華嚴經傳記

6- EXPOUNDERS (Monastics Who Expounded the Avatamsaka Sutra) ^[66]:

6.1- Shi Faye of Nanlin, who lived during the Eastern Jin dynasty (317–420):

The Master's family name is unknown. From childhood, he already possessed an extraordinary aspiration to transcend and leave the mundane world behind. In his youth, he entered monastic life. His bearing was noble and refined, and he studied under many teachers; thus, his learning was broad and his thought profound, earning him the respect of his contemporaries. Although he had studied all the scriptures, he often felt that this was still insufficient to reach their profound meaning.

Later, when he met the Indian śramaṇa Buddhabhadra (359–429), the Master immediately requested him to translate the Avatamsaka Sutra. The Master personally recorded the translation and carefully assessed its meaning and principles, without regard for day or night. After several years, he suddenly awakened to its essential purport.

Once, the Master visited a friend, who said to him, “The standards of the noble teaching are found herein!” Therefore, the Master personally read the Sanskrit text and redoubled his efforts in studying, investigating, and seeking instruction; consequently, he became increasingly conversant with its meaning and principles. From then on, the Master elucidated the profound and wondrous purport of the Avatamsaka Sutra and became an outstanding teacher. Several hundred śramaṇas, including Tanbin and others, looked admiringly toward the north and reverently received his sublime teachings. Thus, the transmission of the true Dharma began with this Master. Since the noble teaching had only just begun to unfold, it could not yet be presented in detail; only a general account is given here.

The Master composed the two-fascicle work Guide to the Ultimate, which remains in circulation. It is not known where he later entered nirvana; the former worthies recorded only a few brief details concerning his practice of the Way. How lamentable!

6.2- Guṇabhadra of Zhongxing Monastery in the capital, who lived during the Liu Song dynasty (420–479):

Guṇabhadra (394–468), whose name is translated into Chinese as Virtuous Sage, was a native of Central India and originally belonged to a Brahmin lineage. Because he propagated the Mahayana teaching, people called him Mahāyāna.

In childhood, the Master extensively studied the treatises concerning the Five Sciences and thoroughly investigated astronomy, mathematics, medicine, incantations, and other disciplines. Later, through reading and understanding the meaning of the Abhidharma Treatise on the Miscellaneous Mind, he developed even deeper faith in the Buddha-Dharma. He then shaved his head, entered monastic life, and applied himself diligently to study. By the time he received full ordination, he had mastered the three baskets of Sutra, Vinaya, and Abhidharma. Before long, he took leave of his teacher of the Hinayana teaching and studied under a teacher of the Mahayana teaching.

One day, the teacher tested him by telling him to bring out a chest of scriptures. The Master immediately selected the Avatamsaka and presented it to his teacher. Delighted, the teacher praised him, saying, “You have a very profound affinity with the Mahayana teaching.” The Master then began to recite and expound this sutra, and no one could confound him with questions.

Not long after receiving the bodhisattva precepts, the Master felt that he had an affinity with the East, so he embarked upon a ship and crossed the sea. When disaster struck during the voyage, he earnestly invoked the names of the Buddhas of the ten directions and the name of the bodhisattva Avalokiteśvara. Everyone aboard the ship was saved. Such a miracle occurred through the Master's utterly sincere heart.

In the twelfth year of the Yuanjia era ⁽⁴³⁵⁾, the Master arrived in Guangzhou. At that time, Governor Che Lang submitted a memorial to Emperor Wen of Song (424–454), and the emperor dispatched an envoy to welcome him. As soon as the Master reached the capital, the emperor ordered such eminent monks as Huiyan and Huiguan to visit him at Xinting. Seeing the Master's keen intelligence and serene, transcendent bearing, they both revered him. Although they first became acquainted through the work of translation, they rejoiced as though reunited with intimate friends. At first, the Master resided at Qihuan Monastery. Before long, Emperor Wen of Song summoned him to an audience, after which the emperor admired him even more deeply.

The erudite and accomplished scholar Yan Yanzhi of Langya also respectfully visited him to inquire into the Way. Thereafter, eminent scholars from near and far throughout the capital came to him in a constant stream. Grand General Wang Yikang of Pengcheng and Chancellor Wang Yixuan of Nanqiao both honored the Master as their teacher. Before long, the Sangha requested him to translate scriptures. Accordingly, the Master assembled more than seven hundred śramaṇas learned in doctrine ^[67] and translated the Saṃyukta Āgama Sutra in fifty fascicles at Qihuan Monastery, the Great Dharma Drum Sutra in two fascicles at Dong'an Monastery, and the Śrīmālādevī Sutra in one fascicle in Danyang Commandery. Altogether, his translations comprised more than one hundred fascicles.

Later, the Chancellor wished to invite the Master to lecture on the Avatamsaka Sutra. The Master, however, reflected that he had not yet mastered Chinese and felt deeply ashamed. Day and night, he bowed in repentance and prayed for a hidden response from the bodhisattva Avalokiteśvara. One night, he dreamed of a man dressed in white, with a sword at his waist and a human head in his hand. The man approached the Master and asked:

– Why are you sorrowful, Master?

The Master related the entire matter. The man said:

– Do not grieve at all!

As soon as he had spoken, the man drew his sword, severed the Master's head, replaced it with a new head, and then told him to move it, asking:

– Does it hurt?

The Master replied:

– It does not hurt!

A short while later, the Master awoke, his heart filled with indescribable joy, for he had become fluent in Chinese. From then on, monastics and laypeople from near and far admired the Master's sincere spiritual responsiveness and requested him to expound the scriptures. The Master subsequently lectured on the Avatamsaka Sutra more than several dozen times.

Many spiritually responsive events occurred throughout the Master's life; only a few are cited here. Near the end of the Yuanjia era ⁽⁴⁵³⁾, the Chancellor repeatedly had strange and ominous dreams, so he went to ask the Master about them. The Master said, “Disorder is about to arise in the capital.” In less than a year, rebels indeed attempted to usurp the throne.

Later, when the Chancellor plotted to raise an army, the Master admonished him three times. On one occasion, when Emperor Xiaowu (454–465) gazed at the Master from afar, the Master knew the emperor's intention beforehand ^[68]. On another occasion, the Master leapt into a river holding a bamboo staff, whereupon a child suddenly appeared and guided him to the shore.

On yet another occasion, he offered incense and made a vow beneath a tower, and all the ghosts and spirits departed elsewhere ^[69]. At court, emperors and officials revered him; at Diaotai, he brought aid to the multitudes ^[70].

From childhood until the end of his life, the Master habitually held an incense burner in his hand and never set it aside, even briefly. After every meal, he would distribute the remaining food to the birds. The birds gradually became accustomed to him and would alight upon his hand to eat.

In the first lunar month of the fourth year of the Taishi era ⁽⁴⁶⁸⁾, sensing that his health was failing, the Master bade farewell to Emperor Ming of Song (465–472) and the officials. On the day of his passing, he stood gazing into the distance and said, “I see celestial flowers and images of Buddhas and bodhisattvas.” Near midday, he entered nirvana at the age of seventy-five. Emperor Ming of Song grieved beyond measure and bestowed exceptionally generous funerary offerings. The officials who attended the funeral were likewise overwhelmed with sorrow.

6.3- Ratnamati of Central India, who lived during the Northern Wei dynasty (386–534):

Ratnamati, whose name is translated into Chinese as Jewel Mind, was a native of Central India. The Master possessed profound and extensive knowledge, understood both principle and phenomena, and had memorized one hundred million verses, each consisting of thirty-two characters. He was highly accomplished in Chan practice and aspired to propagate the Dharma.

In the fifth year of the Zhengshi era ⁽⁵⁰⁸⁾ of the Northern Wei dynasty (386–534), the Master arrived in Luoyang. Together with Bodhiruci ^[71], he translated such treatises as the Treatise on the Sutra of the Ten Grounds and the Treatise on the Lotus Sutra, totaling twenty-four fascicles. The Master was endowed with extraordinary abilities and transcendent wisdom and understanding. He was fluent in Chinese and thoroughly comprehended profound and abstruse principles. Emperor Xuanwu (500–516) frequently invited him to lecture on the Avatamsaka Sutra. Through his explanations, the Master opened people's understanding and brought them awakening, always revealing its profound and wondrous meaning.

One day, while the Master was seated upon the Dharma seat, a person suddenly appeared whose bearing resembled that of a high palace official ^[72]. Holding a court tablet and an imperial command, he approached and said:

– The Lord of Heaven has ordered me to come here and invite the Dharma Master to lecture on the Avatamsaka Sutra.

The Master replied:

– This Dharma assembly has not yet concluded. Wait until I have finished teaching, and then I shall obey the summons and go. However, I alone cannot bring the Dharma service to completion; there must also be a Chief Lecturer^[73] to burn incense^[74] and a karmadana^[75] to lead the chanting. Therefore, summon them today as well.

The messenger did as the Master instructed, and all the monks in the Dharma assembly clearly witnessed it.

Later, when the Dharma service was about to conclude, the messenger was seen returning and saying:

– By command of the Celestial Emperor, I have descended here to welcome you.

The Master smiled and joyfully bade farewell to the assembly. As soon as he finished speaking, he serenely passed away right there upon the Dharma seat. The monks serving as Chief Lecturer, karmadana, and so forth also passed away at the same time. When people throughout the country heard of this, they all regarded it as extraordinary.

6.4- Śākya Zhiju of the Northern Terrace, who lived during the Wei dynasty (386-534)^[76]:

The Master’s family name was Liu. He left the household life at an early age and took Master Tanwuzui^[77] as his teacher. Endowed with keen intelligence, he was profoundly learned. At first, he read the Avatamsaka Sutra several dozen times, yet still could not understand its meaning and principles. He was deeply distressed, and day and night his mind grew ever more sincere and earnest.

One night, the Master dreamed that the bodhisattva Samantabhadra, riding a white elephant and radiating light, came and said to him:

– Follow me southward. I shall give you medicine to drink so that you may clearly understand the essential meaning of the scripture.

Upon awakening, the Master told his fellow aspirants about the dream, but regretted that he had forgotten to ask where in the south he should go. His fellow aspirants said:

– Since the Holy One directed you southward, you should simply obey. Why worry that you will not reach the place?

The Master immediately packed his belongings and set out. After traveling for three days, he came upon a clear blue pond in which grew sweet flag^[78] with immense branches and leaves, and his heart was filled with joy. When he dug it up, he found roots coiled around for several chi^[79], as thick as a cart wheel hub. It suddenly occurred to him that this was the medicine bestowed by the Holy One, so he took it and consumed it. Several days later, the Master became more perceptive than before. Matters that had long remained obscure suddenly became clear, and his understanding of transcending the ordinary and entering the state of the sages far surpassed that of the worthies of old.

From then on, the Master traveled widely, lecturing on the Avatamsaka Sutra more than fifty times, and composed a commentary in ten fascicles. Later, he passed away at the Northern Terrace at the age of seventy.

6.5- Śākya Huiguang (468-537) of Dajue Monastery in Yexia, who lived during the Qi dynasty (479-502)^[80]:

The Master’s family name was Yang, and he was a native of Changlu in Dingzhou (Hebei). At the age of thirteen, he accompanied his father to Luoyang. On the eighth day of the fourth month, he went to pay homage to Master Fotuoshanta^[81] and requested to receive the Three Refuges. Fotuo was struck by the brilliant radiance of the Master’s eyes and thought to himself, “This must surely be a person of extraordinary mettle.” He therefore earnestly invited the Master to remain. Later, he instructed the Master to recite a sutra. When the Master took it up and read it, he felt as though he had studied it before; thus he understood its profound meaning and thoroughly penetrated its subtle purport.

At the end of the summer retreat, after Fotuo had ordained him, the Master expounded to others the sutras and Vinaya texts he had studied. His language was lucid and his exposition of their principles thoroughly comprehensible, so people of the time called him the “Holy Novice.” Whatever requisites he received, he distributed to others. His mind remained unmoved by praise or criticism, causing people to esteem his lofty bearing all the more.

Fotuo said, “This novice is no ordinary person. If he is to receive the full precepts, he should first be instructed in the Vinaya, for the Vinaya is the foundation of wisdom; without it, wisdom cannot unfold.” The Master was therefore trained in the practices of the Vinaya. By the time he received full ordination, he had become widely learned and broadly knowledgeable, and he strictly upheld the precepts. When he had nearly completed four summer retreats, he lectured on the Mahasanghika Vinaya. From then on, he devoted himself solely to literary work, recording what he had heard while also using his own understanding to assess, compare, and explain it.

One day, Fotuo privately examined what the Master had written. He then summoned him and said, “I ordained you in the hope that you would transmit the fruit of the sages. Why do you cling so stubbornly to pursuing worldly language alone? You may become an eminent Dharma master, but you will have no share in realizing the fruit of the Way.”

At the time, Fotuoshanta and Ratnamati had just translated the Dasabhumika Sutra. The Master studied both translations, divided them into sections, and explained them; thus, his contribution was the greatest. He also composed a commentary on the Dharmaguptaka Vinaya and elucidated its essential purport, thereby helping the Vinaya school to flourish. Later, the Master heard teachings on the Avatamsaka Sutra. Although he had awakened to its profound purport, he continued to examine its subtleties, repeatedly contemplating and investigating them. After enduring many hardships, tracing its indications, and pondering its hidden meanings, he thoroughly comprehended its profound principles and became an accomplished teacher.

The Master frequently lectured on the Avatamsaka Sutra and held that: “As the foundation of the True Dharma, no scripture surpasses this sutra. Whoever expounds it must be reverent. Each time it is taught, both body and mind must be purified, and the audience must do likewise, removing their shoes and leaving them beneath the steps. Everyone must arrange incense and flowers with due solemnity, join their palms in reverence, and show respect for the Dharma, for such an encounter is difficult to obtain even in a thousand years.”

In his classification of the teachings, the Master divided the Buddha’s Dharma into three teachings: Sudden, Gradual, and Perfect^[82]. He was the first to classify the Avatamsaka Sutra as belonging to the Perfect Teaching. He also composed commentaries elucidating the profound purport of such scriptures as the Nirvana Sutra, Vimalakirti Sutra, Dasabhumika Sutra, and Bodhisattvabhumi, and was revered by the people of his time. Eminent figures of the Qi dynasty, such as Minister of Education Gao Zan, Vice Director Gao Longzhi, and Minister of War Linghu Zirou, all revered the Master as a sage.

On one occasion, during a drought, the people came to implore the Master for help. He immediately went to a pond on Mount Song^[83], lit incense, and prayed for rain. Before long, rain poured down in torrents and filled the entire region, bringing benefit to all the people. Such a wondrous response manifested through the power of the Master’s sincerity.

Toward the end of the Northern Wei dynasty, the Master was appointed National Sangha Administrator in the capital. Before long, he was transferred to the office of National Sangha Director, and thus came to be known as Vinaya Master Guangtong.

Several days before his passing, the Master rode in a carriage to the residence of Vice Director Cao. Just as he departed through the monastery gate, the roof spontaneously collapsed. On another occasion, while seated and discussing affairs, a stone suddenly fell in front of the tip of his brush. When he looked to see where it had come from, no source could be found; he then knew that this was a sign of his impending passing. Thereafter, he fell ill. More than forty days later, he serenely passed away at Dajue Monastery in Yecheng at the age of seventy.

Previously, the Master had often vowed to be reborn in a Buddha land but had not specified which one. As he approached death and saw celestial beings descending to welcome him, he then vowed to be reborn in the Land of Peace and Bliss^[84]. Immediately, transformation Buddhas from the Pure Land filled the sky. The Master said, “I humbly pray that all Buddhas will accept and gather me in, so that my vow may be fulfilled.” Within the time it takes to snap one’s fingers, the Master passed away.

The Master composed a Commentary on the Avatamsaka Sutra in four fascicles. He also authored the Treatise on the Mysterious Tenets, the Mahayana Principles of the Vinaya, the Seven Admonitions of the Humane King, and eighteen articles of Regulations for the Sangha^[85]. Their principles were lucid, and they were highly esteemed by the people of his time.

6.6- Śākya Sengfan (476-555) of Dajue Monastery in Yexia, who lived during the Northern Qi dynasty (550-577):

The Master’s family name was Li, and he was a native of Pingxiang (Hebei). In his youth, he mastered the various classical texts and was therefore called a “Repository of Books”^[86] by the people of his time.

At the age of 23, the Master thoroughly understood the Lưu Lược^[87] and was also proficient in the Seven Luminaries^[88], the Nine Chapters^[89], astronomy, and incantation arts; thus, more than a thousand people often studied under him. Although still in the prime of youth, he gave no thought to establishing a family, but devoted himself solely to the Buddha-Dharma, and once burned a finger as an offering.

At the age of 29, as soon as he heard a lecture on the Nirvana Sutra, the Master realized that the Buddhist scriptures were exceedingly profound and subtle. He therefore went to pay homage to Venerable Sengshi in Yecheng and requested ordination. First, he studied the Nirvana Sutra, aspiring to penetrate its principles and meaning. He later studied the Lotus Sutra and the Avatamsaka Sutra under Venerable Xian Gong in Luoyang, and studied the Vinaya under Venerable Huiguang, gaining many new and extraordinary insights. After some time, the Master began traveling from place to place to teach and transform beings, bringing abundant benefit and happiness to the people of Qi and Wei. Whenever he expounded the Dharma, his audience numbered more than a thousand.

Du Bi, Governor of Jiaozhou, went to Xianyi Monastery in Yexia^[90] and invited the Master to lecture on the Avatamsaka Sutra during the winter. When the Master reached the section on the Sixth Ground, a wild goose suddenly flew from the eastern side of the stupa into the lecture hall, alighted facing the Dharma seat, and remained quietly listening to the Dharma. When the Master finished his lecture, it slowly flew out by the western side of the stupa and then disappeared.

On another occasion, during the summer, the Master was also lecturing on the Avatamsaka Sutra at this monastery when a sparrow flew to the southwest of the Dharma seat and remained quietly listening to the Dharma throughout the three months of the summer retreat. Once, while the Master was lecturing on the Avatamsaka Sutra in Jizhou, a bird likewise came to listen to the Dharma. As soon as the lecture ended, it flew away.

These were auspicious responses that moved even animals. If his attainment in the Way had not permeated the unseen realm, how could such things have occurred?

On another occasion, while the Master was lecturing on the Avatamsaka Sutra, a monk reviled him, saying: “Jiedou^[91]! What could you possibly know?” That very night, a deity holding a whip beat the monk until he died and revived several times. Those who witnessed the scene were filled with awe and fear.

Once, the Master spent the night at another monastery on the day of the poṣadha. A monk ascended the Dharma seat intending to present a doctrinal thesis^[92] and said: “To establish a thesis and discuss the characteristics of dharmas in order to fathom the profound import of the Buddha’s teaching—why is it necessary to recite the precepts, when the Sangha has heard them so often?” As soon as he finished speaking, a deity suddenly appeared, standing more than one zhang^[93] tall and possessing a majestic and formidable countenance.

Coming before the Dharma seat, he asked the monk presenting the thesis: “What day is today?” The monk replied: “It is the day of the poṣadha.” The deity immediately seized him with one hand and dragged him down from the seat, causing him to fall headlong and nearly die. The deity then questioned another senior monk, with the same result as before. From that time onward, the Master diligently and strictly observed the poṣadha throughout the remainder of his life.

Whether engaged in Sangha affairs or personal matters, he never sent his consent in absentia^[94]; even when gravely ill, he traveled by carriage to join the Sangha and listen to the recitation of the precepts.

In the days before his passing into nirvana, the Master invited a Buddha image into his room and, with utmost sincerity, bowed in repentance for the karmic causes he had previously created. Precisely at noon on the second day of the third month in the sixth year of the Tianbao era ⁽⁵⁵⁵⁾, after giving final instructions to his disciples, the Master passed away at Dajue Monastery, east of Yexia, at the age of 80.

At first, the Master pursued Confucian learning. Later, he abandoned Confucianism and followed Buddhism, developing ever deeper reverence and faith in the Buddha-Dharma. He gathered his thoughts within the gate of meditation, distanced himself from what he had formerly studied, never spoke of fame or profit, and showed neither joy nor sorrow upon his face. He constantly devoted himself to the Avatamsaka Sutra as a meritorious practice for future lives; at night, he bowed to one thousand Buddhas as provisions for this life. Near the end of his life, although advanced in age and gradually weakening in health, the Master still maintained the six periods of each day and night, sincerely bowing to the Buddha. Few eminent persons, past or present, could equal him.

The Master composed a five-fascicle Commentary on the Avatamsaka Sutra, as well as annotated commentaries on the Sutra of the Ten Grounds, the Bodhisattva-bhumi, the Vimalakirti Sutra, and the Srimala Sutra.

6.7—Shih Tanyan of Zhizhou, who lived during the Northern Qi dynasty (550–577):

The Master’s family name was Xiahou, and he was a native of Southern Yanzhou. When he was born, he already had a full set of teeth. He began his studies at the age of seven and displayed exceptional intelligence. At the age of 18, he passed the Cultivated Talent examination.

When he encountered a Dharma assembly led by Venerable Huiguang, the Master requested and received the Three Refuges and Five Precepts. At the age of 23, he bowed in homage to Venerable Huiguang and requested ordination; the Venerable then conferred the full precepts upon him. From that time onward, the Master immersed himself in the study of the scriptures so intensely that he forgot to eat and neglected sleep.

Nevertheless, he still had doubts concerning the essential purport of the scriptural treasury, and therefore often consulted eminent scholars, but none could resolve them. The Master then personally studied the scriptural treasury, composed a seven-fascicle Commentary on the Avatamsaka Sutra, and lectured continuously to assist others in investigating its wondrous principles. His exposition was exceptionally eloquent, his language lucid, and his words well suited to the capacities of contemporary audiences.

He traveled and taught the Dharma throughout the regions of Qi, Zheng, Yan, and Zhao. More than one thousand scholarly monks regularly followed him to hear the Dharma, and nearly five hundred laypeople followed him into monastic life.

Gao Yuanhai, Prince of Zhao Commandery; Du Bi, Governor of Jiaozhou; members of the imperial clan; and the high ministers of the Qi court all revered the Master wholeheartedly. The Vice Director Zu Xiaozheng petitioned the emperor to appoint the Master National Director of the Sangha, so that he might harmoniously administer Buddhist affairs and ensure that the fundamental principles of the Buddha-Dharma would not be lost.

On the eighteenth day of the third month in the first year of the Kaihuang era ⁽⁵⁸¹⁾, the Master suddenly told his attendant: “Impermanence has arrived!” He then single-mindedly recited the name of Maitreya Buddha. Precisely at noon, both his recitation of the Buddha’s name and his breathing ceased. He was 79 years old. The monks standing in attendance on either side all saw that the Master’s countenance was filled with joy.

During the Master’s lifetime, in relieving and assisting sentient beings, he gave priority to the poor, the lowly, and the sick; in transmitting the teachings, he regarded accord with beings’ capacities as foremost. Whenever he saw scriptures or images of Buddhas or bodhisattvas, he immediately made offerings and reverently invited them to be brought to him. When he encountered impoverished and suffering people along the road, his compassion moved him to tears. The Master always delighted in hearing the precepts recited. He would not even look at malodorous, pungent, or acrid foods. Whenever he needed to pass wind, he stepped outside to preserve the purity of the monks’ quarters.

Before the Master passed away, someone dreamed that Master Tanyan was wearing red robes, with his hair tied in a topknot and his side locks hanging down to his waist, while two youths attended him as he flew into the sky and disappeared toward the northwest. Only a short while later, the Master passed away. At that time, people believed this to have been the form of the Night Deity Vasavada^[95], the thirty-second spiritual benefactor^[96] whom the youth Sudhana^[97] visited and consulted in the Avatamsaka Sutra.

6.8—Shih Lingyu (518–605) of Yankong Monastery in Xiangzhou, who lived during the Sui dynasty (581–618):

The Master’s family name was Zhao. He was a native of Quyang, Julu, Dingzhou, China. When he was still young, whenever he saw the figure of a śramaṇa, he already knew to show reverence; whenever he heard the cries of an animal being slaughtered, he was distressed and saddened, and his face showed sorrow.

At the age of six, the Master accompanied his mother to a monastery to receive the Three Refuges and Five Precepts. His father adamantly refused to allow it, but the Master was determined not to abandon this aspiration. At the age of seven, he asked his father for permission to enter monastic life. Out of affection for his son, his father did not yet permit him. The Master lamented: “If I cannot enter monastic life at the age of seven, my entire life will be ruined.” He then sought out a teacher under whom to study the Way, and his learning advanced day by day.

At the age of fifteen, the Master’s father died. The Master devoted himself entirely to mourning, spreading grass for his bed and using earth as his pillow, with no thought for his own body. He became so weak and emaciated that he could stand only with the aid of a staff.

When the mourning period for his father was complete, the Master secretly went to pay homage to Chan Master Bao at Yingjue Monastery in Zhao Commandery and requested permission to leave the household life. Seeing the Master’s extraordinary bearing, Chan Master Bao declined, saying: “I am merely a supporting condition for you, not your teacher. You should seek a better place.” The Master then went to Dingzhou, received the full monastic precepts, memorized the two Vinaya collections—the Dharmaguptaka Vinaya and the Mahasamghika Vinaya—and personally copied them out.

Within eight days, the Master had finished both copying and reciting these two Vinaya collections.

Afterward, the Master traveled south to the Zhangfu region^[98], where he studied the Dharmaguptaka Vinaya under Venerable Yin Gong and listened to Venerable Ping Gong lecture on the Sutra of the Ten Grounds. Quietly investigating the teachings morning and evening, the Master discovered their subtle meanings and analyzed their novel principles, recording them all in full. With regard to the Nirvana teachings and the Treatise on the Grounds, the Master extensively investigated ancient commentaries, comparing and examining them to bring forth new insights.

As for the Mahasamnipata and Prajnaparamita scriptures, he contemplated them on his own and attained complete understanding without requiring a teacher’s instruction. He also studied the Satyasiddhi Treatise and thoroughly penetrated its essential purport.

After twelve rains retreats, the Master began lecturing in the Yejing region. His fame spread everywhere, and his exposition of the essential purport was innovative, causing all who heard him to request refuge and honor him as Bodhisattva Yu. Everyone received the bodhisattva precepts from him, and from that time onward the Mahayana precepts were widely transmitted. The Master devoted particular attention to the Avatamsaka Sutra, exhaustively investigating its essential purport, and was therefore called a “Master of Authoritative Interpretation”^[99] by his contemporaries.

At one time, the Empress of the state of Qi fell ill and wished to hear the Avatamsaka Sutra. The Chief Administrator of the Zhaoxuan Bureau^[100] appointed the Master to undertake the task. At that time, a rooster regularly followed the assembly to listen to the Dharma. As soon as the lecture ended, it gave a loud crow, flew high into the air, and perched atop a tree to the southwest. After one night, it died. Before long, the Empress recovered from her illness. This was likewise a numinous response brought about by sincere devotion. The imperial court consequently presented the Master with three hundred kasayas. He accepted them and distributed them among the Sangha.

Prince Andong, Lou Rui, of the state of Qi held the Sangha in great esteem. Once, when he approached the Master, he suddenly became so awestruck that he broke into a sweat. Upon inquiry, he learned that this was caused by the Master’s extraordinary presence. From then on, he revered the Master as his precept teacher. When the Master came to the monastery on Mount Bao, Lou Rui served as patron and exhausted all his wealth in making offerings. Such was the way the Master’s profound and abundant virtue moved people.

When the Zhou dynasty conquered the Qi dynasty^[101], both Buddhism and Confucianism were suppressed. The Master therefore concealed himself among the laity, wearing coarse cloth and a hempen cap as though mourning his parents. With single-minded devotion, he prayed that the Buddhadharma might flourish as before, vowing that only then would he resume the appearance of a monastic. At that time, the Master led more than twenty fellow students into secluded villages, where by day they read secular books and by night discussed Buddhist principles.

During the Sui dynasty, the teachings flourished once more, and the Master resumed his propagation of the Buddhadharma. His virtue shone brilliantly, and when Emperor Wen questioned eminent men about him, they all said: “Dharma Master Yu’s virtue rises majestically to the heavens.” The emperor consequently issued an edict: “We respectfully inquire after the well-being of Dharma Master Lingyu of Daci Monastery in Xiangzhou.

We deeply revere and wholeheartedly take refuge in the Three Jewels, and hope that the Dharma Master will propagate the Mahayana and preserve the true Dharma. The Dharma Master’s pure conduct is lofty, and his understanding of doctrine is profound and extensive. He spreads the noble teachings and guides those lost in delusion.

Monastics and laypeople alike revere him and wish to regard him as a field of merit. The entire realm looks up to him, and people come to him from all four quarters. We therefore respectfully invite the Dharma Master from afar to join us in creating merit.

May he understand Our intention and enter the capital without delay.”

When the Master entered Chang’an, he was already seventy-four years old. The emperor sent an envoy to inquire after him and invited him to reside at Xing善 Monastery. The emperor also issued an edict commanding officials to convene the eminent monks and select someone to serve as National Sangha Administrator.

They all recommended the Master, but he steadfastly declined and would not change his mind. He then submitted a memorial resigning the appointment and requesting permission to return home, which the emperor granted. Later, Chief Minister Gao Jiong and others submitted a memorial requesting that the Master remain, whereupon the emperor issued another edict.

The Master said: “The ruler of a nation should not speak two different words. Now that Your Majesty has invited me again, this is truly contrary to propriety.” He then told his disciples: “Long ago, I vowed not to draw close to rulers, officials, or members of the imperial family. When monastics remain close to them, they treat the Sangha lightly and despise the teachings; but when monastics remain at a distance, all respectfully turn toward them.

Therefore, I am greatly hesitant and have not yet reached a decision.”

Not long afterward, the emperor issued a third edict, insistently inviting the Master to remain, but the Master continued to uphold his original resolve. The emperor told Su Wei: “We know that Dharma Master Lingyu is upright and resolute by nature, a man who remains completely free and independent. His integrity truly cannot be bent.” The emperor then ordered officials, including Left Chief Minister Gao Jiong and Right Chief Minister Su Wei, to go to the monastery and proclaim the imperial decree. On the emperor’s behalf, they received the precepts and performed repentance before the Master. They also presented three hundred sets of robes made of brocade and silk and provided assistance for the monastery’s restoration. The emperor bestowed upon the monastery the name “Lingquan Monastery.”

After the Master returned to his homeland, the emperor repeatedly issued edicts inquiring after his well-being. Later, a rumor spread throughout the region south of Ye that the Master was about to enter final nirvana. Everyone therefore assembled to request refuge and receive the precepts. Although inquiries were made everywhere, no one knew where the rumor had originated. The Master himself nevertheless believed that his merit and lifespan were nearing their end. He therefore instructed the people concerning good and evil and exhorted his disciples to apply themselves diligently to cultivation.

On the seventh day, the twenty-second day of the first lunar month in the first year of the Daye era ⁽⁶⁰⁵⁾, at Yankong Monastery, the Master took up his brush and composed two poems, “Lamenting How Swiftly a Lifetime Passes”^[102] and “Lamenting the Eternal Farewell”^[103]. During the third watch of the night, an extraordinary fragrance suddenly filled the room, astonishing everyone. The Master settled his mind and continuously recollected the Buddha’s name until dawn, when he entered final nirvana at the age of eighty-eight. The people’s sorrow shook the entire mountain region. His disciples buried him beside Lingquan Monastery on Mount Bao and erected a stupa in his honor.

Throughout his life, the Master always maintained purity, his aspiration soaring to the heavens and his virtue rising to lofty heights. All his actions served as a model for others. One day, when his mother became gravely ill, the Master set out to visit her. Along the way, he heard that she had already died and that her burial had been completed. He immediately turned back to the monastery, devoted himself to propagating the Way, and severed familial attachment.

Once, the Master went to a certain place to lecture on the Dharma. When the lecture series was nearly halfway complete, he suddenly saw that the presiding lecturer was still tending a garden of chives. The Master said:

– The first task in propagating the Dharma is to eradicate the roots of wrongdoing. If evil karma has not been eliminated, how can the Buddha Way be accomplished? This lecture cannot continue; the assembly should disperse.

Having said this, the Master put on his robe, took up his khakkhara staff, bade farewell, and prepared to leave. The presiding lecturer said:

– Dharma Master, please continue. This matter is easily resolved.

As soon as he finished speaking, the presiding lecturer borrowed a plow from a villager and plowed under all forty mu^[104] of chives at once. This may truly be called acting in accordance with the teaching.

On another occasion, during a lecture assembly, the venerable monks gathered together, chatting and laughing. When the Master ascended the Dharma seat, they all immediately fell silent and showed the utmost reverence. When the Master descended from the Dharma seat, even the community of nuns did not dare face him directly to ask questions.

The Master was forthright and resolute by nature and dressed simply. Whether dealing with the wealthy and honored or the lowly and humble, he treated everyone alike. He allowed them to come and go as they wished and never went out to welcome or see them off. Thus, the people of Yexia often said: “Dharma Master Tanyan humbles himself before the Sangha but not before worldly people, whereas Dharma Master Lingyu humbles himself before both monastics and laypeople.”

The Master responded without needing to deliberate, and every word he uttered became a discourse. Throughout his life, he fully embodied both compassion and reverence in giving. He distributed one thousand kasayas to the Sangha and supplied medicines to many sick people. Whenever he obtained fine food, he first offered it to the Sangha. He lived in harmony with the assembly and kept nothing for himself. Whenever he taught others, he faced west.

Throughout his entire life, the Master never spat. In his actions, he did not choose among tasks; in his speech, he did not embellish his words. When admonishing people or dealing with living creatures, he never shouted at or struck them. Even when instructing children or admonishing disciples, he referred to himself by name and addressed them as “Worthy One.” His words were so earnest and compassionate that those who heard them were moved to tears. If anyone’s words contradicted his deeds, the Master did not permit that person to live with the community; and if anyone failed to observe the Vinaya, the monastery’s regulations would not accommodate him.

The Master vowed not to confer precepts upon women or bhiksunis, nor did he permit them to enter his room. These were broad rules he established to admonish later generations. He considered it extremely difficult for the principal preceptor who conferred full ordination upon novices to possess all the requisite virtues; therefore, he never assumed that role throughout his life.

He did, however, undertake all other duties and worked with the assembly in strict accordance with the appointed times. Only when conferring the bodhisattva precepts would all seven assemblies be present; or when delivering Dharma teachings, he would permit women to enter the monastery, but they had to enter after the others, leave before them, return directly home, and not remain behind. In this way, the Dharma assemblies were solemn, dignified, and pure, and the Master’s renown spread throughout the realm.

The Master did not permit novices to serve as his attendants. He wore coarse cloth and did not use brocade or silk. His trousers ended four finger-widths above his heels. His sleeves extended only to his elbows, and his sanghati^[105] reached only to his lower legs. If he saw robes made larger than the prescribed dimensions, he ordered the assembly to trim them. Thus, the robes of the Sangha had to conform to the proper measurements. Articles such as felt bedding, fine leather, money, precious pearls, and jewels were not permitted in the rooms. The sanghati and the five-strip robe worn daily were both made of coarse cloth. If anyone offered fine silk, the Master distributed it to others; for his other robes, he used only old, torn cloth.

At the age of thirty, the Master began composing works. He wrote the Commentary on the Avatamsaka Sutra and the Guide to Its Purport in nine fascicles. In addition, he composed sectioned commentaries, biographical records, and other works, totaling more than one hundred fascicles, which remain in circulation. Since the Dharma was transmitted to China, methods of teaching and transformation have differed, but Dharma Master Lingyu alone established a teaching and put it into practice in a way that inspired enduring faith in later generations.

6.9—Shi Huizang (522–605) of Kongguan Monastery in the Western Capital, who lived during the Sui dynasty (581–618):

The Master’s family name was Hao. He was a native of Pingji in the state of Zhao and entered monastic life at the age of eleven. Before receiving full ordination, he was already lecturing on the Nirvana Sutra. Later, he listened to teachings on sutras and treatises such as the Mahaprajnaparamita-sastra, the Sutra of the Ten Grounds, the Avatamsaka Sutra, and the Prajnaparamita scriptures. He thoroughly comprehended their principles, and everyone admired him.

At the age of forty, the Master withdrew into seclusion on Que Mountain, living an austere life, resting his head upon stones, drinking water from the stream, and settling his mind upon the profound and wondrous purport. Although he studied many scriptures, he took the Avatamsaka Sutra as his foundation. Though he had penetrated its profound purport, he remained humble and considered himself inadequate, so he earnestly implored the sages to assist him and reveal what was correct and what was mistaken. That very night, a numinous response appeared. He heard a voice in empty space proclaim: “So it is! So it is!” Thereupon, the Master composed a commentary on its meaning and personally expounded the scriptural teaching. All who came to study with him praised him.

Emperor Wucheng of the Qi dynasty issued an edict inviting the Master to lecture on the Avatamsaka Sutra in the Taiji Hall. Monastics assembled in great numbers, and eminent scholars also gathered to hear the Dharma. At that time, the Master was honored by all, and his fame spread far and wide. From then onward, he devoted himself to lecturing on the Avatamsaka Sutra, and the transmission and study of its teaching became increasingly widespread.

When the Zhou dynasty persecuted and sought to eradicate the Buddha’s Dharma, the Master temporarily assumed the appearance of a layman and concealed himself in the secular world in order to preserve the Dharma. At the beginning of the Sui dynasty, when Buddhism flourished again, he resumed the appearance of a monastic. Emperor Wen revered the Master’s virtue and therefore sent an emissary to invite him.

Upon entering the capital, the Master had an audience with the emperor in the Chengming Hall and explained the profound and wondrous purport, greatly accordant with the emperor’s intentions. The Master was regarded as one of the Six Great Virtuous Ones. The emperor also bestowed special gifts upon him.

Consequently, throughout the twenty-four years and all four seasons, the Master never lacked necessities.

On the twenty-ninth day of the eleventh month in the first year of the Daye era ⁽⁶⁰⁵⁾, the Master became mildly ill and entered quiescence at Kongguan Monastery, at the age of eighty-four. Before his death, he instructed that his body was not to be encoffined. His disciples obeyed his instruction and left his body exposed at the foot of the mountain. Later, they conveyed it to the summit of the mountain before Zhixiang Monastery on Mount Zhongnan^[106], where they erected a stupa in his honor.

6.10—Shi Linggan of Great Chanding Monastery in the Western Capital, who lived during the Sui dynasty (581–618):

The Master’s family name was Li, and he was a native of Didao in Jincheng. His ancestors had served as officials and received a fief in Shangdang, so the family moved there.

At the age of ten, the Master delighted greatly in hearing the Dharma and longed in his heart to enter monastic life, but his parents would not permit it. At the age of fourteen, he went to pay homage to Dharma Master Yan of Great Zhuangyan Monastery in the capital of Ye and asked to become his disciple. He served him reverently day and night without the slightest negligence. Whenever he entered the lecture hall, he felt as though he were in a celestial palace. At the age of eighteen, the Master began lecturing on the Avatamsaka Sutra and the Sutra of the Ten Grounds. As soon as he expounded the section on the fundamental tenets, everyone praised him.

When Emperor Wu of Zhou persecuted and sought to eradicate Buddhism, the Master returned home but continued to observe the precepts strictly. During the Sui dynasty, when Buddhism flourished again, he was selected as a Bodhisattva monk.^[107] He lectured on this sutra and was frequently summoned by the emperor for consultation. Monastics and laypeople from the four directions gathered like clouds, and the entire realm revered him. In the seventh year of the Kaihuang era ⁽⁵⁹⁷⁾, the emperor issued an edict ordering the Master to reside at Xing善 Monastery and serve as the Sramana responsible for verifying the meaning in the translation bureau.

In the seventeenth year of the Kaihuang era ⁽⁵⁹⁷⁾, the Master fell ill and suddenly appeared to die; only the region around his heart remained warm, so the assembly did not dare encoffin him. He later revived and said: “I ascended to the Tusita celestial palace and saw the two Dharma Masters Xiu and Yuan seated together upon lotus thrones, radiant with brilliant light. They said to me, ‘You and my disciples will all be born here in the future.’” At that very moment, the Master awakened. From then onward, he devoted himself even more intently to lecturing on the scriptures and cultivating contemplative practices, and he ceased social intercourse.

In the third year of the Daye era ⁽⁶⁰⁷⁾, while the Master was residing at Great Chanding Monastery, an imperial edict recommended him for appointment as the senior monk of Daochang Monastery. The monastic assembly grew increasingly numerous. The Master rendered immense service in propagating the Dharma. In the first month of the eighth year of the Daye era ⁽⁶¹²⁾, the Master entered quiescence at Daochang Monastery, at the age of seventy-eight. His disciples cremated him north of Mount Zhongnan.

During his lifetime, the Master devoted himself wholeheartedly to upholding the Avatamsaka Sutra, relying on the sutra to contemplate the ocean of worlds of the Lotus Treasury and Maitreya’s celestial palace. When he became gravely ill, his eyes gazed upward and did not look at anyone; only after a long while did he return to normal. The śramaṇa Tongzhen stood beside him to attend to him. The Master told Tongzhen:

– Just now, I saw a youth dressed in blue leading me up to the Tusita Heaven. Yet the happiness of the heavenly realm does not last long; when one dies, one still falls back into samsara. Only the Lotus Treasury World is a place toward which one should aspire.

Before long, the Master ceased breathing; a moment later, he began breathing again. Tongzhen asked:

– What did you see, Master?

The Master said:

– I saw vast waters extending everywhere, within which was a lotus as large as a cartwheel. I sat upon it and have now fulfilled my aspiration.

As soon as he finished speaking, the Master entered parinirvana.

Notes:

^[66] In the Chinese edition, these are fascicles 2 and 3.

^[67] Doctrinal studies: Also called interpretive studies, these are studies of theory and the explanation of terms and concepts. (According to the Huệ Quang Dictionary of Buddhism, vol. III, p. 3102).

^[68] On one occasion, Emperor Xiaowu held a banquet and invited the Master to attend. At that time, all the princes, dukes, and high ministers were assembled at the banquet… Emperor Xiaowu gazed into the distance, then turned and said to Minister of State Xie Zhuang: “This Mahayana master is truly intelligent and talented, yet his old age and death are already close at hand.

I shall test him. He will certainly understand my intention.” As the Master entered the palace hall, Emperor Xiaowu went out to welcome him and said: “Master Mahayana, you have spared no effort in coming from afar, but there is still one matter you have not completed.” The Master replied: “It has been nearly forty years since I came from afar to the capital. The Son of Heaven has treated me with profound kindness and solicitude.

I am truly ashamed and unworthy of receiving such great favor. I am now seventy years old and also afflicted by illness. Only death remains; that is precisely the matter I have not yet completed.” From this exchange, the emperor saw that the Master possessed unobstructed eloquence, admired him all the more, and ordered that he be seated beside the emperor.

At that time, all the courtiers in the palace turned their eyes toward him. (According to the Compilation of Records Concerning the Translation of the Tripitaka, fascicle 14).

^[69] At Xiqi Monastery by the Phoenix Tower in Moling, every midnight the monastery doors would often make sounds, though no one could be seen. The monks would frequently awaken with a start. The Master then offered incense and made supplications, whereupon all the ghosts and spirits flew away. (According to the Biographies of Miraculous Monks, fascicle 3).

^[70] In the sixth year of the Daming era ⁽⁴⁶²⁾, drought afflicted every region, and Emperor Xiaowu invited the Master to pray for rain. The Master immediately went to Diaotai in Hubei, offered incense, and prayed. The following day, sure enough, winds arose, clouds gathered, and rain fell continuously for several days. (According to the Biographies of Miraculous Monks, fascicle 3).

^[71] Bodhiruci: His name is translated into Chinese as Daoxi. He was an eminent monk of the Northern Wei dynasty, a native of northern India, and a scholar of the Mahayana Yogacara tradition. Innately intelligent, he was thoroughly versed in the Tripitaka, proficient in incantation arts, and from an early age aspired to propagate the Dharma. In 508, during the reign of Emperor Xuanwu of the Northern Wei, the Master came to Luoyang and, together with Ratnamati and Buddhaśānta, translated sutras from Sanskrit into Chinese. (According to the Huệ Quang Dictionary of Buddhism, vol. I, p. 576; Dictionary of Buddhism, p. 66).

^[72] Grand Provisioner: The name of an official post. From the Former Qin dynasty through the Tang dynasty, this official was responsible for the food and drink of the sovereign and officials; from the Song dynasty onward, the office was responsible for managing articles used in sacrificial offerings.

^[73] Chief Lecturer: Also called the Chief Dharma Lecturer, a monastic office at assemblies where sutras and treatises were expounded. (According to the Huệ Quang Dictionary of Buddhism, vol. II, p. 1543).

^[74] Offering incense: Also called presenting incense, holding incense, burning incense, or dedicating incense. It means burning various kinds of incense before images of the Buddhas, bodhisattvas, and patriarchs. (According to the Huệ Quang Dictionary of Buddhism, vol. VI, p. 5579).

^[75] Karmadāna: See the note on “Chief Karmadāna.”

^[76] According to the Huệ Quang Dictionary of Buddhism, vol. VII, p. 5775: He lived during the Liu Song dynasty (also called the Former Song, 420–479) of the Southern Dynasties.

^[77] Tanwuzui: An eminent Chinese monk who lived during the Northern Wei dynasty (386–534), his family name was Dong, and he was a native of Wu’an (Henan Province). The Master entered monastic life in childhood, became thoroughly learned in the sutras, Vinaya, treatises, and Confucian studies, and was respected by all. At first, he taught the Vinaya at Chongzun Monastery in Handan; later, by imperial decree, he went to Rongjue Monastery in Luoyang, where he lectured on the Nirvana Sutra and the Avatamsaka Sutra. (According to the Huệ Quang Dictionary of Buddhism, vol. II, p. 1381).

^[78] Calamus: A fragrant plant that grows in the mountains and is used medicinally. (According to Nguyễn Quốc Hùng, New Sino-Vietnamese Dictionary, 1975, p. 815).

^[79] Chi: A Chinese unit of length, approximately 0.3 meters.

^[80] According to the Huệ Quang Dictionary of Buddhism, vol. IV, p. 3606: He lived during the Northern Wei dynasty (386–534).

^[81] Buddhaśānta: His name is translated into Chinese as Jueding. He was an eminent monk from northern India who traveled to China and translated sutras during the Northern Wei dynasty. The Master possessed keen spiritual insight and intelligence and was broadly learned in both religious and secular texts. In 508, during the Northern Wei dynasty, the Master obeyed an imperial decree and, together with Bodhiruci and Ratnamati, translated the Treatise on the Sutra of the Ten Grounds in a palace hall at Luoyang, taking four full years to complete it. (According to the Huệ Quang Dictionary of Buddhism, vol. IV, p. 3606).

^[82] The three teachings: Sudden, Gradual, and Perfect. The Sudden Teaching is the profound Dharma taught from the very outset to those with the capacity for sudden awakening. The Gradual Teaching is the Dharma taught sequentially, from the shallow to the profound, to those whose capacities are not yet mature. The Perfect Teaching is the Buddha’s ultimate and perfectly complete Dharma, taught to those who have reached the realm of Buddhahood. (According to the Huệ Quang Dictionary of Buddhism, vol. II, p. 1568; vol. V, pp. 4100, 4429; vol. VII, p. 6022).

^[83] Mount Song: Also called Mount Songgao, Mount Song, Mount Chonggao, Mount Chong, and Mount Waifang. It is located a little more than five kilometers north of Dengfeng County, Henan Province, China. This mountain, together with the Eastern Marchmount, Mount Tai (Shandong Province); the Western Marchmount, Mount Hua (Shaanxi Province); the Southern Marchmount, Mount Heng (Hunan Province); and the Northern Marchmount, Mount Heng (Shanxi Province), are collectively known as the Five Sacred Mountains. (According to the Huệ Quang Dictionary of Buddhism, vol. V, p. 4653).

^[84] Peaceful Nurturance: Also called the Land of Peaceful Nurturance, the Pure Land of Peaceful Nurturance, or the World of Peaceful Nurturance. It is another name for the Western Land of Ultimate Bliss. Because in this Pure Land of Ultimate Bliss the mind rests peacefully and the body is nurtured, it is called Peaceful Nurturance. (According to the Huệ Quang Dictionary of Buddhism, vol. I, p. 105).

^[85] Monastic regulations: Also called the Rules of Purity or monastic prohibitions; these are regulations established in addition to the precepts to prevent monks and nuns from becoming lax in speech and conduct. During the reign of Emperor Xiaoming (516–528), Master Huiguang composed the Seven Precepts of the Benevolent King and eighteen articles of Monastic Regulations, but regrettably both works have since been lost. (According to the Huệ Quang Dictionary of Buddhism, vol. V, p. 4279).

^[86] Treasury: In Chinese, fuku 府庫, according to the Fayuan Zhulin, fascicle 24. Fuku literally means a place where the property of the imperial court or the state is stored.

^[87] Schools and Catalogues: The Nine Schools and Seven Catalogues, an expression used as a general designation for books and writings. The Nine Schools were the nine major schools of thought in China during the Spring and Autumn period after the death of Confucius: the Confucian, Daoist, Yin-Yang, Legalist, School of Names, Mohist, Diplomatic, Eclectic, and Agricultural schools; these were called the Nine Schools. When the School of Minor Discourses is included, they are called the Ten Schools.

The Seven Catalogues were: the General Catalogue, Catalogue of the Six Arts, Catalogue of the Masters, Catalogue of Poetry and Rhapsodies, Catalogue of Military Texts, Catalogue of Numerological Arts, and Catalogue of Formulae and Techniques. (According to Ciyuan; New Sino-Vietnamese Dictionary, p. 129).

^[88] Seven Luminaries: Also called the Seven Stars, these are seven celestial bodies: 1. Sun Star (Great Yang), 2. Moon Star (Great Yin), 3.

Mars (Ying Star), 4. Mercury (Chen Star), 5. Jupiter (Year Star), 6.

Venus (Great White Star), 7. Saturn (Guardian Star). These seven celestial bodies are commonly employed in calendrical calculations and divination.

When the two Eclipse Stars—Rahu (Yellow Banner Star) and Ketu (Comet Star, also called the Leopard-Tail Star)—are added to these seven, they are called the Nine Graspers or Nine Luminaries. “Graspers and Luminaries” is an abbreviated designation for the Nine Graspers and Seven Luminaries. The ritual practice of making offerings to the Seven Luminaries is called the Offering to the Seven Luminaries. (According to the Huệ Quang Dictionary of Buddhist Studies, vol.

VI, p. 5357).

^[89] Nine Chapters: The name of an ancient Chinese system of mathematics, also called the Nine Calculations or the Mathematical Methods in Nine Chapters. They are: 1. Rectangular Fields (land measurement), 2. Millet and Rice (commercial calculations), 3. Proportional Distribution (the method of mixing goods of different values), 4. The Lesser Breadth (squares and cubes), 5. Construction Consultations (calculations concerning engineering works), 6. Equitable Transport (the cost of transport by cart and boat), 7. Rectangular Arrays (systems of equations), 8. Excess and Deficit (proportions), 9. Right-Angled Triangles (the method of triangles). (According to the New Sino-Vietnamese Dictionary, p. 129; Đào Duy Anh, Sino-Vietnamese Dictionary, 1994, p. 147).

^[90] Ye-xia: Ye District, the territory enfeoffed to Cao Cao near the end of the Han dynasty. (According to Cihui 辭彙, p. 1307).

^[91] Jie-dou: Also called Ze-dou, a Chan expression. It refers to clever and cunning people who refuse to acknowledge their own faults but instead argue sophistically in an attempt to prevail over others. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. III, p. 2158).

^[92] Undertaking the Proposition: Also called Undertaking the Deliberation or Establishing the Proposition. It means formulating an interpretation based on the thesis established for a debate assembly… At such an assembly, the highest-ranking official who presents the thesis and also renders the final decision as to victory or defeat is called the Examiner of the Topic, also known as the Presenter of the Topic or the Erudite Examiner of the Topic.

The student monk who accepts the examination is called the Undertaker of the Proposition, abbreviated as the Undertaker of the Proposition, the Undertaker, or the Establisher. The person who questions or raises objections concerning the thesis is called the Questioner or Challenger. The person who evaluates and answers whether an argument is sound is called the Verifier of Meaning or Refiner of Meaning.

The person who records the entire debate and its questions and answers is called the Recorder. The person who carries out all the miscellaneous duties in the assembly hall is called the Functionary… (According to the Huệ Quang Dictionary of Buddhist Studies, vol. VI, p. 5646).

^[93] One zhang: Ten Chinese chi, approximately 3.3 meters.

^[94] Entrusting Consent: This means entrusting one’s opinion to another bhikshu so that he may present it before the assembly when, for some reason, one cannot attend the Sangha’s uposatha observance, pravarana ceremony, or various other proceedings (karman). The bhikshu who receives the entrusted intention is called the Receiver of Consent. Communicating this entrusted opinion to the assembly is called Declaring Consent. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. II, p. 1166).

^[95] Night Deity Vasavada: Originally Vasanti, the Presiding Deity of the Night, she is the thirty-second of the fifty-five spiritual benefactors whom the youth Sudhana consulted. This deity protects beings and removes all their fears in places of darkness, while safeguarding the growth of all living things. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. I, p. 197).

^[96] Spiritual Benefactor: A genuine and upright person of virtue who is capable of teaching and guiding others along the right path… According to the Entry into the Dharma Realm chapter of the Avatamsaka Sutra, while seeking the Way, the youth Sudhana consulted a total of fifty-five spiritual benefactors (commonly held to be fifty-three). These ranged from Buddhas and bodhisattvas above to devas and human beings below. Regardless of the form in which they appeared, anyone capable of guiding sentient beings to abandon evil, cultivate virtue, and enter the Buddha Way was called a spiritual benefactor. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. VI, p. 5568).

^[97] The Youth Sudhana: The bodhisattva seeker of the Way described in the Entry into the Dharma Realm chapter of the Avatamsaka Sutra. He journeyed southward and visited fifty-five spiritual benefactors; upon meeting the bodhisattva Samantabhadra, he accomplished the Buddha Way. Mahayana Buddhism uses this account as an example demonstrating the meaning of attaining Buddhahood in this very body, while the course of Sudhana’s quest for the Dharma represents the stages of entry into the Dharma realm in the Avatamsaka teaching. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. VI, p. 5563).

^[98] Zhang refers to the Zhang River, and Fu to the Fuyang River (Hebei Province, China).

^[99] Honorable Family: A respectful term of address for a person of exalted status.

^[100] Director of the Office for the Illumination of the Profound: Also called Sangha Director, Director of Sramanas, Director of Practitioners of the Way, or Chief Director. During the Eastern Wei dynasty, the Director of the Office for the Illumination of the Profound was called the National Director. This was an office for monastic officials established by the Northern Wei court of China to administer all affairs of monks and nuns throughout the country. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. V, p. 4306, entry “Sangha Director”).

^[101] During the period of the Northern and Southern Dynasties (420–588), Buddhism underwent two persecutions, under Emperor Taiwu of the Northern Wei dynasty in 466 and Emperor Wu of the Northern Zhou dynasty in 560. Emperor Taiwu of the Northern Wei was a brutal ruler who, heeding slanderous accusations, carried out a horrific massacre of the clergy and destroyed Buddhist scriptures, images, monasteries, and stupas throughout the country. Yet the fortune of a tyrant cannot endure; four years after implementing these cruel measures, Emperor Taiwu died. King Wencheng succeeded to the throne and, recognizing that these deeds were cruel, irrational, and harmful, ordered the restoration of Buddhism. As a result, Buddhism gradually regained its former standing.

During the reign of Emperor Wu of the Northern Zhou, Buddhism suffered calamity for a second time. The emperor issued an edict abolishing Buddhism, compelled monks to return to lay life and conscripted them into the army; monasteries were converted into residences for princes and nobles, and the populace was forbidden to worship the Buddha. A few years later, however, Emperor Wu died and Emperor Xuan succeeded him. He again issued an edict restoring Buddhism and ordered the translation of sutras and treatises. Consequently, by the Sui dynasty Buddhism had once again flourished, and both rulers and officials took refuge in the Buddha Dharma.

(According to The History of Chinese Buddhism by Most Venerable Thích Thiện Hoa).

^[102]哀速終 Ai su zhong Lamenting that a lifetime swiftly passes

今日坐高堂 Jin ri zuo gao tang Today one sits in a lofty hall

明朝臥長棘 Ming chao wo chang ji Tomorrow morning one lies amid long thorns

一生聊已竟 Yi sheng liao yi jing This present life has thus come to an end

來報將何息。Lai bao jiang he xi. How shall the next life be brought to an end?

^[103]悲永殞 Bei yong yun Grieving at eternal parting

命斷辭人路 Ming duan ci ren lu Life ends, and one departs the human realm

骸送鬼門前 Hai song Gui men qian The body is borne before the Gate of Ghosts

從今一別後 Cong jin yi bie hou From this day forth, parted forever.

更會幾何年。 Geng hui ji he nian. When shall we ever meet again?

^[104] Mau: A unit of area used to measure fields; ten sao make one mau (that is, sixty square zhang or 3,600 square Western chi).

^[105] Sanghati: Also called sanghakika, sangheti, sanghati, sanghakshika, sanghakshiki, or sanghakshaya. An undergarment covering the shoulders and both armpits; one of the five robes of a bhikshu. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. V, p. 4294).

^[106] Mount Zhongnan: A mountain in Shaanxi, twenty-nine kilometers west of Chang’an District, China, extending for more than forty li. It begins in Lantian District to the east and reaches Mei District to the west. This mountain forms part of the Tailing mountain range. (According to the Huệ Quang Dictionary of Buddhist Studies, vol. I, p. 968).

^[107] Bodhisattva monks: Eminent monks who were compelled to grow their hair, wear caps, dress according to worldly custom, and adorn themselves with jeweled necklaces and other ornaments… during the reign of Emperor Wu (565–577) of the Northern Zhou dynasty in China. (According to the Huệ Quang Dictionary of Buddhist Studies, Volume I, page 595).