[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) › 21.28 # 續高僧傳 21.28 續高僧傳 21.28 - **Language:** Classical Chinese ### [21.28](https://indike.org/pramana/in.bauddha.taisho.2060.21.28) 釋洪遵。姓時氏。相州人也。八歲出家。從師請業屢高聲駕。及受具後專學律部。心生重敬。內自惟曰。出家基趾其存戒乎。住持萬載。被于遺教。諒非虛矣。更辭師友遊方聽習。履涉相京諮訪深義。有所未喻決問罕通。三夏將滿遂知大旨。初住嵩高少林寺。依資雲公開胸律要。并及華嚴大論前後參聽並扣其關戶渙然大明。承鄴下暉公盛弘四分。因往從焉。聽徒五百。多以巧媚自通。覆講堅論了無命及。暉寔律學名匠。而智或先圖。遵固解冠時倫。全不以曲私在慮。後因盛集異學充堂。遵乃束暉製疏。捧入堂中曰。伏膺有日都未見知。是則師資兩亡。敢以文疏仰及。便置之坐上往覆。雲所既屬捨見來降。即命登座覆述。吐納纖隱眾仰如山。自後專預正時結徒畢業。以戒律旁義有會他部者。乃重聽大論毘曇。開沃津奧。又以心使未靜。就諸禪林學調順法。年踰十臘方歸律宗。四遠望風堂盈千計。時為榮大也。齊主既敞教門。言承付囑。五眾有墜憲網者。皆據內律治之。以遵學聲早舉。策授為斷事沙門。時青齊諸眾。連諍經久。乃徹天聽。無由息訟。下勅令往。遵以法和喻。以律科懲曲感物情。繁諍自弭。由是更增時美。法侶欣之。及齊曆將季擅名逾遠。而非類不交惟道同轍。名儒大德見輒慕從。常與慧遠等名僧通宵造盡。周平齊日隱于白鹿巖中。及宣政搜揚。被舉住於嵩岳。德不孤峙眾復屯歸。大隋廓定招賢四海。開皇七年。下勅追詣京闕。與五大德同時奉見。特蒙勞引令住興善。并十弟子四事供養。十一年中。又勅與天竺僧共譯梵文。至十六年。復勅請為講律眾主。於崇敬寺聚徒成業。先是關內素奉僧祇。習俗生常惡聞異學。乍講四分人聽全稀。還是東川讚擊成務。遵欲廣流法味。理任權機。乃旦剖法華晚揚法正。來為開經說為通律。屢停炎澳漸致附宗。開導四分一人而已。迄至于今僧祇絕唱。遵為人形儀儒雅。動據規猷。而神辯如泉。聲相鍾鼓。預昇法位罕有昏漠。開悟之勣寔難嗣焉。仁壽二年。勅送舍利于衛州之福聚寺。將出示眾。乃放紅赤二光。晃發遠近照灼人目。道俗同覩大生慶悅。仁壽四年。下詔曰。朕祇受肇命撫育生民。遵奉聖教重興象法。而如來大慈覆護群品。感見舍利開導含生。朕已分布遠近皆起靈塔。其間諸州猶有未遍。今更請大德奉送舍利。各往諸州依前造塔。所請之僧必須德行可尊善解法相。使能宣揚佛教。感𥧝愚迷。宜集諸寺三綱詳共推擇錄以奏聞。當與一切蒼生同斯福業。遵乃搜舉名解者用承上命。登又下勅。三十餘州一時同送。遵又蒙使。於博州起塔。初至州西。有白鵠數十頭。當於輿上旋繞數匝。久之而逝。及至城東隆聖寺置塔之所。夜有白光數十道。道如車軸住于基上。邊有鳥巢樹上。及光之洞明眾鳥驚散。又雨銀花委地光耀如雪。掘基五尺獲粟半升。夜降神仙八十四人。持華遶塔久乃方隱。又婦人李氏患目二十餘年。及來禮拜兩目齊見。後行道之夕。又放赤光照寺東房。見臥佛及坐佛說法之像。復見梵僧對架讀經。有一十四字。皆是梵書。時人不識。及四月八日當下塔時。感黑蜂無數銜香遶塔。氣蔚且熏不同人世。又見白蓮花在塔四角高數百丈。花葉分布下垂於空。時間五彩蓮花廁填其內。又見天人燒香而左轉者。於是總集而觀歎未曾有。屬目不見者非無一二。及下覆訖諸相皆止。遵於京邑盛開律儀名駭昔人。而傳敘玄宗其後蓋闕。又著大純鈔五卷。用通律典。尋又下勅令知寺任。弼諧僧眾亟光徽績。以大業四年五月十九日。卒於興善。春秋七十有九。隋初又有道洪法勝洪淵等。並以律學著名。洪據相州紹通雲胤。容止沈正宣解有儀。學門七百亟程弘量。故諸經論之士將欲導世者。皆停洪講席。觀其風略採為軌躅。勝博涉有功。而言行無副。神志高卓時共潛推。但身令未廣。故聽徒簡略。淵學承遵統化被中山。綱維正象有聲幽冀。年代非遠。並不測其終。 > Śramaṇa Hongzun, surnamed Shi, was a native of Xiangzhou. He left home at eight years of age, and as he sought study under his masters, his reputation repeatedly soared. After receiving the full precepts, he specialized in the Vinaya piṭaka. Deep veneration arose in his mind, and he reflected within himself: "Is not the bedrock of leaving home to be found in the precepts? That they abide for myriad years and are spread through the bequeathed teaching is truly not in vain!" He then bid farewell to his masters and fellows to travel and listen to instruction. Journeying through Xiangzhou and the capital, he inquired about profound principles; wherever he had not yet understood, he resolved his queries, though \[masters capable of\] thoroughly explaining them were rare. When three summer retreats were about to be completed, he finally comprehended the great import. He first resided at the Shaolin Monastery on Mount Songgao. Relying on master Yun, he received the essentials of the Vinaya; furthermore, he also attended lectures on the Huayan and the Dazhidu lun (Great Treatise) before and after. Knocking at their portals, all became brilliantly clear. Hearing that Master Hui of Ye was grandly promoting the Dharmaguptaka Vinaya (Sifen lü), he went to follow him. The audience numbered five hundred, many of whom gained favor through flattery. But as for reviewing the lectures and conducting rigorous debates, none were ever called upon to do so. Hui was indeed a famous master of Vinaya study, but his wisdom was perhaps guided by preconceptions. Zun's understanding was firmly preeminent among his peers, and he was entirely free of selfish calculations. Later, on the occasion of a grand gathering where students of various teachings filled the hall, Zun bundled Hui's commentaries, carried them into the hall with both hands, and said: "I have submitted my heart for a long time, yet I have not been recognized at all. In this way, both master and disciple are lost. I dare to present these written commentaries for your consideration!" He then placed them on the seat and exchanged arguments. As the circumstances unfolded, \[Hui\] abandoned his preconceptions and yielded. He immediately ordered \[Zun\] to ascend the seat and review the lecture. His exposition of subtleties and obscurities was looked up to by the assembly as a mountain. From then on, he was exclusively admitted to the regular lectures and gathered disciples to complete their training. Because collateral meanings in the Vinaya converged with other schools, he re-attended lectures on the Great Treatise and the Abhidharma to irrigate and deepen his reservoir of knowledge. Moreover, because his mental afflictions were not yet tranquil, he went to various meditation groves to study the methods of subduing and harmonizing \[the mind\]. Only after more than ten rains retreats did he return to the Vinaya tradition. Looking toward his prestige from the four quarters, the hall was filled with thousands of students; at that time, it was considered a great glory. When the ruler of Qi opened the gates of the teaching and claimed to receive the entrustment, whenever members of the five assemblies fell into the net of the law, they were all judged according to the inner Vinaya. Because Zun's scholarly renown had been raised early, he was appointed by imperial directive as a śramaṇa for deciding judicial matters. At that time, the monastic assemblies of Qing and Qi had been in continuous dispute for a long time, which even reached the emperor's ears; there was no way to end the litigation. An imperial decree was issued ordering him to go. Zun harmonized and admonished them with the Dharma, and punished wrongdoing with the Vinaya articles, moving people's feelings; the turbulent disputes subsided of their own accord. Because of this, his contemporary fame grew even greater, and his Dharma companions rejoiced. Toward the final years of the Qi dynasty, his fame spread even farther. Yet he did not associate with those of a different path; only with those whose Tao was identical did he keep company. Renowned scholars and great bhadantas yearned to follow him whenever they saw him. He often discussed doctrines through the entire night with famous monks such as Huiyuan. On the day the Zhou conquered the Qi, he hid within the Bailuyan (White Deer Cliff). When the Xuanzheng era sought out and promoted \[talents\], he was recommended to reside on the Song Peak. Virtue does not stand alone, and the assembly gathered around him once more. When the Great Sui unified the realm, it recruited the worthy from the four seas. In the seventh year of the Kaihuang era, an imperial decree summoned him to the imperial capital, where he had an audience together with five bhadantas. He was specially comforted and received, and ordered to reside at the Xingshan Monastery, being provided with the four requisites along with ten disciples. In the eleventh year, another decree ordered him to translate Indic texts together with Indian monks. In the sixteenth year, another decree invited him to be the head of the assembly for expounding the Vinaya, gathering disciples to accomplish their studies at Chongjing Monastery. Prior to this, the region inside the passes had traditionally revered the Mahāsāṃghika Vinaya (Sengqi lü); habituated by long custom, they disliked hearing different teachings. When the Dharmaguptaka Vinaya was first lectured on, the audience was extremely sparse; it was still the scholars from the eastern rivers who praised and championed it to accomplish the task. Zun wished to widely disseminate the flavor of the Dharma, and the principle lay in expedient adaptability: he thus analyzed the Saddharmapuṇḍarīka Sūtra in the morning and proclaimed Dharmagupta's Vinaya in the evening. Coming to explain the sūtras, he taught to elucidate the Vinaya. Repeatedly stopping the fiery and steep resistance, he gradually led them to adhere to the school. As for opening the way and guiding people to the Dharmaguptaka Vinaya, he was the sole individual \[responsible for it\]. Down to the present day, the chanting of the Mahāsāṃghika Vinaya has ceased. In his personal deportment, Zun was cultured and elegant, acting in accordance with standards and rules. His divine eloquence was like a spring, and the tone of his voice was like bells and drums. When he ascended the Dharma seat, few remained unenlightened or ignorant; the merit of his illumination is truly difficult to match. In the second year of the Renshou era, he was decreed to escort relics to the Fuju Monastery in Weizhou. When they were about to be brought out and shown to the assembly, they emitted two rays of red light, shining near and far and dazzling people's eyes. Monastics and laypeople saw it together and gave rise to great joy. In the fourth year of the Renshou era, an imperial edict was issued saying: "We have reverently received the mandate to nurture the living people, revere the sacred teaching, and revive the Semblance Dharma. The Tathāgata, with great compassion, shelters all beings, and by spiritual resonance makes relics appear to guide sentient beings. We have already distributed them near and far, erecting sacred pagodas everywhere; yet among the various prefectures, there are still some not yet reached. Now We again invite bhadantas to escort the relics and proceed to the various prefectures to build pagodas as before. The monks invited must be venerable in virtue and conduct and well-versed in the characteristics of dharmas, so that they can propagate the Buddha's teaching and awaken the foolish and deluded. Let the three directors (saṃghakarma) of the various monasteries assemble to deliberate and select them together, recording and presenting their names in a memorial. We shall share this meritorious karma with all living beings." Zun then sought out and recommended renowned and understanding masters to comply with the imperial command. An imperial decree was soon issued, ordering more than thirty prefectures to escort them simultaneously. Zun was also commissioned to erect a pagoda in Bozhou. When he first arrived west of the prefecture, several dozen white swans circled several times directly above his carriage, departing only after a long while. When he reached the Longsheng Monastery east of the city, the site for erecting the pagoda, several dozen rays of white light, each as thick as a cart axle, rested on the foundation at night. There were bird nests on nearby trees; when the light illuminated everything, the birds scattered in alarm. Moreover, silver flowers rained down upon the ground, shining like snow. Digging the foundation to a depth of five feet, half a sheng of millet was obtained. At night, eighty-four divine immortals descended, holding flowers and circumambulating the pagoda, vanishing only after a long time. Furthermore, a woman of the Li family had suffered from eye disease for over twenty years; when she came to worship, both eyes could see at once. Later, on the evening of circumambulating the Dharma path, red light was again emitted, illuminating the eastern chambers of the monastery; images of a reclining Buddha and a seated Buddha preaching the Dharma were seen. Moreover, an Indic monk was seen reading a sūtra facing a book stand; there were fourteen characters, all in Indic script, which the people of the time could not recognize. On the eighth day of the fourth month, when the relics were to be interred in the pagoda, countless black bees were moved to encircle the pagoda carrying incense, the fragrance lush and pervasive, unlike that of the human world. Furthermore, white lotus flowers were seen at the four corners of the pagoda several hundred zhang high, with petals spread out and hanging down in mid-air, while five-colored lotus flowers were interspersed among them. Devas were also seen burning incense and circumambulating to the left. Thereupon, the crowds gathered and sighed at the unprecedented sight; those who looked closely and could not see it were only one or two. When the covering was laid down, all the manifestations ceased. Zun grandly expounded the Vinaya rituals in the capital, and his fame startled the people of old; yet the transmission of his profound tradition was largely discontinued thereafter. He also composed the Da Chun Chao (Comprehensive Commentary) in five scrolls to elucidate the Vinaya canons. Soon an imperial decree ordered him to administer the duties of the monastery; he assisted and harmonized the monastic assembly, greatly brightening his illustrious achievements. On the nineteenth day of the fifth month in the fourth year of the Daye era, he passed away at Xingshan Monastery at the age of seventy-nine. At the beginning of the Sui, there were also Daohong, Fasheng, Hongyuan, and others, all renowned for their Vinaya learning. Hong was based in Xiangzhou, continuing the lineage of Tong and Yun; his deportment was composed and correct, and his expositions followed proper forms. His school had seven hundred students, frequently demonstrating his broad capacity. Therefore, scholars of various sūtras and treatises who wished to guide the world all stayed at Hong's lecture seat, observing his style and method to adopt them as guidelines. Sheng was extensively learned and accomplished, but his actions did not match his words; yet his spirit was lofty and outstanding, and contemporaries privately admired him. However, his personal discipline was not widespread, so his audience was sparse. Yuan's learning was inherited from Zun, and his leadership and transformation covered Zhongshan; maintaining order during the Semblance Dharma, his fame was known throughout You and Ji. The era was not far removed, yet the ends of their lives are not known. > — English (machine translation) (machine translation) - [Previous: 21.27](https://indike.org/pramana/in.bauddha.taisho.2060.21.27) - [Next: 21.29](https://indike.org/pramana/in.bauddha.taisho.2060.21.29) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.2060.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.21.28) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.2.306) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.21.28](https://indike.org/pramana/in.bauddha.taisho.2060.21.28) · Pramāṇa