宋高僧傳 10.4

10.4

釋道一，姓馬氏，漢州人也。華以喻性，不植於高原；浪以辯識，發明於溟海。生而凝重，虎視牛行。舌過鼻準，足文大字。根塵雖同於法體，相表特異於幻形，既云在凡之境，亦應隨機之教。年方稚孺，厭視塵躅，脫落愛取，遊步恬曠，削髮於資州唐和尚，受具於渝州圓律師。示威儀之旨，曉開制之端，浣衣鍛金，觀門都錯，大龍香象，羈絆則難。權變無方，機緣有待。　聞衡嶽有讓禪師，即曹溪六祖之前後也，於是出岷、峨、玉壘之深阻，詣靈桂貞篁之幽寂。一見讓公，泯然無際，頓門不俟於三請，作者是齊於七人。以為法離文字，猶傳蠧露，聖無方所，亦寄清源，遂於臨川棲、南康龔公二山，所遊無滯，隨攝而化。先是，此峯岫間魑魅叢居，人莫敢近，犯之者災釁立生。當一宴息于是，有神衣紫玄冠致禮言：「捨此地為清淨梵場。」語終不見。自爾猛鷙毒螫，變心馴擾；沓貪背憎，即事廉讓。郡守河東裴公家奉正信，躬勤諮稟。降英明簡貴之重，窮智術慧解之能。每至海霞歛空，山月凝照，心與境寂，道隨悟深。自明者在乎周物，博施者期乎濟眾。居無何，裴公移典廬江、壽春二牧，於其進修惟勤，率化不墜。大曆中、聖恩溥洽，隷名於開元精舍。其時連率路公聆風景慕，以鍾陵之壤，巨鎮奧區，政有易柱之絃，人同湊轂，禪宗戾止，降祥則多，順而無違。居僅十祀，日臨扶桑，高山先照；雲起膚寸，大雨均霑。建中中，有詔僧如所隸，將歸舊壤。元戎鮑公密留不遣。至戊辰歲，舉措如常，而請沐浴訖，儼然加趺歸寂，享年八十，僧臘五十。先於建昌鄙山名石門，環以絕巘，呀為洞壑，平坦在中，幽偏自久。是謀薪火塵劫之會，非議岡阜地靈之吉。亞相觀察使隴西李公藩寄嚴厲，素所欽承，于以率徒依歸，緬懷助理。爰用營福，道在觀化，情存飾終，輟諸侯之旌旗，資釋子之幢蓋。其時日變明悔，人萃遐邇，檝覆水而為陸，炬通宵而成晝。山門子來，財施如積；邑里僧供，飯香普熏。自昔華嚴歸真於嵩陽，善導瘞塔於秦嶺，禮視𪗋、斬，人傾國城，哀送之盛，今則三之。初於林中經行，座下開示，平等垂法，不標於四科，安恬告盡，刻期於二月，此明一終之先兆也。示疾云逝，俾葬遠山，凡百攀援，願留近郭。終遂窮僻，式遵理命，此又明一晦跡之素誠也。將歸靈龕，爰泝淺瀨，人力未濟，舟行為遲。膏雨驟下於遠空，窮溪遄變於深涉，此又明一通神之應感也。惟一知真在空，無我於有，是二俱離，假一為乘。示生死者人能作佛，辨邪正者魔亦似聖。現身不留於大士，負手俄萎於哲人。弟子智藏、鎬英、崇泰等奉其喪紀，憲宗追諡曰大寂禪師，丹陽公包佶為碑紀述，權德輿為塔銘。今海昏縣影堂存焉。又唐虔州西堂釋智藏，姓廖氏，虔化人也。生有奇表，親黨異其偉器。八歲從師，道趣高邈。隨大寂移居龔公山，後謁徑山國一禪師，與其談論周旋，人皆改觀。屬元戎路嗣恭請大寂居府，藏乃迴郡，得大寂付授納袈裟。時亞相李公兼、國相齊公映、中郎裴公通皆傾心順教。元和九年四月八日終，春秋八十，夏臘五十五。即遷于塔，諫議大夫韋綬追問藏言行，編入《圖經》。太守李渤請旌表，至長慶元年諡大覺禪師云。

Shi Daoyi, surnamed Ma, was a native of Hanzhou. A flower, used to illustrate nature, does not grow on high plateaus; a wave, used to distinguish consciousness, reveals itself in the vast ocean. From birth he was dignified and grave, looking like a tiger and walking like an ox. His tongue reached past the tip of his nose, and the soles of his feet bore wheel-shaped marks. Although sense organs and dust are identical with the Dharma body, his external marks were uniquely extraordinary among illusory forms; since he was said to be in the realm of ordinary beings, he also responded to teachings suited to capacities. While still a young child, he grew weary of mundane tracks, shed love and attachment, walked leisurely in tranquility, shaved his hair under Venerable Tang of Zizhou, and received the full precepts under Vinaya Master Yuan of Yuzhou. Instructed in the principles of deportment, he understood the origins of permissions and prohibitions; washing robes and refining gold, all gates of contemplation were arrayed, but like a great naga or fragrant elephant, he was difficult to tether. His expedient adaptations knew no bounds, awaiting only the proper conditions. Hearing that Chan Master Rang resided on Mount Heng—who followed directly upon the Sixth Patriarch of Caoxi—he departed from the deep barriers of Min, E, and Yulei to visit the quietude of sacred cassias and virtuous bamboo. As soon as he met Master Rang, he merged with him without boundary; the sudden gate did not wait for three requests, and this author stood equal with the seven men. Considering that the Dharma is detached from words, yet still handed down through moth-eaten dews, and that the sage has no fixed locus, yet also rests at Qingyuan, he then traveled without obstruction between the two mountains of Mount Qi in Linchuan and Mount Gonggong in Nankang, transforming people wherever he gathered them. Previously, spirits and demons gathered among these peaks and caverns, and no one dared approach; anyone who violated them met with immediate disaster. When Daoyi rested here in peace, a spirit wearing purple garments and a black cap paid respects and said, 'I surrender this land to become a pure Buddhist sanctuary.' Having finished speaking, it vanished. From then on, ferocious beasts and venomous insects changed their hearts and became docile; the greedy and deceitful turned away from hatred, instantly practicing frugality and yielding. Prefect Duke Pei of Hedong served the true faith in his family, and personally consulted him with diligence. Laying aside the gravity of his brilliant and exalted status, he plumbed the limits of intellectual capacity and insightful understanding. Whenever sea mists vanished into the sky and the mountain moon shone motionless, mind and realm grew quiet together, and the Way deepened along with enlightenment. One who illuminates oneself aims to encompass all things; one who gives broadly hopes to deliver the multitude. Before long, Duke Pei was transferred to govern the two prefectures of Lujiang and Shouchun; in his spiritual advancement he remained diligent, and his leadership in transformation never flagged. During the Dali era, imperial grace extended widely, and [Daoyi's] name was registered at the Kaiyuan Monastery. At that time, Regional Commander Duke Lu heard of his wind and admired him; seeing Zhongling as a vast territory and profound commandery, where governance was like tuning a lute and people gathered like spokes to a hub, and that if the Chan lineage resided there, blessings brought down would be manifold, he followed along without opposition. [Daoyi] dwelt there for nearly ten years; like the sun approaching the Fusang tree, the high mountains are illuminated first; like clouds rising an inch at a time, the great rain is distributed equally. In the Jianzhong era, an imperial edict ordered monks to return to their registered places, and he was about to return to his former home. Commander-in-chief Duke Bao secretly detained him and did not send him back. In the wuchen year, his movements were as usual, but after requesting a bath, he solemnly sat cross-legged and returned to stillness, enjoying a lifespan of eighty and a saṅgha age of fifty. Earlier, on a rugged mountain in Jianchang named Shimen, surrounded by sheer precipices and opening into cavernous ravines, with flat ground in the center, secluded and quiet for long ages, he had planned the gathering for firewood and fire in this dust kalpa, without concern for the auspiciousness of the mound's geomancy. Vice Censor-in-Chief and Surveillance Commissioner Duke Li of Longxi, whose command was severe, had long revered him; thereupon he led disciples to take refuge and fondly assisted him. In thereby cultivating blessings, the Way lay in observing transformation and feelings lay in embellishing the end; halting the banners of feudal lords, he provided the canopies of the sons of Śākya. At that time day turned between brightness and darkness, people gathered from near and far, oars covered the water to turn it into land, and torches through the night made it into day. Like children flocking to their father, people arrived at the mountain gate, material offerings accumulating like mounds; monks were offered meals throughout towns and villages, the fragrance of rice permeating everywhere. In the past, when Huayan passed into reality at Songyang, and Shandao was entombed in a stupa on the Qin Range, people observed mourning rites like those for parents, emptying entire cities; the grandeur of the sorrowful send-off was now threefold. First he walked in meditation in the forest, giving instruction beneath his seat, bestowing the Dharma impartially without designating the four subjects, and peacefully announcing his end, setting the time for the second month—this showed the advance omen of Daoyi's passing. Manifesting illness and departing, he ordered that he be buried in the distant mountains; when the multitude clung to him, wishing to keep him near the outer city, he ultimately went to the remote and secluded place, formally complying with his reasonable instruction—this again showed the pristine sincerity of Daoyi's concealing his traces. When they were about to convey the sacred coffin, they sailed up shallow rapids, where human strength was insufficient and the boat moved slowly. Plentiful rain suddenly fell from the distant sky, and the shallow creek quickly turned into a deep crossing—this again showed Daoyi's miraculous resonance with the spirits. Daoyi alone knew that the real resides in emptiness and is without self in existence; leaving both behind, he provisionally used the one vehicle. In demonstrating birth and death, humans can become Buddhas; in distinguishing heterodoxy from orthodoxy, māras can also resemble sages. The Great Being did not linger in manifesting a body; the wise man suddenly withered with hands behind his back. Disciples Zhizang, Gaoying, Chongtai, and others conducted his funeral rites. Emperor Xianzong posthumously bestowed the title Chan Master Daji. Duke Bao Ji of Danyang composed a stele account, and Quan Deyu wrote the stupa inscription. His portrait hall still exists today in Haichun County. Furthermore, Shi Zhizang of Xitang in Qianzhou during the Tang was surnamed Liao, a native of Qianhua. Born with extraordinary marks, his relatives marveled at his great capacity. At the age of eight he followed a master, his aspiration for the Way being lofty and far-reaching. Following Daji, he relocated to Mount Gonggong, and later visited Chan Master Guoyi of Jingshan; conversing and interacting with him, everyone changed their view of him. It happened that Commander-in-chief Lu Sigong invited Daji to reside in the prefecture, so Zang returned to the prefecture and received Daji's transmission of the patched kāṣāya. At that time, Vice Censor-in-Chief Duke Li Jian, Grand Councilor Duke Qi Ying, and Palace Gentleman Pei Tong all devoted their hearts to following his teaching. On the eighth day of the fourth month of the ninth year of Yuanhe, he died at the age of eighty, with a summer age of fifty-five. He was then relocated to a stupa. Remonstrance Consultant Wei Shou inquired into Zang's words and deeds and compiled them into the *Tujing*. Prefect Li Bo requested public commendation, and in the first year of Changqing he was posthumously titled Chan Master Dajue.