續高僧傳 5.24

5.24

釋慧澄。姓蘭氏。番禺高要人。十四出家。依和上道達住隨喜寺。而在性貞苦立素齋戒。魚肉葷辛畢世未視。當齊氏之季。百工輟業。澄閉戶禮誦不修聞達。天監初建開闡學校。白黑樂求皆得其志。澄深懷願望以日為歲。世始廓清南路猶梗。負笈踟蹰欲前未進。親舊諫曰。何不就饒聚糧貨待路好通。為爾栖栖橫生憂苦。澄曰。榮華賄貨此何見關。日月如電時不待人耳。於是間行寄託遂至京室。憩莊嚴寺。仍從僧旻以伸北面。勤苦下帷專攻一事。且經且律或數或論。十餘年中鉤深索隱。猶晦迹下筵而名聞日遠。桂陽王蕭象。聞風欽悅延請入第。頂禮歸依求屈講說。親自飡服遂使遠近投集。聞者斐然。後桂陽出鎮南岳。請與同行。瀟湘道俗重增歸敬。法席繼興善誘忘倦。澄以違親歲久誓暫定省而番禺四眾向風欽德。迎請重疊年年轉倍。以普通四年隨使南返。中途危阻素情無憚。食值飢客合盤施之。船人更辦不肯復受。又見單薄解衣賑之。及至南海復停隨喜。七眾屯結其會如林。讚請法施頻仍累迹。理喻精微淺深無隱。新舊學望如草偃焉。於斯五載法利無限。未及旋都遇疾而卒。春秋五十有二。即大通元年也。時復有慧朗慧略法生慧武等。皆從僧旻受學。雖復廣綜諸部。並以成實擅名。朗居貧好學博達多通。久當師匠巧於傳述。略聰明俊警宣講有則。品別支條分籍甚有嘉譽。生尋訪異聞。博述經論。銓次祕奧物益奇之。武振揚文義省約不繁。宣流未廣蘭摧中葉。年三十餘卒。

Śramaṇa Huicheng, whose secular surname was Lan, was a native of Gaoyao in Panyu. At age fourteen, he underwent pravrajyā and, relying on the upādhyāya Daoda, resided at Suixi Temple. By nature he was pure and ascetic, maintaining vegetarian meals and the precepts; throughout his life he never cast his eyes upon fish, meat, or pungent roots. During the final years of the Qi dynasty, when all occupations ceased their work, Cheng kept his doors closed, bowing and reciting, not pursuing fame or prominence. At the beginning of the Tianjian era, schools were established and opened wide; monks and laity gladly sought learning, and all attained their aspirations. Cheng deeply cherished his wishes, counting each day as a year. The world was just beginning to be cleared, yet the southern roads remained obstructed. Carrying his satchel of books, he hesitated, wishing to advance but not yet proceeding. Relatives and old friends admonished him, saying, 'Why not stay where there is abundance, accumulate provisions and goods, and wait until the roads are safe and open? Why be so anxious and restlessly bring misery and bitterness upon yourself?' Cheng said, 'What do glory, wealth, or goods have to do with me? The sun and moon are like lightning; time waits for no man.' Thereupon he travelled by secluded paths and relied on others along the way, finally reaching the imperial capital. Resting at Zhuangyan Temple, he then attached himself to Sengmin, assuming the posture of a disciple. He worked diligently behind drawn curtains, focusing exclusively on one pursuit. Sūtras and vinaya, abhidharma or treatises—for over ten years he hooked into the depths and searched for the hidden, still obscuring his traces in the lower seats while his renown grew farther by the day. Xiao Xiang, Prince of Guiyang, heard of his reputation, rejoiced with admiration, and invited him into his residence. Making prostrations and taking refuge, he requested that Cheng condescend to preach. [The prince] personally attended and received the teachings, thereby causing people from near and far to flock together, and listeners flourished. Later, when [the Prince of] Guiyang departed to garrison Nanyue, he invited Cheng to travel with him. Monks and laity along the Xiao and Xiang rivers redoubled their reverence and devotion. Dharma assemblies arose in succession; Cheng guided others with skill, never wearying. Because Cheng had been separated from his parents for a long time, he vowed to return temporarily to pay his respects and inquire after them. But the fourfold assembly of Panyu admired his character and virtue, and their invitations arrived repeatedly, doubling year by year. In the fourth year of the Putong era (523), following an envoy, he returned south. The way was perilous and blocked, but by nature he harbored no dread. When eating, if he encountered hungry travelers, he gave them his entire tray. The boatmen prepared more for him, but he would not accept it. Seeing those poorly clad, he took off his clothes to relieve them. Reaching Nanhai, he again stayed at Suixi [Temple]. The sevenfold assembly gathered in crowds, their gathering like a forest. Praising him, they repeatedly and continuously requested the gift of the Dharma. His explanations of principles were subtle and profound; whether shallow or deep, nothing was concealed. The hopes of both new and old students bowed like grass before the wind. In this way, for five years the benefits of the Dharma were boundless. Before he could return to the capital, he fell ill and died at the age of fifty-two, in the first year of Datong (527). At that time, there were also Huilang, Huilüe, Fasheng, and Huiwu, who all received instruction from Sengmin. Although they broadly encompassed various divisions, they all achieved renown through the Tattvasiddhi. Lang lived in poverty, loved learning, and was broadly accomplished and widely knowledgeable; having long served as a teacher, he was skilled at transmitting and explaining. Lüe was clever, perceptive, and alert, preaching according to rules; he classified branches and demarcated texts, enjoying considerable praise. Sheng sought out extraordinary teachings and broadly expounded sūtras and treatises, arranging subtle and profound matters so that people marvelled at him even more. Wu promoted the textual meaning concisely without superfluity; before his teachings spread widely, he perished in his prime like an orchid cut down, dying at the age of thirty-odd.