[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) › 8.20 # 續高僧傳 8.20 續高僧傳 8.20 - **Language:** Classical Chinese ### [8.20](https://indike.org/pramana/in.bauddha.taisho.2060.8.20) 釋道憑。姓韓。平恩人。十二出家。投貴鄉邵寺。初誦維摩經。自惟歷覽日計四千四百言。一聞無忘乃通數部。後學涅槃略觀遠節。復尋成實。初聽半文便竪大義。聰明之譽無羨昔人。致使遐邇聞風咸思頂謁。七夏欲講涅槃。惟曰。文一釋異。情理難資。恐兼虛課謗法誠重。八夏既登遂行禪境。漳滏伊洛遍討嘉猷。後於少林寺攝心夏坐。問道之僧披榛而至。聞光師弘揚戒本。因往聽之。涉悟大乘深副情願。經停十載。聲聞漸高。乃辭光通法弘化。趙魏傳燈之美。罕有斯焉。講地論涅槃花嚴四分。皆覽卷便講。目不尋文章疏本無。手不舉筆而開塞任情。吐納清爽。洞會筌旨。有若證焉。故京師語曰。憑師法相。上公文句。一代希寶。斯言信矣。時人以其口辯方於身子也。以齊天保十年三月七日。卒於鄴城西南寶山寺。春秋七十有二。將終之前。大鍾兩口小觸而破。康存之日願生安養。故使臨終光尋滿室。憑獨見之。異香充庭大眾同美。初憑之處道。弘護居心。經律遽講。福智雙習。骨族血親往來頓絕。勢貴豪家全無遊止。而乞食自資少所恒習。袒肩洗淨老而彌固。脛臂無服生死齊焉。兼以心緣口授杜於文相者古今絕矣。 > Śramaṇa Daoping was surnamed Han and was a native of Pingen. At the age of twelve, he underwent pravrajyā, entering Shao Temple in Guixiang. When he first recited the Vimalakīrtinirdeśa Sūtra, he observed on his own that he covered four thousand four hundred words a day. Hearing something once, he never forgot it, and thereby mastered several texts. Later he studied the Nirvāṇa Sūtra, broadly surveying its far-reaching tenets. He then pursued the Tattvasiddhi-śāstra; upon hearing just half of the text, he immediately established its cardinal meaning. His reputation for intelligence surpassed that of the ancients, causing people from near and far to hear of his fame and all think of revering him. In his seventh summer retreat, he intended to lecture on the Nirvāṇa Sūtra, but reflected: "The text is one, yet the commentaries differ; its subjective and doctrinal principles are difficult to substantiate. I fear that presenting an unsubstantiated lesson would constitute a grievous defamation of the Dharma." Having reached his eighth summer retreat, he proceeded to enter the realm of meditation, thoroughly investigating excellent guidance across the Zhang, Fu, Yi, and Luo river valleys. Later, at Shaolin Temple, he collected his mind during the summer retreat; monks seeking the Way cleared the briars to come to him. Hearing that Master Guang was propagating the Prātimokṣa, he went there to listen. Comprehending the Mahāyāna, his deepest aspirations were thoroughly satisfied. He remained there for ten years, and his renown grew ever higher. He then took leave of Guang to propagate the Dharma and convert beings far and wide. The beauty of his transmission of the lamp in Zhao and Wei was rarely equaled. Whenever he lectured on the Daśabhūmika-vyākhyāna, the Nirvāṇa Sūtra, the Avataṃsaka Sūtra, and the Four-Part Vinaya, he would unfold the scroll and lecture straight away, never searching through texts, for he possessed no written commentaries. Without lifting a brush, he resolved complexities at will; his speech was lucid, and he penetrated to the core meaning beyond words as though personally enlightened. Thus the people of the capital had a saying: "Master Ping's doctrinal definitions and Master Shang's stylistic phrasing are rare treasures of this age." These words were indeed true. His contemporaries compared his eloquence to that of Śāriputra. On the seventh day of the third month in the tenth year of Tianbao under the Qi dynasty, he passed away at Baoshan Temple southwest of the city of Ye at the age of seventy-two. Just before his end, two large bells cracked with only a light touch. While in good health, he had vowed to be reborn in the Realm of Peace and Nurture (Sukhāvatī); thus, as he approached the end, a radiant light filled the entire chamber, which Ping alone beheld, while an extraordinary fragrance filled the courtyard, celebrated by the entire assembly. When Ping initially dwelt in the Way, his heart was set on broad protection: he constantly lectured on sūtras and vinaya, practicing both merit and wisdom simultaneously. Ties with his biological relatives and blood kin were abruptly severed, and he never visited the residences of the powerful or noble. Relying on begging for food to sustain himself was an ascetic practice he observed constantly from youth. Baring his shoulder and washing clean, this conduct became even firmer in his old age; his shins and arms were left bare of clothing, viewing life and death as equal. Furthermore, his reliance on mental intent and oral transmission, completely discarding textual forms, was unprecedented from ancient times to the present. > — English (machine translation) (machine translation) - [Previous: 8.19](https://indike.org/pramana/in.bauddha.taisho.2060.8.19) - [Next: 8.21](https://indike.org/pramana/in.bauddha.taisho.2060.8.21) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2060.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.8.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.8.20](https://indike.org/pramana/in.bauddha.taisho.2060.8.20) · Pramāṇa