宋高僧傳 10.4

10.4

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.