高僧傳 7
English (machine translation) 7
- Language
- English
7.1
Compiled by the śramaṇa Shi Huijiao of Jiaxiang Temple in Kuaiji under the Liang
7.2
Zhu Daosheng (1)
Shi Huirui (2)
Shi Huiyan (3)
Shi Huiguan (4)
Shi Huiyi (5)
Shi Daoyuan (6)
Shi Sengbi (7)
Shi Huijing (8)
Shi Sengbao (9)
Shi Sengquan (10)
Shi Tanjian (11)
Shi Hui'an (12)
Shi Tanwucheng (13)
Shi Senghan (14)
Shi Sengche (15)
Shi Tandi (16)
Shi Sengdao (17)
Shi Daowang (18)
Shi Huijing (19)
Shi Famin (20)
Shi Daoliang (21)
Shi Fanmin (22)
Shi Daowen (23)
Shi Tanbin (24)
Shi Huiliang (25)
Shi Sengjing (26)
Shi Sengjin (27)
Shi Daomeng (28)
Shi Chaojin (29)
Shi Fazhen (30)
Shi Daoyou (31)
Shi Huitong (32)
7.3
Zhu Daosheng's original surname was Wei. He was a man of Julu who resided in Pengcheng. His family had been officials for generations; his father was Magistrate of Guangqi, renowned in the local community as a virtuous man. From childhood, Daosheng was sharp-witted, intelligent, and insightful as if divine. His father, knowing he was no ordinary vessel, cherished him and treated him as exceptional. Later, he met the śramaṇa Zhu Fatai, whereupon he abandoned secular life to take refuge, submitting himself to receive instruction. Once he entered the gate of the Dharma, his brilliant thought was extraordinarily outstanding; as soon as he studied and savored the phrases and meanings, he attained spontaneous comprehension. Thus, at the age of fifteen, when one's will is set on learning, he ascended the lecturing seat; his delivery and debating skills were pure and resonant as pearls and jade, so that even long-esteemed scholar-monks and renowned gentlemen of the age all found their arguments broken and words exhausted, none daring to contend with him. By the time he reached the age for full ordination, his discernment and insight deepened day by day; his character was alert and acute, and his spiritual bearing serene and solemn. He first entered Mount Lu, living in secluded retreat for seven years to pursue his aspirations. Always regarding wisdom and understanding as the basis and essential key to entering the Way, he delved into the various sūtras and weighed the miscellaneous treatises, traveling ten thousand li in pursuit of the Dharma without dreading fatigue or hardship. Later, together with Huirui and Huiyan, he traveled to Chang'an and studied under Master Kumārajīva. The monastic assembly in the Guanzhong region all considered him to possess divine comprehension. Later he returned to the capital and stayed at Qingyuan Temple. The temple had been founded by the Jin empress Gongsisi, née Chu; it was originally a place where indigo was planted, and took its name from that. As Daosheng was a master of the Dharma of his time, he was invited to dwell there. Emperor Wen, Taizu of the Song, held him in deep admiration and esteem. Later, Taizu hosted a feast; the Emperor personally sat with the assembly on the ground mats. The meal having been served for quite a while, all in the assembly suspected that the hour was late. The Emperor said: "It is just now noon." Daosheng said: "The bright sun adorns the sky, and since the Son of Heaven says it is just noon, how could it not be noon?" He then took up his bowl and ate, whereupon the whole assembly followed suit, none failing to praise him for striking the golden mean with his tactful adaptability. Wang Hong, Fan Tai, and Yan Yanzhi all admired and revered his style and demeanour, and sought instruction in the Way from him.
7.4
Having meditated deeply for a long time and thoroughly comprehended what lies beyond words, Daosheng sighed and said: "Symbols are meant to fully express meaning; once the meaning is grasped, the symbols are forgotten. Words are meant to explain principle; once principle is reached, words cease. Since the scriptures flowed east, translators have encountered repeated obstacles; most clung to rigid phrasing, and few perceived the complete meaning. Only if one forgets the fish-trap upon catching the fish can one begin to converse about the Way with them." Thereupon, collating the ultimate and conventional truths and investigating causes and effects, he established that "good karma receives no retribution" and "sudden enlightenment leads to Buddhahood." He also composed the Treatises on the Two Truths (Erdi lun), on the Buddha-Nature to Be Attained (Foxing dangyou lun), on the Dharmakāya Lacks Form (Fashen wuse lun), on the Buddha Has No Pure Land (Fo wu jingtu lun), and on Response Accords with Conditions (Ying you yuan lun), which encompassed earlier doctrines and contained subtle and profound purports. But those who clung to the literal text mostly harbored resentment and jealousy, and clamors of approval and rejection arose in contention. Furthermore, when the six-fascicle Nirvāṇa-sūtra first reached the capital, Daosheng analyzed its scriptural principles and penetrated deeply into their subtleties, whereupon he stated that "even icchantikas can all attain Buddhahood." At that time, the large version had not yet been transmitted; his solitary illumination preceded it, and his singular view ran counter to the multitude. Thereupon, those of the old learning regarded it as heterodox teaching, and their mockery and indignation grew increasingly severe, until they brought it before the great assembly and expelled him. Facing the great assembly, Daosheng composed his countenance and vowed: "If what I have spoken contradicts scriptural meaning, may I manifest a malignant disease in this present body; but if it is not contrary to the true mark, may I occupy the lion throne at the end of my life!" Having spoken, he shook his robes and set forth on his journey.
7.5
At first, he went to Mount Huqiu in Wu; within ten days, his students numbered several hundred. In the summer of that year, thunder struck the Buddha Hall of Qingyuan Temple, and a dragon ascended to the sky, casting light and shadows on the western wall; the temple's name was consequently changed to Longguang (Dragon Radiance). People of the time sighed and said: "Since the dragon has already departed, Master Daosheng must certainly leave." Soon after, he repaired to Mount Lu and concealed his presence amid the cliffs and peaks; the monastics in the mountain all revered and submitted to him. Later, when the large version of the Nirvāṇa-sūtra arrived in Nanjing, it indeed stated that all icchantikas possess the Buddha-nature, tallying with what he had previously declared like two halves of a tally.
7.6
Having obtained this sūtra, Daosheng immediately began expounding it. On the gengzi day of the eleventh month in the winter of the eleventh year of the Yuanjia era of the Song (434 CE), he ascended the Dharma seat in the monastery on Mount Lu. His expression was bright and serene, his virtuous voice resounded brilliantly, and through several rounds of discourse and debate, he exhausted principle to its utmost subtlety. None among the listening audience failed to be enlightened and delighted. As the Dharma session was drawing to a close, they suddenly saw his deer-tail chowry drop loosely; sitting upright with a composed countenance, he leaned on his armrest and passed away, his complexion unchanged, as though he had entered meditative absorption. Monastics and laypeople were astonished and shaken; those near and far wept in grief. Thereupon the monks of the capital felt inner shame and remorse, and posthumously believed and submitted to him. Such was the auspicious sign of the culmination of his divine discernment. He was then buried on a knoll of Mount Lu.
7.7
Earlier, Daosheng shared the same studies and equal renown with Master Huirui as well as Huiyan and Huiguan. Therefore, people of the time assessed them, saying: "Daosheng and Huirui express natural spontaneity; Huiyan and Huiguan grasp deep waters; Huiyi advances aggressively; and Daoyuan is silent and obstructed." Daosheng and Master Huirui alone were distinguished by the label of natural spontaneity, and thus stood pre-eminent above all scholars.
7.8
Earlier, Sengzhao in Guanzhong had first annotated the Vimalakīrti[-nirdeśa-sūtra], which the world entirely appreciated. [Daosheng] further brought out its deep import, making clear and expressing novel [insights] as well as commentaries on various scriptures, all of which the world treasured. Wang Wei compared [Dao]sheng to Guo Linzong and composed a biography for him to make known his posthumous virtue. People of the time considered [Dao]sheng's inference that icchantikas could attain Buddhahood to be grounded in authority; his [doctrines of] sudden enlightenment and not experiencing retribution were also taken as standard models in their time. Emperor Taizu of the Song once expounded [Dao]sheng's doctrine of sudden enlightenment, and the śramaṇa Sengbi and others all raised formidable objections. The Emperor said: "If the deceased could be brought back to life, would he ever be refuted by you gentlemen?"
7.9
Later, at Longguang [Temple], there was also the śramaṇa Baolin. He had initially studied in Chang'an, and later carried on and expounded the various doctrines of Master [Dao]sheng; people of the time called him "Sheng who roams the arcane." He wrote the Niepan ji (Chronicle of Nirvāṇa) and annotated the Yizong lun (Treatise on Different Tenets), the Xi mo wen (Denunciation of Māra), and other works. [Bao]lin's disciple Fabao also combined both internal and external learning, and wrote the Jingang houxin lun (Treatise on the Final Mind of the Vajra) and other works, likewise carrying on and expounding [Dao]sheng's doctrines. In recent times there was also Shi Huisheng, who likewise resided at Longguang Temple. He ate a vegetarian diet, was skilled in various scriptures, and was proficient in both cursive and clerical scripts. Because they succeeded one another in the same temple, contemporaries called them the Elder and Younger Sheng.
7.10
Shi Huirui was a native of Jizhou. He went forth from home at an early age; his adherence to moral discipline was refined and rigorous, and he often travelled to different regions to study. While travelling in the western border of Shu, he was seized by bandits and repeatedly made to herd sheep. A merchant of faithful devotion, seeing him and finding him extraordinary, suspected he was a śramaṇa and asked him about scriptural meaning; there was nothing he had not thoroughly mastered. The merchant thereupon ransomed him with gold. Having resumed the dyed garments, his dedication to learning grew even more intense. He travelled through various countries, even reaching the borders of South India. The translations of sounds and explanations of texts, the divergent meanings of different regions—there was nothing he failed to understand. Later, he returned to rest at Mount Lu. Soon after, he entered the Pass and sought instruction from Master [Kumāra]jīva. Later he went to the capital and stayed at Wuyi Temple. When he lectured on the various scriptures, his thought penetrated beyond words, and his reasoning accorded with the center of the circle.
7.11
The Generalissimo and Prince of Pengcheng of the Song, [Liu] Yikang, invited him to be his master, and only after three requests did he agree. The Prince invited him to enter his residence to confer the precepts, but Rui said: "According to the rites, one hears of students coming to learn; one does not hear of the teacher going thither to instruct." Yikang was deeply ashamed, so he went to the temple to pay reverent homage and respectfully received the rules of the precepts. Later, he offered Rui a sable robe. Rui did not wear it, but regularly sat upon it. The Prince secretly ordered his attendants to seek to purchase it, offering three hundred thousand [coins]. Rui said: "Although it is not something I wear, since it was given by the Great Prince, I simply make use of it accordingly."
7.12
Xie Lingyun of Chen commandery was deeply fond of Buddhist principles and had a broad understanding of the sounds of foreign customs. He then consulted Rui regarding various characters in the scriptures, as well as the diverse pronunciations and differing meanings. Thereupon [Rui] composed the Shisi yin xunxu (Preface to the Fourteen Sounds and Glosses), listing Sanskrit and Chinese in parallel so that they were clearly intelligible, providing a basis for the written characters. Rui died during the Yuanjia era of the Song at the age of eighty-five.
7.13
Shi Huiyan, whose secular surname was Fan, was a native of Yuzhou. At the age of twelve, he was a student who was broadly conversant with the Odes and the Documents. At sixteen, he went forth from home and also became well versed in Buddhist principles. By the time he had barely reached the age of thirty, his learning thoroughly penetrated the manifold texts; his reputation spread far and wide, and his edification reached foreign lands. Hearing that Master [Kumāra]jīva was in the Pass, he again went to study under him, inquiring into the correct sounds and meanings, and gained many rare insights. Later he returned to the capital and stayed at Dong'an Temple. Emperor Gaozu of the Song had long known and respected him. Later, when Gaozu campaigned against Chang'an, he urged [Huiyan] to travel with him. Yan said: "Although this journey of the dānapati is to punish the guilty and console the people, this poor monk is a person beyond secular affairs and does not dare to obey the order." The Emperor earnestly urged him, so he went along. When Emperor Wen was on the throne, their cordial relationship was especially close; whenever they met, [the Emperor] would broadly praise and inquire about the Buddhadharma.
7.14
Before this, the Emperor had not been deeply reverent or believing. In the twelfth year of the Yuanjia era, the Capital Intendant Xiao Mozhi submitted a memorial requesting regulations on the construction of temples and the casting of statues. The Emperor then discussed it with Palace Attendant He Shangzhi, Vice Director of the Ministry of Personnel Yang Xuanbao, and others, saying to Shangzhi: "Since my youth I have not read many scriptures, and lately I have had even less leisure; I have not yet established a clear conviction concerning the cause and effect of the three periods of time, yet I dare not take an opposing view, precisely because eminent figures of the age such as yourselves generally revere and believe in it. Fan Tai and Xie Lingyun used to say that the classical texts of the Six Classics originally aimed at aiding the world and governing; if one must seek the true profundity of the spiritual nature, how could one not take the Buddhist scriptures as a compass? Recently I saw Yan Yanzhi's 'Tuida xing lun' (Treatise on Inferring and Penetrating the Nature) and Zong Bing's 'Nan baihei lun' (Treatise Refuting the White and the Black); their clarification of the Buddha is vast and deep, their philosophical reasoning is fully sufficient, and they inspire people's minds. If all within the borders of the realm were to observe this edification, I could bring about Great Peace while sitting at ease, so what further business would there be? Recently, the regulations requested by Xiao Mozhi were not entirely well-rounded and comprehensive. I am now showing them to you, entrusting you to revise and amend them. If there is a way to check and prohibit superficial extravagance without harming the broad encouragement [of the teaching], only then should it be enacted as a decree."
7.15
Shangzhi replied: "The vulgar crowd mostly does not believe in the Dharma. Due to my own mediocrity and ignorance, I alone uphold a foolish diligence, fearing that my shortcomings will bring stain upon the great teaching. Now receiving praise and encouragement instead is more than I dare accept. As for the past generations of eminent figures, they certainly have not failed your enlightened edict. The Western Jin is already far away and difficult to know fully. Since crossing the river, there have been Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie Shang, Xi Chao, Wang Tan, Wang Gong, Wang Mi, Guo Wen, Xie Fu, Dai Kui, Xu Xun, as well as the brothers of the late Gaozu, the brothers of Wang Yuanlin, Fan Wang, Sun Chuo, Zhang Xuan, and Yin Yi: some were the foremost of prime ministers and ministers, some were models of human virtue, some placed their sentiments between heaven and humanity, and some set their sights beyond the mists and clouds. All resolved to take refuge and set their hearts on reverent faith. In comparison with them [in the saṃgha], there were Lan, Hu, Kai, Qian, Yuan, Dun, Chong, and Sui, who all walked closely in the middle way, or were men of unfathomable depth. Monks and laymen in recent times casually discuss things in this manner; but if one were to enumerate all of both foreigners and Chinese down through the Han and Wei, how could one ever finish speaking of their extraordinary talents and remarkable virtues? Master Huiyuan once said: 'The edification of the Śākya clan has nothing in which it is unviable. To accord with the Way is naturally the source of the teaching, but to aid the world is also an essential duty.' In my humble reflection, this saying accords with the profound truth. Why is this so? If every household upheld the precepts, punishments would cease throughout the state. Thus when Fotu[deng] went to Zhao, the two Shis reduced their cruelty; when the miraculous pagoda emitted light, Fu Jian diminished his tyranny. Hence, divine assistance to the teaching has a long history. Now what Xiao Mo[zhi] has submitted is not entirely wrong either. But those who harm and corrupt the clerical and lay ways are fundamentally those monks and nuns of unprincipled conduct; yet sentiments and outward appearances are difficult to distinguish, and expelling or keeping them is no easy matter. Gold, bronze, earth, and wood, though exceedingly costly and wasteful, are surely the lodge of meritorious karma, and again cannot be abruptly abolished. Lately I have been weighing this, feeling uneasy whether to proceed or withdraw; today, personally receiving your virtuous words, I am truly filled with great peace and ease."
7.16
Yang Xuanbao came forward and said: "This discussion pertains to the realm of heaven and humanity; how could it be something I should take part in? Yet I humbly fear that if Qin and Chu were discussing the art of strengthening their armies, or Sun [Wu] and Wu [Qi] were pursuing plans of total annexation, they would find nothing to adopt here, would they not?" The Emperor said: "These are not instruments for the Warring States period, truly as you have said." Shangzhi said: "Revering recluses causes warriors to grow lax; prizing benevolence and virtue causes military morale to wane. If one sets one's aspiration on Sun [Wu] and Wu [Qi] and is solely bent on swallowing [rivals], one would also find nothing to adopt in the Way of Yao and Shun—how could it be only the Buddhist teaching?" The Emperor said with pleasure: "That the Buddhist community has you is just as the Confucian school had Jilu; as the saying goes, 'Evil words did not enter his ears.'" From then on, the Emperor's faith was firmly established, and he began to turn his attention to the Buddhist scriptures. Whenever he met monks such as Yan and Guan, he would discuss the principles of the Way with them.
7.17
At that time, Yan Yanzhi wrote the "Lishi guan" (Contemplation on the Separation of Consciousness) and the "Lun jian" (Critical Treatise), and the Emperor ordered Yan to analyze their agreements and differences; they debated back and forth all day. The Emperor smiled and said: "You gentlemen today need feel no shame before Zhi [Daolin] and Xu [Xun]." Later, Yan wrote the "Wushengmie lun" (Treatise on Non-Arising and Non-Ceasing) and the Laozi lüezhu (Abridged Commentary on Laozi), and other works. He Chengtian of Donghai, renowned for his broad erudition, asked Yan what calendar the Buddhist countries used. Yan said: "In Tianzhu, at midday on the summer solstice, there is no shadow, which is called the Center of Heaven; in the Five Phases it corresponds to Earth virtue, its favored color is yellow, its favored number is five, eight inches make one foot, ten ounces equal twelve ounces of this land, and the month of the Chen branch is the start of the year." When examining equinoxes and solstices, calculating and verifying eclipses, and measuring the sun's shadow, his methods were extremely detailed, and the stellar degrees and chronology were all systematically organized. Chengtian had no objections to raise. Later, when people from the kingdom of Boli arrived, their accounts indeed matched Yan's words. The Emperor ordered Ren Yu to study them from him.
7.18
When the Mahāparinirvāṇa-sūtra first arrived in the Song territory, its textual phrasing was very good, but the number of chapters was sparse and brief, so that beginners found it difficult to grasp. Yan thereupon, together with Huiguan, Xie Lingyun, and others, added chapter headings based on the Niyuan (Nirvāṇa) text. Where the phrasing was overly unadorned, they also revised and polished it considerably, and several editions began to circulate. Yan then dreamed of a man of immense stature, who sternly said to Yan: "The venerable scripture of Nirvāṇa—how could you lightly tamper with it!" Upon waking, Yan was terrified, and immediately assembled the monks, wishing to withdraw the earlier edition. At that time, discerning people all said: "This was probably meant to admonish and caution later generations; if it were truly impermissible, how could the dream only have occurred now?" Yan agreed with this. Shortly afterwards, he again dreamed of a divine person who told him: "By the power of propagating the scripture, you will surely see the Buddha."
7.19
Yan died in the twentieth year of the Yuanjia era of the Song at Dong'an Temple, at the age of eighty-one. The Emperor issued an edict saying: "Master Yan's capacity and insight were profound and far-reaching; he was a master of the study of the Way. His sudden passing brings grief and mourning to our heart. Let fifty thousand cash and fifty bolts of cloth be bestowed."
7.20
Yan's disciple Fazhi possessed extraordinary intelligence from his youth. At the age of twenty-four, he went to Jiangling and happened upon Master Ya giving a lecture; he engaged in several rounds of debate with him, leaving Ya with nowhere to find an explanation. Ya looked around at the fourfold assembly and said: "This young fellow has splendid literary talent!" Zhi smiled and said: "And so the 'Altered Feng' and 'Altered Ya' were composed!" Thereupon his renown spread throughout Chu and Ying, and his praise reached the Capital and Wu. He was skilled in the Tattvasiddhi-śāstra and the larger and smaller Prajñāpāramitā-sūtras.
7.21
Shi Huiguan, whose secular surname was Cui, was a native of Qinghe. At the age of ten, he was already famed for his broad knowledge. He went forth from home in his youth and travelled about to receive instruction; later he went to Mount Lu, where he also sought instruction from Huiyuan. Hearing that Master [Kumāra]jīva had entered the Pass, he went from the south to the north, inquiring into and verifying agreements and differences, and thoroughly distinguishing between the new and old [translations]. His spiritual bearing was refined and elegant, and his thoughts penetrated the dark and subtle. Contemporaries praised him, saying: "For penetrating understanding, [Dao]sheng and [Seng]rong are foremost; for precise disputation, [Hui]guan and [Seng]zhao are first." He then composed the "Fahua zongyao xu" (Preface to the Essentials of the Lotus Sūtra) to present to [Kumāra]jīva. Jīva said: "Good man, what you have argued is most delightful. After a short while, you should travel south between the Changjiang and Han Rivers, and make skillful propagation your endeavor."
7.22
After [Kumāra]jīva passed away, [Hui]guan went south to Jingzhou. Sima Xiuzhi, the regional inspector of the province, respected him deeply and founded Gaokui Temple there for him, causing more than half of the people of Jing and Chu to turn away from heterodoxy and return to correctness. When Emperor Wu of the Song campaigned south against Xiuzhi and arrived in Jiangling, he met Guan, treated him with total devotion, and was as cordial as if they were old acquaintances. He then ordered him to accompany the General of the West Central [Army], who was Emperor Wen. Soon after, he returned to the capital and stayed at Daochang Temple. Since Guan was wonderfully adept in Buddhist principles, had thoroughly explored Laozi and Zhuangzi, was also well versed in the Daśādhyāya-vinaya, and had drawn extensively from various schools, those who sought the Dharma and asked about the Way left his seats unfilled not a single day. In the beginning of the Yuanjia era, on the Shangsi festival in the third month, the imperial carriage visited the Winding Waters for a banquet, and [the Emperor] ordered Guan to compose poems with the court officials. Guan presented his first from his seat; its literary style was pure and graceful, and its content suited the occasion. Wang Sengda of Langye and He Shangzhi of Lujiang both conveyed their sincerity through refined conversation, forging an appreciation beyond the dust [of the world].
7.23
He died during the Yuanjia era of the Song, at the age of seventy-one. He composed the Bianzong lun (Treatise on Distinguishing the Tenets), Lun dunwu jianwu yi (Discourse on Sudden and Gradual Enlightenment), the preface to the Shiyu (Ten Similes), and laudatory prefaces to various sūtras, all of which circulated in the world.
7.24
At that time at Daochang Temple there was also Sengfu, originally a native of Liquan, who was devoted exclusively to the study of doctrine and commented on the Śrīmālādevī-sūtra. There was also Faye, originally a native of Chang'an, who was skilled in the Large and Small Prajñāpāramitā-sūtras and the Saṃyuktābhidharma-hṛdaya. He ate vegetarian food and restrained himself, so the Princess of Jinling founded Nanlin Temple for him, where he subsequently resided.
7.25
Shi Huiyi, whose surname was Liang, was a native of Beidi. He left home in his youth, with an outstanding bearing and a firm, upright aspiration for his vocation. Initially he traveled to study in the region of Peng and Song, becoming thoroughly versed in the meaning of the scriptures. Later he came to the capital and recounted: 'In Jizhou there was the monk Facheng, who on his deathbed told his disciple Puyan: "The divine spirit of Mount Songgao said that in Jiangdong there is General Liu, who is destined to receive the Mandate of Heaven; I provide thirty-two jade bi-discs and one jar of gold as a token of trust."' This report eventually reached the King of Song. The King of Song said to [Hui]yi: 'An extraordinary portent also requires an extraordinary person to bring it about. If you, Dharma Master, do not go in person, I fear it cannot be obtained.' [Hui]yi then went. In the seventh month of the thirteenth year of the Yixi era of the Jin, he went to Mount Songgao, but searching for it, he could not find it. He then single-mindedly burned incense and practiced the Way; on the seventh night, he dreamed of an old man with a long beard holding a staff, who led [Hui]yi to the place of the bi-discs and pointed, saying: 'It is beneath this stone.' The next morning, [Hui]yi walked around the mountain and saw a place shining brightly just as seen in his dream; beneath the stone altar at the shrine, he indeed obtained thirty-two jade bi-discs, large and small, and one jar of yellow gold. This auspicious omen is detailed in the History of the Song. When [Hui]yi later returned to the capital, Emperor Wu of Song received him with even greater esteem; up until his accession to the throne, his courteous treatment of him grew ever deeper.
7.26
In the first year of the Yongchu era of the Song, General of Chariots and Cavalry Fan Tai founded Zhihuan Temple. Considering [Hui]yi's virtue to be a model for all beings, he earnestly requested him to inaugurate it. Because [Fan] Tai's pure faith was utmost, [Hui]yi laid down the ritual regulations for him. The people of the time compared [Hui]yi to Śāriputra and equated [Fan] Tai to Anāthapiṇḍada, and thus the name 'Zhihuan' (Jetavana) was preserved for it. Later, many famous monks from the Western Regions came to stay at this temple, either translating scriptures or instructing in dhyāna methods.
7.27
In the early Yuanjia era of the Song, Xu Xianzhi, Tan Daoji, and others monopolized the court government. [Fan] Tai wore an indignant expression and once spoke out boldly, denouncing them. [Xu] Xianzhi and the others resented this deeply. Those who heard of it all feared that [Fan] Tai would suffer unforeseen disaster, and [Fan] Tai also worried that calamity would reach him; he thus asked [Hui]yi for the art of staying safe. [Hui]yi said: 'If loyalty and compliance are not lost in serving one's superior, superior and inferior can remain affectionate toward each other; what worry is there to be concerned about?' He then urged [Fan] Tai to donate his sixty-mu bamboo orchard to the temple as a blessing in the unseen world. [Fan] Tai followed his advice and ultimately enjoyed good fortune. When [Fan] Tai died, his third son, [Fan] Yan, claimed that [Hui]yi had previously taken advantage of his father's peril to persuade him to give up the orchard land; nursing this as a grievance, he seized it back and would not give it over. [Hui]yi held onto [Fan] Tai's testamentary letter, and a tangled dispute arose, becoming manifest to public sight and hearing. [Hui]yi then moved to Wuyi, living together with Huirui. In the twenty-first year of the Yuanjia era of the Song, he died at Wuyi Temple, at the age of seventy-three.
7.28
Shortly afterward, [Fan] Yan died. Later, [Fan] Yan's younger brother [Fan] Ye became implicated in Kong Xixian's rebellion, and their clan was ruined together.
7.29
Later at Zhihuan Temple there was also Shi Sengrui, who was skilled in the Three Treatises and was esteemed by Emperor Wen of Song.
7.30
Shi Daoyuan, whose surname was Kou, was of unknown origin. He left home and resided at Dong'an Temple in the capital. In his youth he maintained the discipline of the vinaya, and as he grew up he studied doctrinal tenets; there were no scriptures or treatises on enumeration (Abhidharma) that he did not master. Yet he concealed his brilliance and hid his virtue, so that the world did not know of him. Later he began to lecture at Dong'an Temple, analyzing the profound subtleties and thoroughly plumbing the hidden obscurities, causing long-accumulated blockages to melt away like ice. Thereupon the students changed their view of him and gathered to adhere to his virtue. Later he moved to Pengcheng Temple. Emperor Wen of Song, regarding Daoyuan's conduct as a model for all beings, decreed that he reside at that temple. Later he died at his residence at the age of seventy-eight.
7.31
Daoyuan's disciple Huilin, originally surnamed Liu, was a native of Qin Commandery. He was skilled in various sūtras as well as Zhuangzi and Laozi; he was humorous and fond of laughing, and was adept at literary composition, so his collected works comprised ten fascicles. However, by nature he was arrogant and conceited, boasting considerably of himself. Daoyuan once went to visit Fu Liang; [Hui]lin was already seated there, and when Daoyuan arrived, [Hui]lin did not pay him respect. Daoyuan's anger showed on his face, so [Fu] Liang punished [Hui]lin with twenty lashes of the rod. Emperor Shizu of Song held [Hui]lin in high esteem and would invite him in, often seating him on a couch of his own; Yan Yanzhi frequently ridiculed this, which invariably displeased the emperor. Later [Hui]lin composed the Baihei lun (Discourse on White and Black), which diverged from Buddhist principles. He Chengtian, the Administrator of Hengyang, was intimately close with [Hui]lin and they warmly extolled each other; [He] composed the Daxing lun (Discourse on Penetrating Nature), and both of them remained rigidly confined to a one-sided view, reviling and rebuking the Śākya teaching. Yan Yanzhi and Zong Bing examined and refuted their two discourses, each writing more than ten thousand words. Having defamed his own Dharma, [Hui]lin was banished to Jiaozhou. What the world called 'Master Yuan seeing the hemp-seed star' referred to this person.
7.32
Shi Sengbi was originally a native of Wu; his temperament was unpretentious and simple, and his demeanour upright. In his youth, together with Longguang Tangan, he traveled to Chang'an and studied under Kumārajīva. Cherishing his time and sparing no effort, he was quiet and deep in thought; Kumārajīva praised him exceptionally and had him participate in the translation work. Later he traveled through renowned regions and observed the customs everywhere. At that time someone invited [Seng]bi to become the temple abbot; [Seng]bi said: 'The supreme Way is not broadly propagated, and pure customs are daily receding; unless one is fully endowed with both samādhi and wisdom, there is no way to establish a moral tradition. Moreover, one should bring benefit according to circumstances—how can one care only for a single temple?' Later he lived south in Chu and Ying for more than ten years. Giving instruction in the scriptures and precepts, he greatly transformed the region south of the Yangtze. Juqu Mengxun, the King of Hexi, admired his reputation from afar, sending envoys to convey respects and continuously bestowing offerings. Later he went down to the capital and resided at Pengcheng Temple; Emperor Wen esteemed his capacity and frequently invited him to lecture. He died in the nineteenth year of the Yuanjia era of the Song, at the age of seventy-eight.
7.33
Shi Huijing, whose surname was Wang, was a native of Dong'e. In his youth he traveled to study between the Yi and Luo rivers, and later passed through Xu and Yan. His complexion was very dark, but his understanding and awakening were clear and far-reaching. At that time in Luoyang there was the śramaṇa Daojing, who was also exceptionally learned in his generation and was equally famous with [Hui]jing, but his ears were very long and large; hence the people of the time said: 'He of the great, long ears in Luoyang, he who is as black as ink in Dong'e: whatever is asked, neither fails to answer; whatever is answered, neither fails to resolve.' [Hui]jing's innate nature was open and unimpeded, clear, discerning, and powerful in contemplation; each time he turned the wheel of the Dharma, a thousand people carrying book-wrappers would arrive, and students from all over the realm never failed to assemble. He chanted the Lotus Sūtra and the Small Prajñāpāramitā, commented on the Vimalakīrti and the Viśeṣacintī-sūtra, and composed the Niepan lüeji (Brief Record of the Nirvāṇa), Dapin zhigui (Purport of the Large Prajñāpāramitā), Daxing lun (Discourse on Penetrating Destiny), as well as elegies for various Dharma masters. Most of these circulated in the northern lands and did not cross the Yangtze much. He died during the Yuanjia era of the Song, over sixty years of age.
7.34
Shi Sengbao was a native of Jingzhao; in his youth he received instruction from Master Kumārajīva within the Passes. During the Yongchu era of the Song, he traveled to Northern Xu and entered the Huangshan Hermitage. He further called upon the two masters Jing and Ding to advance his studies. There he held a twenty-one-day Samantabhadra repentance fast. On the seventh day, a white swan flew in and alighted before Samantabhadra's seat, leaving only after the midday incense circumambulation was completed. As evening approached on the twenty-first day, four men in yellow robes circumambulated the pagoda several times and suddenly vanished. [Seng]bao had had lofty aspirations since youth, and now with these miraculous responses added to them, his unflagging devotion became all the more zealous. Every day he chanted over ten thousand words of scripture and regularly bowed in worship several hundred times to the Buddha.
7.35
Later he went east down to the capital, just when Zhihuan Temple was beginning a lecture series; followers of the Dharma gathered like clouds, and scholar-officials and commoners sat shoulder to shoulder. Since [Seng]bao had newly arrived and no one knew him, he rode a donkey to go and watch. His clothes were soiled and tattered, his appearance dusty from the road, and because the interior of the hall was crowded, he sat on his donkey saddle outside the door. Just as the lecturer on the high seat finished introducing the topic, [Seng]bao was about to speak when the Dharma master asked: 'What is the visiting monk's name?' He replied: 'My name is Bao (encompassing).' The master asked again: 'What can you encompass?' [Seng]bao replied: 'Even the person on the high seat can be encompassed.' He then raised several questions, all of which were beyond the contemplation of the senior masters; the lecturer on the high seat had no way to counter his arguments and stepped down, giving way. When Wang Hong and Fan Tai heard [Seng]bao's disputations, they marveled at his talent and intellect and asked to converse with him. They then persuaded him to reside at Zhihuan Temple to lecture on various scriptures, and his teachings continued uninterrupted. Xie Lingyun of Chen Commandery heard of his fame and came to visit; upon seeing [Seng]bao's spirit and demeanor, he was all the more deeply impressed. Someone asked: 'What do you think of Duke Xie?' [Seng]bao said: 'Lingyun's talent is more than enough, but his discernment is insufficient; in the end he will not escape disaster.'
7.36
Once while traveling on the road, [Seng]bao saw six bandits being arrested; [Seng]bao expounded the Dharma to them and urged them to be mindful of Avalokiteśvara. Facing grave peril, the bandits were earnestly mindful from thought to thought. Shortly after, the escorting officers became thoroughly drunk with wine; the bandits loosened their cangues and managed to escape. He died during the Yuanjia era of the Song.
7.37
At that time at Waguan Temple there was also Shi Fahe, who was likewise thoroughly versed in the treatises on enumeration (Abhidharma) and won renown in his day; he was esteemed by Emperor Gaozu of Song, who decreed that he be the monastic director.
7.38
Shi Sengquan, whose surname was Zhang, was a native of Haiyang in Liaoxi. In his youth he traveled in Yan and Qi, studying non-Buddhist texts comprehensively, and only left home at the age of twenty. He further mastered the Tripiṭaka and became a model for scholars of the northern lands. Later he crossed the Yangtze and stayed in the capital, setting up lecture seats to expound the teachings broadly, his edification spreading throughout the south. Zhang Gong of Wu Commandery invited him back to Wu to deliver lectures, and the scholars of Gusu all admired his virtue and converted their hearts. At first he stayed at Xianju Temple, and later rested at Mount Huqiu. [Seng]quan had previously made a sixteen-foot golden image in the state of Huanglong; when he arrived in Wu, he also made a human-sized golden image, placing it in the East Temple of Mount Huqiu. By nature [Seng]quan loved charitable giving, providing for the poor and destitute; he maintained pure integrity, possessing no surplus wealth in his dwelling. Later, Meng Yi of Pingchang founded Faxian Temple in Yuhang and invited [Seng]quan to reside there. Leading the assembly with earnest diligence, he never ceased his dhyāna and worship; through reading and searching with extreme labor, he finally lost his sight. Yet his self-exertion became even more refined, and he did not abandon lecturing. Zhang Chang and Zhang Fu of the state of Wu, and Dai Yong and Dai Bo of the state of Qiao, all admired his virtue and formed ties of friendship with him, venerating him with the etiquette of a master. Later [Seng]quan briefly traveled to Lin'an County and lodged at the home of Section Director Dong, who was a pure-believing layman disciple. Shortly after [Seng]quan went to stay there, he fell gravely ill; he constantly saw the image he had made appear on the western wall, and also saw deva youths all coming to attend him in his illness. His disciple Falang dreamed of a terrace held up by several people; when asked where they were going, they replied that they were welcoming Dharma Master [Seng]quan. The next morning, he indeed died. The county magistrate, Ruan Shangzhi, had him buried to the right of Guo Wenju's tomb on Mount Baitu, analogizing it to Liang Hong being buried alongside Yao Li. Special Advancement Wang Yu and the reclusive scholar Dai Yong went to [Seng]quan's tomb and carved a stone to erect a stele; Tang Sixian composed the text, and Zhang Fu wrote the elegy.
7.39
Shi Tanjian, whose secular surname was Zhao, was a native of Jizhou. He underwent pravrajyā in his youth and served Zhu Daozu as his master. Eating vegetarian food and wearing coarse cloth, he was rigorous and austere in his discipline. He investigated the various sūtras thoroughly and was also adept in the Abhidharma. Hearing that the venerable [Kumāra]jīva was in the Guanzhong region, he leaned on his staff and went to study under him. Kumārajīva often said that Tanjian was one who retains everything upon hearing it once. Later, he traveled through various regions to propagate and transform [the people]. Arriving in Jingzhou, he stayed at the Xin Temple in Jiangling. When he reached sixty years of age, his practice became even purer. He constantly vowed to be born in the Land of Peaceful Nurture (Sukhāvatī) and behold Amitābha. Later, his disciple Sengji took leave to go to Shangming. Tanjian said, "It is fine for you to go, but I fear we will not see each other again." He then entrusted his affairs to him with detailed written instructions. When night fell, he discussed impermanence with the elders, his words deeply heartfelt. When the night grew late, each returned to his room, but Tanjian remained alone, walking under the corridor. At the third watch, the novice Sengyuan invited him to return to his room. Tanjian said, "Just go to sleep; you need not come again." The next morning, his disciple Huiyan went to pay respects as usual. He saw Tanjian sitting upright with palms joined, yet not speaking. Approaching to inspect him closely, he was indeed already dead. His body was soft and supple, and its fragrance and cleanliness were twice what was customary; they straightened him out and placed him in the coffin. He was seventy years of age. Zhang Bian of Wujun wrote a biography and a eulogy for him. The eulogy said: "Donning sweet grass to display fragrance, / Grasping fine jade to show purity. / Pure and deep, the Dharma Master / Was never blackened nor stained. / Brilliant in the morning of his life, / Flourishing in the autumn of his years. / His spirit roaming, his wisdom departed, / How could this truly be a final farewell?"
7.40
At that time in Jiangling, there were also Shi Daohai; in the northern prefectures, Shi Huikan; in the eastern prefectures, Shi Huigong; in Huainan, Shi Tanhong; on Mount Dongyuan, Shi Daoguang; in Hongnong, Shi Daoguang, and others. All vowed to be born in the Land of Peaceful Nurture, and auspicious signs appeared at their deaths.
7.41
Shi Hui'an: it is not known what sort of person he was. Eating vegetarian food and living austerely, he mastered the meanings of the sūtras, was skilled at preaching, and was also praised for his dedicated discipline. He recited more than four hundred thousand words of sūtras. He resided at the Lingyun Temple on Mount Lu; students gathered like clouds, coming from a thousand li around like grass bending before the wind. He always carried a staff, which he said had been gifted by a monk from the Western Regions. The color and luster of the staff were brilliantly translucent, and it also had a pleasant fragrance. On it were Sanskrit letters, which no one could read. Later, he entered the Guanzhong region to visit Kumārajīva, carrying the staff with him. Seeing the staff, Kumārajīva was astonished and said, "How is this staff here!" He then translated its writing, which read: "Originally born in the śāla forest of India; / Amid the chaos and ruin of the south, it arose alongside the grass; / Later it was obtained by Kumārajīva, and the teachings of the Way flourished." Later, Hui'an gifted the staff to the foreign monk Po-sha-na (Pāṣāṇa?), who took it back to the Western Regions. Hui'an died during the Yuanjia era of the Song dynasty at a mountain temple.
7.42
Shi Tanwucheng, whose secular surname was Ma, was a native of Fufeng. For generations, his family had fled troubles and relocated to Huanglong. At the age of thirteen, he underwent pravrajyā. His conduct and practice were pure and upright, and his spiritual understanding was peerless; before he even received full ordination, he was already adept in debate. Hearing that the venerable [Kumāra]jīva was in the Guanzhong region, he carried his book-box on his back to follow him. When he arrived and met Kumārajīva, Kumārajīva asked, "How was a novice able to come from so far?" He replied, "I came having heard of the Way." Kumārajīva thought very highly of him. Thereupon, Tanwucheng stayed to study, and his karmic capacity for wisdom grew ever deeper. Yao Xing said to Tanwucheng, "Ma Jichang (Ma Rong) was greatly learned and eminent, but was habitually proud in his era. You, Dharma Master, must surely not be like that." Tanwucheng replied, "Subduing the mind through the Way is done to eliminate this very fault." Yao Xing was greatly amazed by him and provided for him generously. When the Yao dynastic fortunes were about to end and the Guanzhong region became dangerous and turbulent, Tanwucheng rested at the Zhong Temple in Huainan. He alternately lectured on the Nirvāṇa[-sūtra] and the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, with over two hundred disciples receiving his instruction. Together with Yan Yanzhi and He Shangzhi, he discussed the true nature of reality (tathatā), debating back and forth until the morning. Tanwucheng then wrote the Treatise on the True Nature of Reality (Shixiang lun). He also composed the Treatise on Illuminating the Gradual [Path] (Mingjian lun). He died during the Yuanjia era of the Song dynasty at the age of sixty-four.
7.43
At that time, there was also Tanjiong at the Zhong Temple, who was Tanwucheng's fellow student and of equal renown, and was greatly esteemed by Prince Kang of Linchuan, [Liu] Yiqing, of the Song.
7.44
Shi Senghan: it is not known where he was from. In his youth he was fond of learning, dedicating his mind to the classics and histories, as well as astronomy and mathematics. When grown, he understood the Buddhist meanings and was well versed in both the Abhidharma and treatises, excelling especially in the Mahāparinirvāṇa-sūtra, which he expounded constantly without pause. In the seventh year of the Yuanjia era, Tao Zhongzu, the Grand Administrator of Xinxing, established the Lingwei Temple. Admiring Senghan's demeanor and standards, he invited him to reside there. Senghan exhorted the assembly to be pure and cautious, so that their three karmic actions were without flaw. Later, he traveled west to Liyang to propagate and praise the correct Dharma; monastics and laity on the east of the Yangtze River flocked to him like a forest. At that time, Peng Cheng of Rencheng wrote the Treatise on the Non-existence of the Three Periods of Time (Wu sanshi lun); Senghan then composed the Treatise on the Imperishability of the Spirit (Shen bumie lun) to counter it, causing those who saw or heard it not to fall away, but to rise up again. He also wrote the Treatise on the Perfect Mirror of Sagely Wisdom (Shengzhi yuanjian lun), the Treatise on Non-arising (Wusheng lun), the Treatise on the Dharmakāya (Fashen lun), the Treatise on Karmic Retribution (Yebao lun), and the Treatise on the Essential Meaning of the Lotus Sūtra (Fahua zong lun), all of which circulated in the world. Shortly thereafter, he traveled south to Jiujiang, where he extensively elucidated the sūtras and teachings. Yan Jun of Langya, who was then serving as Adjutant in the Memorial Office of the General of the Household for the South, stationed in Xunyang, deeply respected Senghan and would spend whole days visiting him. Senghan once secretly told Jun, "If prophetic texts and apocrypha are not false, there will soon be disasters and rebellion in the capital. The True Man who accords with the tally of mandate belongs to His Highness; dānapati, keep this well under seal." Soon after, the Crown Prince (Liu Shao) staged a rebellion and Shizu (Emperor Xiaowu) ascended the throne, exactly as he had foretold. Later, while in peace and health without illness, he suddenly announced his departure to the assembly. By the next morning, he had quietly passed away; people of the time said he knew his destiny.
7.45
At that time, there was also Shi Daohan, who also achieved success in learning and understanding, and wrote the Ten Treatises Explaining Heterodoxies (Shiyi shi lun).
7.46
Shi Sengche, whose secular surname was Wang, was originally a native of Jinyang in Taiyuan. Bereaved of his father at an early age, he and his brother resided in Xiangyang. At the age of sixteen, Sengche entered Mount Lu to visit Master [Hui]yuan. Master Yuan saw him, marveled at him, and asked, "Do you have the intention to undergo pravrajyā?" He replied, "Leaving behind the dust and renouncing the worldly life is indeed my original aspiration. As for applying the plumb line and casting in the mold, that rests solely with the master craftsman." Master Yuan said, "If you can enter the Way, you will surely attain the Dharma-gate of fearlessness." Thereupon, Sengche cast off his hair-pin and committed himself, receiving instruction from Master Yuan. He studied the various sūtras comprehensively, excelling especially in the Prajñāpāramitā. Moreover, in his leisure from seeking the Way, he also applied his mind to literary compositions; whenever he composed a rhapsody or poem, words would flow from his brush into finished prose. Once, he went to the south of the mountain, grasped a pine tree, and whistled; thereupon, a clear breeze gathered from afar and flocking birds chimed in harmony, with a transcendent and superior air. Returning, he consulted Master Yuan: "The Vinaya forbids string and wind instruments, and the precepts prohibit song and dance. May one chant or whistle?" Master Yuan said, "Speaking from the perspective of distraction, these are all violations of the Dharma." Because of this, he ceased doing so.
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- 高僧傳 — 慧皎, Classical Chinese