宋高僧傳 9.16

9.16

釋慧忠，俗姓冉氏，越州諸暨人也。孰辨甲子？或謂期頤之年。肌膚氷雪，神宇峻爽。少而好學，法受雙峯，默默全真，心承一印。行無住相，歷試名山，五嶺、羅浮、四明、天目，白崖倚帝，紫閣摩穹，或松下安居於九旬，或𭖳空息慮於三昧。既懸明月之戒，亦淨瑠璃之心，已度禪定之門，不起無生之見。嶷若蘇廬，八風莫能動；清如淨鑑，萬象何所隱？可止也我，則武當千峯狎於麋鹿；可行也我，則虎溪一徑分衛人間。薄遊吳、楚，以至于順陽川焉。卜居黨子之林泉，四十餘祀；深入法王之聖定，八萬廣門。道聲洋乎，力量充矣！開元年中，刺史前中書侍郎開國公王琚、司馬太常少卿趙頤貞，信潭以清，聞風而悅，稅駕扣寂，杳然虛空。禮足散金銀之華，不異彌伽長者；執手見微塵之佛，等毘目仙人。上奏玄宗，徵居香剎，則龍興寺也。由是罷相節使、王公大人罔不膜拜順風，從而問道。忠博達詁訓，廣窮經律，降魔制外，孰之與京？不可以威畏，不可以利動，暾日而食，對月澄心，清風飛霜，勁節凌竹，辭檢理詣，折彼慢幢。論「頓」也不留朕迹，語「漸」也返常合道。得之於心，伊蘭作栴檀之樹；失之於指，甘露乃蒺蔾之園。妙不可傳，花多果少，世有執礫水中，若獲瑠璃之寶；掬泡瓶內，謂得摩尼之珠。忠所以訶之、止之，不能已矣。故有超毘盧之說，令其不著佛求；越法身之談，俾夫無染正性。豈毘盧之可越而法身之可超哉？是以虛空之心合虛空之理，纖妄若雲翳，宗通如日月。朝郎結駟而至，安禪不動，受其頂謁，儼如也。蓋所謂昔人不迎七步，以福於萬乘之君，豈止百寮而已哉。肅宗皇帝載定區夏，聞其德高，以上元二年正月十六日勅內給事孫朝進驛騎迎請，其手詔曰：「皇帝信問，朕聞調御上乘以安中土，利他大士共濟群生。師以法鑑高懸，一音演說，藏開祕密，境入圓明，大悲不惓於津梁，至善必明於兼濟。尊雄付囑，實在朕躬。思與道安宣揚妙用，廣滋福潤，以及大千。傳罔象之玄珠，拔沈迷之毒箭，良緣斯在，勿以為勞。杖錫而來，京師非遠。齋心已久，副朕虛懷。春寒，師得平安好！遣書指不多及。」忠常以道無不在，華野莫殊，遂高步入宮，引登正殿。霜杖初下，日照龍衣，天香以焚，風飄羽蓋。時忠驤首接武，神儀肅若。天子欽之，待以師禮。奏理人治國之要，暢唐堯、虞舜之風。帝聞竦然，膝之前席。九龍灑蓮華之水，萬乘飲醍醐之味。從是肩舁上殿，坐而論道，不拘彝典也。尋令驃騎朱光輝宣旨住千福寺。相國崔渙從而問津，理契於心，談之朝野。識真之士，往往造焉。洎夫寶應臨御，以孝理國，匪移前睠，劃開萬里之天，若見三江之月。又勅內侍袁守宏迎近闕下光宅寺安置，香飯雲來，紫衣天降。雖使臣擁禪門而不進，御府列玉帛而盈庭，了之如泡，觀之若夢，澹然閑任，自樂天倪。亦可羅浮不歸，方名宴坐；雙峯長往，始契無生者哉。成聖元胎，於是乎在，固所以萬行齊發、千門不累於心矣。則兜率之鼓，無形乃聲，修羅之琴，不撫而韻，香傳天主，花雨空王，見之於忠矣，常以思大師有言：「若欲得道，衡嶽武當。」因奏武當山請置太一延昌寺，白崖山黨子谷置香嚴長壽寺，各請藏經一本，度僧護持。二聖御影，鎮彼武當。王言惟允，有司承式。猴江雁塔，雖未飾於中峯；茅棟柴扉，便以名於梵宇。睿札題額，鸞迴鵲飛，山川光煌，黑白抃躍，想金殿之可期，覩瑤臺之非遠。至大曆八年，又奏度天下名山僧中取明經、律、禪法者，添滿三七人。道門因之，羽服、緇裳，罔不慶懌。數盈萬計，用福九重也。忠往在南陽，陷於賊境，固請迴避，皆不允之。臨白刃而辭色無撓，據青雲而安坐不屈。魁帥觀其禪德淡若，風韻高逸，投劍羅拜，請師事焉。于時避寇遇寇者眾矣。無何，群盜又至，乃曰：「未可以踵前也。」遂杖錫發趾，沿江而去。有斆其先蹤，堅住不避者，盡被誅戮。則知雲物氣象，有如先覺，存而不論，道何深也！金籍曰「般若無知而無不知」，斯之謂歟！內德既充，外應彌廣，自藏珍寶，人莫之窺。於戲，論「龍奮迅」，而毱多不知；忉利雨華，而明徹莫識。前賢厭世，正眼隨滅，不亦悲夫！忽疾將亟，國醫罔効，自知去辰，眾問後事，乃曰：「佛有明教，依而行之，則無累矣。吾何言哉？」粵十年十二月九日子時右脇纍足，泊然長往。所司聞奏，皇情憫焉。中使臨弔，賻贈甚厚。勅諡號曰大證禪師。有詔歸葬于黨子之香嚴寺，循其本也。威儀、手力，所在支給，具飾終之禮，哀慟梵場也。勅常修功德使檢校殿中監興唐寺沙門大濟，早接道論，豁如披雲，雖非門人，哀逾法嗣。凡有敷奏，聖皆允焉。在家弟子開府孫知古并弟內常侍朝進、居士景超昆季等，僧弟子千福寺志誠、光宅寺智德、香嚴寺主道密等，凡數萬人。痛石室之末籌，悲雲峯之聳塔；晨鐘徒擊於高殿，夕梵空奏於前山。哲人云亡，疇將倣仰！譯經沙門飛錫為碑紀德焉。

Shi Huizhong, whose secular surname was Ran, was a native of Zhuji in Yuezhou. Who could reckon his calendar years? Some said he had reached the age of one hundred. His skin was like ice and snow, and his presence was towering and brisk. In his youth he was fond of learning; he received the Dharma at Shuangfeng, silently preserving the truth, his mind receiving the single seal. His practice had no abiding mark, and he tested himself across famous mountains: the Five Ridges, Luofu, Siming, and Tianmu, where White Cliff leans toward the emperors and Purple Pavilion brushes the firmament. Sometimes he dwelled under pines for the ninety days [of the retreat]; sometimes he emptied himself in space, resting his thoughts in samādhi. Having suspended the precepts of the bright moon and purified the mind of lapis lazuli, he had already crossed the gateway of dhyāna without giving rise to views of non-arising. Towering like Mount Sumeru, the eight winds could not move him; clear as a spotless mirror, what phenomenon could hide from him? When it was time for me to stop, he consorted with deer among the thousand peaks of Wudang; when it was time for me to act, he took the single path by Tiger Creek to seek alms among men. Traveling lightly through Wu and Chu, he reached the Shunyang River. He chose to dwell among the groves and springs of Dangzi for over forty years, penetrating deeply into the holy samādhis of the Dharma King across eighty thousand broad gateways. The renown of his Way was immense, and his spiritual strength was consummate! During the Kaiyuan era, the prefect, former Vice Director of the Secretariat and Duke of State Wang Ju, and the administrator, Junior Supervisor of the Court of Imperial Sacrifices Zhao Yizhen, pure in the deep pool of faith, were delighted to hear of his fame; unhitching their carriages, they knocked upon his stillness, vast and void. Bowing at his feet and scattering flowers of gold and silver, they were no different from the Elder Megha; taking him by the hand, they beheld the buddhas in atoms of dust, equal to the Ṛṣi Vimala. They submitted a memorial to Xuanzong, inviting him to reside in a fragrant monastery, which was Longxing Temple. From then on, dismissed ministers, military commissioners, princes, and grandees all prostrated themselves before his wind and followed him to inquire of the Way. Zhong was thoroughly versed in glosses and exegesis and broadly plumbed the sūtras and vinaya; in quelling māras and controlling non-Buddhists, who could match him? He could not be intimidated by power, nor swayed by profit. He ate at sunrise and clarified his mind before the moon; like a pure wind and flying frost, his unyielding integrity surpassed the bamboo; his words were measured and his principles ultimate, breaking down the banners of pride. When discussing the 'sudden', he left no trace or sign; when speaking of the 'gradual', he returned from the conventional to accord with the Way. If grasped in the mind, the eraṇḍa becomes a sandalwood tree; if missed at the pointing finger, sweet dew turns into a garden of caltrops. The marvel cannot be transmitted; blossoms are many, but fruits are few. In the world, some grasp gravel from the water and think they have obtained the treasure of lapis lazuli, or scoop bubbles into a vase, claiming to possess the mani jewel. This was why Zhong rebuked them and stopped them, unable to rest. Thus he spoke of 'surpassing Vairocana' to keep them from clinging to the quest for buddhahood, and discoursed on 'transcending the dharmakāya' to keep them unpolluted in true nature. How could Vairocana truly be surpassed, or the dharmakāya be transcended? Thus with a mind like empty space he accorded with the principle of empty space: the slightest delusion was like an obscuring cloud, while his penetration of the lineage was like the sun and moon. When court gentlemen arrived in four-horse carriages, he remained steadfast in dhyāna without moving, receiving their prostrations with solemn dignity. This was indeed what was meant in ancient times by not advancing seven paces to bring blessings even to a ruler of ten thousand chariots—how could it be limited to the hundred officials? When Emperor Suzong once again pacified the realm, hearing of his lofty virtue, on the sixteenth day of the first month of the second year of Shangyuan he sent an edict with Inner Attendant Sun Chaojin riding relay posts to invite him. The handwritten imperial decree said: 'The Emperor sends inquiries. We have heard that taming through the Supreme Vehicle brings peace to the Central Land, and the great beings who benefit others join in delivering all living beings. Master, with your Dharma mirror suspended high, you expound the teaching in a single voice; the secret treasury is opened, and your realm enters complete brightness. With great compassion untiring at the ford, the utmost good must shine in bringing universal deliverance. The charge bequeathed by the Honoured Hero rests truly upon our person. We desire to propagate this wondrous function alongside Dao'an, broadly nurturing blessings and moisture even unto the trichiliocosm. Hand down the mysterious pearl of Wangxiang, extract the poisoned arrow of deep delusion; the auspicious opportunity is now at hand, so do not count it a hardship. Come leaning on your staff; the capital is not far. Having purified our mind for a long time, fulfill our humble longing. In the spring chill, may the Master be in peace and good health! We send this letter, whose words do not say all.' Zhong always held that the Way was nowhere absent and that capital and wilderness were no different; he thus walked proudly into the palace and was ushered up to the main hall. As his frosty staff first stepped down, the sun shone on the dragon robes, heavenly incense was burned, and the wind fluttered the feathered canopies. At that time, Zhong held his head high and kept his steps even, his spiritual bearing solemn. The Son of Heaven revered him and treated him with the etiquette due a teacher. Zhong memorialized the essentials of governing people and ordering the state,畅giving voice to the customs of Tang Yao and Yu Shun. Hearing this, the Emperor was awestruck and leaned forward on his mat. The nine dragons sprinkled the water of the lotus; the ruler of ten thousand chariots drank the flavor of ghee. Thenceforth he was borne in a litter up to the hall, sitting to discuss the Way, unbound by customary court ritual. Soon, General of the Agile Cavalry Zhu Guanghui was ordered to proclaim an imperial decree for him to dwell at Qianfu Temple. Prime Minister Cui Huan followed him to seek guidance; the principle chimed with his mind, and he spoke of it to the court and countryside. Those who recognized truth frequently visited him. When the Baoying era commenced, governing the state with filial piety, the former favor remained unchanged: clearing ten thousand leagues of sky, it was like beholding the moon over the Three Rivers. An imperial decree again directed Inner Attendant Yuan Shouhong to welcome him to Guangzhai Temple near the palace precincts to take up residence; fragrant food came like clouds, and purple robes descended from Heaven. Although envoys crowded the meditation gate without entering, and the imperial treasury arrayed jade and silk to fill the courtyard, he understood them to be like bubbles and viewed them as a dream, serenely and freely at ease, rejoicing naturally in the boundary of Heaven. Can one say that only by not returning to Luofu is it called peaceful meditation, or only by departing permanently for Shuangfeng does one first accord with non-arising? The primal matrix for attaining sagehood was right here; this is truly why the ten thousand practices arose together, and the thousand gates did not burden his mind. The drum of Tuṣita sounds without form; the lute of the asuras makes harmony without being strummed; fragrance is conveyed to the Lord of Heaven, and flowers rain upon the King of Emptiness—all were witnessed in Zhong. He always remembered Grand Master Si's words: 'If you wish to attain the Way, go to Hengyue and Wudang.' He thus memorialized regarding Mount Wudang, requesting the establishment of the Taiyi Yanchang Temple, and in Dangzi Valley of Mount Baidai the establishment of the Xiangyan Changshou Temple, requesting a copy of the Tripiṭaka for each, and the ordination of monks to protect and maintain them, with the imperial portraits of the Two Sages to guard Wudang. The royal words were granted, and the relevant officials received the model. Although the Monkey River and Goose Pagoda had not yet adorned the central peak, thatched beams and brushwood gates were already named as Buddhist temples. Imperial calligraphy inscribed the plaques, turning like luan-birds and soaring like magpies; the mountains and rivers shone brightly, and clerics and laymen danced with joy, imagining that the golden hall could be anticipated, seeing that the jasper terrace was not far off. By the eighth year of Dali, he again memorialized to ordain monks from among those across the famous mountains of the realm who were clear in the sūtras, vinaya, and dhyāna, to make up the number of twenty-one. The Daoists followed suit; feather-clad and black-robed alike rejoiced. The numbers exceeded tens of thousands, serving to bring blessings to the ninefold palace. Earlier, when Zhong was in Nanyang, he was caught in rebel territory; though he had firmly requested to withdraw, none permitted it. Facing naked blades, his countenance did not flinch; perched above the blue clouds, he sat in peace without bending. The rebel commanders, seeing the serenity of his meditation virtue and the lofty ease of his demeanor, cast down their swords, bowed in rows, and asked to serve him as their teacher. At that time, many were those who, fleeing bandits, encountered bandits. Before long, more bandits arrived, and he said: 'One must not repeat the former course.' He thereupon took his staff, set out on foot, and went along the river. Those who imitated his earlier example and stayed firmly without fleeing were all slaughtered. Thus it is known that his foresight of the subtle signs and omens was like innate realization; he kept it within without discussing it—how profound was his Way! The golden text says, 'Prajñā has no knowing, yet there is nothing it does not know'—does it not mean this? His inner virtue being replete, his outer responsiveness was all the broader; he kept his precious jewel hidden, so that none could fathom it. Alas! When discussing the 'Dragon's Vigorous Advance', Upagupta knew it not; when flowers rained in Trāyastriṃśa, Mingche did not recognize it. When former sages weary of the world, the true eye perishes with them—is it not sorrowful? Suddenly his illness became grave, and the court physicians were of no avail. Knowing the hour of his departure, when the assembly asked about his subsequent affairs, he said: 'The Buddha left clear teachings; follow and practice them, and you will be without burden. What need I say?' On the ninth day of the twelfth month of the tenth year, at the hour of the rat, he lay on his right side with feet piled together, and peacefully passed away forever. When the relevant officials reported this, the Emperor was filled with grief. An imperial envoy was sent to offer condolences, presenting generous funeral gifts. By imperial decree, the posthumous title of Dazheng Chanshi (Meditation Master of Great Verification) was conferred. An edict ordered that he be returned for burial to Xiangyan Temple in Dangzi, following his original place. Solemn regalia and laborers were provided everywhere, completely furnishing the rites for honoring the deceased, bringing mourning and grief to the Buddhist monastery. By imperial decree, the Commissioner for Constant Cultivation of Merits, Acting Palace Overseer, and Śramaṇa Daji of Xingtang Temple—who had earlier engaged in doctrinal discussions with him, finding clarity like parting clouds, and who, though not his disciple, grieved more than a Dharma heir—laid out memorials, all of which were granted by the Emperor. His lay disciples included Sun Zhigu, Commander of the Unequalled in Honor, together with his younger brother Chaojin, the Inner Regular Attendant, the lay practitioner Jingchao and his brothers, and others; his monastic disciples included Zhicheng of Qianfu Temple, Zhide of Guangzhai Temple, the abbot Daomi of Xiangyan Temple, and others, numbering several tens of thousands in all. They grieved over the last tally of the rock chamber, and mourned the towering pagoda of the cloud-capped peak; the morning bell struck in vain in the high hall, and the evening Sanskrit chant sounded empty before the front mountain. The wise man has passed away—whom shall we look up to and emulate? The translation-monk Feixi composed the stele inscription to record his virtue.