[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 9.24.1 # 續高僧傳 9.24.1 續高僧傳 9.24.1 - **Language:** Classical Chinese ### [9.24.1](https://indike.org/pramana/in.bauddha.taisho.2060.9.24.1) 釋靈裕。 俗姓趙。 定州鉅鹿曲陽人也。 年居童幼異行感人。 每見儀像沙門必形心隨敬。 聞屠殺聲相亦切愴胸懷。 致使鄉黨傳芳親緣為之止殺。 年登六歲便知受戒。 父母強之誓心無毀。 尋授章本及以千文。 不盈晦朔。 書誦俱了。 至於孝經論語。 纔讀文詞兼明注解。 由是二親偏愛望嗣門風。 年七歲啟父出家。 父以慧解夙成。 意宗繼世決誓不許。 唯令俗學專尋世務礙之道法。 裕嘆曰。 不得七歲出家。 一生壞矣。 遂通覽群籍資於父兄。 並包括異同深契幽賾。 唯老莊及易。 未預承傳。 年十五潛欲逃世。 會丁父艱。 便從世疾苫塊縈轉。 杖而能起服畢厭俗。 心猛不敢辭母。 默往趙郡應覺寺。 投明寶二禪師而出家焉。 其人亦東川之摽領也。 既初染大法勅令誦經。 裕執卷而誓曰。 我今將學必先要心。 三藏微言定當窮旨。 終無處中下之流。 暨於儒釋兩教。 遍須通曉也。 年始弱冠。 聞慧光律師英猷鄴下。 即往歸稟。 會已歿世纔經七日。 獨嗟無遇。 戒約何依。 乃迴投憑師聽於地論。 荏苒法席終于三年。 二十有二方進具戒。 還從明寶二德求為本師。 乃皆辭曰。 吾為汝緣吾非汝師。 可往勝上所也。 遂赴定州而受大戒。 即誦四分僧祇二戒。 自寫其文。 八日之中書誦俱了。 有定州刺史侯景。 訪裕道行奏請度之。 隸入公名甚相器重。 後南遊漳滏。 於隱公所偏學四分。 隨聞尋記五卷行之。 又以地論初興。 惠光開悟之元匠。 流衍弘導。 道憑即光師之所親承。 憑光並有別傳。 裕依憑法席。 晨夜幽通發奇剖新者。 皆共推揖。 有齊宣帝盛弘釋典。 大統法上勢覆群英。 學者望風嚮附。 用津僥倖。 唯裕仗節專貞。 卓然不偶倫類。 但慮未聞所聞。 用為翹結耳。 後上統深委高亮欽而敬之。 自此專業華嚴涅槃地論律部。 皆博尋舊解穿鑿新異。 唯大集般若觀經遺教等疏。 拔思胸襟非師講授。 又從安遊榮等三師聽雜心義。 嵩林二師學成實論。 功將一紀解貫二乘。 綱領有存皆備科舉。 而精爽弘贍理相兼通。 曾與諸僧共談儒教。 旁有講席。 參涉間聞兩聽同散。 竟以相聞覆述句義並無一遺。 由此鄴下擅名遐邇馳譽。 且而剛梗嚴毅守節自專。 至於都講覆述勵懷非任。 世供道望銷聲避隱。 有事不獲已者。 讓而受之。 夏居十二。 鄴京創講名節既著。 言令若新。 預聽歸依遂號為裕菩薩也。 皆從受戒三聚。 大法自此廣焉。 因以導物為恒務矣。 意存綱領不在章句。 致有前後重解言義不同。 亡筌者會其宗歸。 循文者失其宏趣。 會齊后染患願講華嚴。 昭玄諸統舉裕以當法主。 四方一會雅為稱先。 時有雄雞一頭常隨眾聽。 逮于講散乃大鳴高飛。 西南樹上經夜而終。 俄爾疾遂有瘳。 斯亦通感之明應也。 內宮由是施袈裟三百領。 裕受而散之。 文宣之世立寺非一。 勅召德望並處其中。 國俸所資隆重相架。 裕時欝為稱首。 令住官寺。 乃固讓曰。 國意深重德非其人。 幸以此利授堪受者。 其高謝榮時為類若此。 有善生法供則受而無憚。 其攝引陶化又若此也。 故其所行藏。 不為世情之所同測矣。 年四十有七。 將隣知命。 便即澄一心想禪慮巖阿。 未盈炎溽。 范陽盧氏聞風遠請。 裕乘時弘濟不滯行理。 便往赴焉。 至止講供。 常溢千人。 聽徒嘉慶前後重疊。 後還鄴下。 與諸法師連座談說。 齊安東王婁叡。 致敬諸僧次至裕前。 不覺怖而流汗。 退問知其異度。 即奉為戒師。 寶山一寺裕之經始。 叡為施主傾撤金貝。 其潛德感人又此類也。 周氏滅齊。 二教淪沒。 乃潛形世壤。 衣以斬縗三升之布。 頭絰麻帶如喪考妣。 誓得佛法更始方襲舊儀。 引同侶二十餘人居于聚落。 夜談正理晝讀俗書。 > Śramaṇa Lingyu, whose secular surname was Zhao, was a native of Quyang in Julu, Dingzhou. During his childhood, his extraordinary conduct moved others. Whenever he saw an image or a śramaṇa, bodily and mentally he unfailingly showed reverence. Hearing the sounds and sights of slaughter, his chest and mind were pierced with grief, which led his villagers to spread his renown and his relatives to desist from killing on his account. At the age of six, he already understood taking the precepts. Though his parents pressured him, his vowed resolve was never broken. Soon he was taught the \[canonical\] chapters and the Thousand Character Classic; before a month had elapsed, he had mastered both the writing and the recitation. As for the Classic of Filial Piety and the Analects, having only just read their phrases, he was also clear on the commentaries. Because of this, his parents doted on him with partial affection, hoping he would continue the family lineage. At the age of seven, he asked his father to let him enter the monastic life (pravrajyā). Because his father saw that his wisdom and understanding were mature from an early age and his intention was focused on continuing the family line, he resolutely refused and forbade it. He only ordered him to study secular learning and exclusively attend to worldly affairs, obstructing him from the path of the Dharma. Lingyu sighed, saying, "Not being able to enter the monastic life at the age of seven, my whole life is ruined!" He then read widely in the various texts, drawing from his father and elder brother, fully encompassing divergences and agreements and deeply tallying with profound subtleties. Only Laozi, Zhuangzi, and the Book of Changes he had not yet received through lineage transmission. At the age of fifteen, he secretly wished to flee the world. It happened that he encountered mourning for his father. He then followed worldly customs, grieving intensely on the straw mat and earth clod. Only when using a cane could he rise; when the mourning ended, he grew weary of the secular world. His resolve was fierce, but not daring to bid farewell to his mother, he silently went to Yingjue Monastery in Zhao Commandery. He took refuge with the two dhyāna masters Ming and Bao and entered the monastic life under them. Those men were also leaders of the eastern region. When he was first imbued with the Great Dharma, he was ordered to recite the sūtras. Lingyu held the scroll and vowed, saying, "Now as I am about to study, I must first establish my resolve: the subtle words of the Tripiṭaka must certainly have their purports plumbed to the end; I shall never dwell among the ranks of the middling or inferior. As for the two teachings of Confucianism and Buddhism, I must master both thoroughly." At the age of twenty, hearing of the eminent reputation of Vinaya Master Huiguang in Ye, he immediately went to take refuge and receive instruction. It happened that \[Huiguang\] had passed away only seven days before. He lamented alone over not having met him: "Upon what can I rely for the restraint of the precepts?" He then turned to take refuge with Master Dao\[ping\] to listen to the Daśabhūmika Sūtra Śāstra (Dilun). Gradually attending the Dharma assemblies, three years elapsed. At twenty-two, he finally took the full precepts (upasampadā). He returned to the two virtuous ones Ming and Bao, asking them to be his fundamental preceptors. They both declined, saying, "We were conditions for you; we are not your preceptors. You may go to a superior place." He then proceeded to Dingzhou and received the great precepts. He immediately recited the two sets of pratimokṣa rules of the Sifen lü and Sengqi lü. He copied out their texts himself; within eight days, both the writing and recitation were completed. Hou Jing, the regional inspector of Dingzhou, investigated Lingyu's practice of the Way and submitted a memorial requesting his ordination, registering his name under official status and greatly esteeming him. Later, he traveled south to the Zhang and Fu rivers. Under Master Dao\[yin\], he specifically studied the Sifen lü. Listening and taking notes simultaneously, he produced five scrolls and put them into practice. Moreover, as the Dilun school had just arisen, Huiguang was the foundational master who initiated its awakening, its proliferation and broad guidance; Daoping was one who personally received it from Master \[Hui\]guang. (Both Ping and Guang have separate biographies.) Lingyu relied on Daoping's Dharma assembly. Those who, whether day or night, deeply comprehended and brought forth novelties and cut through to fresh insights, all yielded to him in admiration. Emperor Xuan of Northern Qi vastly promoted the Buddhist scriptures. The Great Controller (Datong) Fashang's prestige overshadowed all the talents; scholars followed the wind to attach themselves to him, using it as a path to fortune. Only Lingyu held firmly to his integrity and exclusive chastity, standing out and not consorting with his peers, only concerned about not yet having heard what should be heard, which became his singular dedication. Later, the Controller \[Fa\]shang deeply recognized his noble integrity and came to revere and respect him. From this time, he specialized in the Avataṃsaka Sūtra, the Nirvāṇa Sūtra, the Daśabhūmika Sūtra Śāstra, and the Vinaya section, broadly searching into old interpretations and boring through to new and distinctive ones. Only for commentaries on the Mahāsaṃnipāta Sūtra, the Prajñāpāramitā Sūtra, the Guan jing (Contemplation Sūtra), the Yijiao jing (Last Injunction Sūtra), and others did he draw forth thoughts from his own mind without a master's exposition. Furthermore, from the three masters An, You, and Rong, he listened to the meaning of the Samyuktābhidharmahṛdaya Śāstra (Za xin), and from the two masters Song and Lin, he studied the Tattvasiddhi Śāstra (Chengshi lun). His efforts lasted nearly twelve years; his comprehension traversed the two vehicles. The essential principles remained, all equipped for classification and selection. His intellect was expansive and copious, fully penetrating both principle and phenomena. Once, he was conversing with various monks on the Confucian teachings. Nearby, a lecture assembly was in progress; while intermingling and hearing intermittently, he listened to both until they simultaneously dispersed. In the end, drawing on what he had heard, he recited the sentences and meanings with not a single point omitted. Because of this, his name was preeminent in Ye, and his renown spread far and wide. Moreover, he was unyielding, stern, and resolute, holding to his integrity and self-reliance. As for acting as rector (dujiang) or reviewing lecturer (fushu), he strove in his mind not to assume the office. Secular offerings and religious renown he silenced and avoided in concealment; when matters left him no choice, he would accept them only after declining. When he had completed twelve summer retreats, he began lecturing in the capital Ye, his renown and integrity already prominent. His words and commands were fresh; those who attended and took refuge consequently called him "Bodhisattva Lingyu." All received the three collections of pure precepts from him, and the Great Dharma was widely expanded from this point onward. Thereupon, he took guiding sentient beings as his constant duty. His intention lay in the essential principles rather than the chapters and sentences, which led to earlier and later re-explanations differing in words and meanings. Those who forgot the snare grasped the fundamental purport; those who followed the text lost its broad intent. It happened that the Northern Qi empress fell ill and vowed to have the Avataṃsaka Sūtra lectured upon. The various controllers of the Office of Buddhist Clergy (Zhaoxuan si) recommended Lingyu to act as the master of the Dharma. The assembly from the four directions unanimously lauded him as foremost. At that time, there was a rooster that constantly followed the assembly to listen; when the lecture dispersed, it crowed loudly and flew high, perching on a tree to the southwest, where it died overnight. Shortly thereafter, the empress's illness was cured. This too was a clear response of spiritual resonance. On this account, the inner palace donated three hundred monastic robes (kāṣāya); Lingyu received and dispersed them. During the reign of Emperor Wenxuan, more than one monastery was established. An imperial edict summoned those of virtuous renown to reside within them; state stipends and provisions piled up heavily. Lingyu was at that time prominently praised as foremost and was ordered to reside in an official monastery. He firmly declined, saying, "The state's regard is profound and heavy, but my virtue is not that of the proper man. Fortunately, let this benefit be conferred upon one who can bear it." Such was his noble refusal of worldly honor. If there were virtuous and wholesome Dharma offerings, he would accept them without hesitation. Such was his gathering and transforming of people. Therefore, whether he withdrew or acted was beyond what ordinary sentiments could fathom. At forty-seven years of age, approaching the year of knowing one's destiny (fifty), he immediately settled his single-minded thoughts and meditated in mountain crags. Before the summer heat had passed, the Lu clan of Fanyang heard of his wind from afar and invited him. Lingyu, according with the times to broadly benefit others and not lingering on meditative absorption, immediately set off. Wherever he stayed, lectures and offerings continually overflowed with a thousand people; disciples listening and rejoicing crowded together in layers. Later he returned to Ye, where he sat in a row with various dharmabhāṇakas to discourse. Lou Rui, the Prince of Andong of Northern Qi, paid respect to the various monks, and coming next before Lingyu, he was unconsciously struck with dread and broke into a sweat. Stepping back, he inquired and learned of Lingyu's extraordinary demeanor, whereupon he honored him as his precept master. Baoshan Monastery was founded by Lingyu; Rui served as the donor, giving away his gold and cowries. His latent virtue moving people was also of this kind. When the Zhou destroyed Qi, the two teachings were submerged and lost. He then concealed his form in the secular world, wearing unhemmed coarse mourning garments of three-sheng cloth, and hemp headbands and belts, as if mourning his deceased father and mother. He vowed that only when the Buddhadharma began anew would he resume his former vestments. Leading more than twenty companions, he resided in a village, discussing the correct principle at night and reading secular books by day. > — English (machine translation) (machine translation) - [Previous: 9.23](https://indike.org/pramana/in.bauddha.taisho.2060.9.23) - [Next: 9.24.2](https://indike.org/pramana/in.bauddha.taisho.2060.9.24.2) - [Up: 9.24](https://indike.org/pramana/in.bauddha.taisho.2060.9.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.9.24.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.9.24.1](https://indike.org/pramana/in.bauddha.taisho.2060.9.24.1) · Pramāṇa