佛祖歷代通載 19.75

19.75

（四十六）　禪林僧寶傳成。沙門德洪撰。字覺範。初名惠洪。姓俞氏。高安人。少孤受學辨博。能緝文。性簡亮。年十三出家依三峯禪師。十九試經東都落髮受具。聽宣祕律師講華嚴經。一旦不樂。歸事真淨克文禪師。七年盡得其道。始自放於湖湘之間。荊州張丞相聞其名。請傳法於峽州天寧寺。以二詩辭焉。已而杖策謁公。公見之喜曰。今世融肇也。給事中朱彥知撫州。以師住持北景德寺。久之謝去。住持江寧府清涼寺。坐為狂僧誣告抵罪。張丞相當國。復度為僧。易名德洪。數延入府中。與論佛法。有詔賜號寶覺圓明。一時機貴人。爭致之門下。執弟子禮。且將住持黃龍山矣。會丞相去位。制獄窮治蹤跡。尚書郎趙暘等皆坐貶官。師竄海南島上。三年遇赦自便。名猶在刑部。雖毀形壞服。律身嚴甚。所至長老避席。莫敢亢禮。其同門友居谷山。及其嗣法在諸山者。皆迎師居丈室。學者歸之。是時法禁與黨人遊。而師多所厚善誦習其文。重得罪不悔。惟張丞相及侍郎鄒浩右師陳壎。尤盡其力。其在東都也。或譏道人當交通權貴耶。師笑謂人曰。是安知吾意。大臣廉知之故及於難。及靖康初大除黨禁。談者謂師前日違眾趨義婁瀕於死。既還僧籍。宜有以寵異之語聞執政。欲上其事。屬多故不果。明年師沒。志汔不伸。世以為恨。壽五十八。臘三十九。著論萬言。皆有以輔教云。

[46] The *Chronicle of the Saṃgha's Treasures in the Chan Monasteries* (Chanlin sengbao zhuan) was completed. It was authored by the śramaṇa Dehong, styled Juefan. Originally named Huihong, he was of the Yu clan and a native of Gao'an. Having been orphaned when young, he received an education, became broadly erudite, was adept at composition, and had an uncomplicated and candid nature. At the age of thirteen, he left the household to depend upon Chan Master Sanfeng. At nineteen, he was tested on the scriptures in the Eastern Capital, shaved his head, and received the full precepts. He listened to Vinaya Master Xuanbi lecture on the *Avataṃsaka Sūtra*. One day, becoming dissatisfied, he went to serve Chan Master Zhenjing Kewen; after seven years, he fully attained his Way. Thereupon he roamed freely through the Xiang and Lake regions. Chancellor Zhang of Jingzhou heard of his fame and invited him to transmit the Dharma at Tianning Temple in Xia Prefecture, but he declined with two poems. Soon afterwards, leaning on his staff, he went to visit him. When the Chancellor saw him, he rejoiced, saying: "You are the Sengrong and Sengzhao of the present age!" Supervising Secretary Zhu Yan was governor of Fu Prefecture, and appointed the master abbot of the Northern Jingde Temple. After a long time, he took leave of it. Later he served as abbot of Qingliang Temple in Jiangning Prefecture. He was implicated and punished because of a false accusation by an erratic monk. When Chancellor Zhang ran the state, he had him tonsured as a monk again and changed his name to Dehong. He repeatedly invited him into his residence to discuss the Buddhadharma. An imperial edict bestowed on him the title of Baojue Yuanming (Treasure of Awakening, Perfect Clarity). At that time, men of power and distinction vied to bring him to their gates and treated him with the etiquette of disciples. He was also about to assume the abbacy of Mount Huanglong. It happened that the Chancellor fell from power; an imperial investigation traced his associations to the utmost, and Gentleman of the Ministry Zhao Yang and others were all demoted and banished. The master was exiled to Hainan Island. After three years, he met with an amnesty and was allowed to do as he pleased, though his name remained on the Ministry of Justice's register. Although his appearance and robes were degraded, his personal discipline was exceedingly strict. Wherever he went, the elders vacated their seats and none dared treat him as merely an equal. His fellow disciples residing at Gu Mountain and those who had inherited his Dharma transmission in various mountain monasteries all welcomed the master to dwell in the abbot's quarters, and scholars flocked to him. At that time, there was a legal ban against associating with members of the faction, but the master was close friends with many of them, reciting and studying their writings; though he was punished again, he had no regrets. Only Chancellor Zhang, Vice Minister Zou Hao, and the master's supporter Chen Xun did everything in their power to help him. When he was in the Eastern Capital, someone criticized him, asking whether a man of the Way should consort with the powerful and noble. The master smiled and told people: "How could they know my intentions? It was only because the ministers investigated and knew of them that I came into disaster." At the beginning of the Jingkang era, when the factional prohibitions were largely removed, commentators remarked that in former days the master had defied the crowd to pursue righteousness and had repeatedly stood on the brink of death; now that he had been restored to the register of monks, words showing special favor ought to be brought to the attention of the executive officials, and they intended to memorialize the matter. However, owing to many incidents, it was not realized. In the following year, the master passed away; his aspirations were ultimately unfulfilled, which the world regarded with regret. He was fifty-eight years old, with thirty-nine monastic years. The treatises he composed numbered tens of thousands of words, all of which served to support the teaching.