[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 24.60 # 法苑珠林 24.60 法苑珠林 24.60 - **Language:** Classical Chinese ### [24.60](https://indike.org/pramana/in.bauddha.taisho.2122.24.60) 宋長安龍光寺有竺道生。本姓魏。鉅鹿人也。少小出家聰銳神異。年在志學便登法座吐納宮商。道俗高伏。年至具戒器鑒日深。性度機警神氣清穆。初入廬山幽栖七年以求其志。常以入道之要慧解為本。故鑽仰群經斟酌雜論。萬里隨法不憚疲苦。後與慧叡慧嚴同游長安。從什公受業。關中僧眾咸謂神寤。後還都止青園寺。宋太祖文皇帝深加歎重。後太祖設會。帝親同眾御于地筵。下食良久眾咸疑日晚。帝曰。始可中耳。生曰。白日麗天。天言始中。何得非中。遂取鉢食。於是一眾從之。莫不歎其樞機得衷。後校閱真俗研思因果。乃立善不受報頓悟成佛。又著二諦論佛性當有論法身無色論佛無淨土論應有緣論等。籠罩舊說妙有淵旨。而守文之徒多生嫌嫉。與奪之聲紛然競起。又六卷泥洹先至京都。生剖析經理洞入幽微。乃說一闡提人皆得成佛。于時大本未傳。孤明先發獨見忤眾。於是舊學以為邪說。機憤滋甚。遂顯大眾擯而遣之。生於大眾中正容誓曰。若我所說反於經義者。謂於現身即表癩疾。若與實相不相違背者。願捨壽之時據師子座。言竟拂衣而逝。初投吳之虎丘山。旬日之中學徒數百。其年夏雷震。青園佛殿龍升于天光影西壁。因改寺名曰龍光。時人歎曰。龍既已去。生必行矣。俄而投迹廬山銷影巖岫。山中僧眾咸共敬服。後涅槃大本至于南京。果稱闡提悉有佛性。與前所說合若符契。生既獲斯經。尋即講說。以宋元嘉十一年冬十一月庚子。於廬山精舍升于法座。神色開明德音濬發。論義數番窮理盡妙。觀聽之眾莫不悟悅。法席將畢。忽見麈尾紛然而墜。端坐正容隱几而卒。顏色不異似若入定。道俗嗟駭遠近悲洟。於是京邑諸僧內慚自疾追而信服。其神鑒之至徵瑞如此乃葬廬山之阜。初叡公及嚴觀同學齊名。故時人評曰。生叡發天真。嚴觀霔流得。慧義彭享進。寇淵于默塞。生及叡公獨標天真之目。故以秀出群士矣。初關中僧肇始注維摩。世咸翫味。生乃更發深旨顯暢新異。及諸經義疏世皆寶焉。王微以生比郭林宗。乃為之立傳。旍其遺德。時人以生推闡提得佛。此語有據。頓悟不受報等時亦憲章。宋太祖甞述生頓悟義。有沙門僧弼等皆設巨難。帝曰。若使逝者可興。豈為諸君所屈。龍光寺又有沙門寶林。初經長安受學。後祖述生公諸義。時人號曰逝玄。生著涅槃記。及注異宗論檄魔文等。林弟子法寶亦學兼內外。著金剛後心論等。亦祖述生義焉。近代又有釋慧生者。亦止龍光寺。蔬食善眾經。兼攻草隷。時人以同寺相繼。號曰大小二生（右此一驗出梁高僧傳）。 > Under the Song dynasty, there was Zhu Daosheng of Longguang Temple in Chang'an. His original surname was Wei, and he was a native of Julu. Leaving home as a young child, he was perceptive, keen, and endowed with divine anomaly. While still in his youth, he mounted the Dharma seat, producing speech resonant as the pentatonic scale; clergy and laity alike bowed in deep submission. By the time he reached the age of full ordination, his capacity and discernment deepened day by day. His temperament was alert, and his spirit was serene and august. At first he entered Mount Lu, residing in seclusion for seven years to pursue his aspiration. Always regarding wise understanding as the foundation and essential gate for entering the Way, he delved into the scriptures and weighed the treatises, following the Dharma across ten thousand li without dreading weariness or hardship. Later he traveled together with Hui-rui and Huiyan to Chang'an, receiving instruction under Kumārajīva; the Saṃgha in the Guanzhong region all considered him divinely awakened. Later he returned to the capital and stayed at Qingyuan Temple. Emperor Wen, Taizu of the Song, held him in the highest admiration and esteem. Afterward, Taizu hosted a feast; the Emperor personally joined the assembly, seated on mats upon the ground. The food having been served for quite some time, the assembly all suspected that noon had passed. The Emperor said, 'It is just noon.' Daosheng said, 'The bright sun hangs in the sky, and Heaven says it is just noon; how could it not be noon?' He then took his bowl and ate, whereupon the entire assembly followed suit; none failed to praise how his opportune tact hit the mark. Later, collating the ultimate and the conventional, and pondering causes and effects, he established that good deeds receive no retribution, and that one attains Buddhahood through sudden enlightenment. He also composed the \*Treatise on the Two Truths\*, the \*Treatise on the Buddha-nature Being Inherent\*, the \*Treatise on the Dharmakāya Being Formless\*, the \*Treatise on the Buddha Having No Pure Land\*, and the \*Treatise on the Responsive Body Having Conditions\*, encompassing past teachings with profound and sublime tenets. Yet those bound to the letter of texts mostly grew resentful and jealous, and voices of criticism and contention arose in clamour. Furthermore, when the six-fascicle \*Nirvāṇa Sūtra\* first arrived at the capital, Daosheng analyzed its principles, penetrating its profound depths, and declared that even icchantikas can all attain Buddhahood. At that time, the expanded version had not yet arrived; his solitary insight came forth first, and his singular view ran counter to the multitude. Thereupon the old scholars regarded it as heterodox teaching, their indignation growing ever fiercer, and they ultimately banished him openly from the Great Assembly. Daosheng, maintaining a solemn countenance before the Great Assembly, swore an oath: 'If what I have spoken runs contrary to the scriptural meaning, may I manifest leprosy in this very body; but if it does not deviate from dharmatā, I vow that at the time I cast off this life, I shall occupy the lion seat.' Having spoken, he shook his robes and departed. He initially headed to Tiger Hill in Wu, where within ten days disciples numbered several hundred. That summer, thunder roared; from the Buddha hall of Qingyuan Temple a dragon ascended into the sky, casting light on the west wall. Hence the temple was renamed Longguang. People of the time sighed and said, 'Now that the dragon has gone, Daosheng will surely depart.' Soon he made his way to Mount Lu, vanishing among the crags and cliffs; the monks in the mountain all revered and submitted to him. Later, when the expanded version of the \*Nirvāṇa Sūtra\* arrived in Nanjing, it indeed stated that icchantikas all possess Buddha-nature, matching what he had previously spoken like the two halves of a tally. Having obtained this sūtra, Daosheng immediately lectured on it. In the eleventh year of the Yuanjia era of the Song, in winter, on the gengzi day of the eleventh month, he ascended the Dharma seat in the Mount Lu monastery. His spirit was radiant, and his virtuous voice flowed deep. He debated several rounds, exhausting the subtleties of principle; among the audience, none failed to be awakened and delighted. As the Dharma session was drawing to a close, suddenly his deer-tail whisk dropped down. Sitting upright with a composed countenance, he leaned against the armrest and passed away. His facial complexion was unchanged, appearing as though he had entered samādhi. Clergy and laity sighed in awe, and those near and far wept in grief. Thereupon the monks of the capital were inwardly ashamed of their past resentment, and followed after him in faithful submission. His divine discernment was so supreme, and its auspicious omens were like this; he was then buried on a mound of Mount Lu. Earlier, Master Rui and Yan Guan were fellow students of equal renown; hence people of the time assessed them, saying: 'Sheng and Rui draw forth the heavenly true; Yan and Guan obtain the flowing downpour. Huiyi advances vigorously; Kouyuan is silently blocked.' Daosheng and Master Rui alone were marked with the designation of the heavenly true, standing out preeminently among all scholars. Earlier, Sengzhao in Guanzhong had first annotated the \*Vimalakīrti-nirdeśa\*, which the world all savoured; Daosheng then brought forth even deeper tenets, elucidating new and rare insights, and his commentaries on various sūtras were all treasured by the world. Wang Wei compared Daosheng to Guo Linzong, composing a biography for him to illustrate his remaining virtue. People of the time held that Daosheng's deduction of icchantikas attaining Buddhahood had scriptural basis, and his teachings of sudden enlightenment and good deeds receiving no retribution were also emulated in that age. Song Taizu once expounded Daosheng's doctrine of sudden enlightenment, and monks such as Sengbi posed immense challenges. The Emperor said, 'If the departed could be brought back, could he ever be subdued by you gentlemen?' Longguang Temple also had the śramaṇa Baolin, who had originally studied in Chang'an and later continued the various doctrines of Master Daosheng; people of the time called him Shixuan. Daosheng composed the \*Record of the Nirvāṇa\*, an annotation of the \*Samayabhedoparacanacakra\*, and a proclamation denouncing Māra. Baolin's disciple Fabao was also versed in both Buddhist and non-Buddhist learning, and composed the \*Treatise on the Final Mind of the Vajra\*, likewise carrying forward Daosheng's doctrines. In recent times, there was also Shi Huisheng, who likewise resided at Longguang Temple; he observed a vegetarian diet, was skilled in numerous sūtras, and was also proficient in cursive and clerical script. Because they succeeded one another in the same temple, people called them the Elder and Younger Sheng. (This single verification is extracted from the Liang \*Biographies of Eminent Monks\*.) > — English (machine translation) (machine translation) - [Previous: 24.59](https://indike.org/pramana/in.bauddha.taisho.2122.24.59) - [Next: 24.61](https://indike.org/pramana/in.bauddha.taisho.2122.24.61) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.2122.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.24.60) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.24.60](https://indike.org/pramana/in.bauddha.taisho.2122.24.60) · Pramāṇa