續高僧傳 12.26

12.26

Śramaṇa Shanzhou was surnamed Huai and was a native of Yingzhou. He left home in his youth. Quick-witted, easy to awaken, with an understanding heart, he took part in lecture gatherings and loved exploring the profound heights; the Da zhidu lun and the Mahāparinirvāṇa Sūtra were where he focused his efforts. When the Qi fell, he fled to the Chen, rushing about repeatedly. Year after year of famine made begging for alms difficult; he survived on a single cake a day, barely enough to preserve his life. His body was so emaciated and haggard that the community did not deign to register him. Arriving at a temple, he heard a lecture on the Mahāparinirvāṇa Sūtra, whereupon he entered into debate. After only three exchanges, the [master on the] high seat had no explanation, hung his head, and choked back his words. The congregation of over a thousand suspended the lecture platform. Thereupon he was assisted down, and as soon as he reached his room, he suddenly died. Zhou left as soon as the debate ended, entirely unaware of it. When he returned another day, he saw funeral implements being prepared. Inquiring about the cause, he was told, "Yesterday the dharmabhāṇaka was refuted by a northern monk, and consequently died." The crowd did not recognize Zhou, so they did not seize him. Hearing this, he examined himself and withdrew into hiding. After several days, he was joined by a monk of Chen, who brought him along to other lecture assemblies; among those who debated with him, none failed to be defeated, and three died. Through this his name became known and his achievements resounded, greatly illuminating Wu and Yue. At the beginning of the Sui, he crossed to the north and relied on Master [Hui]yuan, staying in the capital and residing at Jingying Temple. The assembly of auditors numbered by the thousands, all sharp minds of the day, yet when Zhou recapitulated the doctrine and established propositions, his demeanor and talent were exceptionally prominent. When other masters posed difficulties in debate, he responded with wondrous mastery. Yuan had composed a commentary on the Mahāparinirvāṇa Sūtra, but there were parts Zhou wished to expand upon, so he took up the brush to revise and alter it, dissecting it into fascicles, digging into the caves of deep meaning without leaving any precious treasure behind. When Yuan heard of this, he told him, "I know that your intellect is unmatched, but how can you revise my work before my face? Would it not be better to plan something of your own?" Zhou said, "If I wait until after the dharmabhāṇaka passes away to make revisions, then my empty reputation will never have a true record." Yuan then assented. Once the commentary was completed, it became an authoritative model of the tradition, yet frequently presented divergent points. After Yuan's death, an imperial edict appointed [Zhou] master of the Mahāparinirvāṇa congregation at Jingying Temple. Toward the end of Kaihuang, King Xiu of Shu was sent to govern Liang and Yi prefectures, and brought him along. From the Min and Bo rivers, people admired his virtue, and every day people flocked to achieve their purposes. Towards the end of Renshou, he returned to the Guanzhong region. The wealth he had obtained along the roads of Shu was entirely used to create revered statues, adorned with aureoles and pedestals. Although the peerless eminent master encountered perilous paths, his porters and transport arrived safely. In the capital, they were offered and venerated as models. When Emperor Wen established stūpas, an imperial edict ordered him to escort relics to Hualin Temple on Mount Niutou in Zizhou. As the ornate carriage approached, it miraculously prompted eight pigs to rush under the carriage and follow along all the way to the lodgings; when driven off they fled, but returned as before. As they neared the prefectural capital, four black hornets of immense size circled the carriage several times and departed. Once at the prefectural lodging, that night a great light was emitted, illuminating above the building like rising flames, which subsided only after the time of a meal. When digging the foundation of the stūpa more than a zhang deep, an ancient ceramic jar was found right where the reliquary was to be placed; it had no lid and contained water, clear, fragrant, and pure. It was used to fill the reliquary. The temple had a nine-story stūpa, which emitted light from the second level at the southwest corner, shining up onto the finial rings like a five-stone jar, yellowish-red like fire, which faded only after a long while. Furthermore, the Maitreya statue within the hall emitted a purple light from between its brows, and the two bodhisattvas also emitted red light illuminating the entire temple; this occurred seven times in all, witnessed by everyone except those who had not come. When temples were built during the Daye era and virtuous monks were widely summoned, Zhou answered the high selection. He also resided in the Chanding [Temple] and frequently opened platforms for the Dharma; with invitations following one after another, he contracted a wind disorder, causing his lips and mouth to become twisted. People at the time said this was retribution for having revised Yuan's commentary. Originally, Yuan had divided the Mahāparinirvāṇa Sūtra into five sections, ending with the cremation section; Zhou investigated and deduced the meaning, altering it into seven sections without a cremation section, the seventh being the section on concluding transformation and returning to the source. Although suffering from the wind disorder for many years, his debates remained ordinary, inspiring awe and trepidation in all scholars. Later, his mouth suddenly became normal as in former days. Zhou said, "Now that my affliction is cured, my life must come to an end. This is not strange; it is the natural course of principle." In the thirteenth year of Daye, he wished to return to his original temple, but the community would not permit it. Thereupon he stuffed his mouth with soil, intending to seek his own death. Seeing his firm determination, the temple community finally allowed him to leave. In the eighth month of the third year of Wude, he passed away at Jingying Temple at the age of seventy-one. When his illness became grave, he told his disciples, "Throughout my life, correct faith has resided in my heart; toward the principles and teachings of the Buddha, I have never had a slighting thought. I have no worry that I will not be born in the Pure Land." He then had his room swept clean, burned incense, and waited solemnly. After being bedridden for many days, he suddenly sat up on his own, joined his palms, and said to his attendants, "Arrange a seat for the World-Honoured One to sit." Then he said, "The World-Honoured One has arrived! Zhou now repents with shame and remorse." After a long while, he said, "The World-Honoured One is departing," bowing low as if seeing him off. Then, lying down, he said, "A moment ago Amitābha Buddha came; did you not see him? Before long, I shall depart." Shortly after speaking, he passed away. He was buried on the northern cliff of Weiqu south of the city, in accordance with his testamentary instructions. His disciple Huiwei resided at Da Zongchi Temple, where he lectured and sought out the teachings of the tradition, becoming famed in the capital.