宋高僧傳 4.7

4.7

釋道世，字玄惲，姓韓氏，厥先伊闕人也。祖代因官為京兆人焉。生且渥潤，漸而聰敏，俄厭眾沙，思參救蟻。二親鍾愛，遏絕其請，久而遂心。時年十二，於青龍寺出家，從執德瓶，止臨欣鑑，律宗研覈，書籍鑽尋，特慕上乘，融明實性，于時籍甚，三輔欽歸。顯慶年中，大帝以玄奘師所翻經、論，未幾詔入內，及慈恩寺大德更代行道，不替於時，世亦預其選。及為皇太子造西明寺，爰以英博召入斯寺。時道宣律師當塗行律，世且旁敷，同驅五部之車，共導三乘之軌，人莫我及，道望芬然。復因講貫之餘，仍覽甚深之藏。以為古今綿代，製作多人，雖雅趣佳辭，無足於傳記。由是搴文囿之菁華，嗅大義之瞻蔔，以類編錄，號《法苑珠林》，總一百篇，勒成十帙。始從〈劫量〉，終乎〈雜記〉，部類之前，各序別論。令學覽之人，就門隨部，撿括所知，如提綱焉，如舉領焉。世之用心周乎十稔，至總章元年畢軸，蘭臺郎李儼為之都序，此文行于天下。又著《善惡業報》及《信福論》共二十三卷，《大小乘禪門觀》及《大乘觀》共十一卷，《受戒儀式》、《禮佛儀式》共六卷，《四分律討要》五卷、《四分律尼鈔》五卷、《金剛經集注》三卷，十部都一百五十三卷。世頗多著述。未測其終。名避太宗廟諱，多行字耳，故時稱玄惲焉。

Shi Daoshi, whose courtesy name was Xuanyun, had the surname Han. His ancestors were people of Yique, but his family had become residents of Jingzhao across generations on account of official service. At birth he was graceful and moistened [with favor], and as he grew he became perceptive and quick. Soon he grew weary of worldly dust and thought of joining those who save ants. His parents doted upon him and denied his plea, but after a long while his wish was granted. At the age of twelve, he underwent pravrajyā at Qinglong Temple. Following [masters] he held the water vessel, and staying near [the virtuous] he gladly looked up to them. He thoroughly investigated the vinaya tradition, drilled deeply into the texts, especially aspired to the Supreme Vehicle, and thoroughly illuminated the true nature. At the time his fame was immense, and the three auxiliary commanderies revered and turned to him. During the Xianqing era, as the scriptures and treatises translated by Master Xuanzang [were completed], Daoshi was soon summoned to the imperial palace by decree of Gaozong; he was also selected when the Great Virtues of Cien Temple took turns to perform the rites without interruption throughout the seasons. When Ximing Temple was constructed for the Crown Prince, he was summoned to enter that temple on account of his outstanding erudition. At that time Vinaya Master Daoxuan was actively promoting the vinaya; Daoshi also expounded it alongside him. Together they drove the chariot of the five schools and jointly guided the tracks of the three vehicles; none could equal them, and their renown in the Dao was fragrant and flourishing. Furthermore, in the intervals between lecturing and reciting, he perused the most profound parts of the Tripiṭaka. Thinking that throughout ancient and modern times many people had produced writings, yet though their intentions were elegant and their diction fine, they were insufficient as historical records, he thereupon plucked the blossoms of the literary groves and inhaled the campaka fragrance of the great teachings, compiling them by category under the title Fayuan zhulin, comprising one hundred chapters bound into ten cases. It begins with the "Measures of Kalpas" and ends with "Miscellaneous Records"; before each section and category, he provided a separate preface and discussion. He enabled students and readers to follow each gate and section to examine and summarize what they sought to know, just as if lifting a net by its main cord or holding a coat by its collar. Daoshi's diligent efforts spanned a full ten years, and the work was completed in rolls in the first year of the Zongzhang era. Li Yan, Gentleman of the Orchid Terrace, composed a general preface for it, and this text circulated throughout the realm. He also wrote Shan'e yebao and Xinfu lun in a total of twenty-three fascicles, Daxiaocheng chanmen guan and Dacheng guan in a total of eleven fascicles, the Shoujie yishi and Lifo yishi in a total of six fascicles, the Sifen lü taoyao in five fascicles, the Sifen lü nichao in five fascicles, and the Jingang jing jizhu in three fascicles, totaling ten works in one hundred and fifty-three fascicles. Daoshi composed a great many works. His end is unknown. Because his personal name avoided the temple taboo of Taizong, his courtesy name was widely used, and so he was called Xuanyun in his day.