續高僧傳 23.18

23.18

釋智炫者。益州城都人也。俗姓徐氏。初生室有異光。少小出家。入京聽學數年。遂擅名京洛。學眾推崇請令覆講。若瀉瓶無遺。會周武帝廢佛法欲存道教。乃下詔集諸僧道士。試取優長者留。庸淺者廢。於是詔華野高僧方岳道士。千里外有妖術者。大集京師。於太極殿陳設高座。帝自躬臨。勅道士先登。時有道士張賓。最為首長。登高唱言曰。原夫大道清虛淳一無雜。祈恩請福上通天曹。白日昇仙。壽與天地同畢。風教先被中夏。無始無終。含生賴之以得長生。洪恩厚利不可校量豈如佛法虛幻言過其實。不容本土客寓中華。百姓無知信其詭說。今日欲定臧否。可出頭來看。襄城公何妥。自行如意。座首少林寺等行禪師。發憤而起。諸僧止之曰。今日事大。天帝在此。不可造次。知禪師為佛法大海。然應對之間復須機辯。眾共謀議。若非蜀炫無以對揚。共推如意以將付炫。炫既為眾所推。又忿張賓浪語。安庠而起徐昇論座。坐定執如意謂張賓曰。先生向者所陳大道清虛淳一無雜。又云風教先被中夏者。未知風教之起。起自何時。所說之教於何處說。又言佛法不容本土客寓中華。可辯道是何時生。佛是何時出。賓曰。聖人出世有何定時。說教興行有何定處。道教舊來本有。佛法近自西來。炫曰。若言無時亦應無出。若無定處亦應無說。舊來本有非復清虛。上請天曹。豈得無雜。壽與天地同畢。豈得無始無終。賓曰。道人浪語。為前王無識。留汝等輩得至于今。今日聖帝盡須殺却。帝惡其理屈令舍人謂之曰。賓師且下。賓既退。帝自昇高座言曰。佛法中有三種不淨。納耶輸陀羅。生羅睺羅。此主不淨一也。經律中許僧受食三種淨肉。此教不淨二也。僧多造罪過好行婬泆。佛在世時徒眾不和遞相攻伐。此眾不淨三也。主法眾俱不淨。朕意將除之以息虛幻。道法中無此事朕將留之以助國化。顧謂炫法師曰。能解此三難。真是好人。炫應聲謂曰。陛下所陳並引經論。誠非謬言。但見道法之中。三種不淨又甚於此。按天尊處紫微宮。恒侍五百童女。此主不淨。甚於耶輸陀羅之一人。道士教中。章醮請福之時。必須鹿脯百柈清酒十斛。此教不淨。又甚於三種淨肉。道士罪過代代皆有。千古亂常姜斌犯法。此又甚於眾僧。僧眾自造罪過。乃言佛法可除。猶如至尊享國嚴設科條。不妨逆子叛臣相繼而出。豈以臣逆子叛。遂欲空於大寶之位耶。大寶之位。固不可以臣子叛逆而空。佛法正真。豈得以眾僧犯罪而廢。炫雅調抑揚言音朗潤。雖處大節曾無懼顏。帝愕然良久。謂炫曰。所言天尊侍五百童女出何經。炫曰。出道三皇經。帝曰。三皇經何曾有此語。炫曰。陛下自不見。非是經上無文。今欲廢佛存道。猶如以庶代嫡。帝動色而下。因入內。群臣僧眾皆驚曰。語觸天帝。何以自保（以周武非嫡故）炫曰。主辱臣死。就戮如歸。有何可懼。乍可早亡遊神淨土。豈與無道之君。同生於世乎。眾皆壯其言。明旦出勅二教俱廢。仍相器重。許以婚姻。期以共政。法師志操逾厲。與同學三人走赴齊都。時周齊之界。皆被槍布棘。彼有富姥姓張。鋪氈三十里。令炫得過至齊。盛為三藏名振東國。武帝破鄴先遣追求。帝弟越王。宿與法師厚善。恐帝肆怒橫加異責。乃鞭背成痕俗服將見。越王先為言曰。臣恨其逃命。已杖六十。令脫衣見帝。帝變色曰。恐其懷慚。遠逝以至死亡。所以急追元無害意。責越王曰。大丈夫何得以杖捶相辱。待遇彌厚與還京師。武帝崩隋文作相大弘佛法。兩都歸趣一人而已。歲景將秋。懷土興念。又以蜀川逈遠奧義未宣。援首西歸。心存敷暢。蜀王秀。未之知也。時長史周宣明。入朝赴考。隋文帝謂之曰。炫法師安和耶。宣明驚惶莫知所對。文帝曰。一國名僧。卿遂不識。何成檢校。宣明稽首陳謝死罪。及還先往寺參禮。寺舊在東逼於苑囿。又是鄱陽王葬母之所。王既至孝故名孝愛寺。宣明移就今處。供養無闕。至大鄴改為福勝寺。法師宣揚。覺倦入隱三學山。觸目多感。遂遊山詩曰。秀嶺接重煙嶔岑上半天。絕巖低更舉。危峯斷復連。側石傾斜㵎。迴流寫曲泉。野紅知草凍。春來鳥自傳。樹錦無機織。𤠔鳴詎假弦。葉密風難度。枝疎影易穿。抱帙依閑沼。策杖戲荒田。遊心清漢表。置想白雲邊。榮名非我顧。息意且蕭然。年一百二歲。不病而卒。

Shi Zhixuan was a native of Chengdu in Yizhou. His secular surname was Xu. When he was born, extraordinary light filled the room. He left home (pravrajyā) in his youth, entered the capital, and studied for several years, soon winning a renowned reputation in Chang'an and Luoyang. The assembly of scholars esteemed him and asked him to give review lectures; [his eloquence was] like pouring from a jar without leaving a drop. It happened that Emperor Wu of the Northern Zhou was about to abolish the Buddhist Dharma, wishing to preserve only Daoism. He issued an edict to assemble all monks and Daoists to test and select the superior ones to remain and abolish the mediocre and shallow. Thereupon, eminent monks from throughout the land, Daoists from the sacred peaks, and those beyond a thousand li who possessed esoteric arts gathered in great numbers in the capital. High seats were arranged in the Taiji Hall, and the Emperor attended in person. He ordered the Daoists to mount [the seat] first. At that time, a Daoist named Zhang Bin was the most prominent chief among them. He ascended the high seat and proclaimed: "The Great Dao is pure, ethereal, unified, and unmixed. Imploring favor and seeking blessings reaches upward to the Celestial Bureaus. One ascends to immortality in broad daylight, and one's lifespan ends together with heaven and earth. Its transforming influence was first bestowed upon China; it has neither beginning nor end. Sentient beings rely upon it to attain long life; its immense grace and vast benefit cannot be measured. How could it compare to the Buddhist Dharma, which is illusory and exaggerated beyond truth, not tolerated in its native realm, and merely lodging as a guest in China? The ignorant populace believes its deceitful preachings. Today, as we intend to determine who is good and who is bad, let someone step forward and face me!" He Tuo, Duke of Xiangcheng, personally held the ruyi sceptre. At the head of the seats, Dhyāna Master Dengxing of Shaolin Monastery arose in indignation. The monks restrained him, saying: "Today's affair is of great consequence; the Son of Heaven is present, so one must not act rashly. We know you are an ocean of the Buddhist Dharma, Dhyāna Master, yet in question and answer, nimble wit is also required." The assembly conferred together: "Unless it is Zhixuan of Shu, no one can match him in debate." Together they pushed forward the ruyi sceptre and gave it to Zhixuan. Having been urged forward by the assembly, and being angered by Zhang Bin's wild talk, Zhixuan arose with calm composure, slowly climbed the debating seat, sat firmly, held the ruyi, and addressed Zhang Bin, saying: "Sir, what you just stated—that the Great Dao is pure, ethereal, unified, and unmixed, and that its transforming influence was first bestowed upon China—I do not know when this transforming influence began, from what time it arose, and in what place this taught doctrine was proclaimed? Furthermore, you said that the Buddhist Dharma was not tolerated in its native realm and merely lodged as a guest in China. Let us debate when the Dao was born and when the Buddha appeared!" Bin said: "When a sage appears in the world, what fixed time can there be? When his teaching flourishes and is practiced, what fixed place can there be? The Daoist teaching has existed fundamentally from of old, while the Buddhist Dharma only recently came from the west." Zhixuan said: "If you say there is no time, there should likewise be no appearing. If there is no fixed place, there should likewise be no preaching. If it has existed fundamentally from of old, it is no longer pure and ethereal. If it sends petitions up to the Celestial Bureaus, how can it be unmixed? If one's lifespan ends together with heaven and earth, how can it be without beginning and end?" Bin said: "Monk, your reckless words! It was only because former kings lacked discernment that your kind was allowed to survive until today. Today the sage emperor must kill you all!" Displeased with his broken logic, the Emperor ordered a court attendant to say to him: "Master Bin, step down for now." Once Bin had stepped down, the Emperor himself mounted the high seat and said: "In the Buddhist Dharma, there are three kinds of impurity. Taking Yaśodharā as a consort and fathering Rāhula—this is the first: the master is impure. The scriptures and monastic rules allow monks to receive and eat the three kinds of clean meat—this is the second: the teaching is impure. Monks commit many sins and transgressions, and are fond of indulging in debauchery; when the Buddha was in the world, his disciples were discordant and attacked one another—this is the third: the community is impure. Master, teaching, and community are all impure; my intention is to eliminate them in order to put an end to illusion. In the Daoist Dharma, these matters do not exist; I intend to keep it to assist the governance of the state." Turning his gaze to Master Zhixuan, he said: "If you can resolve these three objections, you will truly be a fine man." In response, Zhixuan said: "What Your Majesty has stated both quotes scriptures and treatises, and indeed they are not erroneous words. However, I observe that within the Daoist Dharma, the three kinds of impurity are even worse than these. According to [their texts], the Heavenly Worthy resides in the Ziwei Palace and is constantly attended by five hundred maidens; this impurity of the master is worse than having merely the single person of Yaśodharā. In the teachings of the Daoists, when presenting petitions and holding sacrificial jiao rituals to seek blessings, they must use a hundred trays of dried venison and ten bushels of clear wine; this impurity of the teaching is even worse than the three kinds of clean meat. As for Daoists committing crimes and transgressions, they have appeared in generation after generation: in ancient times Jiang Bin broke the law and upset the normal order; this is even worse than the assembly of monks. Because the assembly of monks commits transgressions of its own accord, you say that the Buddhist Dharma can be eliminated! This is just as when the Sovereign reigns over the state and strictly institutes penal statutes, which does not prevent rebellious sons and traitorous ministers from arising one after another. Could it be that because ministers are traitorous and sons rebellious, you would wish to leave the throne of the Great Treasure vacant? The throne of the Great Treasure certainly cannot be left vacant because of the rebellion of ministers and sons; how could the true and upright Buddhist Dharma be abolished because the assembly of monks commits crimes?" Zhixuan's refined manner rose and fell in cadence, and the tone of his voice was resonant and clear. Though facing a matter of grave moment, his face showed no fear. The Emperor was startled and remained silent for a long while. He asked Zhixuan: "Where in the scriptures is it found that the Heavenly Worthy is attended by five hundred maidens?" Zhixuan said: "It comes from the Daoist Sanhuang jing (Scripture of the Three Sovereigns)." The Emperor said: "When did the Sanhuang jing ever contain such words?" Zhixuan said: "Your Majesty has merely not seen it yourself; it is not that the scripture lacks the text. Now, wishing to abolish Buddhism and preserve Daoism is just like replacing the legitimate heir with a concubine's child!" Changing countenance, the Emperor stepped down and retired to the interior. The assembled ministers and monks were all alarmed, saying: "Your words offended the Son of Heaven; how will you protect yourself?" (This was because Emperor Wu was not born of the primary consort.) Zhixuan said: "When the lord is disgraced, his subject dies; facing execution is like returning home. What is there to fear? I would rather die early and let my spirit wander in the Pure Land, than live together in the world with a ruler without the Way!" The assembly all admired his bold words. The following morning, an edict was issued abolishing both teachings. Yet [the Emperor] still valued him, promising him marriage and intending to share governance with him. The Dharma Master's determination and integrity became even more resolute, and he fled to the capital of Northern Qi with three fellow students. At that time, the border between Zhou and Qi was set with spears and strewn with brambles. There was a wealthy old woman named Zhang who spread out felt rugs for thirty li, enabling Zhixuan to cross over and reach Qi. He flourished there as a Tripiṭaka master, his fame shaking the eastern state. When Emperor Wu conquered Ye, he first dispatched men to pursue and seek him out. The Emperor's younger brother, the Prince of Yue, who had long had a close friendship with the Dharma Master, feared that the Emperor would vent his anger and inflict extraordinary punishment on him. He therefore whipped his back until welts formed, dressed him in secular clothes, and brought him to see [the Emperor]. The Prince of Yue spoke first, saying: "I hated that he fled for his life, so I have already caned him with sixty strokes." He ordered him to take off his clothes to see the Emperor. Changing countenance, the Emperor said: "Fearing that he felt ashamed and would flee far away to the point of death, I pursued him urgently with no intention of harming him." Rebuking the Prince of Yue, he said: "How could you humiliate a great man with canes and beatings?" He treated him with ever greater generosity and returned with him to the capital. After Emperor Wu passed away, Emperor Wen of the Sui served as prime minister and broadly promoted the Buddhist Dharma. In both capitals, people turned to and took refuge in him alone. As the season neared autumn, he longed for his native soil and felt homesick; furthermore, because the rivers of Shu were distant and the profound teachings had not been proclaimed there, he turned his head to return west, harboring the wish to unfold and express them. Prince Xiu of Shu did not yet know of him. At that time, Chief Clerk Zhou Xuanming went to the court to take the official evaluation. Emperor Wen of the Sui said to him: "Is Master Zhixuan well and at peace?" Flustered, Xuanming did not know how to reply. Emperor Wen said: "He is a renowned monk of an entire realm, yet you do not even know him. What sort of administration is that?" Xuanming prostrated, apologized, and pleaded guilty to a capital offense. Upon his return, he first went to the monastery to pay homage. The monastery was originally located in the east, encroaching on royal parks and enclosures; it was also where the Prince of Poyang had buried his mother. Since the Prince was extremely filial, it was named Xiao'ai Monastery. Xuanming relocated it to its present site and provided offerings without lack. In the Daye era, it was renamed Fusheng Monastery. As the Dharma Master proclaimed the teachings, he felt weary and went into seclusion on Mount Sanxue. Encountering various sights, he was deeply moved, and thereupon composed a poem on traveling the mountain: / "Towering peaks meet layered mist, / The crags rise halfway to the sky. / Sheer precipices drop down and rise again, / Perilous summits break off and rejoin. / Slanted stones tilt over the winding ravine, / Whirling waters pour into the twisting spring. / Wild blossoms show the grass is frozen, / Spring has come, birds naturally call. / Forest brocade needs no loom to weave, / The gibbon's cry requires no strings. / Foliage is dense, the wind hard to pass through, / Branches are sparse, shadows easily pierce. / Clasping my book-wrappers, I lean by the tranquil pool, / Leaning on a cane, I wander through overgrown fields. / My mind roves beyond the clear Han river, / Casting my thoughts by the edge of white clouds. / Glory and fame are not what I look for, / Quieting thoughts, I am free and at ease." / At the age of one hundred and two, he passed away without illness.