續高僧傳 30.22

30.22

釋智果。會稽剡人。率素輕清慈物在性。常誦法華頗愛文筆。經史固其本圖。摛目得其清致。時弘唱讀文學所欣。俗以其書勢逼右軍。用呈蕃晉王。乃召令寫書。果曰。吾出家人也。復為他役。都不可矣。一負聲教之寄。二違發足之誡。王逼吾身。心不可逼。乃云。眼闇不能運筆。王大怒。長囚江都。令守寶臺經藏。及入京儲貳出巡楊越。乃上太子東巡頌。其序略云。智果振衣出俗。慕義遊梁。感昔日之提獎。喜今辰之嘉慶。遂下令釋之。賜錢一萬金鍾二枚。召入慧日。終于東都。六十餘矣。時慧日沙門智騫者。江表人也。偏洞字源精閑通俗。晚以所學追入道場。自祕書正字讐校著作。言義不通皆諮騫決。即為定其今古出其人世。變體詁訓明若面焉。每曰。余字學頗周。而不識字者多矣。無人通決。以為恨耳。造眾經音及蒼雅字苑。宏敘周贍達者高之。家藏一本以為珍璧。晚事導述變革前綱。既絕文縟頗程深器。綴本兩卷陳敘謀猷。學者祕之。故斯文殆絕。京師沙門玄應者。亦以字學之富。皂素所推。通造經音。甚有科據矣。

Śramaṇa Zhiguo was a native of Shan in Kuaiji. He was naturally frugal, clear, and compassionate toward beings by nature. He constantly recited the Lotus Sūtra and had a fondness for literary writing. The Classics and histories were fundamentally his original aim, and with a sweep of his eye he grasped their refined nuances. At that time, his cantillation and reading were widely admired by men of letters. Because the public considered his calligraphy style close to that of the General of the Right Army [Wang Xizhi], it was presented to the King of Jin, who summoned him to copy texts. Guo said: 'I am a renunciant; to engage again in someone else’s labor is utterly impermissible. First, it would betray the trust of the holy teachings; second, it would transgress the vows taken upon renunciation. The Prince may constrain my body, but my mind cannot be constrained.' He then claimed: 'My vision is dim and I cannot move the brush.' The King was furious and imprisoned him indefinitely at Jiangdu, ordering him to guard the canon at the Baotai Monastery. When the heir apparent was invested in the capital and toured the Yang and Yue regions, Guo presented a hymn on the Crown Prince’s Eastern Tour, the preface of which read in brief: 'Zhiguo shook his garments and left the secular world, yearning for righteousness and wandering to Liang. Grateful for past encouragement, I rejoice in today’s auspicious celebration.' An edict was subsequently issued to release him, bestowing ten thousand cash and two golden bells. He was summoned into the Huiri Monastery and passed away in the Eastern Capital at the age of sixty-odd. At that time, there was Śramaṇa Zhiqian of Huiri Monastery, a native of the region south of the Yangzi. He was particularly penetrating in the origins of characters and thoroughly versed in secular literature. In his later years, on account of his learning, he was recruited into the imperial daochang. From the Secretariat's character-rectifier down to editorial collators, whenever they encountered unintelligible expressions or meanings, they all consulted Qian for a determination. He would immediately settle their ancient and modern forms and uncover their worldly provenance, making variants and glosses as clear as if seen face to face. He would often say: 'My study of characters is quite thorough, yet those who do not recognize characters are many. There is no one to settle and resolve them, which I consider a regret.' He composed the Pronunciation of the Various Sūtras and the Cang-Ya Word Garden; its extensive commentary was comprehensive and rich, so that those who understood held it in high regard. Every household kept a copy, regarding it as a precious gem. In his later years, he turned to guiding and narrating, reforming the previous framework; abandoning floral rhetoric, he displayed profound substance. He compiled a two-fascicle volume setting forth strategic methods. Scholars kept it secret, and thus this text is almost extinct. Śramaṇa Xuanying of the capital was also commended by clergy and laity for his wealth of character studies; he comprehensively composed the Sound and Meaning of the Sūtras, which was thoroughly rigorous and systematic.