歷代三寶紀 11.165

11.165

右一十一部合三十八卷。正觀寺扶南沙門僧伽婆羅。梁言僧養。亦云僧鎧。幼而頴悟十五出家。偏學阿毘曇心。具足以後廣尋律藏。聞齊國弘法。隨舶至都。住正觀寺。為求那跋陀弟子。復從跋陀研精方等博涉多通。乃解數國書語。值齊氏季末道教陵夷。婆羅潔靜身心外絕交故。大梁御㝢搜訪術能。以天監五年被勅徵召。於揚都壽光殿及正觀寺占雲館三處譯上件經。其本並是曼陀羅從扶南國齎來獻上。陀終沒後。羅專事翻譯。勅令沙門寶唱慧超僧智法雲及袁曇允等筆受。天子禮遇甚厚道俗改觀婆羅不畜私財。以其嚫施成立住寺。太尉臨川王問曰。法師菜食為當鮭食。答云。菜食病時則索。又問今日何如。答曰。四大之身何時不病。王大悅。即為設食。並寶唱錄及名僧傳載。

The above eleven works, totaling thirty-eight fascicles, were translated by the Funan śramaṇa Saṅghapāla of Zhengguan Monastery (in the language of Liang: Sengyang [Saṅgha-nourishing], or Sengkai [Saṅgha-armour]). Intelligent from childhood, he went forth into homelessness at the age of fifteen, specifically studying the Abhidharma-hṛdaya. After taking full ordination, he broadly investigated the Vinayapiṭaka. Hearing that the Dharma was flourishing in the Qi state, he traveled on a merchant ship to the capital and resided at Zhengguan Monastery, becoming a disciple of Guṇabhadra. He further studied the Vaipulya teachings intensively under Guṇabhadra and became widely versed in many subjects, understanding the writing and languages of several kingdoms. During the declining final years of the Qi dynasty, the teaching of the Way fell into decay; Saṅghapāla kept his body and mind pure and tranquil, severing outside relationships. When the great Liang ruled the realm, search was made for those of skill and talent. In the fifth year of Tianjian, he was summoned by imperial decree to translate the aforementioned scriptures at three places: Shouguang Hall in the capital Yang[zhou], Zhengguan Monastery, and Zhanyun Hall. The manuscripts were all brought and presented from the country of Funan by Mandra. After Mandra passed away, Saṅghapāla devoted himself entirely to translation. The Emperor ordered the śramaṇas Baochang, Huichao, Sengzhi, and Fayun, as well as Yuan Tanyun and others, to act as scribes. The Son of Heaven treated him with great courtesy, causing both the monastic and secular communities to regard him with new esteem. Saṅghapāla did not hoard private property, but used his donations and alms to establish the monastery in which he resided. The Grand Commander, the Prince of Linchuan, asked: 'Does the Dharma master eat vegetarian food or eat fish?' He replied: 'I eat vegetarian food; only when ill do I seek [fish].' The Prince asked again: 'How is it today?' He answered: 'When is a body of the four great elements ever not ill?' The Prince was greatly pleased and immediately offered him food. These matters are recorded in both Baochang's catalogue and the Mingseng zhuan.