續高僧傳 16.42

16.42

釋僧瑋。姓潘。汝南平輿人也。器量沈深風神詳雅。十三出家。仍服以弊衣資以菜食。致使口腹之累漸以石帆水松。寒暑之資稍以荷衣蕙帶。故得結操貞於玉石。清風拂於烟霞。初誦金光明經。進受具後下楊都。於帝釋寺聽曇瑗律師講十誦。淹于五載齋鏡持犯。仍入攝山栖霞寺。從鳳禪師所學觀息想。味此情空究檢因緣。乘持念慧頻蒙印指。傳芳暢業。遠承申息之國山名霧露巖洞幽深川香水美。遂命檝西浮銷聲林藪。終焉之志結此山焉。聲問光徹被于周壤。天子遵賢待德下車問道。召至京師親奉清誨。乃勅公卿近臣妃后外戚。咸受十善因奉三歸。天和五年以葬母東歸。勅使為安州三藏。綏理四眾備盡六和。在任之日經始壽山梵雲二寺。南望楚水東指隋城。度軌程功輪奐成美。僧瑋德播江淮。帝王隆重。爰有別勅。於王城之內起天寶寺用以居之。既被徵召身範僧倫。納衣壞味任報資給。靜緣潔操齊志林朝。以建德二年九月十日遘疾。少時終於所住。春秋六十有一。門人慟感士女驚奔。即以三年二月歸葬於安陸之山。僧瑋容止恭莊威儀整勅。遊之者肅然清規。見之者自生敬仰。新野庾信。載奉芳塵。勒碑現集。

Śramaṇa Sengwei, whose secular surname was Pan, was a native of Pingyu in Ru'nan. His capacity was profound and his demeanor serene and elegant. He left home at the age of thirteen, always wearing ragged garments and sustaining himself on a vegetable diet, thereby gradually replacing the burdens of the belly with aquatic herbs and lichen, and slightly substituting robes of lotus and belts of sweet grass for resources against cold and heat. Thus he established an integrity firmer than jade or stone, with a pure style brushing against the mist and clouds. At first he recited the Suvarṇaprabhāsa Sūtra. After receiving full ordination, he went down to Yangdu and listened to Vinaya Master Tanyuan lecture on the Daśabhāṇavāra at Dishi Temple. For five years, he reflected upon and mirrored what was permitted and forbidden. He then entered Qixia Temple on Mount She, studying the contemplation of breathing and ideation under Dhyāna Master Feng. Savoring the emptiness of passions and thoroughly investigating causes and conditions, he relied on mindfulness and wisdom, repeatedly receiving confirmation and instruction. Transmitting the fragrant and expansive teaching, he heard from afar that in the state of Shenxi there was a mountain named Wulu, whose crags and caves were deep and secluded, and whose streams were fragrant and waters sweet. He then ordered an oar to drift westward, disappearing into the forests and marshes, his lifelong aspiration settling in this mountain. His reputation shone brilliantly and reached throughout the Zhou territory. The Emperor, honoring the worthy and respecting the virtuous, dismounted his chariot to inquire into the Way; he summoned him to the capital to personally receive his pure admonitions. [The Emperor] then decreed that the high ministers, close attendants, consorts, empress, and maternal kin all receive the ten good precepts and rely on the Three Refuges. In the fifth year of Tianhe, because of burying his mother, he returned east; the Emperor sent an imperial decree appointing him as Tripiṭaka of Anzhou. He harmonized and governed the fourfold assembly, fully embodying the six harmonies. During his tenure, he founded the two temples of Shoushan and Fanyun. Looking south to the waters of Chu and pointing east toward the city of Sui, he measured the regulations and oversaw the work, rendering their splendor complete and beautiful. Sengwei's virtue spread across the Jiang and Huai rivers, and emperors held him in high esteem. There was another special edict ordering the construction of Tianbao Temple within the royal city for him to reside in. Having been summoned, he served as a personal exemplar for the monastic assembly. Wearing patched robes and accepting plain flavors, he accepted supplies according to his karmic recompense. With serene conditions and pure integrity, his resolve was as steadfast in the court as in the forest. On the tenth day of the ninth month in the second year of Jiande, he contracted an illness and soon after passed away at his dwelling, at the age of sixty-one. His disciples mourned with deep feeling, and men and women rushed about in grief. In the second month of the third year, he was returned for burial on the mountain of Anlu. Sengwei's deportment was reverent and solemn, and his majestic manners were orderly and strict. Those who associated with him were subdued by his pure rules, and those who saw him spontaneously felt reverence. Yu Xin of Xinye recorded his fragrant traces and inscribed a stele, which appears in his collected works.