歷代三寶紀 12.72

12.72

右三部合四十三卷。相州前定國寺沙門釋法上撰。上戒山崇峻慧海幽深。德可範人威能肅物。故魏齊世歷為統都。所部僧尼咸二百萬。而上綱紀將四十年。當文宣時盛弘釋典。上總擔荷並得緝諧。內外闡揚黑白咸允。非斯柱石孰此棟樑。景行既彰逸響遐被。致句麗國大丞相王高德。乃深懷正信崇重大乘。欲以釋風被之海曲。然莫測法教始末緣由。自西徂東年世帝代。故從彼國件錄事條。遣僧義淵乘帆向鄴啟發未聞。事條略云。釋迦文佛入涅槃來。至今幾年。又在天竺經歷幾年方到漢地。初到何帝年號是何。又齊陳國佛法誰先。從爾至今歷幾年帝。請乞具註。其十地智度地持金剛般若等諸論。本誰述作。著論緣起靈瑞所由。有傳記不。謹錄諮審請垂釋疑。上答佛以姬周昭王二十四年甲寅歲生。十九出家三十成道。當穆王二十四年癸未之歲。穆王聞西方有化人出。便即西入至竟不還。以此為驗。四十九年在世。滅度已來至今齊世武平七年丙申。凡一千四百六十五年。後漢明帝永平十年。經法初來。魏晉相傳至今。孫權赤烏年。康僧會適吳方弘教法。地持是阿僧佉比丘從彌勒菩薩受得。其本至晉安帝隆安年。曇摩讖於姑臧為河西王沮渠蒙遜譯。摩訶衍論是龍樹菩薩造。晉隆安年鳩摩什波至長安為姚興譯。十地論金剛般若論。並是僧佉弟婆藪槃豆造。至後魏宣武帝時。三藏法師菩提留支始翻。上答指訂由緣甚廣。今略舉要以示異同。而上所服素納袈裟一鉢三衣外更無積聚。諸受請供感世利財。起一山寺名為合水。山之極頂造兜率堂。常願往生覲覩彌勒。四事供養百五十僧。齊破法湮山寺弗毀。上私隱俗習業如常。常願殘年見三寶復。更一頂禮慈氏如來。業行既專精誠感徹。心如注水。遂屬開皇至尊龍飛佛日還照。上果情願病服袈裟。弟子杠輿昇山寺頂。合掌三禮彌勒世尊。右遶三周訖還山下。奄然而卒。九十餘矣。

The above three works, comprising forty-three fascicles, were compiled by the śramaṇa Shi Fashang of the former Dingguo Monastery in Xiangzhou. Shang's mountain of precepts was lofty and steep, and his ocean of wisdom profound and fathomless; his virtue could serve as a model for men, and his majesty could discipline all beings. Therefore, during the Wei and Qi dynasties, he served successively as Controller-General. The monks and nuns under his charge numbered fully two million, and Shang regulated them for nearly forty years. During the time of Emperor Wenxuan, the Śākya scriptures were extensively promoted; Shang shouldered it all, harmonizing and unifying everything, propagating both within and without, so that monastics and laity were all accommodated. Had he not been such a pillar and stone, who could have served as such a ridgepole and beam? Once his admirable deeds were manifest, his extraordinary renown reached far and wide, leading the Grand Chancellor of Koguryŏ, Wang Godeok, to deeply cherish right faith and revere the Mahāyāna. Wishing to spread the monastic customs to that maritime corner, yet not knowing the beginnings and endings or causes and conditions of the Dharma teachings, or the years and imperial dynasties during its passage from west to east, he drew up a list of queries from that state and sent the monk Uiyeon to sail to Ye to inquire about what had not yet been heard. The summary of queries stated: "Since Śākyamuni Buddha entered nirvāṇa, how many years have passed until now? Moreover, how many years did [the Dharma] stay in Tianzhu before reaching the Han land? Under which emperor did it first arrive, and what was the reign title? Furthermore, between the Qi and Chen states, whose Buddhadharma came first? From then until now, how many years and emperors have passed? We earnestly request full annotations. As for the various treatises such as the Daśabhūmika, the Prajñāpāramitopadeśa, the Bodhisattvabhūmi, and the Vajracchedikā Prajñāpāramitā, who originally composed them? What were the causes and conditions of their composition, and the origins of their auspicious omens? Are there biographies and records? We respectfully record these consultations to ask that you deign to dispel our doubts." Shang answered: "The Buddha was born in the twenty-fourth year, jiayin, of King Zhao of the Ji-Zhou dynasty. He left home at nineteen and attained the Way at thirty, in the twenty-fourth year, guiwei, of King Mu. When King Mu heard that a transformed man had appeared in the West, he immediately journeyed westward and ultimately did not return; this serves as proof. He remained in the world for forty-nine years. From his parinirvāṇa until now, the seventh year of Wuping, bingshen, of the Qi dynasty, is altogether one thousand four hundred and sixty-five years. In the tenth year of the Yongping era of Emperor Ming of the Later Han, the scriptural Dharma first arrived, being transmitted through the Wei and Jin down to the present. In the Chiwu era of Sun Quan, Kang Senghui went to Wu and only then propagated the teachings. The Bodhisattvabhūmi was received by the monk Asaṅga from Maitreya Bodhisattva; its text reached the Long'an era of Emperor An of the Jin, when Dharmakṣema translated it in Guzang for Juqu Mengxun, King of Hexi. The Mahāyāna Treatise was composed by Nāgārjuna Bodhisattva; in the Long'an era of the Jin, Kumārajīva reached Chang'an and translated it for Yao Xing. The Daśabhūmika-śāstra and the Vajracchedikā-śāstra were both composed by Asaṅga's younger brother Vasubandhu; during the time of Emperor Xuanwu of the Later Wei, the Tripiṭaka Dharma Master Bodhiruci first translated them." Shang's answers, corrections, and accounts of their origins were extremely extensive; now I merely summarize the essentials to show their similarities and differences. As for what Shang wore, other than plain patched kāṣāya, one alms bowl, and three robes, he accumulated nothing else. All the offerings and secular wealth he received were used to build a mountain monastery named Heshui. At the absolute peak of the mountain he built a Tuṣita Hall, constantly vowing to be reborn there to gaze upon Maitreya, and provided the fourfold offerings to one hundred fifty monks. When the Qi destroyed the Dharma and submerged it, the mountain monastery was not destroyed. Shang privately concealed himself among the laity, pursuing his spiritual vocation as usual. He constantly prayed that in his remaining years he might see the restoration of the Triratna, and pay homage once more to Maitreya Tathāgata. Since his practice was so devoted and his sincerity so profound, his mind was like pouring water. Thereupon, when the Sovereign of the Kaihuang era ascended the dragon throne, the Buddha sun shone forth again. Shang's wish was fulfilled: while ill, he put on his kāṣāya, and his disciples carried him on a litter up to the peak of the mountain monastery. Joining his palms, he paid homage three times to Maitreya, the World-Honoured One, circumambulated three times to the right, and then returned to the foot of the mountain. He passed away peacefully, aged over ninety.