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# 續高僧傳 9.28

續高僧傳 9.28

- **Language:** Classical Chinese

### [9.28](https://indike.org/pramana/in.bauddha.taisho.2060.9.28)

釋道莊。楊州建業人。遊踐經史聽習玄論。皆會其標詣。而儀止弘雅立性滔然。故少為同倫所尚。初聽彭城寺瓊法師。稟受成實。宗匠師表門學所推。瓊後年疾相侵。將欲傳緒。通召學徒宗猷顧命。眾咸揖謝於莊。允當遺寄。瓊曰。莊公學業優奧。誠如弘選。理副諸望。用光於後。然其首大足小。終無後成。恐其徙轍餘宗耳。遂不行眾議。莊後果鄙小乘歸崇大法。從興皇朗法師。聽酌四論。一聞神悟挺慧孤超。後入內道場時聲法鼓。一寺榮望無不預筵。諮謁前疑披解無滯年德既富皆敬而推焉。帝昔處蕃。致書禮問。詩論嘉篇每令扣擊。詞采豐逸屢動人心。末又追入京師。住日嚴寺。頻蒙謁見酬抗新敘。引處宮闈令其講授。言悟清華玄儒總萃。皆歎其博要也。晚出曲池日嚴本室。又講法華。直敘綱致不存文句。著疏三卷。皆風骨雅趣。師者眾焉。煬帝初臨以莊留連風雅道味所流。賜帛五百段氈四十領。隨駕東指。因疾而卒於洛陽。時年八十一矣。即大業之初也。有集數十卷多在淮南。少流北壤。

> Shi Daozhuang was a native of Jianye in Yangzhou. He traversed the classics and histories and studied abstruse discourses, mastering their essential purports. His demeanor was grand and elegant, and his nature was expansive; thus from an early age he was esteemed by his peers. At first, he listened to Master Qiong of Pengcheng Temple, receiving the Satyasiddhi \[from him\]. Qiong was a leading exemplar and master of the school, esteemed by all disciples. Later in life, when illness overtook him and he wished to pass on the succession, he summoned his students to discuss his final bequest. The assembly all yielded and deferred to Daozhuang as the proper recipient of this trust. Qiong said: 'Venerable Zhuang's scholarship is superior and profound; he is indeed a magnificent choice, fulfilling all expectations and capable of bringing luster to future generations. Yet his head is large and his feet are small; in the end he will achieve nothing lasting, and I fear he will shift his tracks to another school.' The collective recommendation was therefore rejected. Daozhuang later indeed looked down upon the Hīnayāna and took refuge in the Great Dharma. Following Master Lang of Xinghuang Temple, he listened to and pondered the Four Treatises. At a single hearing, he had an intuitive awakening, his outstanding wisdom shining uniquely. Later, entering the Inner Bodhimaṇḍa, he frequently sounded the Dharma drum; not a single person of repute in the monastery failed to attend his seat. When they inquired about previous doubts, his expositions were without obstruction; as his years and virtue matured, all revered and promoted him. When the Emperor previously governed the feudatory, he sent letters paying respects and inquiring, frequently inviting Daozhuang to engage with fine poetic compositions and treatises. His literary elegance was exuberant, repeatedly moving men's hearts. Toward the end of his life, he was summoned to the imperial capital, residing at Riyan Temple, where he frequently received audiences and exchanged fresh treatises. He was invited into the imperial palace to lecture and instruct; his expressions and insights were pure and brilliant, synthesizing both abstruse \[Daoist\] and Confucian teachings, so that all praised his breadth and conciseness. Later, he emerged from the Quchi \[pond area\] back to his original quarters at Riyan, where he lectured on the Lotus Sūtra, directly delineating its cardinal themes without dwelling on literal phrases. He composed a commentary in three rolls, all characterized by refined spirit and elegant charm, and many took him as their master. When Emperor Yang ascended the throne, because Daozhuang lingered in refined pursuits and the flavor of the Way flowed through him, he bestowed on him five hundred bolts of silk and forty felt cloaks. Daozhuang accompanied the imperial carriage eastward and passed away from illness in Luoyang at the age of eighty-one, in the beginning of the Daye era. He left a collection of several tens of rolls, mostly preserved south of the Huai River and rarely circulated in the north.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.9.28) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2060.9.28](https://indike.org/pramana/in.bauddha.taisho.2060.9.28) · Pramāṇa
