[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 29.46 # 佛祖統紀 29.46 佛祖統紀 29.46 - **Language:** Classical Chinese ### [29.46](https://indike.org/pramana/in.bauddha.taisho.2035.29.46) 鎧菴曰。澄照婁感天神。揚搉律相。參諸異部。以四分為宗。撰述疏鈔破斥諸家。但據成實論師之說。以五義分通大乘。立為圓宗戒體（日本師為問以難）又立三種懺法。不依方等普賢。乃取唯識別教。以為末世初心懺重觀法。判位太高。不無可議。 > Kai'an says: Master Chenzhao repeatedly evoked responses from heavenly spirits, examined the characteristics of the Vinaya, and referenced the various divergent schools, taking the Dharmaguptaka Vinaya (Sifen lü) as the principal authority. In authoring his commentaries and manuals, he refuted the various masters, yet relying only on the explanations of the masters of the Satyasiddhi-śāstra, he broadly aligned it with the Mahāyāna through five principles, establishing it as the precept-substance of the Perfect School (a Japanese master raised questions to challenge this). Furthermore, he established three kinds of repentance methods: not relying on the Vaipulya or Samantabhadra, he rather adopted Vijñaptimātra and the Separate Teaching to make them the contemplative practices for repenting grave offenses by beginners in the final age. His classification of the level was too high, not without being open to debate. > — English (machine translation) (machine translation) - [Previous: 29.45](https://indike.org/pramana/in.bauddha.taisho.2035.29.45) - [Next: 29.47](https://indike.org/pramana/in.bauddha.taisho.2035.29.47) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.2035.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.29.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.29.46](https://indike.org/pramana/in.bauddha.taisho.2035.29.46) · Pramāṇa