[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) › 23.15 # 續高僧傳 23.15 續高僧傳 23.15 - **Language:** Classical Chinese ### [23.15](https://indike.org/pramana/in.bauddha.taisho.2060.23.15) 釋僧猛。俗姓段氏。京兆涇陽人。姿蔭都雅神情俊拔。童孺出家素知希奉。聰慧利根幽思通遠。數十年間躬事講說。凡有解悟靡不通練。昔魏文西位。勅猛在右寢殿闡揚般若。貴宰咸仰味其道訓。周明嗣曆。詔下屈住天宮永弘十地。又勅於紫極文昌二殿。更互說法。當時旨延問對酬答無窮。黃巾之徒紛然搆聚。猛乃徐搖談柄。引敵深渦。方就邪宗一一窮破。故使三生四見之語並屈當時。元始真文之經粉碎。曩日天師徒侶瓦解乖張。道俗肅然更新耳目。初帝。始齊三教。猛分為九十五門。後退一乘。更進三十有生之善。詞甚崇粹學觀所歸。既不預帝覽。遂淪俗侶。猛退屏人事幽栖待旦。隨文作相佛日將明。以猛年德俱重。玄儒湊集。追訪至京。令崇法宇。於大象二年。勅住大興善寺。講揚十地。寺即前陟岵寺也。聲望尤著殊悅天心。尋振為隋國大統三藏法師。委以佛法令其弘護。未足以長威權。固亦光輝釋種。移都南頓寺。亦同遷於遵善里。今之興善是也。名雖居隷。而恒住雲花勗徒課業。以開皇八年四月四日。卒于住寺。春秋八十有二。初將大漸。深照苦空。話言盈耳。翕然欲絕。語眾曰。吾其去也。遂即神遷。時貴其置心不亂。葬于城東馬頭穴刻石立銘于雲花寺。今猶存矣。 > Śramaṇa Sengmeng, whose secular surname was Duan, was a native of Jingyang in Jingzhao. His demeanor was graceful and elegant, and his spirit was outstanding. Having left home as a child, he was known early on for his lofty aspirations. Intelligent and sharp-witted, his profound contemplation was penetrating and far-reaching. For several decades, he personally engaged in lecturing and expounding; whenever there was an understanding to be gained, there was nothing he did not master thoroughly. Formerly, when Emperor Wen of the Western Wei occupied the western throne, he commanded Meng to elucidate the Prajñā in the Right Sleeping Palace; the noble ministers all looked up to him and savored his doctrinal instructions. When Emperor Ming of the Zhou succeeded to the calendar, an imperial decree summoned him to reside at Tiangong Monastery to perpetuate and propagate the Daśabhūmika. He was further commanded to preach the Dharma alternately in the Ziji and Wenchang Palaces. At that time, imperial invitations, questions, and replies were endless. The yellow-turbaned crowd gathered in confusion; Meng then leisurely waved his conversational whisk, drew his adversaries into deep whirlpools, and proceeded to exhaustively break through the heterodox tenets one by one. Thus, he refuted their words on the 'three lives and four views' at that time, and shattered the scripture of the True Text of Yuanshi into powder. The former disciples of the Heavenly Master dissolved and dispersed like broken tiles; monastics and laypeople were held in awe, their ears and eyes refreshed. In the beginning, the Emperor began to equalize the three teachings; Meng divided them into ninety-five classes, and later withdrew the One Vehicle, further advancing the thirty goods of existence. His phrasing was extremely lofty and pure, the refuge of scholars' views. However, as it was not submitted to the imperial gaze, he eventually mingled among ordinary companions. Meng retreated and shut out worldly affairs, residing in seclusion to await the dawn; accommodating external signs according to texts, the sun of the Buddha was about to shine brightly. Because Meng was weighty in both years and virtue, and scholars of mystery and Confucianism gathered together, he was sought after and brought to the capital, and ordered to exalt the Dharma sanctuary. In the second year of Daxiang, an imperial decree ordered him to reside at Daxingshan Monastery to lecture on and propagate the Daśabhūmika; this monastery was the former Zhihu Monastery. His prestige was especially prominent, greatly pleasing the Emperor's heart. Soon he was appointed Grand Controller and Tripiṭaka Master of the Sui state, entrusted with the Buddhadharma and ordered to propagate and protect it. Although this did not add to his authority, it certainly brought glory to the Śākya clan. When the capital was moved to the south, the monastery was likewise relocated to Zunshan Ward; this is the present-day Xingshan Monastery. Although his name was registered there, he constantly resided at Yunhua Monastery, admonishing his disciples in their lessons. On the fourth day of the fourth month in the eighth year of Kaihuang, he died at his residential monastery at the age of eighty-two. When his final illness became grave, he contemplated deeply the suffering and emptiness; while voices filled his ears, his breath ceased peacefully. He said to the assembly, "I am departing," and thereupon his spirit passed away. The people of the time prized that his mind was undisturbed. He was buried at the Matou cavity east of the city, and a stone was carved with an inscription at Yunhua Monastery, which still exists today. > — English (machine translation) (machine translation) - [Previous: 23.14](https://indike.org/pramana/in.bauddha.taisho.2060.23.14) - [Next: 23.16](https://indike.org/pramana/in.bauddha.taisho.2060.23.16) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2060.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.23.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.23.15](https://indike.org/pramana/in.bauddha.taisho.2060.23.15) · Pramāṇa