[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) › 24.16 # 續高僧傳 24.16 續高僧傳 24.16 - **Language:** Classical Chinese ### [24.16](https://indike.org/pramana/in.bauddha.taisho.2060.24.16) 釋曇選。姓崔。高陽人。神慧譎詭不偶時俗。雖博通經術。而以涅槃著名。不存文句。護法為慮本。晚住并部興國寺。川邑奉之以為師傅。每有眾集居于座元。酬問往還以繫節為要。吐言開令宏放終古。僧侶乃多莫敢摧挫。時人目為豹選者也。及楊諒逆節中外相叛。招募軍兵繕造牟甲。以興國寺為甲坊。以武德寺為食坊。後於武南置陣。楊素敗之。官軍入郭搜求逆黨。總集諸僧責供反者。僧等辭曰。王力嚴切不敢遮約。素曰。有幾僧諫王被殺。而云王力嚴切。此並同反。不勞分疎可依軍法。選時在眾不忍斯禍。乃出對曰。比佛法陵遲。特由僧無有德可以動俗。致有亂階。結聚不能誨以忠信。此誠如公所教。今被理責陷身無地。素乃舒顏曰。僧等且還。留向對僧。擬論機務。自爾晝參軍將開散僧誅。晚還寺宿。不久煬帝下勅通被放免。故合眾獲安。誠其功也。及大業末歲。兵饑交接。四方僧遊寄食無地。興國雖富儉嗇者多。每食時禁門自守。客僧擁結終不之前。選不勝滅法。憤激身心。每日拄杖在門驅趁防者携引羇僧。供給鉢器。送至食堂。眾多是其子弟不敢違逆。由是眾開僧制。許選停客。自餘不得然。其慈濟之深感激府俞。房內廓然財什不積。唯置大鉢一口。每日引諸乞兒。所得食調總鉢中。選請食分。亦和其內。雜為饘粥。便行坐乞人。手自斟酌。見其襤縷皴錯形容癯瘦。流淚盈臉不能自勝。選亦依行受粥而食。日別如此。遂及有年。皇運伊始人情安泰。義興新寺法綱大張。沙門智滿。當塗眾主。一川鄉望。王臣傾重創開諸宇嚴位道場。三百餘僧受其制約。夏中方等清眾肅然。風聲洋溢流潤遐邇。選聞之乃詣其寺。庭滿徒聞來崩騰下。赴告曰。卿等結聚作何物。在依何經誥。不有冒罔後生乎。滿曰。依方等經行方等懺。選曰。經在何處將來對讀。遂將一卷來。選曰。經有四卷。何不一時讀之沙門道綽曰。經文次第。識不俱聞。選曰。吾識可共爾識同耶。但四卷齊讀。文言未了。便曰。依呪滅罪耳。可罷之。又曰。自佛法東流。矯詐非少。前代大乘之賊。近時彌勒之妖。詿誤無識其徒不一。聞爾結眾。恐壞吾法。故力疾來問。雖爾手把瓶子。倚傍猶可。遂杖策而返。武德八年。遘疾淹積。問疾者充牣房宇。乃尸臥引衣申脚曰。吾命將盡何處生乎名行僧道綽曰。阿闍黎。西方樂土名為安養。可願生彼選曰。咄為身求樂。吾非爾儔。綽曰。若爾可無生耶。答曰。須見我者而為生乎。乃潛息久之。不覺已逝。時年九十有五。道俗哀慘。送于西山之陰。傳者親往其寺不及其人。觀其行事遺績。庶可澡雪形心頓祛鄙悋。叔緒護法開士。抑斯人乎。 > Shi Tanxuan's secular surname was Cui, and he was a native of Gaoyang. His extraordinary intellect was unorthodox and uncanny, and he did not fit in with secular conventions. Although he was broadly versed in the scriptures and arts, he was especially renowned for the Nirvāṇa \[Sūtra\], yet he did not cling to mere words and phrases, holding the defense of the Dharma as his fundamental concern. In his later years, he resided at Xingguo Monastery in Bingbu, where the people of the river valleys and settlements revered him as their teacher and preceptor. Whenever there was an assembly, he occupied the seat of the leader; in his exchanges of questions and answers, he made holding fast to the essentials his priority, uttering words and issuing instructions of an enduring breadth and freedom unmatched since antiquity. Monks were numerous, yet none dared to oppose or humble him. People of the time referred to him as 'Leopard Xuan.' When Yang Liang rebelled and betrayal broke out both within and without, he recruited soldiers and manufactured armor, turning Xingguo Monastery into an armory and Wude Monastery into a commissary. Later, when an encampment was set up south of Wu, Yang Su defeated him. When the imperial army entered the outer city wall to hunt down the rebels, they assembled all the monks and held them accountable for provisioning the rebels. The monks made their excuse, saying, 'The prince's power was stern and pressing; we did not dare obstruct or restrain him.' Yang Su said, 'How many monks remonstrated with the prince and were killed, that you say his power was stern and pressing? All of you are accomplices in rebellion. There is no need for explanations; you may be dealt with by military law.' Xuan was in the assembly at that time, and unable to bear this catastrophe, he stepped forward and replied: 'Of late, the decline of the Buddha's Dharma has been due entirely to the monks lacking virtue that could influence the worldly, thus giving rise to the steps of disorder. When they banded together, we failed to instruct them with loyalty and trustworthiness. This is truly as your excellency has instructed. Now, having been reprimanded with reason, we find ourselves with nowhere to turn.' Yang Su's expression then softened, and he said, 'Let the monks return for now. Keep only the monk who just responded to discuss state matters.' From then on, during the day he took part with the military generals in pardoning and dispersing the monks condemned to death, and in the evening he returned to sleep at the monastery. Soon after, Emperor Yang issued an edict granting a general amnesty, so the whole community was preserved in peace, which was truly his accomplishment. In the final years of the Daye era, warfare and famine coincided, and monks wandering from all four quarters had nowhere to lodge or eat. Although Xingguo was wealthy, many were stingy and parsimonious. At every mealtime, they barred the gates to guard themselves, so that visiting monks gathered in crowds but could never advance. Unable to bear this destruction of the Dharma, Xuan was stirred with indignation in body and mind. Every day, leaning on his staff at the gate, he drove off the guards, led in the wandering monks, supplied them with bowls and utensils, and escorted them to the dining hall. As most of the assembly were his disciples, they did not dare to disobey. Because of this, the assembly modified the monastic regulations to permit Xuan to accommodate guests, while the rest were not allowed to do so. His profound compassion and beneficence moved the heart. Inside his chamber it was empty and bare, with no wealth or belongings accumulated; he only placed a single large bowl. Every day he led in all the beggars, and whatever food provisions were obtained were all put into the bowl. Xuan also asked for his share of food and mixed it inside as well, making a mixed congee. He then went among the seated beggars, dishing it out with his own hands. Seeing their tattered clothes, chapped skin, and emaciated frames, tears streamed down his face, and he could not contain his grief. Xuan also joined the ranks to receive the congee and eat it. It went on like this every day for several years. When the imperial fortunes of the Tang began, the people's hearts were peaceful and secure. At the new monastery of Yixing, the net of the Dharma was grandly unfurled. The śramaṇa Zhiman, who was then the leader of the monastic community, was prominent throughout the river valley and held in high esteem by princes and ministers. He newly opened various buildings and solemnly established the bodhimaṇḍa, with more than three hundred monks following his regulations. During the summer, the vaipulya \[repentance\] made the pure assembly solemn and austere, and their renown spread abroad, enriching far and wide. Xuan heard of this and went to the monastery. Hearing that he had arrived, the disciples filling the courtyard rushed down to meet him. He announced to them, saying, 'What are you all gathering here to do? What scriptures and instructions do you rely upon? Are you not presumptuously misleading the younger generation?' Man said, 'Relying on the Vaipulya Sūtra, we practice the vaipulya repentance.' Xuan said, 'Where is the sūtra? Bring it here so we can read it together.' They then brought one fascicle. Xuan said, 'The sūtra has four fascicles; why not read them all at once?' The śramaṇa Daochuo said, 'The text of the sūtra has an order; consciousness cannot hear them simultaneously.' Xuan said, 'Can my consciousness be the same as your consciousness? Just read the four fascicles together.' Before the words were finished, he said, 'You are merely relying on mantras to extinguish sins! You may cease this.' He also said, 'Since the Buddha's Dharma flowed east, hypocritical deceits have not been few: the robbers of the Mahāyāna in earlier generations, and the monsters of Maitreya in recent times, misleading the ignorant—their cohorts are not of one kind. Hearing that you had assembled a crowd, I feared you would destroy our Dharma, so I exerted myself despite my illness to come and inquire. Although it is like this, with your hands holding the vase, such reliance is still acceptable.' Thereupon, leaning on his staff, he returned. In the eighth year of the Wude era, he fell ill and lingered for a long time; those inquiring about his illness filled the rooms. He then lay down like a corpse, pulled up his clothes, stretched out his legs, and said, 'My life is about to end; where shall I be born?' The eminent monk of practice, Daochuo, said, 'Ācārya, the western land of bliss is named Anyang; you may vow to be born there.' Xuan said, 'Bah! Seeking bliss for oneself—I am not of your sort!' Daochuo said, 'If so, might you attain non-birth?' He replied, 'Must there be one who sees me in order for birth to occur?' Then, quietly holding his breath for a long time, before anyone realized it, he had passed away. His age was ninety-five. Monastics and laypeople grieved bitterly, and escorted him to the north side of the Western Mountain. The biographer personally went to his monastery, but did not meet the man. Observing his deeds and surviving legacy, one may wash clean one's body and mind and suddenly dispel meanness and stinginess. Was this man not a bodhisattva who defended the Dharma in this final age? > — English (machine translation) (machine translation) - [Previous: 24.15](https://indike.org/pramana/in.bauddha.taisho.2060.24.15) - [Next: 24.17](https://indike.org/pramana/in.bauddha.taisho.2060.24.17) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.2060.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.24.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.24.16](https://indike.org/pramana/in.bauddha.taisho.2060.24.16) · Pramāṇa