[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) › 7.22 # 續高僧傳 7.22 續高僧傳 7.22 - **Language:** Classical Chinese ### [7.22](https://indike.org/pramana/in.bauddha.taisho.2060.7.22) 釋道寵。姓張。俗名為賓。高齊元魏之際。國學大儒雄安生者。連邦所重。時有李範張賓。齊鑣安席。才藝所指莫不歸宗。後俱任安下為副。年將壯室。領徒千餘。至趙州元氏縣堰角寺側。即今所謂應覺是也。從寺索水。沙彌持與。問具幾塵方可飲之。素不內涉罔然無對。乃以水澆面。賓大恧謂徒屬曰。非為以水辱我。直顯佛法難思。吾今投心此道。宜各散矣。即日於寺出家。寺法入道三年歷試。以賓聰明大博不可拘於常制。即日便與具戒。遂入西山廣尋藏部。神用深拔慨嘆晚知。魏宣武帝崇尚佛法。天竺梵僧菩提留支初翻十地在紫極殿。勒那摩提在大極殿。各有禁衛不許通言。校其所譯恐有浮濫。始於永平元年至四年方訖。及勘讎之。惟云。有不二不盡。那云。定不二不盡。一字為異。通共驚美若奉聖心。寵承斯問。便詣流支訪所深極。乃授十地典教三冬。隨聞出疏。即而開學。聲唱高廣。鄴下榮推。時朝宰文雄魏收邢子才楊休之等。昔經寵席官學由成自遺世網形名靡寄。相從來聽皆莫曉焉。寵默識之。乃曰。公等諸賢既稱榮國。頗曾受業有所來耶。皆曰。本資張氏厭俗出家。寵曰。師資有由今見若此。乃曰。罪極深矣。初聆聲相寔等昔師。容儀頓改致此無悟。於是同敦三大罄此一心。悲慶相循。遂以聞奏。以德溢時命義在旌隆。日賜黃金三兩盡於身世匠成學士堪可傳道千有餘人。其中高者。僧休法繼誕禮牢宜儒果等是也。一說云。初勒那三藏教示三人。房定二士授其心法。慧光一人偏教法律。菩提三藏惟教於寵。寵在道北教牢宜四人。光在道南教憑範十人。故使洛下有南北二途。當現兩說自斯始也。四宗五宗亦仍此起。今則闕矣輒不繁云。 > Shi Daochong's surname was Zhang, and his secular name was Bin. During the transition between Northern Qi and Northern Wei, Xiong Ansheng, a great Confucian master of the National University, was esteemed throughout the adjoining states. At that time, there were Li Fan and Zhang Bin, who matched his pace and shared his mat; wherever their talents and arts were directed, everyone submitted to them. Later, both served as assistants under Ansheng. Approaching his thirties, he led more than a thousand disciples to the side of Yanjiao Monastery in Yuanshi County, Zhaozhou—namely, what is now called Yingjue. He asked for water from the monastery. A novice brought it to him and asked, 'Possessing how many dusts may it be drunk?' Since he had never studied internal \[Buddhist\] teachings, he was at a loss and had no reply. The novice then splashed the water on his face. Bin was greatly mortified and said to his followers: 'This was not to humiliate me with water, but simply to manifest that the Buddha's Dharma is inconceivable. I now commit my mind to this Path; all of you should disperse.' On that very day he renounced household life at the monastery. The monastery rule required three years of probation before entering the Way, but seeing that Bin was brilliant and vastly learned and could not be bound by ordinary regulations, they gave him full ordination on that very day. He then entered the Western Mountains, extensively exploring the Piṭaka sections. His spiritual capacities were deeply eminent, and he lamented knowing \[the Dharma\] so late. Emperor Xuanwu of the Wei dynasty revered the Buddha's Dharma. When the Indic monk Bodhiruci from Tianzhu first translated the Daśabhūmika \[Sūtra\] in the Ziji Hall, and Ratnamati translated it in the Daji Hall, each had imperial guards preventing them from communicating words, out of concern that their translations might have discrepancies or redundancies. Beginning in the first year of Yongping, it was not until the fourth year that it was completed. When they collated them, \[Bodhiruci\] had only 'there is non-duality and non-exhaustion', whereas Ratnamati had 'definitely non-duality and non-exhaustion', differing by only a single character. Everyone was astonished and praised it, as if receiving the mind of a sage. When Chong heard of this matter, he went to Bodhiruci to inquire into its profound depths. Bodhiruci taught him the Daśabhūmika scriptural teachings for three winters. Chong produced commentaries as he listened, and thereupon commenced teaching. His fame and voice were lofty and broad, and Ye honored and praised him. At that time, the court dignitaries and literary giants Wei Shou, Xing Zicai, Yang Xiuzhi, and others had formerly attended Chong's lectures and achieved their official learning through him, yet having abandoned worldly nets, their physical forms and names were no longer bound. Following along, they came to listen, but none could understand. Chong silently recognized them and said, 'All you worthy sirs, since you are known as glories of the state, did you once receive learning from any master from whom you originated?' All replied, 'Originally relying on Master Zhang, we were dismayed with the world and left household life.' Chong said, 'Master and disciple have their origins; now we meet like this.' They then said, 'Our fault is extremely profound! When first hearing your voice, it truly equaled our former teacher, but your appearance was suddenly changed, causing this lack of recognition.' Thereupon they mutually affirmed the three great vows and emptied this single mind, sorrow and joy following one upon the other. It was subsequently reported to the throne. Because his virtue overflowed his generation, the imperial decree deemed it fitting to honor and promote him, daily bestowing three liang of yellow gold for the rest of his life. He trained and shaped scholars who could transmit the Way to over a thousand people. Among the highest were Sengxiu, Fajie, Danli, Laoyi, Ruguo, and others. One account says: originally the Tripiṭaka Master Ratnamati instructed three persons: he transmitted his mind-method to the two masters Fang and Ding, while solely teaching the Vinaya to Huiguang. Tripiṭaka Master Bodhiruci solely taught Chong. Chong taught Laoyi and four others on the north of the road, while Guang taught Ping, Fan, and ten others on the south of the road. Thus, Luoyang had the two traditions of North and South; the two doctrines of 'concomitant' and 'present' began from this. The four and five tenets also arose from this. Now they are obsolete, so they will not be elaborated in detail here. > — English (machine translation) (machine translation) - [Previous: 7.21](https://indike.org/pramana/in.bauddha.taisho.2060.7.21) - [Next: 7.23](https://indike.org/pramana/in.bauddha.taisho.2060.7.23) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2060.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.7.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.7.22](https://indike.org/pramana/in.bauddha.taisho.2060.7.22) · Pramāṇa