歷代三寶紀 7.207

7.207

右十四部合三十五卷。孝武及安帝世。廬山沙門釋慧遠述製。遠雁門人。姓賈氏。年二十一遇釋道安。以為真吾師也。聽安講般若經。乃曰。儒道九流皆糠粃耳。便投簪落𩭄。即以綱維大法特為己任。聞羅什入關。便遣書通好曰。釋慧遠頓首。去歲得姚左軍書具承德。問仁者曩日殊域越自外境。于時音譯未交聞風而悅。頃承懷寶來遊。則一日九馳徒情欣雅味而無由造盡。寓目望途增其勞佇。夫栴檀移植則異物同熏。摩尼吐曜則眾珍自積。且滿願不專美於絕代。龍樹豈獨善於前蹤。今往比景衣裁。願登高座為著之。什答書曰。鳩摩羅耆婆和南。既未言面又文辭殊隔。導心之路不通。得意之緣圮絕。傳驛來況粗承風德。比丘何必備聞。一途可以蔽百經言。末後東方當有護法菩薩。勗哉仁者善弘其事夫財有五備福戒博聞辯才深智。兼之者道隆。未具者疑滯。仁者備之矣。所以寄言通好。因譯傳心。豈其能盡。粗酬來意耳。損所致比景衣裁。欲令登法座時著。當如來意。但人不稱物。以為愧耳。今往常所用鍮石雙口。澡灌可以備法物之數也。并遺偈一章曰。

The above fourteen works, in thirty-five fascicles, were authored by the Mount Lu śramaṇa Shi Huiyuan during the reigns of Emperors Xiaowu and An. Huiyuan was a native of Yanmen, surnamed Jia. At the age of twenty-one, he met Shi Dao'an and considered him his true teacher. Listening to Dao'an lecture on the Prajñāpāramitā Sūtra, he exclaimed, "Confucianism, Daoism, and the nine philosophical schools are all merely chaff!" Thereupon he cast aside his hairpins, shaved his head, and made the upholding of the Great Dharma his personal responsibility. Hearing that Kumārajīva had entered the Guanzhong region, he dispatched a letter to initiate friendly relations, stating: "Shi Huiyuan bows his head. Last year I received a letter from General of the Left Yao, and fully learned of your virtuous reputation. Formerly, you, Benevolent One, dwelt far off in foreign domains beyond our borders. At that time, linguistic communications were not yet exchanged, yet hearing of your renown I was already delighted. Lately I learned that, harboring the jewel [of the Dharma], you have traveled hither. My thoughts hasten toward you nine times a day; yet though I yearn for your elegant flavor, I have had no way to reach you. Gazing afar toward the road, my weary anticipation only deepens. Now, when sandalwood is transplanted, different species share the same fragrance; when a maṇi jewel emits radiance, diverse treasures naturally gather. Moreover, Pūrṇa did not monopolize beauty across peerless ages, and how could Nāgārjuna alone accomplish good deeds in the footsteps of the past? I am now sending cloth cut for an under-robe, hoping you will mount the high seat and wear it." Kumārajīva replied by letter: "Kumārajīva offers veneration. We have not met in person, and our writings are separated by distant customs. The avenues of guiding the heart do not communicate, and the conditions for conveying inner realizations are broken. The couriers have arrived, and I have broadly learned of your wind-like virtue. Why must a bhikṣu hear everything in detail? A single path can cover a hundred scripture sayings: 'In the latter period, there shall be a Dharma-protecting bodhisattva in the East.' Exert yourself, Benevolent One, and skillfully propagate this cause! Now, wealth comprises five provisions: blessings, precepts, broad learning, eloquence, and profound wisdom. One who combines them will make the Way flourish; one who is not yet complete will remain in hesitation. You, Benevolent One, are fully endowed with them. So when words are sent to exchange goodwill and interpreters are used to convey our minds, how could it be exhaustive? It merely roughly answers your intention. You humbled yourself by sending the cloth cut for an under-robe, wishing me to wear it when ascending the Dharma seat; I shall act according to your intention. But that the person does not match the gift causes me shame. I am now sending a twin-spouted brass ewer that I routinely use, so that it may be numbered among your Dharma implements." He also sent a verse, which read: