大唐內典錄 5.21

5.21

四十二字門（兩卷）
無諍門（兩卷）
隨自意三昧
次第禪要
釋論玄門
三智觀門
安樂行法
弘誓願文
右八部十卷。南岳沙門釋慧思撰。思本武
津人。定慧凝遠性戒自然。威德尊嚴道風
遐扇。幼感梵僧勸令出俗長蒙遍吉現形
摩頂。諷誦法華智通宿命。翹勤方等靈相
欝蒸。九旬策修一時圓證。法華三昧大乘
門。於一念中朗然。開發。自是之後。寂照幽
深辯才無滯。於是內求之侶重繭雲集。以
所證法傳授學人。並託靜山林宴居巖藪。
練微入寂。弘益巨多。昔江左佛法盛學義
門。自思南度定慧雙舉。乃著茲觀法以通
大化。皆口授成章不加潤色。而理玄旨奧。
蓋千載之徽猷焉。

Door to the Forty-Two Syllables (two fascicles)
Door of Non-Contention (two fascicles)
Samādhi Following One's Own Mind
Essentials of Gradual Dhyāna
Profound Door of the Treatise
Door of Contemplation of the Three Wisdoms
Practice of Peaceful Conduct
Text of the Great Vows
The above eight works in ten fascicles were composed by the monk Shi Huisi of Mount Nanyue. Huisi was originally a native of Wujin. His meditative concentration and wisdom were profound and settled, and his keeping of the precepts was innate. His awesome virtue was exalted and solemn, and the breeze of his Dao spread far and wide. In his youth he was moved by an Indian monk who urged him to renounce the secular world; when grown, he was repeatedly graced by Samantabhadra's manifesting his form and rubbing his crown. Intoning the Lotus Sūtra, his wisdom penetrated his past lives. Energetically cultivating the Vaipulya repentance, auspicious signs steamed up abundantly. Striving in cultivation for ninety days, he achieved complete realization all at once. The Lotus Samādhi and the portal of the Mahāyāna were brightly revealed in a single thought-moment. From then on, his tranquil reflection was deep and subtle, and his eloquence was unobstructed. Thereupon, companions seeking the inner truth gathered like clouds, their sandals worn through. He transmitted the Dharma he had realized to learners, and together they took refuge in the quiet of mountains and forests, dwelling in leisurely retirement amidst cliffs and thickets. Refining subtleties to enter quiescence, his propagation brought vast benefit. Formerly, east of the Yangtze River, the Buddha-Dharma flourished in the study of theoretical principles. From the time Huisi crossed south, he upheld concentration and wisdom side by side, and thus authored these methods of contemplation to promulgate the great teaching. All were spoken by mouth to form compositions without added literary polish, yet their principles are profound and their purports deep. Truly they are an exemplary model of a thousand years!