佛祖統紀 36.65

36.65

二年。桓玄欲重申庾氷之議。令沙門盡敬王者。遠法師致書云。袈裟非朝宗之服。鉢盂非廊廟之器。塵外之容。不應致敬王者。玄得書即下令不行。師復著沙門不敬王者論。以警當世（論見廬山集。敬者拜也。不敬者不拜也重音虫。再也）○西竺曇摩流支至秦與什法師同譯十誦律○初東土未有涅槃常住之說。但云壽命長遠。遠法師曰。佛是至極。至極則無變。無變之理。豈有窮哉。乃著法性論。其要有曰。至極以不變為性。得性以體極為宗。後羅什見論歎曰。晉人未見經闇與理會。師聞羅什入關。通書申好。什答書并偈。秦安城侯姚嵩。寄羅什新譯智論。祈師為序。師以文廣鈔二十卷。而別序之○羅什弟子有生肇融叡。時號關中四聖。道生者初入廬山蓮社。後至長安從羅什。見法顯譯泥洹經云（六卷者）除一闡提皆有佛性。師曰。阿闡提人（此云信不具也）含生之類。何得獨無佛性。此經來未盡耳。乃唱闡提之人皆當成佛。眾以為邪說背經。於律當擯。生對眾誓曰。若所說契合佛心願舍報日踞師子座。於是束身還入虎丘山。聚石為徒講涅槃經。至闡提處則說有佛性。且曰。如我所說契佛心否。群石皆為點頭。後還廬山。聞曇無讖重譯涅槃至聖行品果云。一闡提人雖復斷善猶有佛性。尉喜不勝。嘗謂聖教東流譯人重阻。多滯權文鮮通圓義。於是檢閱真俗精練空有。乃著善不受報論。頓悟成佛論。佛性常有論。法身無色論。佛無淨土論。並籠罩舊說妙有淵旨。守文之徒嫌嫉競起。一日升座說法。俄見麈尾墮地。隱几而化○僧肇初見什。什曰。法中龍象也。著般若無知論。物不遷論。不真空論。涅槃無名論（總名肇輪）什曰。吾解不謝子文。當相揖也（天台宗謂什肇多附通義）○道融從羅什。久之師子國婆羅門馱其書。至關中乞辨論。什令融當之。融先閱外道經書。使人錄其目。秦主大集以能博觀為誇。融數其書。并秦地經史十倍之。乘勝嘲曰。卿乃未聞大秦有博學者乎。婆羅門愧服。再拜而去○僧叡初遊外歷諸國。後入廬山遠師社來京師止烏衣寺講說。久之入關中從羅什。風神明澈見者畏敬。秦主因朝會指師。謂姚嵩曰。四海僧望也。

In the second year, Huan Xuan wished to revive the proposal of Yu Bing and order the śramaṇas to pay full homage to the ruler. Master Huiyuan sent a letter stating: 'The kāṣāya is not an attire for court audience; the alms bowl is not a vessel for ancestral temples and court halls. Those with appearances beyond worldly dust should not pay homage to the ruler.' When Huan Xuan received the letter, he immediately issued an order not to enact it. The Master further composed the *Shamen bujing wangzhe lun* (Treatise on Śramaṇas Not Paying Homage to Rulers) to admonish the contemporary world (the treatise appears in the *Lushan ji*. 'Respect' means bowing; 'not respecting' means not bowing; *chong* [重] is read as *chong*, meaning 'again'). ○ Dharmaruci from Western Tianzhu arrived in Qin, where he translated the *Daśādhyāya-vinaya* (Ten Recitations Vinaya) together with Master Kumārajīva. ○ Earlier, the eastern land did not yet have the doctrine of the eternal abiding of nirvāṇa, but only spoke of longevity being vast and distant. Master Huiyuan said: 'The Buddha is the ultimate culmination; the ultimate culmination is changeless. How could the principle of the changeless have an end?' Thereupon he composed the *Faxing lun* (Treatise on the Nature of Phenomena). Its essential point stated: 'The ultimate culmination has changelessness as its nature; attaining this nature has embodying the ultimate as its source.' Later, when Kumārajīva saw the treatise, he sighed and said: 'The people of Jin, without having seen the scriptures, secretly concur with the principle!' Hearing that Kumārajīva had entered the Pass, the Master sent letters conveying his goodwill. Kumārajīva replied with letters and gāthās. Yao Song, Marquis of Ancheng of the Qin, sent Kumārajīva's newly translated *Mahāprajñāpāramitopadeśa* (*Dazhidulun*), requesting the Master to write a preface. Taking the text to be vast, the Master abridged it into twenty scrolls and wrote a separate preface for it. ○ Among Kumārajīva's disciples were Daosheng, Sengzhao, Daorong, and Sengrui, who were known at the time as the 'Four Sages within the Pass'. Daosheng had first entered the Lotus Society at Mount Lu, and later went to Chang'an to follow Kumārajīva. Seeing that the *Nirvāṇa Sūtra* translated by Faxian (in six scrolls) stated that 'all beings except icchantikas possess the buddha-nature', the Master said: 'Icchantikas (translated here as "those lacking faith") are a class of sentient beings; how could they alone lack the buddha-nature? This scripture is simply incomplete in its transmission!' Thereupon he proclaimed that even icchantikas will all attain Buddhahood. The multitude considered this a heterodox view contradicting the scriptures and held that by the vinaya he ought to be expelled. Daosheng took an oath before the assembly, saying: 'If what I have said accords with the Buddha's mind, may I sit upon the lion seat on the day I abandon my karmic recompense!' Thereupon he packed his robes and retreated to Mount Huqiu. Gathering stones to be his disciples, he lectured on the *Nirvāṇa Sūtra*. When he came to the passage on the icchantikas, he taught that they possess the buddha-nature, and added: 'Does what I have said accord with the Buddha's mind or not?' The stones all nodded in assent. Later he returned to Mount Lu. When he heard that Dharmakṣema had re-translated the *Nirvāṇa Sūtra*, and upon reaching the 'Chapter on Holy Conduct' it indeed stated that 'although an icchantika has severed roots of goodness, he still possesses the buddha-nature', his comfort and joy knew no bounds. He often observed that as the holy teachings flowed eastward, translators faced many obstacles; most stagnated in expedient texts and few penetrated the complete meaning. Thereupon, examining paramārtha-satya and saṃvṛti-satya, and refining his grasp of emptiness and existence, he composed the *Shan bu shoubao lun* (Treatise on Goodness Not Receiving Recompense), the *Dunwu chengfo lun* (Treatise on Sudden Awakening to Buddhahood), the *Foxing changyou lun* (Treatise on the Buddha-Nature Being Constantly Present), the *Fashen wuse lun* (Treatise on the Dharma-Body Being Formless), and the *Fo wu jingtu lun* (Treatise on the Buddha Having No Pure Land). These encompassed previous interpretations and revealed profound, wondrous tenets. The literalist followers grew intensely envious and contentious. One day, while ascending the seat to preach the Dharma, he suddenly saw his deer-tail whisk fall to the ground; leaning against the armrest, he passed away. ○ When Sengzhao first met Kumārajīva, Kumārajīva said: 'He is a dragon and elephant within the Dharma!' Sengzhao composed the *Bore wuzhi lun* (Treatise on Prajñā Being Free of Knowing), the *Wu buqian lun* (Treatise on the Immutability of Things), the *Buzhenkong lun* (Treatise on the Emptiness of the Unreal), and the *Niepan wuming lun* (Treatise on Nirvāṇa Being Nameless)—collectively titled the *Zhao lun*. Kumārajīva said: 'My understanding is not inferior to your text; we should bow to each other in mutual respect!' (The Tiantai school considers that Kumārajīva and Sengzhao largely adhered to the shared teaching). ○ Daorong studied under Kumārajīva. After some time, a brāhmaṇa from Siṃhala arrived within the Pass carrying his books on a pack animal, requesting a debate. Kumārajīva had Daorong take up the challenge. Daorong first reviewed the non-Buddhist scriptures and books, instructing people to catalogue their titles. The ruler of Qin gathered a grand assembly to boast of Daorong's wide learning. Daorong enumerated the brāhmaṇa's books and added ten times as many scriptures and histories from the Qin lands. Taking advantage of his victory, he mocked: 'Have you not heard that there are broadly learned scholars in Great Qin?' The brāhmaṇa yielded in shame, bowed twice, and departed. ○ Sengrui had originally traveled extensively across foreign lands. Later he entered the society of Master Huiyuan at Mount Lu, and then came to the capital, staying at Wuyi Monastery to deliver lectures. After some time, he entered the Pass to follow Kumārajīva. His spiritual demeanor was clear and bright, and those who saw him regarded him with awe and respect. During a court assembly, the ruler of Qin pointed to the Master and said to Yao Song: 'He is the hope of the monks of the four seas!'