[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) › 14.25 # 續高僧傳 14.25 續高僧傳 14.25 - **Language:** Classical Chinese ### [14.25](https://indike.org/pramana/in.bauddha.taisho.2060.14.25) 釋智正。姓白氏。定州安喜人也。家傳信奉夙著弘通。纔預有知便辭世網。識見弘舉不群蒙稚。年十一將欲落采。父母諸戚對之泣淚。而顏色無改。師知其遠度也。日授未聞。隨得緣記錄為譜諜。有所遺忘尋問相續。身無戲掉口不妄傳。奉戒精勤昏曉自策。和上同師私共歎異。年雖弱冠曾無驅役。供贍所須恣其學問。不盈數載慧聲遂遠。開皇十年。文皇廣訪英賢。遂與曇遷禪師同入魏闕。奉勅慰問令住勝光。仁壽元年。左僕射虞慶則。欽正高行為奏寺額。造仁覺寺延而住之。厚禮設御。正乃深惟苦本。將捐此務歸靜幽林。承終南至相有淵法師者。解行相高京城推仰。遂往從焉。道味江湖不期而會。因留同住二十八年。靜恭無事不涉人世。有請便講詳論正理。無請便止安心止觀。世情言晤不附其口。貞梗自課六時無憩。以貞觀十三年二月二十八日卒於本住。春秋八十有一。弟子智現等。追惟永往感息難顧。鳩拾餘身。於寺之西北鑿巖龕之。銘記如在。現少出家諮承法教。正之箴誡略無乖緒。致所著諸疏並現筆受。故正之製作也。端坐思微。現執紙筆承顏立侍。隨出隨書終于畢部。乃經累載初不賜坐也。或足疼心悶不覺倒仆。正呵責曰。昔人翹足七日尚有傳揚。今爾纔立顛墜。心輕致也。其翹仰之極。復何得而加焉。正凡講華嚴攝論楞伽勝鬘唯識等不紀其遍。製華嚴疏十卷。餘並為抄記。具行於世。 > Śramaṇa Zhizheng was surnamed Bai and was a native of Anxi in Dingzhou. His family had passed down devotion and had long been prominent in broadly promoting \[the Dharma\]. Barely had he attained understanding when he renounced the worldly net. His insight was broad and lofty, surpassing ordinary youths. At the age of eleven, when he was about to have his hair shaved, his parents and relatives wept before him, yet his expression remained unchanged; his master knew that his capacity was far-reaching. Daily he was taught what he had not yet heard; whatever connections he obtained, he recorded them into genealogies and records. If he forgot anything, he would immediately inquire further without interruption. In his person there was no frivolous agitation, and in his mouth no reckless transmission. Diligent in observing the precepts, he spurred himself on from dusk to dawn. His preceptors and fellow masters secretly marveled at him. Though only barely at the age of capping, he was never subjected to menial tasks; whatever was needed for his support was provided, allowing him to pursue his studies at will. Within a few years, the fame of his wisdom spread far. In the tenth year of Kaihuang, Emperor Wen broadly sought outstanding and worthy men, and Zhizheng entered the palace of the Wei court together with Dhyāna Master Tanqian. By imperial edict he was consoled and questioned, and ordered to reside at Shengguang \[Temple\]. In the first year of Renshou, Left Supervisor of the Affairs of the Department of State Affairs Yu Qingze, admiring Zheng's lofty conduct, memorialized to obtain a temple plaque, built Renjue Temple, and invited him to dwell there, treating him with lavish courtesies. Zheng then contemplated deeply the root of suffering, intending to abandon these affairs and return in quietude to secluded groves. Hearing that at Zhixiang on Mount Zhongnan there was Dharma Master Yuan, whose understanding and conduct were equally high and revered throughout the capital, he went to follow him. The flavor of the Way in rivers and lakes met without prior appointment; he therefore remained to live together with him for twenty-eight years. Serene and reverent, free of concerns, he did not involve himself in mundane affairs. If invited, he would lecture, examining and discussing the correct principles; if not invited, he would cease, resting his mind in śamatha-vipaśyanā. Mundane talk and conversation never touched his lips. Disciplining himself with unyielding resolve, he took no rest throughout the six periods. On the twenty-eighth day of the second month of the thirteenth year of Zhenguan, he passed away at his dwelling at the age of eighty-one. His disciple Zhixian and others, reflecting on his eternal departure and sighing with emotion difficult to endure, gathered his remains and carved a cliff-niche to the northwest of the temple to enshrine him, carving an inscription as though he were still present. Xian had left home young to seek and receive the Dharma teachings; Zheng's admonitions never diverged from the proper line. Thus, the various commentaries Zheng composed were all taken down in writing by Xian. Therefore, when Zheng composed his works, he sat upright and contemplated subtleties, while Xian held paper and brush, attending in his presence and waiting upon him, writing down as words came forth until the work was finished; throughout several years, he was never once granted a seat. At times his feet ached and his mind fainted, so that he collapsed unconsciously. Zheng rebuked him, saying: 'The ancients stood on one foot for seven days, yet they were still able to transmit and proclaim \[the Dharma\]. Now you have barely stood and you collapse; this is brought about by a light mind.' As for the extremity of his reverence, how could anything exceed it? Zheng lectured on the Avataṃsaka, Mahāyānasaṃgraha, Laṅkāvatāra, Śrīmālādevī, Vijñaptimātratā, and other texts, without recording the number of times. He composed a ten-fascicle commentary on the Avataṃsaka, and for the rest he made excerpts and records, all circulating widely in the world. > — English (machine translation) (machine translation) - [Previous: 14.24](https://indike.org/pramana/in.bauddha.taisho.2060.14.24) - [Next: 14.26](https://indike.org/pramana/in.bauddha.taisho.2060.14.26) - [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.14.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.14.25](https://indike.org/pramana/in.bauddha.taisho.2060.14.25) · Pramāṇa