法苑珠林 84.44

84.44

齊鄴西龍山雲門寺釋僧稠。姓孫。元出昌黎。末居鉅鹿之癭陶焉。性愛純懿孝信知名。而勤學世典備通經史。而道機潛扣歘厭世煩。一覽佛經渙然神解。初從道房禪師受習止觀。次於趙州障洪山道明禪師所受十六特勝法。嘗於鵲山靜處感神來嬈。抱肩築腰氣噓項上。稠以死要心因證深定。九日不起。後從定覺。情想澄然究略世間。令無樂者。便詣少林寺祖師三藏呈己所證。跋陀曰。自葱嶺已東。禪學之最。汝其第一矣。乃更授深要。即住嵩嶽寺。僧有百人泉水纔足。忽見婦人弊衣挾帚却坐階上聽僧誦經。眾不測為神人也。便訶遣之。婦有慍色。以足蹋泉立竭。身亦不現。眾以告稠。稠呼優婆夷。三呼乃出。便謂神曰。眾僧行道宜加擁護。婦人以足撥於故泉。水即上涌。時共深異威儀如此。後詣懷州西王屋山修習前法。聞兩虎交鬪咆響振巖。乃以錫杖中觸。各散而去。一時忽有仙經兩卷在于床上。稠曰。我本修佛道。豈拘域中長生者乎。須臾自失。其感幽顯皆此類也。又移懷州馬頭山。魏孝明宿承令德前後三召。乃固辭不赴。又移北轉常山。定州刺史婁叡彭城王高攸等。請至受法。道俗奔赴禮貺填充。為名利所纏者。說偈止之。悉皆儉素。齊文宣天保二年下詔曰。

Shi Sengchou of Yunmen Temple on Mount Long, west of Ye under the Qi dynasty, had the secular surname Sun. Originally from Changli, his family later dwelt in Yintao of Julu. By disposition he was fond of pure virtue, and he was known for filial piety and trustworthiness. Furthermore, he diligently studied the secular classics, fully mastering the canonical works and histories. Yet his spiritual capacity was secretly stirred, and he suddenly grew weary of worldly vexations. With one reading of the Buddhist scriptures, he understood their meaning with fluid brilliance. At first, he received and practiced śamatha-vipaśyanā under Dhyāna Master Daofang. Next, at the site of Dhyāna Master Daoming on Mount Zhanghong in Zhaozhou, he received the method of the sixteen special attainments. Once, while at a quiet spot on Mount Que, a spirit came to harass him, clutching his shoulders, striking him in the waist, and blowing its breath upon his neck. Chou steeled his heart [even at the cost of] death, and thereby realized deep samādhi; for nine days he did not rise. Later, awakening from samādhi, his thoughts were clear and serene; examining the world in general, he found it completely devoid of joy. He then proceeded to Shaolin Temple to present what he had attained to the ancestral teacher, the Tripiṭaka [master]. Bhadra said: 'From the Congling Mountains eastward, you are the foremost in dhyāna learning.' Thereupon he further transmitted the profound essentials [to him]. Then he stayed at Songyue Temple. There were a hundred monks, and the spring water was barely sufficient. Suddenly, a woman in tattered clothing was seen holding a broom, sitting backward on the steps and listening to the monks recite the scriptures. The assembly did not discern that she was a spirit, and so scolded and dismissed her. With an angry look on her face, the woman stamped her foot on the spring, which dried up at once; her body also ceased to appear. The assembly reported this to Chou. Chou called out 'Upāsikā!' and after three calls she emerged. He then said to the spirit: 'The assembly of monks is practicing the Way; you ought to offer protection.' The woman touched the former spring with her foot, and the water immediately surged upward. At that time, everyone was deeply amazed by such awesome deportment. Later he went to Mount Wangwu in the west of Huai Prefecture to cultivate the former method. Hearing two tigers fighting with each other, their roaring shaking the crags, he parted them with his tin staff, and they each scattered and left. Once, there were suddenly two fascicles of immortal scriptures on his bed. Chou said: 'I originally cultivate the Buddha's path; how could I be bound by the seekers of long life in this realm?' In an instant, they disappeared of themselves. His resonance with both the unseen and visible realms was consistently like this. He further moved to Mount Matou in Huai Prefecture. Emperor Xiaoming of the Wei, having long heard of his fine virtue, summoned him three times, but he firmly declined and did not go. He moved further north to Changshan. Lou Rui, the regional inspector of Dingzhou, Gao You, the Prince of Pengcheng, and others invited him to come and transmit the Dharma. Monastics and laity rushed to him, and ceremonial gifts filled the place. To those bound by fame and gain, he spoke gāthās to halt them, and all became frugal and plain. In the second year of the Tianbao reign, Emperor Wenxuan of the Qi issued an edict, stating: