續高僧傳 24.19

24.19

釋道會。姓史。犍為武陽人。初出家。住益州嚴遠寺。器宇高簡雅調逸群。四方道俗日夕參候。猶以蜀門小陜聞見非廣。乃入京詢訪經十餘年。經論史籍博究宗領。還蜀欲大開釋教導引後銳。時屬亂離不果心術。會皇運初興率先招撫。詹俊李袞首途巴蜀。會上疏曰。會弟性不肖。家風失墜。封爵雖除詔勅猶在。門生故吏子孫成列。並奮臂切齒思効力用。即日劍門雖啟巫峽負固。會請。躬率徒隷。振錫啟途。折簡宣威。開懷納款。軍無矢石之勞。主有待成之逸。此亦一時之利也。惟公圖之。為使淹留遂不行。于時國初。僧尼道士所在多度。有道士宋冀。是彼梁棟。於隆山縣下新立道觀。屋宇成就置三十人。會經總管段倫陳牒改觀為寺。其郭內住者並是道宗不伏。移改囑安撫大使李襲譽。巡察州縣。會以事達。乃引兵過城。四面鳴鼓一時驅出。舉宗怨訴噂𠴲街衢。會曰。未能令天下改觀為寺。此之一所終不可奪。遂依立寺。至今不毀。武皇登遐。入京朝觀。因與琳師同修辨正。有安州暠師。在蜀弘講。人有嫉者。表奏云。反又述法。會覘候消息遂被拘執。身雖在獄言笑如常。為諸在獄講釋經論。經春至冬。諸僧十數。衣服襤縷不勝寒酷。京師有無盡藏。恒施為事。會致書曰。自如來潛影西國。千有餘年。正法東流五百許載雖復赤髭青眼大開方便之門。白脚漆身廣示歸依之路。猶未出於苦海。尚陸沈於險道。況五眾名僧四禪教首。頭陀聚落唯事一餐。宴坐林中但披三納。加以無緣之慈想。升錘以代鴿。履不輕之行。思振錫以避蟲。今有精勤法子清淨沙門。橫被囚拘實非其罪。遂使重關早落覩獄吏而魂飛。清室晚開見刑官而思盡。嚴風旦灑穿襟與中露俱飄。繁霜夜零寒心與死灰同殪。若竟不免溝壑。抑亦仁者所恥。書達即送裘鞋給之。及事釋還鄉。三輔名僧送出郭門。會與諸遠僧別詩曰。去住俱為客。分悲損性情。共作無期別。時能訪死生。道俗聞者皆墮淚。時益州法曹裴希仁。自矜門學。會與相見。輕有譏誚。會曰。蜀川雖小賢德如林。漢朝八俊同出。唯張綱埋輪。東雒。難曰。豺狠當路安問狐狸。奏誅梁冀。威攝四海者。揵為武陽人也。漢時有問楊子雲曰。李仲堪何如人。答曰。隱不違親。貞不絕俗。天子不臣。諸侯不友者。資中人也。巴西閬中。百王之仰戢。益州郫縣。名振於華夷。明公庶可虛心待國士。豈得以土地拘於人哉。言訖而出。希仁愧謝。既返謂人曰。江漢多靈。其斯人也。以貞觀末卒。年七十矣。

Śramaṇa Daohui was surnamed Shi and was a native of Wuyang in Qianwei. When he first left household life (pravrajyā), he resided at Yanyuan Monastery in Yizhou. His character and demeanor were noble, uncomplicated, elegant, and exceptional among the multitude. Day and night, monastics and laypeople from all four directions came to pay their respects to him. Still considering that the passes of Shu were narrow and confined and that his learning and experience were not extensive, he entered the capital to inquire and study for more than ten years. He extensively investigated the core tenets and summaries of the sūtras, treatises, and historical records. Returning to Shu, he wished to broadly propagate the Buddhist teachings and guide the aspiring younger generation. At that time, unrest and separation broke out, and his aspirations could not be realized. When the imperial house [of Tang] first arose, it took the lead in offering pacification and amnesty. Zhan Jun and Li Gun were the first to set out on the route to Ba and Shu. Daohui submitted a memorial stating: 'My younger brother is unworthy by nature, and our family prestige has declined. Although our enfeoffments and titles have been revoked, the imperial edicts still remain. Disciples, former subordinates, sons, and grandsons stand in rows, all raising their arms and gnashing their teeth, longing to devote their strength and service. Today, although the Jianmen Pass has opened, the Wu Gorges remain securely held. I request to personally lead my followers and servants, shake the mendicant staff (khakkhara) to blaze the trail, send letters to proclaim imperial majesty, and open our hearts to welcome their allegiance. The army will suffer no toil of arrows and stones, while the lord will enjoy the ease of awaiting success. This is also an advantage of the moment. I only hope that you will consider it.' Because the emissary delayed, the plan was never carried out. At that time, in the early years of the dynasty, monks, nuns, and Daoist priests were ordained in great numbers everywhere. There was a Daoist priest named Song Ji, who was a mainstay among them; he established a new Daoist abbey in the vicinity of Longshan County, completing the buildings to house thirty people. Daohui submitted an official petition through General-in-chief Duan Lun to change the abbey into a Buddhist monastery. The residents within the city wall were all members of the Daoist sect and would not comply. In response to the planned change, they appealed to Pacification Commissioner Li Xiyu, who was inspecting the prefectures and counties. Daohui reported the matter to him. Li then led troops past the city walls, beating drums on all four sides, and drove them out all at once. The entire sect complained and grumbled, filling the streets and avenues with murmurs. Daohui said, 'If I cannot cause all abbeys under heaven to be converted into monasteries, this one place at least shall never be snatched away.' Thereupon, the monastery was established according to plan, and it has remained undestroyed to this day. When Emperor Gaozu passed away, Daohui entered the capital to pay court. There he assisted Master Lin in compiling the Bianzheng lun (Treatise on Distinguishing What Is Correct). There was a Master Gao of Anzhou who was giving lectures in Shu. Someone envied him and submitted a memorial alleging that he was plotting rebellion, also recounting doctrinal matters. Daohui scouted for news and was consequently arrested and detained. Although his body was in prison, he spoke and laughed as usual, explaining and lecturing on sūtras and treatises for those in prison. From spring through winter, more than a dozen monks were clad in tattered garments, unable to endure the bitter cold. In the capital there was an Inexhaustible Storehouse (Wujinzang) that constantly performed distributions. Daohui sent a letter saying: 'Since the Tathāgata withdrew his shadow in the Western Realm, more than a thousand years have passed; since the True Dharma flowed eastward, some five hundred years have gone by. Although red-bearded and blue-eyed foreigners broadly opened the gates of expedient means, and those with white feet and lacquered bodies extensively showed the path of taking refuge, beings still have not emerged from the ocean of suffering and remain mired on perilous roads. How much more so for the eminent monks of the five assemblies and the leaders of the four dhyāna teachings, who practice dhūta austerities in villages, taking only one meal a day, or sit peacefully in forests, wearing only three-patch robes! Furthermore, having thoughts of unconditioned compassion, they would mount the balance to substitute for a dove; walking the path of Never-Disparaging, they think to shake their staffs to spare insects. Now there are diligent sons of the Dharma, pure śramaṇas, who have been unjustly imprisoned through no fault of their own. As a consequence, the double gates fall early, and their souls take flight at the sight of the jailers; the pure cells open late, and their thoughts are exhausted at the appearance of the penal officers. Biting winds blow at dawn, fluttering through worn collars amidst heavy dew; thick frost falls at night, freezing their hearts into utter lifelessness like cold ashes. If in the end they cannot avoid dying in ditches, this would indeed be a shame to the benevolent.' When the letter arrived, furs and shoes were immediately sent to supply them. When the matter was cleared and he returned to his native place, eminent monks of the Three Metropolitan Regions saw him off outside the city gate. Daohui wrote a poem of farewell to the distant monks, saying: 'Both the departing and the staying are travelers, / Parting sorrow diminishes the spirit. / Together we make a parting with no set date, / Yet from time to time one may inquire of life and death.' Monastics and laypeople who heard it all shed tears. At that time, the judicial officer of Yizhou, Pei Xiren, was boastful of his family's learning. When he met Daohui, he slightly mocked and ridiculed him. Daohui said: 'Although the lands of Shu are small, worthy and virtuous people are as numerous as a forest. During the Han dynasty, when the Eight Talents emerged together, it was Zhang Gang alone who buried his chariot wheels at Eastern Luoyang, protesting: "When jackals and wolves block the road, why interrogate foxes?" The one who memorialized to execute Liang Ji and whose majesty struck fear across the four seas was a native of Wuyang in Qianwei. During the Han period, someone asked Yang Ziyun: "What kind of person is Li Zhongkan?" He replied: "He withdrew into retirement without disobeying his parents; he remained pure without severing ties with the world; the Son of Heaven could not make him a minister, and feudal lords could not make him a friend." He was a native of Zizhong. Langzhong in Baxi is revered and remembered by a hundred kings; Pi County in Yizhou made its name resound among Chinese and foreigners alike. You, illustrious lord, should perhaps open your mind to treat worthy scholars of the realm with respect; how could you constrain men by their geographical origin?' Having spoken, he left. Xiren apologized with shame. After returning, he said to others: 'The regions of the Changjiang and Han rivers possess much spiritual talent; this is indeed such a man.' He passed away at the end of the Zhenguan era at the age of seventy.