歷代三寶紀 10.56

10.56

右七部合三十八卷。罽賓國三藏法師求那跋摩。宋言功德鎧。元嘉年來達乎建鄴。文帝引見勞問慇懃。帝因言曰。弟子常欲持齋不殺。迫以身殉物不獲從志。法師既不遠萬里來化此國。將何以教之。跋摩曰。夫道在心不在事。法由己非由人。且帝王與匹夫所修各異。匹夫身賤名劣言令不威。若不剋己苦躬將何為用。帝王以四海為家萬民為子。出一嘉言則士女咸悅。布一善政則人神以和。刑不夭命。役無勞力。則使風雨適時寒暖應節。百穀滋繁桑麻欝茂。如此持齋齋亦大矣。不殺亦眾矣。寧在減半日之飡全一禽之命然後方為弘濟耶。帝乃撫机歎曰。夫俗人迷於遠理。沙門滯於近教。迷遠理者謂至道虛說。滯近教者則拘攣篇章。至如跋摩法師所言真謂開悟明達。可與談於天人之際矣。乃勅住祇洹寺供給隆厚。譯出前件經論記等常。於定林寺安居。時有信者採華布席。唯摩所坐華采更鮮。眾咸驚異。後還祇洹奄然而化。摩未終前預作遺文。偈頌三十六行。自說證第二果。付與弟子阿沙羅云。吾歿之後可以此文示天竺僧并此土人也。又摩亡時徒眾並見一物其狀若龍。長一匹許。在尸側直上空。其遺偈云。前頂禮三寶。淨戒諸上座。濁世多諂曲。虛偽無誠信。愚惑不識真。懷嫉輕有德。是以諸賢聖。現世晦其迹。我求那跋摩。命行盡時至。所獲善功德。今當如實說。不以諂曲心。希望求名利。為勸眾懈怠。增長諸佛法。大法力如是。仁者咸諦聽。我昔曠野中。初觀於死屍。膖脹蟲爛壞。臭穢膿血流。繫心緣彼處。此身性如是。常見此身相。貪蛾不畏火。如是無量種。修習死屍觀。放捨餘聞慧。依止林樹間。是夜專精進。正觀常不忘。境界恒在前。猶如對明鏡。如彼我亦然。由是心寂靖。轉身極明淨。清涼止是樂。增長大歡喜。則生無著心。變成骨鎖相。白骨現在前。朽壞支節離。白骨悉磨滅。無垢智熾然。調伏思法相。我時得如是。身安極柔軟。如是方便修。勝進轉增長。微塵念念滅。壞色正念住。是則身究竟。何緣起貪欲。知因諸妄生。如魚貪鉤餌。彼及無量壞。念念觀磨滅。知彼所依處。從心猿猴起。業及業報果。依緣念念滅。心所知種種。是不別法相。是則思慧念。次第滿足修。觀種種法相。其心轉明了。我於爾炎中。明見四念處。信行從事境。攝心緣中住。苦如熾然劍。斯由渴愛轉。愛盡如涅槃。普見彼三界。死炎所熾然形體極消瘦。喜自樂方便。身還漸充滿。勝妙眾相生。頂忍亦如是。是於我心起。真實正方便。漸漸略境界。寂滅樂增長。得世第一法。一念緣真諦。次第法忍生。是謂無漏道。妄相及諸境。名字悉遠離。境界真諦義。除惱獲清涼。成就三昧果。離垢清涼緣。不湧亦不沒。慧淨如明日。湛然正安住。純一寂滅相。非我所宣說。唯佛能證知。那波阿毘曇。說五因緣果。實義知修行。名者莫能見。說論各異端。修行理無二。偏執有是非。達者無違諍。修行眾妙相。今我不宣說。懼人起妄想。誑惑諸世間。於彼修利相。我已說少分。若彼善知者。善知此緣起。摩羅婆國界。始得初聖果。阿蘭若山寺。遁迹修遠離。後於師子國。村名劫波利。進修得二果。是名斯陀含。從是多留難。障修離欲道。見我修遠離。知是處空閑。咸生希有心。利養競來臻。我見如火毒。心生大厭離。避亂浮乎海。闍婆及林邑。業行風所飄。隨緣之宋境。於是諸國中。隨力興佛法。無問所應問。諦實真實觀。今此身滅盡。寂若燈火滅。

The above seven works, totaling thirty-eight fascicles. The Tripiṭaka Master Guṇavarman (translated in Song as Gongdekai) of the kingdom of Kaśmīra arrived in Jianye in the Yuanjia era. Emperor Wen granted him an audience and inquired after his welfare with warm solicitude. The Emperor then said, 'This disciple has always wished to observe the fast and refrain from killing, but constrained by worldly duties, I have been unable to follow my inclination. Master, since you have not considered ten thousand li too far to come and convert this realm, what instruction will you give?' Guṇavarman said, 'The Way lies in the mind, not in outer matters; the Dharma comes from oneself, not from others. Moreover, the practices of emperors and kings differ from those of ordinary commoners. A commoner's person is lowly and his reputation slight; his words and orders carry no authority. If he does not restrain his desires and discipline his own body, of what use will he be? An emperor or king takes the four seas as his home and the myriad people as his children. Uttering a single good word, men and women are all delighted; implementing a single benevolent policy, humans and spirits are brought into harmony. If punishments do not cut lives short and corvée labor does not exhaust people's strength, then the wind and rain will be timely and cold and heat will match the seasons; the hundred grains will flourish, and mulberry and hemp will thrive. To observe the fast in this manner—the fast is indeed great! To refrain from killing in this manner—those spared are indeed manifold! Why must it depend on reducing half a day's meal and saving the life of a single creature before it is considered broad salvation?' The Emperor then patted the table and sighed, saying, 'Worldly people are deluded about profound principles, and śramaṇas are attached to literal teachings. Those deluded about profound principles consider the ultimate Way to be empty talk; those attached to literal teachings are bound by chapter and verse. As for what Master Guṇavarman has said, it can truly be called enlightened understanding; with him one can converse on the boundary between Heaven and humanity!' He then ordered him to reside at Zhihuan Monastery, providing for him most generously. He translated the aforementioned sūtras, treatises, records, and the like. He frequently observed the rains retreat at Dinglin Monastery. At that time, faithful devotees gathered flowers and spread them over the seats; only on the seat where Guṇavarman sat did the flowers become even more fresh and lustrous, and all were astonished. Later, having returned to Zhihuan Monastery, he suddenly passed away. Before he died, Guṇavarman had composed a testamentary writing in advance: thirty-six lines of verses, declaring that he had attained the second fruit [of the śramaṇa]. He entrusted it to his disciple Aśoka, saying, 'After I die, you may show this text to the monks of Tianzhu and to the people of this land.' Furthermore, when Guṇavarman passed away, the assembly all saw a creature resembling a dragon, about a bolt of silk in length, rising straight into the air beside the corpse. His testamentary verses said: / 'First, I bow my head to the Three Jewels / and to the pure-precepted elders. / The turbid world is full of flattery and deceit, / hollow, false, and devoid of sincerity; / foolish and deluded, people do not recognize the true, / and harboring jealousy, they belittle the virtuous. / For this reason, the worthy and holy ones / conceal their traces in this worldly realm. / I, Guṇavarman, / have reached the time when my life-faculties are exhausted. / The wholesome merits I have attained, / I shall now declare truthfully, / not with a mind of flattery or deceit, / nor hoping to seek fame or gain, / but to encourage the indolent crowd / and cause all Buddhadharmas to grow. / The power of the great Dharma is like this; / O noble ones, listen attentively! / Formerly, in the wilderness, / I first meditated on a dead corpse: / swollen, bloated, rotting with maggots, / foul-smelling, flowing with pus and blood. / Binding my mind, focused on that state: / "This body is of such a nature." / Constantly viewing this mark of the body, / the moth of desire no longer fears the fire. / Thus, in immeasurable ways, / I cultivated the contemplation of the corpse; / setting aside all other wisdom gained from hearing, / I dwelt among the trees of the forest. / That night, single-mindedly diligent, / the correct contemplation was never forgotten. / The cognitive object was constantly before me, / just like facing a bright mirror: / as with that, so too with myself. / Thereby the mind became quiet and peaceful; / the body transformed, exceedingly pure and bright. / Cool and calm, this indeed is bliss, / giving rise to great joy. / Then the mind of non-attachment arose, / changing into the mark of an interconnected skeleton. / The white bones appeared before me; / decaying, the limbs separated; / the white bones all ground down to nothingness, / and stainless wisdom blazed forth. / Taming [the mind], reflecting on the characteristics of phenomena, / at that time I attained this state: / the body was at ease, extremely supple and soft. / Cultivating through such skillful means, / superior progress increasingly grew; / fine atoms ceased moment to moment; / abiding in correct mindfulness of deteriorating matter, / this then is the culmination of the body. / Why should desire arise? / Knowing that it is born from various delusions, / like a fish craving the bait on a hook. / That [matter] and its immeasurable destructions / were contemplated as dissolving moment to moment. / Knowing the place upon which they rely / arises from the monkey of the mind; / karma and its retributive fruit / cease moment to moment through conditions. / The diverse things known by the mind / do not have separate characteristics of phenomena. / This is the mindfulness of wisdom born of reflection, / cultivated to fulfillment in proper sequence. / Contemplating the various marks of phenomena, / the mind became increasingly clear. / Amidst that illumination, / I clearly saw the four foundations of mindfulness. / Practicing by faith, following objects of circumstance, / gathering the mind, abiding focused therein: / suffering is like a blazing sword; / this turns through the wheel of craving. / When craving is exhausted, it is like nirvāṇa. / Universally seeing the three realms / blazed over by the flames of death, / the physical form became utterly emaciated; / through the skillful means of self-rejoicing and bliss, / the body gradually filled out again. / Excellent and wonderful marks arose; / the summit and forbearance stages were also like this. / These arose within my mind / as true and correct skillful means. / Gradually condensing the cognitive realm, / the bliss of cessation increased. / Attaining the highest mundane dharmas, / in one thought-moment apprehending the ultimate truth, / sequential Dharma-forbearance arose: / this is called the outflow-free path. / Delusive marks and all cognitive objects, / words and names were all left far behind. / In the realm of the meaning of the ultimate truth, / afflictions were removed, and coolness was obtained. / Accomplishing the fruit of samādhi, / conditioned by stainless coolness, / neither surging nor submerging, / wisdom was pure as the bright sun, / serenely and correctly abiding. / Purely of the characteristic of cessation, / it is not what can be proclaimed by me; / only the Buddha can verify and know it. / The Nava-abhidharma / speaks of the five causes, conditions, and fruits. / Knowing practice in its real meaning, / those clinging to names can never see it. / Treatises speak from diverse angles, / but the principle of cultivation is not two. / One-sided attachment leads to right and wrong; / those who have penetrated are free from contention. / The many wondrous marks of cultivation / I will not declare now, / fearing that people would give rise to false conceptions / and deceive the worldly realms. / Of those marks of cultivated benefits, / I have already spoken a small part; / if one is skilled in knowing them, / one will properly know this dependent origination. / In the territory of the kingdom of Mālava, / I first attained the first holy fruit; / in a forest mountain monastery, / I hid my traces and cultivated detachment. / Later, in the kingdom of Siṃhala, / in a village named Kāpalī, / advancing in cultivation, I attained the second fruit, / which is named Sakṛdāgāmin. / Thenceforth there were many obstacles, / hindering the cultivation of the path free from desire. / Seeing that I practiced detachment / and knowing that this was an empty, secluded place, / all gave rise to a sense of rarity, / and material offerings competed to arrive. / I viewed them as fiery poison; / my heart gave rise to great revulsion. / Avoiding the turmoil, I sailed upon the sea, / to Javā and Linyi; / blown by the wind of karma and action, / following conditions, I came to the territory of Song. / Thereupon, in these kingdoms, / according to my strength, I promoted the Buddhadharma. / Without being questioned, I spoke what ought to be asked: / the contemplation of the true and real. / Now this body is extinguished to the end, / serene as the extinguishing of a lamp's flame.'