[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) › 7.16 # 續高僧傳 7.16 續高僧傳 7.16 - **Language:** Classical Chinese ### [7.16](https://indike.org/pramana/in.bauddha.taisho.2060.7.16) 釋寶瓊。姓徐氏。本惟。東莞避難辭莒。後居毘陵曲阿縣焉。祖邕齊右軍。父僧達梁臨川王諮議。並高器局崇遵儒素。瓊潔潤山水峯瀾早被。身長七尺五寸。背胛龍文。口三十九齒。異相奇挺。故能疎秀風采蘊籍威容。少鄙錦裳便欣毳服。綺年出俗。師事沙門法通。通初見而嗟重。深為道器也。不使服勤。年過志學。欲稟光宅寺雲法師義。但以經藏飈拔聲實沸騰無礙奔涌談吐橫逸。竊疑詞富兼駭唱高。乃移聽南㵎仙師。研精數論。名解映徹洞殫義窟。仙嘗覽瓊私記。三復嗟賞。後於高座普勸寫之。自爾門徒傳寫此疏。初受具年已能覆述。未登五歲便為法主。仍與仙公杭衡敷化。梁高祖三教妙旨罔不疎通。選揚名德分寄弘道。瓊之高義簡在帝心。爰降綸紱入壽光殿。言重茂林更輕雲閣。便辭還鄉之建安寺。上黃侯曄分竹此邦。每深尊敬情兼師友。彼郡一旦老少相喧競云。建安伽藍白龍出現。奔排到寺惟見瓊講。有識之士異而目之為白瓊焉。素與簡子周弘正早申莫逆。彼驟噫曰。夫有希世之才。而不在京華開導。乘桴之嘆令人太息。乃為學侶復請還都發成實題。僧正慧令。切難聯環。瓊乃徐拂麈尾從容而對。令乃引遠公舊責曰。不疾而速杼軸何為答曰。不思造業安得精固。令閑舉止雅音調。賓主相悅殊加稱賞。梁祖年暮惟事薰修。臣下偃風清言扇俗。搢紳學者必兼文義。所以屢開理教。維摩涅槃道被下筵憓飛上席。解頤利齒木舌鋒牙。畟塞駢羅煙隨霧涌。亦有明王豐貂紆青拕紫車馬溢於寺衢。衣簪滿於法座。斯感物之盛罕有如也。到茂灌民譽之重任孝恭詞筆之富。皆執卷稽疑伏膺請業。恭息世謨。蔬菲好學。後進英華隨父共聽。偏深玄義遂講涅槃。傳瓶不失于茲乃驗。未仍入道奄至無常。頂暖信宿手屈三指。復與諸天飛下住宅。對父談話宛若平生。褒讚出家稱揚法利。俄將翼從凌虛而沒。留香在室經日不消。故知彼此異人躬為學眾。誠難測其本量也。逮梁室版蕩有陳建業。武帝尊法嗅味特深。數引金言頻開玉諜。降狎言笑詢訪名理。永定三年夏。於重雲殿閣正弘大品。夢朱衣神。禮而諫曰。波若多難。仰祈疾講。頻爾數轉詞逾懇到。至七月十日。乃白僧曰。昨夜神人見催經餘一卷。午前取訖講竟出宮殿。雷雹已響。還纔至寺驟雨便零。震動雲雷一時都盡。豈非勝人宣法幽冥敬重。陳祖昇遐方知前告。文帝纂曆禮異彌深。欝下絲綸。為京邑大僧正。辭讓雖切敦喻更隆。乃顧當仁俾膺範物。遂之斯任。然以金陵都會朝宗所依。剎寺如林義筵如市。五部六郡果含苗雜。惟調水乳罕和鹽梅。多沒象泥終枯鳥樹。乃鎮之以清淨。馭之以無為。篇禁不煩遮罰每省。故僧尼仰之自肅。道俗稱之益敬。七眾日用而不知。四遠欽風而不足。故得法位久司疵謗無玷。屢陳表退去而復昇。始終惟令於是乎在。自梁僧之於此任熏灼威儀。翼衛亞於王公。服玩陳於鄭楚。故使流水照於衢路。吏卒喧於堂廡。瓊臨已來頓祛前政。自營靈壽惟從息慈。壞色蔽身尼壇容膝。蕭然率爾有位若無。朝野嘉其真素。同侶美其如法。海東諸國圖像還蕃。頂禮遙敬。古人有言。匪馳令譽孰動殊方。其見賢如此。以至德二年甲辰之歲二月二十三日。纔覺不豫。建初寺寶瓊法師當時之偶對也。少而共學聲德齊揚。爾夕神人忽來報曰。彭城僧正今先無常自夢上天有疏請講。暨三月二十日。正念告終。遺誡掩坎不煩銘誌。春秋八十一。有詔慰焉。喪事所須隨由資給。仍以天子鹵簿仗。借為榮飾。終古所希幸也。以四月五日窆于鍾山之陽名僧舊墓。爾時填逵咽陌哀慟相奔。皂素驚嗟郊坰失色。初瓊入京將臨法席。既無人識不許房居。乃求僧正慧超寄南㵎住。超聞未許。見而駭曰。此少俊當紹吾今位。法門所託何慮無房。即命寺綱忻然處置。及孝宣請講太子常迎。屢見神人形甚長偉密來翼從。末為大將軍章照達講。通感亦然。又非測也。然其厚德容眾。鳴謙儉約。出處無忤。言行無擇。剋壯不休孜孜講道。吐音遙奕發義昭彰。或遇勍手時逢命的。薄麾象扇灌已氷消。故寔繁有徒服而無歝。及晚僧望益重居處逾輕。帷屏罔設飾用不置。臘歲參謁黑白磨肩。方便他行避斯榮供。斯可謂狎人世而空閑。綰司存而無事也。又聖人至理開士微言。月落參橫清誦無逸。及燭然香馥懺禮方宵。迹怠心勤外和內祕。宣揚之暇。綽有餘閑。兼採玄儒每窮子史彫虫\[葶-丁+呆\]隷體物摛玄。並入性靈悉能該洽。又可謂不撓大猷無遺小道也。凡講成實九十一遍。撰玄義二十卷。講文二十遍。文疏十六卷。講涅槃三十遍。製疏十七卷。講大品五遍。製疏十三卷。餘有大乘義十卷。法花維摩等經。並著文疏。故不備載。布在州邑。兄孫普光。承藉風訓立履貞確。思慕平昔追攀日永。與同學道莊明解。樹碑于金陵之舊墟。其文慧日道場釋法論。莊入室馳聲見于別紀。解昇堂流譽王領江都。隋末尚存。安危未測。 > Shi Baoqiong's secular surname was Xu. His family originally came from Dongwan, but had fled disaster, leaving Ju, and later settled in Qu'e County, Piling. His grandfather, Yong, was General of the Right Army under the Qi dynasty. His father, Sengda, was an Advisor to the King of Linchuan under the Liang dynasty. Both possessed noble character and capacity, and revered Confucian simplicity. Qiong was pure and lustrous as the mountains and rivers, having embraced their soaring crests from an early age. He was seven feet five inches tall, with dragon-like markings across his shoulder blades, and possessed thirty-nine teeth in his mouth—a distinctively wondrous and extraordinary appearance. Hence his noble presence was refined and elegant, and his majestic bearing replete with dignity. In his youth he disdained brocade garments and took delight in coarse robes. He left secular life in the flower of youth, serving the śramaṇa Fatong as his master. When Tong first saw him, he sighed in admiration and held him in high esteem, regarding him profoundly as a vessel for the Way. He did not make him perform menial labor. When his years passed the age of setting his will on learning, he wished to receive the doctrinal teachings of Master Yun of Guangzhai Temple. But because Master Yun's mastery of the scriptural canon was tempestuous, his fame and substance surging like a torrent, his unhindered elocution pouring forth in a lavish spate, Qiong privately had misgivings about such excessive rhetoric and was startled by his high-pitched chanting. He therefore moved to listen to Master Xian of Nanjian Temple, intensively studying the \*Abhidharma\* and the treatises. His brilliant understanding shone through, fully exhausting the caverns of doctrine. Master Xian once perused Qiong's personal notes; reading them over thrice, he praised them with sighing admiration. Later, from the high seat, he universally urged people to copy them. From then on, his disciples circulated and transcribed this commentary. In the year he first received full ordination, he was already able to recapitulate the lectures. Before reaching five years \[as an ordained monk\], he had already become a master of the Dharma. He thereupon stood as an equal with Master Xian, spreading the transformation. Emperor Gaozu of the Liang understood all the profound tenets of the three teachings without hindrance; he selected and promoted renowned and virtuous monks, entrusting them with the propagation of the Way. Qiong's exalted doctrines were selected and held dear in the emperor's heart. Thereupon imperial silk cords were lowered, summoning him to the Shouguang Hall. But regarding the luxuriant forest as heavy and the cloud-capped pavilions as light, he took his leave to return to Jian'an Temple in his native place. The Marquis of Shanghuang, Ye, was governing this region with the imperial tally; he always revered him deeply, his feelings combining those of a master and a friend. One morning the young and old of that commandery began clamoring in competition, saying, 'A white dragon has appeared at Jian'an Monastery!' Rushing and pushing their way to the temple, they saw only Qiong lecturing. Men of discernment were astonished by this and called him 'White Qiong.' He had long had an intimate friendship with Jianzi Zhou Hongzheng. Hongzheng repeatedly sighed, saying, 'To possess rare talent for an age, yet not to offer guidance in the capital—the sigh of boarding a raft \[and drifting away\] makes one lament deeply!' He therefore petitioned again on behalf of the circle of students to invite him back to the capital to initiate lectures on the \*Tattvasiddhi-śāstra\*. The Sengzheng Huiling presented severe and intricate challenges in continuous succession; Qiong calmly flicked his chowrie and replied with unhurried ease. Ling then cited Master Huiyuan's old reproach, saying, 'When one is swift without being rushed, what need is there for looms and shuttles?' He replied, 'Without contemplation creating the karma, how could it become refined and steadfast?' Ling's demeanor was leisurely and his tone elegant; host and guest delighted in one another, and he heaped extraordinary praise upon him. In his declining years, the Liang founder devoted himself solely to pious cultivation. His ministers followed this fashion, and pure conversation fanned the secular sphere. Scholar-officials were sure to combine literary style with philosophical import. Thus he repeatedly inaugurated lectures on the teachings of the Principle. When the \*Vimalakīrti\* and \*Nirvāṇa\* teachings spread over the lower seats, their wisdom fluttered over the highest cushions. Broad smiles and sharp tongues, wooden clappers and cutting teeth—they packed the hall closely and rose like swirling smoke and mist. There were also illustrious princes wearing rich sable robes, trailing purple sashes and donning azure cords; their carriages and horses overflowed into the temple streets, and their robes and hairpin-caps filled the Dharma seats. The splendor of such spiritual response has rarely been equaled. Whether it was Dao Mao's prominent reputation in civil administration or Ren Xiaogong's abundant literary talent, both held their scrolls, inquired into doubts, and bowed their heads to request instruction. Xiaogong's son, Shimo, was simple, frugal, and fond of learning; this blossom of the younger generation accompanied his father to listen together. He delved especially deep into the profound doctrines and consequently lectured on the \*Nirvāṇa Sūtra\*. That the transmission from vase to vase was not spilled was truly verified in him. Before he could enter the monastic order, he was suddenly struck by impermanence. His crown remained warm for two nights, and three fingers of his hand curled. He then flew down to his residence together with various devas, conversing with his father just as in ordinary life, praising the renunciation of household life and lauding the benefits of the Dharma. Presently, leading his entourage, he soared into the void and vanished, leaving behind a fragrance in the chamber that did not dissipate for days. From this one knows that both of them were extraordinary men who personally joined the assembly of learners; truly it was difficult to fathom their fundamental measure. When the Liang house was convulsed in turmoil and the Chen dynasty established its rule, Emperor Wu revered the Dharma with an exceptionally deep taste for it. He frequently cited the golden words and often unrolled the jade-inscribed documents, condescending to intimate speech and laughter, and inquiring into profound principles. In the summer of the third year of Yongding, while Qiong was propagating the \*Mahāprajñāpāramitā Sūtra\* in the pavilions of Chongyun Hall, he dreamed of a spirit clad in red robes, who bowed and admonished him, saying, 'The \*Prajñā\* faces many perils. I respectfully pray that you lecture quickly.' This was repeated several times, the words becoming ever more earnest and imploring. On the tenth day of the seventh month, he informed the monks, saying, 'Last night a divine being appeared to urge me; one fascicle of the scripture remains. I will finish it before noon.' When the lecture ended and he exited the palace hall, thunder and hail were already rumbling. Barely having returned to the temple, torrential rain poured down, and the clattering clouds and thunder all cleared away at once. Was this not because when superior men proclaim the Dharma, the unseen realm reveres them? Only when the Chen founder passed away did they recognize the former portent. When Emperor Wen succeeded to the imperial calendar, his reverence and exceptional regard grew all the deeper. He decreed imperial silk ribbons appointing him Grand Sengzheng of the Capital. Though Qiong's declining was earnest, the emperor's earnest exhortations were still more pressing. Considering that he must not shrink from what was incumbent upon him, so that he might serve as a model for all things, he thereupon assumed this office. However, Jinling was the imperial metropolis to which the court and regional lords turned; monastic temples were like forests, and lecture halls were like bustling markets. Monks from the five regions and the six commanderies were mixed like grain and weeds. There were only attempts to blend water and milk, but rarely the harmony of salt and plum. Many were mired in the elephant's mud, and ultimately withered beside the bird's tree. He therefore stabilized them with purity and governed them through non-action. Rules and prohibitions were not cumbersome, and punishments and bans were consistently reduced. Hence monks and nuns looked up to him and spontaneously maintained solemn discipline, while the religious and secular praised him and held him in ever greater respect. The seven assemblies made daily use of his guidance without conscious awareness of it, and those from the four quarters admired his fashion without ever tiring. Thus, though he presided over the Dharma office for a long time, he was without stain of defect or slander. He repeatedly submitted memorials offering his resignation, but after leaving he was reinstated. From beginning to end, his excellence lay precisely in this. Since the Liang dynasty, those holding this office had displayed blazing majesty; their entourages were second only to kings and dukes, and their robes and curios were arrayed like those of Zheng and Chu. Thus, running waters shone along the crossroads, and petty officers and soldiers clamored in the halls and verandas. Ever since Qiong assumed office, he immediately eradicated the former administration. He fashioned his own staff of longevity and followed only the way of extinguishing worldly desires. A tattered, dyed robe covered his body, and his meditation platform had room only for his knees. Desolate and unrestrained, he seemed as though he held no rank. The court and the countryside admired his genuine simplicity, and his peers praised his adherence to the Dharma. Envoys from the eastern overseas lands had his image painted and brought back to their states, prostrating in distant reverence. An ancient said, 'If high fame is not spread abroad, who could move distant lands?' Such was the regard in which this worthy was held. On the twenty-third day of the second month in the year Jiachan, the second year of Zhide, he just began to feel unwell. Dharma Master Baoqiong of Jianchu Temple was his contemporary counterpart; they had studied together in youth, their fame and virtue equally celebrated. That evening, a divine being suddenly came to report, saying, 'The Sengzheng of Pengcheng will pass away first; he personally dreamed of ascending to heaven, where a letter requested him to lecture.' By the twentieth day of the third month, maintaining right mindfulness, he announced his demise. In his final admonition he ordered that his grave be simply covered over without troubling to make an inscription. His age was eighty-one. An imperial edict offered condolences, and whatever was needed for the funeral rites was supplied according to need. Furthermore, the imperial guard of honor and regalia were lent to honor and adorn the funeral—a rare favor throughout antiquity. On the fifth day of the fourth month, he was interred on the south side of Mount Zhong, in an ancient cemetery for eminent monks. At that time, people choked the highways and blocked the lanes, weeping in lamentation and rushing along; monastics and laypeople were astonished and sighed, and the suburban fields lost their color. Earlier, when Qiong first arrived in the capital to attend the Dharma assemblies, because no one recognized him, he was not permitted living quarters. He therefore sought out Sengzheng Huichao, requesting to lodge at Nanjian. When Chao first heard of this he did not grant it, but seeing him, he was startled and said, 'This young talent will surely succeed to my present seat. He is one to whom the Dharma gate can be entrusted; why worry about having no quarters?' He immediately commanded the temple administrators to joyfully arrange accommodations. Later, when Emperor Xiaoxuan requested him to lecture, the Crown Prince constantly welcomed him. People repeatedly saw divine beings, extraordinarily tall and robust, secretly coming to escort him. Toward the end, when he lectured for the Grand General Zhang Zhaoda, the spiritual resonances were likewise of this sort, again beyond fathoming. Furthermore, his generous virtue embraced the multitudes; he was modest, frugal, and measured. In retirement or public service he caused no contention, and in word and deed he was impeccable. He applied himself vigorously without pause, diligently lecturing on the Way. His voice rang out from afar, and his elucidation of the principles was brilliant and clear. Whenever he encountered a formidable opponent or struck the designated target, with a slight wave of his ivory fan the opposition dissolved like ice. Thus his disciples were truly numerous, submitting to him without weariness. In his later years, as his monastic prestige grew ever more revered, his personal quarters became ever simpler. No curtains or screens were set up, and decorative utensils were discarded. At the end of the year, when people came to pay their respects, monastics and laypeople rubbed shoulders; he used expedients to travel elsewhere to evade these glorious offerings. This can truly be called living in intimacy with the human world yet dwelling in leisure, holding an official post yet having no mundane concerns. Furthermore, regarding the supreme principles of the Sages and the subtle words of the Bodhisattvas: when the moon sank and the constellation Shen was horizontal, his pure recitation never slackened; and by the burning of candles and the fragrance of incense, his repentance rituals continued through the night. While his footsteps seemed indolent, his mind was diligent; outwardly harmonious, inwardly concealed. In his leisure from propagation, he had time to spare; he broadly absorbed the profound learning \[of Daoism\] and Confucianism, thoroughly exploring the philosophers and histories. Whether in the carving of ornate insects, clerical script, depicting things, or expressing the profound, all entered his nature and spirit, and he was able to encompass them all thoroughly. This can truly be called not violating the Great Way while neglecting no minor art. In total, he lectured on the \*Tattvasiddhi-śāstra\* ninety-one times, composing twenty fascicles of profound meanings; he lectured on the text twenty times, composing a commentary in sixteen fascicles. He lectured on the \*Nirvāṇa Sūtra\* thirty times, producing a commentary in seventeen fascicles. He lectured on the \*Mahāprajñāpāramitā Sūtra\* five times, producing a commentary in thirteen fascicles. In addition, he had ten fascicles on the \*Meaning of the Mahāyāna\*, and composed commentaries on the \*Lotus Sūtra\*, \*Vimalakīrti Sūtra\*, and other scriptures, which are therefore not recorded here in full; they are spread throughout the prefectures and towns. His elder brother's grandson, Puguang, inherited his refined teachings, his conduct upright and solid. Yearning for past days and following his legacy through long years, together with his fellow students Daozhuang and Mingjie, he erected a stele at the ancient site in Jinling. Its text was composed by Shi Falun of Huidi Bodhimaṇḍa. Zhuang entered the inner chamber and spread his renown, as recorded in a separate biography; Jie ascended the hall and his fame spread, presiding as head over Jiangdu. At the end of the Sui dynasty, he was still alive, though his safety remained uncertain. > — English (machine translation) (machine translation) - [Previous: 7.15](https://indike.org/pramana/in.bauddha.taisho.2060.7.15) - [Next: 7.17](https://indike.org/pramana/in.bauddha.taisho.2060.7.17) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2060.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.7.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.7.16](https://indike.org/pramana/in.bauddha.taisho.2060.7.16) · Pramāṇa