[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) › 16.39 # 續高僧傳 16.39 續高僧傳 16.39 - **Language:** Classical Chinese ### [16.39](https://indike.org/pramana/in.bauddha.taisho.2060.16.39) 釋惠成。姓段。澧陽人。出家住十住寺。誦法華維摩勝天王等大乘經二十餘卷。進具後。為荊南佛法希鮮承都下大弘法席。有心遠慕。遂因商舡往造建業。正值成實雲講。學者肩聯。一聽十年文理略盡。將旋本邑。至匡山寺顗師相見。承南岳思禪師匡化山中引眾波動。試往看之。既見欣仰欲學定業。思曰。卿一生學問。與吾炙手猶不得暖。虛喪功夫惜哉。成素憑文疏依他生解。忽今自檢茫若霧遊。慨恨之甚不可得也。乃唯曰。承大師善知來意。今試驗之。見犀如意及手巾綫履欲得之。思命令送與。成遂忽燒却章抄捐擲筆硯。專志攻擊以必達為期。當時造禪門者數十人。皆先達者。成以後至恐不相及。乃以夜達晝。開眼坐禪。經十有五年。思令入方等觀音法華般舟道場。歷銷障三年依行。魔業禪鬼頗因散絕。乃示以正法。專思玄寂。久遂解眾生語言三昧。精思通爽靜亂齊焉。彼閉目者觀道雖明。開眼便失。與成比校天地懸殊。思云。智顗先發三昧。後證於持法成反之。二子寂照行解齊矣。大師化往上至枝江造禪惠寺。所營土木咸依俗有。德行所招不久便說。其地西望沙渚德鸞栖遁之地。眺上明彌天立寺之所。湘東王承風迎請為建禪眾。仍構大殿。闕梁不成。六月江漲。於一夜中。成曰。有木中梁可往江接。尋語往看果如所示。有清信士段弘者。為精舍主。忽然氣絕。家人召成至宅。弘乃穌曰。初執至王所。見禪師上殿。曰與此人立功德未了。願赦之。王起禮足。如言被放。陳主聞而往召。卓然不往。又令江總等往迎。若不允心不勞返也。王人雨淚強引入舡。成乃奮身入水立於江上。又請若不蒙下。總等粉身無地。從之至都受戒而返。乃賜所住名禪慧寺。不久市朝遷革。有常律師者。欲往南岳遇成同宿。夜中投蝨於地而密知之。及明告別。成曰。昨夜一檀越被凍困苦。常慚之永誡。將終語門人曰。急砌殿基。吾當講涅槃也。聞皆給手恰竟。而智者玉泉寺至。冥相符會共談玄理。良久氣絕。以年月坐亡於禪眾。禪師在道場。年七十三矣。湘東王宮內立碑。今見在城中。 > Śramaṇa Huicheng, whose secular surname was Duan, was a native of Liyang. He left home and resided at Shizhu Temple. He recited over twenty fascicles of Mahāyāna scriptures, such as the Lotus Sūtra, Vimalakīrti\[-nirdeśa\], and Suvikrāntavikrami-paripṛcchā. After receiving full ordination, seeing that the Buddha Dharma was sparse and rare in Jingnan, and hearing that great Dharma assemblies were flourishing in the capital, he conceived a deep aspiration from afar and took a merchant ship to go to Jianye. It happened to be the time when the Tattvasiddhi was being lectured upon as densely as clouds, with students rubbing shoulders. In one course of listening for ten years, he grasped nearly all of its text and doctrine. As he was about to return to his native town, he arrived at Kuangshan Temple, where he met Master \[Zhi\]yi. Hearing that Dhyāna Master \[Hui\]si of Nanyue was transforming Kuangshan and stirring the multitude like waves, he went to observe. Upon seeing him, he was delighted and filled with admiration, wishing to learn the practice of samādhi. Huisi said: "Your whole life of scholarly learning is like warming your hands by my side without ever getting warm. What a pity that your efforts have been wasted in vain!" Huicheng had always relied on texts and commentaries, generating understanding through others. Suddenly examining himself now, he was bewildered as if wandering in mist, deeply regretting that it was unobtainable. He then said: "I have heard that the Great Master well knows the intentions of visitors. Now let me test it." Seeing a rhinoceros-horn ruyi, a hand-towel, and thread-sewn sandals, he desired to obtain them. Huisi ordered them to be delivered to him. Huicheng thereupon abruptly burned his commentaries and notes, threw away his brushes and inkstones, and single-mindedly attacked \[the practice\], resolved on certain attainment. At that time, several dozen people were studying the teachings of dhyāna, all of whom were seniors who had attained before him. Huicheng, having arrived later, feared he would not keep pace, so he connected night to day, sitting in dhyāna with eyes open. After fifteen years, Huisi had him enter the bodhimaṇḍas of the Vaipulya, Avalokiteśvara, Lotus, and Pratyutpanna \[samādhis\]. He practiced them over three years to eliminate obstacles; the demonic obstacles and meditation ghosts were thereby largely dispersed and terminated. \[Huisi\] then revealed the true Dharma to him, having him contemplate only the profound quiescence. After a long time, he attained the samādhi of the languages of all living beings. His refined reflection was clear and penetrating, equanimous in both quietude and turmoil. For those who closed their eyes, though the contemplation of the Way was clear, the moment they opened their eyes it was lost. Compared with Huicheng, the difference was as vast as heaven and earth. Huisi said: "Zhiyi first gave rise to samādhi and afterwards verified it through upholding the Dharma; Cheng was the reverse. The practice and understanding of quiescent illumination in these two sons are equal." As the Great Master's conversion spread, he went up to Zhijiang and built Chanhui Temple. The earth and timber employed all relied on the laity; summoned by his virtuous conduct, it was soon completed. Looking west from that ground, one saw the sandbank where Deluan had retired into seclusion; looking into the distance, one saw Shangming where \[Dao\]an, "filling the heavens," had founded a temple. The King of Xiangdong, hearing of his reputation, welcomed and invited him to establish a dhyāna assembly, and furthermore constructed a great hall. Lacking a central beam, it remained incomplete. In the sixth month, the river flooded overnight; Huicheng said: "There is a log suitable for the central beam; you may go to the river to retrieve it." Following his words, they went to look, and it was indeed as he had indicated. There was a pure-faith upāsaka named Duan Hong who served as the superintendent of the monastery. He suddenly stopped breathing. His family called Huicheng to the residence; Hong then revived and said: "At first, when I was seized and brought to the King of the Underworld's court, I saw the Dhyāna Master ascend the hall and say: 'The meritorious deeds established with this person are not yet finished. I pray that you pardon him.' The King arose and bowed at his feet, and according to his words, I was released." When the Chen ruler heard of this, he sent an envoy to summon him, but \[Huicheng\] stood firm and would not go. \[The emperor\] then ordered Jiang Zong and others to go welcome him, \[instructing them\] that if they did not satisfy his intention, they need not trouble to return. The royal envoys wept and forcibly drew him onto the boat. Huicheng then threw his body into the water and stood atop the river. They pleaded again, saying that if they did not receive his descent, Zong and the others would have their bodies ground to powder without a place \[to hide\]. Acceding to them, he went to the capital, conferred the precepts, and returned; \[the emperor\] thereupon bestowed the name Chanhui Temple upon his dwelling. Soon after, the dynasty changed. There was Vinaya Master Chang who wished to go to Nanyue and met Huicheng to lodge together. In the night, \[Chang\] tossed a louse onto the ground, and \[Huicheng\] secretly knew it. When morning came and they bid farewell, Huicheng said: "Last night, a dānapati suffered from the cold, frozen and tormented." Chang was ashamed and took it as a perpetual warning. Approaching his end, \[Huicheng\] said to his disciples: "Hasten to pave the foundation of the hall; I shall lecture on the Nirvāṇa \[Sūtra\]." Hearing this, all assisted with their hands, and it was just completed when Zhizhe arrived from Yuquan Temple. Their silent minds harmonised, and they discussed profound principles together. After a long while, his breath ceased. In that year and month, he passed away sitting upright within the dhyāna assembly; the Dhyāna Master was in the bodhimaṇḍa, aged seventy-three. A stele was erected within the palace of the King of Xiangdong, which can be seen in the city today. > — English (machine translation) (machine translation) - [Previous: 16.38](https://indike.org/pramana/in.bauddha.taisho.2060.16.38) - [Next: 16.40](https://indike.org/pramana/in.bauddha.taisho.2060.16.40) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.2060.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.16.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.16.39](https://indike.org/pramana/in.bauddha.taisho.2060.16.39) · Pramāṇa