宋高僧傳 7.52

7.52

及乎奘師西復，梵本東傳，富《瑜伽》之寶林，開《唯識》之淵府，「摩訶衍」足，「殺三摩」明，名數均著作之家，立破定是非之量。深山大澤，必生龍蛇，有大乘基為其高足，不緣宿習，多見生知。謂之「義天」，則明星有爛，謂之「理窟」，則善閉無關。堂堂合《周髀》之儀，軋軋應崑崙之軸。有經皆講，無疏不成，權奇百本之名，控壓四人之聖。復次光也、寶也、測乎、沼乎，章句之學頗長，釋籤之理何富！世茂《珠林》，邁編《圖紀》，璟附《量》度于鯨海，尚綴文榮于玉華，究「三論」極乎瑗、康，窮《方等》歸乎楷、景。觀公撰集，《華嚴》命章。解相入之連環，且無難色；通絕行之斷閣，故立易功。法藏從性海而遊，智昇自名流而出。偉歟一行，所作通神，實僧相之法王，乃人形之菩薩。忠、氤、琳、甫、賁、秀、詵、真，俱參譯判經，盡開荒闢土。於爍宗密，美乎湛然，悟達全才，徹公令範，可以副人之求備哉！餘諸上士，擅美殊方，落落英翹，互有長短。矧以佛之說經，申經者論；經由論顯，論待疏通，疏總義章，義從師述。況以隔羅縠者見猶未盡，大遍知者知方得全。射侯之矢易疎，診脈之求難中。若非親證親說，得自體之分明，載驅戴馳，妄他求之晻曖，如攝異門分，差別之相難知。故《智論》中，吾滅度後，所有撰集者皆為「論藏」攝也。俱作導師，指迷人之歸路；悉䘖明燭，照暗室之績工。動戒足以行之，入定門而安矣。蓋纏克斷，智慧成功，咸從生死之河，盡度涅槃之岸，此始可與言從聞且思，思至而修證大圓寂者。過此以往未知。執名滯義，問欲何為？故曰：「精義入神，以致用也。」既有所用，則捨筌蹄而直造佛地，此則深於其道者也。

When Master Xuanzang returned from the west and the Sanskrit texts were transmitted to the east, the treasure forest of the *Yogācāra* was enriched, and the profound storehouse of Consciousness-Only was opened. "Mahāyāna" became sufficient; "samatha" was clarified. The names and categories were aligned with those of classical authors, and the norms of refutation and establishment determined right and wrong. Deep mountains and vast marshes will inevitably produce dragons and serpents: he had Kuiji of the Mahāyāna as his eminent disciple, who did not rely on past habits but was largely seen to have innate knowledge. Calling him a "Heaven of Meaning," the bright morning star shines brilliantly; calling him a "Den of Principles," the well-bolted door requires no bar. Grandly, he harmonized with the instruments of the *Zhoubi suanjing*; steadily, he corresponded to the axis of Mount Kunlun. There was no sūtra he did not lecture on, no commentary he did not complete; he was renowned for hundreds of extraordinary treatises, holding sway above the holiness of the four masters. Furthermore, there were Sengguang, Fabao, Wonceuk, and Huizhao: their scholarship in chapters and verses was exceptionally far-reaching, and how rich was their principle of commentary and annotation! Shichong wrote the *Fayuan zhulin*, Daoxuan compiled the *Shijia fangzhi*, Xuanjing appended the treatise on inference across the whale-filled sea, and Lingrun composed exquisite writings at Yuhua Palace. The study of the Three Treatises reached its peak with Jizang and Huikang; exhaustive investigation of the Vaipulya sūtras found its home with Huikai and Daojing. Master Chengguan composed his writings and brought out chapters on the *Avataṃsaka*; unraveling the interlocking rings of mutual entry, he displayed no difficulty; opening the suspended walkways along precipitous cliffs, he effortlessly achieved his task. Fazang roamed from the ocean of true nature, and Zhisheng emerged from among celebrated scholars. How grand was Yixing, whose works were divinely inspired: truly a Dharma king in the guise of a monk, a bodhisattva in human form. Huizhong, Lingyin, Huilin, Bianfu, Bianzhe, Chongxiu, Shenqing, and Huizhen all participated in translation and judged scriptures, clearing untamed land and opening new territories. How glorious was Zongmi, how admirable Zhanran! Wuda possessed all-round talent, and Master Che was an excellent model; they could indeed satisfy people's demands for perfection! As for the other great beings who enjoyed renown in various regions, those towering and outstanding figures each had their strengths and weaknesses. Moreover, when the Buddha spoke the sūtras, it was treatises that elaborated on them; the sūtras were clarified through treatises, and treatises awaited commentaries for their elucidation; commentaries gathered the chapters of meaning, and meaning was transmitted through the masters' exposition. Furthermore, seeing through fine gauze is not yet to see completely; only the Great Omniscient One attains complete knowledge. An arrow aiming at a target easily misses; taking a pulse to find a disorder is difficult to hit right. Were it not for direct realization and direct expounding, attaining clear comprehension of self-nature, one would merely hasten back and forth in vain, blindly seeking in obscurity; just as in the "Section on the Compilation of Synonyms" [of the *Yogācārabhūmi*], the distinctive characteristics are difficult to know. Therefore, it is said in the *Mahāprajñāpāramitā-upadeśa* that after my parinirvāṇa, all compilations made [by disciples] are subsumed under the "Abhidharma Piṭaka." All act as guiding teachers, pointing out the way home to those who are lost; all hold high bright candles, illuminating the thread-spinning work in the dark room. Moving the feet of morality to practice it, entering the gate of dhyāna to find peace. When the defilements and fetters are overcome and severed, and wisdom achieves its task, all will cross from the river of saṃsāra and completely reach the shore of nirvāṇa. Only then can one speak of those who, progressing from hearing to contemplation, and through contemplation to practice, realize the great complete cessation. Beyond this, nothing further is known. Clinging to names and getting stuck in meanings, what does one seek to accomplish? Therefore it is said: "Refining the meaning enters into the spirit, in order to realize its application." Once having applied it, one discards the fishtrap and hare snare to proceed straight to the stage of Buddhahood; such a person is deeply versed in the Way.