wen, Palace Attendant and Household Sponsor under the Liang (his spirit was bright and radiant, his bearing relaxed and handsome; loyal abroad and filial at home, courageous in righteousness and valuing integrity; he mastered the ancient texts and encompassed the various philosophical trends); Wang Gui, Marquis of Zhang and Sanqi Regular Attendant under the Liang (an ornament to the imperial court, like timber for imperial ancestral shrines; lofty among younger scholars, with flying hat-strings at Shiqu Pavilion, gracefully arriving with dignified demeanor, lifting his robes at the Golden Horse Gate).

3.56

Great Master Fu of Shuanglin Monastery in Wuyang County, Dongyang Commandery, under the Liang, constantly turned the wheel of the Dharma and exalted the noble station, multiplying his forms throughout the worlds to liberate all living beings. Sometimes between his breast and belly a golden color would suddenly appear; within his clenched fist an extraordinary fragrance would at times emanate. Or he would manifest a body over ten feet tall, his arms reaching past his knees, his feet two feet long, his toes five inches long, his two eyes distinct with double pupils shining brightly, and his countenance dignified, possessing the marks of a Great Man. He sent an emissary bearing a letter to present to Emperor Wu of the Liang, saying: 'Shan Hui, the Great Master of Future Liberation beneath the Twin Trees, speaks to the Lord of the State, the Bodhisattva Saving the World. I now set forth the superior, middling, and inferior goods, hoping that you will be able to receive and uphold them. The superior good takes an open mind as its basis, non-attachment as its essence, forgetting signs as its cause, and nirvāṇa as its fruition. The middling good takes cultivating oneself as its basis, governing the state as its essence, bringing the peaceful and joyful fruition of heavenly and human realms. The inferior good takes protecting and nourishing sentient beings as its basis.' Emperor Wu invited him, and he took up residence below Mount Zhong at Dinglin Monastery, sitting shaded by tall pines and reclining against massive boulders. Within the four directions of the monastery sweet dew was constantly poured down, and within sixty days heavenly flowers frequently rained. When Emperor Wu opened the exposition of the Prajñā title in the Chongyun Hall of Hualin Garden, a single couch was separately arranged for him to converse with the Emperor. When the jade carriage ascended the hall, [Fu] sat peacefully with legs splayed out. When the censors inquired and reproved him, he merely said: 'If the Dharma earth is disturbed, then all things will be uneasy.' Moreover, knowing that the destiny of the Liang was coming to an end and taking pity on the calamities of war, he burned his arms as lamps, hoping to avert the coming disaster. In the summer of the first year of the Taijian era, lying on his right side, he suddenly entered nirvāṇa. At that time, though the midsummer heat was blazing, his warmth was no different [from in life], his countenance was joyful and composed, his radiance was fresh and pure, fragrance filled the space, and his limbs could be bent and stretched as normal. Those who looked on generated the aspiration [for awakening] and sighed that it was unprecedented.

3.57

The Chen dynasty Right Vice Director of the Department of State Affairs, Marquis of Zhang Xu Ling (whose literary compositions were supreme, whose reverence and faith were seldom equaled; he created ten thousand images and copied one complete Tripiṭaka); the Chen Junior Protector and Left Vice Director of the Department of State Affairs Yuan Xian (whose loyalty was rarely matched, whose devout faith none surpassed; at Upper Dinglin Temple he produced ten dry-lacquer images); the Chen Vice Director of the Department of State Affairs Jiang Zong (whose expression of feeling was outstanding, eminent among earlier generations; on Mount Kuang he built a Maitreya statue eighty feet high and copied one complete collection of all sūtras, comprising three thousand seven hundred and fifty-two fascicles); the Chen Minister of Personnel and Chamberlain for Law Enforcement Mao Jia (whose lofty resolve and integrity were high, benevolence and generosity both abundant; his calligraphy wielded the style of the Two Wangs, his learning equaled the Three Jias; he personally wielded the brush to copy the Vimalakīrtinirdeśa Sūtra, so that even Ziyun of the Liang era could not surpass him); the Chen Household Member of the Crown Prince's Palace Fu Zai (whose scholarship rivaled Wang Bi and Zheng Xuan, whose talent matched Xie Lingyun and Lu Ji; fully versed in the three teachings, with a wondrous understanding of the One Vehicle, standing out brilliantly above the crowd, lauded throughout the realm)—the records of all these cited figures are fully contained in the historical annals, so they will not be elaborated in detail here. As for Xie Fei and Xie Lan forsaking life to preserve righteousness; Liu Kang and Liu Tan yielding merit without claiming it; Jiang Yan and Ren Fang exemplary from beginning to end; Liu Yao and Gu Xie whose writings were peerless in beauty; the circumspection of Zhang Hongce; the unflagging diligence of Lü Sengzhen; the unswerving loyalty of Zheng Shaoshu; Wang Ye and Xiao Yingzhou who were first to answer the righteous call—all were treasures of their age. Furthermore, these prominent lineages were all great scholars of their generation and truly famous scions throughout the four seas. They held strategies for ordering the state, and all were recognized as households of noble gentlemen. The altars of soil and grain were stabilized through them, and superiors and inferiors relied on them for harmony. Having both civil and military mastery to aid the age and maintain their clans, as individuals they attained achievements like the Duke of Huan's nine assemblies, and together established an enduring legacy for a thousand autumns. Not one failed to cast down their five limbs in reverent devotion to our Three Honored Ones, practicing forbearance and compassion, measuring others by themselves and extending benevolence to all beings. They regarded worldly honors and wealth like dreams, and listened to bells and drums as if deaf. They disdained the foot-wide jade disk and valued a brief word [of truth], casting away hair and skin to seek half a verse. The brushes of Meng Tian are repeatedly exhausted, yet cannot record all their deeds; the paper of Cai Lun is uselessly depleted, yet it is not easy to state all their benefits. Such examples are exceedingly numerous and can hardly be recounted to the end. In the realms of Shu, Chen, and Sui, the eminent figures of the times and the men and women of the wards and lanes—from the lofty gates connected to the imperial palace to the raised foundations bordering the celestial steps, imperial kin of the maternal clans, and affluent households of the imperial capitals—yearned eagerly for the Dao, each studying the scriptures with scroll in hand, chanting golden words with their mouths and unfurling jade rollers with their hands. Their multitudes were like grass and trees relying upon the great earth; their encounters [with the Dharma] were like scaled and shelled creatures swimming in great rivers. As for the thatched cottages of common farmers and nameless elders of the wilderness, those who had slight knowledge and aspiration or gave rise to the slightest faith are beyond counting—how could they all be recorded? Therefore, blessings and protection extend to the four kinds of born beings, and celebratory rewards assist across the three times; true benevolence and true forbearance reach down to sons and grandsons. As for the virtue they were able to practice, there is nowhere it did not reach.

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辯正論 — Classical Chinese