高僧傳 5
English (machine translation) 5
- Language
- English
5.1
Compiled by the Śramaṇa Shi Huijiao of Jiaxiang Temple in Guiji under the Liang
5.2
1. Shi Dao'an
2. Shi Fahe
3. Zhu Senglang
4. Zhu Fatai
5. Shi Sengxian
6. Zhu Sengfu
7. Zhu Sengfu
8. Shi Tanyi
9. Shi Fayu
10. Shi Tanhui
11. Shi Daoli
12. Shi Tanjie
13. Zhu Fakuang
14. Shi Daoyi
15. Shi Huiqian
5.3
Shi Dao'an, whose lay surname was Wei, was a native of Fuliu in Changshan. His family had for generations been eminent scholars. Having lost his parents at an early age, he was raised by his maternal cousin of the Kong clan. At the age of seven he began reading books; he could recite them after looking through them twice, so that his neighbours sighed in astonishment. At the age of twelve he left home for the monastic life (pravrajyā). His spiritual intellect was bright and discerning, but his appearance was extremely homely, so he was not held in high regard by his master. He was sent to labour in the fields for up to three years; he applied himself diligently to toil and never showed a resentful countenance; his nature was sincere and vigorous, and his observance of the fasts and precepts was without defect. After several years, he finally requested scriptures from his master. His master gave him a single fascicle of the Bianyi jing, about five thousand words. An took the scripture into the fields and read it during his rests. In the evening, when he returned, he gave the scripture back to his master and requested another. His master said: “You have not read yesterday's scripture, and now you ask for another?” He replied: “I have already memorized it.” Although his master marveled, he did not yet believe him. He gave him another scripture, the Chengju guangming jing in one fascicle, somewhat less than ten thousand words. An took it as before, and in the evening returned it to his master. His master held the scripture and tested him on it; he did not miss a single character. His master was greatly amazed and marveled at him.
5.4
Later, the master had him receive the full precepts and permitted him to travel and study as he wished. Arriving in Ye, he entered the Zhong Temple and encountered Fotudeng. Deng sighed in admiration upon seeing him and spoke with him all day long. The assembly saw that his appearance was unremarkable, and all looked down on him and found him peculiar. Deng said: “This man has profound insight; he is no peer of yours.” Dao'an then served Deng as his teacher. Whenever Deng lectured, An would always recapitulate it. The assembly was not yet satisfied with him and all said: “Wait until next time; we will certainly baffle this Kunlun child with difficult questions!” When An next recapitulated the lecture, doubtful objections arose like spear points; An blunted their sharpness and unraveled the tangles, executing it with ease to spare. The people of the time had a saying: “The lacquer-dark man of the Way startles the four corners of the land.” At that time, scholars mostly clung to what they had merely heard and seen. An then sighed, saying: “Although the ancestral masters are distant, the profound purport can still be traced. One ought to investigate the hidden and remote to the utmost, probing the subtle and profound, so that the principle of the unarisen may be proclaimed in this decadent age, enabling wandering seekers to have a basis to return to.” Thereupon he travelled widely to seek the Way, thoroughly investigating the sūtras and vinaya.
5.5
Later, he fled disturbances and hid in Huoze. Zhu Faji of Taiyang and Zhi Tan of Bingzhou were lecturing on the Yinchiru jing, and An subsequently studied under them. Shortly thereafter, he and his fellow student Zhu Fatai both rested at Feilong Mountain. The śramaṇas Sengxian and Daohu were already on that mountain; they were delighted to see one another, and together opened the texts and applied their thoughts, displaying marvelous spiritual insight. Later, An founded temples and stūpas at Mount Taihang and Mount Heng; those who altered their attire and followed his teaching made up half of the region north of the Yellow River. At that time, Lu Xin, the Grand Protector of Wuyi, heard of An's pure excellence and sent the śramaṇa Min to urgently press him to come. An could not refuse, so he accepted the invitation and opened lectures; his reputation and reality matched, and both clergy and laity admired him with joy.
5.6
At the age of forty-five, he returned to the Ji commandery and resided at the Shoudou Temple, where his disciples numbered several hundred, and he constantly proclaimed the teaching of the Dharma. At that time Shi Hu died, and the Prince of Pengcheng, Shi Zun, usurped the throne; he sent the palace envoy Zhu Changpu to invite An into the Hualin Garden and extensively repaired quarters for him. Because it was the decline of the Shi family and the state's fortunes were in danger, An went west to Mount Qiankou. Up until the turmoil of Ran Min, people were despondent. An then said to his assembly: “Now there are natural disasters of drought and locusts, and bandits run rampant; if we gather we cannot sustain ourselves, but dispersing is also not right.” He then led the assembly into Mount Wangwu and Mount Nüchuang. Shortly after, he crossed the Yellow River again to rely on Mount Luhun, eating tree bark and pursuing his studies. Before long, Murong Jun pressed upon Luhun, and Dao'an consequently fled south to Xiangyang. When they arrived at Xinye, he said to his disciples: “Now we encounter ruinous years; without relying on the ruler of a state, the affairs of the Dharma can hardly be established. Moreover, the essence of religious instruction should be spread far and wide.” All said: “We follow the master's instruction.” He then ordered Fatai to go to Yangzhou, saying: “There are many gentlemen of refined tastes there.” He sent Fahe into Shu: “The mountains and waters there are suitable for cultivating solitude.” An, along with his disciple Huiyuan and more than four hundred others, crossed the river; travelling by night, they encountered thunder and rain, advancing by the flash of lightning. Walking ahead, they found a household; looking inside the gate, they saw two horses, and between the pillars was hung a horse nosebag that could hold about one hectolitre (hundred sheng). An immediately called out, “Lin Baisheng!” The master of the house came out in astonishment, and indeed his surname was Lin and his name was Baisheng. Taking Dao'an for a divine being, he treated him with generous hospitality. Afterward, the disciples asked how he knew the man's name; An said: “Two trees (mu) make a forest (lin), and the nosebag holds a hundred sheng.”
5.7
Once he reached Xiangyang, he again proclaimed the Buddhadharma. Initially, scriptures had been produced long before, but earlier translations were occasionally erroneous, causing the deep store of meaning to remain concealed and not fully understood; whenever lectures were given, they merely narrated the general gist and read the text aloud. An thoroughly examined the canonical texts, drawing out the deep and reaching the far; as for the various scriptures he commented upon, including the Prajñā Daoxing, the Miji, and the Anban, he pursued the text and compared sentences to determine where meanings began and ended, analyzing doubts and distinguishing interpretations in a total of twenty-two fascicles. His prefaces were profound and rich, marvelously exhausting the deep purports; once the orderly threads were set out, the textual principles converged and were fully understood. That the meanings of the scriptures were clearly elucidated truly began with An. From the Han and Wei dynasties down to the Jin, scriptures arrived in increasing numbers, but the names of those who transmitted them were often unrecorded, so later people tracing them could not determine their dates. An therefore gathered all the titles, indicated their times and translators, and evaluated the old and the new, compiling them into the Scripture Catalogue (Jinglu). That the various scriptures have reliable provenance is truly due to his merit. Scholars from the four quarters competed to go and take him as their teacher. At that time Huan Langzi, General Who Subdues the West, was garrisoned at Jiangling and invited An for a short visit; Zhu Xu, commanding the western garrison, again requested his return to Xiangyang and forged deep ties with him. Xu often sighed, saying: “Master An is the ferry and bridge of the study of the Way, the furnace and workshop of purification.” Because Baima Temple was cramped, An established another temple named Tanxi, which was the residence of Zhang Yin of Qinghe. Wealthy elders all offered support, erecting a five-storey stūpa and four hundred rooms. Yang Hongzhong, Inspector of Liangzhou, sent ten thousand catties of copper intended for a dew-receiving basin. An said: “The dew-receiving basin has already been completed through Master Tai's construction; would it be permissible to redirect this copper to cast a Buddha image?” Hongzhong joyfully and respectfully agreed. Thereupon the assembly pooled their donations to help complete the Buddha image; its luminous marks were sixteen feet tall, and its spiritual splendour was bright and distinct; every night it emitted light that illuminated the halls and chambers. Later, the image moved on its own to Mount Wan; the entire town went to gaze upon and worship it, and then brought it back to the temple. Having fulfilled his great vow, An said: “If I die this evening, it would be well.”
5.8
Fu Jian dispatched an envoy to send a foreign gilt reclining image seven feet tall, as well as a gilt seated image, an image of Maitreya adorned with strung pearls, a gold-threaded embroidered image, and a woven image, one of each. Whenever there was a lecture assembly or a gathering for the Dharma, he would display the revered images and set out banners and streamers; pearls and ornaments gleamed in turns, while incense smoke and flowers drifted in profusion. Whoever mounted the steps and entered the threshold was filled with solemn reverence. There was a foreign bronze image of ancient and unusual design; the assembly at the time did not regard it with great reverence. An said: “The bodily marks of the image are exceptionally fine, but the shape of the uṣṇīṣa is not quite fitting.” He instructed his disciples to smelt and adjust its uṣṇīṣa; shortly afterwards, radiant flames shone forth brilliantly, illuminating the entire hall. Looking closely into the uṣṇīṣa, they saw a relic (śarīra); the assembly was all humbled and convinced. An said: “Since the image is miraculous, do not trouble to rework it again.” They then ceased. Those of discernment all said that An knew there was a relic, and therefore revealed it to the assembly.
5.9
At that time, Xi Zuochi of Xiangyang possessed an unmatched eloquence that outshone all others of his day. Having previously heard of Dao'an's great fame, he had early on sent a letter to establish ties of goodwill, saying: "I understand that you conform to reality and walk in the truth; clarity is blended within you, your compassionate teachings illuminate both [domains], and you shelter both the religious and the laity alike. Since the great teaching flowed east for more than four hundred years, although feudal princes and laymen have occasionally venerated it, the true elixir was previously hidden in the ancient stream and practiced in former ages; as the fortunes of the Way shifted with the times, the worldly have not all awakened to it. Recently, the flourishing of the karmic work of the Way has been entirely without peer, answering to what is said of the moonlight being about to emerge and the divine alms-bowl descending in response. Dharma Master, you shoulder the great standard, and your transformation reaches into the profound depths; the monks of this region all cherish their longing for you. If an auspicious cloud moves eastward and the maṇi-jewel reflects its radiance, you will mount the seven-jeweled throne for once, and briefly display the lamp of wisdom. Rain down sweet dew upon the lush grasses, and plant sandalwood on the riverbanks. Then the teachings of the Tathāgata will be exalted anew today, and the profound waves will surge and wash over this whole generation again." The letter was lengthy and is not fully recorded here. When he heard that Dao'an had arrived, he at once went to pay a call on him. Once seated, he announced: "Xi Zuochi of the four seas." Dao'an replied: "Shi Dao'an [whose fame] covers the heavens." The people of the time regarded this as a famous exchange. Later, Zuochi presented ten pears; just as the assembly was taking their meal, Dao'an sliced them with his own hands, and the pears were distributed to every person without the slightest discrepancy. Xi Chao of Gaoping sent an envoy to present a thousand hu of rice, writing a letter across multiple sheets of paper that expressed profound courtesy. Dao'an wrote in reply: "You have bestowed rice, which makes me feel all the more the trouble of depending on external things." Xi Zuochi wrote in a letter to Xie An: "I have come here and met Shi Dao'an. He is indeed far superior, an extraordinary man of the Way. With several hundred disciples, he tirelessly leads observances and lectures. He has no wondrous arts of transformation to delude the ears and eyes of common folk, nor does he possess weighty awe and vast influence to bring order to the disparities among the multitudes. Yet teacher and disciples are solemn and respectful toward one another; vast and dignified, it is something I have never seen before. In his disposition he is concise and sincere, and he has read widely; he has glanced over nearly all texts, internal and external, and is conversant with yin-yang and reckoning. In the profound meanings of Buddhist scriptures he is particularly skilled. When he interprets the doctrines, he is like Dharmarakṣa and Fadao. I regret that you cannot meet him at this time, and he too frequently speaks of wishing to have an interview with you." Such was the high regard the worthies of the age held for him.
5.10
Dao'an remained at Fan-Mian for fifteen years, lecturing on the *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra* twice every year without ever failing. Emperor Xiaowu of Jin, admiring his character from afar, sent envoys to convey his regards, and issued an edict saying: "Dharma Master Dao'an's capacity and knowledge are comprehensive and penetrating, and his demeanor is lofty and luminous. Abiding in the Way, he instructs the laity, his admirable achievements being prominent in both. Not only does he seek to save the present age, but he will also foster and ferry across future generations. His provisions and stipend shall be equal to those of princes and dukes, to be provided by the local authorities wherever he resides." At that time, Fu Jian had also long heard of Dao'an's fame and frequently said: "In Xiangyang there is Shi Dao'an, an extraordinary talent. I intend to bring him here to assist my person." Later, he sent Fu Pi to attack Xiangyang in the south, and both Dao'an and Zhu Xu were captured by Jian. Jian said to the Vice-Director Quan Yi: "With an army of a hundred thousand I took Xiangyang, yet I only obtained a man and a half." Yi asked: "Who are they?" Jian said: "Master Dao'an is one man, and Xi Zuochi is half a man." After arriving, he resided at the Wuchong Temple in Chang'an, where the assembly numbered several thousands, and he propagated the Dharma transformation extensively. Earlier, śramaṇas in the Wei and Jin took the surnames of their teachers, so their surnames were all different. Dao'an believed that among all origins of the Great Master, none is more revered than Śākya; hence, he took Shi as his surname. Later, when the *Ekottarika-āgama* was obtained, it indeed stated that when the four rivers enter the ocean, they no longer retain their names as rivers, and when people of the four castes become śramaṇas, they are all called the Śākya clan. Since this matched the scripture in advance, it became a permanent model.
5.11
Dao'an was widely read in non-Buddhist texts and was skilled in composition. In Chang'an, sons of the gentry who composed poetry and rhapsodies all associated with him to acquire a reputation. At that time, Lantian County obtained a large bronze cauldron with a capacity of twenty-seven hu. It had a seal inscription on the side that no one could decipher, so they showed it to Dao'an. Dao'an said: "This is ancient seal script; it says it was cast by Duke Xiang of Lu." He then transcribed it into clerical script. There was also a person selling a bronze hu in the market. Its shape was perfectly round: facing downward it was a dou; of the crossbeam, the raised part was a dou and the lowered part was a ge; one end of the beam was a yue, equal to a zhong, holding half a ge; on its side was a seal inscription. Jian asked Dao'an about it, and Dao'an said: "This is from Wang Mang, who claimed descent from Shun. In the year wuchen, he changed the calendar and adopted the true title, standardizing the pitch pipes and measures and distributing them across the four quarters, wishing the small and large vessels to be uniform so that the world might obtain balance." Such was his vast learning and wide erudition. Jian decreed that scholars who had doubts regarding internal or external texts should all take Dao'an as their teacher. Therefore, the people of the capital had a saying: "If you study without taking Dao'an as master, you will not hit the mark when difficulties arise."
5.12
Earlier, Fu Jian had succeeded to the chaos of the Shi clan. By this time, the households were wealthy and numerous, and the four quarters were largely pacified: reaching to the vast sea in the east, annexing Kucha in the west, encompassing Xiangyang in the south, and extending to the desert in the north; only Jianye in one corner had not yet submitted. Whenever Jian conversed with his attendants, he never failed to express his wish to unify the Jiangzuo region, making the Jin emperor a Vice-Director and Xie An a Palace Attendant. Jian's younger brother Rong, Duke of Pingyang, along with court ministers Shi Yue, Yuan Shao, and others, all remonstrated vigorously, but could not sway him in the end. Because Dao'an was trusted and revered by Jian, the assembly collectively pleaded with him, saying: "The Sovereign is about to undertake a campaign in the southeast; why can you, Venerable Master, not say a word on behalf of the common people?" It happened that Jian went out to the East Park and ordered Dao'an to mount his carriage to ride together. The Vice-Director Quan Yi remonstrated: "I have heard that the Son of Heaven's imperial carriage is to be accompanied by a Palace Attendant; Dao'an has disfigured his body, so how can he participate?" Jian turned red with anger and said: "Master Dao'an's virtue and Way are worthy of reverence; I would not trade him for the empire. The honor of sharing a carriage does not even match his virtue." He immediately ordered the Vice-Director to assist Dao'an into the carriage. Shortly after, he looked back and said to Dao'an: "I shall travel south with you to Wu and Yue, arraying the six armies to conduct an imperial tour of inspection, traversing Kuaiji to view the vast sea; would that not be delightful?" Dao'an replied: "Your Majesty acts in accordance with Heaven to govern the realm, possessing the wealth of tribute from the eight provinces. Residing in the central land to control the four seas, you should let your spirit rest in non-action, rivaling the heights of Yao and Shun. Now you wish to use an army of a million to pursue the inferior lands of the south. Furthermore, the land of the southeast is low-lying and its miasma is virulent; in ancient times Shun and Yu traveled there and did not return, and the Qin Emperor went there and never came back. In this poor monk's view, it is not something with which my foolish heart agrees. The Duke of Pingyang is your close kin, and Shi Yue is an important minister; both stated it is inadmissible, yet they were still rebuffed. This poor monk is shallow and insignificant, and my words will certainly not be accepted; but having received your generous favor, I merely offer my sincere devotion." Jian said: "It is not that the land is not broad or the people insufficient to govern; it is rather to examine Heaven's mind and make clear where the great turn of destiny lies. Touring in accordance with the seasons is also recorded in the ancient canons; according to your words, would rulers have no texts about inspecting the provinces?" Dao'an said: "If the imperial carriage must move, you may first visit Luoyang, display your might and accumulate vigor, and transmit a summons to Jiangnan; if they do not submit, it will not be too late to attack them." Jian did not listen. He sent the Duke of Pingyang, Rong, and others with an elite force of two hundred and fifty thousand as the vanguard, while Jian personally led six hundred thousand infantry and cavalry. Soon, Jin sent General Who Suppresses Bandits Xie Shi and Inspector of Xuzhou Xie Xuan to resist them. Jian's vanguard suffered a great collapse west of Bagong Mountain; the Jin army pursued them northward for more than thirty li, and the dead lay pillowing one another. Rong's horse fell and he was beheaded; Jian fled on a single horse, exactly as Dao'an had warned.
5.13
Dao'an often wrote commentaries on the scriptures, and fearing that they might not accord with reason, he made a vow, saying: "If what I have explained does not stray from the profound principle, may an auspicious sign be shown." He then dreamed of a foreign man of the Way with white hair and long eyebrows, who said to Dao'an: "The commentaries you have written on the scriptures accord exceptionally well with the truth. I am unable to enter nirvāṇa and reside in the Western Regions; I shall help you to propagate and circulate them, and you may offer me food from time to time." Later, when the *Daśādhyāya-vinaya* arrived, Venerable Huiyuan realized that the one the Preceptor had dreamed of was Piṇḍola. Thereupon, he set up a seat and offered food to him, which became a standard everywhere. As Dao'an's virtue was a model for all beings and his learning encompassed the Tripiṭaka, he formulated the *Regulations for Monks and Nuns* and *Constitutions of the Buddhadharma*. He categorized them into three sets of rules: first, the method of offering incense, fixing seats, ascending to recite the scriptures, and ascending to lecture; second, the method of performing circumambulation, taking meals, and announcing the hours during the six periods of the daily routine; third, the method of the poṣadha, assigning monastic duties, repentance of transgressions, and so forth. The monasteries of the empire then adopted them as models and followed them.
5.14
Dao'an frequently made vows before Maitreya together with his disciple Fayu and others, aspiring to be reborn in Tuṣita. Later, on the twenty-seventh day of the first month of the twenty-first year of the Qin Jianyuan era, an unusual monk of very humble and crude appearance suddenly arrived at the monastery seeking lodging. Since the monastic cells were cramped, he was accommodated in the lecture hall. At that time, the karmadāna was on night watch in the hall and saw this monk entering and exiting through the window chinks. He hurried to report this to Dao'an. Dao'an arose in surprise, bowed, and inquired into the purpose of his coming. He replied: "I have come for your sake." Dao'an said: "Reflecting on my grave offenses, how can I be delivered?" The other replied: "You can indeed be delivered; however, if you briefly bathe the holy monk, your wish will surely be fulfilled." He fully instructed him in the method of bathing. When Dao'an asked where he would go in his next life, the monk brushed the northwestern sky with his hand; clouds immediately parted, and they fully beheld the wondrous and supreme recompense of Tuṣita. That night, several tens of people in the assembly all saw it together. Dao'an later prepared the bathing implements and saw an extraordinary small child with several tens of companions enter the monastery to play; shortly after, they went to bathe—it was indeed a sacred manifestation. On the eighth day of the second month of that year, he suddenly announced to the assembly: "I shall depart." On that day, after completing the vegetarian meal, he passed away without illness and was buried in the Wuji Temple inside the city. This was the tenth year of the Taiyuan era of the Jin dynasty; he was seventy-two years of age.
5.15
Before he passed away, the hermit Wang Jia went to visit Dao'an. Dao'an said: "Worldly affairs being as they are, catastrophe will soon overtake people; shall we depart together?" Jia said: "It is truly as you say. Master, please go ahead; I have a small debt that is not yet settled, so I cannot leave with you." When Yao Chang captured Chang'an, Jia was still within the city walls. Chang and Fu Deng were locked in a stalemate for a long time, so Chang asked Jia: "Shall I capture Deng or not?" He replied: "You will catch him略 [summarily/Lüe]." Chang angrily said: "If I will capture him, say you will capture him; what is this about 'summarily' (lüe)?" He thereupon beheaded him; this was what Jia had meant by "owing a debt." After Chang died, his son Xing finally killed Deng; Xing's courtesy name was Zilüe, which was what Jia had meant by "lüe [Zilüe] will capture him." Jia, styled Zinian, was a native of Luoyang; his appearance was crude and humble, seeming almost deficient. By nature he was humorous and fond of joking and laughing, yet he did not eat the five grains, nourishing his qi in purity and emptiness, so people all revered and served him. When they came to ask about fortune or misfortune, Jia would answer accordingly; his words were amusing, appearing like teasing banter, and his phrasing resembled prophetic verses that could not be easily grasped, yet after events transpired, they proved mostly accurate. At first he trained disciples in Jiamei Valley; Fu Jian sent the Chamberlain for Dependencies to summon him, but he did not accept. When Jian was about to embark on the southern expedition, he sent someone to ask whether it would be auspicious or not. Jia said nothing; he merely mounted the envoy's horse and pretended to ride several hundred paces to the east, upon which he dropped his boots and hat, took off and abandoned his garments, and galloped the horse back, thereby presaging Jian's defeat at Shouchun. Such was his prescience. On the day Yao Chang executed Jia, someone saw him upon a ridge, and he delivered a letter to Chang. Dao'an's tacit communion with divine beings was entirely of this sort.
5.16
Dao'an had earlier heard that Kumārajīva was in the western lands, and longed to analyze and discuss the scriptures together with him, frequently urging Fu Jian to fetch him. Kumārajīva also heard of Dao'an's reputation from afar, considered him a sage of the East, and constantly bowed to him in reverence from a distance. Earlier, when Dao'an was born, he had on his left arm a piece of skin about an inch wide attached to the arm, which could be slid up and down with the hand, only it could not be taken past his wrist; on the outside of his elbow there was also a square piece of flesh with clear writing on it, so the people of his day called him the "Hand-Sealed Bodhisattva." Sixteen years after Dao'an passed away, Master Kumārajīva finally arrived; Kumārajīva deeply regretted that they could not meet, and his sorrow was boundless.
5.17
Dao'an was deeply devoted to the scriptures and dedicated to propagating the Dharma. The foreign śramaṇas he invited—Saṃghadeva, Dharmanandin, and Saṃghabhadra, among others—translated various scriptures amounting to more than one million words. He often established and settled the sounds and characters together with the śramaṇa Fahe, carefully examining the meanings of the texts; thus the newly translated scriptures gained correctness. Sun Chuo, in his *Treatise on Śramaṇas of Renowned Virtue*, wrote of him: "Shi Dao'an was widely learned and highly talented; he thoroughly understood the scriptures and penetrated their essential principles." Sun Chuo also composed a verse of praise for him: / "Things may be vast and abundant, / but individuals to govern them are indeed few. / Profound and fathomless was Shi Dao'an, / uniquely endowed with manifold capacities. / His fame soared over Qian and Long, / his renown raced across the Huai and the sea. / Though his physical form has transformed like withered grass, / it remains as though ever present."
5.18
Another record states: "North of the Yellow River there was another Zhu Dao'an who shared renown with Shi Dao'an, alleging that Xi Zuochi sent a letter to this Zhu Dao'an." Dao'an had originally taken the surname Zhu following his master, and only later changed it to Shi. Seeing these two surnames, people of the world believed there were two separate persons, which is an error.
5.19
Shi Fahe was a native of Xingyang. In his youth he studied together with Master Dao'an, and was known for his humility and courtesy. He was skilled at illuminating the main outlines of treatises and resolving doubts and impasses. On account of the turmoil of the Shi clan, he led his disciples into Shu, where scholars of the Ba and Han regions admired his virtue and gathered like crowds. Hearing that Xiangyang had fallen, he entered the passes from Shu and resided at Yangping Temple. Later, when a gathering was held at Jinyu Valley, he climbed the mountain ridge with Master Dao'an and gazed out in all directions as far as the eye could see; presently he said with sorrow: "This mountain is towering and steep, and many come to roam and gaze from it. Once one passes away from this life, who can truly fathom where one will go?" Dao'an said: "Dharma Master, as long as you keep your mind steadfast, what fear should you have of future lives? It is only if the mind of wisdom fails to sprout that one ought to grieve." Later, he joined Master Dao'an in carefully settling the new scriptures and correcting the wording and meanings. Soon after, Yao Xu, the illegitimate King of Jin, invited him to reside in Puban to preach and expound. A short time later, he instructed his disciples: "The afflictions of the secular realm bring endless suffering and entanglement." He then straightened his robes, circumambulated the Buddha, paid homage, returned to his seat, covered his head with his robe, and suddenly passed away, at the age of eighty.
5.20
Zhu Senglang was a native of Jingzhao. In his youth he traveled widely, inquiring about the Way as he grew older; upon returning to Guanzhong, he devoted himself to preaching and expounding. Once, when he went with several others to answer an invitation, half-way there he suddenly told his companions: "The clothing and possessions in your temple seem to be targeted by a thief." Returning as he said, they indeed found a thief; thanks to his warning, nothing was lost. Lang constantly ate plain vegetables, wore coarse cloth, and set his will beyond worldly matters. In the first year of Huangshi of Fu Jian of the illegitimate Qin [Dynasty], he moved to Mount Tai, where he formed a bond in the forest with the recluse Zhang Zhong, frequently roaming and staying together. Zhong was later summoned by Fu Jian, but died on reaching Mount Huayin. Lang then established a separate hermitage in Mount Kunlun in Jinyu Valley, which was one of the northwest crags of Mount Tai. Its peaks were high and perilous, its waters and rocks grand and majestic. Lang constructed dwellings, exhausting the natural beauties of the mountain, with more than several tens of rooms inside and out. More than a hundred people came, drawn by his renown, and Lang instructed and guided them diligently, never complaining of weariness.
5.21
Fu Jian, the Qin ruler, revered his virtuous character and dispatched envoys to summon and invite him, but Lang persistently declined on the grounds of old age and illness, so it ceased. Thereupon Fu Jian sent monthly letters and offerings. Later, when Fu Jian carried out a purge of the saṃgha, he issued a special edict stating: "Dharma Master Lang's monastic discipline is pure as frost and ice, and his disciples are refined and outstanding; the single mountain of Kunlun shall be exempt from search." Later, Yao Xing of the Later Qin also admired and deeply respected him. Murong De, ruler of Yan, respected Lang's renown and conduct, conferred on him the title King of Dongqi, and granted him the tax revenues of two counties; Lang declined the princely title but accepted the tax revenues to cultivate fields of merit. Emperor Xiaowu of Jin sent letters and gifts, and Tuoba Gui, ruler of Wei, also dispatched letters and presents; so greatly was he venerated by his contemporaries. This valley had formerly suffered many tiger attacks, and people had always carried weapons and moved in groups; but once Lang took up residence, the ferocious beasts submitted. People could travel morning and night, and neither monastics nor layfolk were hindered. The common people marveled and praised his virtue endlessly; thus down to this day, the people of Fenggao still call Jinyu Valley "Master Lang's Valley." Whenever visitors came to Lang, no matter how many there were, he would always foresee it a day before their arrival. When he directed his disciples to prepare food and drink, the visitors would arrive exactly as predicted, and no one failed to admire his clairvoyant foreknowledge. Later he passed away in the mountains at the age of eighty-five.
5.22
At that time on Mount Tai there was also Zhi Sengdun, originally a native of Jizhou. In his youth he traveled through Qian and Long, and in his mature years he went through Jing and Yong. He was wonderfully versed in the Mahāyāna and was also skilled in the Abhidharma. He composed the *Treatise on the Primordial Meaning of Man and Matter*, which also circulated in the world.
5.23
Zhu Fatai was a native of Dongwan. In his youth he studied together with Dao'an; although his talent and eloquence did not equal Dao'an's, his physical appearance surpassed him. Fleeing the upheavals with Dao'an, he arrived at Xinye; Dao'an divided the community and ordered Fatai to go down to the capital. On parting, Fatai said to Dao'an: "You, Dharma Master, shall set the model for the northwest, while this humble seat will propagate the teaching in the southeast. Though separated by rivers and lakes, our paths and methods will gaze toward each other from afar. As for our grand assembly in the pure cause, we shall look forward to it in the winter of our days." Thereupon they parted, weeping tears as they took leave. Accompanied by more than forty disciples including Tanyi and Tan'er, he traveled eastward down the river, but fell ill and halted at Yangkou. At that time Huan Wen was garrisoned at Jingzhou; he sent an envoy to invite him to cross over and provided medicinal broth, while Master Dao'an also sent his disciple Huiyuan down to Jingzhou to inquire after his illness. Fatai's illness having somewhat improved, he went to visit Wen. Wen wished to have a long conversation with Fatai, but as he was first receiving other guests, he did not immediately attend to Fatai. Since Fatai's illness had not yet subsided and he could not bear sitting for long, he took a carriage through the side corridor and went back out. He sent word to Wen, saying: "My phlegm-wind disorder has suddenly flared up, so I cannot converse for long; I shall call again soon." Wen rushed out in haste and escorted him back.
5.24
Fatai was eight feet tall, with an impressive demeanor, refined in his speech, and his words were as fragrant as orchids. At that time, the śramaṇa Daoheng had considerable talent and constantly upheld the doctrine of "No-Mind," which was widely accepted in the Jingzhou region. Fatai said: "This is a false doctrine and must be refuted." He then gathered a great assembly of renowned monks and ordered his disciple Tanyi to challenge him. Tanyi cited the sūtras, adduced principles, and analyzed and refuted with great subtlety. Heng relied on his eloquence and refused to submit; as evening fell, they agreed to assemble again the next morning. Huiyuan took his seat and posed several rounds of objections, raising sharp points and pressing him closely. Heng realized that his doctrinal position was flawed; his expression altered slightly, he tapped the whisk against the table, and could not answer promptly. Huiyuan said: "Without hurrying, one arrives swiftly; why then this hesitation at the shuttle?" All those seated laughed, and with this, the doctrine of "No-Mind" came to an end.
5.25
When Fatai arrived in the capital, he stayed at Waguan Temple. Emperor Jianwen (Taizong) of the Jin deeply respected him and invited him to lecture on the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*. For the great opening lecture, the emperor attended in person, and kings, marquises, dukes, and ministers all assembled without exception. Fatai's physical presence and understanding surpassed the ordinary, and his fame spread far and wide; on the day the lecture began, monastics and laypeople gathered to watch and listen, and men and women formed crowds. When disciples came to receive instruction, they sat side by side in order, and those from the Sanwu region who carried scripture satchels on their backs numbered in the thousands. Waguan Temple had originally been the site of a pottery works at the tomb of Shan Wanggong of Henan; during the Xingning reign period of the Jin, the śramaṇa Huili petitioned to make it a temple, but it had only a hall and a stūpa. When Fatai came to reside there, he further expanded the quarters, established various works of merit, and built double gates to suit the terrain. Sima Zong, the heir apparent of Runan, lived near the temple; he encroached on and excavated the side of the temple, causing the double gates to collapse, but Fatai took no offense. Zong was moved to realize his error and went in person to apologize and express regret; Fatai lay down to receive him, completely nonchalant as if no one were there. General of the Army Wang Qia, Wang Xun of Dongting, and Grand Tutor Xie An all respected him boundlessly. A few days before his death, he suddenly felt unwell and told his disciples: "I am about to depart." He passed away in the twelfth year of Taiyuan of the Jin, at the age of sixty-eight. An edict from Emperor Xiaowu (Liezong) stated: "Dharma Master Fatai spread the Way in all eight directions, and his beneficence flowed down to posterity. His sudden passing fills my heart with piercing grief. Let one hundred thousand cash be bestowed as a funeral gift, and let whatever is needed for the funeral rites be prepared accordingly." Sun Chuo composed a verse of praise for him: / "A cold wind brushes the forest; / sounding strings echo against the ravine. / Bright and distinct was Fatai; / in comparing his virtues, there was no shame."
5.26
Fatai's disciples Tanyi and Tan'er were both thoroughly versed in the meanings of the scriptures and were also skilled in the *Laozi* and the *Yijing*; their refined tastes and pursuits were on a par with Huiyuan. Tan'er died young, and Fatai wept for him bitterly, saying: "Heaven has destroyed my Yan Hui!" The commentaries and treatises composed by Fatai, together with his letters to Xi Chao discussing the doctrine of "Fundamental Non-Being," all circulate in the world. Some say that Fatai was a disciple of Master Dao'an, but that is incorrect.
5.27
Shi Sengxian was a native of Jizhou and a disciple of Master Yuan of Changshan. By nature pure and plain, he had chaste integrity. When he was a novice, he met Dao'an at an inn; Dao'an had not yet received the full precepts at that time either, and they opened their hearts to discuss their aspirations and yearnings, full of noble spirit. On parting they said to each other: "When we both reach maturity, let us not forget to roam together." After Xian received the full precepts, he strove diligently through austerities and attained mastery of the sūtras and treatises; encountering the turmoil of the Shi clan, he hid away on Mount Feilong, letting his thoughts roam among the crags and ravines, fulfilling his aspirations in dhyāna and wisdom. Later Dao'an followed him there, and when they met they rejoiced, saying: "Our former vow is now fulfilled!" They thereupon opened the texts and applied their thoughts together, gaining many new insights. Dao'an said: "The previous scholars' method of matching concepts (*geyi*) often contradicts principle." Xian said: "For now we should merely analyze and roam freely; why need we pass judgment on our predecessors?" Dao'an said: "In promoting and praising the teaching of principles, one ought to ensure it is appropriate and satisfactory; when the Dharma drums compete in sounding, who cares who came first and who came later?" Xian then traveled south with Fatai and others to Jinping, lecturing on the Way and propagating the transformation. Later he returned to Xiangyang, fell ill, and passed away.
5.28
There was also the śramaṇa Daohu, likewise a native of Jizhou, chaste in integrity and possessed of insightful understanding, who also lived in seclusion on Mount Feilong. When he met Dao'an and the others, he said to them: "Living in tranquility and withdrawing from the world, we have always wished to uphold and rectify the Great Dharma; how can we tread alone within mountain gates and let the wheel of the Dharma cease its turning? We should each go where our abilities allow, so as to repay the Buddha's kindness." The assembly all said: "Excellent!" Thereupon they each went forth to convert others. His end is not known.
5.29
Zhu Sengfu was a native of Ye. In his youth he maintained the precepts and conduct, adhering to his resolve with chastity and austerity; his learning encompassed the various treatises, and he was also well-versed in the scriptures and laws. His path shook the Yi and Luo rivers, and the entire capital revered him. Encountering the famine and chaos of the Western Jin, Sengfu withdrew to Huoze with Shi Dao'an and others, researching with precision and analytical rigor, penetrating the subtle and profound to the utmost. Later he rested at Shangming Temple in Jingzhou, moderating himself with simple vegetarian food, diligently performing prostrations and repentance, and vowing to be born in Tuṣita to gaze reverently upon Maitreya. At that time, Wang Kang of Langye was regional inspector of Jingzhou; relying on Sengfu's purity and integrity, he invited him to be his precept master, and his entire household revered him. Two days before he died, Sengfu suddenly said: "Tomorrow I shall depart." When the end came, wonderful fragrance filled the room, and sacred sounds continued without cease; monastics and laypeople hurried forth, those coming numbering in the tens of thousands. In the latter part of that day, he passed away without illness, at the age of sixty; he was accordingly buried in the temple, and the monks built a stūpa for him.
5.30
Zhu Sengfu's clan origins are unknown. He was thoroughly versed in the various scriptures, being especially adept in the Fangguang jing and the Daoxing bore. In the upheavals at the end of the Western Jin, he moved south of the Yangtze and stayed at Waguan Temple in the capital, where he frequently opened lectures; among the veteran monks of Jianye, none did not defer to him. At that time, the śramaṇa Daosong of the same temple was also next to him in talent and understanding. In a letter to Dao'an, [Daosong] wrote: "Master Fu's subtle investigations and outstanding insight are beyond what we can equal." At the time, those of divergent schools all maintained that the conscious spirit possesses form, being merely more subtle than the myriad things. Relying on their eloquence, they contended with and overwhelmed one another. Fu then composed the Shen wuxing lun (Treatise on the Formlessness of the Spirit), arguing that where there is form there is number, and where there is number there is an end; since the spirit is endless, we know it has no form. The debaters of the time had engaged in rampant disputes, but once the principle had found its proper resolution, they were fully satisfied and convinced. Later, he also wrote commentaries on the meaning of the Fangguang, Daoxing, and other texts.
5.31
Later, he passed away in the temple at the age of over seventy. Zhu Fatai wrote in a letter to Dao'an: "Whenever I recall the Venerable Fu, our associations seem like yesterday, yet years have suddenly passed since his death. On days of pure conversation, I have never failed to think of him. I longed to review and comment on his excellence together with you, but who could have expected that in a single morning he would be gone forever to another world? So deep is my sorrow and regret—how could I banish such feelings? What he attained in doctrinal principles and his labor in poring over texts can truly hardly be conceived." Fatai's letters to Dao'an frequently recounted Fu's interpretations, but now when we search for them, his writings have been lost; that they have fallen into oblivion is truly lamentable.
5.32
Shi Tanyi, whose secular surname was Yao, was of Qiang descent, though some say he was from Jizhou. At the age of sixteen he left the household and served Master Dao'an as his teacher. From his youth he was renowned for his observance of the vinaya; his learning was thoroughly versed in the Tripiṭaka, and he was held in high esteem by his fellow disciples. Once when he traveled through Shu Commandery, the regional inspector Mao Qu deeply revered him, arranged the midday meal for him, and personally served him. Seeing that Yi found a grain of unhusked rice in his meal and picked it out to eat it first, Qu secretly respected him with wonder, knowing that he would never betray the gifts of faith. When [Qu] later presented him with a thousand hu of rice, Yi accepted it and distributed it in charity.
5.33
Yi once accompanied Dao'an at Tanxi Temple. Teng Han, the Jin grand administrator of Changsha, relinquished his residence in Jiangling to make it a temple. He asked Dao'an for a monk to serve as its leader. Dao'an said to Yi: "The scholar-officials and commoners of the Jing-Chu region are just beginning to seek a master; who else but you can accomplish their conversion?" Yi then took up his staff and went south to establish the temple buildings; this was Changsha Temple. Later, when the wandering bandit Hu Yueyi invaded and plundered the south of the Han River, the entire territory of Jiangling took refuge at Shangming, and Yi founded a temple there as well. Once the band of brigands was cleared away, he returned to Jiangling and restored Changsha Temple. Through his sincere prayers, he was eventually blessed with the response of a relic, which was placed in a golden flask upon the fasting seat. Yi then bowed with his head to the ground and made a vow, saying: "If this is truly a surviving trace of the Diamond One, may it emit light." When midnight came, a five-colored radiance gradually emerged from the flask and filled the entire hall with light. The whole congregation was amazed and sighed, and all attributed it to Yi's spiritual efficacy. At that time, even those with views like those of Pūraṇa [Kāśyapa] abandoned error and returned to truth.
5.34
Later, he went into Mount Jun in Baling to fell timber; this is what the Shanhaijing calls Mount Dongting. On the mountain there was a cave connected to Mount Bao in Wu. As the mountain was numinous and uncanny, people feared it greatly. When Yi led men into the mountain, they encountered several tens of white snakes lying across the path to block their way. Yi withdrew to where he was staying and petitioned the mountain spirit from afar, repenting and confessing on its behalf. He then said to the spirit: "I am felling timber to build a temple, and I hope we may share in this merit." That night he saw a spirit-man in a dream who told Yi: "Since the Dharma Master requires it for the Three Jewels, I rejoice especially in your endeavor, but do not allow other people to fell trees recklessly." When they went again the next day, the path was completely clear and level. Thereupon they felled the timber and floated it downstream; among them, the woodcutters could not refrain from stealing some for their private use. When they arrived at the temple, Yi's timber was intact, but all that the other men had taken for themselves was confiscated by officials. Such was his sincere efficacy.
5.35
Yi often lamented that although the temple had been established and the monks were sufficient, the sacred images were still few. The forms and appearances made by King Aśoka possessed many divine omens and were distributed throughout the various quarters; how was it that he had no spiritual response and could not summon one? Thereupon, with concentrated diligence and earnest sorrow, he prayed for a sincere response. On the eighth day of the second month in the nineteenth year of the Taiyuan era of the Jin dynasty (a jiawu year), an image suddenly appeared north of the city, its light and radiance shooting into the sky. At that time, the monks of Baima Temple went first to receive it, but could not make it move. Yi then went, paid reverent homage, and said to the assembly: "This must be an image of King Aśoka, descending to our Changsha Temple." He then ordered three disciples to hold and receive it, and it rose effortlessly into the air. They welcomed it back to their own temple, while monastics and laypeople rushed to the scene, their carriages and horses creating a thunderous din. Later, when the Kashmiri dhyāna master Saṃghananda came down from Shu and entered the temple to pay homage, he saw Brāhmī characters on the image's halo and said: "This is an image of King Aśoka; when did it come here?" Those of the time who heard this only then knew that Yi had not been mistaken. He died at the age of eighty-two. On the day of his death, the image's round halo suddenly underwent a miraculous transformation and vanished, no one knowing where it went. Monastics and laypeople all considered this to be a spiritual resonance with Yi.
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Linked texts (1)
- 高僧傳 — 慧皎, Classical Chinese