[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 11.21 # 續高僧傳 11.21 續高僧傳 11.21 - **Language:** Classical Chinese ### [11.21](https://indike.org/pramana/in.bauddha.taisho.2060.11.21) 釋𩇕淵。姓趙氏。京兆武功人也。家世榮茂冠蓋相承。厭此浮假希聞貞素。十三出家。道務宏舉定慧攸遠。屬周武凌法。而戒足無毀。慨佛日潛淪。擬抉目餘烈。乃剜眼奉養。用表慧燈之光華也。然幽情感通遂果心願。暨隋文重開正法即預緇衣。而慧業遐舉聞持莫類。自華嚴地持涅盤十地。皆一聞無墜歷耳便講。既釋眾疑時皆歎伏。行必直視動靜咸安。住則安禪緣諸止觀。一盋之與百納。始習至終。常坐之與山居。報傾便止。譏疑有涉斂足不行。尼寺市𮤪由來不往。斯誠節動後昆厲清末法。兼以是非長短罕附胸懷。供給僧儔身先軌物。承靈裕法師擅步東夏。乃從而問焉。居履法堂亟經晦朔。身服麁素摧景末筵。目不尋文口無談義。門人以為蒙類也。初未齒之。裕居座數觀異其器宇。而未悉其惠解。乃召入私室與論名理。而神氣霆擊思緒鋒遊。對答如影響。身心如鐵石。裕因大嗟賞。以為吾之徒也。遂不許住堂同居宴寢。論道說義終日竟夜。兩情相得頓寫幽深。淵謂。理出不期更流神府。博觀盛集全無可師。還返裕所具陳性欲。後整操關壤屏迹終南。置寺結徒分時程業。三輔令達歸者充焉。今之至相寺是也。裕後勅召入朝。纔有間隙徑投淵寺。欣暢意得傾陰屢改。又以帝之信施為移山路。本居迮隘兼近川谷。將延法眾未日經遠。裕卜西南坡阜。是稱福地。非唯山眾相續。亦使供擬無虧。淵即從焉。今之寺墌是也。自爾迄今五十餘載。凶年或及而寺供無絕。如裕所示。斯亦預見之明也。因疾卒于至相之本房。春秋六十有八。即大業七年四月八日也。初淵奉持瓦鉢。一受至終行住隨身未曾他洗終前十日破為五段。因執而歎曰。鉢吾命也命緣已謝五廕散矣。因而遘疾。此則先現滅相。後遂符焉。及正捨壽之時。鍾聲無故嘶破。三年之後更復如本。此皆德感幽顯呈斯徵應。率如此類也。弟子法琳。夙奉遺蹤敬崇徽緒。於散骸之地。為建佛舍利塔一所。用津靈德。立銘表志云。 > Śramaṇa Jingyuan had the secular surname Zhao and was a native of Wugong in Jingzhao. His family had enjoyed flourishing glory for generations, with officials continuously succeeding one another. Disdaining such transient falsehood, he aspired to pure simplicity. At thirteen he went forth from home; his religious practice was broad and prominent, his meditation and wisdom profound. When Emperor Wu of the Northern Zhou suppressed the Dharma, his adherence to the precepts remained intact. Lamenting that the sun of the Buddha had set, and seeking to emulate the ancient zeal of gouging out one's eyes, he cut out his own eyes to make an offering, thereby symbolizing the brilliance of the lamp of wisdom. His deep sincerity resonated with the unseen realm, and his wish was fulfilled. When Emperor Wen of the Sui reestablished the true Dharma, he re-entered the monastic ranks. His intellectual achievements were towering, and his retentive capacity was unmatched. From the Avataṃsaka, the Bodhisattvabhūmi, the Mahāparinirvāṇa Sūtra, to the Daśabhūmika, he never forgot anything after hearing it once, and could lecture upon it as soon as it met his ear. Having resolved all doubts, he was universally admired by his contemporaries. In walking he always looked straight ahead; in movement and stillness he was ever serene. In dwelling he reposed in dhyāna, anchoring himself in śamatha and vipaśyanā. Throughout his life, from beginning to end, he kept to a single bowl and patch-robed garments; whether sitting continuously or dwelling in the mountains, he only stopped when his physical strength gave out. Wherever there was a cause for suspicion or scandal, he drew back his feet and did not go; he never once visited nunneries or marketplaces. This conduct truly moved later generations and brought rigorous purity to the final age of the Dharma. Moreover, notions of right and wrong, strengths and weaknesses, rarely entered his mind. Providing for the monastic assembly, he took the lead in exemplifying standards. Hearing that Master Lingyu held unparalleled sway in the east, he went to consult him. Living in the Dharma hall through many months, wearing coarse and simple clothes, and sitting at the back row toward sunset, his eyes did not peruse texts nor did his mouth speak of doctrine. The disciples regarded him as an ignorant fellow and at first did not treat him as an equal. From his seat, Yu observed him several times and marveled at his caliber, but did not yet fully know his wisdom. He then summoned him into his private room to discuss profound principles. Jingyuan's spirit struck like thunder and his thoughts moved like a sharp blade. His replies were like echoes, and his body and mind like iron and stone. Yu greatly praised him, regarding him as one of his own kind. He thus forbade him to stay in the communal hall and invited him to dwell together in his private quarters, discussing the Way and discoursing on doctrine through whole days and nights. The two were thoroughly aligned in spirit, pouring out profound depths. Jingyuan said, 'Principles emerge unexpectedly and course through the spirit; I have broadly surveyed prominent gatherings, but found none worthy of being my master.' He then returned to Yu's place and fully explained his nature and aspirations. Later he cultivated his practice in the Guanzhong region, retreating into the seclusion of Mount Zhongnan, establishing a monastery, gathering disciples, and apportioning periods for spiritual practice. Eminent figures from the Three Capital Districts flocked to him; this is today's Zhixiang Temple. Later, when Yu was summoned to court by imperial decree, whenever he had leisure he went straight to Jingyuan's temple, where they took immense joy together as the shadows lengthened and shifted repeatedly. Furthermore, using donations from the emperor's faithful patronage, they relocated the mountain path. The original dwelling was cramped and near river valleys; intending to accommodate large assemblies of Dharma practitioners, it could not endure for long. Yu divined a site on the southwest hillside, declaring it an auspicious ground where not only would the mountain assembly continue unbroken, but provisions would also remain unfailing. Jingyuan followed his advice, which is the foundation of the current temple. From then until now, over fifty years, even in years of famine, the temple's provisions have never failed; just as Yu indicated, this was indeed his prescient foresight. Due to illness, Jingyuan died in his private room at Zhixiang at the age of sixty-eight, on the eighth day of the fourth month of the seventh year of the Daye era. Originally, Jingyuan kept a clay bowl, carrying it with him wherever he went from the time he received it to the end, never having it washed by others. Ten days before his death, it broke into five pieces. Holding it, he sighed and said, 'This bowl is my life; the conditions for my life have expired, and the five skandhas are dispersing.' He subsequently fell ill; this was the early manifestation of the sign of extinction, which later came to pass. When he was just about to abandon his life, a bell cracked and turned hoarse without reason; after three years, it returned to its original state. These were all auspicious omens manifested by his virtue moving both the unseen and visible realms, and were generally of this sort. His disciple Falin, having long respected his legacy and revered his fine tradition, built a pagoda for the Buddha's relics at the site where his remains were scattered, in order to assist his spiritual virtue, and erected an inscription to commemorate him. > — English (machine translation) (machine translation) - [Previous: 11.20](https://indike.org/pramana/in.bauddha.taisho.2060.11.20) - [Next: 11.22](https://indike.org/pramana/in.bauddha.taisho.2060.11.22) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2060.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.11.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.11.21](https://indike.org/pramana/in.bauddha.taisho.2060.11.21) · Pramāṇa