高僧傳 8.89

8.89

故士行尋經於于闐，誓志而滅火，終令般若盛於東川，忘想傳乎季末。爰次竺潛、支遁、于蘭、法開等，並氣韻高華，風道清裕，傳化之美，功亦亞焉。中有釋道安者，資學於聖師竺佛圖澄，安又授業於弟子慧遠。惟此三葉，世不乏賢。並戒節嚴明，智寶炳盛。使夫慧日餘暉，重光千載之下；香土遺芬，再馥閻浮之地；涌泉猶注，寔賴伊人。遠公既限以虎溪，安師乃更同輦輿。夫高尚之道，如有惑焉。然而語默動靜，所適唯時。四翁赴漢，用之則行也；三閭辭楚，舍之則藏也。經云：「若欲建立正法，則聽親近國王，及持仗者。」安雖一時同輦，迺為百民致諫，故能終感應真，開雲顯報。其後荊、陝著名，則以翼、遇為言初；廬山清素，則以持、永為上首。融、恒、影、肇，德重關中；生、叡、暢、遠，領宗建鄴；曇度、僧淵，獨擅江西之寶；超進、慧基，乃揚浙東之盛。雖復人世迭隆，而皆道術懸會。故使像運餘興，歲將五百，功効之美，良足美焉。

Thus Shixing sought sūtras in Khotan and vowed in his resolve to quench the flames, ultimately causing Prajñā to flourish in the eastern rivers, transmitting the forgetting of conceptual thought to the final age. Next, Zhu Qian, Zhi Dun, Yu Lan, Fakai, and others all possessed lofty spirit and a clear and abundant style of the Way; the beauty of their transmission and transformation was secondary only to his. Among them was Shi Dao'an, who received instruction from the holy master Zhu Fotudeng, and Dao'an in turn transmitted his teachings to his disciple Huiyuan. In these three generations, virtuous men were never lacking in their eras. They all maintained strict discipline and their treasures of wisdom shone brightly. They caused the lingering glow of the sun of wisdom to shine again a thousand years later, and the remaining fragrance of the fragrant land to perfume Jambudvīpa once more; that the gushing spring still pours forth was truly reliant on these men. Master Yuan restricted his steps to Tiger Creek, while Master Dao'an went so far as to share a carriage [with the sovereign]. As for the way of lofty purity, it might seem questionable. However, speaking or keeping silent, moving or remaining still, are adapted strictly according to the time. When the Four Whiteheads went to the Han court, it was a case of 'acting when employed'; when the Minister of the Three Clans left Chu, it was a case of 'withdrawing when set aside.' The sūtra says: 'If one wishes to establish the true Dharma, one is permitted to draw near to kings and those who hold weapons.' Though Dao'an temporarily shared the imperial carriage, it was in order to offer remonstrance on behalf of the common people; hence he was ultimately able to evoke a response from an arhat, parting the clouds to reveal his retribution. Later, when renowned figures arose in Jingzhou and Shaanxi, Yi and Yu were the foremost; for pure simplicity at Mount Lu, Chi and Yong were the heads. Rong, Heng, Ying, and Sengzhao were revered for their virtue in the Guanzhong region; Daosheng, Baorui, Huichang, and Huiyuan took the lead in Jianye; Tandu and Sengyuan exclusively held the treasures west of the Yangtze; and Chaojin and Huiji raised the prosperity east of the Zhe River. Although their generations rose and fell in turn, they all had a profound accord with the techniques of the Way. Thus, they enabled the remaining flourishing of the semblance era to endure for nearly five hundred years; the beauty of their meritorious efficacy is truly worthy of praise.