The Venerable Old Monk Miao Lian [妙莲] (1824-1907) Teacher of Master Xu Yun (1840-1959)
There was a Speculation that this was a Picture of Old Master Miao Lian - But Recent Research Suggests it is the Former President of 'Nationalist' China - 'Lin Sen' Who Held Office between 1931-1943)! Click Picture for More Details!
An Image From 1860 Could Feature Master Miao Lian (CLICK)
Translator’s Note: This English translation has been drawn from the original Chinese language source text entitled ‘妙莲老和尚 (1824～1907年)’, or ‘Venerable Old Monk Miao Lian – 1824-1907’. Master Miao Lian was the teacher of the famous monk Xu Yun (1840-1959), and conveyed to him the Ch’an lineage of the Cao Dong School. Miao Lian was born in 1824, and was ordained in 1844 at the Yongquan Temple by the elderly monks Liang Gong and Huai Gong, situated on Mount Gu, Fujian province. In 1854 Miao Lian inherited the 45th generational lineage transmission of the Cao Dong School of Ch’an from the venerable master Liang Gong, and was made the Abbot of the Yongquan Temple. In 1958, a young man came to the temple and received ordination. He was later to become known by the name of ‘Xu Yun’, (or ‘Empty Cloud’), and became famous throughout the world for his pure conduct, compassion, and precise learning. He is also known for living into his 120th year of life. In 1859, Xu Yun became the disciple of the Abbot Miao Lian. Xu Yun eventually received the 47th generational lineage transmission of the Cao Dong School of Ch’an through Miao Lian's authority. In 1875, Miao Lian started travelling to communities of wealthy Fujian migrants established outside of China, (occasionally in Taiwan, but primarily in the Penang and surrounding areas of Malaysia), as a means of raising the substantial financial donations required to rebuild and repair temples. This undertaking was very successful and culminated in the building of a new Chinese Ch’an Buddhist temple in the Penang countryside named the Ji Luo Temple – a project that began in 1891 and was eventually finished in 1904. Following a lifetime of adventures, Miao Lian appears to have passed away in the seated meditation position in 1907.
Chinese Buddhism has spread outside of China, carried by Chinese migrants who have travelled overseas – to many destinations - including Malaysia and surrounding areas. This process began around the middle of the 18th century, but the greater impact of this movement was felt in Malaysia during the 19th century – initiated through the efforts of the old Ch’an Buddhist monk Miao Lian (妙莲老和尚 – Miao Lian Lao He Shang), (also known as Miao Gong ‘妙公’) of Yongquan Temple (涌泉寺 – Yong Quan Si), situated on Mount Gu (鼓山 – Gu Shan), in the Fuzhou area of Fujian province.
The old monk Miao Lian (which translates as ‘Wonderful Lotus’) was also known as ‘Cloud Pool’ (云池– Yun Chi). This autobiography of Miao Lian is compiled from his own words. Master Miao Lian was from Gui Hua County (归化县 – Gui Hua Xian), situated in Fujian province. His lay-surname was ‘Feng’ (冯), and he was born on the 12th day of the 7th lunar month of the Year of the Monkey. This was in the Qing Dynasty, during the fourth year of the reign of the emperor Dao Guang (清季道光四年 – Qing Ji Dao Guang Si Nian), that is in 1824. His esteemed father was called ‘Shu Tai’ (书泰), and was a learned scholar during the latter part of the Qing Dynasty. However, when Miao Lian was young, his father ordained as a Buddhist monk - living at the Chang Qing Temple (长庆寺 – Chang Qing Si), situated on Mount Yi (怡山 – Yi Shan), in the Fuzhou area of Fujian province. When he arrived at Mount Yi, he requested access to the Tripitaka collection of texts known as the ‘Dragon Store’ (龙藏 – Long Cang), a very precious document considered a temple treasure in the local area. Miao Lian’s young mother had taken the Bodhisattva precepts (菩萨戒 - Pu Sa Jia) and was a vegetarian. When her husband became a monk, Miao Lian’s mother let-off firecrackers at the main door of their house to bid him farewell – the neighbours were astonished. When he was young, Miao Lian ran a trading business and was always loyal, respectful and attentive toward his mother. When Miao Lian was 20 years old (around 1843) he went to see his father on Mount Yi. At that time, his father advised Miao Lian to immediately become a monk, so that the matter of life and death could be resolved. He said to Miao Lian:
“Your time is running out. Your karma is tied with the ‘stone drum’ (石鼓 – Shi Gu). Do not miss this opportunity.”
Miao Lian closed his business in the 24th year of the reign of the emperor Dao Guang (道光二十四年– Dao Guang Er Shi Si Nian) that is in the year 1844, when he was 21 years of age. He then left for the Yongquan Temple (涌泉寺 – Yong Quan Si), situated on Mount Gu (鼓山 – Gu Shan), near Fuzhou. His head was shaved by the old monk Liang Gong (量公老和尚 – Liang Gong Lao He Shang), and later in the same year he received the full precepts from the old monk Huai Gong (怀公老和尚 – Huai Gong Lao He Shang). At this time the two masters – the venerable Liang Gong, and the venerable Huai Gong - were very old, and the strength of their virtue was known throughout Fujian province. After ordaining, Miao Lian remained at Mount Gu and assisted with the day to day running of the temple.
The Yongquan Temple is situated in Southern Fujian province, and is considered one of the five great forest Ch’an temples. The Yongquan Templeteaches the Cao Dong (曹洞) tradition. It was built during the Tang Dynasty, and its founder was the ancient master Ling Jiao (灵峤祖师 – Ling Jiao Zu Shi), who first opened up the mountainous area. Although its fortunes had risen and fallen for over a time period of more than a thousand years, the lineage had been continuously preserved and transmitted, with the candles and incense kept constantly lit. During the Jingde (景德) era (1004-1007), of the reign of the Song Dynasty emperor Zhenzong (真宗), the Prefect (知州 – Zhi Zhou) named Xie Mi (谢泌) wrote the following poem:
The rice fields in the valley are continuously sown, Of all the pedestrians on the road – half are monks. In city and mountain temples, thousands gather, In the evening, the seven temples have ten thousand lights.
This description explains exactly what the Yongquan Templewas like during the time of the Song Dynasty. However, by the time Miao Lian arrived at Yongquan, the temple buildings were old and in a state of disrepair brought on through years of neglect. The proper way of eating had been abandoned, and the state of the temple was one of a period of general decline. The Great Hall (大殿 – Da Dian) was in urgent need of repair as its structure was tilting and near to collapse. Miao Lian did not avoid hardwork, and went out into the local community to gather contributions to facilitate its repair. After living in the temple for many years, he was appointed ‘Temple Supervisor’ (监院 – Jian Yuan).
During the fourth year of the reign of emperor Xian Feng (咸丰 - ruled 1850-1861), that is in 1854, the venerable old monk Liang Gong retired from public life (退隐 – Tui Yin), and officially passed the Abbotship to Miao Lian, as well as transmitted to him the 45th generation of the Cao Dong lineage of the Ch’an School. Miao Lian, at this time, used his will-power and influences to repair the Yongquan Temple. Southern Fujian province was known for its wealthy business men who had migrated out of China and into the countries of the Southern Sea area (南洋 – Nan Yang). This included Fujian Chinese migrants settling in Taiwan. Miao Lian intended to travel abroad to collect contributions from this wealthy migrant population for temple repairs, but at this time he was unable to establish suitable contacts abroad to facilitate such a journey.
During the 8th year of the reign of emperor Xian Feng (1858), there was a 19 year old youth who came from Hunan, who wanted to become a Buddhist monk at the Yongquan Temple. His head was shaved by the venerable old monk Chang Kai (常开和尚 – Chang Kai He Shang) and he received the initial precepts to become a monk. The following year, when this youth was 20 years old, he became a disciple of master Miao Lian and received the full ordination vows. This monk later became an accomplished and very much respected old Ch’an master known as the venerable Xu Yun (虚云老和尚 – Xu Yun Lao He Shang). The ‘Autobiography of the Monk Xu Yun’ (虚云和尚年谱 – Xu Yun He Shang Nian Pu) contains the following statements by Xu Yun;
Eighth Year of the Reign of Emperor Xian Feng (1858) – My 19th Year: I decided to relinquish the world, and my cousin (named ‘Fu Guo’ -富国) shared the same inspiration. In secret I made enquiries as to the route to Mount Gu in Fuzhou, and wrote the verse entitled ‘Skin Bag Song’ (皮袋歌 – Pi Dai Ge). I left this behind for my two nominal young wives named Tian (田) and Tan (谭), and fled with Fu Guo to the Yongquan Temple (lit: ‘Bubbling Spring), on Mount Gu where my head was shaved by the venerable old monk Chang Kai (常开老人 – Chang Kai Lao Ren).
Ninth Year of the Reign of Emperor Xian Feng (1859) – My 20th Year: I became the disciple of the monk Miao Lian (妙莲和尚– Miao Lian He Shang) and took the full ordination vows from him. He gave me the names of ‘Ancient Rock’ (古岩– Gu Yan), ‘Develop Thoroughly’ (演彻 – Yan Che), and ‘Virtuous Clarity’ (德清 – De Qing).
It is recorded that the monk Xu Yun was the 47th generation inheritor of the Cao Dong lineage of Ch’an Buddhism. The monk Miao Gong (妙公和尚 – Miao Gong He Shan), i.e. ‘Miao Lian’, was the 45th generation inheritor of the Cao Dong lineage of Ch’an Buddhism. Therefore, Xu Yun was the Dharma-grandson (法孙 – Fa Sun) of Miao Lian.
During the year 1860/1861, that is the first year of the reign of emperor Tong Zhi (同治 - ruled 1861-1875), Xu Yun, after receiving the full ordination precepts from Miao Lian at the Yongquan Temple, retired to a local cave on Mount Gu, to perform the Buddhist ritual of repentance and reform (礼忏 – Li Chan) for three years. In the year 1862/1863, Miao Lian sent a monk to Xu Yun with a message which said:
Your perseverance in ascetic practice is commendable, but as well as cultivating wisdom, you should also develop the karmic blessings associated with selfless service by returning to the mountain and taking up office.
Upon receiving this message, Xu Yun returned immediately to Mount Gu where he took up such posts as ‘Head of Water’ (水头 – Shui Tou), ‘Head of Gardening’ (园头 – Yuan Tou), monk ‘In Charge of the Meditation Hall’ (行堂 – Xing Tang), and monk holding the ‘Seat of Tradition’ (典座 – Dian Zuo), amongst other duties.
At the first year of the reign of emperor Guang Xu (光绪) [ruled 1875-1908], the venerable monk Miao Lian was just over 50 years old. At this time, he started travelling outside of Chinato collect donations. He once visited Taiwan (台湾), and repeatedly visited the islands of the Southern Sea area (南洋群岛– Nan Yang Qun Dao). His journeying raised a large amount of money which he took back to Fuzhou and used to rebuild the Yongquan Temple situated on Mount Gu. The entire temple complex was repaired, including the building of a new temple ‘Main Hall’ (殿堂 – Dian Tang) and various smaller structures on the mountain. The renovations also included the ‘Dharma Hall’ (法堂 – Fa Tang), the ‘Dragon Pavilion’ (龙阁 – Long Ge), and the grass meditation huts (茅棚 – Mao Peng), situated in the grottos, or rock-caves (岩洞 – Yan Dong), as well as the ‘White Stone Pagoda’ (白石塔 – Bai Shi Ta) situated in the city. On the lower river road he built a temple in an area of cleared field for the use of the public. Whilst organising all the repair and construction work, Miao Lian was assisted by able senior monks, or ‘Temple Supervisors’ (监院 – Jian Yuan). One of these senior monks was named ‘Jue Kong’ (觉空), or ‘Realise Emptiness’ whilst another was called ‘Gu Yue’ (古月), or ‘Ancient Moon’. He was well known throughout the snowy mountain peaks for his selfless endeavours and meritous actions. Helping to restore the Lin Yang Temple (林阳寺 – Lin Yang Si), amongst others. Master Miao Lian also assisted in the repair and maintenance of the Nanshan Temple (南山寺 – Nan Shan Si) situated in the Zhangzhou (漳州) area of Fujian province.
In the 14th year of the reign of the emperor Guang Xu (光绪十四年 – Guang Xu Shi Si Nian), or the year 1889, Miao Lian travelled to Penang (槟榔屿 – Bin Lang Yu), now situated in Malaysia, to collect funds for temple restoration. He was the first monk from Fujian province to teach the Dharma in Penang, and was respected and supported by the local (and wealthy) Fujian business community. His good reputation has spread throughout Malaysia and the surrounding islands. The local people respectfully requested that he remain in Penang as abbot of the Guangfu Temple (广福宫 - Guang Fu Gong). The Guangfu Temple was built by early overseas Chinese settlers to accommodate Chinese Buddhist devotional practice outside of China. However, Miao Lian found its location in a noisy city was not conducive to meditational practice, and so decided to seek out a quieter place to live free of clamour. In an area with a name that transliterates into Chinese as ‘A Yi Dan’ (阿意淡), there lived a wealthy Fujian Chinese migrant named Yang Xiu Miao (杨秀苗) who owned a country house. The land of this mountainous area covered nine acres (九英亩 – Jiu Ying Mu), literally ‘nine British acres’. Miao Lian consulted a member of the Fujian gentry named Zhang Bishi (张弼士), and others, and under their protection and finance he arranged for the land to be bought and the Ji Luo Temple (极乐寺 – Ji Luo Si) - literally ‘Very Happy Temple’ – to be constructed. The Penang Fujian laity supported Miao Lian throughout the Dharma-project of building the Ji Luo Temple. The community leaders were Zhang Bishi (张弼士), Zhang Yunan (张煜南), Xie Rongguang (谢荣光), Zheng Si Wen (郑嗣文), and Dai Xinran (戴欣然) were amongst the five most enthusiastic supporters of Miao Lian’s work. This was particularly true of Zhang Bishi (张弼士) who donated the most financial assistance. He not only gave his own money, but travelled to the four corners to gather funds. He travelled all over Southeast Asia, and as far afield as the United Kingdom, the Netherlands, (and hundreds of other cities) to raise funds for the building of the Ji Luo Temple. Miao Lian stated that due to the utmost respect for the Dharma that Zhang Bishi exhibited, this great undertaking of temple construction was accomplished, as it was achieved primarily through the efforts of Zhang Bishi. This is why Miao Lian referred to Zhang Bishi as the ‘Great Prime Minister’ (大总理 – Da Zong Li).
In the 17th year of the reign of the emperor Guang Xu (光绪十七年 – Guang Xu Shi Qi Nian), that is the year 1891, construction of the Ji Luo Temple began. In the 30th year of the reign of the emperor Guang Xu (光绪三十年 – Guang Xu San Shi Nian), that is the year 1904, the construction of the Ji Luo Temple was fully completed. It had taken around 14 years of work. The Ji Luo Temple is situated in an area of Penang known for its profound natural beauty and scenic landscape. This landscape has been augmented with artificial embellishments that add to its sense of immense natural beauty. The completed temple contained a number of different halls and around one hundred accommodation rooms and huts. The temple also contained the following prominent structures:
1) Divine King Hall (天王殿– Tian Wang Dian) 2) Great Victory Treasure Hall (大雄宝殿 – Da Xiong Bao Dian) 3) TripitakaTower (藏经楼 – Cang Jing Lou) 4) Guest Reception Hall (东西客堂- Dong Xi Ke Tang) 5) Setting (Animals) Free Pond (放生池 – Fang Sheng Chi)
The temple stone tablet (碑– Bei) reads:
Pines trees surround the Boundary, The divine-sky forms a canopy. Jade tower, red ladder, As if floating off the ground. Grass growing in a thousand clumps, Fragrant flowers in ten thousand clusters. Space encompasses all activity, From the beautiful tower, jade-like space is realised. Yet all remains within the realm of humanity.
松槛桂庑 (Song Kan Gui wu) 上出重霄 (Shang Chu Chong Xiao) 碧阁丹梯 (Bi Ge Dan Ti) 下临无地 (Xia Lin Wu Di) 芝草千丛 (Zhi Cao Qian Cong) 香花万簇 (Xiang Hua Wan Cu) 游憩其间 (You Qi Qi Jian) 顿觉琼楼玉宇 (Dun Jue Qiong Lou Yu Yu) 尚在人间 (Shang Zai Ren Jian)
Such is the immensity of its construction.
In the 28th year of the reign of the emperor Guang Xu (光绪二十八年 – Guang Xu Er Shi Ba Nian), that is the year 1902, Miao Lian finished supervising the building of the Ji Luo Temple in Penang (which was nearing completion), and returned to Mount Gu where he re-assumed the abbotship (住持 – Zhu Chi), of the Yongquan Temple. This post was relinquished to him by the acting Abbot, the monk named Gu Jue (古月), who acknowledged Miao Lian as the Abbot.
In the 30th year of the reign of the emperor Guang Xu (光绪三十年 – Guang Xu San Shi Nian), that is the year 1904, Miao Lian was in his 81st year of life, he had climbed mountains and crossed rivers, having travelled thousands of miles. At this time he went to Beijing (北京) and to request copies of the Tripitaka, or the entire canon of Buddhist teachings known as the ‘Dragon Store’ (龙藏 – Long Cang). Requesting a Tripitaka at that time was an extremely serious and greatly important matter that required an official document of request be drawn-up and presented to those in charge of the production (and issuing) of Tripitaka text collections. The application had to have official support, and Miao Lian’s application was assisted through the joint support of the Royal Princes (王公 – Wang Gong), and Great Ministers (大臣 – Da Chen) of state. As soon as Miao Lian’s application was assessed and cleared by the Director of Buddhist Affairs (藏人 – Cang Ren), it was presented to the emperor for final approval. The culmination of this process can be seen from the example recorded in the 32nd year of the reign of the emperor Guang Xu (光绪三十二年 – Guang Xu San Shi Er Nian), or the year 1906. In that year, the monk Xu Yun requested a Tripitaka text collection from the emperor Guang Xu (光绪皇帝 – Guang Xu Huang Di). The emperor’s edict reads:
His imperial majesty bestows upon Yinxiang Temple (迎祥寺 – Yin Xiang Si), of Boyu Peak (钵盂峰 - Bo Yu Feng), situated on Mount Ji Zu (鸡足山 – Ji Zu Shan), the status of ‘Protector of the Nation’ (护国 – Hu Guo), and the name of ‘Bring Forth the Sage Ch’an Temple’(祝圣禅寺 – Zhi Sheng Ch’an Si). The Emperor further grants a complete edition of the Tripitaka to be transported in an imperial carriage (全副銮驾 – Quan Fu Luan Jia), and upon the Abbot, a purple robe (紫衣 – Zi Yi), a bowl, (钵 – Bo), a jade seal (玉印 – Yu Yin), staff and sceptre (钖杖如意 – Xi Zhang Ru Yi).
Upon his return to China, the venerable monk Miao Lian travelled to Beijing to respectfully request two copies of the Tripitaka – one complete set of the Buddhist sutras intended for the Nanshan Temple (南山寺 – Nan Shan Si), situated in Zhangzhou (漳州), and the other for the Ji Luo Temple (极乐寺 – Ji Lou Si), situated in Penang (槟城 – Bin Cheng), Malaysia. The emperor Guang Xu also bestowed the imperial (horizontal) name tablet carrying the inscription ‘Great Victory Treasure Hall’ (大雄宝殿 – Da Xiong Bao Dian), whilst the empress dowager Ci Xi (慈禧皇太后 – Ci Xi Huang Tai Hou) bestowed the imperial (horizontal) name tablet carrying the inscription ‘Sea and Sky Buddha Land’ (海天佛国 – Hai Tian Fu Guo). Both these (horizontal) name tablets, (issued during the Qing Dynasty), hang today at the Ji Luo Temple, where the imperial carriage carrying the Tripitaka, (全副銮驾– Quan Fu Luan Jia), can still to be seen, as can the Dharma-robe (法衣 – Fa Yi), monk’s staff and sceptre (钖杖如意 – Xi Zhang Ru Yi) and jade seal (玉印 – Yu Yin). For master Miao Lian to be granted ‘two’ complete sets of imperial Tripitaka is a very unusual honour.
During the construction period of the Ji Luo Temple, Miao Lian summoned his disciple – the venerable Ben Zhong (本忠和尚 – Ben Zhong He Shang) – to Penang. Master Ben Zhong supervised all the work on the site, and took care of the day to day details. He expertly controlled everything in the four directions with great strength. After completion, Ben Zhong continued to live at the Ji Luo Temple in Penang, and appointed ‘Jue Kong’ (觉空) as ‘Head Monk’ (second only to the Abbot), or holder of the ‘Seat of Authority’ (首座 - Shou Zou), whilst the monks ‘Shan Qin’ (善钦) and ‘Bao Yue’ (宝月) were appointed ‘Temple Supervisors’ (执事 – Zhi Shi), etc. Eventually Miao Lian returned to the Ji Luo Temple in Penang to officially install the Tripitaka he had acquired in Beijing. This was a time of great blessings for the Ji Luo Temple.
In the year 1905 of the reign of the emperor Guangxu, (光绪一九〇五年 – Guang Xu Yi Jiu Ling Wu Nian), the old master Miao Lian intended to return to Fujian province to repair the temple on Mount Gui (龟山– Gui Shan). Before he could leave, however, he heard that his Dharma-grandson, Xu Yun, was travelling through Burma and was visiting Rangoon (仰光 – Yang Guang), with the intention of travelling to Penang and meeting with him. Xu Yun had originally left Mount Gu around the middle of the Tong Zhi (同治) [1861-1875] period of the Qing Dynasty – in the year 1869-1870 – and embarked upon a journey to the four quarters. Miao Lian had not seen his disciple for several decades and was very anxious to meet him again. In the summer of 1905, Xu Yun took a boat from Rangoon to Penang. During the journey, the old master Xu Yun encountered unfortunate circumstances before finally arriving at the Guang Fu Temple (广福宫– Guang Fu Gong) in Penang. He first met with Jue Kong – the Head monk of the Ji Luo Temple – closely followed by Abbot Miao Lian, who had hurried to the Guang Fu Temple when he heard of Xu Yun’s arrival. Xu Yun’s autobiography records this event:
During the 31st year of the reign of the emperor Guang Xu (光绪三十一年 – Guang Xu San Shi Yi Nian), or the year 1905, I was in my 66th year of age (六十六岁 – Liu Shi Liu Sui). Rushing to see me, the venerable old monk Miao Lian said:
“I have been waiting for news of you day after day, and have been concerned that you might be in danger. I intended to return to Fujian province to repair the Gui Shan temple, but hearing that you were coming, I stayed here to await your arrival.”
I answered:
“This is the fault of your disciple.”
I then relayed my experiences, and the gathered monks (and the old abbot) were surprised and asked me to explain further. Everyone brought their palms together and prayed to the Buddha. We then travelled to the Ji Luo Temple, where Abbot Miao Lian advised that I take some medicine to help my injuries to heal, but I said:
“As I have returned home, all my false thoughts have ceased; I will heal after just a few days rest.”
After this, Miao Lian became aware that I sat in meditation for a number of days without moving, and said:
“The weather in the South Seas region is always hot and is different from the climate in China. I am concerned that sitting for long periods in this heat might cause you difficulties with your health.”
However, I did not experience any undue difficulties during my meditation. The old master then said:
“It is now time for you to expound the Lotus Sutra (法华经 – Fa Hua Jing) to create a good karmic causal link with this place. I am returning to China. When you have completed expounding the Dharma according to the Lotus Sutra, do not return to Yunnan, but travel instead directly to Gu Shan, as I have something important to tell you there.”
After accompanying the old Abbot on board the ship for China, I returned to the temple to expound the Lotus Sutra. Afterwards, hundreds of students became my disciples.
Just before departing for China, the old monk Miao Lian announced that he was stepping down as Abbot of the Ji Luo Temple, and in his place appointed his disciple – the venerable Ben Zhong (本忠和尚 – Ben Zhong He Shang) – as his successor and the next Abbot. He said:
“If the Buddha-Dharma (in the Southern Sea area) is to greatly flourish, the monastic discipline (Vinaya) must be followed with a firm attitude. Without the monastic discipline being followed firmly, the Dharma will not spread or endure for long. Deep roots must be firmly planted so that the people have conviction in the Dharma. It is not good to tolerate ill discipline. Ill discipline with regard to practice will make things very difficult to achieve.”
Miao Lian then returned to the Yongquan Temple, situated on Mount Gu. He then rebuilt the temple on Mount Gui, which took more than a year. This project was completed during the reign of the emperor Guang Xu, in the year 1907 (光绪一九〇七年 – Guang Xu Yi Jiu Ling Qi Nian). All the donations had been gathered, and all the temple repairs had been finished. In the traditional Chinese calender it is recorded that on the 12th day (十二日– Shi Er Ri), of the first lunar month (正月 – Zheng Yue), of the year ‘Ding Wei’ (丁未), or early in the year 1907, the venerable Miao Lian sat crossed legged on Mount Gu and said to the Temple Supervisor (侍者– Shi Zhi):
“Send a message throughout the temple that the (practice of the Dharma) must be firm and strong. This will protect and sustain the practitioners. My time is now past, and I have spent my life upholding the Dharma.”
The venerable Miao Lian joined his palms together and faced the Westward direction; he uttered several prayers to the Buddha and quietly passed away. He had lived 84 years in the world, (世寿八十四岁 – Shi Shou Ba Shi Si Sui), and had spent 63 summers (六十三夏 – Liu Shi San Xia) living the life of a monk (僧腊 – Seng La) and following the Dharma (戒腊 – Jie La).
The autobiography of Xu Yun (虚云和尚年谱 – Xu Yun He Shang Nian Pu), recorded the passing of the venerable old master Miao Lian and the details of his cremation:
During the 33rd year of the reign of the emperor Guang Xu (光绪三十三年 – Guang Xu San Shi San Nian), or the year 1907, I was in my 68th year of life, (六十八岁– Liu Shi Ba Sui). In the traditional Chinese calender, this was the year ‘Ding Wei’ (丁未). During the spring of that year, I arrived in Xiamen (厦门 – Xia Men) in Fujian province, also known as ‘Amoy’. Then suddenly I received a telegram from Mount Gu. It said that the venerable master Miao Lian had passed away on Mount Gu, and that all the monks from the monasteries in the Xiamen (Amoy) area had gone to Mount Guto attend the ritual cremation of the Abbot’s body. His memorial stupa had been moved to the minor hall for the time being, until it was decided where its permanent position would be. I immediately left for Mount Gu to attend to the erection of the pagoda and assist the transmission of the precepts to the dead. I was kept very busy day and night by these duties, and on the 10th day of the 4th lunar month the pagoda was completed… Half of Miao Lian’s relics, (灵骨 – Ling Gu), or ‘spirit bone’ remains were placed in the pagoda on Mount Gu, whilst the other half were taken to the Ji Luo Temple in Penang, to be worshipped there.
