續高僧傳 9.21

9.21

釋慧哲。姓趙氏。襄陽人。識度弘朗業操清遠。出家已後南趣楊都。會陳國文昌載隆三寶。僧正瓊公精理入神淨行純備。微䘖紫相。世號烏瓊。帝尚重焉。奉為大僧正也。監護法城為物依止。陳氏王族歸戒所投。自餘槐棘無敢造者。住建初寺。禎明元年忽然坐逝。葬樓湖之山。天子哀之。以黃麾諸杖。衛送墓所。初未終頃。所住寺塔三日光現因而告終。道俗異焉。時彭城寺寶瓊者。善講說有風采。形相奇白世號白瓊。事見別傳。哲初參聽其講大開令業。聚徒講說。屢發新聲。以慧悟自矜頗懷傲誕。承興皇道朗神辯若劍罕有當鋒。因而從其言晤。往復移時答對逾遠。哲大異之。即從伏聽。沈隱微密自然通解。而威容自矜動止懷法。曾於行路忽遇雷雨霈注。哲從容如常不失規矩。時瀉靴水安行達寺。行步詳序視瞻不眄。轉身徐顧無妄乖越。時人呼為象王哲也。又善護根門節量口腹。便利滌沐罕有延濫。所以召請俗舍信宿經時。皆不覩其流穢。歎美增盛。及講三論俊朗之響重光先價。引眾泝流屆于本邑。住城西望楚山光福禪房下龍泉寺。常以弘法為務。涅槃三論遞互相續。學士三百餘人。成器傳燈可有五十。即惠品法粲智嵩法同慧璿慧楞等是也。各領徒屬所在通化。開皇十七年四月卒于龍泉。時年五十有九。葬于四望山寺。弟子惠嵩等竪碑于本住。沙門惠嚮製文。嚮有奇才。思力遒壯。為總管薛道衡所重。嵩有學聲多所遊貫。今住京都頻揚講說。時周邑有洪哲者。統閑大小每開法肆。以達解之望徵延慧日故。西楚傳號為前後兩哲云。

Śramaṇa Huizhe's secular surname was Zhao. He was a native of Xiangyang. His intellect and magnanimity were broad and bright, and his conduct was pure and far-reaching. After going forth from the household, he went south to the capital Yangdu. It happened that under the Chen dynasty, literature flourished and the Three Jewels were greatly promoted. The Monastic Controller (Saṅghapradhāna), Master Qiong, had penetrated spiritual principles profoundly and was fully possessed of pure conduct. He had a faint purplish complexion, and the world called him 'Black Qiong'. The emperor venerated him and honoured him as Grand Monastic Controller (Da Sengzheng). He oversaw and guarded the Dharma citadel and served as a refuge for living beings. The imperial clan of Chen took refuge in him and received the precepts from him, while none of the high ministers dared to approach him casually. He resided at Jianchu Monastery. In the first year of the Zhenming era (587 CE), he suddenly passed away while sitting. He was buried on the mountain at Lake Lou. The Son of Heaven mourned him and dispatched guards with yellow banners and staffs to escort the funeral procession to the tomb site. Shortly before he died, the stupa of his monastery emitted light for three days, after which he passed away; both monastics and laity were amazed by this. At that time, Baoqiong of Pengcheng Monastery was skilled in preaching and had great presence; his appearance was remarkably fair, and the world called him 'White Qiong'; his deeds appear in a separate biography. Zhe initially attended Black Qiong's lectures, which opened up his fine career. He gathered disciples to lecture and explain, repeatedly offering new insights. Taking pride in his intuitive awakening, he harboured considerable arrogance. Hearing that Daolang of Xinghuang Monastery possessed a divine eloquence like a sharp sword that few could withstand, he sought an exchange with him. The back-and-forth lasted for some time, and Lang's responses were ever more profound and far-reaching. Zhe was greatly amazed, and thereupon submitted and listened to him. Deep, hidden, and subtle principles naturally became clear to him. His dignified demeanor was imposing, and every movement and pause embodied the Dharma. Once, while walking on the road, he suddenly encountered a torrential downpour; Zhe remained leisurely as usual, without deviating from proper decorum. Constantly pouring the water out of his boots, he walked calmly until he reached the monastery. His pace was measured and composed; he looked straight ahead without glancing aside, and turned around slowly without any improper deviation. People at the time called him 'Elephant King Zhe'. Furthermore, he guarded his sense faculties well and strictly moderated his food and drink; he rarely lingered or indulged in relieving himself or bathing. Therefore, when invited to secular homes to stay for days or longer, no one ever saw his bodily waste; praises of him grew ever greater. When he lectured on the Three Treatises, his brilliant and clear reputation rekindled his former renown. Leading his followers against the current, he arrived in his native district and resided at Longquan Monastery below the Guangfu Dhyāna Quarters on Mount Wangchu, west of the city. He constantly made propagating the Dharma his task, lecturing on the Nirvāṇa Sūtra and the Three Treatises alternately. He had more than three hundred students, and about fifty became vessels of the Dharma to transmit the lamp, such as Huipin, Facan, Zhisong, Fatong, Huixuan, and Huileng. Each led their own disciples and converted people wherever they went. In the fourth month of the seventeenth year of the Kaihuang era (597 CE), he died at Longquan Monastery at the age of fifty-nine. He was buried at Siwangshan Monastery. His disciple Huisong and others erected a stele at his original dwelling, and Śramaṇa Huixiang composed the text. Xiang possessed extraordinary talent, with vigorous and forceful intellectual power, and was esteemed by Area Commander-in-Chief Xue Daoheng. Song had a reputation for scholarship and had travelled widely; currently residing in the capital, he frequently presents lectures. At that time in the neighboring district, there was Hongzhe, who was thoroughly versed in both the Mahāyāna and Hīnayāna and frequently opened the Dharma seat. Because of his renown for penetrating understanding, he was summoned to the Huiri Monastery; hence, in Western Chu, they were traditionally known as the 'Earlier and Later Zhe'.