佛祖歷代通載 22.206

22.206

（廿九　壬戌）　故榮祿大夫司徒大玉山普安寺住持。幻堂嚴講主卒。公康氏成紀人。諱寶嚴。字士威。號幻堂。父某以罹喪亂棄俗為僧。昆弟六人。公其季也。少以邁往之氣不樂處俗。與其弟金薙染。從佛求出世之道。每逢名德啟講。必往聽而問焉。嘗謂學而不思。思面不學。君子所憂。雖通其說而不通其宗是學而不思也。豈稱達者哉。況文字之學。守株象迹惑於多岐。焉能涉同歸之海。造圓頓之奧乎。聽其說固辯矣。觀其所得則未也。於是既問而學之。以博其趣而益致其思焉。是其所以造詣。蓋得之繫表。故其講說深有宗通理味。後嗣真覺國師。傳賢首宗教。以師承既高見解益明。其方寸之地。湛如止水。瑩若明鏡。物我相形。輒影見於中。雖以天資之高而德器之美。抑亦師友玉琢蘭薰而致及真覺以詔居大白馬寺。公與金從至洛汭。及居大萬聖佑國寺。又從至臺山。真覺歿。詔以公繼其位。後公以太后詔居大普安寺。詔以金繼公居佑國寺。公於至治二年七月某日歿。年五十有一。詔復以金居普安寺。金以公之喪葬東封谷之口。建塔以修祀事焉。

[29, Renxu (1322)] The late Grand Master for Glorious Happiness, Minister of Works, and Abbot of Da Puan Monastery on Mount Dayu, Lecturer Superior Huantang Yan, passed away. The master was a member of the Kang clan from Chengji. His taboo name was Baoyan, his style was Shiwei, and his moniker was Huantang. During times of chaos and war, his father abandoned worldly life to become a monk. There were six brothers, the master being the youngest. In his youth, with a lofty and enterprising spirit, he disliked secular life and, together with his younger brother Jin, shaved his head and took robes, seeking the transcendental path from the Buddha. Whenever an eminent master gave a lecture, he always went to listen and ask questions. He once remarked: '"Learning without thinking, thinking without learning" is what the gentleman laments. Understanding doctrines without understanding their source is learning without thinking; how could such a person be called one who has attained the goal? Furthermore, as for the scholarship of words and phrases, clinging stubbornly to traces and images leaves one lost at the crossroads; how could one cross into the ocean of the shared destination and reach the depths of the Perfect and Sudden? Listening to their discourses, they are indeed eloquent, but observing what they have realized, they have not yet attained it.' Thereupon, having questioned and learned, he broadened his horizons and deepened his reflections; what he attained was indeed beyond words. Therefore, his expositions were profound, penetrated the source, and conveyed the flavor of the truth. Later he succeeded National Preceptor Zhenjue and transmitted the teachings of the Xianshou school. As his lineage transmission was lofty, his understanding grew ever clearer. The realm of his mind was as tranquil as still water and as pure as a bright mirror; when self and other confronted each other, their reflections immediately appeared within it. Although he was blessed with lofty natural endowments and admirable virtue, it was also through the polishing by teachers and friends and their refining influence that he attained this. When Zhenjue was summoned by imperial decree to reside at Da Baima Monastery, the master and Jin followed him to the bend of the Luo River; when he resided at Da Wansheng Youguo Monastery, they followed him again to Mount Wutai. After Zhenjue passed away, an edict appointed the master to succeed to his seat. Later, the master was commanded by edict of the Empress Dowager to reside at Da Puan Monastery, and Jin was ordered by edict to succeed the master at Youguo Monastery. The master passed away on a certain day of the seventh month in the second year of the Zhizhi reign period, at the age of fifty-one. An edict again ordered Jin to reside at Puan Monastery. Jin buried the master's remains at the mouth of the Dongfeng Valley and erected a stupa to conduct memorial offerings.