[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) › [法華傳記](https://indike.org/pramana/in.bauddha.taisho.2068) › 2.26 # 法華傳記 2.26 法華傳記 2.26 - **Language:** Classical Chinese ### [2.26](https://indike.org/pramana/in.bauddha.taisho.2068.2.26) 釋僧叡。魏郡長樂人也。年十八。始依投僧賢法師為資。二十二博通經論。至二十四。遊歷各邦。處處講說。常歎曰。經法雖少。足辨因果。禪法未傳。厝心無地。什後至關。因請出禪法要三卷。日夜修習。精練五門。於是美聲遐布遠近歸德。什所譯經。叡皆參正。昔法護出正經。受決品云。天見人人見天。什譯經。至此乃言。此語異西域而義同。但在言過質。叡曰。將非人天交接兩得相見。什喜曰實然。其領悟標出。皆此類也。什歎曰。吾傳譯經論。與子相值。真無所恨。即命令講法華二十八品。開為九轍。一者昏聖相扣轍。序品是也。二者涉教歸真轍。為上根是。三者興類潛彰轍。為中根人是。四者述窮通昔轍。四大弟子領解是。五者彰因進悟轍。為下根化城授記是。六者讚揚行李轍。即法師品。七者本迹無生轍。多寶品。謂多寶為本。釋迦為迹。古佛現全身。今佛示往因。本既不滅。迹豈有生。本迹雖殊。不思議一。八者舉因徵果轍。涌出壽量等。九者稱揚遠濟轍。隨喜去訖經是。既開九轍。因昇高而講。雨華如雲母。天地感動。什讚曰。佛日再中邪雲卷。眾咸稱叡。為九轍法師矣（出關中別錄及傳）。 > Shi Sengrui was a native of Changyue in Wei Commandery. At the age of eighteen, he first took refuge under Dharma Master Sengxian as his disciple. At twenty-two he was broadly versed in sūtras and treatises. When he was twenty-four, he traveled through various states, lecturing and expounding everywhere. He often sighed, saying: 'Although the teachings of the sūtras are scarce, they are sufficient to discern cause and effect; but the methods of dhyāna have not been transmitted, and there is no ground on which to rest the mind.' Later, when Kumārajīva arrived in the Guanzhong region, \[Sengrui\] therefore requested him to translate the Essentials of Dhyāna Methods in three fascicles. Day and night he cultivated and practiced it, thoroughly mastering the five gates. Thereupon his fine reputation spread far, and those far and near took refuge in his virtue. In all the sūtras translated by Kumārajīva, Rui participated in the collation. Formerly, when Dharmarakṣa translated the Zheng fahua jing, the Chapter on Receiving Predictions said: 'Devas see humans, and humans see devas.' When Kumārajīva was translating the sūtra and reached this point, he remarked: 'These words differ from the Western regions, yet the meaning is identical; only the phrasing is overly unadorned.' Rui said: 'Might it not be: "Humans and devas interact, both able to see one another"?' Kumārajīva rejoiced, saying: 'It is truly so!' His comprehension and excellence were all of this kind. Kumārajīva sighed, saying: 'In my transmission and translation of sūtras and treatises, to have met with you leaves truly nothing to regret.' He immediately instructed him to lecture on the twenty-eight chapters of the Lotus Sūtra, which he divided into nine tracks: First, the track of the unenlightened and the sage appealing to one another: the Introductory Chapter is it. Second, the track of entering the teaching to return to the real: this is for those of superior faculties. Third, the track of raising categories to implicitly reveal: this is for those of middling faculties. Fourth, the track of stating destitution and penetrating the past: the understanding of the four great disciples is it. Fifth, the track of manifesting causes to advance awakening: the parables of the conjured city and bestowal of prediction for those of lower faculties are it. Sixth, the track of praising practice: namely, the Teacher of the Dharma Chapter. Seventh, the track of the trace and origin being without birth: the Prabhūtaratna Chapter; meaning that Prabhūtaratna is the origin and Śākyamuni is the trace—the ancient Buddha manifests his complete body, and the present Buddha shows his past causes; since the origin is not extinguished, how could the trace have birth? Although origin and trace are different, they are inconceivably one. Eighth, the track of presenting causes to verify fruits: 'Bodhisattvas Emerging from the Earth', 'Lifespan', and so forth. Ninth, the track of praising far-reaching deliverance: from 'Joyful Acceptance' down to the end of the sūtra is it. Having opened the nine tracks, he thereupon ascended the high seat to lecture. Flowers rained down like cloud-mother mica, moving heaven and earth. Kumārajīva praised him, saying: 'The sun of the Buddha has reached its zenith once more, and the clouds of heterodoxy have rolled away.' The multitude all referred to Rui as the 'Dharma Master of the Nine Tracks.' (Extracted from the Guanzhong bielu and the Biographies.) > — English (machine translation) (machine translation) - [Previous: 2.25](https://indike.org/pramana/in.bauddha.taisho.2068.2.25) - [Next: 2.27](https://indike.org/pramana/in.bauddha.taisho.2068.2.27) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2068.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2068~en-mt.2.26) — English, machine translation ## Linked texts (1) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.6.69) — 慧皎, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2068.2.26](https://indike.org/pramana/in.bauddha.taisho.2068.2.26) · Pramāṇa