宋高僧傳 7.18

7.18

釋虛受，嘉禾禦兒人也。納戒後，於上都習學，內外博通，傳講數本大經論，不憚宣導。咸通中，累應奉聖節充左街鑑義，輩流孰不弭伏。及廣明中，京闕盜據，逃難邐迤。抵越大善寺，同好者命講《涅槃》、《維摩》二經，即天祐年中也。因憤謙、雅等師釋崇福疏，繁略不中，其猶以水濟水，終無必濟焉，遂撰《義評鈔》十四卷。同光中方畢軸。又因講《俱舍論疏》，有賈曾侍郎序，次僧圓暉序，皆著鈔解之，其文富贍，昔甞染指知焉。受於《涅槃》，辯而非略，仍多駁議小遠之疏，免為青蠅之玷。餘則《法華》、《百法》、《唯識》，各有別行義章。受性且狷急，與人不同，畜弟子無一可中，甞自執爨饌齋食，柴生火滅，復吹又熸，怒發，汲水沃之，終日不食而講焉。及晚年眼昏甚，登師子座，戴竹笠而講，貴目不閃爍爾。或譏其慢眾，受亦不介意。屬武肅王錢氏按部至越，遂出謁見，王素嚮風，乃加優禮，言勞再三。暨乾化中，於會稽開元寺度戒，命之充監壇選練，吳、會間行此職者，自受始也。王表于朝廷，薦其紫衣。莊宗制賜，行人齎至營丘。時受講當《上生經疏序》，至「若洪鐘而虛受」。受捨麈柄言曰：「某得名無典實，今後更為虛受，小子識之。」及狀聞王，王曰：「此僧必無恩命分，何名虛受乎？」至同光乙酉歲，受終，迨海艦齎誥牒來，稽其終日，正到青社，果符武肅之言。有《文集》數卷、《述義章》三十餘卷，行之于代。

Shi Xushou was a native of Yu'er in Jiahe. After receiving the precepts, he studied in the Upper Capital; thoroughly conversant with both inner and outer texts, he transmitted and lectured on several major sūtras and treatises, never shrinking from guiding others. During the Xiantong era, on repeated imperial birthdays, he served as Inspector of Doctrine (Jianyi) of the Left Street, and none of his peers failed to submit to him. When the capital was occupied by rebels during the Guangming era, he fled the turmoil, traveling far and wide. Reaching Dashan Temple in Yue, his companions asked him to lecture on the *Nirvāṇa* and *Vimalakīrti* sūtras; this was during the Tianyou era. Indignant that masters such as Qian and Ya had commented on the Chongfu commentary with unbalanced prolixity and brevity, which was like trying to dilute water with water and would ultimately accomplish nothing, he composed the *Commentary of Doctrinal Appraisals* in fourteen scrolls. It was completed only during the Tongguang era. Furthermore, on the occasion of lecturing on the *Commentary to the Abhidharmakośa-śāstra*, there was a preface by Vice Director Jia Zeng followed by a preface by the monk Yuanhui; he composed commentaries to explain both of them. His writings were rich and ample, and those who once tasted them knew this. Regarding the *Nirvāṇa*, Shou was analytical without being overly brief, and he often disputed the commentary of the Lesser Yuan, saving it from being tainted as if by blowflies. As for the rest, he produced separate treatises of doctrinal chapters on the *Lotus Sūtra*, the *Hundred Dharmas*, and *Vijñaptimātratā*. Shou's nature was impatient and irascible, unlike that of others; of the disciples he kept, not a single one suited him. He once cooked the vegetarian meal himself: when the firewood was green and the fire went out, he blew on it again and it was snuffed out; flying into a rage, he drew water and poured it over it, and lectured all day without eating. In his later years, his eyesight became very dim; when ascending the lion seat, he wore a bamboo conical hat to lecture, simply valuing that his eyes would not squint. Some mocked him for slighting the assembly, but Shou paid no attention. When King Wusu of the Qian family arrived in Yue on an inspection tour, Shou went out to have an audience with him; the king had long admired his reputation, so he treated him with special courtesy, inquiring about his welfare repeatedly. During the Qianhua era, when ordination was conferred at Kaiyuan Temple in Kuaiji, Shou was appointed to oversee the platform and select candidates; the establishment of this office in the Wu and Kuaiji regions began with Shou. The king submitted a memorial to the imperial court recommending him for the purple robe. Emperor Zhuangzong issued an edict bestowing it, and an emissary brought it to Yingqiu. At that time, Shou was lecturing on the "Preface to the Commentary on the *Sūtra on Maitreya's Rebirth Above*", reaching the phrase: "Like a great bell, which receives emptily (*xushou*)." Setting down his chowry, Shou said: "My name has no canonical basis; from now on, it shall simply be 'received in vain' (*xushou*); you juniors should take note of this." When the report reached the king, the king said: "This monk is destined to have no share in imperial favors; why else would he be named 'received in vain'?" In the year yiyou of Tongguang, Shou died; when the sea vessel carrying the imperial patent arrived, calculating the day of his death, it had just reached Qingshe, which truly tallied with King Wusu's words. He had several scrolls of *Collected Writings* and more than thirty scrolls of *Expositions of Doctrine* circulating in his generation.