續高僧傳 10.35

10.35

釋僧朗。恒州人。少而出俗。希崇正化。附從聽眾。尋繹大論及以雜心。談唱相接歸學同市。入關住空觀寺。復揚講席隨方利安。而仁恕在懷。言笑溫雅。有在其席無悶神心。宏博見知眾所推尚。時有異問素非所覽者。便合掌答云。僧朗學所未通。解惟至此。故英聲大德咸美其識分。不敢蔑其高行也。仁壽置塔。下勅令送舍利於番州。今所謂廣州靈鷲山果實寺寶塔是也。初至州治巡行處所。至果實寺便可安之。寺西對水枕山。荒榛之下掘深六尺。獲石函三枚。二函之內各有銅函。盛二銀像并二銀仙。其一函內有金銀瓶。大小相盛中無舍利。銘云。宋元徽元年建塔。又寺中舊碑云。宋永初元年。天竺沙門僧律。嘗行此處聞鍾磬聲天花滿山因建伽藍。其後有梵僧求那跋摩。來居此寺。曰此山將來必逢菩薩聖主。大弘寶塔。遂同銘之。今朗規度山勢惟此堪置。暗合昔言諒非徒作。事了還京住禪定寺。講習為務。大業末年終於所住。春秋七十有餘矣。

Śramaṇa Senglang was a native of Hengzhou. In his youth, he left the secular world, aspiring to uphold the correct transformation. Following among the assemblies of listeners, he investigated the Da zhidu lun as well as the Za xin lun. As lectures and presentations succeeded one another, students flocked together as if to a marketplace. Entering the Pass, he resided at Kongguan Monastery, where he again raised the lecturing seat, benefiting and pacifying [beings] wherever he went. Moreover, benevolence and forbearance were held in his heart; his speech and laughter were warm and elegant. Those in his seat had no depression of mind or spirit. His expansive erudition and insightful knowledge were praised and revered by the multitudes. Whenever there were unusual questions on things he had not previously perused, he would join his palms and reply, 'This is beyond Senglang’s learning; my understanding reaches only this far.' Therefore, eminent and virtuous monks all praised his self-awareness of capacity, and dared not disparage his lofty conduct.

During the establishment of pagodas in the Renshou era, an imperial decree ordered him to escort relics to Panzhou; this refers to what is now the pagoda of Guoshi Monastery on Mount Gṛdhrakūṭa in Guangzhou. When he first arrived at the administrative seat of the prefecture, he inspected various places; upon reaching Guoshi Monastery, it was found entirely suitable to install them there. The monastery faced water to the west and leaned against the mountain. Beneath the wild thickets, they dug to a depth of six feet and obtained three stone caskets. Inside two of the caskets there was a copper casket each, containing two silver images and two silver immortals. Inside the other casket were gold and silver vases, fitting one inside the other, but without relics. The inscription said: 'Pagoda erected in the first year of the Yuanhui era of the Song.' Moreover, an ancient stele in the monastery stated: 'In the first year of the Yongchu era of the Song, the Indian śramaṇa Senglü once walked to this place, heard the sound of bells and chimes, and saw heavenly flowers fill the mountain, whereupon he founded the monastery. Later, there was an Indic monk, Guṇavarman, who came to reside in this monastery, saying: "In the future, this mountain will surely encounter a bodhisattva sage-ruler who will broadly promote the precious pagoda." He then joined in inscribing it.' Now, when Senglang surveyed the mountain topography, this alone was fit for installation. Tacitly tallying with the words of old, it was truly no vain undertaking. The task concluded, he returned to the capital and resided at Chanding Monastery, making lecturing and study his primary occupation. At the end of the Daye era, he passed away at his residence. His age was more than seventy years.