宋高僧傳 11.14

11.14

釋太毓，姓范氏，金陵人也。年纔一紀，志在出家，乃禮牛頭山忠禪師而師事焉。於是勇猛精進，求其玄旨，法器外朗，神㦗內融。雖明了一乘，而具足萬行。往雍京安國寺，進受具戒，褎然出眾。加復威儀整肅，妙相殊特，如大海之不可測，如虛空之不可量。巡禮道場，攝心淨域，雖智能通達，不假因師，而印可證明，必從先覺。遂謁洪井大寂禪師，覩相而了達法身，剎那而頓成大道。于時天下佛法，極盛無過洪府，座下賢聖比肩，得道者其數頗眾。毓與大徹禪師、大宣教禪師、大智禪師，皆昆仲也，既而南北觀方，曾無告憚，俾廣聞見，閑養聖胎耳。元和十三年，止於毘陵義興芙蓉山，故得名于山焉。毓為緣作因，有應無著，故所居感化，所至悅隨，道俗相望，動盈萬數。自此江南之人悟禪理者多矣。時相國崔公群坐失守出分司，後為華州，由三峯出鎮宣城。其地雖邇，其人則遐。崔公深樂禮謁，致命誠請，毓以感念而現，大悲為心，莫不果欲隨緣，遊方順命。寶歷元年至于宛陵禪定寺，所以隨順而揚教也。至明年，告歸齊雲山。九月合朔，色相不動而示滅于山之院，享年八十，僧臘五十八。是日也，天地如慘，草木如摧，鳥獸悲啼，雲泉斷咽。緇徒士庶，孺慕充窮。十月，棲神于院之庭，從其宜也。弟子至孚、契真、清斡等慨吾師示滅而後學徒存。太和二年，相國韋處厚素尚玄風，道心惇篤，以事奏聞。天子爰降德音，褒以殊禮，追諡號塔名。越州刺史陸亘摛翰論譔焉。

Śramaṇa Taiyu, surnamed Fan, was a native of Jinling. When he was barely twelve years of age, he set his heart on entering the monastic life, whereupon he paid homage to Chan Master Zhong of Mount Niutou and served him as his teacher. Thereupon, with valiant vigor, he sought its profound meaning; his capacity for the Dharma was luminous on the outside, and his spiritual clarity blended completely within. Though he comprehended the One Vehicle, he perfected the myriad practices. He went to Anguo Temple in Yongjing and received the full ordination, excelling far above the assembly. Moreover, his deportment was orderly and dignified, his marvelous countenance extraordinary, fathomless like the great ocean, measureless like empty space. He made pilgrimages to sites of practice and gathered his mind in pure realms; though his wisdom penetrated through without relying on teachers, receiving approval and confirmation still had to come from an enlightened predecessor. Thereupon he called upon Chan Master Daji of Hongjing, and beholding his countenance, he fully comprehended the Dharmakāya, instantly and suddenly accomplishing the Great Way. At that time, the Buddha Dharma was most flourishing throughout the realm, and nowhere surpassed the prefecture of Hongzhou; beneath his seat, sages and worthies stood shoulder to shoulder, and those who attained the Way were very many. Yu, together with Chan Master Dache, Chan Master Daxuanjiao, and Chan Master Dazhi, were all Dharma brethren. Later, he traveled in the south and north observing the quarters, never having any apprehension, so as to broaden his learning and experience and leisurely nurture the sacred embryo. In the thirteenth year of the Yuanhe era, he stayed at Mount Furong in Yixing, Piling, and so took his name from the mountain. Yu took conditions as causes; responding without clinging, wherever he dwelt there was transforming influence, and wherever he went people followed him with delight, monastics and laypeople gazing toward him in numbers often surpassing ten thousand. From this time on, many people in Jiangnan awakened to the principle of Chan. At that time, Chancellor Lord Cui Qun was demoted to an auxiliary post due to an administrative lapse, later serving in Huazhou, and from Sanfeng was assigned to govern Xuancheng. Though the place was near, the man had felt distant. Lord Cui took deep joy in paying homage and sent a messenger with sincere invitations; Yu, manifesting through empathetic response and with great compassion as his heart, never failed to fulfill their wishes and follow conditions, traveling to distant lands and obeying their orders. In the first year of the Baoli era, he arrived at Chanding Temple in Wanling, following accord so as to propagate the teaching. In the next year, he announced his return to Mount Qiyun. On the first day of the ninth month, his bodily form unmoving, he manifested extinction at the mountain compound, living to the age of eighty, with a monastic age of fifty-eight. On that day, heaven and earth seemed in mourning, the grass and trees as if broken down, birds and beasts cried in sorrow, and the clouded springs ceased their flowing and choked. Monastic followers, scholars, and commoners were filled with grief like that of children losing their parents. In the tenth month, his spirit was enshrined in the courtyard of the compound, in accordance with propriety. His disciples Zhifu, Qizhen, Qingwo, and others lamented that while their teacher had manifested extinction, they, the students, remained behind. In the second year of the Taihe era, Chancellor Wei Chuhou, who had long esteemed the profound trend and had an earnest mind for the Way, reported the matter to the throne. The Son of Heaven thereupon issued a gracious decree, praising him with extraordinary honors, posthumously bestowing a title and naming his stupa. Lu Gen, prefect of Yuezhou, wielded his brush to compose the inscription.