續高僧傳 9.19

9.19

釋羅雲。姓邢氏。南郡松滋人。初從上明東寺出家。志操所懷附參成德。承金陵道王索隱者若林。遂輕千里遠追勝侶。會楊都道朗盛業興皇。乃傾首法筵鑽仰徽烈。一乘四論大剖津途。于時常令學徒括究幽隱。雲年十六。甫在幼沖。銳志前驅。問常無常義。而容色無撓。賓主綽然眾咸嘉賞。朗乃以所服帔處眾贈之。自此名稱踰遠所在傳之。而樂法不窮如愚莫滯。自朗遷後廣訊所聞。又從福緣寺亘法師採酌遺逸。亘縱解無遺任其鑽仰。雲以三論奧義未被荊南二障多阻。誓當弘演。有拪禪寺陟禪師。定慧兼修注心開剖。于時六合混壹三楚全盛。眾若稻麻人多杞梓。雲創還鄉寺。乘此應機。居端座為請益之師。吐清言為住法之首。總管宜陽公王世積。詔使舍人蕭子寶。躬臨法席咸誦德音。有龍泉寺。地隔囂塵心存閑曠。乃居之五十餘年。修緝棟宇常坐不臥。領徒五百時呈翹楚。煬帝承名有勅追入。避迹鑿坏以病而退。昔釋道安於上州東寺造堂七間。曇翼後造五間。連甍接棟橫列十二。雲此堂中講四經三論各數十遍。不於文外別有撰述。皆心思口演氷釋理順。故得空有兩忘教義雙舉。時松滋有道士姓俞（抽祐反）者。學冠李宗業該儒史。常講莊老私用內經。雲命門人慧成道勝曰。彼道士蜂飛蟻聚掠牛盜法。情實難容。爾傳吾旨摧彼邪蹤。成等詣彼而坐。道士曰。人天交接兩得相見。成曰。脫珍御服著弊垢衣。習近窮迷將開漸化。時以為名答。成前呼俞為先生。俞瞋曰。我非俗士。那詺我為先生。成曰。汝既諱喚先生。請除先字。還依舊姓名曰俞生。所以句句之中常銜俞生。于時大眾欣笑無已。道士負慚折角。雲奉執高尚雅鎮時俗。迎送慶弔一無預焉。或負榮傲道者聞而往造。及見參禮汗流心戰。生緣在神山之下。一夏居止靜處思玄。母日自齎登上供設。有問其故。答曰。即此為報母之劬勞也。昔朱粲寇擾荊南。寺多焚毀。惟雲所造龍泉獨存。以賊中總管雲曾授戒。所以尊師重法。寺獲存焉。雲兄弟五人。皆為法師。而雲最小神彩特達。入室弟子十人。椿詵澄憩等。傳道開化。岷蜀江淮故未敘歷。以隋大業十二年四月二十三日。端坐遷於寺房。春秋七十五。中書令岑文本製碑。沙門道顒即雲之兄也。學通大小名聞道俗。於上明東寺起重閣。在安公驢廟北。傳云。安公乘赤驢從上明往襄州檀溪。一夕返覆撿挍兩寺并四層三所人今重之名為驢廟。此廟即繫驢處也。

Śramaṇa Luoyun's secular surname was Xing. He was a native of Songzi in Nanjun. He initially went forth from the household at the East Monastery of Shangming. His mind and conduct were focused on associating with men of accomplished virtue. Hearing that the Dao flourished in Jinling and that those who sought out its hidden depths were like a forest, he made light of a thousand li to travel far in pursuit of superior companions. It happened that Daoism and Buddhism flourished under Daolang of the Xinghuang Monastery in the capital Yangdu, so he bowed his head before that Dharma seat and drilled into and looked up to Lang's glorious deeds. The One Vehicle and the Four Treatises were deeply analyzed there to clear the path. At that time, Lang frequently had his disciples delve into obscure and hidden points. Yun was only sixteen, just in his youth, yet with keen determination he came forward to ask about the meaning of the permanent and impermanent. His countenance was unperturbed, and both host and guest acted with ease and grace, so that the assembly all praised him. Lang then took off the mantle he was wearing and presented it to him before the crowd. From this time on, his reputation spread far and wide, transmitted everywhere. Yet he took inexhaustible delight in the Dharma; like a simpleton, he was never impeded [by self-satisfaction]. After Lang passed away, Yun broadly inquired about what he had heard, and he further culled and gathered what had been left out from Dharmabhāṇaka Gen of Fuyuan Monastery. Gen set free his understandings without reservation, allowing him to drill into and examine them. Considering that the profound meaning of the Three Treatises had not yet reached Jingnan and that the two obstacles presented many hindrances, Yun vowed to broadly propagate them. At Qishan Monastery there was Dhyāna Master Zhi, who cultivated both samādhi and prajñā and devoted his mind to analyzing the teachings. At that time, the realm under heaven was unified, and the three regions of Chu were in full prosperity; the crowds were as numerous as rice plants and hemp, and men of talent were abundant. Yun founded Huanxiang Monastery. Taking advantage of this opportune moment, he sat in the seat of honour as a master from whom instructions were requested, and uttered pure words as the foremost in sustaining the Dharma. The Area Commander-in-Chief, Wang Shiji, Duke of Yiyang, and the imperial emissary, Secretariat Drafter Xiao Zibao, personally attended the Dharma assembly, and all chanted his virtuous voice. There was Longquan Monastery, where the site was isolated from noise and dust, and his mind dwelled in leisurely openness; so he resided there for over fifty years. He repaired its halls and buildings and constantly sat without lying down. He led five hundred disciples, often showing outstanding talent. Emperor Yang, having heard of his fame, issued an imperial order summoning him to the court. Yun hid his traces by sealing his doorway with clay, and withdrew on account of illness. Long ago, Śramaṇa Dao'an built a hall of seven bays at the East Monastery of Shangzhou, and Tanyi later built five bays, connecting their ridges and adjoining their rafters so that twelve bays were laid out in a row. In this hall, Yun lectured on the four sūtras and the three treatises, each several tens of times. Outside the text, he made no separate writings; everything was conceived in his mind and expounded by mouth, resolving doubts like melting ice and making the principles flow smoothly. Thus, he was able to leave behind both emptiness and existence, and uphold both teaching and meaning. At that time in Songzi there was a Daoist named Yu (pronounced with the fanqie chou-you). His learning surpassed the Li lineage (Daoism) and his scholarship encompassed Confucianism and the histories. He frequently lectured on Zhuangzi and Laozi while privately appropriating Buddhist sūtras. Yun instructed his disciples Huicheng and Daosheng, saying, 'That Daoist gathers followers like swarming bees and ants, plundering our cattle and stealing our Dharma. In truth, this can hardly be tolerated. You shall convey my intention and smash his heterodox traces.' Cheng and the other went to his place and took their seats. The Daoist said, 'When humans and devas interact, both are able to meet.' Cheng said, 'Taking off precious royal garments and putting on filthy, soiled clothes, one frequents the impoverished and deluded in order to open the way to gradual transformation.' People at the time considered this an exquisite reply. Cheng had addressed Yu as 'Sir' (xiansheng). Yu angrily said, 'I am no secular scholar. Why do you address me as "Sir"?' Cheng said, 'Since you are averse to being called "Sir" (xiansheng, literally "born before"), please remove the word "before" (xian) and return to your original surname and name, being called "Yu Born" (Yusheng, meaning "Yu the living being").' Therefore, in every single sentence he constantly inserted 'Yusheng'. At that time, the great assembly laughed endlessly. The Daoist was filled with shame and had his horns broken (was defeated). Yun upheld lofty detachment and gracefully steadied the customs of the age; in matters of welcoming, sending off, congratulations, or condolences, he took part in none. Some who took pride in worldly honour and looked down on the Dao heard of him and went to visit; when they arrived and paid their respects, sweat poured from them and their hearts trembled. His place of birth was at the foot of Shenshan. For one summer retreat, he resided in a quiet place contemplating the profound. His mother personally climbed up each day carrying provisions to make offerings. When someone asked the reason, he answered, 'This is precisely how I repay my mother's arduous toil.' Long ago, when Zhu Can raided and disturbed Jingnan, most monasteries were burned and destroyed; only Longquan Monastery, which Yun had built, survived intact. Because an Area Commander-in-Chief among the rebels had previously received the precepts from Yun, he honoured the master and respected the Dharma, and thus the monastery was preserved. Yun had five brothers, all of whom became dharmabhāṇakas, but Yun was the youngest and had an exceptionally penetrating spiritual radiance. There were ten disciples who entered his chamber, such as Chun, Shen, Cheng, and Qi, who transmitted the Dao and transformed people throughout Min, Shu, the Yangzi, and the Huai regions, so their biographies have not yet been arranged here. On the twenty-third day of the fourth month in the twelfth year of the Daye era of the Sui (616 CE), he passed away sitting upright in his monastery room, at the age of seventy-five. The Director of the Secretariat, Cen Wenben, composed his stele inscription. Śramaṇa Daoyong was Yun's elder brother. His learning encompassed both the Mahāyāna and Hīnayāna, and his name was known to both the religious and the secular. At the East Monastery of Shangming, he erected a multi-storied pavilion north of Master An's Donkey Shrine. Tradition says that Master An rode a red donkey from Shangming to Tanxi in Xiangzhou; in a single night he went back and forth to inspect and supervise two monasteries and three four-storied structures. People today honour it, calling it the Donkey Shrine; this shrine is the place where the donkey was tethered.