[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) › [華嚴經傳記](https://indike.org/pramana/in.bauddha.taisho.2073) › 4.20 # 華嚴經傳記 4.20 華嚴經傳記 4.20 - **Language:** Classical Chinese ### [4.20](https://indike.org/pramana/in.bauddha.taisho.2073.4.20) 釋解脫。俗姓邢。代郡五臺縣人也。七歲出家。志業弘遠。初從介山之右抱腹巖慧超禪師。詢求定捨。超特有知人之鑒。識其成器。告眾曰。解脫禪習沖明。非爾徒所及。勿同常輩令其執僧役也。脫未幾而啟悟凝深略盡涯極。年十八乃博訪群宗。疇諮碩德。新聞舊解。竝昇堂奧。具戒之後。復精練毘尼。俄反故居。於五臺西南之足佛光山。立佛光精舍。依之綜習。脫常誦法華。又每讀華嚴。曉夜無輟。後依華嚴。作佛光觀。屢往中臺東南華園北古大孚寺。求文殊師利。再三得見。初則禮已尋失。後則親承言誨。告脫云。汝今何須親禮於我。可自悔嘖。必悟解耳。脫敬承聖旨。因自求乃悟無生。兼須法喜。遂慨茲獨善。思懷廣濟。祈誠大覺。請證此心。乃感諸佛。見說偈曰。諸佛寂滅。甚深法廣劫修行。今乃得。若能開曉此法眼。一切諸佛皆隨喜。脫更問空中。寂滅之法。若為可說得教人耶。諸佛即隱但有聲告曰。方便智為燈。照見心境界。究竟真實法。一切無所見。又甞本洲都督。請傳香戒。法化既畢。將事東歸。都督及僧徒。送至東城門首。日將曛夕。脫恨不得燒香供養。蹙踖慚愧。忽聞城上有聲曰。合掌以為華。身為供養具。善心真實香。讚嘆香烟布。諸佛聞此香。尋聲來相度。眾等懃精進。終不相疑誤。時脫獨聞此聲。彌加勇猛。自爾之後。證入逾深。高山景行。是焉欣屬。於是遠近輻湊。請益如流。諮承教誨日。盈三百。既而大樹爰集。有待成勞。乃策茲四眾。俱令一食。其房宇褊隘。露坐者多。遂使瓶鉢繩床映滿山谷。脫恂恂善誘隨事指撝。務改其所滯。略無常准。故遊門之伍。莫或𨶳其庭隩也。然足不出寺。垂五十年。學成禪業者。將餘八百。自外希風景。漱波瀾復過乎數倍矣。余每尋傳記。多見古人。雖衡岳慧思十信。顯其高位。台山智者五品。標其盛烈。至於獎訓門人。使成其羽翼者。未有如斯之眾也。若非行位超絕。俯迹同凡。必是妙德加持。助其弘誘耳。又恒岳之西。清涼東南。俗名之大黑山。有清信女。先來盲目。常獨在山中坐禪。恒洲道俗。每六齋日。常齎香華珍味。來就供養文殊師利。於正食時。忽聞空曰。五臺佛光山內。文殊師利菩薩。在彼教化。汝可往彼。必得悟道。亦竝同聞。莫不欣詠。則依空告。馳往佛光。其間險阻二百餘里。盲女抗手先登。初無引示。脫見之驚起即受深宗。據斯以言。脫或大聖之權迹耳。及將終命。知已諸德經宵欵別。夜有大虫。至脫恒所飲泉。悲號良久。到明日中時。如常剔落。禮拜僧眾。訖還本禪房。端然坐化。時年八十一。貞觀十六年也。道俗哀慟。若喪所天。即於寺內。鑿龕而處。龕面西向。開咫尺雙扉。至今觀之。儼如生也。脫未終。甞謂親里曰。我沒後當有大人顯我名也。清涼之號於茲復興。及今上麟德元年九月。勅會昌寺沙門會頤果毅甄萬福。送衲袈裟。奉其遺陰。并向諸臺。供養聖迹。自遐邇歸心之士。莫不永懷斯地。遠驗脫言信矣。 > Shi Jietuo's lay surname was Xing, and he was a native of Wutai County in Dai Commandery. He left the household at the age of seven, his aspirations and undertakings vast and far-reaching. At first, he followed Dhyāna Master Huichao of Baofu Rock to the right of Mount Jie to inquire into and seek the relinquishment of absorption. Chao had an exceptional eye for reading people; recognizing him to be a vessel of accomplishment, he told the assembly, "Jietuo's practice of dhyāna is profound and luminous, beyond what you companions can match. Do not treat him like an ordinary monk and make him perform monastic chores." In a short time, Jietuo's awakening crystallized deeply, almost exhausting its utmost limits. At the age of eighteen, he broadly visited the various traditions and consulted eminent masters; both newly heard teachings and old understandings entered into his inner sanctum. After receiving the full precepts, he further refined himself in the Vinaya. Shortly thereafter, he returned to his old dwelling and established Foguang Hermitage at Mount Foguang, at the southwestern foot of Mount Wutai, relying upon it for comprehensive practice. Jietuo constantly recited the Lotus Sūtra and also read the Avataṃsaka Sūtra every day, without stopping day or night. Later, relying on the Avataṃsaka Sūtra, he practiced the Foguang contemplation. He repeatedly went to the ancient Dafusi north of Huayuan to the southeast of the Central Terrace to seek Mañjuśrī, and was able to see him two or three times. At first, having bowed, he immediately lost sight of him; later, he personally received his spoken instruction, saying to Jietuo, "Why must you now bow to me in person? If you repent and rebuke yourself, you are certain to awaken and understand." Jietuo reverently received the sacred directive. Consequently seeking within himself, he awakened to non-arising and simultaneously attained the joy of the Dharma. Thereupon, sighing over this mere self-perfection, he thought of bringing widespread salvation. Praying with sincerity to the Great Awakened One, he requested verification of this mind. He then moved the Buddhas to appear and speak a gāthā, saying: / "The deep, profound Dharma of the Buddhas' quiescence / has only now been attained through practice over vast kalpas. / If one can open and awaken this Dharma-eye, / all the Buddhas will rejoice in accord." / Jietuo further asked into the sky, "How can this Dharma of quiescence be spoken so as to teach people?" The Buddhas then vanished, but a voice announced, saying: / "The wisdom of skillful means serves as a lamp, / illuminating and seeing the realm of the mind. / In the ultimate, true Dharma, / nothing at all is seen." / Once, the area commander of his prefecture invited him to transmit the incense precepts. After the teaching and conversion were completed, he was about to set out on his return east. The area commander and the monastic assembly escorted him to the head of the eastern city gate. As the sun was setting into evening, Jietuo was frustrated that he could not burn incense in offering, and was restless and ashamed. Suddenly, he heard a voice from atop the city wall, saying: / "Make joined palms your flowers, / and your body the vessel of offering; / a wholesome mind is the true incense, / whose billowing smoke of praise spreads far. / When the Buddhas smell this incense, / they will follow the sound and come to deliver you. / Let the assembly diligently advance; / in the end, they will not be doubted or led astray." / At that time, Jietuo alone heard this voice, and he redoubled his valiant vigor. From then on, his realization and entry became ever deeper. "The high mountain to be looked up to, the great road to be walked"—to this, people gladly turned their aspirations. Thereupon, from near and far, people converged like spokes at a hub, and requests for instruction flowed like a stream; those consulting him to receive instructions daily exceeded three hundred. Soon, as the great tree gathered birds, having to provide for them caused toil. He then spurred on the fourfold assembly to eat only one meal a day. The rooms and buildings were cramped and narrow, so many sat in the open air, causing water vessels, begging bowls, and rope beds to fill the mountain valley. Jietuo guided people with gentle kindliness, giving direction according to the circumstance, working to dismantle whatever they were attached to, having no fixed rule whatsoever. Thus, among the ranks of those visiting his gate, none could fathom the depths of his courtyard. Yet his feet did not leave the monastery for nearly fifty years. Those whose study culminated in the work of dhyāna approached more than eight hundred; beyond these, those who yearned for his style and washed in his ripples exceeded that number several times over. Whenever I consult biographies, I often see ancients: though Huisi of Mount Heng stood in the ten faiths to demonstrate his lofty station, and the Wise One of Mount Tiantai stood in the five ranks to mark his blazing glory, when it comes to training and instructing disciples to complete their plumage and wings, there has never been a gathering as immense as this. If his stage of practice were not transcendental, bending his traces to conform with ordinary mortals, it must have been the empowerment of Mañjuśrī aiding his broad guidance. Furthermore, to the west of Mount Heng and southeast of Mount Qingliang, there is a mountain popularly named Mount Dahei. There was a laywoman who had originally been blind, who constantly sat in dhyāna alone in the mountains. On the six fast days, the monastics and laity of Hengzhou would constantly bring incense, flowers, and fine delicacies to make offerings to Mañjuśrī. At mealtime, they suddenly heard a voice from the sky say, "Inside Mount Foguang on Mount Wutai, the Bodhisattva Mañjuśrī is teaching and converting there. You may go there, and you are certain to awaken to the Way." All heard it together, and none failed to rejoice and sing praises. They then followed the instruction from the sky and rushed to Foguang. The rugged distance between them was over two hundred li; the blind woman held up her hands and led the climb, initially without any guide. When Jietuo saw her, he was startled and arose, immediately imparting the profound tradition to her. Based on this, Jietuo was perhaps a provisional trace of the Great Sage. When his life was about to end, knowing this, various worthy masters spent the night in intimate farewell. At night, a tiger came to the spring from which Jietuo constantly drank, crying mournfully for a long time. When noon arrived the next day, his head was shaved as usual. He bowed to the monastic assembly, and having done so, returned to his own dhyāna chamber and passed away while sitting upright. His age at the time was eighty-one; it was the sixteenth year of Zhenguan. Monastics and laity wept in sorrow as if they had lost a parent. Right within the monastery, they carved a niche to house him. The niche faced west, opening with double doors a foot wide. To this day, when one looks upon it, he is dignified as if alive. Before he passed away, Jietuo once said to his relatives, "After I die, an eminent person will make my name prominent." The title of Qingliang was restored from this time on. When it came to the ninth month of the first year of the Linde reign era of the reigning Emperor, an edict ordered the śramaṇa Huiyi of Huichangsi and the Commandant Zhen Wanfu to present a patch-robe kāṣāya to pay homage to his remaining shadow, and to proceed to the various terraces to make offerings at the sacred traces. From that time, among the gentlemen from near and far who turned their hearts to him, none failed to cherish this place forever. This broadly verified that Jietuo's words were true. > — English (machine translation) (machine translation) - [Previous: 4.19](https://indike.org/pramana/in.bauddha.taisho.2073.4.19) - [Next: 4.21](https://indike.org/pramana/in.bauddha.taisho.2073.4.21) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2073.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2073~en-mt.4.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2073.4.20](https://indike.org/pramana/in.bauddha.taisho.2073.4.20) · Pramāṇa