[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) › 14.20 # 續高僧傳 14.20 續高僧傳 14.20 - **Language:** Classical Chinese ### [14.20](https://indike.org/pramana/in.bauddha.taisho.2060.14.20) 和上諱慧頵。俗姓張氏。清河人也。有晉永嘉。避地居于建業焉。天性通簡風神詳正。洽聞博達砥礪後賢。昔在志學早經庠塾。業貫儒宗藝能多具。父正見有陳文國英彥所高。自有別集。嘉其欣奉釋門。悟其神宇將欲繼世其業。故有所志請。並抑奪之和上識真日積情陳切至。若不出家誓當去世。乃恐其畢命。且隷李宗。既處靜觀權持巾褐。遂授三五祕要符籙真文并算數式易禁劾等法。神慧開明指掌通曉。又旁詢莊老三洞三清楊子太玄葛生內訣。莫不鏡識根源究尋支派。末乃思其真際崇尚自然。駐采練形。終期羽化。討尋至理。若響難追。即密誦法華意歸佛種。未經時序文言並竟。會陳帝度僧。便預比挍。太建年中便蒙勅度。令住同泰。剃落之後親親乃知。既是官許即便稱慶。由附緇侶稟聽眾經。後至前達日增榮唱。隋降陳國北度江都。又止華林栖遑問法。有解法師。成論名匠。因從累載聽談玄義。稽洽先聞更弘神略。以道行成著緇素攸歸。開皇末年被召京寺。于時晉王開信盛延大德同至日嚴。並海內杞梓遞互相師。每日講乘五輪方駕。遂得通觀異部遍覽眾傳讎討舊聞考定新軌。陶津玄奧慧悟彌新。深鑒訶黎漏文小道。乃歸宗龍樹弘揚大乘。故得中百般若唯識等論。皆飲沐神化披閱文言講導相仍用為己任。時閑屏退成慮研思。所誦法華通持猶昔并講文義以為來習。貞慤守正不妄參迎。沙門智首道岳等。並學窮稽古架業重霄。飲德欽風留連信宿。詳議法律刪定憲章。歡笑而旋尋復造展。武德之始。皇姊桂陽長公主。造崇義寺。久崇戒範。義而居之。世屬休明物情望重。律師玄琓道張朝市。行感紫宸氣結風雲。遊從龍象每事邀延。敘言友敬而謙虛成治。時復栖焉。琓深戢機神彌隆致接故。有出罪受戒。常居元席矣。貞觀十一年夏末。風疾屢增。召門人曰。形勢不久將畢大辭。宜各敦自愛。不宜後悔。恨福業未就。以為慮耳。乃割其冬服並用成之。又曰。若識神自課可有常規。恐脫昏昧。非時索食一無與法後將大漸。時過索粥。答曰。齋時過矣。便默然不言。其臨終奉正為如此也。至其年七月二十六日卒於所住。春秋七十有四。葬于高陽原之西。鑿穴處之。後又遷南山豐德寺東巖。斲石為龕就銘表德余學年奉侍歲盈二紀慈誥溫洽喜怒不形誨以行綱曲示纖密。蒸嘗御涉炎涼不倦。初受具後。性愛定門啟陳所請。乃曰。戒淨定明。道之次矣。宜先學律。持犯照融然後可也。一聽律筵。十有餘載。因循章句遂欣祖習。貞觀初年。拔思關表廣流聞見。乃跪陳行意。便累余曰。出家為道。任從觀化。必事世善。不可離吾。因而流涕。余勇意聞道。暫往便歸。不謂風樹易喧逝川難靜。往還十載遂隱終天。悲哉。 > The Upādhyāya, whose taboo name was Huiyun, was surnamed Zhang and was a native of Qinghe. During the Yongjia era of the Jin, \[his ancestors\] avoided turmoil and came to reside in Jianye. By nature he was open and simple, and his demeanor was meticulous and upright. His broad learning was comprehensive, and he honed later worthies. Formerly, when bent on learning, he early passed through the village schools; his studies encompassed the Confucian masters, and he possessed many skills and arts. His father Zhengjian was an eminent scholar praised by the literary state of the Chen, possessing a separate collection of his own. Delighted that \[Huiyun\] joyfully revered the Buddhist order, and discerning that his spirit was poised to carry on the family heritage, whenever \[Huiyun\] presented his aspirations, he suppressed and diverted them all. The Upādhyāya's discernment of the truth grew daily, and his earnest petitions became pressing: if not allowed to leave household life, he vowed to depart the world. Fearing he would take his own life, \[his father\] temporarily enrolled him in the lineage of Li \[Daoism\]. Residing in a quiet abbey, he provisionally wore the cap and coarse robe. Thereupon he was transmitted the secret essentials of the Three and Five, talismans, registers, and authentic scriptures, as well as mathematics, cosmological divination, changes, prohibitions, and exorcisms. His spiritual intelligence was luminous, understanding them like pointing to his palm. He also inquired into Zhuangzi, Laozi, the Three Caverns, the Three Purities, Yangzi's Taixuan, and Ge Shen's Neijue; there was none whose roots and origins he did not clearly discern and whose branches and streams he did not thoroughly investigate. Later, reflecting on the ultimate reality, he esteemed spontaneity, preserving his vigor and refining his form, ultimately hoping to ascend as an immortal. But searching for the ultimate truth was as difficult to chase as an echo. Thereupon he secretly chanted the Lotus Sūtra, his intention returning to the Buddha-seed. Before the seasons had passed, both the text and words were mastered. Meeting with the Chen emperor's ordination of monks, he participated in the testing. In the Taijian era, he received an imperial ordination and was ordered to reside at Tongtai Monastery. Only after shaving his head did his relatives learn of it; since it was officially permitted, they offered congratulations. Relying on the monastic community, he received and listened to numerous sūtras; among latecomers and predecessors, his glorious renown increased daily. When the Sui subdued the Chen state, he crossed north to Jiangdu, staying at Hualin Monastery, traveling about to inquire about the Dharma. There was Dharmabhāṇaka Jie, a famous master of the Tattvasiddhi-śāstra; following him for successive years, he listened to discourses on the profound meaning, harmonizing what he had previously heard to further propagate the marvelous strategy. Because his practice of the Dao had achieved prominence, both monastics and laity took refuge in him. In the late years of the Kaihuang era, he was summoned to the capital's monasteries. At that time, the Prince of Jin developed faith and extensively invited bhadantas to assemble at Riyan Monastery. All were fine timbers of the realm, acting alternately as teachers to one another. Daily they expounded the Vehicles, their five wheels advancing abreast. Thus he was able to survey different traditions and broadly examine various transmissions, collating old teachings and establishing new standards. Bathing in the profound subtleties, his wise comprehension grew ever newer. Clearly discerning that the defective treatises of Harivarman were an inferior path, he took refuge in the tradition of Nāgārjuna and propagated the Great Vehicle. Therefore, he treated the Madhyamaka, Śata, Prajñā, and Vijñaptimātra treatises as teachings in which he had bathed his spirit; reading and perusing their texts, he constantly engaged in lecturing and guiding, taking it as his own responsibility. In leisure moments, he secluded himself to reflect and deeply deliberate. His recitation and memorization of the Lotus Sūtra remained as before, and he also expounded its text and meaning for future students. Upright and sincere in keeping rectitude, he did not improperly associate with or welcome others. Śramaṇas such as Zhishou and Daoyue, whose learning exhausted ancient studies and whose achievements touched the high heavens, admired his virtue and character, lingering with him for consecutive nights. They deliberated upon the Vinaya rules, revised and established the regulations, and returned smiling with delight, only to visit him again soon after. At the beginning of the Wude era, the Emperor's elder sister, the Senior Princess of Guiyang, built Congyi Monastery. Long venerating the disciplinary models, she asked him to dwell there. The age was glorious and bright, and the people's esteem was profound. Vinayadhara Xuanwan's Dao was renowned at court and market; his conduct moved the Purple Court, and his spirit joined the wind and clouds. Associating with great masters, he invited \[Huiyun\] to every affair, conversing with friendly respect and cultivating virtue with humility, occasionally lodging there. Wan deeply treasured his spiritual acuity and treated him with ever-increasing courtesy; therefore, whenever conferring precepts or granting absolution, \[Huiyun\] always occupied the primary seat. In the late summer of the eleventh year of the Zhenguan era, his wind affliction repeatedly worsened. He summoned his disciples and said, 'My physical condition will not last; I shall soon make my final farewell. You should each cherish yourselves and not have regrets later. My only regret is that my meritorious deeds are not yet complete, which causes me concern.' Thereupon he cut up his winter clothes and used them to complete \[the merit\]. He also said, 'If the consciousness can govern itself, there can be regular rules; I fear that if I become confused and demand food at improper times, none must be given according to the Dharma.' When near the very end, he asked for congee after the proper hour. They replied, 'The fasting hour has passed.' He thereupon fell silent and spoke no more. Such was his observance of rectitude when facing the end. On the twenty-sixth day of the seventh month of that year, he passed away at his dwelling at the age of seventy-four. He was buried to the west of Gaoyang Plain, where a cave was dug to inter him. Later, he was moved to the eastern cliff of Fengde Monastery on the Southern Mountain, where a niche was carved out of rock and an inscription was placed to manifest his virtue. In my years of study, I served him for more than two decades; his compassionate instructions were warm and thorough, joy and anger never appeared on his face, and he taught by guiding conduct, minutely demonstrating the subtle and precise. Throughout the sacrifices, services, and seasons of heat and cold, he never wearied. When I first received full ordination, my nature was fond of the gate of dhyāna, and I explained my wish to him. He then said, 'Pure precepts and clear meditation are the sequence of the Dao. You should first study the Vinaya; only after observing and transgressing are illuminated and unified will it be permissible.' Once I listened to his Vinaya lectures, ten-odd years passed; following chapter and verse, I came to rejoice in the ancestral tradition. In the early years of the Zhenguan era, I set my mind beyond the pass to broaden my experience and knowledge. Kneeling, I explained my intention to travel. He then burdened me with the words, 'Leaving household life is for the sake of the Dao; you are free to go and observe the transformation. But if you are to engage in worldly good, you must not leave me.' Thereupon he wept. Full of bold determination to hear the Dao, I meant to return shortly after going. Little did I think that the wind-tossed tree easily stirs and the flowing river is hard to calm: after traveling back and forth for ten years, he had passed away forever. How sorrowful! > — English (machine translation) (machine translation) - [Previous: 14.19](https://indike.org/pramana/in.bauddha.taisho.2060.14.19) - [Next: 14.21](https://indike.org/pramana/in.bauddha.taisho.2060.14.21) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2060.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.14.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.14.20](https://indike.org/pramana/in.bauddha.taisho.2060.14.20) · Pramāṇa