宋高僧傳 5.13

5.13

釋圓暉，未詳何許人也。關輔之間，聲名籍甚，精研性相，善達諸宗。幼於《俱舍》一門，最為銳意。時禮部侍郎賈曾歸心釋氏，好樂斯文，多命暉談此宗相。然其難者則「非想見惑」，繁者則〈得非得〉章。爰請暉師略伸梗概，究其光師疏義繁極難尋。又聖善寺懷遠律師，願心相合，因節略古疏——頌則再牒而釋，論乃有引而具注——，甚為徑捷，學者易知。後有崇廙著《金華鈔》十卷以解焉。光、寶二師之後，暉公間出，兩河間、二京道、江表、燕、齊、楚、蜀盛行暉疏焉。

Shi Yuanhui's place of origin is unknown. Across the Guanzhong and metropolitan areas, his renown was illustrious; he thoroughly investigated the ultimate nature and the characteristics [of phenomena] and was well versed in the various traditions. From his youth, he had been most ardent concerning the single gate of the Abhidharmakośa. At that time, Vice Minister of the Ministry of Rites Jia Zeng had taken refuge in the Buddhist fold and was fond of these writings, frequently summoning Hui to discuss the tenets and characteristics of this tradition. However, its most difficult part was the 'view delusions of [the heaven of] neither-perception-nor-non-perception', and its most complicated was the chapter on 'Possession and Non-possession'. Thereupon [Jia] requested Master Hui to briefly sketch out their essential outlines, noting that the commentary by Master [Puguang] was exceedingly complex and hard to navigate. Furthermore, Vinaya Master Huaiyuan of Shengshan Temple, sharing the same aspiration, abridged the ancient commentary—repeating the verses to explain them and citing the treatise to provide full annotations—which was very straightforward and easy for students to understand. Later, Chongyi composed the ten-fascicle Jinhua chao (Golden Flower Commentary) to elucidate it. After the two masters Guang and Bao, the Venerable Hui arose between them; across the regions between the two rivers, along the highways of the two capitals, south of the Yangzi, and in Yan, Qi, Chu, and Shu, Hui's commentary circulated widely.