[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) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 13.33 # 續高僧傳 13.33 續高僧傳 13.33 - **Language:** Classical Chinese ### [13.33](https://indike.org/pramana/in.bauddha.taisho.2060.13.33) 釋道傑。姓楊。其先弘農。漢太尉震之後也。苗裔復居河東安邑之鳴條焉。天懷穎發廓然物表。年纔小學便就外傅。教以書計典籍。粗知大略。然以宿植德本。情厭俗塵。父母留戀抑奪不許。開皇十一年。歲將冠肇。垂翼東飛。投聞喜橫水窟。真瑩法師。瑩鑒其高拔即而剃落。尋與受具令學涅槃等經。性淨修明聞持鏡曉。後往峴頭山誦法華經月便度深。自惟曰。經不云乎。寧願少聞多解義味。欲得通要必俟博遊。開皇十四年。往青州何記論師所。聽採成實。纔涉二年功高四載。記顧曰。吾子形貌傀偉請對有方。學淺而思遠。吾論其興矣。儻子存於始卒。吾當誨而不倦。無幾而記遷化。遂爾周流齊土。時有奘寂安藝。並號哲人。從之受道多識前令。又往倉冀魏念二論師所。聽毘曇論。又於清河道向汲郡洪該所。俱聽成實。始末四載。傾窮五聚。乃上下搜求。以問法主。每令該公延頸長息。嘗定該義曰。論云。惟一苦受而有三差。此文非謂以一行苦名為苦受而隨情說三受。正以於一苦受而隨情說三受。此是經部師計。而拔摩述以為宗。可不爾耶。該曰然。傑曰。若使果起酬因說苦受為樂受。亦可因成感果說惡業為善業。若言善業感樂果善業非惡業。亦可樂受酬善因樂受非苦受。若言樂受酬善因而體即苦受。亦可善業感樂果而體即惡業。若言惟是一苦受隨情說妄樂。亦可惟是一惡業隨情說妄善。此中多句。終是一妨。遠取伏意。覆却例決。該于時茫然曰。此中須解聽。後私室便曰。子有拔群之亮。難與言也。吾老矣。弘興論道其在子乎。由是門人胥伏。開皇十九年。自衛適鄴。聽休法師攝論。又於洪律師所聽四分。略知戶牖。意在小論。將事東行。屬隨漢王召滄州志念河間法楞長弘并部。忽遇斯際即往從之。聽仰迦延讀婆沙論。首尾三載頗極窮通。曾難念論師曰。若觸空非觸入處者。亦應識空非識住處。若以識非分是識住處者。亦應觸非分是觸入處。于時念公但含笑直視竟不通之。其論道迅猛皆此類也。然以先功小學。意為弘顯大乘。仁壽二年。又依楞法師聽十地等論。爾時法門大敞。宗師雲結。智景大論。十力攝乘。兩達涅槃。舜龕律部一期總萃。并晉中興。乃歷遊講肆觀略同異。凡經六載咸陳難擊。故并州語曰。大頭傑難人殺。然其例並雖少。而一徵一責能令流汗。文帝崩晉陽逆節。便還故里講阿毘曇心。又講地持各五六遍。自惟曰。徒事言說心路蒼范。至於起慧非定不發。遂停講往麻谷。依真慧禪師學坐。思擇念慧深入緣起。慧歎曰。常為法師等一從名教難偃亂流。如何始習便能住想。豈非宿習所致耶。後依成實安般念處。兩夕專想觀解大明。便謂神素法師曰。昨試依論文安般念觀。境界極明而氣逼上心。坐不安席。欲除此患終須教遣。請撰諸經安般同異。編為次第。將依遣滯。素乃取婆沙成實龍樹蘭若諸部。明十六特勝六種安般之相。以示之。即依修習。更逾明淨。又往麻谷以呈所證。慧曰。善哉大利根者。淋落泉中諸學坐者未至此處。武德元年請弘十地。傑笑曰。息駕修禪。但名自利凡法。講揚法化誠為利他。至於俱利事須商度。今當晝語夜默。庶得小大通洽。不亦可乎。遂即長弘三十餘遍。常隨門學百有餘人。堪外化者數盈二十。斯人也剛決中恕少欲希言。擇交選士。踈財薄食。苦樂不言喜慍無撓。栖巖一眾舉為僧主。辭不獲免。若浮雲焉。以貞觀元年七月二十八日因疾卒山。春秋五十五。三十六夏。初有桑泉樊綽者。前周廢教僧也。雖為白衣常參法宇。傑以國士遇之。綽已前亡。二女同夢。其父乘虛而至。曰吾生西方極樂土矣。知傑師將逝故來迎接。因往栖巖。其日傑患停講。乃至壽終。常見樊綽在傍。合眾又聞空中伎樂異香。故其去處雖遠。不負弘導之功焉。門人依西域闍維起塔供養。 > Śramaṇa Daojie, surnamed Yang, was of an ancestry originating in Hongnong, being a descendant of Yang Zhen, Grand Commandant of the Han. His lineage later came to dwell at Mingtiao in Anyi of Hedong. His natural disposition was brilliant and perceptive, rising clear above mundane affairs. Barely of primary school age, he went to a private tutor, who instructed him in writing, reckoning, and the classical texts; he came to understand their general outlines roughly. However, due to virtues planted in past lives, his mind was weary of worldly dust. His parents clung to him and forcibly denied him permission. In the eleventh year of Kaihuang, as his capping age approached, he spread his wings and flew east, turning to Dharmabhāṇaka Zhenying at the Hengshui Grotto of Wenxi. Ying, perceiving his lofty excellence, shaved his head immediately, soon conferred the full precepts upon him, and bade him study sūtras such as the Mahāparinirvāṇa. Pure and bright by nature, he mirrored and comprehended all he heard and retained. Later he went to Mount Xiantou to recite the Lotus Sūtra, penetrating it deeply within a month. He reflected to himself: "Does not the scripture say: 'Better to hear little and comprehend many nuances of the doctrinal meaning'? To attain the essentials, one must await wide-ranging travel." In the fourteenth year of Kaihuang, he went to Treatise Master Heji in Qingzhou to hear and extract the Tattvasiddhi. In just two years, his attainment exceeded four years' worth. Ji looked at him and said: "My son, your stature is majestic, and you are apt at questions and responses. Though your study is brief, your thought is far-reaching; my treatise will surely flourish through you! If you abide by it from beginning to end, I will instruct you without weariness." Before long, Ji passed away, and Jie thereupon travelled throughout the lands of Qi. At the time there were Zang, Ji, An, and Yi, all acclaimed as sages; he received the Way from them and became thoroughly acquainted with past precedents. He also went to Treatise Masters Wei and Nian in Cang and Ji to hear the Abhidharma treatises. Furthermore, in Qinghe under Daoxiang and in Jijun under Honggai, he listened to the Tattvasiddhi. From start to finish, over four years, he completely exhausted the Five Aggregates, thoroughly searching top to bottom to interrogate the Dharma masters, frequently causing Gai to crane his neck and heave a long sigh. Once, he rectified Gai's interpretation, saying: "The treatise states that there is only one suffering feeling, yet there are three differences. This text does not mean that the suffering of conditioned existence alone is designated as suffering feeling and that three feelings are spoken of according to subjective disposition; rather, it means precisely that upon the one suffering feeling, three feelings are spoken of according to subjective disposition. This is the tenet of the Sautrāntikas, which Harivarman expounds as his doctrine. Could it not be so?" Gai said, "It is." Jie said: "If, when an effect arises in recompense for a cause, one may call suffering feeling pleasant feeling, one could likewise say that when a cause matures to bring about an effect, evil karma is good karma. If you say good karma brings about a pleasant effect and good karma is not evil karma, one could likewise say pleasant feeling recompenses a good cause and pleasant feeling is not suffering feeling. If you say pleasant feeling recompenses a good cause while in substance it is itself suffering feeling, one could likewise say good karma brings about a pleasant effect while in substance it is itself evil karma. If you say there is only one suffering feeling and one speaks of false pleasure according to subjective disposition, one could likewise say there is only one evil karma and one speaks of false goodness according to subjective disposition. The many arguments here ultimately pose a single obstacle; deducing the latent intention, I resolve it by overturning and analogy." At that time, Gai was bewildered and said: "This matter requires time to comprehend." Later, in his private chambers, he remarked: "This gentleman possesses a brilliance that surpasses the crowd; it is difficult to dispute with him. I am old now; the revitalization of the way of the treatises must lie with you!" Consequently, all the disciples submitted to him. In the nineteenth year of Kaihuang, he went from Wei to Ye, where he listened to Dharmabhāṇaka Xiu on the Mahāyānasaṃgraha; he also listened to the Dharmaguptaka Four-Part Vinaya under Vinayadhara Hong, gaining a general entrance into it. Yet his intention lay in the Hīnayāna treatises. When about to journey east, it happened that the Prince of Han summoned Zhinian of Cangzhou and Faleng of Hejian to propagate the teachings permanently in the Bing region. Unexpectedly encountering this opportunity, he immediately went to follow them, listening to the Kātyāyanīputra and reading the Mahāvibhāṣā. For three full years, he thoroughly plumbed its depths. He once posed a difficulty to Treatise Master Nian, saying: "If the emptiness of contact is not the sense-base of contact, then the emptiness of consciousness should likewise not be the station of consciousness. If you consider non-contact-component of consciousness to be the station of consciousness, then non-contact-component of contact should likewise be the sense-base of contact." At that time Master Nian merely smiled and gazed straight ahead, unable to answer. His ferocity in debating the treatises was consistently of this sort. Yet, using his earlier foundation in the Hīnayāna, his intention was to elucidate the Mahāyāna. In the second year of Renshou, he relied on Master Leng to hear treatises such as the Daśabhūmikā. At that time, the Dharma-gates were flung wide open, and master teachers gathered like clouds: Zhijing on the Mahāprajñāpāramitōpadeśa, Shili on the Mahāyānasaṃgraha, Liang and Da on the Nirvāṇa, and Shun and Kan on the Vinaya; all converged at that one time, marking a renaissance in the Bing and Jin regions. He visited lecture halls and surveyed similarities and differences; across six years, he raised difficulties and challenges in all of them. Therefore, the people of Bingzhou had a saying: "Big-Head Jie's difficulties kill people!" Although his instances were few, a single interrogation or rebuke could make one break out in sweat. When Emperor Wen died and Jinyang rebelled, he returned to his home village, where he lectured five or six times each on the Abhidharmahṛdaya and the Bodhisattvabhūmi. He reflected to himself: "Merely engaging in verbal discourse leaves the path of the mind vast and hazy. As for arousing wisdom, it cannot arise without concentration." He thereupon halted his lecturing and went to Magu, relying on Dhyāna Master Zhenhui to study dhyāna sitting. He investigated mindfulness and wisdom, penetrating deeply into dependent origination. Hui sighed and said: "I have always found that once dharmabhāṇakas follow nominal teachings, it is difficult to stem the turbulent currents. How is it that, upon just beginning your practice, you can already stabilize your thought? Is this not due to past cultivation?" Later, relying on the Tattvasiddhi's mindfulness of breathing, his visualization and comprehension became luminous after two nights of focused thought. He then said to Dharmabhāṇaka Shensu: "Yesterday, attempting the mindfulness of breathing visualization according to the treatise, the perceptual realm was exceedingly bright, but the breath pressed up against my heart, so that I could not sit peacefully on my mat. To eliminate this trouble, instruction is ultimately required. Please compile the similarities and differences regarding mindfulness of breathing across the sūtras, arranging them in sequence so that I may rely on them to dispel this obstruction." Su thereupon extracted from the Mahāvibhāṣā, the Tattvasiddhi, Nāgārjuna, and the Āraṇyaka treatises the characteristics of the sixteen superior aspects and the six kinds of mindfulness of breathing, and presented them to him. He cultivated accordingly, becoming even more bright and pure. He went again to Magu to present what he had realized. Hui said: "Excellent! One of great sharpness! Among those practicing sitting in the Linluo Springs, none has reached this stage." In the first year of Wude, he was invited to propagate the Daśabhūmikā. Jie smiled and said: "Halting the chariot to cultivate dhyāna is merely called ordinary practice for self-benefit. Preaching and propagating the Dharma's transformation is truly for benefiting others. As for benefiting both, it must be weighed and measured. Now, speaking by day and remaining silent by night, I hope both the Hīnayāna and Mahāyāna may blend harmoniously; would this not be fine?" He then continuously propagated it more than thirty times. More than a hundred disciples constantly followed him to study, and over twenty were capable of teaching others. As a person, he was resolute yet forgiving, possessing few desires and speaking seldom. He was selective in companions and scholars, despised wealth and ate sparingly. He spoke not of suffering or joy, and neither joy nor anger disturbed him. The entire assembly of Qiyan elected him abbot, and he could not decline, bearing it like floating clouds. On the twenty-eighth day of the seventh month in the first year of Zhenguan, he died of illness on the mountain at the age of fifty-five, having spent thirty-six rains retreats. Earlier, there had been one Fan Chuo of Sangquan, a monk defrocked under the Northern Zhou; though a layman, he frequently visited Dharma halls. Jie treated him as a man of state stature. Chuo had died earlier. His two daughters shared a dream in which their father arrived riding through the void, saying: "I have been reborn in the Western Land of Ultimate Bliss. Knowing that Master Jie is about to pass away, I have come to receive him." They went to Qiyan, and on that day Jie fell ill and stopped his lectures; up until his passing, he constantly saw Fan Chuo beside him. The whole assembly also heard celestial music and extraordinary fragrances in the sky. Thus, though his destination was distant, it did not fail his merit of propagation and guidance. His disciples performed a cremation according to the Western method and erected a stupa to make offerings. > — English (machine translation) (machine translation) - [Previous: 13.32](https://indike.org/pramana/in.bauddha.taisho.2060.13.32) - [Next: 13.34](https://indike.org/pramana/in.bauddha.taisho.2060.13.34) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2060.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.13.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.13.33](https://indike.org/pramana/in.bauddha.taisho.2060.13.33) · Pramāṇa