大唐貞元續開元釋教錄 2.6.3

2.6.3

[Li Duan] came to the capital out of a causal affinity to pay homage to the Dharma. Taking this sūtra as the primary matter and the Great Sage as the original teacher, nothing could surpass this in exalting the sagely virtue. Thereupon he prostrated himself before the tripiṭaka master and preceptor, vowing to transmit the Dharma gate of the Great Sage. Not considering Qianzhen to be mediocre and empty, he further implored the preceptor to invite him to compose [a commentary]. The preceptor, disregarding [Qianzhen's] former baseness, also ordered him to praise and explain this sūtra. Privately fearing that it would be difficult to accord with the true doctrine, how could he dare not exert his foolish stammering? It was the eighth year of the Dali era, the year guichou, in the eleventh month of winter [773 CE]. The master's learning penetrated the internal and external; the nature and characteristics [of dharmas] were fully luminous to him. He investigated the abstruse and profound, meticulously examined doctrinal principles, plumbed the depths of past and present, and compared the close and the distant. Distinguishing differences and similarities, he resolved them into a single principle. His eloquence was like a surging spring; his thought entered into serene stillness. Applying his direct brush, he committed to record this peerless masterpiece, compiling three fascicles to serve as a standard, so that in the present and the future there would eternally be no net of doubts. He also composed:

*The Meaning of Arousing the Bodhicitta*, in one fascicle;
*Precepts for Arousing the Bodhicitta*, in one fascicle (including the three collections of pure precepts and the precepts of the ten wholesome dharmas), thirteen sheets in total.

The above were both by the scripture-translating Bhadanta Qianzhen. Personally attending upon the tripiṭaka master and preceptor, he was shown the secret teachings, entered the maṇḍala, ascended the abhiṣeka platform, and received the seal of attaining Buddhahood. Revering and inquiring into the esoteric essentials, he thereupon gathered these texts, hoping they would circulate forever and be transmitted without cessation.

The above, together with the commentaries on the *Humane Kings Sūtra*, total five works in twelve fascicles, the commentaries and explanations sharing the first wrapper.

The appraisal states: The master left home in the twenty-sixth year of Kaiyuan [738 CE] at the age of nineteen. Arriving at the following year, he ascended the platform and received the complete precepts. Extensively investigating the sūtras and treatises across Guannei and Hedong, he traversed four reigns, propagating the wondrous tenets. He served as an administrator of the Xingshan and Baoshou monasteries, encouraging and admonishing the two assemblies of monks and nuns in the capital. His worldly years were seventy-one; his monastic years were forty-nine. On the fourteenth day of the fifth month in the fourth year of the Zhenyuan era, the year wuchen [788 CE], he left his final instructions to his disciples. On the twenty-first day, resting on his right side with feet stacked and his head pillowed on his hand, he serenely recited [the name of] Amitābha and passed away in the Dharma Transmission Hall of his home cloister at Daxingshan Temple.

*Determined Commentary on the Dharmaguptaka Vinaya*, in ten fascicles.

Respectfully examining the *Dharmaguptaka Vinaya*: in Sanskrit, *Dharmagupta*; in the language of Qin, *Fazang* (Dharma Treasury). In the fifth year of the Hongshi era of the Yao Qin, the year renyin [403 CE], there was the tripiṭaka master from Kaśmīra, Buddhayaśas (in the language of Qin, *Jueming* [Awakened Brightness]), who recited the Sanskrit text from memory, and Zhu Fonian served as scribe, completing forty-five fascicles. In the eleventh year, the year wushen [409 CE], Zhi Faling brought another Sanskrit manuscript from the western regions, and they re-collated it at Zhong Temple in Chang'an. In the fourteenth year, xinhai [411 CE], the translation was completed, with the śramaṇa Huibian and others serving as scribes, making sixty-one fascicles (now combined into sixty fascicles). Later, Vinaya Master Daofu composed a commentary in six fascicles. In the Northern Qi, Vinaya Master Huiguang composed a commentary of one hundred and twenty sheets. Next, Vinaya Master Daoyun prepared a commentary in nine fascicles. Next, Vinaya Master Daohui compiled a commentary in seven fascicles. Down to the Sui dynasty, Vinaya Master Fayuan drafted a commentary in ten fascicles.

When our Great Tang arose like a dragon and unified the realm, the four quarters were free from trouble, and the Three Jewels shone with increased brilliance. There was Vinaya Master Zhishou, who composed a commentary in twenty-one fascicles. Next, there was Vinaya Master Huiman, who composed a commentary in twenty fascicles. Each had its time, but their circulation has ceased. Initially, under Emperor Gaozu Shenyao, in the first year of the Wude era, the year wuyin [618 CE], Vinaya Master Fali of Riguang Temple in Xiangzhou composed a commentary, which was completed in the ninth year, bingxu [626 CE], divided into ten fascicles altogether. It took the *Tattvasiddhi-śāstra* (*Chengshi lun*) as its doctrinal basis; this is what is now called the 'Old Commentary.' Coming down to the first year of Xianheng of the Great Emperor Gaozong Tianhuang, the year gengwu [670 CE], there was Vinaya Master Huaisu (lay surname Fan) of Western Taiyuan Temple (now called Western Chongfu Temple), who compiled the *Notes Opening the Dharmaguptaka Vinaya Tradition* in ten fascicles. It took the *Mūlasarvāstivāda Abhidharmamahāvibhāṣā-śāstra*, the *Abhidharmakośa-śāstra*, and the like as its doctrinal basis; this is what is now called the 'New Commentary.'

When it came to Emperor Daizong Ruiwen Xiaowu, he received the Buddha's entrustment, deeply admired the Buddhist gate, faithfully prioritized the Mahāyāna, and venerated the esoteric teachings. Seeing that the students who transmitted the two commentaries were as numerous as a forest, clinging to their partisan views and repeatedly giving rise to disputes, the sagely compassion took pity on them, seeking to extinguish the source of conflict and make them blend harmoniously as one flavour without discord, like water and milk. Arriving at the thirteenth year of the Dali era, the year wuwu [778 CE], on the twenty-seventh day of the eleventh month, he dispatched the palace commissioner, Inner Attendant Li Xiancheng, to proclaim an imperial decree to Liu Chongxun, Commissioner for Cultivating Merit at the Temples and Monasteries of the Capital, General of the Guard of the Pacification Army, General of the Right Dragon-Martial Guard in charge of military affairs, concurrently Acting Minister of the Court of Imperial Entertainments, Pillar of State, and Founding Count of Pengcheng County:

'Regarding the Old Commentary and New Commentary on the *Dharmaguptaka Vinaya*, it is appropriate to order Platform Bhadantas such as Rujing to establish and determine a single text at the Vinaya Cloister of Anguo Temple to be circulated.'

On that day, the commissioner's office recorded the decree and transmitted an official dispatch to the fourteen Platform Bhadantas of the Two Streets to assemble fully at Anguo Temple at dawn on the twenty-ninth day. On the thirtieth day, Zhao Fengquan of the Gate Office announced and delivered a dispatch concerning food provisions in accordance with an imperial decree: 'The Palace Provisions Service requests vegetarian food along with fruits for one thousand two hundred and sixty people, and the morning gruel is to be provided as a separate matter in addition. These are to be delivered together directly to Anguo Temple to support the fourteen monks including Huiche and Rujing, sufficient for ninety days of vegetarian food. Respectfully dispatched.' Further, on the first day of the twelfth month, Inner Attendant Li Xiancheng proclaimed an imperial decree bestowing twenty-five coils of tea, one thousand sheets of rattan paper, fifty writing brushes, and five sticks of ink to supply the needs of Bhadanta Rujing and the others in determining the Vinaya commentary, respectfully asking after the Bhadantas: 'Are you all well?' On the same day, he also ordered Inner Attendant Li Xiancheng to proclaim an imperial decree: 'At the Vinaya Commentary Determination Cloister of the Three Directors of Anguo Temple, absolutely no monks or laity may enter without permission; if anyone violates this, record their names and memorialize the throne.'

At that time, the Platform Bhadantas—Tansui of Tianchang Temple, Chongrui of Jingzhu Temple, Daosui of Ximing Temple, Baoyi of Anguo Temple, Xingci of Ximing Temple, Shenlang of Anguo Temple, Chaozheng of Chongfu Temple, Zhizhao of Anguo Temple, Rujing of Jianfu Temple, Weigan of Qinglong Temple, Xizhao of Zhangjing Temple, Chaoji of Anguo Temple, Huiche of Baoshou Temple, and Yuanzhao of Ximing Temple—having received the gracious decree, felt profound awe and trembling hesitation. They submitted a memorial offering thanks, saying:

'The śramaṇa Tansui and others of the Daoist Platform for Determining the Dharmaguptaka Vinaya Commentary at the Great Anguo Temple state: We humbly have received the proclamation of the imperial decree by Palace Commissioner Li Xiancheng, bestowing food provisions, fragrant tea, paper, brushes, ink, and the like, to supply the food and materials for determining the Vinaya commentary. Tansui and the others received sagely favour early on and undeservedly dwell within the Buddhist gate; yet we have been unable to practice the principle of the Six Harmonies and have departed from the tenet of a single flavour. A command has come from Heaven, ordering us to assemble together, and rare delicacies have been granted, with the added honour of paper and ink. What good fortune do we humble monks possess to be repeatedly drenched in Heavenly grace! Lacking a stairway to hold up the sun, how can our gratitude have any limit? We humbly pray that the Heavenly'