宋高僧傳 15.43

15.43

釋圓照，姓張氏，京兆藍田人也。年方十歲，篤願依西明寺景雲律師。雲亦一方匠手，四部歸心。照當應法，乃受近圓，謹愿執持，如懷寶器。尋究經論，訪問師承，《維摩》、《法華》、《因明》、《唯識》、《涅槃》、《中觀》、《華嚴》新經，或深入堂皇，或略從染指。仍旁求於儒、墨，兼擅美於〈風〉、〈騷〉。律藏珠珍，專探日用。後則霜壇秉法，雁序度人。洎乎開元年中，勅選名德僧參其譯務，照始預焉。至代宗大曆十三年，承詔兩街臨壇大德一十四人齊至安國寺，定奪新、舊兩《疏》是非。蓋以二宗俱盛，兩壯必爭，被擒翻利於漁人，互擊定傷於師足。既頻言競，多達帝聰，有勅令將二本《律疏》定行一家者。時照等序奏云：「按《四分律》部主，梵云曇無德，秦言法藏。自姚秦弘始五年壬寅歲罽賓三藏佛陀耶舍，秦言覺明，諷出梵文，沙門竺佛念聽而筆受，成四十五卷。至十一年歲次戊申，支法領又從西國將梵本來，於長安中寺重讎校，殆十四年辛亥譯畢，沙門慧辯等筆受，成六十一卷。後有魏朝道覆律師於法聰講下纂成《疏》六卷，北齊慧光律師造《疏》二本，次道雲律師修《疏》九卷，次道暉撰《疏》七卷，隋朝法願裁《疏》十卷。自唐平一天下也，四方昌阜，三寶增明，有智首律師述《疏》二十一卷，次慧滿律師造《疏》二十卷，事各一時流通絕矣。當武德元年戊寅歲，有相州日光寺法礪律師製《疏》，至九年丙戌歲成十卷，宗依《成實論》，今稱《舊疏》是也。洎高宗天皇大帝咸亨元年歲在庚午，有西太原寺懷素律師撰《開四分律宗記》十卷，宗依根本一切有部《大毘婆沙》、《俱舍》等論，稱《新章疏》是也。至我皇帝受佛付囑，欽尚釋門，信重大乘，遵承密教。見兩《疏》傳授，各擅顓門，學者如林，執見殊異，數興諍論。聖慈愍念，務息其源，使水乳無乖，一味和合。時遣內給事李憲誠宣勅勾當京城諸寺觀功德使鎮軍大將軍劉崇訓。宣勅云：『《四分律舊疏》、《新疏》宜令臨壇大德如淨等於安國寺律院僉定一本流行。』兩街臨壇大德一十四人俱集安國寺，遣中官趙鳳詮勅尚食局索一千二百六十人齋食并果實解齋粥一事，已上應副。即於安國寺供僧慧徹、如淨等十四人，并一供送充九十日齋食，用茶二十五丳，藤紙、筆墨，充大德如淨等僉定律疏用，兼問諸大德各得好在否？又勅安國寺三綱：『僉定律疏院，一切僧俗輒不得入。違者，錄名奏來』云。其時天長寺曇邃、淨住寺崇叡、西明寺道邃、興泚、本寺寶意、神朗、智釗、超儕、崇福寺超證、薦福寺如淨、青龍寺惟幹、章信寺希照、保壽寺慧徹、圓照共奉表謝。」答詔云：「師等，道著依經，功超自覺，承雪宮之旨奧，為火宅之涼颸。《四分律儀》，三乘扃鍵，須歸總會，永息多門。一國三公，誰執其咎？初機眩曜，迷復孔多。爰命有司俾供資費，所煩筆削，竚見裁成。所謝知悉。」其日品官楊崇一宣勅「薦福、溫國兩寺三綱與淨土院檢校僧等嚴飾道場。命僧行道，用五十四人，起今月一日，轉經禮佛，六時行道，至來年二月一日散。其設齋食料一事已上，令所司祇供。宜各精誠，問師等好在。」及解道場，中官李憲誠宣勅語「溫國寺轉念道場《四分律》臨壇大德等：釋門三學，以心印相傳，無上菩提，以戒法為根本；道場畢日，即宜赴大安國寺楷定《律疏》，十道流行。」至二月八日，勅檢校道場大德曇邃、飛錫等，道場定取十日散，設齋外，各賜絹帛。其十四人律師，並令赴安國寺修《疏》，程才品用，各得其宜。眾推如淨、慧徹同筆削潤色，圓照筆受正字，寶意纂文僉定，超儕筆受。其崇叡已下九人證義，共議篇題云「《勅僉定四分律疏卷第一》，京城臨壇大德某等奉詔定」，以此為題也，照為首唱，諸公和之。其間厥義非長，若農夫之去草；其義合理，猶海客之采珠。可謂名解毘尼，不看他面。俄屬德宗即位，改元建中，其年五月《疏》草畢。六月望，勅圓照依國子學大曆新定字樣抄寫進本。至十二月十二日送祠部進《新僉定疏》十卷。仍乞新舊兩《疏》許以並行，從學者所好，勅宜依照，務其搜集，專彼研尋。著《大唐安國寺利涉法師傳》十卷、集《景雲先天開元天寶誥制》三卷、肅宗代宗《制旨碑表集》共二卷、《不空三藏碑表集》七卷、《隋傳法高僧信行禪師碑表集》三卷、《兩寺上座乘如集》三卷、《僉定律疏一行制表集》三卷、《般若三藏續古今翻譯圖紀》三卷、《大乘理趣六波羅蜜多經音義》二卷、《三教法王存沒年代本記》三卷（上卷明佛、中道、下儒也）、《翻經大德翰林待詔光宅寺利言集》二卷、《再修釋迦佛法王本記》一卷、《佛現八相身利益人天成正覺記》一卷、《判方等道場欲受近圓沙彌懺悔滅罪辯瑞相記》一卷、《五部律翻譯年代傳授人記》一卷、《莊嚴寺佛牙寶塔記》三卷、《無憂王寺佛骨塔記》三卷、《傳法三學大德碑記集》十五卷、《建中興元貞元制旨釋門表奏記》二卷、《御題章信寺詩太子百寮奉和集》三卷、《貞元續開元釋教錄》三卷。照自序云：「伏以開元十八年歲在庚午，沙門智昇修撰《釋教錄》，洎乎甲戌，經六十五年，中間三藏翻經，藏內並無收管，恐年代𡩻遠，人疑偽經。又先聖大曆七年許編入，制文猶在。」時帝勅宜依。至今江表多集此集中經而施用焉。照於律道，頗有功多。肅、代二朝，尤為傑立，累朝應奉，賜紫，充臨壇兩街十望大德、內供奉、檢校鴻臚少卿，食封一百戶。後終于別院。春秋八十二，法臘五十八云。

Shi Yuanzhao, whose secular surname was Zhang, was a native of Lantian in Jingzhao. When he was just ten years old, he earnestly aspired to rely on Vinaya Master Jingyun of Ximing Temple. Yun was also a master craftsman of his region, to whom the four assemblies turned their hearts. When it was proper according to the Dharma, Zhao received full ordination (upasampadā). He maintained it conscientiously and faithfully, as though cradling a precious vessel. He investigated the sūtras and treatises, sought out teachers and their lineages, and whether in the Vimalakīrti, the Lotus Sūtra, Hetuvidyā, Vijñaptimātratā, the Nirvāṇa Sūtra, Madhyamaka, or the new translation of the Avataṃsaka Sūtra, he either penetrated deeply into their great halls or dipped his fingers slightly into their waters. Furthermore, he sought widely in Confucianism and Mohism, and was accomplished in the airs and elegies of poetry. In the gems of the vinayapiṭaka, he investigated daily practice with singular devotion. Later, he upheld the Dharma upon the frosty altar and ordained people in orderly ranks. In the Kaiyuan reign era, an imperial decree selected monks of renown and virtue to participate in translation affairs, and Zhao was first included among them. In the thirteenth year of the Dali era of Emperor Daizong, he received an imperial decree along with fourteen bhadantas of the ordination altars of both the Left and Right Streets to gather together at Anguo Temple to adjudicate between the new and old commentaries and determine which was right. This was because both traditions were flourishing, and when two strong rivals inevitably clashed, their being trapped was rather to the advantage of the fisherman, and mutual strikes were bound to injure the master's feet. As disputes were frequently voiced and repeatedly reached the imperial ear, an imperial decree ordered that the two commentaries on the Vinaya be reconciled so that a single school would prevail. At that time, Zhao and the others presented a memorial in preface, saying: 'According to the records, the founder of the Dharmaguptaka lineage is called Dharmagupta in Sanskrit and Fazang in the Qin language. In the fifth year of the Hongshi era of the Yao Qin (a ren-yin year), the Tripiṭaka Master Buddhayaśas of Jibin, called Jueming in Qin, recited from memory the Sanskrit text, and the śramaṇa Zhu Fonian heard it and took it down in writing, making forty-five fascicles. In the eleventh year (a wu-shen year), Zhi Faling again brought Sanskrit texts from the Western regions and re-collated them at Zhong Temple in Chang'an; nearly finished by the fourteenth year (a xin-hai year), the śramaṇa Huibian and others took it down in writing, making sixty-one fascicles. Later, in the Wei dynasty, Vinaya Master Daofu compiled a commentary in six fascicles based on the lectures of Fachong. Vinaya Master Huiguang of the Northern Qi composed two commentaries; next, Vinaya Master Daoyun compiled a commentary in nine fascicles; next, Vinaya Master Daohui composed a commentary in seven fascicles; and in the Sui dynasty, Fawuan tailored a commentary in ten fascicles. Since the Tang unified the realm, the four directions have flourished and the Three Jewels have shone with increased brilliance. Vinaya Master Zhishou narrated a commentary in twenty-one fascicles; next, Vinaya Master Huiman composed a commentary in twenty fascicles; but their circulation belonged only to their own times and came to an end. In the first year of Wude (a wu-yin year), Vinaya Master Fali of Riguang Temple in Xiangzhou drafted a commentary, which was completed in ten fascicles in the ninth year (a bing-xu year); its doctrine relied on the Tattvasiddhi-śāstra (*Chéngshí lùn*), which is what is now called the Old Commentary. When it came to the first year of the Xianheng era of Emperor Gaozong (a geng-wu year), Vinaya Master Huai su of West Taiyuan Temple composed the *Records of Opening the Dharmaguptaka School* in ten fascicles; its doctrine relied on the treatises of the Mūlasarvāstivāda such as the *Mahāvibhāṣā* and the *Abhidharmakośa*, which is what is called the New Commentary. When our Emperor received the Buddha's entrustment, he venerated the Śākya gate, placed faith in the Mahāyāna, and followed the Esoteric Teachings. Seeing that the transmission of the two commentaries had each established its own domain, with students as numerous as a forest holding differing views and frequently stirring up contentious disputes, the sage compassion took pity and sought to bring an end to the source of discord, so that they might harmonize like milk and water into a single flavor. Thereupon, he dispatched Palace Attendant Li Xiancheng to proclaim an imperial decree to Liu Chongxun, Commissioner of Merits for All Monasteries and Abbeys in the Capital and General of the Garrison Army. The imperial decree stated: "Regarding the Old and New Commentaries on the Dharmaguptaka-vinaya, it is fitting to order Rujing and the other bhadantas of the ordination altar to jointly settle upon a single text to circulate from the Vinaya Cloister of Anguo Temple." The fourteen bhadantas of the ordination altars of both Streets all assembled at Anguo Temple. The eunuch Zhao Feng was dispatched to convey an imperial decree to the Court of Imperial Provisions to request vegetarian meals for 1,260 persons, as well as fruits and rice porridge for breaking the fast, and all the above was supplied. There at Anguo Temple, provisions were served to the fourteen monks including Huiche and Rujing, and an additional supply was dispatched to cover vegetarian meals for ninety days, with twenty-five parcels of tea, along with rattan paper, brushes, and ink, for the use of bhadanta Rujing and the others in jointly settling the Vinaya commentary; inquiries were also made as to whether the bhadantas were all well. Another imperial decree was issued to the three directors of Anguo Temple: "Regarding the Cloister for Jointly Settling the Vinaya Commentary, no monks or laypeople whatsoever are permitted to enter arbitrarily. Those who violate this shall have their names recorded and submitted in a memorial." At that time, Tansu of Tianchang Temple, Chongrui of Jingzhu Temple, Daosui and Xingci of Ximing Temple, Baoyi, Shenlang, Zhizhao, and Chaochai of the local temple, Chaozheng of Chongfu Temple, Rujing of Jianfu Temple, Weigan of Qinglong Temple, Xizhao of Zhangxin Temple, and Huiche and Yuanzhao of Baoshou Temple jointly presented a memorial of gratitude.' The imperial reply stated: 'The masters' virtuous path is based upon the sūtras, and your merit surpasses self-awakening. You uphold the profound purport of the Snowy Palace and serve as a cooling breeze in the burning house. The Dharmaguptaka-vinaya is the bar and latch of the Three Vehicles; it must be united into a single comprehensive assembly to permanently put an end to diverse factions. When three lords govern one state, who is to bear the blame? Beginners are dazzled and repeatedly led astray. We have therefore commanded the officials to provide provisions and expenses; we look forward to the completion of what is refined by your brushes. Your expressions of gratitude are noted.' On that day, the official Yang Chongyi announced an imperial decree: 'The three directors of the two temples Jianfu and Wenguo, together with the inspecting monks of the Pure Land Cloister, shall adorn the place of practice. Command fifty-four monks to practice the Way, beginning on the first day of this month, chanting sūtras and venerating the Buddha, practicing the Way throughout the six periods of the day, until dispersing on the first day of the second month of next year. Let the relevant bureau supply all the provisions for the vegetarian feast. Let each person be pure and sincere, and inquire if the masters are well.' When the place of practice was dissolved, the palace official Li Xiancheng proclaimed an imperial decree saying to the bhadantas of the Dharmaguptaka-vinaya altar who engaged in chanting at the Wenguo Temple place of practice: 'The three learnings of the Śākya gate are transmitted by mind-seal; unsurpassable bodhi takes the vinaya precepts as its foundation. Once the place of practice is completed, you should proceed to Great Anguo Temple to establish the authoritative Vinaya Commentary, so that it may circulate throughout the ten circuits.' On the eighth day of the second month, an imperial decree was issued to Tansu, Feixi, and other bhadantas inspecting the place of practice, establishing that the place of practice would disperse on the tenth day; apart from offering a vegetarian feast, each was bestowed silk fabric. The fourteen Vinaya masters were all ordered to go to Anguo Temple to compile the commentary, each employing his talents appropriately. The assembly recommended that Rujing and Huiche together revise and polish the prose, Yuanzhao act as scribe and rectify the characters, Baoyi compile the text and finalize it, and Chaochai act as scribe. Chongrui and the other nine verified the meaning. They jointly deliberated on the title, which was: "*Imperially Established Jointly Settled Commentary on the Dharmaguptaka-vinaya, Fascicle One*, established by imperial decree by bhadantas such-and-such of the capital's ordination altar." Zhao was the first to propose this, and all the others agreed. Points whose interpretations were unconvincing were weeded out like a farmer clearing weeds; points whose interpretations conformed to reason were gathered like a seafarer gathering pearls. It can be said that having a renowned understanding of the vinaya, they did not look at others' faces. Soon Emperor Dezong ascended the throne and changed the reign era to Jianzhong; in the fifth month of that year, the draft of the commentary was completed. On the fifteenth day of the sixth month, Yuanzhao was ordered by imperial decree to transcribe and present the manuscript in accordance with the newly established character forms of the Dali era from the Directorate of Education. On the twelfth day of the twelfth month, it was submitted to the Ministry of Rites to present the ten fascicles of the *Newly and Jointly Settled Commentary*. They furthermore requested that the new and old commentaries be permitted to circulate side by side according to the preference of students, and the emperor decreed that it be approved, urging the compilation and dedicated study thereof. Zhao authored the *Biography of Dharma Master Lishe of Anguo Temple in the Great Tang* in ten fascicles; compiled the *Imperial Edicts of Jingyun, Xiantian, Kaiyuan, and Tianbao* in three fascicles; the *Collection of Edicts, Inscriptions, and Memorials of Suzong and Daizong* in two fascicles; the *Collection of Inscriptions and Memorials of Tripiṭaka Master Amoghavajra* in seven fascicles; the *Collection of Inscriptions and Memorials of the Eminent Sui Dharma-Transmitting Monk Dhyāna Master Xinxing* in three fascicles; the *Collection of Senior Monks Chengru of the Two Temples* in three fascicles; the *Collection of Decrees and Memorials on the Jointly Settled Vinaya Commentary for Uniform Implementation* in three fascicles; the *Continued Illustrated Record of Ancient and Modern Translations by Tripiṭaka Master Prajñā* in three fascicles; the *Phonology and Meaning of the Mahāyāna Sūtra of the Six Pāramitās of Principle and Purport* in two fascicles; the *Original Record of the Eras of Presence and Departure of the Dharma Kings of the Three Teachings* in three fascicles (the upper fascicle clarifies the Buddha, the middle the Daoist, and the lower the Confucian); the *Collection of the Dharma-Translating Bhadanta and Hanlin Academician Waiting upon Instruction Liyan of Guangzhai Temple* in two fascicles; the *Re-edited Original Record of the Dharma King Śākyamuni Buddha* in one fascicle; the *Record of the Buddha Manifesting the Eight Aspects to Benefit Humans and Gods and Attain Right Awakening* in one fascicle; the *Record of Evaluating the Repentance and Eradication of Sins with Auspicious Omens for Śrāmaṇeras Wishing to Receive Full Ordination in the Vaipulya Place of Practice* in one fascicle; the *Record of the Eras of Translation and Persons of Transmission of the Five Vinaya Lineages* in one fascicle; the *Record of the Buddha's Tooth Relic Pagoda of Zhuangyan Temple* in three fascicles; the *Record of the Buddha's Bone Relic Pagoda of King Aśoka Temple* in three fascicles; the *Collection of Inscriptions of Bhadantas Who Transmitted the Dharma and the Three Learnings* in fifteen fascicles; the *Record of Imperial Edicts and Memorials of the Śākya Gate in the Jianzhong, Xingyuan, and Zhenyuan Eras* in two fascicles; the *Collection of Poems Inscribed by Imperial Brush on Zhangxin Temple with Harmonies by the Crown Prince and All Officials* in three fascicles; and the *Zhenyuan Era Continuation of the Kaiyuan Catalogue of Buddhist Teachings* in three fascicles. In his own preface, Zhao said: 'I humbly observe that in the eighteenth year of the Kaiyuan era (a geng-wu year), the śramaṇa Zhisheng compiled the *Catalogue of Buddhist Teachings*. Down to the jia-xu year, sixty-five years had elapsed. Translations made by Tripiṭaka masters during this interval had not been incorporated into the canon, and I feared that with the passage of time people would suspect them to be apocrypha. Furthermore, the former sovereign in the seventh year of Dali permitted them to be entered into the canon, and that decree still exists.' The emperor at that time decreed that it be approved. To this day, south of the Yangtze River, scriptures in this collection are often gathered and used. Zhao had many achievements in the path of the vinaya. During the two reigns of Suzong and Daizong, he stood out particularly prominent. Having served under successive reigns, he was bestowed the purple robe, appointed to the Ten Eminent Bhadantas of the Ordination Altars of the Two Streets, Inner Attendant, Acting Vice Minister of the Court of State Ceremonial, and granted a revenue of one hundred households. Later, he died in a separate cloister. His age was eighty-two, and his dharma age was fifty-eight.