[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) › [大宋僧史略](https://indike.org/pramana/in.bauddha.taisho.2126) › 2.4 # 大宋僧史略 2.4 大宋僧史略 2.4 - **Language:** Classical Chinese ### [2.4](https://indike.org/pramana/in.bauddha.taisho.2126.2.4) 佛法流行。隨時制斷合毘尼之繩紏。則案毘尼。堪別法之處量須循別法。故佛訶比丘云。巧避我制造種種過故。許同時立方毘尼。涅槃後立未來教。以為律範所不圍。篇科所不載。則比附而求之也。以是篇聚之外別有僧制焉。今時比丘或住一林居一院。皆和眾立條。約束行止。俾不罹於愆失也。晉道安法師傷戒律之未全。痛威儀之多缺。故彌縫其闕。埭堰其流。立三例以命章。使一時而生信。一行香定座上講。二六時禮懺。三布薩等法。過踰此法者。則別立遮防。安弟子法遇講化於荊州。時有學徒飲酒。遇罰而不遣。安在襄陽聞之。封小箠以寄遇。遇詳師意。集眾諭之。令直日打遇二十撲。封箠却還。故習鑿齒與謝安書云。安能肅眾。上之三例天下翕然奉行也。又支遁立眾僧集儀度。慧遠立法社節度。至于宣律師。立鳴鐘軌度。分五眾物儀。章服儀歸敬儀。此並附時傍教相次而出。鑿空開荒。則道安為僧制之始也。後魏世宗宣武帝即位下詔曰。緇素既分。法律亦異。道教彰於互顯。禁勸各有所宜。其僧犯殺人。以上罪依俗格斷。餘犯悉付昭玄。以內律僧制判之（景明年中帝新撰之）時魏與梁通和。要貴多遣人。隨使交易。唯崔暹（字季倫）寄求佛經。梁祖繕寫并幡花讚唄送至舘。暹甞命沙門明藏著佛論而已署名。其好佛法為若此也。先是僧尼猥濫暹奏設科條篇沙門法上為昭玄都。以撿約之。又南齊文宣王著僧制一卷。又梁祖造光宅寺。詔法雲為寺主。創立僧制用為後範。觀其北魏南朝。俗施僧制。而皆婉約且不淫傷。由輕法之網羅。有惡人之穿穴。脫漏而墮。不至誅刑之上。其可得乎。為僧者苟未修行。但能避刑憲。亦逍遙之上士也。 > When the Buddha's Dharma is practiced, regulations are laid down according to the times. If an matter accords with the binding rules of the vinaya, it should be judged according to the vinaya. If it can be settled by supplementary rules, one must follow the supplementary rules. Thus, the Buddha rebuked the monks, saying that by cleverly evading his rules they created various offenses; hence he permitted the simultaneous establishment of regional vinaya rules, and after the nirvāṇa, the establishment of teachings for the future, so that whatever is not encompassed by the vinaya codes or recorded in the skandhakas can be resolved by analogy. For this reason, outside of the skandhakas and aggregates, there are separate monastic regulations. Nowadays, when monks live in a monastery or reside in a cloister, they always assemble the community to establish articles, regulating their actions so that they do not incur faults or errors. In the Jin, Dharma Master Dao'an grieved that the monastic precepts were not yet complete and lamented that the proper deportment was largely lacking; therefore he remedied the deficiencies, dammed up the flow, and established three models to institute regulations, inspiring faith for his era: first, offering of incense, determining seating, and ascending the seat to lecture; second, the six periods of worship and repentance; third, rituals such as the poṣadha (uposatha). For those who exceeded these rules, separate prohibitions were established. Dao'an's disciple Fayu was lecturing and converting people in Jingzhou, and at that time a student drank alcohol; Fayu punished him but did not expel him. Dao'an heard of this in Xiangyang, wrapped up a small cane, and sent it to Fayu. Fayu understood his teacher's intent, assembled the community to instruct them, ordered the duty monk to strike him twenty times with the cane, and sealed the cane to send it back. Therefore Xi Zuochi wrote in a letter to Xie An: 'Dao'an is capable of disciplining his assembly, and the above three models are enthusiastically observed throughout the realm.' Furthermore, Zhi Dun established the ceremonial models for gatherings of the monastic assembly; Huiyuan established the regulations for the Dharma society; and down to Vinaya Master Daoxuan, he established the protocol for striking the bell, the rules for dividing the requisites of the five assemblies of disciples, the rules for insignia and vestments, and the rules of veneration. These all appeared successively in accordance with the times and alongside the doctrine. In breaking new ground and opening the wilderness, Dao'an was the initiator of monastic regulations. When Emperor Xuanwu, the Ancestral Exemplar of the Later Wei, ascended the throne, he issued an edict saying: 'Since monastics and laity are distinct, their laws are also different. The Daoist and Buddhist teachings are manifest through mutual clarity, and their prohibitions and encouragements each have their appropriate spheres. For monks who commit murder or offenses above that, they shall be judged according to the secular statutes. All other offenses shall be handed over to the Zhaoxuan Office, to be decided according to the inner vinaya and monastic regulations.' (The Emperor newly compiled these during the Jingming reign period.) At that time, the Wei and Liang were on peaceful terms, and the dignitaries often sent people along with envoys to trade; only Cui Xian (courtesy name Jilun) sent requests for Buddhist scriptures. The founding emperor of the Liang had them copied and sent to the hostel along with banners, flowers, and hymns. Xian once ordered the śramaṇa Mingzang to compose a treatise on Buddhism and signed his own name to it; such was his love for the Buddha's Dharma. Prior to this, monks and nuns had become unruly; Xian memorialized to institute regulations and appointed Śramaṇa Fashang as Zhaoxuan Chief to restrain them. In addition, Prince Wenxuan of the Southern Qi composed a one-fascicle Monastic Regulation. Furthermore, when the founding emperor of the Liang built Guangzhai Temple, he decreed Fayun to be the vihārasvāmin and instituted monastic regulations to serve as a future model. Looking at the Northern Wei and the Southern dynasties, the laity instituted monastic regulations, yet all were gentle and concise, neither excessive nor harmful. Through the loose net of the law, wicked men bore holes and slipped through, yet they did not fall into capital punishment—how could that be permissible? As for one who is a monk, if he does not yet practice, merely being able to avoid the penal statutes makes him an untrammeled gentleman of the highest order. > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.2126.2.3) - [Next: 2.5](https://indike.org/pramana/in.bauddha.taisho.2126.2.5) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2126.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2126~en-mt.2.4) — English, machine translation ## Linked texts (2) - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.33.17) — 志磐, Classical Chinese - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.2.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2126.2.4](https://indike.org/pramana/in.bauddha.taisho.2126.2.4) · Pramāṇa