[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) › 28.25 # 續高僧傳 28.25 續高僧傳 28.25 - **Language:** Classical Chinese ### [28.25](https://indike.org/pramana/in.bauddha.taisho.2060.28.25) 釋善慧。姓苟氏。河內溫人。博通群籍統括文義。逮于九章律歷七曜盈虛。皆吞若胸中指掌符會。乃深惟世務終墜泥塗。遂解褐抽簪。創歸僧伍。初在徐州之彭城寺。誦法華經聽收攝論。時遭寇蕩兵食交侵。而慧抱飢自勵奉法無殆。洗穢護淨彌隆恒日。但以邊邑寡學文字紕謬至於音詁眾議紛然。雖復俗語時通。而慧意存雅正。周訪明悟還同昔疑。乃以大業末齡。負錫西入屢逢群盜衣裳略盡。但有弊布自遮。猶執破瓶常充淨用。既達關口。素闕繻文。遂即正念直前從門而度。于時中表列刃曾無遮止。孟冬十月初達京師。值沙門吉藏正講法華。深副本圖即依聽受。形服鄙惡眾不納之。乃掃雪藉地單裙𭣋坐。都講財唱。傾耳詞句擬定經文。藏既闡揚。勇心承旨望通理義。由情存兩得。不暇忍寒。歡笑熙熙如賈獲寶。竟冬常爾眾方美之。問以詞旨片無遺忘。乃以聞法同屬禪定寺。沙門法喜便脫衣迎之引至房中。智觀無濫。慧又師喜。兩振芳規。武德初年。隨住藍田之津梁寺。俗本驪戎。互相梗戾。率獎陶化。十室而九。然而性愛英賢。樂相延致。自西自東百有餘里。名林勝地皆建禪坊。所以逃逸之儔。賴其安堵。以貞觀九年正月。終於驪山之陽涼泉精舍。春秋四十有九。初慧棄擲俗典蒞此玄模。言不重涉專心道業。省言節食佩律懷仁。迎頓客旅雅重經教。其有未曾覿者。要必親觀。若值行要累日誦持。以為熏習之基也。 > Śramaṇa Shanhui, whose secular surname was Gou, was a native of Wen in Henei. Widely versed in the various classics, he mastered their literary principles; even as far as the nine chapters of mathematics, the calendar, and the waxing and waning of the seven luminaries, he grasped them all in his mind as easily as pointing to his palm. He then contemplated deeply that worldly pursuits ultimately sink one into the mire, whereupon he doffed his secular robes, removed his hairpin, and first entered the monastic ranks. Initially he stayed at Pengcheng Monastery in Xuzhou, chanting the Saddharmapuṇḍarīka Sūtra and listening to lectures on the Mahāyānasaṃgraha. At that time, banditry broke out and war and famine struck simultaneously, yet Shanhui endured hunger and urged himself on, upholding the Dharma without slackening; his washing of filth and guarding of purity were even more rigorous than in ordinary days. However, because the border region was deficient in learning, written texts contained errors, and discussions over pronunciations and glosses were contentious. Although colloquial speech was understood from time to time, Shanhui's intention was set on elegance and correctness; yet when he made inquiries of the enlightened, his former doubts remained. Thus, at the end of the Daye era, carrying his staff, he traveled west; he repeatedly encountered bands of robbers and his clothes were almost entirely stripped, leaving only ragged cloth to cover himself, yet he still held a broken pitcher for his constant ritual purity. Upon reaching the mountain pass, he lacked travel documents, so with right mindfulness he walked straight forward through the gate. At that time, inside and outside \[the gate\] weapons were arrayed, yet none obstructed him. In the first month of winter, the tenth month, he first arrived at the capital, just as Śramaṇa Jizang was lecturing on the Saddharmapuṇḍarīka Sūtra. Deeply suited to his original aspiration, he relied on him and received instruction. His appearance and clothing were wretched, so the assembly would not admit him. He then swept the snow, sat on the ground in a single skirt, and listened attentively. As soon as the reciter chanted, he tilted his ear to the phrasing to verify the text of the sūtra. When Jizang expounded, he received the instruction with a courageous heart, hoping to master the principles. Because his mind was set on attaining both \[text and meaning\], he had no time to worry about enduring the cold, smiling and beaming with joy like a merchant who had acquired a jewel. Throughout the winter he remained like this, and the assembly only then came to praise him. When questioned on the phrasing and purport, he had not forgotten the slightest bit. Because they listened to the Dharma together, Śramaṇa Faxi of Chanding Monastery took off his own clothes to receive him and led him into his room. Their wise contemplation was unadulterated; Shanhui took Xi as his teacher, and both fostered renowned standards. In the early years of the Wude era, he accompanied him to reside at Jinliang Monastery in Lantian. The locals were originally of the Lirong, obstinate and refractory toward one another; through his guidance and transformation, nine out of ten households were reformed. By nature he loved the outstanding and worthy, and delighted in inviting them. For more than a hundred li from west to east, wherever there were renowned groves and scenic sites, he built dhyāna lodgings, so that those fleeing turmoil relied on them to live in peace. In the first month of the ninth year of the Zhenguan era \[635 CE\], he passed away at Liangquan Aranya on the southern slope of Mount Li, at the age of forty-nine. Earlier, when Shanhui cast aside secular classics and entered this profound model, his speech never touched upon worldly matters and he focused his mind on the work of the Way, speaking little, moderating his food, maintaining the Vinaya, and harboring benevolence. Welcoming and accommodating travelers, he held the scriptural teachings in high esteem. If there was a text he had never seen, he would certainly examine it in person; if he encountered essential practices, he would chant and uphold them for days on end, making them the foundation of his habituation. > — English (machine translation) (machine translation) - [Previous: 28.24](https://indike.org/pramana/in.bauddha.taisho.2060.28.24) - [Next: 28.26](https://indike.org/pramana/in.bauddha.taisho.2060.28.26) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.2060.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.28.25) — English, machine translation ## Linked texts (1) - [法華傳記](https://indike.org/pramana/in.bauddha.taisho.2068.4.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.28.25](https://indike.org/pramana/in.bauddha.taisho.2060.28.25) · Pramāṇa