[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) › 19.22 # 續高僧傳 19.22 續高僧傳 19.22 - **Language:** Classical Chinese ### [19.22](https://indike.org/pramana/in.bauddha.taisho.2060.19.22) 釋慧超。俗姓申屠。上黨潞城人也。體道懷貞氷霜其志。初拂衣捨俗。北趣晉陽。居大興國寺。禪念為業。雖略觀名教備委邪正。而偏據行途不沿言說。乃別建道場盛羅儀象。幡花交列眾具清鮮。又鳩集異香多陳品族。每以燒香供養。煙氣相尋。超恒躬處其中。淨衣端坐。詳其覺觀擬其志業。故有異香滿室靈骨充瓶。隨用福流還填欠數。而莫知其所以然也。至仁壽中年。獻后崩立禪定寺。以超名望徵入京師。嚴淨形衣有逾恒日。感瑞陳供無替由來。至武德元年。以并部舊壤懷信者多化道赴緣義難限約。乃返還興國道俗欣慶奉禮交并。及七年冬微疾不悆即告無常。合寺齊赴竚聆遺訣。超端坐如常精神更爽。告眾曰。同住多年凡情易隔。脫有相惱希願開懷。然人道難逢善心易失。及今自任勿誤後身。言訖斂手在心。不覺其絕。見無接對謂其未終。取纊屬之乃知無氣。時年七十餘。坐若神景色貌逾潔。異香縈繞滿室充庭。音樂聞空莫知來處。門人大眾驚心駭目。遂使士女奔赴悲咽寒雲。闐塞寺院香花獻積。至十二月中。剋期將殯。四遠白黑列道爭前。從寺至山十有餘里。人馬輻湊事等市𮤗。輿以繩床坐如入定。路既交擁卒制難加。乃迴道西城破荒就塟。眾又填逼類等天崩。便殮於龍阜之山開化寺側。作窟處焉。經停一年儼然不散。日別常有供禮香花無絕。後遂塞其窟戶。置塔於上。勒銘於右。用旌厚德矣。 > Shi Huichao, whose secular surname was Shentu, was a native of Lucheng in Shangdang. Embodying the Way and cherishing chastity, his resolve was as ice and frost. At first he shook out his robes to abandon secular life, went north toward Jinyang, and resided at Daxingguo Monastery, taking dhyāna contemplation as his occupation. Although he briefly reviewed the orthodox teachings and fully grasped what was heterodox and orthodox, he relied especially on the path of practice rather than pursuing mere words. He thus constructed a separate bodhimaṇḍa, abundantly arraying ritual images, with banners and flowers hung in alternation and all the ritual implements fresh and pure. He also gathered rare incenses and displayed many varieties; constantly making offerings by burning incense, the clouds of smoke followed one after another. Chao himself constantly dwelt within, sitting upright in pure robes, refining his examination and contemplation to match his resolve. Therefore, rare incense filled the room and miraculous relics filled the jars; as they were dispensed in response to needs, blessings flowed, replenishing whatever was depleted, without anyone knowing how it occurred. In the middle of the Renshou era, after Empress Xian passed away and Zhanding Monastery was established, Chao was summoned to the capital on account of his renown. His purification of body and robes surpassed ordinary days, and his elicitation of auspicious omens and presentation of offerings continued uninterrupted as before. In the first year of Wude (618 CE), since Bingbu was his old home where many harbored faith, and the transformative power of the Way in response to conditions could hardly be restricted by boundaries, he returned to Xingguo Monastery, where monastics and laity rejoiced, vying to pay him homage. In the winter of the seventh year, having taken a slight illness and feeling unwell, he announced his impending departure. The entire monastery assembled to wait and listen to his final instructions. Chao sat upright as usual, his spirit even more vibrant. He addressed the assembly, saying: 'Living together for many years, ordinary feelings easily create distance. If anyone has caused irritation, I hope your minds will be open. Human existence is hard to encounter, and the wholesome mind is easily lost. At this moment, take responsibility for yourselves and do not stray in future lives.' Having spoken, he clasped his hands over his heart; unnoticed, he passed away. Seeing no response, they thought he was not yet gone, but when they placed fine silk fluff to his nose, they realized he had stopped breathing. He was then over seventy years old. He sat as if possessing divine colors, his appearance more radiant and pure than ever. Rare incense coiled and filled the room and courtyard, and music was heard in the sky, without anyone knowing its source. His disciples and the great assembly were stunned and awed. Men and women rushed to the scene, their weeping choked beneath the cold clouds, jamming the monastery grounds while offerings of incense and flowers piled up. In the middle of the twelfth month, a date was set for the burial. Monastics and laity from far and near lined the roads, vying to press forward. From the monastery to the mountain was over ten li, with people and horses converging like spokes on a hub, like a bustling market. He was carried on a corded chair, seated as if entering absorption. With the road utterly crowded and sudden restraint impossible, they diverted the procession through the western wall to break open wilderness for burial. The crowd again pressed close as if the heavens were collapsing. He was then encoffined beside Kaihua Monastery on Longfu Mountain, and placed within a cave chamber. After a full year, his body remained intact and undecayed, and daily offerings of homage, incense, and flowers never ceased. Later, the entrance to the cave was sealed, a stupa was erected above it, and an inscription was carved to its right to commemorate his deep virtue. > — English (machine translation) (machine translation) - [Previous: 19.21](https://indike.org/pramana/in.bauddha.taisho.2060.19.21) - [Next: 19.23](https://indike.org/pramana/in.bauddha.taisho.2060.19.23) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.2060.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.19.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.19.22](https://indike.org/pramana/in.bauddha.taisho.2060.19.22) · Pramāṇa