高僧傳 6.5

6.5

既入乎道，厲然不群，常欲總攝綱維，以大法為己任，精思諷持，以夜續晝。貧旅無資，縕纊常闕，而昆弟恪恭，終始不懈。有沙門曇翼，每給以燈燭之費。安公聞而喜曰：「道士誠知人矣。」遠藉慧解於前因，發勝心於曠劫，故能神明英越，機鑒遐深。安公常歎曰：「使道流東國，其在遠乎！」年二十四，便就講說。嘗有客聽講，難實相義，往復移時，彌增疑昧。遠乃引《莊子》義為連類，於是惑者曉然。是後，安公特聽慧遠不廢俗書。安有弟子法遇、曇徽，皆風才照灼，志業清敏，並推伏焉，後隨安公南遊樊河。

Once he entered the Way, he was resolute and distinguished from the throng, always wishing to uphold the fundamental order and taking the great Dharma as his own duty; he meditated acutely and recited diligently, continuing by night what he began by day. As poor travelers without resources, they were often without quilted clothing, yet the brothers were reverent and diligent, unflagging from beginning to end. There was a śramaṇa named Tanyi who constantly provided them with expenses for lamps and candles. When Master Dao'an heard of this, he said with delight: 'That Daoist monk truly knows men!' Yuan drew upon insightful understanding from past causes and aroused superior aspirations over vast kalpas; thus his spirit was preeminent and his discernment far-reaching and profound. Master Dao'an often sighed, saying: 'If the Way is to flow into the Eastern Realm, will it not depend on Yuan!' At the age of twenty-four, he began to give lectures. A guest listening to the lecture once questioned the meaning of the true mark; as the debate went back and forth for hours, the guest’s doubt and confusion only increased. Yuan then cited the ideas of Zhuangzi as analogous categories, whereupon the confused man became enlightened. After this, Master Dao'an specifically permitted Huiyuan not to abandon secular writings. Dao'an had disciples named Fayu and Tanwei, both of whom possessed dazzling talent and pure, sharp aspirations, and they both yielded in admiration to him. Later, he accompanied Master Dao'an south to roam the Fan and He rivers.