宋高僧傳 12.25

12.25

釋慶諸，俗姓陳，廬陵新淦玉笥鄉人也。乃祖厥考，咸不為吏，清言放蕩焉。諸始十三，禮紹鑾禪翁為師，於洪井西山剃䰂。二十三，往嵩山受具戒，便就東洛學毘柰耶。既知聽制，終謂漸宗，迴抵南嶽，入大溈山。次屆雲巖，遇道吾，垂問知意，方為二夏之僧。得石霜山，便議終焉之志。道吾躬至石霜山，日勤執侍，往還問答，語在別錄。諸貌古氣真，世無能識。時洞山新滅，俄為遠方禪侶圍遶，因入深山無人之境，結茅宴坐。時眾追尋，倏有見者，皆號哭交請「出為吾曹。諸將安往？」由是晨夕被遊學者扣擊，可無希聲以應之乎？如是二十年間，堂中老宿，長坐不臥，屹若椔杌，天下謂之「石霜枯木眾」是也。南方謂之叢林者，翻禪那為功德叢林也，為四方清則者無出其右。以光啟四年戊申歲二月己亥示疾，終于山院，享齡八十二，僧臘五十九。越三月十五日葬于寺西北隅二百許步，門弟子等結墳塔作螺髻形。夏四月一日廣化寺釋子處訥追慕往德，恐遺美聲，命南嶽玄泰纂錄言行。諸方弟子分行其道焉。勅諡普會大師，塔曰法相。次餘杭徑山院釋洪諲，俗姓吳，吳興人也。年纔十九，於開元寺禮無上大師出家落飾，精加佛事，罔怠巾缾。二十二，遣往嵩嶽會善寺受滿足律儀，俾誦《大比丘戒》，匝七日念終，遂習毘尼。尋傳經講，自謂為僧有逸群事業，而歸禮本師，曰：「汝於十二時中，將何報答四恩三有？」諲聞斯詰，憮然失措，三日忘食。本師却招誘提耳，方明本事。如是往還雲嶽，次溈山，各為切磋，蔚成匠手。俄而會昌中例遭黜退，眾人悲泣者，惋歎者，諲晏如也。曰：「大丈夫鍾此厄會，豈非命也夫？何作兒女之情乎？」時於長沙遇信士羅晏，召居家供施。蓋諲執白衣比丘法，初無差失，涉于二載，若門賓焉。大中初，除滅法之律，乃復厥儀，還故鄉西峯院。至咸通六年，上徑山覲本師。明年，無上大師遷神，眾請諲嗣其法位。始唯百許僧，後盈千數。于時四眾共居，肅然無過。僖宗皇帝賜院額曰乾符鎮國。中和三年，仍賜紫袈裟。景福二年，吳越國王尚父錢氏奏舉登賜法濟大師。光化四年九月二十八日，辭眾而卒。霅溪戚長史寫貌，武肅王為真讚，傳法弟子廬山栖賢寺寂公、臨川義直、功臣院令達。達於兩浙大行道化，卒諡歸寂大師焉。初，諲有先見之明。武肅王家居石鑑山，及就戍應募為軍，諲一見握手，屏左右而謂之曰：「好自愛。他日貴極，當與佛法為主。」後累立戰功，為杭牧，故奏署諲師號，見必拜跪，檀施豐厚，異於常數。終時執喪禮，念微時之言矣。

Śramaṇa Qingzhu, secular surname Chen, was a native of Yusi Township in Xingan, Luling. Neither his grandfather nor his father served as officials, engaging instead in pure conversation and unrestrained living. When Zhu was only thirteen, he took the Chan elder Shaoluan as his teacher and shaved his hair at the West Mountain of Hongjing. At twenty-three, he went to Mount Song to receive the full precepts, and proceeded to Eastern Luoyang to study the Vinaya. Once he understood the proscriptions, he ultimately considered it a gradual teaching, and so he returned to the Southern Peak and entered Mount Dagui. Next he arrived at Yunyan, where he met Daowu; when questioned, Daowu understood his intent, and he spent two summer retreats there as a monk. Having obtained Mount Shishuang, he resolved to spend the rest of his days there. Daowu came in person to Mount Shishuang, daily serving him diligently, their exchanges recorded in a separate record. Zhu's appearance was archaic and his spirit authentic; none in the world could recognize him. When Dongshan had just passed away, he was suddenly surrounded by Chan companions from distant lands, so he entered deep into the uninhabited wilderness and thatched a hut to sit in quiet meditation. The assembly tracked him down, and when someone caught sight of him, they wept and collectively pleaded: 'Come forth for our sake! Where are you going?' From this point on, he was knocked upon day and night by wandering students; how could he not respond with the subtle sound? For twenty years like this, the senior elders in the hall sat continuously without lying down, towering like withered stumps; the world called them the 'Shishuang withered wood community.' What is called a monastery in the south renders dhyāna as a forest of merit, and as a model of pure discipline for the four directions, none surpassed them. In the fourth year of the Guangqi era, wushen, in the second month on the day jihai, he manifested illness and passed away at his mountain cloister, living to eighty-two years of age, with fifty-nine saṅgha years. On the fifteenth day of the third month, he was buried about two hundred paces to the northwest of the temple; his disciples erected a stupa resembling a topknot. On the first day of the fourth month in summer, the disciple Chune of Guanghua Temple, yearning for his past virtues and fearing that his fine renown might be lost, instructed Xuantai of the Southern Peak to compile his words and deeds. Disciples throughout the regions practiced his way in their respective areas. An imperial decree bestowed the posthumous title Grand Master Puhui, and his pagoda was named Faxiang. Next was Śramaṇa Hongyin of the Jingshan Cloister in Yuhang, secular surname Wu, a native of Wuxing. At the age of nineteen, he went to Kaiyuan Temple to take tonsure under Grand Master Wushang, dedicating himself to Buddhist affairs without neglecting the pitcher and towel. At twenty-two, he was sent to Huishan Temple on Mount Song to receive the complete Vinaya rules, where he was made to recite the Great Bhikṣu Precepts, completing his recitation in seven days, whereupon he studied the Vinaya. Soon he expounded and lectured on scriptures, considering himself to have accomplished extraordinary feats as a monk. When he returned to pay respects to his original teacher, the teacher said: 'Throughout the twelve hours of the day, how will you repay the four kindnesses and the three realms of existence?' Hearing this reproach, Yin was struck with distress and at a loss, forgetting to eat for three days. His original teacher then beckoned him forward, pulled him by the ear, and only then did he clarify his original duty. Thus traveling back and forth between the cloud-capped peaks and next Mount Gui, engaging in mutual sharpening at each, he flourished into a masterly craftsman. Soon after, during the Huichang era, he was caught in the general purge and secularized; while others wept or sighed in dismay, Yin was composed at ease. He said: 'A great man encountering such an ordeal—is it not destiny? Why engage in womanly and childish sentiment?' At that time, he met the faithful layman Luo Yan in Changsha, who invited him to his home to receive offerings. Because Yin upheld the rules of a white-robed bhikṣu without any violation, he lived there for two years like an honored guest. At the beginning of the Dazhong era, the decree banning the Dharma was rescinded, and he restored his monastic demeanor, returning to Xifeng Cloister in his native district. In the sixth year of the Xiantong era, he ascended Mount Jing to pay respects to his original teacher. The following year, Grand Master Wushang passed away, and the assembly asked Yin to succeed to his Dharma seat. At first there were only a hundred or so monks, but later they exceeded a thousand. At that time, the fourfold assembly resided together, solemn and free of fault. Emperor Xizong bestowed an inscribed plaque for the cloister reading 'Qianfu Protector of the State.' In the third year of the Zhonghe era, he was also granted a purple robe. In the second year of the Jingfu era, King Qian, Prince of Wuyue and Father of the Realm, memorialized the throne to grant him the title Grand Master Faji. On the twenty-eighth day of the ninth month of the fourth year of the Guanghua era, he bid farewell to the assembly and passed away. Assistant Magistrate Qi of Zhaoxi painted his portrait, King Wusu composed a portrait eulogy, and his Dharma-transmitting disciples were Master Ji of Qixian Temple on Mount Lu, Yizhi of Linchuan, and Lingda of Gongchen Cloister. Da broadly propagated the transformation of the Way in Liangzhe, and upon his death was posthumously titled Grand Master Guiji. Earlier, Yin possessed prophetic foresight. When King Wusu lived in home clothes at Mount Shijian and answered the levy to join the army, Yin took his hand upon first meeting, dismissed the attendants, and said to him: 'Take good care of yourself. One day when your noble status reaches the pinnacle, you must act as a patron for the Buddha's Dharma.' Later, having repeatedly accumulated military merits, he became Prefect of Hangzhou; thus he memorialized to grant Yin his masterly title, always prostrated when meeting him, and provided lavish donations far exceeding the customary measure. At Yin's passing, he conducted the funeral rites, mindful of those words spoken when he was in humble circumstances.