宋高僧傳 14.45

14.45

釋曇一，姓張氏，蓋韓人也。其先軒轅賦姓，至良佐漢，侯于留。魏、晉已還，衣冠繼代。曾祖恒隋太常卿，扈蹕揚都，遂家於越。恒生孝廉翼，翼生處士蕆，蕆生一，令聞江南，今四葉矣。一宿植淨因，生知慧性，弱而敏悟，長而聰明。年十五，從李滔先生習《詩》、《禮》，終日不違。十六，聽雲門寺茂亮法師經論，一聞懸解。法師異之，謂其母孟氏曰：「此佛子也！可令削髮，當與授記。」亮即孝和皇帝菩薩戒師也。一聞而歡喜，有度世之志。景龍中，承恩出家，隷在僧錄。年滿受具於丹陽玄昶律師，學通《事鈔》於當陽曇勝律師。既而鑽木見煙，窺牆覩奧。開元五年，西遊長安，依觀音寺大亮律師，傳毘尼藏，崇聖寺檀子法師學《唯識》、《俱舍》等論，安國寺印度沙門受菩薩戒。於是蓮華不染之義，甘露甚深之旨，一傳慧炬，了作梵雄。遠近瞻仰，如宗師矣。然刃有餘地，時兼外學，常問《周易》於左常侍褚無量，論《史記》於國子司業馬貞。遂漁獵百氏，囊括六籍，增廣聞見。自是儒家、調御、人天皆因佛事。公卿嚮慕，京師籍甚。時丞相燕國公張說、廣平宋璟、尚書蘇瓌、兗國陸象先、祕書監賀知章、宣州涇縣令萬齊融、皆以同聲並為師友，雖支許之會靈嘉，宗、雷之集廬岳，未云多也。《四分律》者，後秦三藏法師梵僧佛陀耶舍傳誦中華，與羅什法師共為翻譯，今之講授，自此員來。魏法聰律師始為演說，聰授道覆，覆授光。洎隋朝相部勵律師作疏十卷，西京崇福寺滿意律師盛傳此疏，付授亮律師。其所傳授一，一依勵律師疏及唐初終南宣律師《四分律鈔》三卷，詳略同異。自著《發正義記》十卷。明兩宗之踳駁，發五部之鈐鍵。後學開悟，夜行得燭，前疑泮釋，陽和解氷，佛日昭晣而再中，法棟崢嶸以高峙。《發正記》中〈斥破南山持犯〉中可見也。二十五年，仗錫東歸。明年詔置開元寺，長史張楚舉為寺主，因而居焉。一聲振京華，道高吳會，布大慈以攝眾，修萬行以表儀。順風問道者轂擊肩摩，函丈請益者波委雲萃。虛受之量，隨而演說，故前後講《四分律》三十五遍，《刪補鈔》二十餘遍焉。江淮釋子受木叉者，非一登壇，即不為得法，從持僧律。蓋度人十萬計矣。至德之際，國步多艱，緇徒慢法，罕率經教。國相王公出鎮於越，以一德名素高，請為僧統。一變清淨，大闡熏修，浹旬之間，迴邪入正。善誘潛化，皆此類焉。始者一入關謁明達法師，目之曰：「汝人中師子也。」又遇遵善寺尼慈和，歌曰：「曇一師，解毘尼，大聰明，更無疑。」為達人之所諺多矣。天寶十四載，淛河潮水南激錢塘，大雲伽藍當茲湍𣵡，因請一講律，學徒千人咸發大願。每上，念《摩訶般若》，乃止濤激，以福伍胥龍王。用茲莊嚴，祈於衛護。五月晦夜，惚怳之間，見一神人，衣冠甚偉，稽首謝曰：「蒙垂法施，即改波流。」未逾九十日，漲沙五十里，道俗驚歎，得未曾有。一蔚為法主，大揚教跡，發明前佛之付囑，保證後佛之護念。四句作偈，受持者了於未了；一音演法，諦聽者聞所不聞。非夫天地淳精，江山粹靈，與法作程，間世而生。孰能玄通密證如此其大者乎？寺中洪鐘，一所作也，遠徵鳧氏，近法雷門。生存累年，匠其規制，歿後三日，成於鎔造，聲應百里，扛乎萬鈞，蒲牢叫而地震，師子吼而山嶪，警悟聾俗，導引迷方，胡可言也！法謝形離，薪盡火滅，以大曆六年十一月十七日遷化於寺之律院，報齡八十，僧臘六十一。即以明年十一月二十四日遷座於秦望山，從先和尚之塋也。一春秋已高，精爽逾勵，既不衰憊，初無疾苦。忽謂侍者曰：「吾將掃禮墳塔，歸骨於此。」數日之後，奄然而終。江淮之南，河洛之表，衣縗制服，執紼送喪，號哭滿山，旛華蔽野，比夫劇孟之母送車千乘，孔丘之墓栽樹萬株，可同年哉！門人越州妙喜寺常照、建法寺清源、湖州龍興寺神玩、宣州隱靜寺道昂、杭州龍興寺義賓、台州國清寺湛然、蘇州開元寺辯秀、潤州棲霞寺昭亮、常州龍興寺法俊等，早發童蒙，咸承訓誘，三千弟子仰梁木而增悲，八萬門人望栴檀而不及。時會稽徐公浩素敦鄉里之舊，為碑頌德焉。大曆十一年也。

Śramaṇa Tanyi, surname Zhang, was originally from Han. His ancestors received their surname from Xuanyuan, down to Zhang Liang, who assisted the Han and was enfeoffed as the Marquis of Liu. From the Wei and Jin dynasties onward, caps and gowns succeeded generation after generation. His great-grandfather Heng was Minister of the Court of Imperial Sacrifices under the Sui; accompanying the imperial carriage to Yangzhou, he settled in Yue. Heng fathered the Filial and Incorrupt Yi; Yi fathered the retired scholar Chan; Chan fathered Yi, whose good name spread throughout Jiangnan, now four generations down. Yi had planted pure causes in past lives and possessed innate wisdom; when young he was astute, and as he grew he was intelligent. At age fifteen, he studied the Classic of Poetry and the Book of Rites under Master Li Tao, never failing in his devotion the entire day. At sixteen, he listened to Dharma Master Maoliang of Yunmen Temple expound sūtras and treatises, attaining instant comprehension upon a single hearing. The Dharma master marveled at him and said to his mother, Lady Meng: "This is a child of the Buddha! You may have him shave his hair, and I will confer a prophecy of buddhahood upon him." Liang was the bodhisattva precept master of Emperor Xiaohe (Zhongzong). Hearing this, Yi was filled with joy and conceived the ambition to deliver the world. During the Jinglong era (707–710), he received imperial favor to enter the monastic life, registered in the Saṅgha Registry. When of full age, he received the full precepts from Vinaya Master Xuanchang of Danyang, and mastered the Shichao (Nanshan lüchao) under Vinaya Master Tanshèng of Dangyang. Thereafter, drilling wood he saw smoke, and peering over the wall he saw the inner sanctum. In the fifth year of Kaiyuan (717), he traveled west to Chang'an, relying on Vinaya Master Daliang of Guanyin Temple to receive the Vinaya-piṭaka, studying treatises such as Vijñaptimātratā and the Abhidharmakośa under Dharma Master Tanzi of Chongsheng Temple, and receiving the bodhisattva precepts from an Indian śramaṇa at Anguo Temple. Thereupon, the meaning of the unstained lotus and the profound purport of amṛta—once transmitted to him as a torch of wisdom—made him completely a hero of the Brahmans. Those near and far looked up to him as a lineage master. Yet having skill to spare, he occasionally engaged in non-Buddhist learning: he often inquired into the Book of Changes from Left Attendant-in-ordinary Chu Wuliang, and discussed the Records of the Grand Historian with Ma Zhen, Libationer of the Directorate of Education. He then hunted through the hundred schools of thought and encompassed the six classics, broadening his learning and insight. From then on, the Confucian tradition, the Tamer (the Buddha), and humans and devas were all aligned through Buddhist works. Nobles and court ministers looked up to him with admiration, and his fame resonated throughout the capital. At that time, Duke of the State of Yan and Prime Minister Zhang Yue, Song Jing of Guangping, Minister Su Gui, Lu Xiangxian of the State of Yan, Director of the Palace Library He Zhizhang, and Wan Qirong, Magistrate of Jing County in Xuanzhou, all harmonized with him in one voice as both teachers and friends; even the gatherings of Zhi Dun and Xu Xun at Lingjia, or of Zong Bing and Lei Cizong at Mount Lu, could hardly surpass this. As for the Four-Part Vinaya, it was transmitted and recited into China by the Later Qin Tripiṭaka Master, the Indian monk Buddhayaśas, and translated together with Master Kumārajīva; present-day lectures on it derive entirely from this origin. Vinaya Master Fachong of the Wei first expounded it; Chong transmitted it to Daofu, and Fu transmitted it to Guang. Down to the Sui dynasty, Vinaya Master Li of the Xiangbu school authored a commentary in ten scrolls, and Vinaya Master Manyi of Chongfu Temple in the Western Capital broadly propagated this commentary, conferring it upon Vinaya Master Liang. What he transmitted was passed to Yi. Yi relied on Vinaya Master Li's commentary and the three-scroll Commentary on the Four-Part Vinaya by Vinaya Master Daoxuan of Zhongnan from the early Tang, weighing their details, omissions, agreements, and divergences. He personally authored the Record of Manifesting Correct Meaning in ten scrolls, clarifying the discrepancies between the two schools and unlocking the secrets of the five divisions. Later students attained awakening, like travelers by night finding a torch; previous doubts dissolved like warm spring air melting ice; the Buddha's sun shone brilliantly at high noon again, and the Dharma beam stood loftily elevated. This can be seen in the chapter 'Refuting the Nanshan School on Observing and Violating Precepts' within his Record of Manifesting Correct Meaning. In the twenty-fifth year (737), leaning on his staff, he returned east. The following year, an imperial decree ordered the establishment of Kaiyuan Temple; Administrative Assistant Zhang Chu recommended him as abbot, and he resided there accordingly. Yi's fame shook the capital, and his virtue stood high in the Wu and Kuaiji region; extending great compassion to embrace the multitude, he cultivated myriad practices as an exemplar. Those seeking the Way following his influence crowded axle-to-axle and shoulder-to-shoulder, and those approaching his chamber to request instruction gathered like billowing waves and clustering clouds. With an empty, receptive capacity, he expounded according to their needs; thus he lectured on the Four-Part Vinaya thirty-five times and on the Revised and Supplemented Commentary (Shanbu chao) more than twenty times. Among the sons of Śākya in Jianghuai who received the prātimokṣa, if it were not for Yi ascending the platform, they were not considered to have obtained the Dharma to observe the saṅgha's vinaya; indeed, those he ordained numbered in the hundreds of thousands. During the Zhide era (756–758), the state's fortunes were fraught with perils, and the monastic order became neglectful of the Dharma, rarely following sūtras and teachings. Grand Councilor Duke Wang was dispatched to guard Yue; knowing that Yi's reputation for virtue had long been exalted, he invited him to serve as Controller of the Saṅgha. Yi transformed the order into purity and broadly promulgated spiritual cultivation; within a ten-day period, the perverse returned to the correct. His skillful guidance and invisible transformation were all of this kind. At first, when Yi entered the pass and visited Dharma Master Mingda, the latter looked at him and said: "You are a lion among men!" He also encountered the nun Cihe of Zunshan Temple, who sang: "Master Tanyi / understands the vinaya. / Vastly intelligent, / without any doubt." Many indeed were the proverbs uttered about him by realized men! In the fourteenth year of Tianbao (755), the tidal waters of the Zhe River surged south against Qiantang, and the Dayun monastery faced the rushing torrent. Consequently, Yi was invited to lecture on the vinaya, and a thousand disciples all made great vows. Each time he ascended, he was mindful of the Mahāprajñāpāramitā, whereupon he halted the raging waves to dedicate merit to Dragon King Wu Zixu. Utilizing this adornment, he prayed for divine protection. On the night of the last day of the fifth month, in a trance, he saw a divine being in dignified garb and cap, who bowed and thanked him, saying: "Receiving the bestowing of your Dharma gift, I shall at once alter the flow of the waves." Before ninety days had passed, the sand rose by fifty li; clergy and lay were astonished, praising it as unprecedented. Yi was distinguished as a master of the Dharma, gloriously demonstrating the trace of the teachings, revealing the entrustment of the past Buddhas and verifying the mindful protection of the future Buddhas. When he composed a four-line verse, those who upheld it understood what was previously not understood; when he expounded the Dharma with a single voice, those who listened intently heard what was previously unheard. Were it not for one endowed with the pure essence of heaven and earth and the refined spirit of rivers and mountains, born across the ages to set a standard for the Dharma, who could achieve profound penetration and secret realization on so grand a scale? The great bell in the temple was cast by Yi; from afar he emulated the bell-makers of the Fu clan, and nearby he modeled it after the Leimen bell. During his life over many years, he designed its specifications; three days after his death, it was completed in casting. Its sound resounded for a hundred li, its weight carrying ten thousand jun; when the pulao dragon wailed, the earth shook, and like a lion's roar the mountains quaked, startling and awakening deaf mortals and guiding those astray—how could words describe it! When his Dharma tasks were completed and his physical form fell away, like fuel consumed and fire extinguished, on the seventeenth day of the eleventh month in the sixth year of Dali (771), he passed away in the Vinaya Cloister of the temple, at an age of eighty and a saṅgha age of sixty-one. On the twenty-fourth day of the eleventh month of the following year, his remains were translated to Mount Qinwang, following the cemetery of his late master. Yi, though advanced in years, was all the more vigorous in spiritual energy; neither debilitated nor exhausted, he had no sickness or suffering at first. Suddenly he said to his attendants: "I shall sweep and pay respects to the ancestral stupa, and lay my bones to rest here." A few days later, he peacefully passed away. South of the Jiang and Huai, and beyond the Yellow and Luo rivers, wearing mourners' sackcloth and holding the funeral cords, people accompanied the funeral procession; laments filled the mountains, and banners and flowers covered the fields. Compared with the thousand carriages sent to the mother of Ju Meng, or the ten thousand trees planted at Confucius's tomb, how could they even be mentioned in the same breath? His disciples Changzhao of Miaoxi Temple in Yuezhou, Qingyuan of Jianfa Temple, Shenwan of Longxing Temple in Huzhou, Dao'ang of Yinjing Temple in Xuanzhou, Yibin of Longxing Temple in Hangzhou, Zhanran of Guoqing Temple in Taizhou, Bianxiu of Kaiyuan Temple in Suzhou, Zhaoliang of Qixia Temple in Runzhou, and Fajun of Longxing Temple in Changzhou had their childish ignorance dispelled early on, and all received his instruction and guidance. The three thousand disciples gazed upon the collapsed pillar and deepened their sorrow; the eighty thousand followers looked toward the sandalwood tree but could not reach it. At that time, Duke Xu Hao of Kuaiji, who had long cherished an old friendship as fellow townsmen, composed a stele inscription praising his virtue. This was in the eleventh year of Dali (776).