[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 26.32 # 佛祖統紀 26.32 佛祖統紀 26.32 - **Language:** Classical Chinese ### [26.32](https://indike.org/pramana/in.bauddha.taisho.2035.26.32) 法師佛馱耶舍（晉言覺明）罽賓國婆羅門種。有沙門至其家乞食。父本外道怒毆之。遂手足攣躄（音聯壁手拘足跛也）巫師謂曰。坐犯賢聖。即請此沙門悔過。旬日乃瘳。因令耶舍出家。時年十三隨師行曠野與虎遇。耶舍曰。虎已飽必不傷人。前行中道果見餘骸。至十五誦經日至萬言以分衛廢業為憂（梵語分衛晉言乞食）一羅漢來代乞食。年十九誦經滿數百萬言。性度蕳傲不為諸人重。至三十猶為沙彌。復從舅氏學五明論世間法術（內眾外道皆有五明。內五明者。一聲明。二醫方明。三呪術明。四工巧明。五因明。外五明者。前四並同。後一是符印明）至沙勒國待遇隆厚。既而羅什至。乃從學阿毘曇論十誦律。什隨母反龜茲。師遂留止行化。符堅遣呂光伐龜茲執羅什。師聞歎曰。我與羅什未盡懷抱。今忽羈虜相見何期。後十年師東至龜茲盛弘法化。羅什在姑臧遣信要之。師恐國人止其行。取清水以藥投之。呪數十言。與弟子洗足即夜便發。比旦行數百里。追之不及。問弟子何所覺耶。答曰。惟聞疾風流響。兩目有淚。師又呪水洗足乃止。既達姑臧。什已入長安。聞姚主逼以妾媵（音孕送女從嫁）歎曰。羅什如好綿纊。何可使入棘林。羅什勸姚主遣使迎師。既至別立省寺於逍遙園。四事供養一無所受。時至分衛一食而已。時羅什譯出十住經。師更相徵決辭理方定。師髭赤善解毘婆沙論。時人號赤髭論主。秦弘始中譯出四分律（四十四卷）長阿含經（二十二卷）義熙八年來廬山入社。後辭還本國。自罽賓以虛空藏經一卷寄商客至涼州。法師佛馱跋陀羅（晉言覺賢）姓釋迦。迦維羅衛國人。甘露飯王苗末也。幼亡父母。出家為沙彌。年十六博學群經深達禪律。常與僧伽達多共遊罽賓。達多閉戶禪坐。忽見師來云。暫往兜率致敬彌勒。言訖便隱。後益見其神變。敬心祈問方知得不還果。時姚秦沙門智嚴至罽賓。覩法眾清淨。慨然東顧曰。吾諸同輩未遇真匠。將何發悟。即諮詢於眾。孰能遂我祈請流化東土。僉應之曰。跋陀羅其人也。嚴乃要師裹糧而行。經歷諸國。至交趾附舶循海。達於青州東萊。聞鳩摩羅什在長安。即往從之。秦太子泓請師於東宮。集眾說法。與羅什論色空義。師曰。汝秖說得果中色空不說得因中色空。什問何謂。師曰。一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。往復數番。羅什罔測。秦主興供僧三千。盛修人事。而師禪靜自守。忽謂弟子曰。吾見本國五舶俱發。眾謂妄言。因共擯棄。乃與弟子慧嚴慧觀四十餘人俱發至廬山香谷。𦭞舍而居（𦭞蒲昌切。詩召伯所𦭞。注草舍）時會蓮社。遠公謂師被擯。過由門人。懸記五舶於律無犯。即遣弟子曇邕致書秦主。為其解擯。乃請師東林譯出禪數諸經。自是江東始耽禪悅。師志在遊化。西適江陵持鉢分衛。果見天竺五舶至此。後還都立道場寺。先是支法領於于闐。得華嚴梵本三萬六千偈。未經宣譯。義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。請師為主譯。與沙門法業慧義惠嚴慧觀等為筆授。譯成六十卷。有二青衣旦從池出灑掃研墨。師先後譯出觀佛三昧經般泥洹經修行方便論及法顯所得大僧祇律凡十五部。宋元嘉六年念佛而化。塔於廬山北嶺。 > Dharma Master Buddhayaśas (in the language of Jin, Jueming) was of brāhmaṇa stock from the country of Jibin. A śramaṇa came to his house begging for food. His father, originally a non-Buddhist, angrily beat him. Thereupon his hands and feet became crippled and lame (pronounced \*lián-bì\*, meaning hand contracted and foot lame). A diviner said to him, 'This is because you offended a worthy and noble one.' He at once invited this śramaṇa and repented of his error. In ten days he was cured. He therefore had Yaśas leave home \[as a monk\]. At the age of thirteen, while travelling through the wilderness with his teacher, they encountered a tiger. Yaśas said, 'The tiger is already sated; it will surely not harm anyone.' Walking forward along the path, they indeed saw leftover bones. By fifteen, he recited up to ten thousand words of sūtras each day. Feeling distressed that alms-gathering (in Sanskrit, \*piṇḍapāta\*; in the language of Jin, begging for food) disrupted his practice, an arhat came to beg food on his behalf. At nineteen, the sūtras he could recite numbered several million words. By nature he was lofty and proud, not esteemed by others. Even at thirty, he remained a novice (śrāmaṇera). He also studied the Five Sciences (\*pañcavidyā\*) and worldly magic from his maternal uncle. (The inner assembly \[Buddhists\] and non-Buddhists both have Five Sciences. The inner Five Sciences are: first, the science of language \[śabdavidyā\]; second, the science of medicine \[cikitsāvidyā\]; third, the science of mantras; fourth, the science of arts and crafts \[śilpakarmasthānavidyā\]; fifth, the science of logic \[hetuvidyā\]. The non-Buddhist Five Sciences: the first four are identical; the last one is the science of talismans and seals.) Arriving in the kingdom of Kashgar (Shule), he was treated with great generosity. Soon after, Kumārajīva arrived, and so he studied the Abhidharma treatises and the \*Daśabhāṇavāra-vinaya\* (Ten-Recitation Vinaya) under him. When Kumārajīva returned to Kucha with his mother, the Master remained behind to spread the teachings. Fu Jian dispatched Lü Guang to attack Kucha and capture Kumārajīva. Hearing of this, the Master sighed, 'Kumārajīva and I had not yet fully opened our hearts to each other. Now he is suddenly captured; when can we meet again?' Ten years later, the Master travelled east to Kucha, where he greatly propagated the Dharma. Kumārajīva, being in Guzang, sent a letter inviting him. The Master, fearing that the people of the country would halt his departure, took clean water, put medicine into it, and chanted several tens of words of incantation. After washing his and his disciples' feet with it, they set out that very night. By dawn they had travelled several hundred li, beyond the reach of pursuers. He asked his disciples, 'What did you perceive?' They replied, 'We only heard the whistling rush of swift wind, and tears flowed from our eyes.' The Master again chanted over water and washed their feet, and then they stopped \[flying\]. Once he reached Guzang, Kumārajīva had already entered Chang'an. Hearing that Ruler Yao forced concubines upon him (pronounced \*yùn\*, sending women to accompany a bride), he sighed, 'Kumārajīva is like fine silk floss; how could one cast him into a briar patch?' Kumārajīva urged Ruler Yao to send envoys to welcome the Master. Once he arrived, a separate resting temple was erected in the Xiaoyao Garden. Of the four requisites of offering, he accepted not one. When the time came, he only gathered alms for a single meal. At that time, Kumārajīva translated the \*Daśabhūmika-sūtra\*. The Master exchanged examinations and resolutions with him, and only then were the phrasing and principles settled. The Master had a red beard and was adept at explaining the \*Mahāvibhāṣā-śāstra\*; the people of the time called him the 'Red-Bearded Treatise Master'. During the Hongshi era of the Qin, he translated the \*Dharmaguptaka-vinaya\* (Four-Part Vinaya, forty-four fascicles) and the \*Dīrghāgama\* (twenty-two fascicles). In the eighth year of Yixi, he came to Mount Lu and entered the society. Later he took his leave and returned to his native country. From Jibin, he sent one fascicle of the \*Ākāśagarbha-sūtra\* via merchants to Liangzhou. Dharma Master Buddhabhadra (in the language of Jin, Juexian) was of the Śākya clan, a native of Kapilavastu, and a descendant of King Amṛtodana. Having lost his parents in his youth, he left home as a novice. At sixteen he was widely learned in the various sūtras and deeply versed in meditation and monastic discipline. He often travelled to Jibin together with Saṃghadatta. While Datta was sitting in meditation behind closed doors, he suddenly saw the Master come and say, 'I went briefly to Tuṣita to pay homage to Maitreya.' Having spoken, he vanished. Later Datta witnessed even more of his divine transformations; reverently asking him, he then learned that he had attained the fruit of a non-returner (anāgāmin). At that time, the Yao Qin śramaṇa Zhiyan reached Jibin. Beholding the purity of the Dharma assembly, he sighed, turned his gaze eastward, and said, 'My companions have not yet encountered a true master; how shall they attain awakening?' He then inquired among the assembly, 'Who can grant my plea to spread the transformation to the Eastern Land?' All replied, 'Bhadra is the man.' Zhiyan then invited the Master, and packing provisions they set off. Passing through various lands, they reached Jiaozhi, boarded a ship, sailed along the coast, and arrived at Donglai in Qingzhou. Hearing that Kumārajīva was in Chang'an, he went to join him. Hong, the Crown Prince of Qin, invited the Master to the Eastern Palace, gathering the assembly to expound the Dharma. He debated the meaning of form and emptiness with Kumārajīva. The Master said, 'You only explain form and emptiness in the result, but do not explain form and emptiness in the cause.' Kumārajīva asked what that meant. The Master said, 'Because one subtle atom is empty, many subtle atoms are empty. Because many subtle atoms are empty, one subtle atom is empty. Within the emptiness of one subtle atom there are no many subtle atoms; within the emptiness of many subtle atoms there is no single subtle atom.' Back and forth they debated several times, and Kumārajīva could not fathom it. Ruler Xing of Qin made offerings to three thousand monks, grandly cultivating human affairs; yet the Master kept to himself in meditative stillness. Suddenly he said to his disciples, 'I see five ships departing together from my native land.' The assembly considered it a falsehood, and thereupon expelled him together. He then departed together with more than forty disciples, including Huiyan and Huiguan, reaching the Incense Valley of Mount Lu, where they lodged in a thatched hut (\*bó\*, pronounced \*pú-chāng-qiè\*; the \*Classic of Poetry\* says 'where the Earl of Zhao lodged', the commentary reading 'thatched hut'). Meeting the Lotus Society at this time, Master Yuan considered that the Master had been expelled owing to the fault of his followers, and foretelling the five ships was no violation of the Vinaya. He thereupon dispatched his disciple Tanyong with a letter to the Ruler of Qin to have the expulsion revoked for him. He then invited the Master to Donglin to translate various sūtras on meditation and numerical categories. From this time on, Jiangdong first became devoted to the bliss of meditation. The Master's aspiration lay in wandering and teaching; heading west to Jiangling, he carried his bowl to gather alms, and indeed saw the five Indian ships arrive there. Later he returned to the capital and established Daocheng Temple. Prior to this, Zhi Faling had obtained in Khotan a Sanskrit text of the \*Avataṃsaka-sūtra\* in thirty-six thousand verses, which had not yet been proclaimed and translated. In the fourteenth year of Yixi, Meng Yi, Administrator of Wujun, and Chu Shudu, General of the Right Guards, invited the Master to be the chief translator, with the śramaṇas Faye, Huiyi, Huiyan, Huiguan, and others recording the translation brush in hand, completing the translation in sixty fascicles. Two boys in blue garments emerged each morning from the pond to sweep the ground and grind the ink. The Master successively translated fifteen works in all, including the \*Guanfo sanmei jing\*, the \*Mahāparinirvāṇa-sūtra\*, the \*Xiuxing fangbian lun\*, and the \*Mahāsāṃghika-vinaya\* brought by Faxian. In the sixth year of Yuanjia of the Song, he passed away while reciting the Buddha's name. His stūpa is on the northern ridge of Mount Lu. > — English (machine translation) (machine translation) - [Previous: 26.31](https://indike.org/pramana/in.bauddha.taisho.2035.26.31) - [Next: 26.33](https://indike.org/pramana/in.bauddha.taisho.2035.26.33) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.2035.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.26.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.26.32](https://indike.org/pramana/in.bauddha.taisho.2035.26.32) · Pramāṇa