宋高僧傳 5.27

5.27

釋澄觀，姓夏侯氏，越州山陰人也。年甫十一，依寶林寺（今應天山）霈禪師出家，誦《法華經》。十四，遇恩得度，便隷此寺。觀俊朗高逸，弗可以細務拘。遂遍尋名山，旁求祕藏。梯航既具，壼奧必臻。乾元中，依潤州棲霞寺醴律師，學相部律。本州依曇一，隷「南山律」。詣金陵玄璧法師傳關河「三論」。「三論」之盛于江表，觀之力也。大曆中，就瓦棺寺傳《起信》、《涅槃》。又於淮南法藏，受海東《起信疏》義。却復天竺詵法師門，溫習《華嚴大經》。七年，往剡溪，從成都慧量法師，覆尋「三論」。十年，就蘇州，從湛然法師習天台《止觀》、《法華》、《維摩》等經疏。解從上智，性自天然，所學之文，如昨拋捨，鮑靜記井，蔡邕後身，信可知矣。又謁牛頭山忠師、徑山欽師、洛陽無名師，咨決南宗禪法。復見慧雲禪師，了北宗玄理。觀自謂己曰：「五地聖人，身證真如，棲心佛境，於『後得智』中起世俗念，學世間技藝。況吾學地，能忘是心？」遂翻習經、傳、子、史、小學、《蒼》、《雅》、天竺悉曇、諸部異執，《四圍》、五明、祕呪、儀軌，至于篇、頌、筆語、書蹤，一皆博綜。多能之性，自天縱之。大曆十一年，誓遊五臺，一一巡禮，祥瑞愈繁。仍往峨嵋，求見普賢，登險陟高，備觀聖像。却還五臺，居大華嚴寺，專行「方等」懺法。時寺主賢林，請講大經，并演諸論。因慨《華嚴》舊疏，文繁義約，惙然長想：「況文殊主智，普賢主理，二聖合為毘盧遮那，萬行兼通，即是《華嚴》之義也。吾既遊普賢之境界，泊妙吉之鄉原，不疏《毘盧》，有辜二聖矣。」觀將撰疏，俄於寤寐之間，見一金人當陽挺立，以手迎抱之，無何咀嚼都盡。覺即汗流，自喜吞納光明遍照之徵也。起興元元年正月，貞元三年十二月畢功，成二十軸，乃飯千僧以落成也。後常思付授，忽夜夢身化為龍，矯首于南臺，蟠尾于山北，拏攫碧落，鱗鬣耀日。須臾，蜿蜓化為千數小龍，騰躍青冥，分散而去。蓋取象乎教法支分流布也。四年春正月，寺主賢林請講新疏。七年，河東節度使李公自良復請於崇福寺講。德宗降中使李輔光宣詔入都，與罽賓三藏般若譯烏荼國王所進《華嚴》後分四十卷。觀苦辭，請明年入。勅允。及具行，至蒲津，中令梁公留安居，遂於中條山棲巖寺住。寺有禪客，拳眉翦髮，字曰癡人，披短褐，操長策，狂歌雜語，凡所指厈，皆多應驗。觀未至之前，狂僧驅眾僧洒掃曰：「不久菩薩來此」。復次壁畫散脂大將及山麋之怪，往往不息。觀既止此寺，二事俱靜。五月，內中使霍仙鳴傳宣催入。觀至，帝頗敦重，延入譯場刊正。又詔令造疏。遂於終南草堂寺編成十卷，進呈，勅令兩街各講一遍為疏。時堂前池生五枝合歡蓮華，一華皆有三節，人咸歎伏。尋譯《守護國界主經》，觀綴文潤色。順宗在春宮，嘗垂教令述《了義》一卷、《心要》一卷并《食肉得罪因緣》。洎至長安，頻加禮接。朝臣歸向，則齊相國杭、韋太常渠牟，皆結交最深。故相武元衡、鄭絪、李吉甫、權德輿、李逢吉、中書舍人錢徽、兵部侍郎歸登、襄陽節度使嚴綬、越州觀察使孟簡、洪州韋丹，咸慕高風，或從戒訓。以元和年卒，春秋七十餘。弟子傳法者一百許人，餘堪講者千數。觀甞於新創雲花寺般若閣下畫《華藏世界圖相》，又著《隨疏演義》四十卷，允齊相請述《華嚴經綱要》一卷、《法界玄鑑》一卷、《三聖圓融觀》一卷、《華嚴》、《法華》、《楞伽》、《中觀論》等。別行《小鈔疏》共三十卷。設無遮大會十二中，其諸塑繢形像，繕寫經典，不可殫述。門人清沔記觀平時行狀云：「觀恒發十願：『一、長止方丈但三衣鉢，不畜長；二、當代名利，棄之如遺；三、目不視女人；四、身影不落俗家；五、未捨執受，長誦《法華經》；六、長讀大乘經典，普施含靈；七、長講《華嚴大經》；八、一生晝夜不臥；九、不邀名惑眾伐善；十、不退大慈悲普救法界。』」觀逮盡形期，恒依願而修行也。

Śramaṇa Chengguan, surnamed Xiahou, was a native of Shanyin in Yuezhou. When he was just eleven years old, he went forth under Dhyāna Master Pei of Baolin Temple (now Mount Yingtian) and recited the *Lotus Sūtra*. At fourteen, by imperial grace, he was ordained and remained affiliated with this temple. Chengguan was handsome, bright, noble, and lofty, and could not be confined by trivial affairs. Thereupon, he traveled throughout famous mountains, everywhere seeking the secret treasuries. Having obtained both the ladder and the raft, he was bound to reach the innermost chamber. During the Qianyuan era, he relied on Vinaya Master Li of Qixia Temple in Runzhou to study the Xiangbu Vinaya. In his home prefecture, he relied on Tanyi, adhering to the Nanshan Vinaya. He went to Dharma Master Xuanbi of Jinling to receive the Sanlun of Guanhe. That Sanlun flourished in the region south of the Yangtze was indeed Chengguan’s doing. During the Dali era, he went to Waguan Temple to receive the *Awakening of Faith* and the *Nirvāṇa-sūtra*. Furthermore, from Fazang of Huainan, he received the meaning of the Korean commentary on the *Awakening of Faith*. He then returned to the gate of Dharma Master Faxin of Tianzhu Temple to review the great *Avataṃsaka-sūtra*. In the seventh year, he went to Shanxi and followed Dharma Master Huiliang of Chengdu to re-examine the Sanlun. In the tenth year, he went to Suzhou and followed Dharma Master Zhanran to study the Tiantai treatises and commentaries on the *Śamatha-vipaśyanā*, *Lotus Sūtra*, *Vimalakīrti-nirdeśa*, and others. His understanding stemmed from supreme wisdom, his nature was inherently natural; texts he had learned seemed like things cast aside only yesterday—it was truly credible like Bao Jing remembering the well or Cai Yong being reborn. He also visited Master Zhong of Mount Niutou, Master Qin of Mount Jing, and Master Wuming of Luoyang to resolve doubts concerning the Southern Chan lineage. Furthermore, he met Dhyāna Master Huiyun and understood the profound principles of the Northern lineage. Chengguan said to himself: “Holy beings on the fifth stage personally realize true suchness and lodge their minds in the realm of the Buddha, yet within subsequent wisdom they produce conventional thoughts and study worldly skills and arts. How much more so for me, who am still on the stage of training; can I forget this mind?” He then studied the sūtras, commentaries, philosophers, histories, elementary lexicography, the *Cang Jie*, the *Erya*, Indian Siddhaṃ, the heterodox tenets of various schools, the four Vedas, the five sciences, secret mantras, and ritual manuals, down to verses, eulogies, brushwork, and calligraphy; he synthesized them all extensively. His manifold capacities were bestowed upon him by Heaven. In the eleventh year of Dali, he made a vow to travel to Mount Wutai, making pilgrimages to each site, where auspicious portents were ever more frequent. He proceeded to Mount Emei, seeking to behold Samantabhadra, climbing precipitous heights and fully gazing upon the sacred images. Returning to Mount Wutai, he resided at the Great Huayan Temple, devoting himself to the Fangdeng repentance ritual. At that time, the abbot Xianlin requested him to lecture on the great scripture and expound various treatises. Consequently, lamenting that the old commentaries on the *Avataṃsaka* were verbose in text yet sketchy in meaning, he pondered deeply for a long time: “Moreover, Mañjuśrī presides over wisdom and Samantabhadra presides over principle; the two sages unite to form Vairocana, and mastering all the myriad practices is the meaning of the *Avataṃsaka*. Since I have traveled to the realm of Samantabhadra and anchored in the homeland of Mañjuśrī, if I do not write a commentary on Vairocana, I will be failing these two sages.” When Chengguan was about to compose the commentary, suddenly between waking and sleeping, he saw a golden person standing upright facing south; he welcomed and embraced him with his hands, and soon chewed and swallowed him entirely. Waking up in a sweat, he rejoiced at the omen of engulfing the All-Pervading Light. Beginning in the first month of the first year of Xingyuan, he finished the work in the twelfth month of the third year of Zhenyuan, completing twenty scrolls, and provided a meal for a thousand monks to mark its completion. Afterwards, he often thought of transmitting it, when one night he suddenly dreamed that his body was transformed into a dragon, lifting its head at the South Peak and coiling its tail to the north of the mountain, clawing at the azure sky, its scales and mane shining against the sun. In an instant, it transformed into thousands of small dragons, leaping into the azure expanse and scattering away. This was indeed a symbol of the branching and dissemination of the teachings. In the spring, the first month of the fourth year, the abbot Xianlin requested him to lecture on the new commentary. In the seventh year, Li Ziliang, military commissioner of Hedong, again requested him to lecture at Chongfu Temple. Emperor Dezong dispatched the inner palace commissioner Li Fuguang to proclaim an imperial decree summoning him to the capital to translate, together with the Kaśmīri Tripiṭaka master Prajñā, the later forty-scroll portion of the *Avataṃsaka* presented by the king of the Uḍra kingdom. Chengguan declined earnestly, asking to enter the capital the following year. The imperial decree consented. When he prepared to travel and reached Pujin, Duke Liang, the Secretariat Director, detained him for the summer retreat; thereupon he stayed at Qiyan Temple on Mount Zhongtiao. In the temple there was a Chan traveler with furled brows and cropped hair named Fool, wearing a short coarse robe and holding a long staff, singing wildly and speaking erratically; whatever he pointed out or rebuked often came true. Before Chengguan arrived, the mad monk drove the monks to sweep and sprinkle, saying: “Soon a bodhisattva will come here.” Furthermore, on the wall paintings, disturbances caused by the great general Saṃjñeya and mountain deer spirits had frequently broken out. Once Chengguan stayed at this temple, both disturbances ceased. In the fifth month, the inner palace commissioner Huo Xianming delivered an imperial decree urging him to enter the capital. When Chengguan arrived, the Emperor treated him with great respect and invited him into the translation arena to review and correct the text. An imperial decree was also issued ordering him to compose a commentary. Thereupon, at Caotang Temple on Mount Zhongnan, he compiled it into ten scrolls and presented it to the throne; an imperial decree ordered that it be lectured on once in each of the two capital sections as the commentary. At that time, five joined-delight lotus flowers grew in the pond before the hall, each flower having three joints, and everyone marveled in admiration. Soon afterwards, when translating the *Mahāyānamūlajātahṛdayabhūmidhyāna-sūtra*, Chengguan organized the text and polished the style. While Emperor Shunzong was the crown prince, he had issued an instruction asking Chengguan to compose one scroll on the *Definitive Meaning*, one scroll on the *Essentials of the Mind*, and the *Causes and Conditions of Sin from Eating Meat*. When he reached Chang'an, the crown prince repeatedly received him with courtesy. As for court officials who took refuge in him, Prime Minister Qi Hang and Minister of the Court of Imperial Sacrifices Wei Qumu both established the deepest friendships with him. Former Prime Ministers Wu Yuanheng, Zheng Yin, Li Jifu, Quan Deyu, and Li Fengji; Secretariat Drafter Qian Hui; Vice Minister of War Gui Deng; Yan Shou, Military Commissioner of Xiangyang; Meng Jian, Surveillance Commissioner of Yuezhou; and Wei Dan of Hongzhou all admired his lofty style, and some received the precepts and instructions from him. He passed away during the Yuanhe era at the age of over seventy. There were about one hundred disciples who transmitted his Dharma, and more than a thousand who were capable of lecturing. Chengguan once painted the *Images of the World of the Lotus Treasury* under the Prajñā Pavilion of the newly founded Yunhua Temple, and also composed forty scrolls of the *Sui shu yanyi*. Acceding to Prime Minister Qi’s request, he authored one scroll of the *Outline of the Avataṃsaka-sūtra*, one scroll of the *Xuanjian of the Dharmadhātu*, one scroll of the *Contemplation of the Perfect Interpenetration of the Three Sages*, and works on the *Avataṃsaka*, *Lotus Sūtra*, *Laṅkāvatāra-sūtra*, *Mūlamadhyamakakārikā*, and others. There were thirty scrolls of *Xiaochao shu* circulated separately. He hosted twelve non-obstruction great assemblies, and the images he sculpted and painted, as well as the scriptures he transcribed, were beyond counting. His disciple Qingmian recorded Chengguan’s ordinary conduct, saying: “Chengguan always made ten vows: ‘First, always to dwell in a single room with only the three robes and a bowl, not keeping extra possessions; second, to cast aside contemporary fame and gain as though abandoning rubbish; third, never to look upon a woman with his eyes; fourth, never to let his shadow fall upon a lay household; fifth, not having relinquished the bodily existence, constantly to recite the *Lotus Sūtra*; sixth, constantly to read Mahāyāna scriptures and universally bestow them upon sentient beings; seventh, constantly to lecture on the great *Avataṃsaka-sūtra*; eighth, never to lie down to sleep day or night for his whole life; ninth, not to court fame, mislead the multitude, or boast of his goodness; tenth, never to retreat from the great compassion to rescue the dharmadhātu universally.’” Chengguan constantly practiced in accordance with these vows until the end of his days.