續高僧傳 17.16.4

17.16.4

國鎮不輕道務致隔。 幸觀佛化弘護在懷。 王禮望目極銜泣而返。 便泝流上江。 重尋匡嶺。 結徒行道頻感休徵。 百越邊僧聞風至者累迹相造。 又上渚宮鄉壤。 以答生地恩也。 道俗延頸老幼相携。 戒場講坐眾將及萬。 遂於當陽縣玉泉山立精舍。 勅給寺額。 名為一音。 其地昔惟荒嶮神獸蛇暴。 創寺之後快無憂患。 是春亢旱。 百姓咸謂神怒。 顗到泉源帥眾轉經。 便感雲興雨霔。 虛誣自滅。 總管宜陽公王積。 到山禮拜戰汗不安。 出曰。 積屢經軍陣。 臨危更勇。 未嘗怖懼頓如今日。 其年晉王又遺手疏請還。 辭云。 弟子多幸謬稟師資。 無量劫來悉憑開悟。 色心無作昔年虔受。 身雖疎漏心護明珠。 定水禪支屏散歸靜。 荷國鎮蕃為臣為子。 豈寂四緣能入三昧。 電光斷結其類甚多。 慧解脫人厥朋不少。 即日欲伏膺智斷率先名教。 永汎法流兼用治國。 未知底滯可開化不。 師嚴導尊可降意不。 宿世根淺可發萌不。 菩薩應機可逗時不。 書云。 民生在三。 事之如一。 況覃釋典而不從師。 今之慊言備瀝素欵。 成就事重請棄飾詞。 顗答書云。 謬承人乏擬迹師資。 顧此庸微以非時許。 況隆今命彌匪克當。 徒欲沈吟必乖深寄。 王重請云。 學貴承師事推物論。 歷求法界厝心有在。 仰惟久殖善根非一生得初乃由學俄逢聖境。 南岳記莂說法第一。 無以仰過。 照禪師來具述此事。 于時心喜以域寸誠。 智者昔入陳朝。 彼國明試。 瓦官大集眾論鋒起。 榮公強口先被折角。 兩瓊繼軌纔獲交綏。 忍師讚歎嗟唱希有。 弟子仰延之始。 屈登無畏。 釋難如流。 親所聞見。 眾咸瞻仰。 承前荊楚莫不歸伏。 非禪不智。 驗乎金口。 比釋所談。 智者融會甚有階位。 譬若群流歸乎大海。 此之包舉始得佛意。 惟願未得令得。 未度令度。 樂說不窮法施無盡。 乃從之重現。 令造淨名疏。 河東柳顧言。 東海徐儀。 並才華冑績。 應奉文義。 緘封寶藏。 王躬受持。 後蕭妃疾苦。 醫治無術。 王遣開府柳顧言等。 致書請命願救所疾。 顗又率侶建齋七日。 行金光明懺至第六夕。 忽降異鳥飛入齋壇。 宛轉而死。 須臾飛去。 又聞豕吟之聲。 眾並同矚。 顗曰。 此相現者。 妃當愈矣。 鳥死復蘇。 表盍棺還起。 豕幽鳴顯示齋福相乘。 至于翌日。 患果遂瘳。 王大嘉慶。 時遇入朝。 旋歸台岳躬率禪門。 更行前懺。 仍立誓云。 若於三寶有益者。 當限此餘年。 若其徒生。 願速從化。 不久告眾曰。 吾當卒此地矣。 所以每欲歸山今奉冥告。 勢當將盡。 死後安措西南峯上。 累石周屍植松覆坎。 仍立白塔。 使見者發心。 又云。 商客寄金醫去留藥。 吾雖不敏。 狂子可悲。 仍口授觀心論。 隨略疏成不加點潤。 命學士智越。 往石城寺掃洒。 於彼佛前命終。 施床東壁面向西方。 稱阿彌陀佛波若觀音。 又遣多然香火。 索三衣鉢杖。 以近身自餘道具。 分為二分。 一奉彌勒。 一擬羯磨。 有欲進藥者。 答曰。 藥能遣病。 留殘年乎。 病不與身合。 藥何所遣。 年不與心合。 藥何所留。 智晞往曰。 復何所聞觀心論內復何所道。 紛紜醫藥累擾於他。 又請進齋飯。 答曰。 非但步影而為齋也。 能無觀無緣即真齋矣。 吾生勞毒器死悅休歸。 世相如是不足多歎。 又出所制淨名疏并犀角如意蓮華香爐。 與晉王別遺書七紙。 文極該綜詞釆風標。 屬以大法。 末乃手注疏曰。 如意香爐是大王者。 還用仰別。 使永布德香長保如意也。 便令唱法華經題。 顗贊引曰。 法門父母慧解由生。 本迹彌大微妙難測。 輟斤絕絃於今日矣。 又聽無量壽竟。 仍贊曰。 四十二願莊嚴淨土。 華池寶樹易往無人云云。 又索香湯漱口。

Guarding the state is not a light duty, and religious affairs thus became separated. Fortunately, we observed the Buddhist transformation, cherishing its vast protection in our hearts.” The Prince paid homage, gazing until his sight was exhausted, and returned holding back tears. [Zhiyi] then sailed upstream against the current of the Jiang, returning to search out the ridges of Mount Kuang. Leading his disciples in the practice of circumambulation, he repeatedly evoked auspicious signs. Border monks of the Hundred Yue who heard of his repute came one after another in succession. He then went up to his homeland in Zhugong in order to repay the kindness of his birthplace. Monastics and layfolk craned their necks; old and young led one another by the hand. The crowds at the precepts platform and the lecture seats approached nearly ten thousand. Thereupon, he founded a vihāra at Yuquan Mountain in Dangyang County. An imperial order bestowed an inscription for the monastery, naming it Yiyin. In the past, that place had been solely wild and precipitous, violent with divine beasts and snakes; after the monastery was founded, it was happily free from distress. In that spring, there was a severe drought. The common people all considered it the wrath of the spirits. Zhiyi went to the source of the spring and led the assembly in reciting the sūtras, whereupon he moved clouds to rise and rain to pour down; the false slander perished of itself. The Area Commander-in-Chief, Duke of Yiyang Wang Ji, arrived at the mountain to pay homage, trembling and sweating with unease. When he came out, he said: “I have repeatedly been through military battle lines, growing braver when facing peril; I have never been so terrified as today!” In that year, the Prince of Jin again sent a personal letter inviting him to return. The words read: “Your disciple has had great fortune to have wrongly received instruction from a master; for immeasurable eons, I have relied entirely on opening to awakening. Physical and mental non-manifestation was reverently received in years past; though the body is coarse and porous, the mind protects the bright pearl. With the water of samādhi and the factors of dhyāna, one shuts out distractions and returns to stillness. Bearing the state and garrisoning a vassal domain, being a subject and being a son, how could one still the four conditions and enter samādhi? Those who sever bonds in the flash of lightning are very numerous; people of liberation through wisdom have not a few companions. Today, I wish to submit my mind to wisdom and severance, leading the way in the famous teachings, sailing forever on the stream of Dharma while simultaneously governing the state. I do not know whether my base stagnation can be opened and transformed, whether the master’s dignity and exalted guidance can condescend, whether the shallow roots of past lifetimes can sprout forth, and whether the Bodhisattva responding to the capacity can adapt to the time. The book says: ‘Human life rests on three [father, master, and sovereign]; one serves them as one.’ How much more so when probing deeply into the Śākya scriptures without following a master? My humble words today fully pour out my pure sincerity; as accomplishing this matter is weighty, I beg you to dispense with decorative refusals.” Zhiyi replied in a letter, saying: “Wrongly accepting the lack of candidates, I simulated the role of master; considering this mediocrity and insignificance, it was untimely granted. How much less can I match the loftiness of your present command? To merely wish to hesitate would certainly go against your profound trust.” The Prince reiterated his request, saying: “In learning, value lies in following a master; in affairs, one leaves judgment to public opinion. Searching through the Dharma realm, the settling of the mind has its place. Reverently reflecting that you have long planted good roots, which could not be attained in a single lifetime, you first arose through study and suddenly encountered the sacred realm. The master of Nanyue prophesied that you were foremost in preaching the Dharma, unsurpassed by anyone. Dhyāna Master Zhao arrived and related this matter in detail; at that time my heart was overjoyed, marking my sincere devotion. In the past, when the Zhizhe entered the Chen court, that state tested you with examination: at the great gathering at Waguan, debates arose like the tips of spears. Ronggong was sharp-tongued but his horns were broken first; the two Qiongs followed in his tracks and barely achieved a truce. Master Ren praised you with sighs, exclaiming that it was rare. When your disciple first reverently invited you, you condescended to ascend the seat of fearlessness and resolved difficulties like a flowing stream; I witnessed this with my own ears and eyes, and the entire assembly gazed up in admiration. Before this, none in Jing and Chu failed to submit. ‘Without dhyāna there is no wisdom’ is verified by the golden mouth [of the Buddha]. Comparing the discussions of other commentators, the Zhizhe harmonizes them with distinct stages, just as many streams return to the great ocean; only this all-encompassing grasp captures the Buddha’s intent. I wish only that the unattained be brought to attain, the uncrossed be brought to cross, your joyful discourse be unceasing, and the gift of the Dharma be inexhaustible.” [Zhiyi] thereupon complied with him and reappeared, being ordered to compose a commentary on the Vimalakīrtinirdeśa Sūtra. Liu Guyan of Hedong and Xu Yi of Donghai, both men of talent and illustrious lineage, served to provide literary phrasing; sealed in a precious treasury, the Prince personally received and upheld it. Later, Consort Xiao fell grievously ill, and medical treatments had no effect. The Prince dispatched the Opening-Office Liu Guyan and others with a letter pleading for her life, wishing to save her from the disease. Zhiyi again led his companions in establishing a fast for seven days, performing the Golden Light Repentance. When it reached the sixth night, a strange bird suddenly descended and flew into the fasting altar, writhed and died, and shortly afterwards flew away. The grunt of a pig was also heard, and the assembly all witnessed it together. Zhiyi said: “With the manifestation of these signs, the consort will surely recover. The bird dying and reviving indicates that the coffin lid was about to close, yet she rises again. The pig’s faint cry displays that the blessings of the fast are multiplying.” When the next day arrived, the illness was indeed cured. The Prince rejoiced greatly. At that time, [Zhiyi] happened to enter the court, then returned to Mount Tiantai and personally led the dhyāna assembly, again performing the former repentance. He then made a vow, saying: “If I can benefit the Triratna, may I be granted these remaining years; if I am to live in vain, may I swiftly follow the transformation [of death].” Not long after, he addressed the assembly, saying: “I shall end my life in this place. The reason I repeatedly wished to return to the mountain is that I have now received a dark notice: my strength is about to be exhausted. After my death, lay me to rest on the southwest peak; pile stones around the corpse, plant pines to cover the hollow, and erect a white stūpa so that those who see it will give rise to the aspiration [for awakening].” He also said: “The traveling merchant left behind gold, and the physician departed leaving behind medicine. Though I am not clever, the mad sons are pitiable.” He then dictated the Guanxin lun (Treatise on Contemplating the Mind), which was composed in an abbreviated draft without any polishing. He ordered the scholar Zhiyue to go sweep and wash at Shicheng Monastery and die there before the Buddha. A bed was placed against the eastern wall facing the west; he recited the names of Amitābha Buddha, Prajñā, and Avalokiteśvara. He also instructed that many lamps and incense be lit, and called for the three robes, bowl, and staff. Taking the personal implements close to his body and dividing them into two portions, one was offered to Maitreya and one was reserved for the karmavācanā. When someone wished to offer medicine, he replied: “Can medicine banish disease? Can it detain remaining years? Disease does not unite with the body: what is there for medicine to banish? Years do not unite with the mind: what is there for medicine to detain?” Zhixi went to him, and he said: “What more is there to hear? What more is there to say within the Treatise on Contemplating the Mind? Complicated medicines are merely a burden and trouble to others.” When he was asked to partake of the fasting meal, he replied: “Fasting is not merely pacing the shadow; being able to be without contemplation and without conditions is true fasting. In life I was wearied by the vessel of poison; in death I rejoice in returning to rest. The worldly characteristics being like this, they are not worthy of much lamentation.” He also brought out his composed Commentary on the Vimalakīrtinirdeśa Sūtra along with a rhinoceros-horn ruyi and a lotus-flower incense burner, and gave them to the Prince of Jin as a parting legacy along with a seven-sheet letter. Its text was exceptionally comprehensive and its literary elegance was lofty, entrusting him with the Great Dharma. At the end, he noted in the margin of the document: “The ruyi and the incense burner were from the Great King; I return them to bid you a reverent farewell, so that the fragrance of your virtue may be spread forever and you may long preserve your wishes.” He then ordered the title of the Saddharmapuṇḍarīka Sūtra to be chanted. Zhiyi praised and introduced it, saying: “It is the parent of the Dharma gates, from which wisdom and understanding are born; the origin and traces are exceedingly vast, wondrous and difficult to fathom. Today the axe is set down and the strings are severed!” He also listened to the Sukhāvatīvyūha Sūtra to the end, and then praised it, saying: “The forty-two vows adorn the Pure Land; with flowered ponds and jeweled trees, it is easy to go there, yet there is no one, etc.” He also called for perfumed water to rinse his mouth.