續高僧傳 25.132

25.132

釋道悅。姓張。荊州昭丘人。十二於玉泉寺出家受戒。安貧苦節。尤能持念大品法華。常誦為業。隨有經戒日誦一卷。人並異之。初智者入於玉泉。未有鐘磬。於泉源所獲怪石一片。懸而擊之。聲響清徹。悅於此寺每誦卷通。扣磬一下。聞者肅然。且其誦聲如清流激韻。聽者忘疲。所以幽明往者屢有祥感。一時患水腹脹如鼓。更無餘求。唯念般若。一夜正誦經次。腹忽如裂水出滂流。及試手尋洪腫頓消。病忽失所。斯所謂轉障輕受者也。昔朱粲賊擾。唯悅守山。盜來求減以惠給餘。更重取煮而不熟。慚而返之。他日又來將加害命。悅坐地不動曰。害吾止此。吾欲自見寺舍取盡。遂放令引路。行數步又坐曰。吾沙門也。非引路之人。浮幻形骸任從白刃。賊奇其高尚也。送還本寺。悅一生不衣蠶衣。唯服麻布。漢陽王至山。覩悅風儀秀眉蘊服。請受戒品。又遺厚供一無所受。王作大布三衣一襲以奉之。因問何不著繒帛耶。答曰。蠶衣損命。乖忍辱之名。布服儉素。表慈悲之相。王曰。仲由不恥夫子見稱。沙門慈忍固其然也。悅步影而食。少差虛嗽。食留一分。以資飛走沈泳之屬。故慈善所熏。或飛來肩上。或浮泊手中。雖衣弊服而絕無蚤虱。時又巡村乞虱養之。誡勿令殺。悅居山五十餘年。春秋七十二矣。終於巖所。永徽中。有人於青溪見一僧。擎錫跣足。自云般若師。言已不見。然生存常誦般若。故人咸號焉。

Shi Daoyue, surnamed Zhang, was a native of Zhaoqiu in Jingzhou. At twelve he went forth from household life and received the precepts at Yuquan Monastery. Resting content in poverty and ascetic integrity, he was especially able to uphold and contemplate the Mahāprajñāpāramitā Sūtra and the Saddharmapuṇḍarīka Sūtra, taking constant recitation as his vocation. In accordance with the sūtras and precepts, he recited one roll daily, and everyone marveled at him. Formerly, when Zhizhe entered Yuquan, there were no bells or chimes; at the source of the spring he obtained a piece of strange stone, which he hung up and struck, its sound pure and penetrating. Whenever Yue finished reciting a roll at this monastery, he would strike this chime once; those who heard it felt solemn respect. Moreover, his recitation sounded like the vigorous resonance of a clear stream, causing listeners to forget their fatigue. Therefore, departed beings from both the unseen and visible realms repeatedly experienced auspicious resonances. Once he suffered from dropsy, his belly swelling like a drum. Having no other recourse, he only mindful of prajñā. One night, while right in the middle of reciting the sūtra, his belly suddenly seemed to split open, and water poured forth in torrents. When he reached out his hand to examine it, the immense swelling had completely vanished, and the ailment suddenly disappeared. This is what is meant by 'transforming obstructions to receive [karmic retribution] lightly'. Formerly, during the bandit disturbances of Zhu Can, only Yue guarded the mountain. When the robbers came seeking provisions, he reduced his own to supply what was left to them. They took more to cook, but it would not cook through; ashamed, they returned it. Another day they came again, intending to kill him. Yue sat upon the ground unmoved, saying: 'Killing me ends here. I myself wish to see the monastery's buildings completely emptied.' Thereupon they released him to guide the way. After walking a few paces, he sat down again and said: 'I am a śramaṇa, not a guide. I leave this floating, illusory physical form to the sharp blade.' The bandits marveled at his noble conduct and escorted him back to his original monastery. Throughout his life, Yue never wore clothes made of silk, wearing only hemp cloth. When the King of Hanyang arrived at the mountain, he observed Yue's demeanor, elegant eyebrows, and hempen garments, and requested to receive the precepts. He also offered lavish gifts, none of which Yue accepted. The King made a set of the three robes of coarse cloth to present to him, and thereupon asked why he did not wear silk or satin. He replied: 'Silken garments destroy life, running contrary to the name of forbearance. Cloth garments are frugal and plain, manifesting the mark of compassion.' The King said: 'Zhongyou was not ashamed, and was praised by the Master; for a śramaṇa to practice compassion and forbearance is indeed truly so.' Yue ate by measuring his shadow; if there was the slightest difference, he would only clear his throat. He reserved a portion of his food to nourish the winged, running, submerged, and swimming creatures. Thus, permeated by his kindness and compassion, birds would fly and alight on his shoulders, or float and rest in his hands. Although he wore tattered garments, he had absolutely no fleas or lice. From time to time he would also make rounds through the villages begging for lice to raise them, admonishing people not to kill them. Yue lived in the mountains for over fifty years and was seventy-two years of age. He passed away at the crag. During the Yonghui era, someone saw a monk at Qingxi carrying a khakkhara and walking barefoot, who called himself Master Prajñā; when he had spoken, he disappeared. Since in life he had always recited the Prajñāpāramitā, people all referred to him by that name.