[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋鑑稽古略續集](https://indike.org/pramana/in.bauddha.taisho.2038) › 3.7 # 釋鑑稽古略續集 3.7 釋鑑稽古略續集 3.7 - **Language:** Classical Chinese ### [3.7](https://indike.org/pramana/in.bauddha.taisho.2038.3.7) 僧道衍者蘇之長洲人。姚廣孝也。初祝髮為相城妙智菴僧。法名道衍。字斯道。時相城靈應觀。道士韋應真者。讀書學道法兼通兵機。道衍師之盡得其術。然深自藏晦人無知者。已而至京口。賦覽古詩曰。譙㯭年來戰血乾。烟花猶自半凋殘。五州山近朝雲亂。萬歲樓空夜月寒。江水無潮通鐵甕。野田有路到金壇。蕭梁事業今何在。北固青青眼倦看。其友宗泐見其搖膝長吟笑之曰。此豈釋子語耶。斯道斯道汝薄南朝矣。既而宗泐舉道衍往燕。住持北平慶壽寺。或薦道衍文武異才。燕王召見問曰。爾能卜乎。道衍操吳音連對曰會會。即開襟出太平錢五文啟王。自祝連擲之睨王曰。殿下將無作皇帝乎。王叱曰。和尚勿謬說。道衍悚然而退。他日實告之。道衍進言輒合。因薦相術袁珙以決之。蓋道衍甞遊嵩山寺遇珙。珙相之曰。寧馨胖和尚乃爾耶。目三角彯白形如病虎。性必嗜殺。他日劉秉忠之流也。道衍大笑。因此自負。王亦聞珙名。託以勾逃軍下召珙。至燕使者與飲於酒肆。王易服雜衛士亦入肆。珙一見即趨。拜王前占其為他日太平天子。王大喜。館珙於道行僧舍。世傳二語云。辨宰相於嵩山佛寺。識真主於長安酒家。謂此也。王時與道衍語。多奇祕者王甚重之。道衍時或誤爾汝王前。王弗之責也。靖難之圖實起于道衍。云燕王密語道衍。以人心所向。對曰。天之所造何論民心。自是遂以道衍為軍師。 > The monk Daoyan was a native of Changzhou in Suzhou, named Yao Guangxiao. At first, he shaved his head to become a monk at Miaozhi Hermitage in Xiangcheng, with the Dharma name Daoyan and the courtesy name Sidao. At that time, at the Lingying Belvedere in Xiangcheng, there was the Daoist Wei Yingzhen, who read the classics, studied Daoist arts, and was also versed in military strategy. Daoyan took him as his master and fully mastered his arts, yet he concealed himself deeply so that no one knew. Later, he arrived at Jingkou and composed a poem on viewing the past, which read: > 'Over the years, battle blood on parapets has dried; / Half the mist-wrapped flowers are already withered and died. > Close to the Five Prefectures Mountain, morning clouds roil in disarray; / Empty is the Ten Thousand Years Tower in the night moon's cold ray. > The river waters, tideless, reach into the Iron Urn; / Across open fields a path runs where Golden Altar fires burn. > Where now are the grand deeds of Xiao Yan's Liang? / Green grows Mount Beigu—my weary eyes look on long.' > His friend Zongle, seeing him shake his knees and chant at length, laughed and said, 'Can these be the words of a disciple of Śākya? Sidao, Sidao, you make light of the Southern Dynasties!' Later, Zongle recommended Daoyan to go to Yan, where he served as abbot of Qingshou Monastery in Beiping. Someone recommended Daoyan as an extraordinary talent in both civil and military affairs. The Prince of Yan summoned him for an audience and asked, 'Can you divine?' Daoyan, speaking in the Wu dialect, answered repeatedly, 'I can, I can!' He then opened his robe, produced five Taiping coins, presented them to the Prince, made an incantation, cast them repeatedly, and glancing sideways at the Prince, said, 'Is Your Highness not going to become Emperor?' The Prince rebuked him, 'Monk, do not speak absurdities!' Daoyan withdrew in trepidation. On another day, \[the Prince\] spoke frankly with him, and Daoyan's advice always matched his intentions. Daoyan then recommended the physiognomist Yuan Gong to settle the matter. Earlier, Daoyan had visited the monastery on Mount Song and met Gong, who physiognomised him saying, 'Can such a fat monk be like this? Your eyes are triangular and flashing white, your form like a sick tiger; your nature is bound to be fond of killing. In the future you will be of the sort of Liu Bingzhong.' Daoyan laughed heartily, and from this he grew confident. The Prince had also heard Gong's renown, and under the pretext of arresting deserting soldiers, he summoned Gong. When he arrived in Yan, an envoy drank with him in a tavern. The Prince changed his clothes and mingled among the bodyguards to enter the tavern as well. Upon seeing him, Gong immediately hastened forward, bowed before the Prince, and divined that he would in the future become the Son of Heaven of Great Peace. The Prince was overjoyed and lodged Gong in the quarters of the monk Daoxing. The world hands down two lines: 'Distinguishing the prime minister at the Buddhist monastery of Mount Song; / Recognizing the true ruler at the wine tavern of Chang'an.' This refers to this event. The Prince often spoke with Daoyan, and most matters were wondrous and secretive; the Prince valued him highly. Daoyan would at times inadvertently address the Prince informally as 'you', yet the Prince never reprimanded him. The plan for Pacifying the Distress truly originated with Daoyan. It is said that when the Prince of Yan spoke secretly with Daoyan about the inclination of the people's hearts, he replied, 'When it is what Heaven creates, why talk of the people's hearts?' From this point on, he took Daoyan as his military strategist. > — English (machine translation) (machine translation) - [Previous: 3.6](https://indike.org/pramana/in.bauddha.taisho.2038.3.6) - [Next: 3.8](https://indike.org/pramana/in.bauddha.taisho.2038.3.8) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2038.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2038~en-mt.3.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2038.3.7](https://indike.org/pramana/in.bauddha.taisho.2038.3.7) · Pramāṇa