續高僧傳 6.36

6.36

釋明徹。姓夏。吳郡錢唐人。六歲喪父。仍願出家。住上虞王園寺。學無師友從心自斷。每見勝事。未曾不留心諦視。遇客讀釋道安傳云。聞安少孤為外兄所養。便歔欷嗚咽。良久乃止。他日借傳究尋。見安弘法之美。因撫膝嘆曰。人生居世。復那可不爾乎。自是專務道學功不棄日。嘗與同學數輩住師後房。房本朽故。忽遭飄風吹屋。欹斜欲倒。師行不在。無物支持。眾人皆走。徹習業如故。會稽孔廣聞之嘆曰。孺子風素殊佳。當成名器。時倫因事推伏。馳名東越。齊永明十年。竟陵王請沙門僧祐。三吳講律。中塗相遇。雖則年齒懸殊。情同莫逆。徹因從祐受學十誦。隨出楊都住建初寺。自謂律為繩墨憲章儀體。仍遍研四部校其興廢。當時律辯莫有能折。建武之中移業經論。歷採眾師備嘗深義。以旻法師標正經論妙會機神。譚思通微易鉤深奧。乃從其成業。齊太傅蕭頴深相欽屬。及領荊州携遊七澤。請於內第開講淨名。每日諸經文句。既是應機所說。或有委曲深微。或復但拘名字先來英舊人各厝情。謬當今日望此玄宗。遠無髣髴深懷愧惻。時咸重其謙退。及蕭氏將薨。贈別麈尾軟几。徹以遺命所留。憑撫以盡其壽。天監之初始返都邑。又從旻受業。少長祈請常為覆述。究博深文洞明奧旨。盤根交結了無遺滯。遠樹名聞徵屈重疊。乍經乍論四時不輟。聽受之眾不遠雲集。武帝欽待不次長名進于內殿。家僧資給歲序無爽。帝以律明萬行條章富博。願撮取簡要以類相從。天監末年勅入華林園。於寶雲僧省。專功抄撰。辭不獲免。每侍御筵對揚奧密。皇儲賞接特加恒禮。故使二宮周供寒暑優洽。當時名輩並蒙殊致。未有恩渥如此之隆。以其鳩聚將成。忽遘疾沈積。於壽光殿移還本寺。天子親自怡色溫言躬臨慰喻。知當不振退而流涕。中使參候晨宵不絕。徹自惟將卒奉啟告辭。皇心載軫於萬壽殿。時內外樞揆一時慟絕。以呈徹表故也。其文曰。因果深明倚伏何逭。明徹雖復愚短。忝窺至籍。將謝之間豈復遺悋。但知恩知慶。輒欲言之。明徹本出東荒賤民而已。微有善識得廁釋門。契闊少年綢繆玄覺。雖未能體道。微得善性。運來不輟。遇會昌時。遂親奉御筵。提携法席。且仁且訓備沐恩獎。恒願舒慕丹誠奉揚慈化。豈意報窮便歸塵土。仰戀聖世何可而言。特願陛下永劫永住益蔭無涯。具足莊嚴道場訓物。天垂海外同為淨土。勝果遐流雍容遠集。明徹以奉值之慶論道之善。脫億代還生猶冀奉覲。惟生惟死俱希濟拔。臨盡之間忽忽如夢。雖欲申心心何肯盡。不勝悲哀之誠。謹遣表以聞。勅答省疏增其憂耿。人誰不病。何以遽終過甚。法師至性堅明道行純備。往來淨土去留安養。方除四魔理無五畏。唯應正念諸佛不捨大願與般若相應。直至種智發菩提心。彼我相攝方結來緣。敬如所及。菩薩行業非千百年。善思至理勿起亂想。覽筆悽懣不復多云。帝因於寺為設三百僧會。令徹懺悔。自運神筆製懺願文。事竟遂卒寺房。即普通三年十二月七日也。窆于定林寺之舊墓。勅給東園祕器。凶事所資隨由備辦。主者監護有崇敬焉。

Shi Mingche, whose secular surname was Xia, was a native of Qiantang in Wu Commandery. At the age of six he lost his father, whereupon he resolved to renounce household life and dwelt at the Wangyuan Temple in Shangyu. In his studies he had neither teachers nor friends, but made decisions following his own mind. Whenever he saw an extraordinary matter, he never failed to fix his mind and look closely. Once, meeting a guest reading the *Biography of Shi Dao'an*, when he came to the line saying that Dao'an had been orphaned young and raised by his maternal cousin, [Mingche] wept and sobbed, stopping only after a long while. On another day he borrowed the biography to examine it thoroughly; seeing the beauty of Dao'an's propagation of the Dharma, he patted his knees and sighed, saying: 'Living in the world as a man, how could one not be like this?' From then on he devoted himself exclusively to study of the Way, not wasting a single day. Once he dwelt in their master's rear chamber with several fellow students. The room had long been decayed, and a sudden gale blew violently upon the building, tilting it as if about to collapse. Their master was away on travels, and there was nothing to prop it up; the rest all ran outside, but Che continued his studies as before. Kong Guang of Kuaiji heard of this and sighed, saying: 'The character of this young man is exceptionally fine; he will surely become an eminent vessel.' His peers, humbled by such deeds, deferred to him, and his renown spread throughout Eastern Yue. In the tenth year of the Yongming reign of the Qi, the Prince of Jingling invited the śramaṇa Sengyou to lecture on the Vinaya across the Three Wu regions. Meeting [Mingche] on the way, although their ages differed greatly, they became friends of intimate harmony. Che thereupon studied the *Daśādhyāya-vinaya* (*Sarvāstivāda Vinaya*) under You, and following him, traveled out to the capital of Yang[zhou], residing at the Jianchu Temple. He himself considered the Vinaya to be the plumb line, the standard, and the model for conduct; thus he comprehensively investigated all four recensions of the Vinaya, collating their rise and fall. At that time, none among the Vinaya debaters could refute him. In the middle of the Jianwu reign, he turned his pursuits to the sūtras and treatises, widely drawing from numerous masters and tasting all their profound meanings. Considering that the Dharma Master [Seng]min uniquely clarified sūtras and treatises, wonderfully responding to the spiritual capacity [of listeners], penetrating subtlety in discussion, and deftly probing the deep and obscure, [Che] therefore studied under him to complete his learning. The Grand Preceptor of Qi, Xiao Ying, held him in deep esteem and affection; when he took charge of Jingzhou, he took [Mingche] with him to travel the Seven Marshes, requesting him to give lectures on the *Vimalakīrti-nirdeśa* in his private residence. [Che] remarked daily: 'The lines and phrases of the various sūtras were preached in response to particular capacities: some are detailed, profound, and subtle; others merely adhere to names and terms. Former men of renown and past masters each gave their own opinions; having falsely presumed to hold this position today to look upon this profound teaching, from afar I find nothing even remotely resembling it, and feel deeply ashamed and sorrowful.' The people of the time all respected his modesty and deference. When Xiao was about to die, he presented [Che] with a farewell gift of a deer-tail chowry and a soft armrest. Regarding them as tokens left behind by dying request, Che relied upon and held them until the end of his life. At the beginning of the Tianjian reign, he first returned to the capital, where he again received instruction from Min. Whenever young and old came to implore him, he constantly gave recapitulations of the teachings. He thoroughly mastered profound texts, penetrating their hidden purports; when faced with tangled and knotty points, nothing was left unexplained. His renown spread far and wide, and summons and invitations overlapped one after another. Alternating between sūtras and treatises, he never ceased throughout the four seasons, and assemblies of listeners gathered like clouds from near and far. Emperor Wu treated him with exceptional reverence, promoting him out of turn to the inner palace and regularly providing him with the maintenance of a household monk year after year without fail. Because the Vinaya clarifies myriad practices and its articles and regulations are manifold and vast, the Emperor wished to extract its essentials and classify them by category. In the closing years of the Tianjian reign, an imperial decree ordered him to enter the Hualin Park to dedicate his efforts exclusively to compiling and excerpting in the Baoyun Monastery. He declined but could not obtain exemption. Whenever attending the imperial banquet, he proclaimed and expounded upon the profound and secret [meanings]; the Heir Apparent showed him appreciative hospitality, extending ceremonies beyond the ordinary, so that both palaces provided complete offerings, lavishly supplying him through winter and summer alike. Although the renowned figures of the time all received extraordinary treatment, none enjoyed imperial favor of such magnificence. Just as his compilation was about to be completed, he suddenly contracted an illness that accumulated and worsened. He was moved from the Shouguang Hall back to his home temple. The Son of Heaven in person, with a gentle countenance and warm words, went to console him, and knowing he would not recover, wept upon taking leave. Palace messengers inquiring after his health came morning and night without interruption. Che, realizing his death was imminent, submitted a memorial to bid farewell; the imperial heart was moved with deep sorrow in the Wanshou Hall. At that time, ministers inside and outside the court all broke into mourning, for Che's memorial had been presented. Its text said: 'Cause and effect are profoundly clear; how can the alternation of fortune and misfortune be evaded? Although Mingche is foolish and deficient, I have been privileged to glimpse the ultimate texts; now that I am about to pass away, how could I still harbor attachment? It is only that, knowing grace and rejoicing in good fortune, I venture to speak of it. Mingche originally came from the humble folk of the eastern wildlands; having merely a slight spark of virtuous discernment, I was fortunate to enter the ranks of the Śākya clan. Struggling through hardships in my youth, I attached myself closely to the profound awakening. Although unable to embody the Way, I gained a small measure of virtuous nature. As my destiny unfolded unceasingly, I encountered this era of flourishing auspiciousness, and so was able to serve the imperial banquet in person and guide assemblies on the Dharma dais. Showered with benevolence and instruction, I have fully bathed in your gracious favor. I ever wished to unfold my yearning sincerity and uphold the compassionate transformation; how could I have expected that with my retribution exhausted, I should return to dust? Longing for this sage era, how can words express it? I especially pray that Your Majesty may abide for eternal eons, granting boundless shelter, completely adorning the bodhimaṇḍa and instructing all living beings, so that the heavens encompass the realms beyond the seas and together turn them into a pure land, and that superior fruits flow far and wide, assembling harmoniously from afar. Mingche, through the fortune of having met [Your Majesty] and the virtue of discussing the Way, even if reborn after hundreds of millions of ages, still hopes to behold your presence. In life or in death, I only hope for salvation. As the end approaches, everything is suddenly like a dream; though I wish to express my mind, how could my mind be exhausted? Overcome by sincere sorrow, I respectfully send this memorial to be heard.' The imperial reply upon reading the memorial increased his anxiety and grief: 'Who does not fall ill? Why should you rush to the end with such haste? Dharma Master, your pristine nature is firm and bright, your practice of the Way pure and complete. Whether coming or going between pure lands, remaining or residing in Sukhāvatī, you are about to eliminate the four Māras, and in principle have no five fears. You should only maintain correct mindfulness of all Buddhas, not abandoning the great vow, and accord with prajñā, going straight to the omniscience of all modes (sarvākārajñatā) and generating the bodhicitta. When each of us embraces the other, we shall then forge bonds for the future; I offer my respect so far as I am able. The bodhisattva practices do not span merely thousands or hundreds of years; reflect well on the ultimate truth, and do not give rise to turbulent thoughts. Holding the brush in sorrow, I say no more.' The Emperor thereupon established an assembly of three hundred monks at the temple for Che's repentance, and with his own divine brush composed a text of aspiration and repentance. After the affair was concluded, [Mingche] died in his temple room on the seventh day of the twelfth month of the third year of the Putong reign. He was buried in the old tomb at Dinglin Temple. An imperial decree granted him a secret coffin from the Eastern Park, and the resources for the funeral were fully prepared through appropriate offices; the supervisor oversaw the matter with high veneration.