[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) › [宋高僧傳](https://indike.org/pramana/in.bauddha.taisho.2061) › 16.47 # 宋高僧傳 16.47 宋高僧傳 16.47 - **Language:** Classical Chinese ### [16.47](https://indike.org/pramana/in.bauddha.taisho.2061.16.47) 又說「《曇無德律》譯有重單，準《僧傳》止覺明口誦也。若據《律序》，有支法領重譯之文焉。」如此古今相競，且無指歸，以義交徵，其辭必息。尋律文本，即知異同，如眾學戒初題云「尸叉罽賴尼」、「如破伊蘭葉」，言此是覺明本也。如言「式叉迦羅尼」、「如破伊羅葉」，即是支法領本也。又一本三十卷，一本六十卷——謂紙墨分開不定，非也！分三十為六十，不其太相懸謬矣？若斯二譯，皂白已分！復次元魏已前，諸受戒者用四分羯磨納戒；及乎行事，即依諸律為隨。何異乎執左氏經本專循公羊之傳文也？至魏孝文世，有法聰律匠於北臺山始手披口釋，道覆律師隨聽抄記，遂成義疏。權輿既爾，肯構繁乎？天輪而只候中星，大鼎而唯提附耳。鄴中法礪，唐世懷素，新、舊兩名，各擅其美。礪乃《成實》有部，受體雙陳；素唯尋祖《薩婆》，開宗獨步。其有終南上士，澄照大師，肹蠁三生，逡巡千里，交接天人之際，優遊果證之中，知無不為，繩愆糾謬，以護持教法為己任者，實一代之偉人焉。是以天下言行事者，以南山為司南矣。丁乎大曆，新、舊疏家互相短長，勅集三宗律師，重加定奪。時如淨為宗主，判定二家，當建中中，始言楷正，號《僉定疏》是也。至今東京三宗並盛。至於秉法出沒不倫，殊塗同歸，師資尚異。至若成公演化，靈㠋敷揚，不離三輔之間，俱僝百工之巧。文綱、道岸自北徂南，發正輔篇，從微至著，道流吳會，實賴伊人。淨公作評家之師，源尚致感通之瑞，或抗表論沒官之物，或成圖證結界之非，或傑立一方，或才雄七眾，述鋒芒之義記，出豕亥之疑文。或𣂊帖紛拏，或整齊齟齬，若匪乘時之哲，便應逸氣之英。不令像運之中微，降年唯永；終使壽星之下照，法命唯長。道假人揚，其在茲矣。近以提河水味，轉不如前；座像塵埋，仍觀更沒。大小乘之交惡，上中下之相凌，活寄四邪，行違七聚，威儀既缺，生善全虧。謂律為不急之文，放僧落自由之地，馬令脫轡，象闕施鉤，不習律儀，難調象馬。遂令教法日見凌夷，短則行果微亡，折則年齡減少，合夫〈洪範〉中凶、短、折也！又曰「慈父多敗子」，脫或翻惡歸善，變犯成持，或眾主之勸修，或名師之訓導，假王臣之外護，必法教之中興。如是則同五福中之一壽、五考終命歟！又曰「嚴家無格虜」，故云毘尼是正法之壽命焉。此科所班，乃是鍊金液轉還丹之手，勸人服之，使其近添其壽，遠則昇仙。故我世尊凡制一戒，獲其十利功德，意在令正法久住耳。 > It is also said: 'The translation of the \*Dharmaguptaka-vinaya\* has both duplicate and single versions: according to the \*Biographies of Eminent Monks\*, it was only orally recited by Buddhayaśas; yet according to the \*Preface to the Vinaya\*, there is an account of a retranslation by Zhi Faling.' In this way ancient and modern authorities contend with one another, without having reached any conclusion; yet if one verifies this through the meaning, their disputes will surely cease. If one examines the vinaya texts themselves, one will immediately recognize the differences: for example, the heading of the first of the saikṣa rules reads \*śikṣākāraṇī\*, 'like breaking an eranda leaf'—this is Buddhayaśas's version. If it reads \*śikṣākaraṇī\*, 'like breaking an elā leaf', it is Zhi Faling's version. Moreover, one version has thirty fascicles and the other sixty—to claim that the division of paper and ink was not fixed is incorrect! Would dividing thirty into sixty not be too wide a discrepancy? Thus with these two translations, black and white are already distinguished! Furthermore, before the Northern Wei, all who received the precepts employed the \*Dharmaguptaka\* karman to take the precepts; yet when it came to carrying out matters, they followed the various vinayas for the practice. How does this differ from holding the text of Zuo's chronicle while strictly following the commentary of Gongyang? Down to the time of Emperor Xiaowen of the Wei, the vinaya master Fachong at Mount Beitai first unfolded the text and expounded it orally, and the vinaya master Daofu took notes as he listened, thus producing a commentary. Once the foundation was laid, did not the subsequent construction flourish? One observes the heavenly sphere only by watching the central stars, and one lifts a great cauldron only by grasping its handles. Fali of Yezhong and Huaisu of the Tang dynasty, both new and old commentaries, each excelled in their own beauty. Fali set forth the receptive essence according to both the \*Tattvasiddhi\* and the Sarvāstivāda; Huaisu solely investigated the Sarvāstivāda lineage, establishing his school with an unrivaled path. There was also the eminent worthy of Mount Zhongnan, Grand Master Chengzhao, who dimly remembered three past lives and traversed thousands of miles in an instant, communing with the boundary between devas and humans, roaming freely within the fruits of realization, leaving nothing undone among what he knew, correcting errors and rectifying mistakes, and taking the protection and upholding of the teaching as his personal responsibility: he was truly a great man of an era! Therefore, when anyone under Heaven spoke of monastic procedures, they took Nanshan as their compass. Arriving at the Dali era, the commentators of the new and old schools criticized each other's shortcomings; an imperial edict assembled the vinaya masters of the three schools to make a renewed determination. At that time, Rujing served as the leader of the school and adjudicated between the two traditions; in the middle of the Jianzhong era, it was first declared the orthodox model, known as the \*Qianding shu\* ('Jointly Settled Commentary'). To this day, the three schools flourish alongside one another in the Eastern Capital. As for differences in their administration of the teaching, they reach the same goal by different routes, though masters and disciples still differ. As for Master Cheng's propagation and Ling'e's exposition, they did not leave the Sanfu region, yet both displayed the skill of all crafts. Wengang and Daoxian traveled from north to south, composing their rectification and supplement treatises, progressing from subtlety to prominence; that the Way spread through the Wu and Kuaiji regions was truly due to these men. Master Jing acted as the teacher of critics, while Yuan achieved auspicious omens of spiritual resonance; some presented memorials disputing confiscated property, some drew diagrams proving the error of boundary demarcations; some stood out as heroes in a whole region, some possessed talents that dominated the seven assemblies, composing penetrating exegetical notes or resolving dubious texts full of scribal errors. Some untangled chaotic disputes, some straightened out discordant disagreements; if they were not wise men who took advantage of their times, they must have been heroes of uninhibited spirit. They did not allow the era of the Semblance Dharma to decline prematurely, making its granted lifespan long; they ultimately caused the Star of Longevity to shine below, ensuring the Dharma's life would endure. That the Way depends on human beings to be spread truly rests upon this! In recent times, the taste of the Nairañjanā River has become steadily inferior to the past; the statues on their pedestals are buried in dust, and we still see them sinking further. The Great and Lesser Vehicles are at odds, and the upper, middle, and lower ranks oppress one another; livelihood relies on the four improper modes of living, and conduct violates the seven groups of offenses; the deportments are deficient, and the generation of good is utterly lost. Regarding the vinaya as a non-urgent text, they let monks fall into the terrain of unbridled liberty; the horse is freed from its bridle, and the elephant lacks the hook—if they do not study vinaya deportment, elephants and horses are hard to tame. Consequently, the teachings of the Dharma are seen to decline by the day: in the short term, practice and realization fade away, and in the immediate term, lifespan is diminished, matching the misfortunes of early death and calamity in the 'Great Plan'! It is also said: 'An over-indulgent father has many ruined sons.' If one might turn from evil and return to good, transforming transgressions into observance—whether through the encouragement of the saṅgha leaders or the guidance of renowned masters, relying on the external protection of kings and ministers—the revival of the Dharma and teachings will surely follow. If this happens, it will be just like the first of the five blessings, long life, and the fifth, fulfilling one's allotted lifespan! It is also said: 'A strict household has no unruly slaves'; therefore it is said that the vinaya is the lifespan of the True Dharma. What this category sets forth are the hands that refine the liquid gold and rotate the reverted elixir, encouraging people to ingest it so that in the short term it increases their lifespan, and in the long run they ascend to immortality. Thus whenever our World-Honoured One instituted a precept, it acquired ten beneficial virtues, the intent being solely to ensure that the True Dharma abides for a long time. > — English (machine translation) (machine translation) - [Previous: 16.46](https://indike.org/pramana/in.bauddha.taisho.2061.16.46) - [Next: 16.48](https://indike.org/pramana/in.bauddha.taisho.2061.16.48) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.2061.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.16.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2061.16.47](https://indike.org/pramana/in.bauddha.taisho.2061.16.47) · Pramāṇa