[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) › 14.21 # 續高僧傳 14.21 續高僧傳 14.21 - **Language:** Classical Chinese ### [14.21](https://indike.org/pramana/in.bauddha.taisho.2060.14.21) 釋道宗。姓衛氏。憑翊人也。行性虛融寬仁篤愛。優洽成濟有名當世。弱年遺俗敦務釋門。專志大論講散文旨。周武廢道隱形俗壤。內薀明禁外附世塵。隋朝開教便預剃落。住同州大興國寺。寺即文祖之生地也。房宇堂塔前後增榮。背城臨水重輪疊映。寺立四碑峙列方面。宗於其中敷弘連席。悟物既廣開洗塵心。而形解雄邃聽徒崇重。四方賓客日別經過。周給供擬著名道俗。大業季曆荐餒相尋。丘壑填骸人民相食。惟宗偏廣四恩開化氓隷。施物所及並充其供。故蒲州道愻。同州道宗。住隔關河途經即日。情同拯濟騰實廣焉。眾以德望攸歸。舉知寺任。統收僧侶。慈旨弘被。以法寄人弘成濟在律僧眾餘學彛倫斯亂。乃到京室。延請沙門智首。中夏講說。宗率其部屬三百餘人。橫經承旨初不覺倦。立寺極久淨地全無。雖未執觸終染宿煮。釋文至此宗乃知非。銜慨晚學未成護法。乃停講翻穢方進後文。又常徒布薩物貴新聞。眾多說欲不赴斯集。及聞欲之為教。誠為悕求。本是厭怠不成聖法。自爾盡報躬臨說戒。諸有不來量事方許。每至累約。言涉勤繁者。皆為之流淚沾巾歔欷不已。其欽敬正法為若此也以貞觀十二年遘疾卒于所住。春秋八十有五。門徒弟子五百餘人。奉佩法訓無因景仰。乃竭情厚葬。故𨎪駕連陰幢蓋相接。數里之間皂白斯滿。墳於城東立碑表德。 > Śramaṇa Daozong, surnamed Wei, was a native of Pingyi. His character was open and accommodating, broad-minded, benevolent, and deeply affectionate; having achieved great capacity to aid and succor others, he was famous in his time. In his youth he renounced worldly life to dedicate himself to the Buddhist sangha. He devoted his mind to the \*Mahāprajñāpāramitopadeśa\*, lecturing on and elucidating its teachings and tenets. When Emperor Wu of the Zhou suppressed the Buddhist teaching, he concealed his appearance among the laity, inwardly cherishing the pure monastic precepts while outwardly conforming to the defilements of the mundane world. When the Sui dynasty revived the teaching, he was ordained. He resided at Daxingguo Monastery in Tongzhou, which was the birthplace of Emperor Wen. Its cloisters, halls, and stupas grew more splendid over time; backing onto the city walls and overlooking the waters, its multi-tiered eaves stood reflected together. Four stele were erected within the monastery, standing on its cardinal sides. There, Daozong spread and promulgated the Dharma across continuous lecture mats. He awakened multitudes and washed away their defiled hearts. His physical bearing was imposing and profound, commanding great reverence from his auditory disciples. Guests from the four quarters passed through daily, and his provision of offerings for them became famous among both clergy and laity. In the final years of the Daye era, successive famines occurred; ravines and gullies were filled with corpses, and people resorted to eating one another. Daozong alone vastly expanded the 'four kinds of gratitude' to convert and assist the common folk; whatever donations were received were entirely devoted to providing them with food. Thus, Daoxun of Puzhou and Daozong of Tongzhou, separated by mountain passes and rivers with only a single day's journey between them, shared the same dedication to salvation, their true virtue spreading far and wide. The monastic assembly, seeing that all moral standing and respect rested in him, selected him to assume the monastery’s administrative duties. He governed the monks with all-encompassing compassion. Believing the Dharma relies on people and its flourishing fulfillment lies in the monastic discipline—while other studies among the monks might lead regular standards to degenerate—he went to the capital to invite the śramaṇa Zhishou to deliver lectures during the summer retreat. Daozong led over three hundred of his assembly, with scriptures laid across their laps to receive instruction, never growing weary. The monastery had been established for a long time and was entirely lacking in a purified territory (kappiya-bhūmi); though the monks did not personally handle impure things, they were ultimately tainted by cooking food overnight. When the lecture reached this part of the monastic code, Daozong realized the fault. Filled with regret that later students had not yet accomplished the defense of the Dharma, he halted the lectures to clear away the impurities before proceeding with the remaining text. Furthermore, the regular assembly for the poṣadha prized novel discussions; many members would merely declare their assent (chanda) without actually attending the assembly. When he heard that the teaching on declaring assent was originally intended for those earnestly seeking it, but had become an excuse for sloth and negligence that failed to fulfill the holy Dharma, he personally attended every precept-recitation for the rest of his life, only allowing absence after carefully evaluating the circumstance. Whenever he came to the severe injunctions, his words filled with diligence and fervor, he would weep uncontrollably, soaking his handkerchief with continuous sighs. Such was his deep reverence for the true Dharma. In the twelfth year of the Zhenguan era, he fell ill and passed away at his dwelling at the age of eighty-five. Over five hundred disciples, cherishing his Dharma instructions with no other way to express their enduring reverence, poured out their devotion in a lavish funeral. Thus, funeral carriages formed a continuous line of shade, and banners and canopies were linked end-to-end; for several leagues, the crowd of monastics and laypeople filled the roads. A tomb was raised east of the city, and a stele was erected to proclaim his virtues. > — English (machine translation) (machine translation) - [Previous: 14.20](https://indike.org/pramana/in.bauddha.taisho.2060.14.20) - [Next: 14.22](https://indike.org/pramana/in.bauddha.taisho.2060.14.22) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2060.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.14.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.14.21](https://indike.org/pramana/in.bauddha.taisho.2060.14.21) · Pramāṇa