宋高僧傳 23.48

23.48

釋師蘊，金華人也。厥性真率，不好封植，遇事屬情，有多訐直。梁龍德中，與德韶禪師結侶遐征，遊訪名師勝境。至於北代清涼山，冥心巡禮。後登蒼梧野，陟祝融峯。然韶師或隨或否。迴于浙，來還棲息韶師法會。其為人也，稠人廣眾，往往滑稽，有好戲噱者則狎之，膠漆如也。故高達之者，置之於度外矣。唯韶師默而識之，謂人曰：「蘊公癡狂，吾不測其邊際焉。」因有疾，求僧作懺悔文，誦經及密呪各論幾百藏為度，方知其密持之不懈。嘗謂道友曰：「吾生無益於人，欲投宴坐峯，不然石梁下，所願早預賢聖之儔也。」其道友多沮其計。以開寶六年七月內，無疾坐終，如入禪定。時炎蒸，停屍二七日，身無欹側，竅無氣穢。及遷神座，就寺之東隅闍維，煨燼中收舍利外，舌根不壞。灰寒拾之，如紅芙蕖色，柔軟可憐。或曰：「伊僧別無奇異，此物偶存。」乃重燔爇其舌，隨同火色，遲久還如蓮葉。遂議結小塔于寺中緘藏。後有不信者重燒鍛，凡數十過矣。蘊生不言姓氏年齒，人以貌取之，則年八十餘矣。

Shi Shiyun was a native of Jinhua. By nature he was candid and straightforward, disliking pretense and self-cultivation for display. Whenever matters engaged his feelings, he was often blunt and critical. During the Longde era of the Liang, he formed a partnership with Chan Master Deshao on a distant journey, traveling to visit famed teachers and renowned sites. Reaching Mount Qingliang in the Northern Dai region, they made a pilgrimage with profound devotion. Later he climbed the wilds of Cangwu and ascended the Zhurong Peak. However, Master Shao sometimes accompanied him and sometimes did not. Returning to Zhejiang, he went back to reside at Master Shao's Dharma assembly. In his dealings with people, amidst crowds and gatherings he was often comical; with those who enjoyed joking and jesting he was intimate, sticking to them like glue and lacquer. Hence those of elevated attainment dismissed him from consideration. Only Master Shao silently understood him and said to others, "The venerable Yun appears foolish and crazy, yet I cannot fathom his limits." Once, when he was ill, he asked a monk to compose a text of confession and repentance, and took intoning sūtras and secret dhāraṇīs by several hundred baskets [of scrolls] each as his standard, by which people only then realized his unremitting secret practice. He once said to fellow cultivators, "My life brings no benefit to others; I wish to cast myself from the Peak of Serene Sitting, or else below the Stone Bridge, aspiring thereby to join the ranks of the worthy and holy early." His companions mostly dissuaded him from this plan. In the intercalary seventh month of the sixth year of Kaibao, he passed away seated without illness, as if entering dhyāna absorption. The weather was sweltering; his corpse was kept for two weeks, yet his body did not tilt or lean, and his orifices had no foul odor. When the sacred seat was moved to the eastern corner of the monastery for cremation (jhāpita), aside from the śarīra gathered from the ashes, his root of the tongue remained indestructible. When collected after the ashes cooled, it had the color of a red lotus, tender and lovely. Someone said, "That monk had nothing extraordinary about him; this object remained merely by chance." They then burned his tongue again: it followed the color of the fire, but after a long while it reverted back to resembling a lotus petal. It was then decided to construct a small stūpa in the monastery to enclose and preserve it. Later, disbelievers subjected it to repeated burning and smelting, several tens of times in all. During his life, Yun never mentioned his family name or age; judged by his appearance, he was over eighty years old.