[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) › 15.26 # 續高僧傳 15.26 續高僧傳 15.26 - **Language:** Classical Chinese ### [15.26](https://indike.org/pramana/in.bauddha.taisho.2060.15.26) 釋玄會。字懷默。俗姓席氏。其先豳土安定人也。遠祖因官故。又居京兆樊川之祕坂焉。年十二。精苦絕倫。欣志捐俗。而儀相秀挺有異神童。隋漢王諒。見而奇之。奏度出家。仍住海覺寺。為總法師弟子。自落采之後即預講席專志涅槃。勤至之功倫等推尚。總深會之解也。舉為覆述。所以槃節拘致由來擁慮者皆剖決。通釋泠然可見。時大賞之以為涅槃之後胤也。因爾改前舊章更新戶牖穿鑿之功。難與讎抗。造涅槃義章四卷。義源文本時文釋抄部各四卷。自延遠輟斤之後。作者祖述前言。惟會一人獨稱孤拔。武德之始。學觀大張。沙門曇獻道開國望。造慈悲寺奏會以為寺主。經始惟新法務連續。引接後昆。講揚此部將四十遍。于時同侶同業相推元席。而讓以成治。雅為學宗性慕人法不濫尊嚴。但有法座皆通諮聽。縱己舊聞傾如新渴。斯敬重之極。末象罕遇也。總法師曰。吾非聖人。何得此子入吾室乎。相法師曰。經云。後五百歲有福智者。此子謂乎。法之大將豈不然乎。岳法師曰。此公就我學俱舍者。同事攝也。願以妙莊嚴世值善知識矣。振法師曰。此公就我學迦延者。乃贊成吾學耳。以我小術不恥下問乃迴龍象於兔徑也。吾何言哉。貞觀八年又勅住弘福寺。講事都廢專修定業。夢登佛手號無量壽。遂造彌陀像一座。常擬繫心作身同觀。欲入山林寺眾勸住請講涅槃。至藤蛇喻。忽有異蛇。從栿而下顧視四方。尋即不見。講至諍論常有魔事。因茲遘疾還返慈悲。見佛來迎因而氣盡。春秋五十有九。即十四年五月二十七日也。合邑聞知悲涼相及。葬于高陽原。晚又收其遺骸於故城西南隅。起塼塔供養。自會之弘道也。溫柔在性弘贍為心。遠近流寓投造非一。而能推心接誘。惟法是務。晚又常坐乃終身世。 > Shi Xuanhui, whose courtesy name was Huaimo, had the secular surname Xi. His ancestors were originally people of Anding in the Bin region. Because of an official post, his distant ancestor later took up residence at Miban in Fanchuan, Jingzhao. At the age of twelve, his ascetic discipline was peerless, and his mind rejoiced in renouncing the worldly life; his demeanor and features were outstanding, distinct from that of ordinary prodigies. Prince Liang of Han under the Sui dynasty saw him, marveled at him, and memorialized to have him tonsured for the pravrajyā. He remained living at Haijue Monastery, becoming a disciple of Master Zong. After his tonsure, he at once took part in the lecture assemblies, dedicating his resolve exclusively to the Nirvāṇa. The companions of his cohort praised his assiduous diligence. Zong deeply appreciated Hui's understanding and selected him to give the secondary recapitulations; thus the convoluted, restrictive points that had formerly troubled people's minds were all resolved, his flowing expositions making them clearly evident. At the time he was greatly appreciated and considered a true heir of the Nirvāṇa \[teachings\]. Consequently, he altered the old standards of the past, opening new doors and windows; his penetrating exegetical skill could hardly be rivaled. He composed the 'Doctrinal Chapter on the Nirvāṇa' (Niepan yizhang) in four fascicles, as well as the 'Source of Meaning' (Yiyuan), 'Base Text' (Wenben), and 'Contemporary Text Commentary' (Shiwen chao), each in four fascicles. Ever since \[Tan\]yan and \[Hui\]yuan laid down their axes, authors had merely recapitulated earlier words; Hui alone was uniquely acclaimed as singularly preeminent. At the beginning of the Wude era, scholastic study and contemplation were greatly promoted. The śramaṇa Tanxian, whose doctrinal openness was esteemed nationwide, founded Cibei Monastery and memorialized to have Hui appointed as the monastery abbot. When its inception was brand-new, Dharma affairs were continuous; guiding the junior generations, he lectured on and propagated this text nearly forty times. At that time, companions and fellows in the same study yielded to him the primary seat, yet he deferred in order to foster harmonious order, serving as a noble exemplar for scholars. By nature he admired other masters and the Dharma, not casually claiming dignity; wherever there was a Dharma seat, he would visit to consult and listen. Even regarding what he had heard long ago, he inclined his mind as if thirsting for the new. Such extreme respect was rarely encountered in this degenerate age. Master Zong said, 'I am no sage; how did I come to have this boy enter my chamber?' Master Xiang said, 'The sūtra says that five hundred years hence there will be one endowed with merit and wisdom. Could this boy be the one? Is he not indeed a great general of the Dharma?' Master Yue said, 'This gentleman's coming to me to study the Abhidharmakośa is just the method of collaborative activity (samānārthatā). May I, through this marvelous ornament, encounter good spiritual friends in every lifetime!' Master Zhen said, 'This gentleman's coming to me to study Kātyāyana is merely to endorse my learning; using my minor art, he is not ashamed to ask of an inferior, turning an elephant-dragon into a rabbit's path! What more can I say?' In the eighth year of Zhenguan, an imperial decree ordered him to reside at Hongfu Monastery. Putting aside all lecture matters, he practiced meditation exclusively. He dreamed of climbing onto the hand of the Buddha named Amitāyus; thereupon he had an image of Amitābha made, intending constantly to bind his mind to it and cultivate the contemplation of being identical with this body. Wishing to enter the mountain forests, he was persuaded by the monastic assembly to stay and was requested to lecture on the Nirvāṇa. When he reached the parable of the vine and snake, an extraordinary snake suddenly came down from a crossbeam, looked around in all directions, and quickly vanished. Whenever the lecture reached the sections on doctrinal disputes, demonic events frequently occurred. Because of this he fell ill and returned to Cibei \[Monastery\]. Seeing a Buddha come to welcome him, he breathed his last. He was fifty-nine years of age, passing away on the twenty-seventh day of the fifth month in the fourteenth year \[of Zhenguan\]. When the entire city learned of it, cold grief overtook them all. He was buried on Gaoyang Plain. Later, his remaining bones were collected in the southwestern corner of the ancient city, and a brick stūpa was erected to make offerings to them. In Hui's propagation of the Dao, gentleness was in his nature, and generous abundance was his mind. Those wandering from near and far came to seek him out, not just a few; yet he was able to guide them by opening his sincere heart, taking only the Dharma as his duty. In his later years, he practiced constant sitting until the end of his life. > — English (machine translation) (machine translation) - [Previous: 15.25](https://indike.org/pramana/in.bauddha.taisho.2060.15.25) - [Next: 15.27](https://indike.org/pramana/in.bauddha.taisho.2060.15.27) - [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.15.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.15.26](https://indike.org/pramana/in.bauddha.taisho.2060.15.26) · Pramāṇa