華嚴經傳記 2.11

2.11

釋靈裕。俗姓趙氏。鉅鹿曲陽人也。年在童幼。每見形像沙門。則知迴向。聞屠殺聲相。愴然改容。六歲便隨母受戒。父強止之。誓心無毀。年七歲啟父出家。父以愛念。未之許也。裕私歎曰。不得七歲出家。一生壞矣。遂從師教訓。學業日新。十五丁父憂。苫塊毀瘠。杖而能起。服闋默往趙郡應覺寺。投寶禪師。求出家焉。寶觀其神彩。乃辭曰。吾為汝緣。吾非汝師。可往勝處也。遂赴定州。而受具足。則誦四分僧祇二戒。自寫其文。八日之中書誦竝了。後南逝障隆。於隱公所。遍學四分。又依憑公。獨聽十地。晨夕幽撿。發奇剖新。者咸共推之涅槃地論。皆博尋舊解。穿鑿新異。唯大集般若出自生知。雜心成實。皆窮巢穴。夏居十二。鄴京創講。名節既著。言令若新。預聽歸依。遂號為裕菩薩也。皆從受戒。三聚大法自此廣焉。至於華嚴一部。彌深留心。研鏡旨趣。時稱令家。會齊后染患。願聞斯典。照玄諸統舉裕以當之。時有雄鷄一頭。常隨眾聽。逮于講散。乃大鳴高飛。西南樹上。經夜而終。俄而疾遂有瘳。斯亦感通之明應也。內宮由是。施袈裟三百領。裕受而散之。齊安東王樓叡。致敬諸僧。次至裕前。不覺怖而流汗。退問知其異度。即奉為戒師。寶山一寺。裕之經始。叡為施主。傾撤金具。其潛德感人。又此類也。周氏滅齊。二教淪沒。乃潛形世壤。衣以暫衰三升之布。頭絰麻帶。如喪考妣。誓得佛法更始方襲舊儀。引同俗二十餘人。居於聚落。夜談正理。晝讀俗書。大隋運興。載昌釋教。裕德光先彥。即預搜揚。帝下詔曰。敬問相州大慈寺靈裕法師。朕遵崇三寶。歸向情深。願闡揚大乘。護持正法。法師梵行精厚。理義淵遠。弘通聖教。開導聾瞽。道俗欽仰。思作福田。京師天下具瞻。四方輻湊。故遠召法師。共營功德業。宜知朕意早入京也。法師乃步入長安時。年七十有四。勅遣勞待。令住興善。仍詔所司。盛集僧望。評立國統。眾議咸屬。莫有異詞。裕乃固讓。確乎不拔。遂抗表請還。帝即聽許。僕射高頴等。又表請留。帝則下勅令宜住此。裕曰。一國之主。義無二言。今復重留。情所未可。因告門人曰。王臣親附久有誓言。進則侮人輕法。退則不無遙敬。故吾斟□向背耳。尋復三勅固邀裕較執如上。帝語蘇威曰。朕知裕師剛正。是自在人。誠不可屈節。乃勅左僕射高頴。右僕射蘇威等諸公。詣寺宣旨。代大帝受戒悔罪。并送綾錦衣服絹三百段。助營山寺。御自注額。可號露泉寺。既至本鄉。勅問重沓。後聞鄴下唱言。自知別世。乃示誨善惡。勵諸門人。授筆制哀速終悲永殞詩二首。至于三更。忽覺異香滿室。內外驚之。靜慮口緣念佛。相繼達于明相。奄終于演空寺焉。春秋八十有八。即大業元年正月二十二日也。哀動山世。即殯於寶山靈泉寺側。起塔崇焉。初裕清貞潔己。正氣雲霄。高山景行。動成摸揩。甞母病綿篤。追赴已終。中路即還。其割愛弘道如是。甞向一處。敷演將半。忽見講主仍畜韮園。裕曰。弘法之始。為遣過源。惡業未傾。清道焉在。此講不可再也。宜即散。之便執錫持衣。徑辭而出。講主曰。法師但講。此業易異除耳。便即借請村人犁具。一時耕殺四十畆韮。斯可謂。如聞而行。或大德同集。間以言謔。乃裕之臨席。無不肅然自持諠鬧欣靜。所以下座尼眾。莫敢面參。而性剛威爽。服章麁弊。貴達之與斯下。承對一焉。去來自彼。曾無迎送。故鄴下諺曰。衍法師。伏道不伏俗。裕法師。道俗俱伏。誠其應對無思。發言成論故也。自前後行施。悲敬兼之。袈裟為惠。出過千領。病苦所及。醫療繁多。但得厚味。先命奉僧。身預倫伍。片無貯納。講授之際。正面西方。凡所涕唾。一生無棄。身無擇行。口無擇言。人畜訓誨。絕於呵捶。乃至責問童稚。誡約門人。皆自述己名。號彼仁者。苦辭切斷。無不淚流。若言行有違。即不同止。非律所許。寺法不停。女人尼眾。誓不授戒。及所住房。不令登踐。斯勵格後代之弘略也。沙彌受具。和上德難。故盡報不行。自餘師證。至時臨眾。若授以三聚。則七眾備傳故。使弘法之時方聽女眾入寺。竝後入先出。直往無留。致有法席清嚴響傳㝢內者供給不預沙彌。身服清修。不御綾綺。垂裙則踝上四指。衫袖則僅與肘齊。祇支極長至脛而已。誤見衣制過度。則處眾割之。故方裙正背。大氈被褥皮革。上色錢寶物等。竝不入房。祇支五條。由來以布。縱有繒帛。終以惠人。餘則敗納而已。自年三十。即在著述。造華嚴疏及旨歸合九卷。自餘內外章疏傳記等總百餘卷。現行於代。然東夏法流。化儀異等。至於立教施行取信千載者。裕其一焉。

Shi Lingyu, whose secular surname was Zhao, was a native of Quyang in Julu. When he was a young child, whenever he saw images or monks, he knew to perform dedication of merit; when he heard the sounds and sights of slaughter, he was saddened and his expression changed. At the age of six, he followed his mother in receiving the precepts; his father tried to stop him by force, but he vowed that in his mind he would never violate them. At the age of seven, he asked his father's permission to leave the household, but out of parental affection, his father did not allow it. Yu sighed privately, saying, "If I do not leave the household at seven, my whole life will be ruined!" He then followed his teachers' instruction, and his studies advanced day by day. At fifteen, he suffered the loss of his father; he mourned upon the straw mat and earth clod, becoming so emaciated that he could only rise with a cane. When the mourning period ended, he silently went to Yingjue Monastery in Zhao Commandery and approached Dhyāna Master Bao, seeking to leave the household. Bao observed his spiritual bearing and declined, saying, "I can be a condition for you, but I cannot be your teacher. You should go to an extraordinary place." He thereupon went to Dingzhou and received full ordination. He recited the two codes of vinaya—the Four-Part Vinaya and the Mahāsāṃghika Vinaya—and copied their texts himself; within eight days, both his copying and recitation were completed. Later, he traveled south to Zhanglong, where under Venerable Yin he studied the Four-Part Vinaya comprehensively. Furthermore, relying on Venerable Ping, he listened exclusively to the Daśabhūmika [Sūtra/Śāstra]. Examining the subtle depths morning and night, bringing forth marvels and cutting through with new insights, all acclaimed and yielded to him. Regarding the Mahāparinirvāṇa Sūtra and the Daśabhūmikabhāṣya, he broadly searched ancient interpretations while excavating new marvels. The Mahāsaṃnipāta and Prajñāpāramitā alone came from innate knowledge, and as for the Abhidharmahṛdaya and Tattvasiddhi, he thoroughly reached their very nests. During his twelfth summer retreat, he first began to lecture in the capital of Ye. His fame and integrity were already prominent, and his expressions and directives seemed fresh. Those who took part in his lectures and took refuge in him thereupon called him "Bodhisattva Yu." All received the precepts from him, and the great Dharma of the Three Clusters of Precepts spread far and wide from this point onward. As for the single work of the Avataṃsaka Sūtra, he applied his mind even more deeply to it, investigating and discerning its purports and objectives, so that he was hailed by his contemporaries as an exemplary master of it. It happened that the empress of Qi fell ill and wished to hear this scripture; Zhaoxuan and the various overseers recommended Yu to undertake the task. At that time, there was a rooster that always followed the assembly to listen; when the lecture dispersed, it crowed loudly and flew high onto a tree to the southwest, where it died after a single night. Shortly afterward, her illness was cured; this too was a clear response of spiritual resonance. Because of this, the inner palace donated three hundred kāṣāya robes, which Yu received and distributed. Lou Rui, the Prince of Andong of Qi, was paying respects to the various monks; when he came before Yu, he unconsciously broke into a sweat with fear. Upon retreating and inquiring, he realized Yu's extraordinary stature, and immediately honored him as his precept master. Baoshan Monastery was initiated by Yu, and Rui served as the donor, completely emptying his treasury of gold and utensils; his hidden virtue moving others was also like this. When the Zhou eradicated Qi, the two teachings [Buddhism and Daoism] were submerged and lost. He then concealed his form in the secular realm, wearing coarse mourning garments of three-sheng cloth, with a hemp fillet on his head and a hemp belt around his waist, as if mourning his own parents, vowing to resume his former attire only when the Buddha's Dharma was reborn. Leading more than twenty companions dressed in secular garb, he dwelt in a settlement, discussing the correct principle by night and reading secular books by day. When the great Sui dynasty arose, the Buddhist teachings prospered once more. As Yu's virtue shone among the foremost elders, he was promptly selected and promoted. The Emperor issued an edict: "Respectful inquiries to Dharma Master Lingyu of Daci Monastery in Xiangzhou: We revere the Three Jewels, and Our inclination toward them is profound. We desire to propagate the Mahāyāna and protect the true Dharma. The Dharma Master's pure conduct is refined and deep, and his understanding of principles and meanings is profound and far-reaching; he promotes the sacred teachings and guides the deaf and blind. Both monastics and laity admire him, wishing to make him a field of merit. The capital is looked up to by all under Heaven, where all from the four quarters converge. Therefore, We summon the Dharma Master from afar to jointly conduct deeds of merit. Be aware of Our intention and enter the capital promptly." The Dharma Master then walked into Chang'an at the age of seventy-four. An imperial decree dispatched attendants to greet and comfort him, ordering him to reside at Xingshansi. The authorities were further commanded to assemble widely the monks of great renown to assess and establish the National Overseer (Guotong); the consensus of the assembly fell upon him, with none dissenting. Yu firmly declined, resolute and unyielding, and submitted a memorial requesting permission to return. The Emperor granted it. The Vice Director of the Left Gao Jiong and others submitted another memorial requesting that he be detained; the Emperor then issued a decree ordering that he remain here. Yu said, "The ruler of a state must never speak with two voices. Now he detains me again, which does not accord with my intention." He then told his disciples, "With monarchs and ministers close at hand, an oath has long been made: to advance is to invite disrespect for oneself and contempt for the Dharma; to withdraw is not without remote reverence. Therefore, I weigh whether to accept or decline." Soon afterward, three more decrees firmly invited him, but Yu remained firm as before. The Emperor said to Su Wei, "We know that Master Yu is unyielding and upright, an unbound man; he truly cannot be made to bend his principles." He then decreed the Vice Director of the Left Gao Jiong, the Vice Director of the Right Su Wei, and other nobles to proceed to the monastery to proclaim the imperial decree, receiving the precepts and repenting transgressions on behalf of the Emperor, and sending three hundred bolts of patterned damask and silk cloth to assist in building the mountain monastery. The Emperor personally inscribed the plaque, naming it Luquan Monastery. After he returned to his home region, imperial inquiries arrived repeatedly. Later, upon hearing voices crying out in Ye, he knew that his departure from this world was near. He then gave instructions on good and evil, admonished his disciples, took up a brush, and composed two poems on mourning the swift approach of the end and sorrowing over the eternal demise. At the third watch, an extraordinary fragrance suddenly filled the room, startling all within and without. Entering still contemplation, with his mouth mindfully reciting the Buddha's name, he continued without interruption until dawn, when he suddenly passed away at Yanxong Monastery. He was eighty-eight years old, on the twenty-second day of the first month of the first year of Daye. The grief moved the mountains and the world; he was buried beside Lingquan Monastery on Mount Baoshan, where a stūpa was erected to honor him. From the beginning, Yu maintained pure integrity and kept himself chaste, his upright energy soaring to the clouds; his lofty mountain conduct served as a model in every action. Once, when his mother was gravely ill, he hurried to attend to her, but she had already passed away, so he turned back midway; such was his severing of worldly affection for the sake of propagating the Way. Once, he went to a place and had expounded the teaching halfway when he suddenly noticed that the host of the lecture still kept a leek garden. Yu said, "The beginning of propagating the Dharma is to eliminate the sources of transgression. If unwholesome karma is not uprooted, where is the pure Way? This lecture cannot continue; it must be dispersed at once." Taking up his staff and holding his robes, he immediately took leave and departed. The host of the lecture said, "Please continue your lecture, Dharma Master; this karma can be easily eliminated." He immediately borrowed plowing tools from the villagers and plowed under forty mu of leeks all at once. This can be called putting the teaching into practice upon hearing it. Sometimes, when eminent elders gathered and bantered playfully among themselves, as soon as Yu took his seat, none failed to conduct themselves with solemn restraint, preferring quietude to clamour. For this reason, the nuns of lower rank did not dare to consult him face to face. His nature was resolute and formidable, and his robes were coarse and worn; he treated the noble and eminent exactly the same as the humble, receiving both alike. Departures and arrivals were entirely up to the other party; he never went out to greet or see off anyone. Therefore, a proverb in Ye went: "Dharma Master Yan subdues the monastics but not the laity; Dharma Master Yu subdues both monastics and laity." This was truly because his responses were spontaneous and his utterances formed definitive treatises. In his practicing of giving from first to last, compassion and respect were combined; his gifts of kāṣāya robes exceeded a thousand. Wherever disease and suffering struck, his medical assistance was manifold. Whenever he received rich food, he always ordered it to be offered to the Saṃgha first; although he was among their ranks, he kept not the slightest reserve. When lecturing, he faced directly west. Throughout his entire life, he never spat or blew his nose on the ground. His body committed no improper acts, and his mouth uttered no careless words. In instructing humans and training animals, he completely renounced scolding and beating. Even when reproving youths and admonishing disciples, he always addressed himself by his own name and referred to the other as "benevolent one"; his earnest words cut so deeply that none failed to shed tears. If anyone's speech or conduct was contrary [to the Dharma], he would not dwell with them; what was not permitted by the Vinaya could not remain within the monastery's rules. He vowed never to administer the precepts to women or nuns, nor did he allow them to set foot in his dwelling room; such was his grand design to discipline and set a standard for later generations. When a novice received the full precepts, the preceptor's virtue was difficult to fulfill; hence throughout his whole life he would not act as one, though he served as the other certifying masters when the assembly gathered. As for transmitting the Three Clusters of Precepts, since it is to be transmitted to all seven assemblies of disciples, he only permitted women into the monastery when the Dharma was being propagated; they entered after the others and left before them, going directly without lingering. For this reason, his Dharma assemblies were so pure and solemn that their fame spread throughout the realm, and novices were not involved in providing services. His clothing was pure and austere; he wore neither patterned silk nor damask. His lower robe hung four fingers above the ankles, and his shirt sleeves were just level with the elbows. His saṃkakṣikā was at most long enough to reach the shins. If he mistakenly saw a garment that exceeded the prescribed measure, he would cut it in the presence of the assembly. Therefore, square skirts, back-covers, large felt covers, mattresses, leather items, fine coins, and precious goods never entered his room. His five-panel saṃkakṣikā had always been made of coarse cloth; even if he received silk or satin, he ultimately gave it to others, keeping only worn-out rags for himself. From the age of thirty, he was engaged in writing; he composed a commentary and a guide to the purports of the Avataṃsaka Sūtra, in nine fascicles altogether. His other commentaries, treatises, and records, both internal and external, totaled more than a hundred fascicles, which are in circulation in his time. Thus, among the streams of the Dharma in the Eastern Xia and the differing standards of their converting manner, when it comes to establishing teachings and implementing practices that win trust for a thousand years, Yu is certainly one of them.