[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) › 30.45 # 宋高僧傳 30.45 宋高僧傳 30.45 - **Language:** Classical Chinese ### [30.45](https://indike.org/pramana/in.bauddha.taisho.2061.30.45) 或曰：「《續傳》改作名題，自何稽古？」通曰：「象班孟堅加九流中雜流也。如其立教，如其為人，匪獨陰陽，不專刑律，或兼名墨，或涉縱橫，則可目之為雜家流也。《漢書》有變，拾太史公之遺；澄照建題，正梁慧皎之僻。」或曰：「胡不聞楊子雲疾其雜乎？」通曰：「彼惡夫淮南、太史公不宗孔而無純德耳。此則應雜而雜，斷無雜咎歟！今作傳者，若游、夏焉，觀其起隱終哀，何敢措一辭也。」或曰：「何忽變〈唱導〉成〈聲德〉耶？」通曰：「聲之用大矣哉！良以諸佛剎土，偏用一塵以為警悟。唯忍土最尚音聲，行為佛事。及觀音說圓通，世尊稱讚者，為被聞熏。故若毘目仙人，香積世界，樂不樂爰居之耳，圜不入方鑿之穿。是以影勝大王止前驅之象馬，鉢囊釋子動合會之人天。返魂者隨唄聲而到家，光潔者聞唄聲而歡喜。乃可謂宮商佛法，金石天音，哀而不傷，樂而不佚，引之入慈悲之域，勸之離繫縛之場。脫或執受不精，器能無取，乃不可謂為聲德也。于今搜有隣之德，聚兼講之才，三人之師，于斯見矣，四戰之國，孰敢攻乎？得非備五彩而服章，含八風而成樂，則有登天竺而作猿梵，動塔鈴而貫虹霓。副天請而都講隨，占地理而宰臣應，觀音摩其髮頂，彌勒訴其雷神。始化倭民，坐亡舉指，見慈顏而不怒，作《詩式》以安禪。巨蟒不驚，山魔懾伏，臨神鑑而懸知澄汰，禮天冠而誓隱靈蹤。破甕飛烏，勞身代畜。衡山衣草，禹寺明心，養童女以身全，遇毒流而命在。德符禪月，軀涉磧沙。或辯之利通，或聲之流靡，猗嗟碩德，於爍群公，若諸根之互能，同五事之俱舉，故強名為『雜』也。薝蔔接栴檀之樹，數倍馨香；鷹鸇育金翅之巢，千重猛鷙。咨爾同道，聽乎直言。為僧不應於十科，事佛徒消於百載。如能以高為本，以德為枝，以修為華萼，以證為子實，然後婆娑挺蓋，欝密成陰，周覆三千大千，號之曰大菩提樹也歟！」 > Someone said: 'The Continued Biographies altered the title: on what ancient precedent was this based?' I reply: 'It modeled itself on Ban Mengjian's addition of the Miscellaneous School among the Nine Streams. If its doctrines and its personages do not exclusively belong to Yin-yang, do not specialize in the penal laws, but perhaps combine the School of Names and the Mohists, or dabble in the School of Strategists, then they may be designated as the Miscellaneous School. The Book of Han introduced changes, picking up what the Grand Scribe had left out; Chengzhao established this title, rectifying the bias of Huijiao of the Liang.' Someone said: 'Have you not heard that Yang Ziyun detested its miscellaneous nature?' I reply: 'He despised the fact that Huainan and the Grand Scribe did not take Confucius as their master and lacked pure virtue. Here, however, it is miscellaneous because it ought to be miscellaneous; there is absolutely no fault in this variety! Those who compose biographies today are like Yan You and Zixia: observing its hidden beginnings and lamentable end, how would they dare add a single word?' Someone said: 'Why suddenly change "Guiding Recitation" into "Vocal Resonance"?' I reply: 'The function of sound is great indeed! Truly, the Buddha-lands individually employ a single sense-realm to awaken beings. Only this sahā world esteems sounds most of all, using them to perform the Buddha's work. When Avalokiteśvara spoke of complete penetration, the World-Honoured One praised it precisely because it is infused through hearing. Thus, like the ṛṣi Vimalanetra, or the world of Fragrance Accumulation, music does not delight the ears of the seabird yuanju, nor does a round peg fit into a square mortise. Therefore, King Bimbisāra halted the vanguard of his elephants and horses, and the Śākya son with his begging bowl moved the gathered humans and devas. Those whose souls returned reached their homes following the sound of chanting; those of pure radiance heard the sound of chanting and were filled with joy. This may truly be called the five notes of the Buddhadharma, the bells and chimes of heavenly sound, sorrowful without wounding, joyful without wantonness, leading them into the realm of compassion and exhorting them to leave the field of bonds. If one's apprehension and practice are not refined and one's abilities are unworthy of adoption, one cannot be called possessed of vocal resonance. Now we have gathered virtues that attract neighbors and assembled talents that excel in multiple disciplines; the masters among three men are seen here—facing a land beset on all four sides, who would dare attack? Are they not adorned in robes of the five colors and imbued with the eight winds to make music? Thus there were those who climbed Tianzhu to perform the gibbon-like chanting, or shook the pagoda bells to pierce the rainbows. Answering the celestial invitation, the presiding lecturers followed; divining the site's geomancy, the ministers responded. Avalokiteśvara patted their crowns, and Maitreya made appeal to their thunder deities. First converting the Japanese people, dying in seated meditation while raising a finger, seeing the kindly countenance without anger, or composing the Shishi to steady dhyāna. They were not startled by the giant python, and the mountain demons submitted in terror; approaching the divine mirror, they knew beforehand of the purge; bowing to the heavenly crown, they vowed to hide their wondrous traces. Breaking the pot to let fly the crow, toiling their bodies to take the place of beasts. Wearing grass on Mount Heng, illuminating the mind at the Yu Temple, keeping themselves whole by raising a young girl, and preserving their lives when encountering poisoned brew. Their virtue matched Chanyue, their bodies crossed the desert sands. Some possessed piercing eloquence; some had flowing, resonant voices. How magnificent these eminent virtues! How splendid these masters! Like the mutual functioning of the sense faculties, or the simultaneous enactment of the five matters, they are arbitrarily designated as "Miscellaneous". When campaka is grafted onto a sandalwood tree, its fragrance is multiplied many times; when hawks and falcons are reared in the nest of a garuḍa, their fierce power is multiplied a thousandfold. Ah, you companions on the Path, listen to these straight words! If as a monk you do not correspond to the ten categories, serving the Buddha will merely waste a hundred years. If you can take eminence as the root, virtue as the branches, practice as the blossoms, and realization as the fruit, and then spread wide your branches into a canopy, growing dense to form shade that covers the three-thousand great-thousandfold world, this can truly be called the Great Bodhi Tree!' > — English (machine translation) (machine translation) - [Previous: 30.44](https://indike.org/pramana/in.bauddha.taisho.2061.30.44) - [Next: 30.46](https://indike.org/pramana/in.bauddha.taisho.2061.30.46) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2061.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.30.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2061.30.45](https://indike.org/pramana/in.bauddha.taisho.2061.30.45) · Pramāṇa