續高僧傳 14.22

14.22

釋三慧。婁煩人。崇履涅槃以為正業。行流河朔名振伊瀍。大業初年。以學功成采。下勅徵入慧日道場。東都晚進玄津通涉。慧有功矣。而神氣清嚴顧盻成則。鼓言動論眾所憚焉。帝以通道明機務須揚選。乃勅往巴蜀搜舉藝能。屬隋運告終寓居卭𤏡。流離從物因事引生。而性絕煩囂屏居弘業。酇國公竇軌作鎮庸蜀。偏所諮崇。服其處靜自虛。致斯隆敬異等。慧觀時制用。故無虛影。武德九年遠朝京闕。勅見勞問任處黃圖。工部尚書段綸。宿樹善因造靈化寺。欽慧道素上奏任之。時復闡弘重移滎采。頗傳筆記。後學稱尋。貞觀年中召入參譯。綴文證義倫次可崇。製翻經館序。控情置列贍勇豐矣。以其年卒於本寺。春秋七十矣。慧昔在絳州。獨處別院感見神童。形質希世。致敬於慧云。屈法師誡勗知事勿耕墓所。言已便隱。初未之為述。後復重來還述前事。若不為語。當打彼僧必至死也。登為問之。乃正耕田中故塚。遂令止之。由是僧侶清晏卒無後患。自非立正處懷。焉使非人投告。故慧之垂訓。不許觸犯幽顯。如所引云。

Śramaṇa Sanhui was a native of Loufan. He esteemed the practice of the *Nirvāṇa Sūtra* as his primary pursuit. His reputation flowed across the region north of the Yellow River and resounded along the Yi and Chan rivers. In the early years of the Daye era, because his scholarly accomplishments had borne fruit, an imperial decree summoned him to the Huidi Daochang. That the later students of the Eastern Capital were able to deeply cross the mysterious ford was due to the merit of Sanhui. His disposition was pure and stern, and his glance served as an exemplar; when he raised his voice to expound doctrinal debates, the assembly stood in awe of him. Deeming that one who understood the Way and was perceptive of circumstances ought to be employed to select talent, the emperor issued an imperial decree ordering him to travel to Ba and Shu to search for and recommend men of skill and learning. As the Sui dynasty came to an end, he took up residence in Qiong and Zha. Wandering along with shifting circumstances, he adapted his life to conditions; yet his nature was detached from noise and clamor, dwelling in seclusion to propagate his great enterprise. Dou Gui, Duke of Cuan, was stationed to command the regions of Yong and Shu, and he paid particular reverence and consultation to him. Deeply admiring how he dwelled in tranquility and maintained inward humility, Dou Gui showed him extraordinary respect. Sanhui observed the times to regulate his actions, so his path was never empty. In the ninth year of the Wude era, he traveled from afar to pay court at the imperial capital; an imperial decree granted him an audience to inquire after his welfare, and he was appointed to reside in the imperial capital. Duan Lun, Minister of Works, who had long cultivated good karmic roots, founded Linghua Monastery; admiring Sanhui’s pure practice of the Way, he submitted a memorial requesting his appointment there. At times, Sanhui continued to propagate the Dharma, once more reviving its glorious luster. His written notes were widely circulated, and later scholars praised and studied them. During the Zhenguan era, he was summoned to join the translation bureau; his compilation of texts and certification of doctrinal meanings followed an admirable order. He composed the preface for the Translation Hall, arranging the topics with great sentiment, thoroughness, and vigor. In that same year, he passed away at his monastery at the age of seventy. Formerly, when Sanhui was in Jiangzhou, he was dwelling alone in a detached courtyard when he had a spiritual resonance and beheld a divine youth of otherworldly appearance. The youth bowed in respect to Sanhui, saying, 'Would the Master please instruct the monastery administrators not to plow the burial grounds?' Having spoken, he vanished. At first, Sanhui did not mention this to anyone. Later, the youth returned and repeated the previous matter, saying, 'If you do not tell them, I will strike those monks, and it will surely lead to death.' Sanhui immediately investigated the matter and found that they were indeed plowing an old tomb within the fields; he promptly ordered them to cease. Because of this, the monastic assembly remained peaceful and undisturbed, suffering no subsequent misfortune. Were it not for his upright mind and conduct, how could non-human spirits have addressed their concerns to him? Thus, in Sanhui’s enduring instructions, he forbade any disturbance of the unseen and seen realms, just as related above.