續高僧傳 10.22

10.22

釋智閏。不詳姓氏。襄陽人也。無師獨悟自然厭世。周章邑野借訪出道。承鄴下盛宗佛法十統欝興。令響滂流洋溢天壤。閏不勝其喜踊躍不安。年始二十便趨遠詣。會遵統開弘十地。即從服業。經未越序頻參覆論。河北夙少望塵許焉。晚學華嚴涅槃。咸增榮顯。又聽光統四分。領受文言。兼習小論。具辯通塞。時號博贍。尠有加之。又聞江表大弘三論。既是本願不遠而歸。正值長干辯公當塗首唱。預從聽受一悟欣然。文義重深遂多時載　後還漢陰鎮常講導。化行江涘善生道俗。大業初建延住慧日。該富之量更溢由來。會征遼左求功岳瀆。勅閏岷蜀祭禱江神。還至西京因疾而化。卒于禪定寺。時年七十有五。即大業十年矣。

Shi Zhirun, whose family name is unknown, was a native of Xiangyang. Having awakened on his own without a master, he naturally wearied of worldly life; wandering through villages and fields, he inquired about the path of leaving home. Hearing that the Buddha Dharma was flourishing in Ye and that the Ten Controllers of Monks were thriving, with their fine renown gushing forth to overflow heaven and earth, Run could not contain his joy, leaping and restless. At the age of twenty, he hastened from afar to go there. It happened that Controller Zun was expounding the Daśabhūmika-śāstra (*Di lun), so he followed him and undertook his studies. Before the seasons had changed, he frequently joined the review debates; the veterans of the northern regions deferred to him from a distance. Later he studied the Avataṃsaka Sūtra and the Mahāparinirvāṇa Sūtra, both of which added to his prominence. He also heard the Dharmaguptaka Vinaya (*Sifen lü) from Controller Guang, grasping its literary phrases; simultaneously he studied the minor treatises, completely distinguishing what was viable and obstructed, and at that time was called broad and erudite, with few able to surpass him. Later, hearing that the Three Treatises (Sanlun) were being broadly propagated in the Jiangnan region, and since this was his original wish, he returned from afar without delay. It happened that Master Bian of Changgan was currently the foremost teacher; Run joined to listen and receive instruction, delightfully attaining awakening. As the principles of the texts were profound, he stayed for many years. Later he returned to the south of the Han River, where he regularly taught and guided others. His conversion moved the riverbanks, giving birth to good roots among both clergy and laity. In the early Daye era, he was invited to reside at Huiri Monastery; the measure of his vast learning overflowed even more than before. It coincided with the expedition to Liaodong, for which merit was sought from mountains and waterways; an imperial decree ordered Run to Min and Shu to offer sacrifices and prayers to the river god. When he returned to the Western Capital, he died of illness; he passed away at Chanding Monastery at the age of seventy-five, in the tenth year of Daye (614).