宋高僧傳 12.12

12.12

釋藏奐，俗姓朱氏，蘇州華亭人也。母方娠及誕，常聞異香。為兒時甞墮井，有神人接持而出。丱歲出家，禮道曠禪師。及弱冠，詣嵩嶽受具。母每思念涕泣，因一目不視，迨其歸省，即日而明。母喪哀毀，廬墓間頗有徵祥，孝感如是，由此顯名。尋遊方訪道，復詣五洩山，遇靈默大師。一言辨析，旨趣符合，顯晦之道，日月之所然也。會昌、大中，衰而復盛。唯奐居之，熒不能惑，焚不能熱，溺不能濡者也。洎周洛再構長壽寺，勅度居焉。時內典焚毀，梵夾煨燼，手緝散落，實為大藏。尋南海楊公收典姑蘇，請奐歸于故林，以建精舍。大中十二年，鄞水檀越任景求捨宅為院，迎奐居之。剡寇求甫率徒二千，執兵晝入，奐瞑目宴坐，色且無撓。盜眾皆悸懾，叩頭謝過。寇平，州奏請改額為棲心寺，以旌奐之德焉。凡一動止，禪者必集，環堂擁榻，堵立雲會。奐學識泉涌，指鑒岐分。詰難排疑之眾，攻堅索隱之士，皆立褰苦霧，坐泮堅氷，一言入神，永破沈惑。以咸通七年秋八月三日現疾告終，享年七十七，僧臘五十七。預命香水剃髮，謂弟子曰：「吾七日在矣。」及期而滅。門人號慕，乃權窆天童巖。已周三載，一日異香凝空，遠近郁烈。弟子相謂曰：「昔師囑累『令三載後當焚我身』，今異香若此。」乃發塔視之，儼若平生。以其年八月三日依西域法焚之，獲舍利數千粒，其色紅翠。十三年，弟子戒休齎舍利，述行狀，詣闕請諡。奉勅褒誄，易名曰心鑑，塔曰壽相。奐在洛下長壽寺謂眾曰：「昔四明天童山僧曇粹是吾前生也，有墳塔存焉。」相去遼遠，人有疑者，及追驗事實，皆如其言。初任生將迎奐，人或難之。對曰：「治宅之始，有異僧令大其門，二十年之後，當有聖者居之。」比奐至止，果二十年矣。又奐將離姑蘇，為徒眾留擁，乃以椶拂與之曰：「吾在此矣，汝何疑焉？」暨乎潛行，眾方諭其深旨。又令寺之西北隅可為五百墩以鎮之。或曰：「力何可致？」奐曰：「不然，作一墩植五株柏，可也。」凡微言奧旨，皆此類也。刺史崔琪撰塔碑，金華縣尉邵朗題額焉。

Shi Zanghuan, whose secular surname was Zhu, was a native of Huating in Suzhou. When his mother was pregnant and gave birth, an extraordinary fragrance was frequently smelled. As a child, he once fell into a well, and a divine person caught hold of him and brought him out. In his youth he went forth from the household and paid homage to Chan Master Daokuang. When he reached capping age, he went to Mount Song to receive the full precepts. His mother wept whenever she longed for him, and consequently lost sight in one eye; when he returned to visit her, her sight cleared that very day. When his mother died, he grieved with extreme emaciation, and at the hut by her grave auspicious omens appeared in abundance; such was his filial resonance, through which he became renowned. Soon after, he traveled in search of the Way, went again to Mount Wuxie, and met Great Master Lingmo. With a single word of analysis their aims coincided: their way of revealing and concealing was like that of the sun and moon. During the Huichang and Dazhong eras, [the Dharma] declined and then flourished again. Huan alone abode through it: sparks could not confuse him, fire could not burn him, and water could not wet him. When Changshou Temple was rebuilt in the Zhou-Luo region, he was ordained by imperial order to reside there. At that time, internal texts had been burned and Sanskrit pothi leaves reduced to ashes; he personally gathered the scattered fragments, which truly formed a Tripiṭaka. Soon after, Lord Yang of Nanhai took charge of the texts in Gusu and invited Huan to return to his old forest to establish a monastery. In the twelfth year of Dazhong, the patron Ren Jingqiu of Yinsui gave his residence to make a cloister and welcomed Huan to reside there. The bandit Qiu Fu of Shan led two thousand followers, bearing arms, and entered in broad daylight; Huan sat in meditation with closed eyes, his countenance unperturbed. The bandit horde was terrified and bowed their heads to beg forgiveness. After the bandits were quelled, the prefecture memorialized the throne to request changing the name plaque to Qixin Temple, in order to commend Huan's virtue. Whenever he made any movement, Chan practitioners always gathered, encircling the hall and crowding around his couch, standing wall-to-wall like gathered clouds. Huan's learning surged like a spring, and his discernment clearly distinguished the forks in the road. Those who brought challenging questions to dispel doubts, and scholars who attacked difficulties to probe the hidden, all saw their bitter mists lift at once and their hard ice melt as they sat; a single word penetrated spirit, shattering deep confusion forever. On the third day of the eighth month, in autumn of the seventh year of Xiantong, he manifested illness and announced his end, having lived seventy-seven years with fifty-seven saṅgha years. He previously ordered perfumed water and the shaving of his hair, saying to his disciples: 'I have seven days remaining.' When the term arrived, he passed away. His disciples wailed and yearned, and temporarily interred him at Tiantong Cliff. Three years had already passed when, one day, an extraordinary fragrance hung in the air, dense and strong near and far. The disciples said to one another: 'Formerly the Master charged us, saying, "After three years you must cremate my body"; now the extraordinary fragrance is like this.' They then opened the pagoda to inspect it, and he was dignified as in life. On the third day of the eighth month of that year, they cremated him according to the Western method and obtained several thousand grains of śarīra, which were red and emerald green in colour. In the thirteenth year, his disciple Jiexiu brought the śarīra and presented an account of his conduct to the palace to request a posthumous title. An imperial order was received in praise and lamentation, bestowing the posthumous name Xinjian and naming the pagoda Shoxiang. When Huan was at Changshou Temple in Luoyang, he said to the assembly: 'Formerly the monk Tancui of Mount Tiantong in Siming was my past life; a grave pagoda of his still exists there.' It was far away, and people had doubts, but when they investigated the facts, all were as he had said. Earlier, when Master Ren was about to welcome Huan, someone raised objections. He replied: 'When I first arranged this residence, an extraordinary monk bade me enlarge the gate, saying that after twenty years, a holy one would dwell in it.' When Huan arrived, it had indeed been twenty years. Moreover, when Huan was about to depart Gusu, he was detained by crowds of disciples; he gave them a palm-fibre fly-whisk, saying: 'I am here; why do you doubt?' Once he secretly departed, the assembly only then understood his profound meaning. He also ordered that at the northwest corner of the temple, five hundred mounds could be made to subdue it. Someone said: 'How can such labor be accomplished?' Huan said: 'Not so; it will do to make one mound and plant five cypress trees.' All his subtle words and profound meanings were of this kind. Prefect Cui Qi composed the pagoda stele, and Shaolang, the county defender of Jinhua, inscribed its plaque.