[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) › 18.26 # 續高僧傳 18.26 續高僧傳 18.26 - **Language:** Classical Chinese ### [18.26](https://indike.org/pramana/in.bauddha.taisho.2060.18.26) 釋本濟。宋氏。西河介休人也。父祖不事王侯。遁世無悶。逼以僚省。挂冠而返。濟年爰童丱。智若成人。齒胄之初。橫經就業。故於六經三史皆所留心。雖云小道略通大義。故庠熟倫侶重席請言。後披析既淹豁然大悟。乃曰。斯寔宇宙之糟粕也。何累人之清識乎。乃歸仰釋氏辭親出家。開皇元年時登十八。戒定逾淨正業彌隆。不服新華除其愛染。躬行忍辱愍增上慢。博覽經論成誦在心。講解推則循環相屬。時共觀風榮斯袖舉。會信行禪師創開異部。包括先達啟則後賢。濟聞欽詠欣然北面承部。寫瓶非喻合契無差。以信行初達集錄山東。既無本文。口為濟述。皆究達玄奧。及行之亡後集錄方到。濟覽文即講。曾無滯託。雖未見後詞。而前傳冥會時五眾別部敬之重之。著十種不敢斟量論六卷。旨文清靡。頗或傳之。自是專弘異集。響高別眾。以大業十一年九月十二日。卒於所住之慈門寺。春秋五十有四。弟子道訓道樹。式奉尸陀。追建白塔於終南山下。立銘表德。有弟善智。天縱玄機高步世表。祖師信行伏膺請業。酌深辯味妙簡錙銖。入室隣機精窮理窟。嘗以四分之一用資形累。通夏翹足攝慮觀佛。誠策勤之上達也。信行敬揖風猷雅相標致時眾咸悅。可謂以德伏人者焉。撰頓教一乘二十卷。因時制儀共遵流世。以大業三年卒。弟子等附葬于信行墓之右焉。訓有分略之能。樹豐導引之說。當令敷化。宗首莫與儔之時暫舉筵。道俗雲合。聲策感敬。後恐難尋迹矣。 > Śramaṇa Benji, surnamed Song, was a native of Jiexiu in Xihe. His father and grandfather did not serve kings or nobles, escaping the world without resentment; when pressed by official appointments, they hung up their caps and returned home. In his childhood, Ji had the wisdom of an adult. When he first reached the age for schooling, he carried his classics and pursued his studies, paying attention to both the Six Classics and the Three Histories. Although these were called lesser paths, he grasped their general import. Hence, his peers in school spread double mats to invite his discourse. Later, after long pondering and analysis, he had a sudden great awakening and said, “These are truly the dregs of the universe; why should they encumber one's pure understanding?” He then took refuge in the teachings of Śākya, bade farewell to his parents, and entered pravrajyā. In the first year of Kaihuang, he was eighteen years of age. His precepts and dhyāna grew ever purer, and his correct practice became increasingly flourishing. He did not wear new or fancy clothing, severing attachment and desire; he personally practiced forbearance, taking pity on those of excessive pride. Having extensively read the sūtras and treatises, he held them by heart; his explanations and deductions succeeded one another in continuous flow. At the time, observers marveled at his eloquence. It happened that Dhyāna Master Xinxing founded a separate school, encompassing former masters and setting an example for future sages. Hearing of this, Ji praised it with deep admiration, joyfully facing north to receive the lineage; pouring water from one vase to another could not serve as a better analogy, so perfectly did they harmonize without divergence. Because Xinxing had first compiled and recorded in the regions east of the mountains, and had no written texts with him, he orally recounted them to Ji, who thoroughly grasped their profound subtleties. After Xinxing passed away, the compiled records finally arrived. Ji read the texts and lectured on them immediately without the slightest hesitation or delay. Although he had not seen the later formulations beforehand, his earlier transmissions secretly matched them; at the time, the five assemblies and the separate school honored and revered him deeply. He composed the \*Treatise on the Ten Matters One Dares Not Measure\* in six fascicles, whose meaning and prose were clear and graceful, and it was widely transmitted. Thenceforth, he dedicated himself to propagating the separate collection, and his renown rose high above the assemblies. On the twelfth day of the ninth month of the eleventh year of Daye, he passed away at Cimen Monastery where he resided, at the age of fifty-four. His disciples Daoxun and Daoshu dutifully observed the śītavana rites, afterwards erecting a white stūpa beneath the Zhongnan Mountains and raising an inscription to manifest his virtues. He had a younger brother named Shanzhi, who was endowed by heaven with profound perception and walked far above the mundane world. Following Master Xinxing, he held the teachings to heart and requested instruction, fathoming the deep and discerning the subtle, selecting minutiae with precision. Entering the chamber and approaching the subtle point, he thoroughly exhausted the storehouse of principle. He once used only a fourth part of his nourishment to sustain his physical burdens; throughout the entire summer, he stood on one foot, concentrating his thoughts to contemplate the Buddha—truly one who attained the heights of diligent exertion. Xinxing respectfully bowed to his demeanor and refined demeanor, and the multitude was delighted; he could truly be called one who subdues people through virtue. He composed the \*Sudden Teaching of the One Vehicle\* in twenty fascicles, establishing rituals suited to the times which were observed and circulated together. In the third year of Daye, he passed away, and his disciples buried him adjacent to the right side of Xinxing's tomb. Xun possessed the ability to summarize and categorize, while Shu excelled in leading and guiding discourses. When they set forth the teachings, no leaders of the tradition could match them. Whenever they briefly opened a lecture seat, monastics and laity gathered like clouds, their voices and guidance inspiring resonance and respect. In later times, it is feared their traces can hardly be recovered. > — English (machine translation) (machine translation) - [Previous: 18.25](https://indike.org/pramana/in.bauddha.taisho.2060.18.25) - [Next: 18.27](https://indike.org/pramana/in.bauddha.taisho.2060.18.27) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2060.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.18.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.18.26](https://indike.org/pramana/in.bauddha.taisho.2060.18.26) · Pramāṇa