宋高僧傳 15.4

15.4

釋靈一，姓吳氏，廣陵人也。神清氣和，方寸地虛，與大和元精合其純粹。年肇九歲，僻嫌朽宅，決入梵園，墮息慈之倫，稟出家之制。暨乎始冠，受其具足，學習無倦，律儀是修。示見談笑，欲明解脫。示人文藝，以誘世智。初不計身中有我，我中有身。德全道成，緣斷形謝，以寶應元年冬十月十六日，寂滅於杭州龍興寺，春秋三十五，凡滿十五安居。臨終，顧謂弟子行茶毘法，樹小浮圖焉。時左衛兵參軍李紓、嘉興縣令李湯、左金吾衛兵曹參軍獨孤及相與悼梁木之既壞，慮陵谷之當遷，後之人禮應真之塔婆，昧應真之德行，故刻石於武林山東峯之陽也。一家富貨殖，既而削髮，推千金之產，悉讓諸孤昆弟，所取者惟納衣錫杖。自爾叩維揚法慎師，學相部律，造乎微而臻乎極。友善者慧凝、明幽、靈祐、會稽曇一、晉陵義宣，同門三益，作者七人也。一咳唾塵境，繼日經行，宴坐必擇山椒樹下。初舍于會稽山南懸溜寺，接禪者隱空、乾、靖，討論第一義諦。或遊慶雲寺，復居餘杭宜豐寺。寺隣青山，門對佳境，冏然獨往。「暴風偃山，正智不動；巨浪沃日，浮囊不飄」。於是著《法性論》，以究真諦，此一之了語也。每禪誦之隙，輒賦詩歌事，思入無間，興含飛動。潘、阮之遺韻，江、謝之闕文，必能綴之，無愧古人。循循善誘，門弟子受教，若良田之納膏雨焉。一跡不入族姓之門，與天台道士潘志清、襄陽朱放、南陽張繼、安定皇甫曾、范陽張南史、吳郡陸迅、東海徐嶷、景陵陸鴻漸為塵外之友，講德味道，朗詠終日。其終篇必博之以文，約之以修，量其根之上下而授之藥焉。一居寺高隅，初無井泉，一旦呀然而涌，噴金砂之溜於庭之左右，挹之彌清，𣂏之無竭，蓋精至之感矣。詩行於世，有選其尤者入《間氣集》焉。

Shi Lingyi was surnamed Wu and was a native of Guangling. His spirit was limpid and his disposition harmonious; his mind was empty and vast, harmonizing in its purity with the primordial essence of the Great Harmony. When he reached nine years of age, he developed an aversion to the decaying house [of worldly existence] and resolved to enter the Buddhist monastery, joining the ranks of those who cease worldly attachments and cultivate compassion, and observing the rules for renouncing household life. When he reached his twentieth year, he received the full precepts; he studied without weariness and cultivated the vinaya discipline. He displayed pleasant banter when he wished to clarify liberation, and showed people literary arts in order to guide worldly wisdom. From the beginning, he never considered there to be a self within the body, or a body within the self. His virtue perfected and the Way accomplished, when his conditions ceased his physical form dissolved; on the sixteenth day of the tenth month in winter of the first year of Baoying, he passed into quiescence at Longxing Temple in Hangzhou, at the age of thirty-five, having completed fifteen summer retreats. Facing his end, he turned to his disciples and instructed them to carry out the rite of cremation (jhāpeti) and erect a small stūpa. At that time, Li Shu, Officer of the Guard of the Left Guards; Li Tang, Magistrate of Jiaxing County; and Dugu Ji, Officer of the Left Jinwu Guard, together mourned the collapse of this roof beam [of Dharma] and, concerned that hills and valleys might shift with time and that later generations, when venerating the arhat's stūpa, would be ignorant of the arhat's virtuous conduct, inscribed a stone on the sunny side of the eastern peak of Mount Wulin. Lingyi's family had been wealthy through commerce; after shaving his head, he gave away property worth a thousand pieces of gold entirely yielding it to his orphaned siblings, taking for himself only a patchwork robe and a tin staff. From then on, he studied under Master Fashen of Weiyang, learning the Xiangbu vinaya, reaching its subtleties and attaining its peak. Those who were good friends with him were Huining, Mingyou, Lingyou, Tanyi of Kuaiji, and Yixuan of Jinling; they were fellow disciples who offered mutual benefit—seven notable figures in all. Lingyi spat upon the dust of the world; he practiced walking meditation day after day, and whenever he sat in quiet meditation, he always chose the top of a mountain beneath a tree. At first, he stayed at Xuanliu Temple on the southern side of Mount Kuaiji, associating with the dhyāna practitioners Yinkong, Qian, and Jing to discuss the ultimate truth. He also traveled to Qingyun Temple, and further resided at Yifeng Temple in Yuhang. The temple bordered green hills and its gates faced beautiful scenery; solitary and bright, he went his own way. 'Though a violent wind may uproot the mountains, the correct wisdom does not move; though giant waves may wash over the sun, the floating bag does not drift.' Thereupon, he composed the *Treatise on the Nature of Phenomena* (Faxing lun) to plumb the ultimate truth; these were Lingyi's fully realized words. Whenever he had leisure from dhyāna and recitation, he would compose poems on current affairs; his thoughts entered into the unimpeded, and his inspirations possessed vibrant movement. The remaining rhymes of Pan Yue and Ruan Ji, the missing verses of Jiang Yan and Xie Lingyun—he was surely able to weave them together, feeling no shame before the ancients. Patiently and skillfully guiding others, his disciples received instruction like good fields absorbing rich rain. Lingyi never set foot inside the gates of aristocratic families, but made friends beyond the mundane dust with the Daoist Pan Zhiqing of Tiantai, Zhu Fang of Xiangyang, Zhang Ji of Nanyang, Huangfu Zeng of Anding, Zhang Nanshi of Fanyang, Lu Xun of Wujun, Xu Yi of Donghai, and Lu Hongjian of Jingling; they discussed virtue and savored the Way, reciting verses clearly all day long. When completing an essay, he always broadened it with culture and restrained it with practice, measuring the capacities of their faculties to administer medicine accordingly. Lingyi lived in a high corner of the temple where originally there was neither well nor spring; one day, water burst open and gushed forth, spraying golden-sand currents to the left and right of the courtyard; dipping from it, it grew clearer, and ladling it, it was never exhausted: this was truly the response moved by his utmost sincerity. His poems circulated throughout the world, and the best of them were selected for inclusion in the *Jianqi ji*.