續高僧傳 18.16.1

18.16.1

釋曇遷。 俗姓王氏。 博陵饒陽人。 近祖太原歷宦而後居焉。 少而俊朗爽異常倫。 年十三父母嘉其遠悟。 令舅氏傳授。 即齊中散大夫國子祭酒博士權會也。 會備練六經偏究易道。 剖卦析爻妙窮象繫。 奇遷精采。 乃先授以周易。 初受八卦相生。 隨言即曉。 始學文半。 餘半自通。 了非師受悟超詞理。 會深異也。 曾有一嫗失物。 就會決之。 得於兌卦。 會告遷曰。 汝試辯之。 應聲答曰。 若如卦判。 定失金釵。 嫗驚喜曰。 實如所辯。 遷曰。 兌是金位。 字脚兩垂似於釵象耳。 舅曰。 更依卦審悉盜者為誰。 對曰。 失者西家白色女子。 奉口𩮀角可年十四五者將去。 尋可得之。 後如言果獲。 有問其故。 遷曰。 兌是西方少女之位。 五色分方。 為白也。 兌字上點表𩮀角之象。 內有尖形表奉口之相。 推而測知。 非有異術。 舅乃釋策而歎曰。 吾於卜筮頗工。 至於取斷依俙而已。 豈如汝之明耶。 老舅實顧多慚。 方驗宣尼之言後生可畏也。 乃更授以禮傳詩尚莊老等書。 但經一覽義無重問。 于時據宗儒學獨擅英聲。 每言大小兩雅當時之諷刺。 左右二史君王之事言。 禮序人倫樂移風俗。 無非耳目之翫。 其勢亦可知之。 未若李莊論大道。 周易辯陰陽。 可以悟幽微。 可以怡情性。 究而味之。 乃玄儒之本也。 當時先達頗蔑其幼年。 致或抗言褒貶者。 遷辯對縱橫詞旨明爛。 無不挹謝其聲實。 自爾留心莊易歸意佛經。 願預染衣得通幽極。 二親愛之弗許。 懇誠歲久乃蒙放遣。 初投饒陽曲李寺沙門慧榮。 榮頗解占相。 知有濟器。 告遷曰。 有心慕道理應相度。 觀子骨法當類彌天。 自揣澄公有慚德義。 可訪高世者以副雅懷。 遷雖屬伸勤請。 而固遮弗許。 又從定州賈和寺曇靜律師而出家焉。 時年二十有一。 本圖既遂襟期坦然。 猛勵精勤昏曉無倦。 初誦勝鬘不日便了。 怪而檢覆未差一字。 當夜問經中深疑。 莫非妙義。 既知神思大成。 乃與受具恣其問道。 從師五臺山此山靈迹極多。 備見神異。 後歸鄴下歷諸講肆。 棄小專大不以經句涉懷。 偏就曇遵法師。 稟求佛法綱要。 當有齊之盛釋教大興。 至於宮觀法祀。 皆鋒芒馳騖。 遷性不預涉。 高謝世利。 眾咸推焉。 密謂人曰。 學為知法。 法為修行。 豈以榮利即名為道。 秦世道恒。 削迹巖藪。 誠有由矣。 遂竄形林慮山黃花谷中淨國寺。 蔬素覃思委身以道。 有來請問乍為弘宣。 研精華嚴十地維摩楞伽地持起信等。 咸究其深賾。 甞尋唯識論。 遂感心熱病。 專憑三寶不以醫術纏情。 夜夢月落入懷。 乃擘而食之。 脆如氷片。 甚訝香美。 覺罷所苦痊復。 一旬有餘流味在口。 因其聖助食月成德。 遂私改名以為月德也。 爾後每授人戒常云。 於我月德前三說受菩薩戒。 逮周武平齊佛法頹毀。 將欲保道存戒。 逃迹金陵。 結侶霄征。 間行假導多被劫掠。 進達壽陽曲水寺。 顧法屬曰。 吾等薄運所鍾。 屢逢群盜。 若怨結不解來報莫窮。 眾可哀彼愚迷自責往業各捨什物為賊營懺。 冀於來世為法知識。 既而南濟大江安然利涉。 由斯以推。 誠齋福之助也。 初達楊都栖道場寺。 掃衣分衛攝念無為。 時與同侶談唯識義。 彼有沙門慧曉智瓘等。 並陳朝道軸江表僧望。 曉學兼孔釋妙善定門。 瓘禪慧兩深帝王師表。 又有高麗沙門智晃。 善薩婆多部。 名扇當塗為法城塹。 並一見而結友于。 再敘而高冲奧。 有欲以聞天子者。 遷預知情事。 謂之曰。 余以本朝淪覆正法凌夷。 所以冒死浮江得參梵侶。 生平果志遂得有餘。 結援時榮幸願緘默。 惟有國子博士張機。 每申盡禮請法。 餘景時論莊易。 竊傳其義用訓庠序。 因至桂州刺史蔣君之宅。

Śramaṇa Tanqian had the secular surname Wang. He was a native of Raoyang in Boling. His recent ancestors in Taiyuan had served in successive official posts and subsequently settled there. From his youth, he was brilliant, bright, and markedly different from ordinary peers. At the age of thirteen, his parents, admiring his far-reaching comprehension, had his maternal uncle instruct him. This was Quan Hui, who served Northern Qi as Palace Grandee of the Central Dispersal, Libationer of the National University, and Erudite. Hui was thoroughly versed in the Six Classics and devoted special study to the Way of the Changes; he analyzed the hexagrams and lines, plumbing the depths of the images and the attached texts. Finding Qian's spirit and intelligence extraordinary, he first instructed him in the *Zhouyi*. When he first received the eight trigrams and their mutual generation, he understood as soon as the words were spoken. When he had just begun learning half the text, the other half came to him spontaneously; it was completely clear without needing a master's instruction, and his insight surpassed mere words and principles. Hui marveled greatly at him. Once, an elderly woman who had lost an object came to Hui to have it divined, and obtained the Dui hexagram. Hui said to Qian: 'You try to determine it.' Responding to his voice, [Qian] answered: 'Judging from the hexagram, it must definitely be a lost gold hairpin.' Surprised and pleased, the old woman said: 'It is indeed as you have judged!' Qian said: 'Dui is the metallic position; the two downward strokes of the character resemble the image of a hairpin, that is all.' The uncle said: 'Rely further on the hexagram to scrutinize who the thief is.' He replied: 'The person who took it was a fair-skinned girl from the family to the west, with a harelip and hair bound in horn-like tufts, about fourteen or fifteen years of age, who carried it away. She can be sought and found.' Later, just as he had said, it was recovered. Someone asked the reason, and Qian said: 'Dui is the position of the youngest daughter in the west. When the five colors are assigned to the directions, it is white. The upper dots of the character *Dui* show the image of horn-like tufts of hair; the sharp shape within shows the mark of a harelip. By inferring and deducing, I came to know it; it was not by any magical art.' His uncle thereupon laid down the divination stalks and sighed: 'I am quite skilled at divination, but when it comes to rendering decisions, I only proceed by approximate guess. How could I match your clarity? This old uncle truly looks upon himself with much shame; this verifies the words of Xuanni: "The young are to be held in awe."' Thereupon he further instructed him in such books as the *Rites* and its commentaries, the *Odes*, the *Documents*, and *Zhuangzi* and *Laozi*. But with only a single glance, there was never any need to ask about their meaning again. At that time, taking Confucian learning as his basis, his brilliant reputation stood alone. He often said: 'The Lesser and Greater Ya [of the *Odes*] were the satires of their time; the Left and Right Scribes recorded the deeds and words of rulers. The *Rites* orders human relations, and music transforms mores; none of these are more than diversions for ears and eyes, and their momentum can be known. They are not like Li and Zhuang discoursing on the Great Way, or the *Zhouyi* distinguishing yin and yang, which can awaken one to what is hidden and subtle, and gladden one's nature. When investigated and savored, they are the root of the Dark Learning and Confucianism.' At that time, the elder scholars rather disdained his youth, so that some even came forward to debate and evaluate him. Qian answered with fluid eloquence, his phrasing clear and dazzling, and not one failed to bow and concede to his fame and substance. From then on, he set his heart on *Zhuangzi* and the *Changes*, and turned his intentions toward Buddhist scriptures, wishing to don the dyed robes and penetrate the profoundest mysteries. His parents loved him and would not permit it, but after many years of earnest sincerity, he was granted permission to depart. At first, he sought out Śramaṇa Huirong of Quli Monastery in Raoyang. Rong was quite skilled in physiognomy and divination, and knew he was a vessel destined for salvation. He told Qian: 'Since you have a mind that yearns for the Way, it is right that you should be ordained. Looking at your bone structure, you ought to be of the caliber of Mitian. I consider myself deficient in virtue and righteousness compared to Master Dao'an; you should seek out an exalted figure of the age to fulfill your refined aspirations.' Although Qian persistently and repeatedly pleaded with him, [Huirong] firmly refused and would not allow it. He then went to Vinaya Master Tanjing of Jiahe Monastery in Dingzhou and went forth from the household under him. He was then twenty-one years of age. Having attained his original aspiration, his breast was open and free. Fiercely diligent, he knew no weariness from dusk to dawn. When he first chanted the *Śrīmālādevī-sūtra*, in less than a day he was completely familiar with it. Surprised, [the master] tested and reviewed him, and not a single character was wrong. That very night, he asked about deep perplexities in the scripture, every one of them concerning subtle and wondrous meanings. Knowing that his spiritual intellect was fully mature, he conferred full ordination upon him and allowed him freely to inquire into the Way. He followed his teacher to Mount Wutai; on this mountain, there were very many numinous traces, and he witnessed divine marvels completely. Later, he returned to the capital at Ye and went through various lecture halls; setting aside the lesser and concentrating on the greater, he did not allow mere scriptural phrasing to occupy his mind. He went specifically to Dharma Master Tanzun to receive and seek the essential principles of the Buddha Dharma. In the flourishing period of the Qi dynasty, the teaching of the Śākya flourished greatly; even at palace shrines and official sacrifices, everyone rushed about displaying their talents. By nature, Qian did not involve himself, and proudly declined worldly gain; the congregation all revered him. He secretly told people: 'One studies in order to know the Dharma, and the Dharma is for cultivation. How could worldly glory and gain be called the Way? In the Qin period, Daoheng vanished into crags and thickets; there was truly a reason for it!' He then withdrew into hiding at Jingguo Monastery in Huanghua Valley on Mount Linlü. Living on simple vegetables and deep in contemplation, he devoted himself to the Way. If someone came to inquire, he would temporarily preach for them. He delved deeply into the *Avataṃsaka*, *Daśabhūmika*, *Vimalakīrti*, *Laṅkāvatāra*, *Bodhisattvabhūmi*, and *Awakening of Faith*, investigating all their profound subtleties. Once, while perusing the *Treatise on Consciousness-Only*, he came down with a heart fever. Relying exclusively on the Triratna, he did not burden his mind with medical arts. At night, he dreamt that the moon fell into his bosom; he tore it apart and ate it. It was as crisp as an ice flake, and he was amazed by its fragrance and sweetness. When he awoke, his ailment was cured. For over ten days, the flowing flavor lingered in his mouth. Because of this sacred assistance—eating the moon to accomplish virtue—he privately changed his name to Yuede (Candrottara). Thereafter, whenever he conferred the precepts on someone, he would always say: 'Recite three times before me, Yuede, and receive the bodhisattva precepts.' When Emperor Wu of the Northern Zhou pacified Northern Qi, the Buddha Dharma fell into ruins. Wishing to protect the Way and preserve the precepts, he fled toward Jinling. Traveling by night in company with companions, taking roundabout roads and using guides, they were frequently robbed. Arriving at Qushui Monastery in Shouyang, he looked back at his Dharma associates and said: 'We are burdened by meager fortune and have repeatedly encountered bands of robbers. If these knots of enmity are not dissolved, the future retribution will have no end. You may take pity on their delusion, reproach yourselves for past karma, and each relinquish your belongings to perform repentance on behalf of the thieves, hoping to become friends in the Dharma in future lives.' Soon afterward, they crossed the great Yangtze River southward safely and without incident; deducing from this, it was truly the assistance of the merit of this fast. Upon first arriving at the capital of Yangdu, he resided at Daochang Monastery, wearing patched robes, going on alms rounds, and collecting his thoughts in the unconditioned. From time to time, he discussed the meaning of Consciousness-Only with his companions. There were Śramaṇas such as Huixiao and Zhiguan, who were both the axis of the Way and the prominent monks of Jiangbiao under the Chen dynasty. Xiao's learning encompassed both Confucius and the Śākya, and he was wonderfully skilled in the gates of dhyāna; Guan was profound in both dhyāna and wisdom, serving as an exemplar for emperors and kings. There was also a Koguryŏ monk, Zhihuang, who was well versed in the Sarvāstivāda school; his fame stirred the ruling dynasty and he was a fortress for the Dharma. At a single meeting, they formed a friendship like brothers; upon conversing again, they praised his profundity. When someone wished to make his name known to the emperor, Qian knew of the matter in advance and said to them: 'Because my former dynasty collapsed and the true Dharma declined, I braved death and crossed the river so that I might join the brahma assembly. My lifelong aspiration has already been more than fulfilled. In forming ties with contemporary prestige, I earnestly hope you will keep silent.' Only Zhang Ji, Erudite of the National University, repeatedly paid full respects to request the Dharma, and in his leisure time discussed *Zhuangzi* and the *Changes*, quietly transmitting his interpretations to instruct the state schools. Subsequently, he visited the residence of Governor Jiang of Guizhou.