宋高僧傳 30.20

30.20

釋棲隱，字巨徵，姓徐氏。少而端厲，神解天然。佩觽之歲，酷好出塵，父母不可壞其意。削䰂之後，納法已還，其間服勤於學，深入毘尼壼奧焉。又於風雅之情，非彫刻而得，成自天姿。廣明中，避巢寇，入廬山折桂峯，實嘉遁也。然多於華朝月夕，晚照高秋，練句成聯，合篇為集，往往酋健瀏亮，散在人口。身擁零破麻納，不識者謂之山叟野人，殊無能者。得歸宗禪旨，與同舉揚，且無悋法。平常與貫休、處默、脩睦為詩道之遊，沈顏、曹松、張凝、陳昌符皆處士也，為唱詶之友。隱為群士響臻，淡然若水。後寇盜稍平，入荊楚，登祝融，蹤迹嘯傲。光化三年，遊番禺，受知於太尉徐彥若。同光二年，於洪井鉅鹿魏仲甫邂逅，以文道相善。後唐天成中卒。詩弟子應之携隱之詩計百許首，投仲甫為集序，今所行者號桂峯集是也。次嘉禾靈光寺釋寶安，俗姓夏，姑蘇常熟人也。風神爽拔，性行淑均。壯年家務所嬰，誓思脫屣。及進具之後，專習定門，洞達真訣，而不衣絲縷，惟專分衛，寢則芻鞂。安昔遊五臺，嗟南人之不識，遂率道俗同模築五臺之制於靈光寺，今且存焉。事畢，無疾而終。受生一百有十八歲，法臘七十八。由身不壞，門徒布漆之，別院供養。至會昌毀寺，遂焚之。

Śramaṇa Qiyin, courtesy name Juzheng, was surnamed Xu. From an early age he was dignified and stern, endowed with natural spiritual insight. At the age when boys wear the horn awl, he developed a passionate desire to leave the dust of worldly life, and his parents could not break his determination. After shaving his head and receiving the ordination, he exerted himself diligently in his studies, deeply penetrating the inner mysteries of the vinaya. Moreover, his mastery of refined poetry was not acquired through artificial carving and polishing, but was formed from natural genius. During the Guangming era, to escape the rebel Huang Chao, he entered Mount Lu and went to Zhejui Peak—truly an admirable retirement into seclusion. Yet on radiant mornings and moonlit evenings, amid twilight glows and crisp autumns, he often refined lines into couplets and gathered verses into collections; they were frequently vigorous and resonant, circulating on people's lips. Wearing patched and tattered hemp robes, those who did not know him took him for an old mountain peasant, assuming he had no ability at all. He obtained the Zen purport from Guizong and expounded it with others without being stingy with the Dharma. He regularly traveled in the fellowship of poetry with Guanxiu, Chumo, and Xiumu; Shen Yan, Cao Song, Zhang Ning, and Chen Changfu, who were all retired scholars, were his friends in poetic exchange. Though crowds of scholars flocked to him, Yin remained calm and indifferent as water. Later, when the bandits were somewhat suppressed, he entered Jingchu, ascended Zhurong Peak, and wandered freely and aloofly. In the third year of the Guanghua era, he traveled to Panyu and was recognized and appreciated by Grand Defender Xu Yanruo. In the second year of the Tongguang era, in Hongjing, he happened upon Wei Zhongfu of Julu, and they bonded closely through their love of literature and the Way. He passed away during the Tiancheng era of the Later Tang. His poetic disciple Yingzhi took about a hundred of Yin's poems and presented them to Zhongfu to write a preface for the collection; what circulates today under the title *Guifeng ji* (Collection of Guifeng) is this work. Next is Śramaṇa Bao'an of Lingguang Temple in Jiahe, whose secular surname was Xia, a native of Changshu in Gusu. His demeanor was crisp and outstanding, and his conduct was gentle and upright. In his prime, entangled with household affairs, he vowed and yearned to cast them aside like worn shoes. After receiving full ordination, he devoted himself exclusively to the practice of dhyāna, thoroughly grasping the true secret; he wore no silk or woven fabrics, sustained himself solely by collecting alms, and slept upon straw and husks. Formerly, when An traveled to Mount Wutai, he lamented that people of the south were unfamiliar with it; he therefore led monks and laity alike to replicate and construct the layout of Mount Wutai at Lingguang Temple, which still exists today. Once the work was completed, he passed away without illness. He lived to the age of one hundred and eighteen, with a dharma age of seventy-eight. Because his body did not decay, his disciples coated it with lacquer and made offerings to it in a separate courtyard. When the temples were destroyed during the Huichang era, it was subsequently burned.