宋高僧傳 23.9

23.9

釋無染者，不委氏族何許人也。從中條山受業，講《四分律》、《涅槃經》、《因明》、《百法論》，善者從之。恒念：「《華嚴經》至說諸菩薩住處東北方金色世界，文殊菩薩與一萬聖眾從昔已來止住其中而演說法，或現老人，或為童子。近聞佛陀波利自西國來——不倦流沙，無辭雪嶺，而尋聖跡——，高宗朝至臺山思量嶺啟告扣禮，乃見老人——即文殊也。利雖云面接，未決心疑，令知往西國取經，詣金剛窟，入文殊境界，於今不迴。古德既爾，吾豈無緣乎？」染乃從彼發跡，遍訪名公。或遇禪宗，窮乎理性；或經法席，探彼玄微。以貞元七年到臺山善住閣院。時有僧智頵為臺山十寺都檢校守僧長之初也。遂挂錫棲心，誓不出山。每念文殊化境，非凡者之可勝，豈宜懈怠？冬即採薪供眾，夏即跣足登遊，春秋不移，二十餘祀。前後七十餘遍，遊歷諸臺，覩化現金橋、寶塔、鐘磬、圓光，莫窮其際。且曰：「松柏之鼠，不知堂密中有美樅乎？言更有愈於諸瑞，吾得少，未為足也。」最後於中臺東忽見一寺，額號福生，內有梵僧，數可萬計。染從頭禮拜，遞互慰勞，見文殊亦僧也，語染曰：「汝於此有緣，當須荷眾，勿得唐捐，有願無行而已。」言訖化寺眾僧，寂無所覩。染歎而言曰：「覩茲靈異，豈可徒然！此危脆身，有何久固？」乃遵言廣興供施，每設一百萬僧，乃然一指，以為記驗焉。漸及五百萬數，遐邇委輸，若海水之入歸塘焉。及千萬供畢，十指然盡。迨開成中，白大眾曰：「吾於此山薄有因緣，七十二遍遊諸聖跡，人所不到，吾皆至止。又不出茲山，已報深願，幸莫大焉！奈何衰老，今春秋七十四，夏臘五十五，及存餘喘，欲於中臺頂上焚一炷香告辭十方如來，一萬菩薩。或息我以死，誰甘相代？況諸人等，並是菩薩門人、龍王眷屬，蒔栽善種，得住此山，夙夜精勤，羈勒三業，龍華三會，共結要期。此時下山，勿有留難。」合掌曰「珍重」而去。眾初不喻其意，皆言早迴。染乃但携瓶錫，惟爇名香，遂命季氏趙華將蠟布兩端、麁麻一束、香汁一斗，於中臺頂從旦至暮，禮拜焚香，略無暫憩，都不飲食，念佛虔誠，聲無間斷。已至深更，趙氏怪其所以，陟彼崔嵬，見染不移舊止，轉更精專。染謂趙曰：「吾有密願，汝與吾助緣，不得相阻。為取蠟布、麻、油，將來纏裹吾身，於夜半子時，要然身供養諸佛。吾若得道，相度汝也。」趙氏諫之，苦勸不止。將布纏身，披麻灌油，從頂而煉，言曰：「將吾灰骨當須飄散，無使顯異。」趙氏一從其命，略無移改，從頂而煉，至足方仆矣。趙氏歎曰：「昔聞藥王然身，今見上人，奇哉！痛哉！」後門人收真骨，於梵仙山南起塔，至今在矣。

Śramaṇa Wuran: it is not known what clan he came from or where he was born. He undertook his studies at Mount Zhongtiao, lecturing on the *Four-Part Vinaya* (*Caturvargika-vinaya*), the *Mahāparinirvāṇa Sūtra*, *Hetuvidyā*, and the *Treatise on the Hundred Dharmas* (*Śatadharma-vidyāmukha-śāstra*), and the virtuous followed him. He constantly reflected: "The *Avataṃsaka Sūtra* goes so far as to state that in the Golden World to the northeast, where the bodhisattvas dwell, the Bodhisattva Mañjuśrī and an assembly of ten thousand sages have resided and expounded the Dharma from long ago down to the present, sometimes manifesting as an old man, sometimes as a young boy. Recently I heard that Buddhapāli came from the Western Regions—wearying not of the shifting sands and not shrinking from the snowy peaks to seek the holy traces—and in the reign of Gaozong arrived at Siliang Ridge on Mount Wutai to pray and make prostrations, whereupon he saw an old man, who was none other than Mañjuśrī. Although Pāli met him face-to-face, he had not resolved his inner doubts; he was instructed to return to the Western Regions to fetch scriptures, went to the Diamond Grotto, entered Mañjuśrī's realm, and down to this day has not returned. If the ancients were like this, how could I lack an affinity with him?" Wuran then set out from there, visiting eminent masters everywhere. Sometimes meeting with Chan teachers, he plumbed inner reality; sometimes attending scriptural lectures, he explored their profound subtleties. In the seventh year of the Zhenyuan era [791 CE], he arrived at the Shanzhugai Cloister on Mount Wutai. At that time, the monk Zhiyun had just begun serving as the Chief Inspector and Overseer of the Monks for the Ten Temples of Mount Wutai. Wuran then hung up his staff, settled his mind, and vowed never to leave the mountain. Whenever he reflected that Mañjuśrī's transformed realm could not be attained by the ordinary, how could he dare to be remiss? In winter he gathered firewood to offer to the assembly; in summer he went barefoot climbing and wandering. Unaltered through spring and autumn for over twenty years, he traversed the various terraces more than seventy times, witnessing illusory emanations of golden bridges, precious stūpas, bells and chimes, and circular haloes, boundless and unfathomable. He remarked: "Does the squirrel in the pines and cypresses know that there are fine firs within the deep hall? There are wonders even superior to these auspicious omens; having attained only a little, I am not yet content." Finally, to the east of the Central Terrace, he suddenly saw a temple with a plaque reading "Fusheng" (Generating Blessings), inside of which were Indian monks numbering around ten thousand. Wuran bowed to them one by one, greeting and comforting each other. He saw Mañjuśrī, who also appeared as a monk and said to Wuran: "You have a connection here. You must take responsibility for the multitude; do not let it be in vain, having only vows without actual deeds." When he finished speaking, the transformed temple and the multitude of monks vanished into absolute silence, and nothing was seen. Wuran sighed and said: "Having beheld such supernatural wonders, how could I let it be in vain? What enduring permanence can this frail and brittle body have?" Following his words, he extensively inaugurated offerings and almsgiving: every time he provided for one million monks, he burned off one finger as a testimonial token. Gradually reaching the number of five million, donations poured in from near and far, like sea water returning to a reservoir. When he completed the offering for ten million, all ten fingers were burned away. In the Kaicheng era [836–840 CE], he said to the great assembly: "I have had a slight affinity on this mountain, having wandered through the various holy traces seventy-two times; places to which others could not go, I have reached them all. Moreover, by never leaving this mountain, I have repaid my deep vow; no good fortune could be greater! Yet I am now decrepit and old, currently seventy-four years of age, with fifty-five summer retreats. While I still have breath remaining, I wish to burn a single stick of incense atop the Central Terrace to take leave of the Tathāgatas of the ten directions and the ten thousand bodhisattvas. If someone would give me rest through death, who would willingly take my place? Furthermore, you people are all disciples of the Bodhisattva and kin of the Dragon King; having planted good seeds, you have been able to dwell on this mountain. Exert yourselves day and night, rein in the three actions (karma), and let us seal a pact to meet together at the Three Assemblies of the Dragon Flower (Maitreya). Now as I descend the mountain, do not hold me back." Joining his palms, he said "Take care," and departed. At first the assembly did not understand his intention and all told him to return soon. Carrying only his water-pitcher and staff and burning only renowned incense, Wuran ordered a younger kinsman, Zhao Hua, to bring two bolts of waxed cloth, a bundle of coarse hemp, and a dou of fragrant oil. From dawn to dusk atop the Central Terrace, he made prostrations and burned incense without the slightest rest, taking neither food nor drink, and recollected the Buddha with sincere devotion, his voice continuing without break. When it reached the dead of night, Zhao wondered at what was happening and climbed the towering height; he saw that Wuran had not moved from his former position, and was even more concentrated and dedicated. Wuran said to Zhao: "I have a secret vow, and you must serve as my assisting condition; do not obstruct me. Fetch the waxed cloth, hemp, and oil, wrap my body, and at the midnight hour of zi, burn my body as an offering to all the Buddhas. If I attain the Way, I will deliver you." Zhao remonstrated with him, earnestly urging him to stop, but could not. Wrapping his body in the cloth, cloaking him in hemp, and pouring the oil, the fire consumed him from the top of the head down. Wuran had said: "You must scatter my ashes and bones to the winds; do not let extraordinary relics be displayed." Zhao obeyed his commands completely without altering a thing; burning down from the head, he collapsed only when it reached his feet. Zhao sighed, saying: "Long ago I heard of the Medicine King burning his body; today I have witnessed the Venerable Master doing so. How extraordinary! How painful!" Later his disciples gathered his genuine bones and erected a stūpa south of Mount Fanxian, which still stands today.