續高僧傳 6.42

6.42

Shi Huichao was surnamed Wang and was a native of Taiyuan. During the disturbances of the Yongjia era, his family took refuge in Xiangyang. At the age of seven, he entered pravrajyā and dwelt at Tanxi Monastery as a disciple of Huijing. Jing was pure, constant, level-headed, simple, and possessed exceptional breadth of character; at the beginning of the Putong era, he was appointed Rector of the Saṅgha for the province, being celebrated for his frugality. Chao was lucidly perceptive from his youth, grave and pleasing in demeanor, and regulated in his conduct. Having served Jing for one year, because the community was large and clamorous, he begged to move to the meditation quarters to rely on the dhyāna master Sengchong and practice meditative concentration. At the age of twelve, he also studied under a monk from the same monastery and mastered the Three Mysteries. During the Yongming reign, the Prince of Jingling invited the dharmabhāṇaka Zhixiu to tour and lecture in various regions along with scholars, reaching west as far as Fan and Deng. Chao took the opportunity to study under him, and all who shared the seat with him marveled at his comprehension. He followed Xiu back to the capital and dwelt at Linggen Monastery, where he then requested to receive full ordination from Fachang. He recited the precepts in less than two days, and before listening to the Vinaya through twice, he recognized the text and understood the meaning, clearly comprehending its subtle minutiae. He received his master's instructions without bringing any shame to them. After his master died, he again studied sūtras and treatises under Zhizang. Zang remarked: 'This youth's brilliance and talent will make him a magnificent vessel.' Wherever Zang went, he often traveled in his company. Chao became thoroughly versed in the various canonical divisions, and his fame shook the capital city. Later, he received instruction in the vinaya from Huiji; after only a few hearings, Ji sighed and said: 'I did not expect that this beginner would already be colder than ice itself!' Later, he returned to his home region to pay his respects to his elders, and the whole region admired him. Emperor Wu imperially decreed his return to serve as a Scholar of Shouguang Hall, and also decreed that he assist Saṅghabhara of Guan Monastery in translating the Aśokāvadāna-sūtra, appointing Chao to record it, producing ten fascicles. Yet he hid his virtue and promoted others, never taking exclusive credit or boasting; hence whenever he received invitations, he mostly yielded them to elders of long-standing virtue. Zang later asked him to lecture on his behalf, but Chao modestly declined to accept. Whenever he encountered broad debates among the multitude of sages, he never failed to participate and resolve impasses; yet when contending against opponents, if he saw the logic about to be exhausted, he would surely yield. Or if an opening presented itself, he would step in and then fall silent. Though this was something that ordinary minds would find intolerable, Chao was humble and modest to such a degree. He took only enough food and clothing to get by, never sought riches and honor, and possessed no bundle of saved wealth. Xiao Yaxiu, Prince Kang of Ancheng, deeply revered his preceptive virtue; when the prince took up a regional command, he invited Chao to accompany him to his post, where Chao's lecturing swept like the wind and was admired by far and near. After Prince Kang died, Xiao Bing, Marquis of Wuping, journeyed to Xiakou and once again invited Chao to accompany him; Dharma seats were laid out again, and scholars praised him. Returning to the capital, he continued his lectures, and listeners flocked to him: more than two hundred monks practiced throughout the four seasons. He died in the seventh year of the Putong reign, at the age of fifty-two.