[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) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 14.27 # 續高僧傳 14.27 續高僧傳 14.27 - **Language:** Classical Chinese ### [14.27](https://indike.org/pramana/in.bauddha.taisho.2060.14.27) 釋智拔。姓張襄陽人。幼年清悟雅好道法。六歲出家。初為閏師弟子。閏顧有濟器。乃携付哲法師。哲亦襄川僧望。具之別傳。初誦法華。日通五紙。經中理路略有規度。惟曰。斯經諸佛出世之大意也。一人一道非弘不通。誓畢依持開悟蒙俗。周聽乃洽。承帝京上德吉藏法師四海標領三乘明匠。尋詣奉旨欣擊素心。首尾兩遍命令覆述。英俊鼓言無非亂轍。藏親臨坐。拔問眾曰。一乘為兩。遂分為三。亦可一乘為兩。分為三兩。眾無敢答。藏曰。拔公此問深得旨矣乃囑累。大法必在機緣。於是還襄。會賊徒擾攘無由講悟。晝藏夜伏私薀文義。後值清平住耆闍寺。恒在常濟。講法華經年別五遍。門人法長後生穎萃。見住梵雲領徒承業。貞觀十四年九月十七日。於清信士張英家。宿集竪義開法華題。或問今昔開覆三一之旨者。答對如風響。解悟啟時心。便告稜法師曰。智拔答畢須彌來難。盡皆神俊。詣八方鄉里大德檀越等相別。時不測其言也。遂即潛然。迫而察之。已遷化矣。合境玄素嗟惋驚慟。顏狀如生。加坐堅正蔣王躬臨燒香供養。贈物百餘段。墓所設五千僧齋。春秋六十八矣。 > Shi Zhiba, whose secular surname was Zhang, was a native of Xiangyang. In his youth he was clearly perceptive and elegantly fond of the Dharma. He went forth from the household life at the age of six, initially becoming a disciple of Master Run. Observing that he possessed the capacity to bring salvation, Run took him by the hand and entrusted him to Master Zhe. Zhe was also a prominent monk of the Xiang River region, as is detailed in his separate biography. At first he chanted the Lotus Sūtra, mastering five sheets a day, and attained a general understanding of the doctrinal path within the sūtra. He would only say: "This sūtra is the great intent behind all Buddhas' appearance in the world. For the one person and the one path, without propagation it will not penetrate." He vowed to uphold it all his life and enlighten the ignorant common folk. After his rounds of listening to teachings had become comprehensive, he heard that Master Jizang, a superior virtuous one in the imperial capital, was a guide across the four seas and a luminous master of the three vehicles. Thereupon he went to receive his teachings, rejoicing at satisfying his longtime longing. For two full cycles, \[Jizang\] commanded him to recap the lectures; the prominent talents had raised arguments that merely confused the tracks. Jizang himself took the seat. Ba questioned the assembly, saying: "The One Vehicle is taken as two, and then divided into three. Could it also be that the One Vehicle is taken as two, and divided into three pairs?" None in the assembly dared to answer. Jizang said: "Venerable Ba, this question deeply grasps the import!" He then entrusted the teachings to him, saying: "The great Dharma necessarily depends on opportune conditions." Thereupon he returned to Xiang\[yang\]. It happened that bandit gangs were causing turmoil, so there was no way to lecture and awaken others. By day he hid, and by night he remained secluded, privately cherishing the texts and doctrines. Later, meeting with peaceful times, he resided at Qishe Temple, constantly engaging in universal salvation and lecturing on the Lotus Sūtra five times every year. His disciple Fachang, an outstanding talent of the younger generation, presently resides at Fanyun Temple, leading disciples and continuing his heritage. On the seventeenth day of the ninth month in the fourteenth year of the Zhenguan reign, at the house of the lay believer Zhang Ying, an overnight assembly was held to set forth doctrinal tenets and open the title of the Lotus Sūtra. When someone asked about the purport of revealing and concealing the three and the one in past and present, his replies were like an echo in the wind, his elucidations inspiring the minds of the times. He then addressed Master Leng: "Zhiba has finished answering; even if Mount Sumeru brought difficulties, they were all wonderfully clever. I am going to the eight directions and the countryside to take leave of the bhadantas, dāna-patis, and others." At the time, they did not fathom his words. He then immediately fell silent. Approaching to inspect him, \[they found\] he had already passed away. The entire district, clergy and laity alike, lamented and grieved in shock and sorrow. His facial appearance was as if alive, seated cross-legged, firm and upright. The Prince of Jiang went in person to burn incense and offer worship, presenting over a hundred bolts of cloth. At his burial place, a vegetarian feast for five thousand monks was held. His age was sixty-eight. > — English (machine translation) (machine translation) - [Previous: 14.26](https://indike.org/pramana/in.bauddha.taisho.2060.14.26) - [Next: 14.28](https://indike.org/pramana/in.bauddha.taisho.2060.14.28) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2060.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.14.27) — English, machine translation ## Linked texts (1) - [弘贊法華傳](https://indike.org/pramana/in.bauddha.taisho.2067.3.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.14.27](https://indike.org/pramana/in.bauddha.taisho.2060.14.27) · Pramāṇa