[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) › 17.16.3 # 續高僧傳 17.16.3 續高僧傳 17.16.3 - **Language:** Classical Chinese ### [17.16.3](https://indike.org/pramana/in.bauddha.taisho.2060.17.16.3) 及顗之御法即坐。 肅穆有餘。 遂使千支花錠七夜恬耀。 舉事驗心。 顗之力也。 晚出住光曜。 禪慧雙弘。 動郭奔隨傾意清耳。 陳主於廣德殿下勅謝云。 今以佛法仰委。 亦願示諸不逮。 于時檢括僧尼。 無貫者萬計。 朝議云。 策經落第者。 並合休道。 顗表諫曰。 調達誦六萬象經。 不免地獄。 槃特誦一行偈。 獲羅漢果。 篤論道也。 豈關多誦。 陳主大悅。 即停搜簡。 是則萬人出家。 由顗一諫矣。 末為靈曜褊隘。 更求閑靜。 忽夢一人。 翼從嚴正自稱名云。 余冠達也。 請住三橋。 顗曰。 冠達梁武法名。 三橋豈非光宅耶。 乃移居之。 其年四月。 陳主幸寺修行大施。 又講仁王。 帝於眾中起拜殷勤。 儲后已下並崇戒範。 故受其法。 文云。 仰惟化導無方隨機濟物。 衛護國王汲引天人。 照燭光輝託迹師友。 比丘入夢。 符契之象久彰。 和上來儀。 高座之德斯炳。 是以翹心十地渴仰四依。 大小二乘內外兩教。 尊師重道由來尚矣伏希俯提。 所請世世結緣遂其本願。 日日增長。 今奉請為菩薩戒師。 便傳香在手。 而瞼下垂淚。 斯亦德動人主。 屈幸從之。 及金陵敗覆。 策杖荊湘路次盆城。 夢老僧曰。 陶侃瑞象敬屈護持。 於即往憩匡山。 見遠圖繢。 驗其靈也。 宛如其夢。 不久潯陽反叛寺宇焚燒。 獨有茲山全無侵擾。 信護象之力矣。 末剗迹雲峯。 終焉其致。 會大業在藩。 任總淮海。 承風佩德。 欽注相仍。 欲遵一戒法奉以為師。 乃致書累請。 顗初陳寡德。 次讓名僧。 後舉同學。 三辭不免。 乃求四願。 其辭曰。 一雖好學禪。 行不稱法。 年既西夕薳守繩床。 撫臆循心假名而已。 吹噓在彼惡聞過實。 願勿以禪法見期。 二生在邊表長逢離亂。 身闇庠序口拙暄涼。 方外虛玄久非其分。 域間撙節無一可取。 雖欲自慎樸直忤人。 願不責其規矩。 三徵欲傳燈以報法恩。 若身當戒範。 應重去就。 去就若重傳燈則闕。 去就若輕則來嫌誚。 避嫌安身。 未若通法而命。 願許其為法。 勿嫌輕動。 四三十餘年水石之間因以成性。 今王途既一佛法再興。 謬課庸虛沐此恩化。 內竭朽力仰酬外護。 若丘壑念起。 願隨心飲啄以卒殘年。 許此四心乃赴優旨。 晉王方希淨戒。 如願唯諾。 故躬制請戒文云。 弟子基承積善生在皇家。 庭訓早趍貽教夙漸。 福履攸臻妙機頃悟。 恥崎嶇於小逕。 希優遊於大乘。 笑息止於化城。 誓舟航於彼岸。 開士萬行戒善為先。 菩薩十受專持最上。 喻宮室先基趾。 徒架虛空終不能成。 孔老釋門咸資鎔鑄。 不有軌儀孰將安仰。 誠復能仁奉為和上。 文殊冥作闍梨。 而必藉人師顯傳聖授。 自近之遠感而遂通。 波崙罄髓於無竭。 善才亡身於法界。 經有明文非徒臆說。 深信佛語幸遵時導。 禪師佛法龍象。 戒珠圓淨定水淵澄。 因靜發慧安無礙辯。 先物後己謙挹成風。 名稱遠聞眾所知識。 弟子所以虔誠遙注。 命檝遠迎。 每慮緣差值諸留難。 師亦既至。 心路豁然。 及披雲霧即銷煩惱。 今開皇十一年十一月二十三日。 於揚州總管金城設千僧會。 敬屈授菩薩戒。 戒名為孝亦名制止。 方便智度歸宗奉極。 作大莊嚴。 同如來慈普諸佛愛。 等視四生猶如一子云云。 即於內第躬傳戒香。 授律儀法。 告曰。 大士為度遠濟為宗。 名實相符義非輕約。 今可法名為總持也。 用攝相兼之道也。 王頂受其旨教曰。 大師禪慧內融。 導之法澤。 輒奉名為智者。 自是專師率誘日進幽玄。 所獲施物六十餘事。 一時迴施悲敬兩田。 願使福德增繁用昌家國。 便欲返故林。 王仍固請。 顗曰。 先有明約事無兩違。 即拂衣而起。 王不敢重邀。 合掌尋送至于城門。 顧曰。 > When Zhiyi ascended the Dharma seat and took his place, he was filled with solemn dignity, causing the thousand-branched candelabrum to shine serenely for seven nights; testing one's mind against events, this was indeed the power of Zhiyi. Later, he departed to dwell at Guangyao Monastery, where he propagated both dhyāna and wisdom; the whole city flocked after him, intently leaning forward and attentively listening. The Ruler of the Chen issued an imperial decree of gratitude from the Guangde Hall, saying: 'We now look up to you and entrust the Buddha-dharma to your charge; we also hope you will guide our shortcomings.' At that time, when an inspection and registration of monks and nuns was ordered, those without registry numbered in the tens of thousands. The court discussed the matter and declared that all who failed the examinations on the scriptures should be made to leave the clerical path. Zhiyi submitted a memorial remonstrating: 'Devadatta recited sixty thousand verses of scriptures yet could not escape hell, while Śuddhipanthaka recited but a single four-line verse and attained the fruit of an arhat. In discussing the Way in earnest, how could it depend merely on copious recitation?' The Ruler of the Chen was greatly pleased and immediately halted the investigation and screening. Thus, that ten thousand persons remained as monks was due entirely to Zhiyi's single remonstrance. Later, because Lingyao Monastery was cramped and narrow, he sought a secluded and quiet place. Suddenly, he dreamed of a person, flanked by an austere retinue, who announced his name: 'I am Guanda, and I request that you dwell at Sanqiao.' Zhiyi said: 'Guanda was Emperor Wu of Liang’s Dharma name; does Sanqiao not refer to Guangzhai Monastery?' Thereupon, he moved his residence there. In the fourth month of that year, the Ruler of the Chen visited the monastery to practice the great almsgiving, and Zhiyi preached the Sūtra of the Benevolent King. The emperor rose from among the assembly to bow with utmost deference, and from the crown prince down, all venerated his precepts and standards, thereby receiving his Dharma teaching. The text said: 'Looking up to you, your transformative guidance is limitless and rescues sentient beings in accord with their capacities; safeguarding the king of the state, guiding gods and men, your radiant brightness shines forth as you live as our teacher and friend. A bhikṣu entering the dream, this auspicious portent has long been manifest; the upādhyāya arriving in solemn bearing, the virtue of the high seat shines brightly here. Therefore, we fix our aspirations on the ten stages and thirst for the four reliances; among both the Great and Small Vehicles, the inner and outer teachings, honouring the teacher and esteeming the Way has always been noble. We humbly hope you will graciously guide us; may this bond tied through successive lifetimes fulfill our original vow, daily increasing. Now we reverently invite you to be our Bodhisattva Precept Master.' Zhiyi then took the incense in hand, and tears fell from beneath his eyelids. Thus his virtue moved the sovereign of men, and he yielded to grant the request. When Jinling fell in defeat, he took up his staff and went to the region of Jing and Xiang, halting on the road at Pencheng. He dreamed of an old monk who said: 'The auspicious image of Tao Kan respectfully invites your protection.' He immediately went to rest at Mount Kuang, and upon seeing Huiyuan’s painted image, its spiritual resonance was verified, exactly as in his dream. Soon after, Xunyang rebelled and the monastic buildings were burned, but this mountain alone was entirely untouched by disturbance; this was truly through the power of protecting the image. Later, he concealed his traces in the cloudy peaks, having achieved his purpose. It happened that Prince Yang Guang was governing the feudatory domain, holding supreme military command over Huaihai; hearing of Zhiyi's reputation and holding his virtue in reverence, his admiration and attentiveness continued unabated. Desiring to observe a set of precepts and honour him as his master, he repeatedly sent letters with requests. Zhiyi first set forth his meager virtue, next yielded to famous monks, and finally recommended his fellow disciples; when thrice declining proved to no avail, he made four requests, stating: 'First, although I am fond of learning dhyāna, my practice does not conform to the Dharma; my years have already reached their twilight, and I merely sit upon a rope-bed; searching my chest and examining my heart, I am a dhyāna master in name only. Flattery belongs to others, and I abhor hearing praise beyond reality. I pray that you will not expect dhyāna attainments from me. Second, I was born on the frontier and grew up amid upheaval; my person is ignorant of proper school etiquette, and my mouth is clumsy in social amenities; the abstruse realm beyond the world has long not been my lot, and in mundane restraints, I have nothing commendable; although I wish to be cautious, my rustic bluntness offends others. I pray you will not reprove my lack of decorum. Third, I genuinely wish to transmit the lamp to repay the Dharma's kindness; if my person must serve as a model of the precepts, my departures and advances must be weighed heavily; if departures and advances are heavy, transmitting the lamp will be neglected; if departures and advances are light, censure and suspicion will ensue; to avoid suspicion and preserve my personal peace is not as good as propagating the Dharma even at the cost of life. I pray that you permit me to act for the sake of the Dharma, and not censure my mobility. Fourth, for more than thirty years, living amid waters and rocks has become second nature; now that the royal governance is unified and the Buddha-dharma flourishes once more, I have been mistakenly summoned in my unworthiness to receive this gracious transformation; internally, I shall exhaust my failing strength to repay external patronage; but if thoughts of the hills and gorges arise, I pray that I may peck and drink as my heart pleases to finish out my remaining years.' Only when these four wishes were granted did he respond to the gracious decree. The Prince of Jin, yearning for the pure precepts, assented to his wishes, and personally composed an invitation to receive the precepts, saying: 'I, the disciple, having inherited accumulated good deeds, was born into the imperial household; early instructed by family teachings, I have long been steeped in instruction; now that blessing has arrived, I have recently awakened to the profound potential. Ashamed to struggle along the narrow path, I hope to roam freely in the Great Vehicle; laughing at resting in the Conjured City, I vow to sail in the boat to the other shore. Among the ten thousand practices of a Bodhisattva, the goodness of the precepts comes first; of the Bodhisattva's ten receivings, dedicated observance is supreme. Just as a building must first have foundations, building empty edifices in the void will in the end never succeed; the Confucians, Daoists, and Buddhists alike depend on refinement; without rules and models, to whom could one look up? Truly, though the Benevolent One is honoured as our upādhyāya and Mañjuśrī secretly acts as ācārya, one must rely on a human master to visibly transmit the holy lineage; proceeding from near to far, there is resonance and immediate access; Sadāprarudita gave all his marrow to Dharmodgata, and Sudhana gave up his body in the Dharmadhātu; the sūtras contain clear passages, and these are not mere empty fabrications. Deeply trusting the Buddha's words, we are fortunate to follow the guidance of the times. The Dhyāna Master is a dragon and elephant of the Buddha-dharma, whose precept jewel is perfectly pure and whose samādhi water is profoundly clear; from tranquility, wisdom is generated, establishing unhindered eloquence; putting others first and himself last, modesty has become your nature; your renown is heard far and wide, known by all. This is why I, the disciple, have turned my sincere heart toward you from afar, sending boats to welcome you; I often worried that unfavorable conditions would meet with delays. But once the Master arrived, my mental path opened wide; as when clouds and mists are parted, my defilements melted away. Today, the twenty-third day of the eleventh month in the eleventh year of the Kaihuang reign, at the Jincheng government headquarters in Yangzhou, we have established an assembly of a thousand monks to respectfully invite you to confer the Bodhisattva precepts. The precept is called filial piety and is also called restraint; through skill-in-means and wisdom, it returns to the supreme source; forming a great adornment, it accords with the Tathāgata’s compassion and universalizes the love of all Buddhas, regarding the four kinds of born beings equally as an only child.' Thereupon, in the private quarters, he personally passed the precept incense and conferred the rules and Vinaya precepts, saying: 'The Great Being takes deliverance and far-reaching salvation as his principle; reality should accord with the name, and the meaning is not trivial; now your Dharma name shall be Zongchi (Dhāraṇī), representing the way of comprehensive inclusion.' The Prince bowed his head to receive this teaching and said: 'The Great Master's dhyāna and wisdom blend internally, guiding us with the moisture of the Dharma; I presume to offer you the title Zhizhe.' From then on, dedicating himself to his master’s guidance, he made daily progress in the profound mysteries. The more than sixty items of offerings received were immediately given away to the two fields of compassion and reverence, with the prayer that blessings and merit would increase abundantly to prosper the imperial family and state. Zhiyi then wished to return to his former mountain forest, but the prince still earnestly requested him to stay. Zhiyi said: 'We previously made a clear agreement; an affair cannot have two contradictory courses.' He immediately brushed his sleeves and rose; the prince dared not insist again, but with clasped palms escorted him to the city gate, where Zhiyi turned and said: > — English (machine translation) (machine translation) - [Previous: 17.16.2](https://indike.org/pramana/in.bauddha.taisho.2060.17.16.2) - [Next: 17.16.4](https://indike.org/pramana/in.bauddha.taisho.2060.17.16.4) - [Up: 17.16](https://indike.org/pramana/in.bauddha.taisho.2060.17.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.17.16.3) — English, machine translation ## Linked texts (1) - [國清百錄](https://indike.org/pramana/in.bauddha.taisho.1934.2.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.17.16.3](https://indike.org/pramana/in.bauddha.taisho.2060.17.16.3) · Pramāṇa