[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) › 9.24.4 # 續高僧傳 9.24.4 續高僧傳 9.24.4 - **Language:** Classical Chinese ### [9.24.4](https://indike.org/pramana/in.bauddha.taisho.2060.9.24.4) 聖迹記兩卷佛法東行記眾經宗要譯經體式受菩薩戒法并戒本首尾注華嚴等經論序大小乘同異論舍利目連傳御眾法等。 各有聚類。 宗要可傳。 又製安民論陶神論各十卷。 勸信釋宗論㲉卵成殺論字本七卷。 莊紀老綱式經兆緯相錄醫決符禁法文斷水蟲序齊世三寶記滅法記光師弟子十德記僧制寺誥十怨十志頌齊亡消日頌觸事申情頌寺破報應記孝經義記三行四去頌詩評并雜集等五十餘卷。 久行於世。 言無華侈。 微涉古製。 略情取理者久而味之。 又凡授法意專行用。 有返斯趣者。 告曰。 原聖人垂教教被行人。 人既不行還同不學。 有違者驅出。 斯又重法成人者也。 觀裕安民陶神二論。 意在傳燈惠流民品。 篤識高行此焉攸屬。 有黃龍沙門。 鄴中同聽經論。 禪律罔不吞委行解相貫。 學者傳之將返燕郡。 故來別裕。 乃致請曰。 願垂示一言要法所謂即解即行而能長益沙門道行者。 裕曰。 必如來言臨別相告。 後將首路。 裕曰。 經誥禪律恐雜聖心。 高僧一傳即凡景行。 輒以相酬可為神用耳。 其人欣戴齎傳還鄉。 斯寔殷鑒物表機悟有宗也。 又生常處眾必先端首。 說戒羯磨無傳欲法。 諷諫之術聞者如流。 當於京輦入淨影寺。 正值布薩徑坐堂中。 見遠公說欲。 裕抗聲曰。 慧遠讀疏而云。 法事因緣眾僧聽戒。 可是魔說。 合座驚起怪斥其言。 識者告遠。 遠趨而詣堂。 裕曰。 聞仁弘法身令易傳。 凡習尚欣。 聖禁寧准。 遠頂禮自誡銜泣受之。 由是至終遠常赴集。 其生物信順皆若此焉。 自東夏法流。 化儀異等。 至於立教施行取信千載者。 裕其一矣。 > There were the \*Record of Sacred Traces\* in two rolls, \*Record of the Eastern Transmission of the Buddha-Dharma\*, \*Doctrinal Essentials of the Various Scriptures\*, \*Forms and Formats for Translating Scriptures\*, \*Rites for Receiving the Bodhisattva Precepts\* along with \*Annotations from Head to Tail of the Precept Code\*, prefaces to scriptures and treatises such as the \*Avataṃsaka\*, \*Treatise on the Commonalities and Differences between Mahāyāna and Hīnayāna\*, \*Biography of Śāriputra and Maudgalyāyana\*, \*Methods for Managing the Assembly\*, and so forth. Each had its own category, and their fundamental tenets are worthy of transmission. He also composed the \*Treatise on Pacifying the People\* and the \*Treatise on Moulding the Spirit\* in ten rolls each; the \*Treatise Encouraging Faith and Elucidating the Ancestral Tenet\*, the \*Treatise on the Destruction of Eggs as Constituting Killing\*, the \*Origins of Characters\* in seven rolls; the \*Records of Zhuangzi and Guidelines of Laozi\*, \*Astrological and Prognostic Mirror-Catalogue of the Canonical Prognostics\*, \*Medical Resolutions and Amulet-Prohibition Rituals\*, \*Preface on Straining Out Water Insects\*, \*Record of the Triratna in the Qi Dynasty\*, \*Record of the Extinction of the Dharma\*, \*Record of Master \[Hui\]guang's Disciples and the Ten Virtues\*, \*Monastic Regulations and Temple Pronouncements\*, \*Eulogy on the Ten Resentments and Ten Aspirations\*, \*Eulogy on Whiling Away the Days upon the Fall of Qi\*, \*Eulogy on Expressing Feelings in Response to Affairs\*, \*Record of Retributions for the Destruction of Temples\*, \*Record of the Meaning of the Classic of Filial Piety\*, \*Eulogy on the Three Practices and Four Departures\*, poetry criticism, and miscellaneous collections, totaling over fifty rolls. These have circulated widely in the world. His language was unadorned, subtly leaning toward archaic models; those who bypass emotional flourish to grasp the principle will savor them for a long time. Furthermore, whenever he conferred the teachings, his intention was focused entirely on practice; when someone went against this aim, he told them, "Originally, the sage handed down the teachings so that they would reach practitioners. If people do not practice them, it is no different from not having studied at all." Those who transgressed were driven out. This shows how he valued the Dharma to shape individuals. Examining Lingyu's two treatises, \*Pacifying the People\* and \*Moulding the Spirit\*, his intention was to transmit the lamp so that benevolence would flow to the common people; profound insight and exalted conduct were embodied in this. There was a śramaṇa from Huanglong who attended lectures on scriptures and treatises alongside him in Ye; in dhyāna and vinaya he had internalized everything, his practice and understanding being mutually unified. When scholars passed down the news that he was about to return to Yan Commandery, he came to take leave of Lingyu and made a request: "I pray you might impart a single phrase of essential teaching—one that allows immediate practice upon immediate understanding and can perpetually benefit a śramaṇa's path and conduct." Lingyu said, "It shall be as your words request; I will tell you upon your departure." Later, when the visitor was about to set out, Lingyu said, "Scriptural instructions, dhyāna, and vinaya might mix with the holy mind. The single \*Biography of Eminent Monks\* reflects ordinary lives worthy of emulation; I shall offer this to you in return, which may serve as a spiritual function." The man joyfully received it and carried the biography back to his homeland. This was truly an earnest mirror outside worldly things, an awakening attuned to the core tenet. Moreover, throughout his life, whenever he was among the assembly, he was invariably upright and foremost. When reciting the precepts and performing karmavācanā, he did not permit the method of transmitting consent by proxy. His skill in subtle admonition flowed like water to those who heard it. Once, in the capital, he entered Jingying Temple just at the time of the poṣadha, and sat directly in the hall. Seeing Venerable Huiyuan reciting the consent, Lingyu raised his voice and said, "Huiyuan reads the text and says, 'Due to circumstances of Dharma affairs, the saṅgha listens to the precepts.' This can only be Māra's speech!" The entire assembly sprang up in shock, censuring his words as strange. Someone who recognized him informed Huiyuan, and Huiyuan hurried to the hall. Lingyu said, "I hear that the Benevolent One propagates the Dharma, yet lowers his personal conduct to make it easy to transmit. Ordinary habits are readily welcomed; how can they match the sacred prohibitions?" Huiyuan prostrated, disciplined himself, and accepted this with tears in his eyes. From then on until the end of his days, Huiyuan always attended the assemblies in person. His inspiring faith and compliance in beings was always of this kind. Since the Dharma flowed into the Eastern Land, the styles of conversion have been diverse; but when it comes to establishing teachings, putting them into practice, and winning the trust of a thousand years, Lingyu was truly one of them. > — English (machine translation) (machine translation) - [Previous: 9.24.3](https://indike.org/pramana/in.bauddha.taisho.2060.9.24.3) - [Next: 9.25](https://indike.org/pramana/in.bauddha.taisho.2060.9.25) - [Up: 9.24](https://indike.org/pramana/in.bauddha.taisho.2060.9.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.9.24.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.9.24.4](https://indike.org/pramana/in.bauddha.taisho.2060.9.24.4) · Pramāṇa