佛祖歷代通載 6.124

6.124

（二十七）　釋道安者姓衛。常山扶柳人。圖澄之門學。家世英儒。早失覆廕。為表兄所養。早年讀書一覽無忘。十一出家而能日記萬言。終為緇林奇表。寧康初。安於襄陽檀溪寺。建浮圖鑄銅像。能起自行。至方山而止。光明燭天傾都瞻拜。歡呼動山谷。秦主符堅送外國金飾倚像金縷結珠彌勒等。安每講設以作證。一夕像光照室。視之頂有舍利焉。習鑿齒襄陽高士。先以書通好。廼詣安自稱曰。習鑿齒。安曰。彌天釋道安。相得歡甚。即以書抵謝東山。稱安蓋非常勝士。恨公不一見耳。孝武帝聞安名。詔曰。法師以道德照臨天人。使大法流行。為蒼生依賴。宜日食王公祿。所司以時資給。安固辭不受。未幾符堅攻陷襄陽。得安而喜。謂左右曰。吾以十萬師取襄陽。得一人半耳。左右問為誰。曰安公一人。習鑿齒半人也。安入關。沙門萬數皆隨師姓而名。安曰。師莫如佛世也。應沙門宜以釋為氏。及增一阿含經至廼云。四河入海無復異名。四姓出家同稱釋氏。遂與符合焉。世益重之。又藍田得古鼎。容二十有七斛。腹有篆文。朝無識之者。有以問安。安曰。魯襄公所鑄也。由是符堅勅三館學士有所疑皆師於安。國人語曰。學不師安義不禁難。時符氏東極滄海。西併龜茲。南包襄陽。北盡沙漠。唯建康未服。堅雅意欲取而有之。群臣諫不從。太尉符融者叩頭請安。為蒼生一言。安諾。及堅出東苑。命安升輦同載。僕射權翼進曰。臣聞天子法駕侍中陪乘。道安毀形寧可參廁。堅怒曰。安公道德可尊。朕以天下易輿輦之榮。未稱其德。即詔翼扶安登輦。於是翼跪而掖之。堅顧謂安曰。朕將與公南遊吳越。整六師以巡狩。登會稽以觀滄海。不亦樂乎。對曰。陛下應天御世。富有八州居中而制四海。宜棲神無為與堯舜比隆。今欲以百萬之師求厥田下下之土。東南地區勢卑氣厲。昔舜禹遊而不返。始皇適而不歸。以貧道觀之。未見其可。平陽公懿戚石越重臣。皆憂國至深。其論可聽。堅曰。非區域不廣也。朕欲簡天心明大運所在耳。順時巡狩。且有格言儻如高論。則帝王無省方之文乎。安曰。必欲往。宜駐蹕洛陽枕戈畜銳傳檄江南。如其不服伐之未晚。堅不納。太元七年堅自將步騎。百萬次壽春。為晉徐州刺史謝玄所敗。單騎遁還。安每疏經義必求聖證。一日感龐眉尊者降。安出所製似之。尊者欽歎以為盡契佛心。仍許以密助弘通。安識其為賓頭盧也。因設日供祀之。今供賓頭自安而始。門弟子通其業者數十人。知名于世有法遇者。傳教長沙。門徒數百。有私飲者。遇縱而不舉。安兼知之。即封荊以寄。遇抱荊而泣曰。董眾無狀而遠遺師憂。於是俯伏躬受其譴。太元十四年正月晦日。安命其徒具浴。忽見異僧出入隙中。安以生處問之。僧指西北即雲開見樓閣如幼出。曰彼兜率天也。是夕有敷百小兒。皆就浴而去。識者以為應真之侶也。二月八日跏趺而逝。安貌侻而姿黑。博學善詞章。諺曰。漆道人驚四隣。左臂有肉方寸許隆起如印。時號印手菩薩。著僧尼軌範及法門清式二十四條。世遵行之。

(27) Śramaṇa Dao'an was surnamed Wei, a native of Fuliu in Changshan, and a disciple of Fotudeng. His family had been eminent scholars for generations. Having lost his parents at an early age, he was raised by a maternal cousin. In his early years he read books and never forgot what he saw once. At eleven he left home (pravrajyā) and was able to memorize ten thousand words a day. Ultimately he became an extraordinary paragon in the sangha. At the beginning of Ningkang, Dao'an built a stūpa and cast a bronze image at Tanxi Temple in Xiangyang. The image was able to stand and walk on its own, stopping only when it reached Fangshan. Its light illuminated the sky, and the entire capital turned out to pay homage, their cheers shaking the mountains and valleys. Fu Jian, the ruler of Qin, sent foreign gold-decorated seated images, pearl-woven gold-thread Maitreya images, and other items. Whenever Dao'an lectured, he set them up as verification. One evening the light of an image shone upon the room, and looking closely, there was a relic on its crown. Xi Zuochi, a gentleman of noble character in Xiangyang, first established friendly ties by letter and then went to visit Dao'an, introducing himself: "Xi Zuochi [whose wisdom reaches] the four seas." Dao'an said: "Śramaṇa Dao'an [whose renown covers] the heavens." They were exceedingly pleased with one another. Thereupon Xi sent a letter to Xie Dongshan, praising Dao'an as an extraordinary and superior master, regretting only that Xie could not meet him in person. When Emperor Xiaowu heard of Dao'an's reputation, he issued an imperial decree stating: "The Dharma Master illuminates gods and humans with virtue, spreading the Great Dharma and serving as a refuge for the common people. He should receive the daily stipend of a prince or duke, provided in season by the relevant authorities." Dao'an firmly declined and would not accept it. Before long, Fu Jian attacked and captured Xiangyang; delighted at obtaining Dao'an, he said to his attendants: "With an army of a hundred thousand I took Xiangyang, yet I gained only one person and a half." The attendants asked who they were, and he said: "Master Dao'an is one person, and Xi Zuochi is half a person." When Dao'an entered the Pass, tens of thousands of śramaṇas all took the surnames of their respective teachers for their names. Dao'an said: "No master compares to the Buddha of our world; śramaṇas should appropriately take 'Śākya' (Shi) as their clan name." Later, when the Ekottarika-āgama arrived, it indeed said: "When the four rivers enter the ocean, they no longer retain their different names; when the four castes leave home, they are collectively called sons of Śākya." It thus coincided with his proposal, and the world respected him all the more. Moreover, an ancient tripod was unearthed in Lantian, with a capacity of twenty-seven hu and seal-script inscriptions on its belly, which no one in the court could decipher. Someone asked Dao'an, and Dao'an said: "It was cast by Duke Xiang of Lu." Because of this, Fu Jian ordered that all scholars of the Three Institutes consult Dao'an as their teacher whenever they had doubts. The people of the realm had a saying: "If your learning does not take Dao'an as master, your arguments cannot withstand challenges." At that time, the Fu clan's territory reached the vast sea in the east, annexed Kucha in the west, encompassed Xiangyang in the south, and extended to the desert in the north; only Jiankang had not submitted. Jian held a longstanding ambition to conquer and annex it. His ministers remonstrated, but he would not listen. Fu Rong, the Grand Defender, kowtowed and begged Dao'an to say a word for the sake of the people. Dao'an agreed. When Jian went to the Eastern Park, he ordered Dao'an to mount the imperial carriage and ride with him. Quan Yi, the Vice Director of the Department of State Affairs, came forward and said: "I have heard that on the Son of Heaven's ceremonial carriage only the Palace Attendant rides as an escort; how could Dao'an, with his shaved head and monastic robe, participate in this?" Jian said angrily: "Master Dao'an's virtue is worthy of honor. Even if I were to exchange the whole realm for the honor of sharing my carriage, it would not equal his virtue!" He immediately ordered Yi to assist Dao'an into the carriage. Thereupon Yi knelt and helped him up by the arms. Jian looked back and said to Dao'an: "I shall travel south to Wu and Yue with you, marshaling the six armies on an imperial tour of inspection, ascending Kuaiji to view the vast ocean—would that not be delightful?" Dao'an replied: "Your Majesty accords with Heaven and rules the world, amply possessing the eight provinces, dwelling in the center to govern the four seas. You should rest your spirit in non-action (asaṃskṛta) and equal the splendor of Yao and Shun. Now you wish to use an army of a million to seek lands of the lowest quality. The terrain of the southeast is low-lying and its climate pestilential. In ancient times, Shun and Yu journeyed there and did not return; the First Emperor traveled there and did not come back. In this poor monk's view, I do not see that it is permissible. The Duke of Pingyang is your close kin, and Shi Yue is an important minister; both care deeply for the state, and their words are worth heeding." Jian said: "It is not that our territory is not broad; I merely wish to discern the Mandate of Heaven and clarify where the Great Cycle lies. Touring in accordance with the seasons has canonical precedent; if it were as your lofty argument states, would monarchs have no provisions for inspecting the regions?" Dao'an said: "If you must go, you should station your carriage in Luoyang, rest your weapons, accumulate strength, and send a dispatch south of the Yangtze. If they do not submit, it will not be too late to attack them." Jian did not heed him. In the seventh year of Taiyuan, Jian personally led an infantry and cavalry force of a million to halt at Shouchun, but was defeated by Xie Xuan, the Inspector of Xuzhou for the Jin dynasty, and fled back on a single horse. Whenever Dao'an commented on the meaning of a sūtra, he would always seek holy verification. One day, moved by his sincerity, an elder with white, bushy eyebrows descended. Dao'an showed him his compositions, and the elder admired and praised them, considering them to be in complete accord with the Buddha's intent; he further promised to assist him secretly in propagating the teaching. Dao'an recognized him as Piṇḍola. Thereupon he set up daily offerings to sacrifice to him. Today's offerings to Piṇḍola began with Dao'an. Several tens of his disciples mastered his teachings. Among those renowned in the world was Fahuo, who propagated the teachings in Changsha with several hundred followers. When someone drank alcohol secretly, Huo overlooked it and did not bring it to light. Dao'an heard of this and sealed a birch rod to send to him. Huo held the rod, wept, and said: "I failed to govern the assembly properly and caused anxiety to my master from afar." Thereupon he prostrated himself and personally received the reprimand. On the last day of the first month in the fourteenth year of Taiyuan, Dao'an ordered his disciples to prepare a bath. Suddenly an extraordinary monk was seen entering and exiting through a crevice. Dao'an asked him about his future place of rebirth. The monk pointed to the northwest, whereupon the clouds parted to reveal pavilions appearing as if in an instant, and said: "That is Tuṣita Heaven." That evening, several hundred young boys all went to take a bath and then departed; discerning people considered them companions of an arhat. On the eighth day of the second month, he sat in full lotus posture and passed away. Dao'an was plain in appearance and dark-skinned, but deeply learned and skilled in literary composition. The proverb said: "The lacquered monk astounds the four quarters." On his left arm, there was a raised piece of flesh about a square inch in size like a seal; people of the time called him the "Seal-Hand Bodhisattva." He authored the Regulations for Monks and Nuns and the Pure Models of the Dharma Gate in twenty-four articles, which were followed by the world.