集古今佛道論衡 4.10

4.10

勅使報奘。云七僧入內與道士論議。五人論大勝。豳州師最好。兩人雖未論議。亦應例是勝也。立姓趙氏。其先伯益孫造。父有功於周穆王。封於趙城。遂因氏焉。趙衰趙盾即其遠祖。隨宦東西。故為北地之新平人也。祖禮周太中大夫平東將軍上柱國龍門侯。父毅隨祕書郎司隷刺史崇儒好道。撰文帝起居注二十五卷。大業略記三卷。並藏祕閣。董狐直筆公有之矣。立即司隷第三子也。幼鍾荼毒。有叔照法師。擕接慈育。年十五。貞觀三年出家。住豳州昭仁寺。擁以公貫無由遠學。生知特達不染俗流。志仰前良謀猷慧解。迺假借經史內外披尋。自強不息。通鏡今古。一坐北荒二十餘載。聲榮藉甚曜逸京皋。慈恩譯經通訪巖穴。以文辯騰譽致此徵延。永徽元年舉以申省依追參譯。既染芝蘭芬郁逾美。自到　帝京頻登閨輦。潔齊行道率先總至。所以導達功業咸立之能。光暉論道咸立之力。前後重錫備顯僧倫。既非教元略而不述。然其聲辯包富寫送雲行。事逾宿構蓋難與競。遂使挫拉強禦傾倒帝前顧問此何人斯。答曰。其本幽州僧也。所以帝偏眄睞允副遺塵頻。告奘云。幽州師大好。斯言有旨。至七月內　勅鴻臚卿韋慶儉補充西明寺都維那。性不習諠詣　闕辭退。所司抑之不為通表。因理僧務不墜彝倫。

an imperial envoy reported to Xuanzang, saying, "The seven monks entered the palace to debate with the Daoist priests. Five of them won great victories; the master from Binzhou was the best. Although two have not yet debated, they should similarly be victorious." Huili was of the Zhao clan. His ancestor was the descendant of Boyi, Zao; his father had rendered meritorious service to King Mu of Zhou and was enfeoffed at Zhaocheng, hence taking it as their surname. Zhao Cui and Zhao Dun were his distant ancestors. As they followed official postings east and west, they became natives of Xinping in Beidi. His grandfather Li was Grand Master of the Palace, General Who Pacifies the East, Upper Pillar of State, and Marquis of Longmen under the Northern Zhou. His father Yi was Gentleman of the Secretarial Court and Regional Inspector of the Metropolitan Area under the Sui; he honored Confucianism and was fond of the Dao, compiling twenty-five fascicles of the Daily Records of Emperor Wen and three fascicles of the Summary Record of the Daye Era, both of which were stored in the imperial library. Dong Hu's straight brush was indeed possessed by him! Huili was the third son of the Regional Inspector. In his youth he suffered bereavement. He had an uncle, Dharma Master Zhao, who took him in and lovingly raised him. At age fifteen, in the third year of Zhenguan, he went forth from household life and dwelt at Zhaoren Temple in Binzhou. Restrained by the official registry, he had no means to travel far for study. Possessing natural knowing and extraordinary penetration, he was untainted by vulgar currents. His aspirations looked up to past paragons; his plans and strategies were wise and perceptive. Thereupon he borrowed the scriptures and histories, investigating both the internal and external texts. Ceaselessly exerting himself, he held up a mirror to past and present. Residing in the northern wastes for over twenty years, his fame and honor were immense, shining brightly toward the capital. When the master of Ci'en translated the scriptures, he inquired widely among the hermits and recluses; because of Huili's literary eloquence and surging renown, this summons was extended to him. In the first year of Yonghui, he was recommended to report to the Department of State Affairs, and in accordance with the summons joined the translation work. Having been imbued with the iris and orchid, his fragrance became even finer. From the time he arrived at the imperial capital, he frequently climbed the imperial carriage-steps; keeping pure observances and practicing the Dao, he took the lead and brought all to completion. Therefore, the bringing to fruition of achievements was all due to Huili's ability, and the shining glory of the debates on the Dao was all due to Huili's strength. Time and again he was heaped with imperial bestowals, fully distinguishing himself among the monastic community. Since this is not the foundation of the teaching, it is briefly passed over and not narrated. Yet his voice and eloquence were broad and rich, pouring forth like flowing clouds; in matters, he surpassed prepared scripts, and was indeed difficult to compete with. Thus he broke down the strong and aggressive, bowing before the emperor. The emperor asked his attendants, "What man is this?" They answered, "He is originally a monk of Youzhou." Therefore the emperor regarded him with special favor, which truly matched his transcendent dust. Time and again the emperor said to Xuanzang, "The master from Youzhou is very fine!" These words had deep meaning. By the seventh month, an imperial decree appointed the Chamberlain for Dependencies Wei Qingjian to fill the post of rector of Ximing Temple. By nature Huili was unaccustomed to clamor, so he went to the palace gate to decline and resign, but the relevant authorities suppressed it and would not submit the memorial. Thus he managed the monastic affairs without letting the standard regulations decline.