[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 15.10 # 出三藏記集 15.10 出三藏記集 15.10 - **Language:** Classical Chinese ### [15.10](https://indike.org/pramana/in.bauddha.taisho.2145.15.10) 竺道生。彭城人也。家世仕子。父為廣慼令。鄉里稱為善人。生幼而頴慧聰悟若神。其父知非凡器。愛而異之。于時法太道人德業弘懿乃携以歸。依遂改服受學。既踐法門俊思卓拔。披讀經文一覽能誦。研味句義即自解說。是以年在志學便登講座。探賾索隱思徹淵泉。吐納問辯辭清珠玉。雖宿望學僧當世名士。皆慮挫辭窮莫能抗敵。雖揚童之參玄文魯連之屈田巴無以過也。年至具戒器鑒日躋。講演之聲遍於區夏。王公貴勝並聞風造席。庶幾之士皆千里命駕。生風雅從容善於接誘。其性烈而溫。其氣清而穆。故豫在言對莫不披心焉。初住龍光寺。下帷專業。隆安中移入廬山精舍。幽棲七年以求其志。常以為入道之要慧解為本。故鑽仰群經斟酌雜論。萬里隨法不憚嶮遠。遂與始興慧叡東安慧嚴道場慧觀。同往長安從羅什受學。關中僧眾咸稱其秀悟。義熙五年還都因停京師。遊學積年備總經論。妙貫龍樹大乘之源兼綜提婆小道之要。博以異聞約以一致。乃喟然而嘆曰。夫象以盡意得意則象忘。言以寄理。入理則言息。自經典東流譯人重阻。多守滯文鮮見圖義。若忘筌取魚則可與言道矣。於是校練空有研思因果。乃立善不受報及頓悟義。籠罩舊說妙有淵旨。而守文之徒多生嫌嫉。與奪之聲紛然互起。又六卷泥洹先至京都。生剖析佛性洞入幽微。乃說阿闡提人皆得成佛。于時大涅槃經未至此土。孤明先發獨見迕眾。於是舊學僧黨以為背經邪說。譏忿滋甚。遂顯於大眾擯而遣之。生於四眾之中正容誓曰。若我所說反於經義者。請於現身即表厲疾。若與實相不相違背者。願捨壽之時據師子座。言竟拂衣而逝。星行命舟。以元嘉七年。投跡廬岳銷影巖阿。怡然自得。山中僧眾咸共敬服。俄而大涅槃經至于京都。果稱闡提皆有佛性。與前所說若合符契。生既獲斯經。尋即建講。以宋元嘉十一年冬十月庚子。於廬山精舍昇于法座。神色開明德音駿發。論議數番窮理盡妙。觀聽之眾莫不悟悅。法席將畢。忽見麈尾紛然而墜。端坐正容隱机而卒。顏色不異似若入定。道俗嗟駭遠近悲涼。於是京邑諸僧內慚自疚追而信服。其神鑒之至徵瑞如此。仍葬于廬山之阜。初生與叡公及嚴觀同學齊名。故時人評曰。生叡發天真。嚴觀窪流得。慧義彭亨進。𡨥淵于默塞。生及叡公獨標天真之目。固已秀出群士矣。初沙門法顯。於師子國得彌沙塞律胡本。未及譯出而亡。生以宋景平元年十一月。於龍光寺請罽賓律師佛大什執胡文。于闐沙門智勝為譯。此律照明蓋生之功也。關中沙門僧肇。始注維摩世咸翫味。及生更發深旨顯暢新異。講學之匠咸共憲章其所述。維摩法華泥洹小品諸經義疏。世皆寶焉。 > Zhu Daosheng was a native of Pengcheng. His family had been scholar-officials for generations; his father was the magistrate of Guangqi and was acclaimed by the local community as a virtuous man. From his youth, Daosheng was brilliant, understanding and insightful as if by divine aid. His father, knowing he was no ordinary vessel, loved him and recognized his exceptional nature. At that time, the śramaṇa Fatai possessed vast and admirable virtue and achievements, and so took him back under his care. Daosheng then took the tonsure and received instruction. Once he entered the Dharma gate, his intellectual brilliance was preeminent. In perusing the scriptural texts, he could recite them after a single glance; tasting the phrasing and meaning, he could immediately interpret them on his own. Thus, at the age of embarking on learning, he already mounted the lecturer's seat. He probed the profound and sought out the hidden, his thinking penetrating to the deep springs. In phrasing questions and debates, his diction was pure as pearls and jade. Even venerated and learned monks and famous scholars of the day suffered defeat in their thoughts and exhaustion in their words, none able to rival him. Even the young Yang \[Xiong\] participating in profound texts or Lu Lian subduing Tian Ba could not surpass him. When he reached the age for the full precepts, his capacity and discernment advanced by the day. The fame of his lecturing spread throughout the realm. Princes, dukes, and noble elites all heard of his renown and came to his seat; aspiring scholars all ordered their carriages from a thousand li away. Daosheng was elegant and composed, skilled at engaging and guiding others. His nature was ardent yet gentle; his demeanor was pure and solemn. Therefore, whoever participated in conversation with him would invariably open their heart to him. Initially he resided at Longguang Temple, lowering his curtains and devoting himself exclusively to study. During the Long'an era, he moved to the vihāra at Mount Lu, where he secluded himself for seven years to pursue his aspirations. He always considered that the essential key to entering the Way took insightful understanding as its foundation; thus, he drilled into and looked up to the various sūtras, and weighed and deliberated the miscellaneous śāstras. Following the Dharma for ten thousand li, he did not shrink from perilous distances. Thereupon, together with Huirui of Shixing, Huiyan of Dong'an, and Huiguan of Daochang, he traveled to Chang'an to receive instruction from Kumārajīva. The monastic assembly in the Guanzhong region all praised his exceptional understanding. In the fifth year of the Yixi era, he returned to the capital and stayed there. Having traveled and studied for many years, he had completely mastered the sūtras and śāstras. He marvelously penetrated the fountainhead of Nāgārjuna's Mahāyāna, and concurrently comprehended the essentials of Āryadeva's lesser path. Broadening his knowledge through diverse traditions, he summarized them into a unified principle. Then he sighed and said: 'Symbols are used to exhaust meaning; when the meaning is grasped, the symbols are forgotten. Words are used to convey principle; when principle is penetrated, words cease. Since the scriptures flowed east, the translators have faced manifold impediments; most clung to rigid phrasings, rarely revealing the intended meaning. If one can forget the fish-trap and take the fish, then one may discuss the Way with them.' Thereupon, scrutinizing emptiness and existence, and examining cause and effect, he established the doctrines that good deeds do not incur retribution and of sudden enlightenment. Encompassing the old interpretations, his ideas contained subtle and profound principles. Yet those who clung to the literal text mostly harbored resentment and jealousy; voices of approval and condemnation arose in confusion. Furthermore, the six-fascicle Niḥsaraṇa \[Da banniepan jing\] was the first to arrive in the capital. Daosheng analyzed the buddha-nature and deeply penetrated its subtle profundities, whereupon he stated that even icchantikas can all attain buddhahood. At that time, the Mahāparinirvāṇa-sūtra had not yet reached this land. His solitary brilliance shone forth first, and his independent insight went against the multitude. Thereupon, the faction of traditionalist monks considered this a heterodox doctrine contrary to the scriptures, their mocking and anger growing exceedingly severe. They eventually brought it before the great assembly and expelled him. Amidst the fourfold assembly, Daosheng composed his countenance and took an oath, saying: 'If what I have taught contradicts the meaning of the scriptures, may I manifest a malignant disease in this present body; but if it is not contrary to the true mark of reality, may I occupy the lion throne when I give up my life.' Having spoken, he shook his robes and departed. Traveling by night, he took a boat, and in the seventh year of the Yuanjia era, he retired to Mount Lu, concealing his presence among the rocky crags, serene and self-contented. The monks in the mountain all revered and submitted to him. Soon afterward, the \[complete\] Mahāparinirvāṇa-sūtra reached the capital, and it indeed stated that icchantikas all possess buddha-nature, matching his earlier statement like two halves of a tally. Having obtained this sūtra, Daosheng immediately set up a lecture. In the eleventh year of the Yuanjia era of the Song dynasty, in the winter, the tenth month, on the gengzi day, he mounted the Dharma seat in the vihāra of Mount Lu. His countenance was bright and radiant, and his virtuous voice burst forth vigorously. After debating several rounds, he exhausted the principle to its utmost subtlety; not one among the audience failed to be enlightened and delighted. As the Dharma session was drawing to a close, they suddenly saw his fly-whisk drop to the ground. Sitting upright with a composed countenance, he leaned against the armrest and passed away. His complexion did not change, appearing as though he had entered samādhi. Monastics and laypeople marveled in sorrow, and near and far were overcome with grief. Thereupon, the monks of the capital felt inner shame and remorse, and posthumously believed and submitted to him. The supreme manifestation of his spiritual discernment was marked by portents like this. He was subsequently buried on a knoll of Mount Lu. Formerly, Daosheng shared equal fame with Master Rui, as well as Yan and Guan, with whom he had studied together. Therefore, people of the time commented: 'Sheng and Rui burst forth from natural endowment; Yan and Guan attained through deep reservoirs. Huiyi pressed forward forcefully; Kouyuan remained silently unyielding.' That Daosheng and Master Rui were uniquely marked with the title of 'natural endowment' was because they were already preeminent among the multitude of scholars. Earlier, the śramaṇa Faxian had obtained an Indic manuscript of the Mahiśāsaka-vinaya in the Lion Country (Siṃhala), but died before he could translate it. In the eleventh month of the first year of the Jingping era of the Song dynasty, Daosheng invited the Kapiśa vinaya master Buddhajīva to hold the Indic text at Longguang Temple, while the Khotanese śramaṇa Zhisheng translated it. The illumination of this vinaya was indeed Daosheng's achievement. The Guanzhong śramaṇa Sengzhao had earlier annotated the Vimalakīrti\[-nirdeśa\], which the world unanimously savored; when Daosheng further uncovered its profound import, he made clear and prominent fresh and exceptional insights. Masters of lecturing and scholarship all took his writings as their standard. His commentaries on various scriptures such as the Vimalakīrti, the Lotus Sūtra, the Nirvāṇa, and the Aṣṭasāhasrikā are all treasured by the world. > — English (machine translation) (machine translation) - [Previous: 15.9](https://indike.org/pramana/in.bauddha.taisho.2145.15.9) - [Next: 15.11](https://indike.org/pramana/in.bauddha.taisho.2145.15.11) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2145.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.15.10) — English, machine translation ## Linked texts (1) - [法華傳記](https://indike.org/pramana/in.bauddha.taisho.2068.2.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.15.10](https://indike.org/pramana/in.bauddha.taisho.2145.15.10) · Pramāṇa