[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) › 15.20 # 續高僧傳 15.20 續高僧傳 15.20 - **Language:** Classical Chinese ### [15.20](https://indike.org/pramana/in.bauddha.taisho.2060.15.20) 釋慧眺。姓莊氏。少出家。以小乘為業。遊學齊徐青海諸州。數論之精馳譽江漢。開皇末年。還住鄉壤之報善寺承象王哲公在下龍泉講開三論心生不忍曰。三論明空。講者著空。當發言訖。舌出三尺。鼻眼兩耳並皆流血。七日不語。有汰律師。聞其撥略大乘。舌即挺出。告曰。汝大癡也。一言毀經罪過五逆。可信大乘方可免耳。乃令燒香發願懺悔前言。舌還收入。便輿往哲所。誓心斂迹惟聽大乘。哲之云亡。為設大齋於墓。又建七處八會廣請道俗。百日既滿。即往香山神足寺。足不踰閫常習大乘。每勸諸村年別四時講華嚴等經。用陳懺謝。常於眾中顯陳前失。獨處一房常坐常念。貞觀十一年四月三日。在寺後松林坐禪。見有三人。形貌都雅赤服。禮拜請受菩薩戒訖。白曰。禪師大利根。若不改心信大乘者。千佛出世猶在地獄。聞此重囑。涕泗交流大哭還寺。在講者房前宛轉嗚咽不能得言。以水洒醒。乃更大哭。繞佛懺悔。用此為恒。又勸化士俗。造華嚴大品法華維摩思益佛藏三論等各一百部。至十三年三月九日中時。佛前禮懺因此而終。春秋八十餘矣。自終七日。林樹變白大泉渾濁。過此方復。斯亦知過能改無過者同。誠可嘉矣。寺去城邑將五十里。從受歸戒者七千餘人。填赴山河為建大齋於墓所。三十法師各開一經。用津靈造。 > Śramaṇa Huitiao had the secular surname of Zhuang. He entered monastic life at an early age and took the Hīnayāna as his focus. He travelled and studied across the prefectures of Qi, Xu, and Qinghai; his mastery of the Abhidharma treatises enjoyed great fame across the Changjiang and Han River regions. Toward the end of the Kaihuang era (581–600), he returned to reside in Baoshan Temple in his hometown. Hearing that Master Xiangwang Zhe was lecturing on and expounding the \*Three Treatises\* at Lower Longquan, he felt intolerant in his heart, saying: 'The \*Three Treatises\* expound emptiness; those who lecture on them cling to emptiness.' As soon as he uttered these words, his tongue protruded three feet, and blood flowed from his nose, eyes, and both ears; he could not speak for seven days. Vinaya Master Tai, hearing that he had slandered the Mahāyāna, causing his tongue to protrude, said to him: 'You are utterly foolish! To slander the scriptures in a single word is a sin exceeding the five inexpiable offenses. Only by having faith in the Mahāyāna can you escape it.' He then bade him burn incense, make vows, and repent of his former words. His tongue then drew back in. He was immediately carried in a litter to Master Zhe's place, vowing in his heart to restrain his conduct and only listen to the Mahāyāna. When Zhe passed away, he held a great vegetarian feast for him at his tomb, and also arranged a teaching of seven locations and eight assemblies, widely inviting both monastics and laypeople. When the hundred days were completed, he went to Shenzu Temple on Mount Xiang, never stepping across its threshold, constantly practicing the Mahāyāna. He regularly exhorted the villages to have lectures on the \*Avataṃsaka\* and other scriptures across the four seasons each year in order to offer repentance. He often openly recounted his past faults before the assembly, dwelling alone in a single room, constantly sitting and constantly recollecting. On the third day of the fourth month of the eleventh year of the Zhenguan era (637), while practicing dhyāna sitting in the pine forest behind the temple, he saw three men of refined and elegant appearance in red garments. Having bowed and requested to receive the Bodhisattva Precepts, they said: 'Dhyāna Master, you have great sharp faculties! Had you not changed your mind and believed in the Mahāyāna, even if a thousand Buddhas appeared in the world, you would still be in hell.' Hearing this earnest reminder, tears and snivel flowed together, and he wept aloud as he returned to the temple. Rolling on the ground and sobbing in front of the lecturer's room, he was unable to speak. Splashed with water to revive him, he wept even more loudly, circumambulating the Buddha in repentance, making this his regular practice. He also encouraged and converted the literati and commoners to produce one hundred sets each of the \*Avataṃsaka\*, the \*Large Perfection of Wisdom\*, the \*Lotus Sūtra\*, the \*Vimalakīrti\*, the \*Viśeṣacintibrahma-paripṛcchā\*, the \*Buddhapiṭaka\*, the \*Three Treatises\*, and others. At noon on the ninth day of the third month of the thirteenth year (639), he passed away in the course of bowing in repentance before the Buddha. His age was more than eighty. For seven days after his death, the trees of the forest turned white and the great spring turned turbid, only returning to normal after that. This truly shows that one who recognizes errors and is able to correct them is equal to one who has never erred; it is indeed worthy of praise! The temple was nearly fifty li from the city; those who received the refuges and precepts from him exceeded seven thousand people. Crowding the mountains and rivers, they established a great vegetarian feast for him at his tomb site, with thirty Dharma Masters each expounding a scripture to facilitate his spirit's passage. > — English (machine translation) (machine translation) - [Previous: 15.19](https://indike.org/pramana/in.bauddha.taisho.2060.15.19) - [Next: 15.21](https://indike.org/pramana/in.bauddha.taisho.2060.15.21) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2060.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.15.20) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.93.3.3) — Classical Chinese - [華嚴經傳記](https://indike.org/pramana/in.bauddha.taisho.2073.3.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.15.20](https://indike.org/pramana/in.bauddha.taisho.2060.15.20) · Pramāṇa