續高僧傳 29.21

29.21

釋道積。河東安邑人也。俗姓相里。名子材。既蒞玄門更名道積。其先蓋鄭大夫子產之苗裔矣。昔子產生而執拳。啟手觀之。文成相里。其後因而氏焉。父宣恢廓有大志。好學該富。宗尚嚴君。積早習丘墳。神氣爽烈。年二十將欲出家。未知所適。乃遇律師洪湛。見而異之。即為剃落。晦迹雙巖。又依法朗禪師希求心學。絕影三載不出山門。然為幽證自難聖教須涉。開皇十三年。辭師擐鉢周行採義。路經滄冀就遠行寺普興法師。尋學涅槃慶所未聞。乃經四載情通三事。為門學所推。至十八年入於京室。依寶昌寺明及法師諮習地論。又依辯才智凝法師攝大乘論。於十義熏習六分轉依無塵惟識。一期明悟。仁壽二年。又往并州武德寺沙門法稜所。聽採地持。故得十法三持畢源斯盡。四年七月。楊諒作亂。遂與同侶素傑諸師。南旋蒲坂。既達鄉壤法化大行。先講涅槃後敷攝論。并諸異部往往宣傳。及知命將隣。偏弘地持。以為誡勗之極。特是開心之要論也。故成匠道俗並潤朱藍。結宗慈訓遠近通洽。而深護煩惱重慎譏疑。尼眾歸依初不引顧。每謂徒屬曰。女為戒垢。聖典常言。佛度出家損減正法。尚以聞名污心。況復面對無染。且道貴清顯。不參非濫。俗重遠嫌。君子攸奉。余雖不逮請遵其度。由此受戒教授沒齒未登。參謁諮請不聽入室。斯則骨梗潔己。清貞高蹈。河東英俊莫與同風。先是沙門寶澄。隋初於普救寺創營大像百丈。萬工纔登其一。不卒此願而澄早逝。鄉邑耆艾請積繼之。乃惟大造之未成也。且引七貴而崇樹之。修建十年彫莊都了。道俗慶賴欣喜相并。初積受請之夕。寢夢崖傍見二師子。於大像側連吐明珠相續不絕。既覺惟曰。狩王自在。則表法流無滯。寶珠自涌。又喻財施不窮。冥運潛開。功成斯在。即命工匠。圖夢所見於彌勒大像前。今猶存焉。其寺蒲坂之陽。高爽華博。東臨州里南望河山。像設三層巖廊四合。上坊下院赫奕相臨。園磑田蔬周環俯就。小而成大。咸積之功。撝空樹有。皆積之力。而弊衣菲食輕財重命。普救殷贍追靜歸閑。為而不恃即處幽隱。天懷抗志頓絕人世。不令而眾自嚴。不出而物自往。僕射裴玄真寵居上宰。欽其令問頻贈香衣。刺史杜楚客。知人之重。造展求法。其感動柔靡。皆此類也。往經隋季擁閉河東通守堯君素。鎮守荒城偏師肆暴。時人莫敢竊視也。欲議諸沙門登城守固。敢諫者斬。玄素同憂無能忤者。積憤歎內發不顧形命。謂諸屬曰。時乃盛衰法無隆替。天之未喪斯文在斯。且沙門塵外之賓。迹類高世。何得執戈擐甲為禦侮之卒乎。遂引沙門道愻神素。歷階厲色而諫曰。貧道聞人不畏死不可以死怖之。今視死若生。但懼不得其死。死而有益是所甘心。計城之存亡。公之略也。世之否泰。公之運也。豈五三虛怯而能濟乎。昔者漢欽四皓。天下隆平。魏重干木。舉國大治。今欲拘繫以從軍役。反天常以會靈祇。恐納不祥之兆耳。敢布腹心願深圖之。無宜空肆一朝自傾。於後為天下笑也公若索頭與頭。仍為本願。必縱以殘生逼充步甲者。則不知生為何生。死為何死。積陳此語傍為寒心。素初聞諫重積詞氣。但張目直視曰。異哉斯人也。何乃心氣若斯之壯耶。因捨而不問。果詣積陳懺。堯素以殺戮無度騁其毒心。加又舉意輕陵。雖當時獲寢。而禍作其兆。卒為城人薛宗所害。自積立性剛果志決不迴。遇逢瞋忿動為魚肉。既出家後。訶責本緣。挫拉無情。轉增和忍。歲登耳順。此行彌隆。習與性成。斯言不爽。以貞觀十年九月十七日。終於本寺。春秋六十有九。初積云疾的無所苦。自知即世告門人曰。吾今七十有五。吾卒今年矣。其徒曰。師六十九矣。何遽辭耶。告曰。死生法爾。吾不懼也。且老僧將年七十。刺史貌吾增為六歲。故其命在旦夕。宜深剋勵視吾所行。又曰。經不云乎。世實危脆無牢強者。去終三日鍾不發聲。逝後如舊。眾咸哀歎。

Śramaṇa Daoji was a native of An’yi in Hedong. His secular surname was Xiangli, and his given name was Zicai; after entering the arcane gate, he changed his name to Daoji. His ancestor was a descendant of Zichan, grand master of Zheng. In ancient times, when Zichan was born, his hand was clenched into a fist; when his hand opened and was examined, the characters formed 'Xiangli', and his descendants thereafter took it as their surname. His father Xuan had an expansive character and great ambition, was widely learned and cultured, and venerated Yan Junping. In his youth Daoji studied the classics; his spirit was brilliant and fierce. At the age of twenty, wishing to renounce secular life but not knowing where to turn, he encountered Vinaya Master Hongzhan, who marveled at him upon seeing him and shaved his head for him. Daoji concealed his tracks at Shuangyan. He also relied on Dhyāna Master Falang to seek the learning of the mind, vanishing from sight for three years without leaving the mountain gate. However, because profound realization is inherently difficult, he had to immerse himself in the sacred teachings. In the thirteenth year of the Kaihuang era, he took leave of his master, shouldered his bowl, and traveled widely to gather doctrinal meanings. On the road through Cangzhou and Jizhou, he approached Dharma Master Puxing of Yuanxing Monastery to study the *Mahāparinirvāṇa Sūtra*, rejoicing in what he had never heard before; after four years, his mind comprehended the three matters, and he was esteemed by his fellow students. In the eighteenth year, he entered the capital, relying on Dharma Master Mingji of Baochang Monastery to consult and study the *Daśabhūmika-śāstra*, and also relying on Dharma Master Biancai Zhining to study the *Mahāyānasaṃgraha*. Regarding the ten aspects of perfuming, the sixfold transformation of the basis, and dustless consciousness-only, he attained a clear realization at that time. In the second year of the Renshou era, he went further to Bingzhou to the dwelling of Śramaṇa Faleng at Wude Monastery to listen to and study the *Bodhisattvabhūmi*; thus the ten dharmas and three holdings were thoroughly understood to their very source. In the seventh month of the fourth year, Yang Liang revolted; thereupon Daoji and fellow masters such as Sujie returned south to Puban. Having reached his native territory, his conversion of others flourished greatly: he first lectured on the *Mahāparinirvāṇa Sūtra* and later expounded the *Mahāyānasaṃgraha*, and also propagated various other treatises from time to time. When he realized that his destiny was drawing near, he exclusively promoted the *Bodhisattvabhūmi*, regarding it as the pinnacle of admonition and exhortation, an essential treatise especially fit to open the mind. Thus, becoming an instructor of both monks and laity, he enriched both the prominent and humble; binding the lineage in compassionate instruction, his influence reached far and wide. Yet he guarded deeply against defilements and was scrupulously cautious regarding slander and suspicion. When nuns took refuge in him, he never cast a glance back at them, often saying to his disciples: 'Women are impurities to the precepts; the sacred scriptures constantly state that the Buddha’s permitting their ordination reduced the duration of the true Dharma. Even hearing their names defiles the mind, so how much more so facing them without taint? Furthermore, the Way values purity and clarity, avoiding confusion and excess; worldly society values staying far from suspicion, which the gentleman upholds. Though I am unworthy, I request to follow this rule.' For this reason, throughout his life he never ascended the platform to administer the precepts or give instructions to women; when they came to pay respects or inquire, they were not permitted to enter his chamber. Such was his unyielding integrity in purifying himself, his immaculate virtue and lofty conduct, such that none among the talents of Hedong could match his manner. Prior to this, Śramaṇa Baocheng in the early Sui had begun to build a hundred-foot great statue at Pujiu Monastery; of the ten thousand tasks, barely one was accomplished, and before completing this vow Baocheng passed away prematurely. The elders of the village invited Daoji to succeed him. Considering that the great creation remained unfinished, he engaged the seven ranks of nobility to erect it; after ten years of construction, the carving and ornamentation were completely finished, and both monastics and laity rejoiced together in relying upon it. On the night when Daoji first accepted the request, he dreamed by a cliff of two lions beside the great statue continuously spitting forth bright pearls without break. Awaking, he reflected: 'The king of beasts being at ease signifies that the stream of Dharma will encounter no obstruction; the spontaneous surging of precious jewels illustrates that the donation of wealth will never be exhausted. The unseen workings have quietly opened; success lies right here.' He immediately ordered craftsmen to paint what he had seen in the dream in front of the great Maitreya statue, which still survives today. The monastery lies to the sunny south of Puban, lofty, spacious, magnificent, and broad, overlooking the regional administrative city to the east and facing rivers and mountains to the south. The statue features three tiers; the cliff walkways encircle it on four sides. Upper quarters and lower cloisters face each other with dazzling splendor; orchards, mills, and vegetable fields encircle and descend conveniently. That the small became great was entirely Daoji's achievement; to conjure existence from empty space was all Daoji's strength. Yet he wore ragged clothes, ate meager food, made light of wealth, and held life dear; when Pujiu Monastery became prosperous and plentiful, he sought stillness and retired into leisure, acting without reliance, immediately abiding in hidden seclusion. His natural disposition harbored lofty ambition, severing contact with the mortal world abruptly. Without his issuing orders, the assembly naturally disciplined itself; without his stepping outside, worldly goods naturally arrived. Vice Director of the Right Pei Xuanzhen, holding high favor as a prime minister, admired his fine reputation and repeatedly gifted him incense and robes. Regional Inspector Du Chuke, knowing how to esteem people, came to visit and seek the Dharma; his capacity to move and soften others was all of this sort. Earlier, at the end of the Sui, Governor Yao Junsu had shut up and occupied Hedong; guarding the desolate fortress, his detached forces committed atrocities, and at that time no one dared look upon them even secretly. He planned to command the śramaṇas to mount the city walls to guard the defenses, decreeing that anyone who dared remonstrate would be beheaded. The dark and white shared the same grief, and none could oppose him. Daoji's indignant sighs arose from within, disregarding his own physical life; he said to his followers: 'Times have their flourish and decline, but the Dharma has neither rise nor fall. If Heaven has not yet destroyed culture, it resides right here! Moreover, śramaṇas are guests outside the dust of the world, their traces resembling those of men of lofty retirement; how could they hold spears and don armor to serve as soldiers warding off insults?' He then led Śramaṇas Daoxun and Shensu, ascended the steps, and sternly remonstrated with him: 'This poor monk has heard that those who do not fear death cannot be terrified with death. Now I view death as life, fearing only that I will not die a worthy death; if dying brings benefit, it is my sweet pleasure. Assessing the survival or fall of the fortress is your lordship’s strategy; the misfortune or peace of the world is your lordship’s destiny. How could a few timid monks save it? In the past, the Han revered the Four Whiteheads and the world enjoyed peace and prosperity; Wei esteemed Gan Mu and the entire state achieved great order. Now you wish to detain monks to serve in military corvée, reversing the constants of Heaven to meet with spiritual deities; I fear this will invite inauspicious omens. I dare lay bare my sincere heart and hope you will deliberate deeply upon it. It is unfitting to act arbitrarily in vain and suddenly bring about your own ruin in a single day, later to be laughed at by the world! If your lordship demands my head, I offer my head; that still fulfills my fundamental vow. But if you compel my remaining life to fill the ranks of foot soldiers, then I know not for what I live, nor for what I die.' When Daoji spoke these words, those beside him grew chill at heart. When Yao Junsu first heard the remonstrance, he was impressed by Daoji's diction and spirit; merely glaring with eyes wide open, he said: 'Extraordinary is this man! How can his mind and spirit be as robust as this?' Thereupon he dropped the matter without inquiry, and indeed went to Daoji to express his repentance. Because Yao Junsu unleashed his venomous mind in limitless slaughter, and in addition conceived intentions of slighting and abusing [the monks], although the incident was put to rest at that time, calamity had already manifested its omen, and he was ultimately slain by the townsman Xue Zong. Daoji’s natural character had originally been resolute and decisive, his will unwavering; whenever he met with anger and wrath, he would previously treat others like meat on a chopping board. But after leaving home, he rebuked his original dispositions, broke his unfeeling nature, and increasingly nurtured harmony and forbearance. By the time he reached the age of sixty, this practice grew all the more prominent. 'Habit becomes second nature'—this saying is truly not mistaken. On the seventeenth day of the ninth month in the tenth year of the Zhenguan era, he died at his own monastery at the age of sixty-nine. At first Daoji had said he had an illness, yet felt no distinct pain. Knowing he was about to pass away, he told his disciples: 'I am now seventy-five; I will pass away this year.' His disciples said: 'Master is sixty-nine; why take leave so abruptly?' He replied: 'Death and life are the nature of things; I do not fear them. Moreover, this old monk is approaching seventy; the Regional Inspector, seeing my appearance, added six years to my age. Thus my life hangs by a thread. You should deeply exert yourselves and observe how I have acted.' He also said: 'Does not the sūtra say: "The world is truly perilous and fragile, lacking anything firm and strong"?' Three days before his passing, the bell failed to emit sound; after his demise, it was as before. The assembly all lamented and sighed.