宋高僧傳 9.11

9.11

釋靈著，姓劉氏，緜州巴西人也。年殆志學，方遂出家，登戒尋師，不下千里。年四十，精毘尼道，兼講《涅槃》，一律一經，勤於付授。晚歲請問大照禪師，領悟宗風，守志彌篤。後詣長安，誕敷禪法，慕道求師者不減千計，若魚龍之會淵澤也。以天寶五載四月十日申時，示滅于安國寺石楞伽經院，享壽五十六，僧夏三十六。將終，寺中亟多變怪，蓋法門梁棟之頹撓也。著加趺而坐，怡然而化。三七日後茶毘，起塔于龍首岡，隣佛陀波利藏舍利之所，帝女媧之墳右，以其年十月十日遷入塔焉。弟子朗智、道珣、如一追慕師德，香火不絕。內侍上柱國天水趙思侃命釋子善運撰碑于塔所焉。有錢塘靈智寺釋法翫，俗姓馮，本長樂人也。隨祖宦于江東，遂為錢塘人也。父子通，字元達，世襲冠裳，傳其素業。然精覈百氏之餘，執志慕淨名之應質，談論多召禪林之士，於家別室供禮，願生令嗣。彌久，翫誕于家，岐嶷之性，天發端謹。纔勝衣也，啟父求出俗，固不阻留。披剃登具，探賾三乘，如指掌焉。而性終耿介，於此寺之深塢，實浙江之陽也，別構蘭若，去伽藍敻遠，終日安禪。時同志者造門請益，翫隨事指南，多有所證。以天寶二載十二月十三日，天之將曉，告侍者，端坐奄從泥曰，春秋六十五，僧臘減二十年。于時山鳥哀鳴，雲霧濛慘，遠近檀越悲泣者如堵。以其月十九日遷殯于寺側山原。有弟子俞法界及子懷福、猶子希秀等，舊所歸心，結塔營事，皆出其家。塔因會昌中所毀，今存阯焉。碑石漫沒，吁哉！

Shi Lingzhu, surnamed Liu, was a native of Baxi in Mianzhou. When his age was nearly that of setting the heart on learning, he finally fulfilled his wish to leave householder life. He climbed the platform for ordination and sought teachers over no less than a thousand miles. At the age of forty, he was refined in the path of the vinaya and concurrently lectured on the *Nirvāṇa [Sūtra]*; with one vinaya and one sūtra, he diligently imparted instruction. In his later years, he questioned Chan Master Dazhao, comprehended the style of the school, and kept his resolve ever more staunch. Later he went to Chang'an and broadly unfolded the Chan teachings; those who admired the path and sought him as a teacher numbered no less than a thousand, like fish and dragons congregating in deep pools. At the hour of shen on the tenth day of the fourth month in the fifth year of Tianbao, he manifested extinction at the Stone Laṅkāvatāra Sūtra Cloister of Anguo Temple, living fifty-six years, with thirty-six saṅgha summers. As his end approached, strange anomalies frequently occurred in the temple, which were indeed the collapse and bending of the ridgepole of the Dharma gate. Zhu sat cross-legged and passed away in serenity. After three weeks, he was cremated and a stūpa was raised on the Longshou Ridge, adjacent to the place where Buddhapāla's relics were enshrined and to the right of the grave of the Goddess Nüwa. On the tenth day of the tenth month of that year, he was moved into the stūpa. His disciples Langzhi, Daoxun, and Ruyi reminisced on their master's virtue, and incense and lamps never ceased. The Palace Attendant and Pillar of State Zhao Sikan of Tianshui ordered the Buddhist follower Shanyun to compose an inscription at the stūpa site. There was also Shi Fawan of Lingzhi Temple in Qiantang, whose secular surname was Feng, originally a native of Changle. Following his grandfather's official post in Jiangdong, he became a native of Qiantang. His father, Zitong, courtesy name Yuanda, inherited official robes and caps for generations and transmitted their plain occupation. Yet beyond deeply examining the Hundred Schools, he held fast to his aspiration to emulate the responsive body of Vimalakīrti; in discussions, he often summoned men of the Chan forest, and in a separate room in his home made offerings and prostrations, praying to give birth to a fine heir. After a long while, Wan was born in the household; his disposition was remarkably intelligent, naturally endowed with gravity and prudence. Just when he could bear the weight of robes, he addressed his father to seek to leave secular life, and his father certainly did not hold him back. He shaved his head, received full ordination, and probed the mysteries of the Three Vehicles as easily as pointing to his palm. Yet by nature he was always unbending; in the deep ravine of this temple, actually on the north bank of the Zhejiang River, he separately constructed a hermitage far removed from the monastery, resting in dhyāna all day long. At that time, comrades arrived at his gate to ask for further instruction, and Wan guided them according to the circumstances, with many gaining realization. On the thirteenth day of the twelfth month in the second year of Tianbao, as dawn approached, he informed his attendants, sat upright, and suddenly passed into nirvāṇa at the age of sixty-five, his saṅgha age falling short of twenty years. At that time, mountain birds cried mournfully, clouds and mists were desolate, and donors far and near wept like a wall. On the nineteenth day of that month, he was transported for burial in the mountain plain beside the temple. His disciple Yu Fajie, his son Huaifu, and his nephew Xixiu, among others, who had formerly taken refuge in him with their hearts, erected a stūpa and managed the affairs, all of which came from his clan. Because the stūpa was destroyed during the Huichang era, only its site remains today. The stone monument has been obliterated—alas!