宋高僧傳 7.26

7.26

釋巨岷，姓任氏，西河人也。父遊于藝而賁丘園。母王氏戒受八關，心歸三寶，從妊岷也，更好善緣，復求福利，而生令子。及生，年甫七歲，志氣敦篤，暫見佛像，注仰欣然。父母知有宿因，或携入寺，意欲忘歸。至本郡淨心院，見宣遠論師，志戀其房，泣求攝受。二親知不能阻其願，咸皆可之。年十歲，誦終《法華》、《維摩》二經，日持十卷，更無間隔，如執瑠璃之器。其舒徐恣制，若老成焉。迨圓滿足，便習尸羅，克通開制之科，恒照欣戚之鑑。自爾大乘理趣，經論精窮，得其師門，則并部永和三學也。俾夜作晝，窓案是臨，不暇諸他。除研習義章，修六事二因也，於《大般涅槃經》兼《因明論》，末年逾切。又傳輸《金論》，盡屏餘緣，各講十遍，仍求輔亮，博覽群書，得義最精，又揚具美。尋稟綸言，住城內天王院，與弟子俱供億不虧，傳持無替。乾祐元年，漢祖以龍潛晉土之日，便仰岷名，特降庭臣賜紫衣，號圓智大師。續有詔宣住崇福寺講堂院，仍充管內僧正。經年而變法於晉，檢策僧徒，如風偃草。至乾祐二年十一月五日，無疾而終。于時四眾含悲，一城戀德。俗齡九十三，法臘五十四。乃遵西域茶毘禮，多投香水，或執旛花，黑白之眾盈郊，黯䨴之雲蔽日，未容火滅，皆捧寶瓶，待盛梁粟之形，同見熏修之體。時得舍利者，隨自因緣，或多或少。別得遺骨，具表奏聞。漢主勅葬於西山天龍寺，凡事官供，起石塔。勅諡號曰達識焉。

Shi Jumin, surnamed Ren, was a native of Xihe. His father was devoted to the arts and lived in reclusion in the hills and gardens. His mother, Lady Wang, had received the eight precepts and had her mind devoted to the Three Jewels; from the time she was pregnant with Jumin, she loved virtuous conditions even more and sought blessings, and so gave birth to a fine son. When he was born, at merely seven years of age, his will was sincere and earnest; as soon as he saw a Buddha statue, he gazed up at it with delight. His parents knew he had causes from past lives; on occasions when they took him to a temple, he wished to forget about returning home. Arriving at the Jingxin Cloister in his home commandery, he saw the treatise master Xuanyuan, became deeply attached to his room, and wept, begging to be received as a disciple. Both parents knew they could not obstruct his wish, and both consented to it. At ten years of age, he finished memorizing the two scriptures, the Lotus Sūtra and the Vimalakīrti-nirdeśa; he upheld ten fascicles a day without interruption, as if carefully holding a vessel of lapis lazuli. His composure and deliberate self-control were like those of a mature elder. When his years were complete, he practiced the śīla, mastered the rules of allowances and prohibitions, and constantly reflected upon the mirror of joy and sorrow. Thenceforth, he thoroughly investigated the principles and tenets of the Mahāyāna in the scriptures and treatises; the master under whom he studied was Sanxue of Yonghe in Bingbu. Making the night into day, he sat before his desk by the window, with no leisure for anything else. Apart from studying doctrinal essays and cultivating the six affairs and two causes, in his later years he applied himself with even greater diligence to the Mahāparinirvāṇa-sūtra and the Hetuvidyā-śāstra. He also transmitted the Golden Treatise, completely casting aside other concerns, lecturing ten times on each; he further sought out commentaries, extensively read through all kinds of books, grasped their meanings with the utmost precision, and displayed a multitude of virtues. Soon, receiving an imperial command, he dwelled at the Tianwang Cloister within the city; together with his disciples, offerings to him were never lacking, and his transmission and upholding [of the Dharma] were never discontinued. In the first year of Qianyou, because the Han founder [Liu Zhiyuan] had long revered Jumin's name from his days living in retirement in the Jin territory, he specially sent a court official to bestow a purple robe and granted him the title 'Grand Master Yuanzhi.' Subsequently, an edict summoned him to reside at the Lecture Hall Cloister of Chongfu Temple and concurrently serve as the saṅgha administrator (sēngzhèng) within the jurisdiction. Within a year, he reformed the practices in Jin, scrutinizing and disciplining the monks so that they bent like grass before the wind. On the fifth day of the eleventh month in the second year of Qianyou, he passed away without illness. At that time, the fourfold assembly harbored grief, and the entire city longed for his virtue. His worldly age was ninety-three, and his dharma age was fifty-four. Following the cremation (jhāpita) rites of the Western Regions, they poured much scented water and held banners and flowers; the monastics and layfolk filled the outskirts, and dark clouds veiled the sun. Before the fire had died out, all held up precious urns, waiting to fill them with the [relics] shaped like grains of millet, jointly witnessing his consecrated body. At that time, those who obtained śarīra found them more or less numerous according to their own conditions. Separately, his remaining bones were collected and reported in a memorial to the throne. The Han ruler decreed that he be buried at Tianlong Temple on the Western Mountains, that all matters be provided by officials, and that a stone pagoda be erected. By imperial decree, he was given the posthumous title Dashì ('Master of Penetrating Knowledge').