[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宋高僧傳](https://indike.org/pramana/in.bauddha.taisho.2061) › 7.6 # 宋高僧傳 7.6 宋高僧傳 7.6 - **Language:** Classical Chinese ### [7.6](https://indike.org/pramana/in.bauddha.taisho.2061.7.6) 釋希圓，姓張氏，姑蘇人也。宗親豪富，而獨捨家，從登戒法，便遊講肆。不滯一方，勤修三學，良深歲稔，尤至博通，時推俊邁，因命講訓。光啟中，屬徐約軍亂，孫儒略地，吳苑俶擾。圓由通玄寺附商船，避地于甬東。其估客偕越人也，篤重於圓，召居會稽寶林山寺。形雖幺麼，性且強幹，與時寡合，多事宴默。或問之，則曰：「吾逍遙乎無形之場，同師子遊戲耳。」景福中，於山寺演暢經論，同聲相應，求法者至。乃著《玄中鈔》數卷，皆當義妙辭也。恒勸人急修上生之業，且曰：「非知之難，行之為難。汝曹勉旃。」圓六時禮懺，未嘗少缺。居小房，即瑯瑘山頂，是山也，傳云從瑯瑘臺飛來，此處先是屠坊，故皆鎮于其下。山之家有井，井有鰻鯠焉，水有盈縮，應大江之潮候，甚多靈怪。一云此處禹鎖浙江蛟蜃之屬，其名曰蛆。蛆有雙耳，其色蒼黃，或緣竹木，必風雨至矣。今或出石竅，入僧居溝渠中，見人不驚，握則跳梁如怒狀。唯偏入圓房，圓手執宛轉屑就，乃為之受歸戒，令勿作風雹之妖。暨圓終，而多暴風雨也。圓之修習，願見彌勒。一日講次，屹然坐終于法座，時眾聞異香裛孴，天樂錚鏦，或絕或連，七日後已，此真上生之證歟！則乾寧二年四月也。還山之日，僧眾置祭于寺門。無何，有人茜袍象笏拜跪愴然。𢠵怳之間，杳無蹤迹，眾莫能測焉。荼毘，收舍利七百餘粒，被四明人齎往新羅國矣。 > Śramaṇa Xiyuan, surnamed Zhang, was a man from Gusu. His clan was wealthy and powerful, yet he alone renounced home. After receiving the precepts, he roamed among the lecture platforms. Not lingering in a single place, he diligently cultivated the three learnings; through long years of deep study, he became especially comprehensive and thoroughly versed. Acclaimed by contemporaries as exceptionally talented, he was accordingly invited to lecture and instruct. During the Guangqi era, Xu Yue's army rebelled, Sun Ru plundered territory, and the Wu region fell into turmoil. Leaving Tongxuan Temple, Yuan boarded a merchant vessel to take refuge in Yongdong. The merchant, who was from Yue, held Yuan in deep esteem and invited him to reside at Baolinshan Temple in Kuaiji. Though diminutive in stature, he was firm and capable by nature, having little concord with worldly matters and mostly engaging in quiet meditation. When someone questioned him, he replied: 'I wander freely in the realm of the formless, merely disporting as a lion does.' During the Jingfu era, he expounded and unfolded the sūtras and treatises at the mountain temple; voices in harmony responded, and those seeking the Dharma arrived. He then authored the Xuanzhong chao in several scrolls, all consisting of apt meanings and wonderful phrasing. He constantly exhorted people to diligently cultivate the karmic practice for higher rebirth, saying: 'It is not knowledge that is difficult; putting it into practice is what is difficult. Strive on, all of you.' Yuan performed repentance rituals at the six periods of the day, never missing even a little. He resided in a small room at the summit of Mount Langya; this mountain, legend says, flew from the Langya Terrace. As this place had formerly been a slaughterhouse, the mountain was set down to suppress it. By the mountain dwelling there was a well, in which there was an eel; the water swelled and receded, corresponding to the tides of the great river, and it possessed many supernatural wonders. Another account states that Yu here bound dragons and kraken-like monsters of the Zhejiang River, whose name was qu. The qu had a pair of ears, its color was bluish-yellow, and whenever it climbed bamboo or trees, wind and rain would certainly arrive. Nowadays it occasionally emerges from stone crevices and enters the drainage channels of the monks' quarters; seeing people, it is not frightened, but if grabbed, it leaps violently as if angry. Yet it only entered Yuan's room; Yuan would hold it in his hands as it writhed, calmly attending to it, and would administer the refuges and precepts to it, commanding it not to cause the calamities of wind and hail. When Yuan died, violent winds and rain were frequent. In his cultivation, Yuan vowed to see Maitreya. One day during a lecture, he died upright on the Dharma seat. At that time, the assembly smelled a thick, extraordinary fragrance and heard celestial music chiming and clanging, intermittently continuing for seven days before stopping; was this not a genuine proof of his higher rebirth! It was in the fourth month of the second year of Qianning. On the day of his return to the mountain, the monastic assembly set up sacrificial offerings at the temple gate. Soon after, a person wearing a madder robe and holding an ivory tablet bowed and knelt in deep sorrow. In an instant, no trace of him remained, and none in the assembly could fathom it. After the cremation, more than seven hundred grains of relics were gathered and carried off to Silla by a man from Siming. > — English (machine translation) (machine translation) - [Previous: 7.5](https://indike.org/pramana/in.bauddha.taisho.2061.7.5) - [Next: 7.7](https://indike.org/pramana/in.bauddha.taisho.2061.7.7) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2061.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.7.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2061.7.6](https://indike.org/pramana/in.bauddha.taisho.2061.7.6) · Pramāṇa