續高僧傳 18.19

18.19

釋慧瓚。俗姓王氏。滄州人。壯室出家。清貞自遠。承稟玄奧學慕綱紐。受具已後偏業毘尼。隨方聽略不存文句。時在定州居于律席。講至寶戒。法師曰。此事即目卒難制斷如何。瓚聞之私賤其說。時襆中有錢三百。乃擲棄之。由是卒世言不及利。周武誅剪避地南陳。流聽群師咸加芟改。開皇弘法返迹東川。於趙州西封龍山。引攝學徒安居結業。大小經律互談文義。宗重行科以戒為主。心用所指法依為基。道聞遠流歸向如市。故其所開悟。以離著為先。身則依附頭陀行蘭若法。心則思尋念慧。識妄知詮。徒侶相依數盈二百。繩床道具齊肅有儀。展轉西遊路經馬邑。朔代并晉名行師尋。譽滿二河道俗傾望。秦王俊。作鎮并部。弘尚釋門。於太原蒙山置開化寺。承斯道行延請居之。僧眾邕熙聲榮逸口。至於黑白布薩。要簡行淨之人。知有小愆便止法事。重過則依方等。輕罪約律治之。必須以教驗緣。片缺則經律俱捨。沙彌信行。重斯正業從受十戒。瓚不許之。乃歸瓚之弟子明胤禪師。遵崇行法。晚還鄴相方立部眾。及獻后云崩禪定初搆。下勅追召入京傳化。自并至雍千里欽風。道次逢迎禮謁修敬。帝里上德又邀住于終南山之龍池寺。日夜請誨聞所未聞。因而卒於山舍。春秋七十有二。即大業三年九月也。弟子志超。追崇先範立像晉川。見別傳。

Shi Huizan, whose secular surname was Wang, was a native of Cangzhou. He left home in the prime of his adulthood, his purity and integrity showing from afar. Receiving and upholding the profound mysteries, he modeled his learning on the main principles. After receiving the full precepts, he specialized in the Vinaya, listening along according to the occasion without dwelling on mere texts and phrases. At that time, in Dingzhou, he occupied a seat in the Vinaya lectures. When the lecture reached the precept against [possessing] treasures, the Dharma master said: 'This matter is hard to cut off and prohibit on the spot; what can be done?' When Zan heard this, he inwardly disdained the statement. At that time, there were three hundred coins in his bundle; he threw them away, and from then on, to the end of his life, his speech never touched upon gain. When Emperor Wu of the Zhou suppressed the teaching, he took refuge in the southern Chen. Listening to various masters along his travels, he pruned and corrected them all. In the Kaihuang era, with the promotion of the Dharma, he turned his steps back to the Eastern Region. On Mount Fenglong west of Zhaozhou, he gathered and guided students, residing and cultivating practice during the retreats. Discussing the textual meanings of both the Great and Small Vehicle scriptures and vinayas, he took the ritual practices as fundamental, with the precepts as primary. The intent of the mind took reliance on the Dharma as its foundation. His fame on the path spread far and wide, and those turning toward him gathered like a marketplace. Therefore, what he opened and enlightened [in others] placed detachment from clinging first: bodily, he adhered to the dhūta practices and the rules of the araṇya; mentally, he pondered mindful wisdom, recognizing falsehood and understanding verbal teachings. Over two hundred disciples relied on him; their rope-beds and requisites were neat, austere, and properly regulated. Journeying west, his path took him through Mayi, and masters of renowned practice throughout Shuodai, Bing, and Jin sought him out; his fame filled the two river basins, and both clergy and laity looked up to him. Jun, Prince of Qin, stationed as governor of Bingbu, promoted and venerated the Buddhist path; he established Kaihua Temple on Mount Meng in Taiyuan and, hearing of [Zan's] practice of the path, invited him to dwell there. The monastic assembly was harmonious and joyful, and his renowned glory spread from mouth to mouth. As for the dark and light upoṣadha gatherings, he strictly selected those of pure conduct; if he knew of any minor transgression, he would stop the ritual act. Major offenses were dealt with according to the vaipulya [repentance], while light offenses were punished according to the Vinaya. It was necessary to verify the circumstances by the teaching; if there was the slightest defect, both scripture and vinaya were cast aside. The novice Xinxing, venerating this correct endeavor, sought to receive the ten precepts from him; Zan did not grant it. [Xinxing] then turned to Zan's disciple, Dhyāna Master Mingyin, to honor and practice the rules of conduct. Later, he returned to the region of Ye, only then establishing his own faction. When Empress Xian passed away and the Dhyāna Contemplation Temple was first founded, an imperial decree summoned him to enter the capital to propagate the transformation. From Bing to Yong, across a thousand li, people admired his wind; along the road, they met, paid homage, and offered respect. The eminent virtue of the imperial capital also invited him to reside at Longchi Temple on Mount Zhongnan, day and night seeking his instruction and hearing what they had never heard before. He subsequently died in the mountain quarters at the age of seventy-two, in the ninth month of the third year of Daye. His disciple Zhichao, revering the former exemplar, erected an image of him in Jinchuan; see his separate biography.