---
title: "新修科分六學僧傳 · 隋曇崇"
description: "新修科分六學僧傳由元代僧人曇噩編撰。該書成於元代是佛教史傳的重要文獻。全書以六學即六度波羅蜜為綱領分佈列傳收錄歷代高僧事蹟。內容涵蓋譯經義解習禪明律護法感通等類別系統梳理了僧人的修行與貢獻。此傳在佛教史上地位顯著它延續了高僧傳的傳統並以獨特科判展現大乘菩薩道的修行次第對研究元代佛教及僧傳體例發展具有重要價值。"
url: "https://rushiwowen.co/en/r/cmcxld3ik02fvl804eyzntkis"
---

### 隋曇崇

> Sui Dynasty Tan Chong

出咸陽孟氏。七歲入道。循聽講肆。久之依止禪師開公。而攝念焉。逮于受具。其志逾清厲。學僧祇。十有餘遍。而講解之。致徒三百。京輔以為宗。後以言說無益。更脩前行。形若槁木。心如死灰。於是色想除。而光明發。六行偏精。五門併達矣。開公以上首稱之。眾中同學歸敬。開亡。遂以其徒二百餘人。委之訓導。聲馳隴塞。化滿關河。趨承下風。千里相屬。周武帝尤加欽注。詔曰。崇禪師精悟獨絕。所領學徒。淑於德義。未聞有犯。可為國之三藏。并陟岵寺主。崇以職事滯淹。假以他緣。奏乞於免。詔從之。及廢教。徇俗不自異。詔授金紫光祿。終無所屈。大象初。隋文帝以潛德秉周政。大法且復。詔先度百二十僧。崇預其數。住興善寺。仍詔充寺主。固辭。乃募緣剏寺。以酬宿願。蓋以法運之否。昔甞許之云。帝登極。卒營九寺。以足十數焉。常是時。我唐高祖。方以留守居太原。亦割宅為清禪寺。以致眾。煬帝居晉邸。斥民七十戶水磑碾等。為寺基業。開皇初。賜帛一萬四千匹。布五千端。綿千屯。綾二百匹。錦二十匹。上色米千石。皇后錢五千貫。氈五十領。剃刀五十具。其建浮圖也。仍以神尼智僊所授舍利六粒。用助弘業。會教門載啟。深契帝心。詔匠杜崇如法營治。賜錢三千餘貫。為磚瓦費。又悉斂內宮。及躬所御故服。得一千三百襲。使鬻之。以資匱竭。晉邸在楊越。自其鎮造露盤十一級。始開皇十一年。至十四年乃畢工致。而冠之浮圖之顛。見者稱歎。其餘佛堂僧院。皆王力焉。詔崇出入禁籞。無擁通宮籍。以為常。因為帝后。述淨土業。帝每自稱師兒。后自稱師女。其恩禮之重如此。開皇十四年十月三十日。無疾卒于所居之房。壽八十。上哀慟。詔所司營給喪事。塔全身于終南山。

> Chong came from the Meng family of Xianyang. He entered the monastic path at age seven, following along with lectures at the teaching halls. After a long while, he went to study under Meditation Master Kai, taking up the practice of focused contemplation. By the time he received full ordination, his resolve had grown ever sharper and more disciplined. He studied the Great Discipline in depth more than ten times over, and through his explanations and teachings, he attracted a following of three hundred students. The people of the capital and its surrounds regarded him as a leading authority. Later, feeling that mere words and explanations were of no real benefit, he turned back to cultivate his practice directly. His body became like withered wood, his mind like cold ashes. In this way, the perceptions of form fell away, and radiant light arose. He applied himself thoroughly to the six contemplative practices, and the five meditative approaches all opened up before him. Master Kai praised him as his foremost disciple. Among the community, his fellow students paid him deep respect. When Kai passed away, the master entrusted his remaining two hundred-plus students to Chong's guidance. His reputation spread across the Long Mountains and frontier garrisons, and his influence filled the region between the passes and the Yellow River. People flocked to receive his instruction, traveling thousands of miles to reach him. Emperor Wu of the Northern Zhou held him in especially high regard. An imperial edict declared: "Master Chong possesses a subtle and unique awakening. The students under his charge are virtuous and refined; no fault has ever been heard among them. He may serve as the Three Treasures Master of the nation." He was also appointed abbot of the Zhi Hu Temple. But Chong found the administrative duties encumbering, and so, using other matters as a pretext, he petitioned to be released from the post. The emperor granted his request. When the great persecution of Buddhism began, he conformed to the times outwardly and did not set himself apart. The court bestowed on him the title of Grand Master for Splendid Happiness, but he never bent his principles in any way. In the early Daxiang era, Emperor Wen of the Sui, then still a prince holding regent power over the Zhou government, saw that the Dharma was about to revive. He issued an edict to ordain one hundred and twenty monks, and Chong was among them. He took residence at Xingshan Temple and was again ordered to serve as its abbot. He firmly declined the position. Instead, he sought donations to establish a new temple, fulfilling an earlier vow. During the time when the Dharma had been suppressed, he had once made a promise to found a monastery should the opportunity arise. When Emperor Wen ascended the throne, Chong eventually completed the construction of nine temples, bringing the number to ten as he had originally pledged. Around that same period, the founding emperor of our Tang dynasty, who was then serving as the regional commander in Taiyuan, also donated his own residence to establish the Qingchan Temple for the assembly. Emperor Yang, when he held the title of Prince of Jin, contributed seventy households along with their water mills and grain-crushing equipment as the temple's endowment. At the beginning of the Kaihuang era, the court bestowed on Chong's temple: fourteen thousand bolts of silk, five thousand lengths of cloth, one thousand bundles of cotton wadding, two hundred bolts of fine silk, twenty bolts of brocade, one thousand shi of premium rice, five thousand strings of cash from the empress personally, fifty felt rugs, and fifty sets of razors for the monks. When the construction of the pagoda was undertaken, six relics of the Buddha that had been given by the holy nun Zhi Xian were used to aid the great work. As the restoration of the Dharma was now in full accord with the emperor's heart, he commissioned the master builder Du Chong to carry out the project according to proper standards. The emperor granted over three thousand strings of cash to cover the cost of bricks and tiles. He also gathered together garments from the inner palace and his own personal wardrobe, obtaining thirteen hundred sets in total, which were sold to help fund the endeavor. The Prince of Jin, then stationed in the Yang and Yue region, had a spire of eleven tiers made at his seat of governance. Work began in the eleventh year of the Kaihuang era and was completed in the fourteenth year, at which point it was placed atop the pagoda. All who saw it were filled with praise. The remaining structures — the Buddha hall and the monks' quarters — were likewise completed through the prince's support. The emperor issued an edict permitting Chong to come and go freely from the imperial palace without hindrance, and his name was recorded on the court registry as a matter of course. In return, Chong would instruct the emperor and empress on the practice of the Pure Land. The emperor would always call himself "the Master's son," and the empress called herself "the Master's daughter." Such was the depth of imperial favor and respect shown to him. On the thirtieth day of the tenth month in the fourteenth year of the Kaihuang era, Chong passed away without illness in his quarters at the temple, aged eighty. The emperor grieved deeply and ordered the proper authorities to make full arrangements for the funeral. His bodily remains were enshrined in a pagoda on Zhongnan Mountain.