中天竺舍衛國祇洹寺圖經 1.9

1.9

余以祇洹本寺，主久所居二十五年，一期化迹。七處八會之鴻業，形不從於此園；五部四含之玄藉，法多從於斯寺。由是搜採群篇，特事通敘，但以出沒不同，懷鉛未即，忽於覺悟，感此幽靈，積年沈欝，霈然頓寫。然夫冥隱微顯，備聞前絕，于寶《搜神》之錄，劉慶《幽明》之篇，祖台《志怪》之書，王琰《冥祥》之記，廣張往往，未若指掌。流俗佌璅之儔，或生果論；未達通方之臣，昌斯傳不足以聞。又有旌異、述異之作，冥報、顯報之書，額敘煩攝，光問古今。余即所列事等，文宣天王之錄。亦同建安石佛之作，覺夢雖異，不足懷疑。恨以八十位年，情爽頓絕，面藉指授，耳聆曲誨。及至修疎，十不存一，紬絡圖傳，發未聞想。諸同儔恕其梗概之云爾。

I consider that the original Jetavana Monastery was where the Master long resided for twenty-five years, the traces of his transformation for an entire period. The monumental enterprise of the seven locations and eight assemblies did not take physical form in this grove; yet the profound texts of the five divisions and four Āgamas mostly derived their Dharma from this monastery. Therefore, searching and gathering across various texts, I have provided a comprehensive account of these matters. However, because their appearances and disappearances were disparate and my brush could not keep pace, I was suddenly granted an awakening, resonating with these hidden spirits; what had been depressed and pent up for years was poured out all at once. Indeed, the hidden and subtle becoming manifest has been fully heard from past times: the records in Gan Bao's Soushen [ji], the chapters in Liu Qing's Youming [lu], the book Zhiguai by Zu Tai, and the notes in Wang Yan's Mingxiang [ji]—though extensive throughout, none are as clear as pointing to one's palm. Shallow and petty people of worldly customs may give rise to deterministic arguments; officials who have not attained comprehensive insight may declare this transmission unworthy of being heard. Furthermore, there are works such as the Jingyi and Shuyi, and writings on unseen and visible retribution; their titles and accounts are manifold, renowned in ancient and modern times. The matters I have listed are comparable to the records of the Devarāja of Wenxuan. They are also similar to the work on the stone Buddha of Jian'an; though awakening and dreams differ, there is no need to harbor doubts. I regret that in my eightieth year, my vigor has suddenly declined; having received direct instructions in person and heard detailed teachings with my own ears, when it came to drafting the work, not one in ten remained. Yet, weaving together the illustrations and accounts, I evoke thoughts of what has never been heard before. I hope my peers will forgive this rough outline.