一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
十七随＿二王玄謨申坦＿一北討＿二獫狁＿一。毎至＿レ交＿レ兵心懐＿二惻怛＿一。
乃嘆曰。害＿レ 人自済。仁者不＿レ為也。遂解＿レ 甲悔＿レ過。曁＿レ聞＿二瑞
応経＿一。益生＿二感悟＿一。即棄去投＿二南澗宗公＿一。請受＿二 五戒＿一。宋孝
武時。礼＿二益州印禅師＿一。薙＿二-除鬚髪＿一預＿二僧数＿一。時年三十有
六。禅師特加＿二奨予＿一。登戒之後専＿二精律部＿一。大明＿二 十誦＿一。某年
間。東下＿二江陵＿一。従＿二隠具二師＿一更受＿二禅律＿一。猶＿三采縷加＿二朱藍
之色＿一也。継至＿二京師＿一。会穎公講＿二律于興皇＿一。学者駿奔。師造＿二
座下＿一。諮＿二-決隠遠＿一。言中＿二肯綮＿一。一時之席莫＿レ不＿二驚嘆＿一。定林法
献時在＿レ座。聞＿二其往復清玄＿一。甚器重之。乃携帰＿二山寺＿一分座
説法。余杭宝安寺僧志亦請講＿二 十誦律＿一。未＿レ幾俯＿二-垂衆請＿一
出＿二-世雲棲＿一。法雨均施。根茎悉潤。居無＿レ何反＿レ都。文宣請＿二
於普弘＿一講＿レ律。遠邇学徒莫＿レ不＿三擔＿レ簦躡＿レ屩争集＿二輪下＿一。又
応＿二朱方恵始之請＿一。還＿レ郷開法。親里旧＿一識皆来問訊。師随＿二
其性竇浅深＿一而疏導之。既而告＿レ辞。闔衆留之不＿レ可。去至＿二
京師＿一住＿二安楽＿一。截＿二-断塵累＿一専修＿二梵行＿一。講貫訓徒孜孜罔＿レ倦。
以＿二永元三年＿一入寂。世寿七十二。僧臘若干。僧尼哀慟如＿レ
喪＿二昆姉＿一。師講＿二 十誦大本＿一 四十余会。所＿レ著有＿二 十誦義記八
【右頁下段】
巻＿一。門弟子僧弁樹＿レ碑旌＿レ徳。得法子曰＿レ聡曰＿レ超。皆善＿二毘
尼＿一。知＿二名当世＿一云。
　　斉京兆建初寺僧祐律師伝
律師名僧祐。俗姓愈。其先彭城下邳人。父世居＿二建業＿一。師
性凝荘。不＿二与＿レ群童狎＿一。毎＿レ入＿二塔廟＿一。輒対＿二法王＿一瞻礼。歓然
楽＿レ道忘＿レ還＿レ家。父母察＿三其有＿二方外縁＿一。遂令＿レ出＿レ俗。師大喜。
尋礼＿二僧範道人＿一為＿レ師。年十四。聞＿三定林法達法師為＿二法門
梁棟＿一。乃造＿二席下＿一。勤究数歳。及＿二年満進具＿一。執＿レ操益堅。去
依＿二法穎律師＿一。留＿二心四部＿一。不＿レ知＿レ有＿二飢渇寒暑＿一。妙達＿二其源＿一。
於＿レ是声名頓出＿二諸老宿上＿一。竟陵文宣王毎請説＿二毘尼浄
戒＿一学徒跰＿レ足而来帰者動幾＿二 一千人＿一。永明中。武皇帝勅
入＿レ呉。処以＿二 上座＿一。以表＿二-儀五衆＿一。軌範為＿レ之粛然。師為＿レ性
巧思。能自準＿二心計＿一。及＿二匠人依標＿一尺寸無＿レ爽。故光宅■【山＋聶】
山大像。剡県石仏等。並請＿レ師経始。準＿二-画儀則＿一。梁武帝即
位。而恩寵尤加。凡僧事疑難。或有＿二未＿レ易＿レ決者＿一。皆勅就
審決。師老患＿二脚疾＿一。勅聴＿三肩輿入＿二大内＿一。為＿二 六宮＿一受＿レ戒。為＿二
時君＿一之所＿レ貴為＿レ若＿レ此。臨川王宏。南平王偉。儀同陳郡
【左頁上段】
遠昂。永康定公主。貴嬪丁氏。皆崇＿二其戒範＿一。執＿二弟子之
礼＿一。若＿二開善智蔵。法音恵廓等＿一亦推＿レ師為＿二甚重＿一。師凡得＿二
信施＿一悉以治＿二定林建初等鉅刹＿一。幷建＿二無遮大集捨身斎
等＿一。及設＿二-置蔵室＿一。捜＿二-校巻軸＿一。使＿二塔廟広開。法言無＿一レ墜師
之力也。天監十七年五月二十六日於＿二建初寺＿一示寂。服＿二
沙門衣＿一 五十三春秋。享＿二報身寿＿一 七十有四。門人奉＿二蛻質＿一
窆＿二于開善路西定林之旧墓＿一。黒白弟子一万一千余人。伝
法上足正度等若干人。師所＿レ著有＿二出三蔵集記。法苑集。
世界記。薩婆多師資伝。釈迦譜。弘明集。大集等三経記。
賢愚経記。集三蔵因縁記。律分五部記。経来漢地四部
記。律分十八部記。十誦律五百羅漢記。善見律毘婆沙記。
総七十二巻＿一。東莞劉勰述＿レ碑紀＿レ徳焉。
賛曰。祐師戒範堅正。恵学冲深。敷＿二-揚宗教＿一。表＿二-率人天＿一。上
嬰＿二帝眷＿一而声名愈彰。是以緇素感而応之。悦而帰之。如＿下
晨風之鬱＿二北林＿一龍魚之趣＿中淵沢＿上也。且夫興＿二-建宝刹＿一。荘＿二-厳
石仏＿一。使＿三 人為＿二遠悪遷善之帰＿一。於乎非＿下乗＿二願輪＿一而至者＿上
不＿レ能＿レ爾也。言＿二僧護之再世＿一者断不＿レ誣也。
【左頁下段】
　　元魏五台北寺法聡律師伝
律師名法聡。未＿レ詳＿二其姓氏＿一。法承＿二法時尊者＿一。神気敏捷。多
能之性天縦＿レ之。薙髪稟具之後。博覧＿二 三蔵＿一。特邃＿二於毘尼＿一。
延興年間恢＿二-張律席＿一。先＿レ是天下学侶由＿レ無＿レ弁＿二真教源流＿一。
納体従＿二 四分＿一。戒本誦＿二僧祇＿一。随行宗＿二 十誦＿一。降＿二-及元魏＿一。僧
祇特盛。師一日嘆曰。体既四分而受。何得＿二異部＿一明＿レ随。乃
探＿レ源究＿レ本尅＿レ体弁＿レ行。遂罷＿レ講＿二祇律＿一。首敷＿二-揚四分律＿一。自＿レ
是一衆改＿レ観。四方顒仰而道声益重＿二於天下＿一。倡＿二法正之
道＿一。俾＿二受随相副＿一。実自＿レ師始。後無＿レ知＿二其終＿一。有＿二得法上首
一＿一。名＿二道覆律師＿一。
賛曰。如＿二戒一受＿一。須＿二願行相副＿一。悪有＿下願体依＿二仮宗＿一。行相
従＿中実教＿上哉。法聡律師以＿二 上哲之姿＿一冥承＿二迦羅之旨＿一。大能
発越。其体既四分而受。何得＿二異部＿一明＿レ随。一言鞠＿二 天下後
世学者＿一。伝曰。君子之言其利博哉。其是之謂乎。或曰。既
是尅体弁行。柰何迦羅尊者翻＿二-出僧祇戒心＿一用輔＿二 四分之
随行＿一乎。予曰。芝苑祖師有＿レ言。大士弘闡非＿二凡所＿一レ籌。事
在＿二濫觴＿一。化存＿二由漸＿一。且如＿二騰蘭至＿一レ漢。士庶雲従。雖＿二削染

現代語訳

【右頁上段】
十七歳の時、王玄謨・申坦に随って北方の異民族を討伐した。戦闘になるたびに心に憐れみを懐いた。そこで嘆いて言った。「人を害して自分が済むというのは、仁者のすることではない」と。ついに甲冑を脱いで過ちを悔いた。『瑞応経』を聞くに及んで、ますます感悟を生じた。すぐに捨て去って南澗の宗公のもとに投じ、五戒を受けることを請うた。宋孝武帝の時、益州の印禅師を礼し、髭と髪を剃除して僧の数に加わった。時に年三十六であった。禅師は特に奨励し予めた。受戒の後は専ら律部を精究し、『十誦律』を大いに明らかにした。某年間、東に下って江陵に至り、隠・具二師に従って更めて禅律を受けた。それは縷を采って朱藍の色を加えるようなものであった。続いて京師に至り、穎公が興皇寺で律を講ずるのに会った。学者が駿奔した。師は座下に造り、隠遠なことを諮決した。言葉は肯綮に中った。一時の座席で驚嘆しない者はなかった。定林寺の法献が時に座にあり、その往復が清玄なのを聞いて、甚だ器重した。そこで山寺に携え帰って座を分けて説法した。余杭宝安寺の僧志もまた『十誦律』の講義を請うた。やがて衆請に俯垂して雲棲に出世した。法雨を均しく施し、根茎が悉く潤った。住すること久しからずして都に反った。文宣王が普弘寺で律を講ずることを請うた。遠近の学徒で簦を担い屩を履いて争って輪下に集まらない者はなかった。また朱方の恵始の請に応じて、郷里に還って開法した。親戚や旧知がみな来て問訊した。師は彼らの性質の窟の浅深に随って疏導した。やがて告辞したが、衆は留めようとしてできなかった。去って京師に至り、安楽寺に住した。塵累を截断して専ら梵行を修した。講貫し徒を訓えること孜孜として倦まなかった。永元三年に入寂した。世寿七十二。僧臘は若干年。僧尼の哀慟は昆姉を喪ったかのようであった。師は『十誦律大本』を四十余会講じた。著したものに『十誦義記』八

【右頁下段】
巻がある。門弟子の僧弁が碑を樹てて徳を旌した。得法の子に聡、超といい、皆毘尼に善く、当世に知名であったという。

　　斉京兆建初寺僧祐律師伝
律師の名は僧祐。俗姓は愈。その先は彭城下邳の人。父は建業に世居していた。師の性は凝荘で、群童と狎れ親しまなかった。塔廟に入るたびに、輒ち法王に対して瞻礼し、歓然として道を楽しみ家に還るのを忘れた。父母はその方外の縁があるのを察し、ついに出俗させた。師は大いに喜んだ。やがて僧範道人を礼して師とした。年十四の時、定林寺の法達法師が法門の梁棟であると聞き、そこで席下に造った。勤めて究めること数歳。年満ちて進具するに及んで、操守はますます堅くなった。去って法穎律師に依り、心を四部律に留めて、飢渇寒暑があるのを知らなかった。妙くその源に達した。ここにおいて声名は頓に諸老宿の上に出た。竟陵文宣王は毎回毘尼浄戒の説法を請い、学徒で跰足して来帰する者は動もすれば千人近くになった。永明中、武皇帝の勅により呉に入り、上座に処せられて五衆の儀表となった。軌範がそのために粛然となった。師は性として巧思があり、能く自ら心で準計した。および匠人が標に依る時も、尺寸に爽わなかった。故に光宅■山の大像、剡県の石仏等は、並んで師に経始を請い、準画儀則した。梁武帝が即位すると、恩寵は尤も加わった。凡そ僧事の疑難で、あるいは未だ決し易からざる者があれば、皆勅により審決を就いた。師は老いて脚疾を患い、勅により肩輿で大内に入ることを聴され、六宮のために戒を受けた。時君に貴ばれることがこのようであった。臨川王宏、南平王偉、儀同陳郡の

【左頁上段】
遠昂、永康定公主、貴嬪丁氏は、皆その戒範を崇め、弟子の礼を執った。開善寺の智蔵、法音寺の恵廓等のような者もまた師を推して甚重とした。師は凡そ信施を得れば悉く以て定林寺・建初寺等の巨刹を治し、并せて無遮大集・捨身斎等を建て、および蔵室を設置し、巻軸を捜校して、塔廟を広開し、法言を墜ちさせなかった。これは師の力である。天監十七年五月二十六日、建初寺において示寂した。沙門の衣を服すること五十三年、報身の寿を享けること七十四歳であった。門人は蛻質を奉じて開善路西の定林の旧墓に窆した。黒白の弟子は一万一千余人。伝法の上足正度等若干人。師の著したものに『出三蔵集記』『法苑集』『世界記』『薩婆多師資伝』『釈迦譜』『弘明集』『大集等三経記』『賢愚経記』『集三蔵因縁記』『律分五部記』『経来漢地四部記』『律分十八部記』『十誦律五百羅漢記』『善見律毘婆沙記』、総計七十二巻がある。東莞の劉勰が碑を述べて徳を紀した。

賛に曰く。祐師の戒範は堅正で、恵学は冲深であった。宗教を敷揚し、人天の表率となった。上は帝眷を嬰けて声名はますます彰らかになった。これ以て緇素が感じて之に応じ、悦んで之に帰した。晨風が北林を鬱くし、龍魚が淵沢に趣くがごとくである。且つ宝刹を興建し、石仏を荘厳し、人をして遠悪遷善の帰をなさしめた。ああ、願輪に乗って至る者でなければこれを能くしえない。僧護の再世というのは断じて誣いではない。

【左頁下段】
　　元魏五台北寺法聡律師伝
律師の名は法聡。その姓氏は詳らかでない。法承して法時尊者に従った。神気は敏捷で、多能の性は天がこれを縦にした。薙髪稟具の後、博く三蔵を覧て、特に毘尼に邃かった。延興年間に律席を恢張した。これより先、天下の学侶は真教の源流を弁ずることができないために、納体は四分律に従い、戒本は僧祇律を誦し、随行は十誦律を宗としていた。元魏に降り及んで、僧祇律が特に盛んであった。師はある日嘆いて曰く「体既に四分律で受けたのに、どうして異部で随を明らかにするのか」と。そこで源を探り本を究め、体を剋し行を弁じた。ついに祇律の講を罷めて、首めて四分律を敷揚した。これより一衆は観を改め、四方は顒仰して道声はますます天下に重くなった。法正の道を倡えて、受随を相副わせた。実に師より始まる。後にその終わりを知る者はない。得法の上首が一人あり、道覆律師と名づく。

賛に曰く。戒を受けるにおいては、願行が相副う必要がある。悪んぞ願体は仮宗に依り、行相は実教に従うということがあろうか。法聡律師は上哲の姿をもって冥かに迦羅の旨を承け、大いに能く発越した。「その体既に四分律で受けたのに、どうして異部で随を明らかにするのか」という一言は、天下後世の学者を鞠した。伝に曰く「君子の言はその利博し」と。その是を之れ謂うか。或いは曰く「既に是れ体を剋し行を弁ずとすれば、なぜ迦羅尊者は僧祇戒心を翻出して四分律の随行を輔けるのか」と。予曰く「芝苑祖師に言あり。大士の弘闡は凡の籌する所に非ず。事は濫觴にあり、化は由漸に存す。且つ騰蘭の漢に至るが如き、士庶雲従す。削染すといえども

英語訳

**Right Page Upper Section**
At the age of seventeen he followed Wang Xuanmo and Shen Tan in northern campaigns against the barbarians. Whenever battle was joined, his heart harbored compassion. He sighed and said: "To harm others for one's own benefit is not what a benevolent person does." He then removed his armor and repented his errors. When he heard the *Ruiying Jing* (Sutra of Auspicious Responses), his sense of awakening grew even stronger. He immediately abandoned everything and went to Master Zong of Nanjian, requesting to receive the Five Precepts. During the time of Song Emperor Xiaowu, he paid respects to Chan Master Yin of Yizhou, shaved his beard and hair, and joined the ranks of monks. He was then thirty-six years old. The Chan Master gave him special encouragement and support. After receiving ordination he devoted himself exclusively to intensive study of the vinaya sections, greatly clarifying the *Daśabhāṇavāra Vinaya*. During a certain year, he went east to Jiangling and under the two masters Yin and Ju received further instruction in chan and vinaya. This was like adding vermillion and indigo colors to gathered threads. He then proceeded to the capital, where he encountered Master Ying lecturing on vinaya at Xinghuang Temple. Scholars rushed there like galloping horses. The Master went to sit under him and consulted on profound and distant matters. His words hit the essential points. No one in that assembly failed to be amazed and moved to admiration. Faxian of Dinglin Temple was present at the time and, hearing his exchanges which were pure and profound, valued him highly. He then brought him back to the mountain temple to share the teaching seat and expound the Dharma. Sengzhi of Baoan Temple in Yuhang also requested lectures on the *Daśabhāṇavāra Vinaya*. Before long he condescended to the assembly's requests and emerged into the world at Yunqi Temple. He bestowed the Dharma rain equally, moistening all roots and stems. After residing there for no great length of time, he returned to the capital. Prince Wenxuan requested him to lecture on vinaya at Puhong Temple. Students from far and near, carrying parasols and wearing straw sandals, competed to gather under his teaching wheel. He also responded to the request of Huishi of Zhufang and returned to his native place to open the Dharma. Relatives and old acquaintances all came to pay their respects. The Master guided them according to the depth and shallowness of their natural dispositions. When he announced his departure, the entire assembly tried to detain him but could not. He left and went to the capital, taking up residence at Anle Temple. He cut off worldly entanglements and devoted himself exclusively to practicing the pure conduct. In lecturing, penetrating texts, and training disciples he was diligent and never weary. He entered nirvana in the third year of Yongyuan. His worldly lifespan was seventy-two years, monastic years a certain number. The grief of monks and nuns was like losing elder siblings. The Master lectured on the *Daśabhāṇavāra Vinaya Great Text* more than forty times. His writings include the *Commentary on the Daśabhāṇavāra* in eight

**Right Page Lower Section**
volumes. His disciple Sengbian erected a stela to honor his virtue. His dharma-heir disciples were named Cong and Chao, both skilled in vinaya and renowned in their generation.

**Biography of Vinaya Master Sengyou of Jianchu Temple, Jingzhao, Qi Dynasty**
The Vinaya Master's name was Sengyou, lay surname Yu. His ancestors were from Xiapi in Pengcheng. His father lived in Jianye for generations. The Master's nature was grave and dignified; he did not associate familiarly with other children. Whenever he entered pagodas and temples, he would invariably pay homage before the Dharma King, joyfully delighting in the Way and forgetting to return home. His parents, observing that he had connections beyond the mundane world, finally allowed him to leave lay life. The Master was greatly pleased. He soon paid respects to the monk Sengfan as his teacher. At age fourteen, hearing that Dharma Master Fada of Dinglin Temple was a pillar of the Dharma gate, he went to sit under him. He applied himself earnestly for several years. When his years were complete and he received full ordination, his moral discipline became even firmer. He then went to rely on Vinaya Master Faying, concentrating his mind on the Four Vinayas, not knowing of hunger, thirst, cold, or heat. He wondrously penetrated their source. At this point his reputation suddenly surpassed that of all the senior monks. Prince Wenxuan of Jingling constantly requested him to expound on vinaya pure precepts, and students who came hastening with bare feet often numbered nearly a thousand. During Yongming, by edict of Emperor Wu he entered Wu and was appointed to the position of senior monk to serve as a model for the five assemblies. The standards of conduct became orderly because of him. The Master by nature had skillful thinking and could make accurate mental calculations. Even when craftsmen followed his specifications, the measurements were never off. Therefore, the great image at Mount Guangzhai, the stone Buddha of Shan County, and others all requested the Master to undertake their beginning and to set the standards for their proportions. When Emperor Wu of Liang ascended the throne, his favor and kindness increased even more. Whenever there were doubtful and difficult matters concerning monastic affairs, or cases that were not easy to decide, they would all be referred to him by imperial edict for careful decision. When the Master grew old and suffered from leg ailments, by imperial edict he was permitted to enter the inner palace in a shoulder-carried litter to administer precepts to the Six Palaces. His esteem by the current ruler was like this. Prince Hong of Linchuan, Prince Wei of Nanping, Yitong of the Chen commandery

**Left Page Upper Section**
Yuan Ang, Princess Yongkang Ding, and Noble Consort Lady Ding all revered his moral example and observed the etiquette of disciples. Even figures like Zhizang of Kaishan Temple and Huikuo of Fayin Temple also regarded the Master as supremely important. Whatever donations the Master received, he used entirely to repair major monasteries like Dinglin and Jianchu temples, establish unlimited great assemblies, body-abandoning fasts, and the like, as well as to set up sutra repositories, search and collate scroll texts, enable pagodas and temples to open widely, and prevent the Dharma teachings from being lost. This was through the Master's power. On the twenty-sixth day of the fifth month of the seventeenth year of Tianjian, he demonstrated passing away at Jianchu Temple. He wore monk's robes for fifty-three years and enjoyed bodily life for seventy-four years. His disciples honored his cast-off form and buried him in the old tomb of Dinglin west of Kaishan Road. His black-robed and white-robed disciples numbered more than eleven thousand and one hundred. His dharma-transmitting chief disciples Zhengdu and others numbered a certain amount. The Master's writings include *Records of the Collection from the Three Piṭakas*, *Collection of the Dharma Garden*, *Records of the World*, *Transmission of Sarvāstivādin Masters and Disciples*, *Life of Śākyamuni*, *Collection for Promoting Clarity*, *Records of the Great Assembly and Other Three Sūtras*, *Records of the Sutra of the Wise and Foolish*, *Collection of Records of Three Piṭaka Causes and Conditions*, *Records of the Five Vinaya Divisions*, *Records of Four Divisions of Sūtras Coming to Chinese Territory*, *Records of Eighteen Vinaya Divisions*, *Records of Five Hundred Arhats of the Daśabhāṇavāra Vinaya*, *Records of the Samantapāsādikā Commentary*, totaling seventy-two volumes. Liu Xie of Dongguan composed a stela recording his virtue.

Praise says: Master You's moral example was firm and upright, his wisdom and learning profound and deep. He propagated the teachings of the school and served as model and leader for humans and gods. Above he received imperial favor and his reputation became ever more illustrious. Therefore both clergy and laity were moved and responded to him, delighting in and returning to him, like the morning breeze reaching the northern forest, dragons and fish approaching deep marshes. Moreover, he established jeweled monasteries and adorned stone Buddhas, causing people to turn from evil and move toward good. Ah, only those who ride the wheel of vows and arrive could accomplish this. To call him a reincarnation of Saṃgharakṣa would certainly not be false.

**Left Page Lower Section**
**Biography of Vinaya Master Facong of the Northern Temple at Wutai, Northern Wei Dynasty**
The Vinaya Master's name was Facong. His family name and clan are not recorded in detail. He received the Dharma lineage from Venerable Fashi. His spiritual energy was keen and quick, his manifold abilities were naturally bestowed by heaven. After being tonsured and receiving full ordination, he broadly studied the Three Piṭakas, being especially profound in vinaya. During the Yanxing period he expanded the vinaya teaching seat. Before this, students throughout the realm, having no way to distinguish the true sources and currents of the teachings, received their ordination substance from the *Dharmaguptaka*, recited the prātimokṣa from the *Mahāsāṃghika*, and in their conduct followed the *Daśabhāṇavāra*. By the time of Northern Wei, the *Mahāsāṃghika* was particularly flourishing. One day the Master sighed and said: "Since the substance is received through the *Dharmaguptaka*, how can conduct be clarified through a different school?" He then traced back to the source, investigated the root, determined the substance and distinguished the conduct. He finally ceased lecturing on the *Mahāsāṃghika Vinaya* and began propagating the *Dharmaguptaka Vinaya*. From this point the entire assembly changed their perspective, the four directions looked up with respect, and his reputation in the Way became increasingly weighty throughout the realm. He advocated the way of orthodox Dharma, making reception and conduct mutually supportive. This truly began with the Master. Later no one knew of his end. There was one chief dharma-heir named Vinaya Master Daofu.

Praise says: In receiving precepts, vows and conduct must be mutually supportive. How could there be a case where the vow-substance depends on a provisional school while conduct follows true teachings? Vinaya Master Facong, with the bearing of a supreme sage, mysteriously inherited Kāla's intention and was greatly able to develop and surpass. His single statement - "Since the substance is received through the *Dharmaguptaka*, how can conduct be clarified through a different school?" - encompassed all students of later generations throughout the realm. The tradition says: "How extensive is the benefit of a noble person's words!" Is this not what is meant? Someone asked: "Since it is a matter of determining substance and distinguishing conduct, why did Venerable Kāla translate the *Mahāsāṃghika Prātimokṣa* to supplement the conduct of the *Dharmaguptaka*?" I replied: "The patriarch of the Zhiyuan school said: 'The propagation by great beings is not what ordinary minds can fathom. Matters begin at their source, transformation exists through gradual progression.' Just as when Kāśyapa Mātaṅga and Dharmaratna came to Han China, scholars and commoners followed like clouds. Though they took tonsure