Seungjeon and the Skulls勝詮髑髏
1No one knows where he came from
勝詮髑髏釋勝詮未詳其所自也.常附舶指中國詣賢首國師講下,領受玄言研微積慮,惠鑒超頴探賾索隱妙盡隅粵.思欲赴感有縁當還國里.
Seungjeon and the skulls.
Of the monk Seungjeon (勝詮), where he came from is not known in detail.
He always took ship for China and went to the lecture hall of the state preceptor Xianshou, where he received the profound words, polished the subtle points, and stored up thought.
His wise discernment was outstanding; he searched the deep and drew out the hidden, and marvelously exhausted every corner.
Wishing to go where his affinities responded, he decided he should return to his own country.
2A list of books and a single water jar
始賢首與義湘同學俱禀儼和尚慈訓.首就於師說演述義科,因詮法師還郷寄示,湘仍寓書〔云云〕,别幅云.“探玄記二十卷两卷未成,教分記三卷·玄義章等雜義一卷·華嚴梵語一卷·起信䟽两卷·十二門䟽一卷·法界無差别論䟽一卷並因勝詮法師抄寫還郷.頃新羅僧孝忠遺金九分云,是上人所寄,雖不得書頂荷無盡.今附西國軍特澡灌一口用表微誠,幸願撿領.謹宣.”師旣還寄信于義湘,湘乃目閱藏文如耳聆儼訓.探討数旬而授門弟子廣演斯文.語在湘傳.按此圎融之教誨遍洽于青丘者寔師之㓛也.厥後有僧梵修,逺適彼國,求得新譯後分華嚴経·觀師義䟽言還流演,時當貞元己卯.斯亦求法洪揚之流乎.
At first Xianshou had studied together with Uisang, and both received the kind instruction of the Monk Zhiyan.
Xianshou, following his teacher's words, expounded and composed the divisions of meaning, and when the Dharma master Seungjeon was returning home he sent them with him to show, and enclosed a letter to Uisang.
A separate slip attached to it says this:
"Of the twenty scrolls of the Tanxuanji, two scrolls are not yet completed. The three scrolls of the Jiaofenji, one scroll of miscellaneous meanings including the Xuanyizhang, one scroll of the Huayan Sanskrit Terms, two scrolls of the Commentary on the Awakening of Faith, one scroll of the Commentary on the Twelve Gates, and one scroll of the Commentary on the Treatise on the Non-Distinction of the Dharma Realm are all sent with the Dharma master Seungjeon, who copied them and is returning home.
Recently the Silla monk Hyochung delivered nine pun of gold, saying it was sent by you, master. Though I received no letter, my gratitude, which I bear on my head, is without end.
Now I enclose one water jar from the Western Regions to express a small sincerity; I hope you will kindly accept it. Respectfully stated."
When the master returned and delivered the letter to Uisang, Uisang read the stored writings with his eyes as if hearing Zhiyan's instruction with his ears.
After searching and examining them for several ten-day periods, he gave them to his disciples to spread these writings widely. This is told in the Biography of Uisang.
On examination, that this perfectly harmonious teaching soaked through the whole of Cheonggu was truly the merit of this master.
After that there was a monk Beomsu (梵修), who went far to that country, obtained the newly translated Later Part of the Avatamsaka Sutra and the Commentary on Meanings by the Master Guan, brought them back, expounded them, and made them widely known; this was in the gimyo year of Zhenyuan. He too may be counted among those who sought the Dharma and spread it greatly.
Interlinear notes 1
云云
And so on.
3He lectures with skulls for disciples
詮乃於尚州領内開寧郡境開創精廬,以石髑髏爲官屬開講華嚴.新羅沙門可歸頗聦明識道理有傳燈之續,乃撰心源章.其略云,“勝詮法師領石徒衆論議講演.今葛頃寺也.其髑髏八十餘枚至今爲網司所傳,頗有霊異.”其他事迹具載碑文,如大覺國師實録中.
Seungjeon then built a hermitage in the region of Gaeryeong-gun within Sangju, and taking stone skulls as his officials, he lectured on the Avatamsaka Sutra.
The Silla monk Gagwi (可歸) was quite intelligent and understood the principles of the Way, and having a link in the transmission of the lamp he composed the Simwonjang. Its gist says this:
"The Dharma master Seungjeon led a following of stones, held discussions, and lectured and expounded. This is the present Galhangsa. Of those skulls, some eighty-odd have been passed down to this day by the temple overseer, and they have quite a few divine wonders."
His other deeds are fully recorded in the stele inscription, as in the True Record of the State Preceptor Daegak.
Interlinear notes 1
The base text has 網司; it is taken as an error for 綱司. — tr.