---
title: "高僧傳 · 1 竺道生"
description: "高僧传由南朝梁代慧皎撰著，是中国佛教史上第一部系统记载高僧事迹的传记类著作。全书分十科收录东汉至梁初二百五十七位高僧传记，附见二百余人，涵盖译经、义解、神异等多方面内容。该书确立了高僧传的体例框架，为后世僧传撰写提供了典范，是研究中国早期佛教史、思想史及社会文化的重要文献，在佛教史学领域具有不可替代的权威地位。"
url: "https://rushiwowen.co/en/r/cmd0qg3h6018tju04vpte4djq"
---

竺道生，本姓魏，鉅鹿人，寓居彭城。家世仕族，父為廣戚令，鄉里稱為善人。生幼而頴悟，聰哲若神。其父知非凡器，愛而異之，後值沙門竺法汰，遂改俗歸依，伏膺受業。既踐法門，俊思奇拔，研味句義，即自開解。故年在志學，便登講座，吐納問辯，辭清珠玉，雖宿望學僧，當世名士，皆慮挫詞窮，莫敢酬抗。年至具戒，器鑒日深，性度機警，神氣清穆。初入廬山，幽棲七年，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、慧嚴同遊長安，從什公受業。關中僧眾，咸謂神悟。後還都，止青園寺。寺是晉恭思皇后褚氏所立，本種青處，因以為名。生既當時法匠，請以居焉。宋太祖文皇深加歎重。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。」遂取鉢便食，於是一眾從之，莫不歎其樞機得衷。王弘、范泰、顏延，並挹敬風猷，從之問道。

> Zhu Daosheng (lay surname Wei) was originally from Julu, but his family later resided in Pengcheng. His family had been officials for generations; his father served as magistrate of Guangqi and was known locally as a virtuous man. As a child, Daosheng was exceptionally bright, with a wisdom that seemed almost divine. His father recognized his extraordinary nature and cherished him dearly. Later, encountering the monk Zhu Fatai, he renounced lay life, took refuge in Buddhism, and became his disciple. Once he entered the monastic path, his intelligence was sharp and outstanding; as he studied and contemplated the meaning of the scriptures, he naturally grasped their essence. By the time he reached the age for academic pursuits, he was already teaching from the Dharma seat. His discussions and debates were eloquent, his words clear as pearls and jade. Even renowned senior monks and celebrated scholars of his time were challenged, their arguments exhausted, and none dared to contend with him. Upon receiving full ordination, his insight and discernment deepened daily. His nature was alert and keen, his spirit pure and serene. First, he retreated to Mount Lu, living in seclusion for seven years to pursue his spiritual aspirations. He always considered insight and understanding the foundation of the path to enlightenment, so he diligently studied all the sutras, carefully examined various treatises, and traveled thousands of miles in pursuit of the Dharma, never fearing hardship or fatigue. Later, together with Huirui and Huiyan, he traveled to Chang'an to study under Master Kumarajiva. The monastic community in the Guanzhong region all praised his spiritual realization. Afterward, he returned to the capital and resided at Qingyuan Temple. This temple was built by Empress Chu, wife of Emperor Gong of Jin, on land originally planted with greens, hence its name. As Daosheng was already a renowned master of the Dharma, he was invited to live there. Emperor Wen, the first emperor of the Liu Song dynasty, greatly admired and respected him. Later, the emperor held a Dharma assembly, dining with the congregation on the ground. After a long time serving the meal, everyone worried it was late. The emperor said, "It is just midday." Daosheng said, "The bright sun is in the sky; if the emperor says it is midday, how can it not be? "Then he took his bowl and began to eat. The entire assembly followed his lead, and everyone marveled at his perfect sense of timing. Wang Hong, Fan Tai, and Yan Yanzhi all revered his virtuous conduct and came to him seeking the Way.

生既潛思日久，徹悟言外，迺喟然歎曰：「夫象以盡意，得意則象忘；言以詮理，入理則言息。自經典東流，譯人重阻，多守滯文，鮮見圓義。若忘筌取魚，始可與言道矣。」於是校閱真、俗，研思因果，迺立「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》先至京師，生剖析經理，洞入幽微，迺說「阿闡提人皆得成佛」。于時大本未傳，孤明先發，獨見忤眾。於是舊學以為邪說，譏憤滋甚，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，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。」言竟拂衣而遊。

> He had long immersed himself in deep contemplation, until one day he fully grasped the meaning beyond words. Sighing deeply, he said: "Images are used to convey ideas—when the idea is grasped, the image can be forgotten. Words are used to explain truth—when truth is understood, words cease. Since the sacred scriptures were transmitted to the East, translators have faced many obstacles, often clinging to rigid texts and rarely realizing the complete meaning. Only when one forgets the trap and takes the fish can one begin to discuss the Way." He then examined the true and conventional truths, pondered the laws of cause and effect, and established the doctrines of "no reward for good deeds" and "sudden enlightenment into Buddhahood." He also wrote treatises such as On the Two Truths, On the Inherent Presence of Buddha-Nature, On the Formlessness of the Dharma-Body, On the Buddha's Lack of a Pure Land, and On Conditioned Arising. These works transcended previous explanations, containing profound and subtle insights. However, those who clung to literal interpretations grew envious and hostile, and voices of praise and condemnation arose in tumultuous debate. At that time, the six-fascicle \*Nirvana Sutra\* had only recently arrived in the capital. He analyzed its principles, penetrating its most abstruse depths, and proclaimed, "Even the \*icchantika\* can attain Buddhahood." Since the complete text had not yet been transmitted, he stood alone in his insight, and his unique view offended the masses. The traditionalists denounced his teaching as heresy, their scorn and fury intensifying until they publicly condemned him and expelled him. Facing the assembly, he composed himself and made a solemn vow: "If what I say contradicts the true meaning of the scriptures, may I be stricken with a severe illness in this very life. But if my words are in accordance with ultimate reality, may I, at the moment of my death, take my seat upon the lion's throne." Having spoken, he brushed off his robe and departed.

初投吳之虎丘山，旬日之中，學徒數百。其年夏，雷震青園佛殿，龍昇于天，光影西壁，因改寺名號曰「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。

> When he first arrived at Tiger Hill in Wu, within just ten days, hundreds of students had gathered to learn from him. That summer, thunder struck the Green Garden Buddha Hall, and a dragon soared into the sky, its light and shadow casting westward across the wall. Because of this, the temple was renamed "Dragon Light." People at the time sighed and said, "Since the dragon has departed, this teacher must soon leave as well." Not long afterward, he withdrew to Mount Lu, dwelling in seclusion among its cliffs and valleys, where the monks in the mountains all deeply respected and admired him. Later, when the full-length \*Nirvana Sutra\* arrived in Nanjing, it confirmed that even an \*icchantika\* possesses the Buddha-nature—exactly matching what he had taught before, as if the pieces of a seal fit together perfectly.

生既獲斯經，尋即講說，以宋元嘉十一年冬十一月庚子，於廬山精舍昇于法座，神色開朗，德音俊發，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，隱几而卒，顏色不異，似若入定。道俗嗟駭，遠近悲泣。於是京邑諸僧內慚自疚，追而信服。其神鑒之至徵瑞如此。仍葬廬山之阜。

> Life Having obtained this Sutra, he soon began to expound it. On the day \*gengzi\* of the eleventh month of winter, in the eleventh year of the \*Yuanjia\* reign of the Song dynasty (A.D. 434), he ascended the dharma seat at the Hermitage of Mount Lu. His countenance was radiant, his voice clear and inspiring. After a few rounds of discussion, he had exhausted the principles and reached the ultimate subtlety. All who saw and heard were awakened and delighted. As the assembly was drawing to a close, suddenly his fly-whisk fell to the ground. He sat upright with a composed expression, leaned on his desk, and passed away. His complexion remained unchanged, as if he had entered a deep state of meditative absorption. Both monks and laypeople were astonished and grieved; people far and near wept with sorrow. Then, the monks of the capital felt ashamed and remorseful, and eventually followed and believed in him. Such were the miraculous signs of his profound spiritual insight. He was subsequently buried on the peak of Mount Lu.

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，慧義彭享進，寇淵于默塞。」生及叡公獨標天真之目，故以秀出群士矣。

> When Young and Master Rui studied together with Yan and Guan, they were equally famous. People at the time commented: "Young and Rui possessed an innate purity, Yan and Guan obtained the depth of the stream. Hui Yi was bold and advancing, Kou Yuan was quiet and contained." Young and Master Rui alone were distinguished for their natural brilliance, thus they stood out among all scholars.

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，旌其遺德。時人以生推闡提得佛，此語有據。頓悟不受報等，時亦為憲章。宋太祖嘗述生頓悟義，沙門僧弼等皆設巨難。帝曰：「若使逝者可興，豈為諸君所屈。」

後龍光又有沙門寶林，初經長安受學，後祖述生公諸義，時人號曰「遊玄生」。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，兼工草隸。時人以同寺相繼，號曰大小二生。