續高僧傳 9.30

9.30

釋僧粲。姓孫氏。汴州陳留人也幼年尚道遊學為務。河北江南東西關隴。觸地皆履靡不通經。故涉歷三國備齊陳周。諸有法肆無有虛踐。工難問善博尋。調逸古今風徽遐邇。自號為三國論師。機譎動人是所長也。開皇十年迎入帝里。勅住興善。頻經寺任。緝諧法眾治績著聲。十七年下勅。補為二十五眾第一摩訶衍匠。故著十種大乘論。一通二平三逆四順五接六挫七迷八夢九相即十中道。並據量經論。大開軌轍亦初學之巧便也。仍於總化寺敷通此論以攝學眾。又著十地論兩卷。窮討幽致散決積疑。仁壽二年文帝下勅置塔諸州。所司量遣大德多非暮齒。粲欲開闡佛種廣布皇風。躬率同倫洪遵律師等。參預使任。及將發京輦面別帝庭。天子親授靈骨。慰問優渥。粲曰。陛下屬當佛寄弘演聖蹤。粲等仰會慈明。不勝欣幸。豈以朽老用辭朝望。帝大悅曰。法師等豈又不以欲還鄉壤親事弘化。宜令所司備禮各送本州。粲因奉勅。送舍利于汴州福廣寺。初達公舘。異香滿院充塞如煙。及將下塔。還動香氣如前蓬勃。又放青光映覆寶帳。寺有舍利亦放青光。與今送者光色相糺。又現赤光當佛殿上可高五尺。復現青赤雜光在寺門上。三色交映良久乃沒。粲具表聞。詳于別傳。仁壽年末。又勅置塔於滑州修德寺。初停舘宇。夜放黃光遍滿一室。千人同見。後放五色食頃方滅。自爾求者輒現。不可殫言。及至塔寺夜別放光。乃照一寺。與晝無別。有趙威德者。患目積年。蒙照平復。當下塔日又放光明。塔上空雲五色間錯。或如賢聖仙人龍鳳林樹等象。峙于雲內。數萬士女嗟詠成音。前後往使皆感靈瑞。文帝歎重更加敬仰。時李宗有道士褚揉者。鄉本江表。陳破入京。既處玄都。道左之望探微辯妙擬闡三玄。學尠宗師情無推尚。每講莊老粲必聽臨。或以義求或以機責隨揉聲相即勢沈浮。注辯若懸泉。起囀如風卷。故王公大人莫不解頤撫髀訝斯權變。常下勅令揉講老經。公卿畢至。惟沙門不許預坐。粲聞之不忍其術。乃率其門人十餘。携以行床徑至舘所。防衛嚴設都無畏憚。直入講會人不敢遮。揉序王將了。都無命及。粲因其不命。抗言激刺。詞若俳謔義寔張詮。既無以通。講席因散。群僚以事聞上。帝曰。斯朕之福也。得與之同時。隋齊王暕。見禮下筵欽茲歎咽。常欲見其談說。故致於法會。有沙門吉藏者。神辯飛玄望重當世。王每懷摧削將傾折之。以大業五年於西京本第盛引論士三十餘人。令藏登座咸承群難。時眾以為榮會也。皆參預焉。粲為論士。英華命章標問義筵。聽者謂藏無以酬及。牒難接解。謂粲無以嗣。往還抗敘四十餘翻。藏猶開析不滯。王止之。更令次座接難。義聲纔卷。粲又續前難。勢更延累。問還得二三十翻終于下座莫不齊爾。時人異藏通贍坐制勍敵重粲繼接他詞慧發鋒挺。從午至夕無何而退。王起執粲手而謝曰。名不虛稱。見之今日矣。躬奉麈尾什物。用顯其辯功焉。而行攝專貞不貪華望及禪定欝起名德待之。道行既隆最初勅命。粲以高位厚味沈累者多。苦辭不就。以大業九年卒於興善。春秋八十有五。弟子僧鸞僧鳳。並以繼軌馳名。鸞本姓王。名為大業。八歲通禮。十歲講傳於江都。夙有驚俗之譽。及投簪佛種。經論有聞。隋末返俗。唐初出仕。位至給事中。鳳有別傳。自光徽績。

Shi Sengcan was surnamed Sun, a native of Chenliu in Bianzhou. In his youth, he revered the Way and made travel and study his primary pursuit. North of the Yellow River and south of the Yangzi, east and west of Guanlong, he set foot everywhere, and in every place he mastered the scriptures. Thus, he passed through the three states, fully experiencing the Qi, Chen, and Zhou dynasties. Wherever there were Dharma assemblies, he never attended in vain; he was skilled in interrogating difficulties and adept at wide inquiry, his style transcending the ancient and modern, his reputation resounding far and near. He called himself the Treatise Master of the Three States, excelling at moving people with sharp wits and stratagems. In the tenth year of the Kaihuang era, he was welcomed into the imperial capital and ordered by imperial edict to reside at Xingshan Temple. He repeatedly held monastic offices, harmonizing the Sangha, and his administrative achievements gained renown. In the seventeenth year, an imperial edict appointed him the foremost Mahāyāna master among the twenty-five assemblies. Therefore, he composed the Ten Kinds of Mahāyāna Treatises: first, Thorough; second, Level; third, Reverse; fourth, Direct; fifth, Welcoming; sixth, Frustrating; seventh, Deluded; eighth, Dreaming; ninth, Mutually Identical; tenth, Middle Way. All relied on the criteria of the sūtras and treatises, opening a grand path, which was also a skillful means for beginners. He then expounded this treatise at Zonghua Temple to gather and instruct learners. He also composed the Treatise on the Daśabhūmika in two rolls, exhausting its profound purports and resolving long-accumulated doubts. In the second year of the Renshou era, Emperor Wen issued an edict to erect stūpas throughout the various prefectures. The authorities measured out and dispatched eminent bhadantas, most of whom were not advanced in years. Can, wishing to unfold the Buddha-seed and broadly broadcast the imperial influence, personally led peers such as Vinaya Master Hongzun to participate in the mission. When about to depart from the imperial capital, taking leave in person at the imperial court, the Son of Heaven personally handed over the sacred relics, extending generous condolences. Can said: 'Your Majesty has assumed the Buddha's entrustment to broadly propagate the sacred traces. Can and the others look up to and meet Your compassionate brilliance, unable to contain our joy and fortune. How could we use our decaying old age to decline the court's expectations?' The Emperor was delighted and said: 'Is it not also because the Dharma masters wish to return to their home regions to personally engage in great conversion? Let the authorities prepare rites to escort each back to his native prefecture.' Can thereupon received the imperial order and delivered relics to Fuguang Temple in Bianzhou. When he first arrived at the official lodge, an extraordinary fragrance filled the courtyard, dense like smoke. When the relic was about to be interred in the stūpa, the fragrance stirred again, billowing as before. Moreover, it emitted a blue light that shone over and covered the precious curtain. The temple already had relics which also emitted a blue light, interweaving with the light and color of the newly delivered ones. Further, a red light appeared above the Buddha hall, about five feet high; again, mixed blue and red lights appeared above the temple gate. The three colors reflected off one another for a long while before disappearing. Can reported this in full in a memorial, as detailed in his separate biography. Toward the end of the Renshou era, an edict ordered the erection of another stūpa at Xiude Temple in Huazhou. When he first stayed at the lodging, a yellow light was emitted at night, filling an entire room, seen by a thousand people together. Later, a five-colored light was emitted, disappearing after the duration of a meal. From then on, whenever people sought it, it appeared, beyond all description. When he arrived at the stūpa temple, a separate light was emitted at night, illuminating the entire temple so that it was no different from daytime. There was a man named Zhao Weide who had suffered from eye illness for years; upon being touched by the light, he fully recovered. On the day of interring the relics in the stūpa, brilliant light was emitted once more; clouds in the sky above the stūpa were intermingled with five colors, appearing like images of sages, immortals, dragons, phoenixes, and grove trees, standing upright within the clouds. Tens of thousands of men and women burst into sighs and chants. In all his prior and subsequent missions, he stimulated such spiritual anomalies; Emperor Wen praised him highly and revered him even more. At that time, among the Li lineage there was a Daoist named Chu Rou, whose native place was originally south of the Yangzi. When the Chen fell, he entered the capital. Residing at Xuandu, he was the foremost hope among Daoists, exploring subtleties and debating wonders, aspiring to elucidate the Three Abstruse Teachings. Having studied under few authoritative masters, his heart held no reverence for others. Whenever Rou lectured on Zhuangzi and Laozi, Can invariably attended. Seeking meaning or demanding wit, Can rose and fell in accordance with Rou's voice and demeanor. His eloquence poured forth like a cascading spring, rising and circling like a swirling wind; thus princes, dukes, and high officials all laughed heartily and slapped their thighs, astonished by his adaptability. An edict was once issued ordering Rou to lecture on the Laozi scripture; the ministers and dignitaries all arrived, but śramaṇas were not permitted to sit in attendance. When Can heard of this, he could not tolerate this tactic, so he led more than ten of his disciples, carrying folding chairs, and went directly to the lodge. Though security was strictly arrayed, he was utterly fearless; he walked straight into the lecture gathering, and no one dared bar him. Just as Rou's introductory discourse was concluding, he had made no invitation to Can. Because he had not been invited, Can spoke out in sharp provocation; his words sounded playful and jesting, yet their meaning truly set forth doctrinal demonstration. Since Rou was unable to respond, the lecture assembly dispersed. The officials reported the matter to the throne; the Emperor said: 'This is Our good fortune, to live in the same era with him.' The Sui Prince of Qi, Jian, bowed before his seat, admiring and sighing in awe; he constantly wished to hear him discourse, and thus invited him to Dharma assemblies. There was a śramaṇa named Jizang, whose marvelous eloquence was profound and soaring, and who commanded great renown in the contemporary world. The Prince always harbored the thought of subduing and breaking him. In the fifth year of the Daye era, at his own residence in the Western Capital, the Prince summoned more than thirty treatise masters, ordering Jizang to ascend the seat to receive all their difficult questions. The assembly at the time regarded it as a glorious gathering, and all took part. Can served as a treatise master; bringing forth brilliant expressions, he posed questions in the doctrinal arena. The listeners thought Jizang would not be able to respond, but when Jizang matched the objections and provided explanations, they thought Can would not be able to follow up. They contended back and forth through more than forty exchanges, yet Jizang continued to analyze without hindrance. The Prince stopped it and ordered the next seat to continue the objections. No sooner had that voice of inquiry ceased than Can resumed his previous line of questioning, his momentum extending even further. The questions and answers went through another twenty to thirty exchanges until Jizang stepped down from the seat, and everyone was equally impressed. People of the time marveled at Jizang's comprehensive breadth in subduing formidable opponents from his seat, and respected Can for carrying on from another's words with sharp intelligence like a spearhead. From noon until evening, they withdrew without any weariness. The Prince arose, took Can by the hand, and thanked him, saying: 'Your reputation is not falsely acclaimed; I have seen it today!' He personally presented a deer-tail chowry and other utensils to manifest his prowess in debate. Yet Can's conduct was focused and upright; he did not covet splendid fame, and when dhyāna meditation arose vigorously, renown and virtue waited upon him. Because his practice of the Way was eminent, an initial edict summoned him, but Can, seeing that high positions and rich favors brought many entanglements, firmly declined and would not take office. In the ninth year of the Daye era, he passed away at Xingshan Temple at the age of eighty-five. His disciples Shengluan and Shengfeng both carried on his mantle and achieved fame. Luan was originally surnamed Wang, named Daye. At eight years old, he had mastered the Rites; at ten, he lectured on the commentaries in Jiangdu, having an early reputation that astounded the world. When he cast off his hairpins to enter the Buddha-seed, he became renowned in sūtras and treatises. At the end of the Sui, he returned to lay life, and at the beginning of the Tang, he entered official service, rising to the rank of Vice Director of the Chancellery (Jishizhong). Feng has a separate biography that reflects his own illustrious achievements.