宋高僧傳 4.11

4.11

釋法寶，亦三藏奘師學法之神足也。性靈敏利，最所先焉。奘初譯《婆沙論》畢，寶有疑情，以「非想見惑」，請益之。奘別以十六字入乎論中，以遮難辭。寶白奘曰：「此二句四句為梵本有無？」奘曰：「吾以義意酌情作耳。」寶曰：「師豈宜以凡語增加聖言量乎？」奘曰：「斯言不行，我知之矣。」自此炰烋頡頏于奘之門，至乎「六離合釋」義，俱舍宗以寶為定量矣。光師往往同迦濕彌羅餘師禮記衍字也。時光、寶二法師若什門之融、叡焉。後越精義學，令問孔膠。長安三年，於福先寺、京西明寺預義淨譯場，寶與法藏、勝莊等證義，于時頗露頭角，莫之與京歟！

Shi Fabao was also an accomplished disciple who studied the Dharma under Tripiṭaka Master Xuanzang. His nature was sharp and keen, foremost among his peers. When Xuanzang had just finished translating the *Vibhāṣā-śāstra*, Bao harbored doubts and requested further clarification regarding the "delusions of view in the sphere of neither-perception-nor-non-perception." Xuanzang separately added sixteen characters into the treatise to ward off objectionable arguments. Bao addressed Xuanzang, saying, "Were these two phrases and four sentences present in the Sanskrit text or not?" Xuanzang said, "I formulated them according to my assessment of the intended meaning." Bao said, "How can the Master use mundane words to add to the valid cognition of the sage's words?" Xuanzang said, "I already know that this argument of yours will not stand." From then on he vigorously contended and held his ground within Xuanzang's school; regarding the meaning of the "six kinds of compound analysis" (ṣaṭ-samāsa), the Kośa school regarded Bao as the standard authority. Master Puguang often conformed with the extra words in the texts of other Kashmiri masters. At that time, Dharma Masters Guang and Bao were like Daorong and Sengrui in the school of Kumārajīva. Later he became exceptionally proficient in doctrinal studies, and his fine reputation was firmly established. In the third year of the Chang'an era, at Fuxian Temple and the capital's Ximing Temple, he participated in Yijing's translation bureau; Bao served as verifier of meaning alongside Fazang, Shengzhuang, and others. At that time he showed conspicuous eminence, and none could rival him!