[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) › 8.14 # 宋高僧傳 8.14 宋高僧傳 8.14 - **Language:** Classical Chinese ### [8.14](https://indike.org/pramana/in.bauddha.taisho.2061.8.14) 釋神會，姓高，襄陽人也。年方幼學，厥性惇明，從師傳授五經，克通幽賾。次尋《莊》、《老》，靈府廓然。覽《後漢書》，知浮圖之說。由是於釋教留神，乃無仕進之意，辭親投本府國昌寺顥元法師下出家。其諷誦群經，易同反掌。全大律儀，匪貪講貫。聞嶺表曹侯溪慧能禪師盛揚法道，學者駿奔，乃斆善財南方參問，裂裳裹足，以千里為跬步之間耳。及見，能問會曰：「從何所來？」答曰：「無所從來。」能曰：「汝不歸去？」答曰：「一無所歸。」能曰：「汝太茫茫。」答曰：「身緣在路。」能曰：「由自未到？」答曰：「今已得到，且無滯留。」居曹溪數載，後遍尋名跡。開元八年，勅配住南陽龍興寺。續於洛陽大行禪法，聲彩發揮。先是，兩京之間皆宗神秀，若不淰之魚鮪附沼龍也。從見會明心，六祖之風蕩其漸修之道矣。南北二宗時始判焉，致普寂之門盈而後虛。天寶中，御史盧弈阿比於寂，誣奏會聚徒疑萌不利。玄宗召赴京，時駕幸昭應，湯池得對，言理允愜，勅移往均部。二年，勅徙荊州開元寺般若院住焉。十四年，范陽安祿山舉兵內向，兩京版蕩，駕幸巴、蜀。副元帥郭子儀率兵平殄，然於飛輓索然。用右僕射裴冕權計，大府各置戒壇度僧，僧稅緡謂之香水錢，聚是以助軍須。初洛都先陷，會越在草莽，時盧弈為賊所戮，群議乃請會主其壇度。于時寺宇宮觀，鞠為灰燼，乃權創一院，悉資苫蓋，而中築方壇，所獲財帛頓支軍費。代宗、郭子儀收復兩京，會之濟用頗有力焉。肅宗皇帝詔入內供養，勅將作大匠併功齊力，為造禪宇于荷澤寺中是也。會之敷演，顯發能祖之宗風，使秀之門寂寞矣。上元元年，囑別門人，避座望空頂禮，歸方丈，其夜示滅。受生九十三歲矣，即建午月十三日也。遷塔于洛陽寶應寺，勅「諡大師」曰真宗，塔號般若焉。 > Shi Shenhui, surnamed Gao, was a native of Xiangyang. While still in his youth, his nature was earnest and luminous. Receiving instruction in the Five Classics from his master, he was able to penetrate their profound subtleties. Next he explored Zhuangzi and Laozi, whereupon his spiritual mind opened wide. Reading the Hou Hanshu, he came to know the teachings of the Buddha. From this he turned his attention to the Buddhist teaching, losing all desire to pursue an official career. Bidding farewell to his parents, he went to Dharma Master Haoyuan at Guochang Temple in his home prefecture and went forth from the household. Intoning and chanting various sūtras was as easy for him as turning over his hand. Perfect in the great vinaya rules, he did not crave lecturing. Hearing that Chan Master Huineng of Caohou Creek in Lingbiao was grandly propagating the way of the Dharma and that students were rushing thither, he emulated Sudhana's visits to the south: tearing his garments to wrap his feet, he regarded a thousand li as mere paces. When they met, Huineng asked Shenhui, 'Where have you come from?' He replied, 'I have come from nowhere.' Huineng said, 'Are you not going back?' He replied, 'There is nowhere to go back to.' Huineng said, 'You are too adrift.' He replied, 'My physical circumstances keep me on the road.' Huineng said, 'Then you have still not arrived?' He replied, 'I have now arrived, and furthermore I have no attachment or delay.' He stayed at Caoxi for several years, and later traveled extensively to famous sites. In the eighth year of Kaiyuan, an imperial order assigned him to reside at Longxing Temple in Nanyang. Subsequently, he extensively practiced the Chan Dharma in Luoyang, his fame and brilliance shining forth. Prior to this, the region between the two capitals had all revered Shenxiu, like fish and sturgeon in a clear pool gathering around a marsh dragon. From the time they saw Shenhui clarifying the mind, the style of the Sixth Patriarch swept away their path of gradual cultivation. Only then were the Two Schools, Northern and Southern, distinguished, causing Puji's assembly to go from full to empty. During the Tianbao era, Censor Lu Yi aligned himself with Puji and falsely memorialized that Shenhui was assembling followers in a suspicious manner that could breed harm. Xuanzong summoned him to the capital; the imperial retinue was then visiting Zhaoying, and Shenhui was granted an audience by the hot springs. His words and reasoning being fully satisfactory, an imperial decree ordered him transferred to reside in Junbu. In the second year \[thereafter\], an imperial decree transferred him to reside in the Prajñā Courtyard of Kaiyuan Temple in Jingzhou. In the fourteenth year, An Lushan of Fanyang raised troops against the interior; the two capitals were thrown into turmoil, and the emperor's carriage fled to Ba and Shu. Vice Marshal Guo Ziyi led troops to pacify and eradicate them, but provisions for supply transport were utterly depleted. Following a provisional plan proposed by Vice Director of the Right Pei Mian, grand prefectures each set up ordination platforms to ordain monks; the levy on monks was called 'incense water money,' which was gathered to supply military needs. Initially, when the capital of Luoyang first fell, Shenhui fled to the weeds and marshes; at that time, Lu Yi was killed by the rebels, and the assembly agreed to invite Shenhui to preside over the ordination platform. At that time, Buddhist monasteries and Daoist temples were all reduced to ashes. A courtyard was expediently erected, thatched with rushes throughout, with a square altar built in the center; the wealth and silk obtained from this immediately supported military expenditures. When Daizong and Guo Ziyi recovered the two capitals, Shenhui's provision of supplies was quite effective. Emperor Suzong issued an edict summoning him into the palace for offerings, and ordered the Grand Master of Palace Construction to combine all labor and efforts to build a Chan sanctuary for him within Heze Temple—which is this very place. Shenhui's exposition clearly revealed the lineage style of Patriarch Huineng, leaving Shenxiu's gate desolate. In the first year of Shangyuan, bidding farewell to his disciples, he stepped down from his seat, prostrated facing empty space, and returned to the abbot's quarters. That night he manifested extinction, having lived ninety-three years, on the thirteenth day of the Jianwu month. His stūpa was moved to Baoying Temple in Luoyang; by imperial decree, the posthumous title 'Great Master Zhenzong' was conferred, and the stūpa was named Prajñā. > — English (machine translation) (machine translation) - [Previous: 8.13](https://indike.org/pramana/in.bauddha.taisho.2061.8.13) - [Next: 8.15](https://indike.org/pramana/in.bauddha.taisho.2061.8.15) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2061.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.8.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2061.8.14](https://indike.org/pramana/in.bauddha.taisho.2061.8.14) · Pramāṇa