[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) › [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059) › 10.74 # 高僧傳 10.74 高僧傳 10.74 - **Language:** Classical Chinese ### [10.74](https://indike.org/pramana/in.bauddha.taisho.2059.10.74) 論曰：神道之為化也，蓋以抑夸強，摧侮慢，挫兇銳，解塵紛。至若飛輪御寶，則善信歸降；竦石參烟，則力士潛伏。當知至治無心，剛柔在化，自晉惠失政，懷、愍播遷，中州寇蕩，群羯亂交，淵、曜篡虐於前，勒、虎僭兇於後。郡國分崩，民遭屠炭。澄公憫鋒鏑之方始，痛刑害之未央。遂彰神化於葛陂，騁懸記於襄、鄴。藉祕呪而濟將盡，擬香氣而拔臨危。瞻鈴映掌，坐定吉凶，終令二石稽首。荒裔子來，澤潤蒼萠，固無以校也。其後佛調、耆域、涉公、杯度等，或韜光晦影，俯同迷俗，或顯現神奇，遙記方兆；或死而更生，或窆後空墎。靈迹怪詭，莫測其然。但典章不同，祛取亦異。至如劉安、李脫，書史則以為謀僣妖蕩，仙錄則以為羽化雲翔。夫理之所貴者，合道也；事之所貴者，濟物也。故權者反常而合道，利用以成務。然前傳所紀，其詳莫究。或由法身應感，或是遁仙高逸。但使一介兼又，便足矣。至如慧則之感香甕，能致痼疾消療；史宗之過漁梁，迺令潛鱗得命；白足臨刃不傷，遺法為之更始。保誌分身圓戶，帝王以之加信。光雖和而弗污其體，塵雖同而弗渝其真。故先代文紀，並見宗錄。若其夸衒方伎，左道亂時；因神藥而高飛，藉芳芝而壽考，與夫鷄鳴雲中，狗吠天上；蛇鵠不死，龜靈千年，曾是為異乎？ > The appraisal states: The transformations wrought by the spiritual path serve to repress the boastful and strong, crush the scornful and arrogant, subdue fierce sharpness, and unravel worldly entanglements. When the flying wheel and imperial treasures appear, the faithful submit; when the soaring stone touches the clouds, the strongmen retreat in hiding. One should know that supreme governance is free of contrivance, and softness and hardness lie in transformation. Since Emperor Hui of Jin lost governance and Huai and Min were displaced, the central realm was laid waste by invaders and the Jie tribes clashed in disorder; Liu Yuan and Liu Yao usurped power with cruelty beforehand, and Shi Le and Shi Hu acted arrogantly and violently afterward. Commanderies and states fell apart, and the common people suffered slaughter and ruin. Master Fotudeng pitied the onset of weapons and grieved at the ceaseless punishments and harms. Thereupon he manifested spiritual transformations at Gebei and displayed advance predictions at Xiangyang and Ye. Relying on secret mantras, he saved those about to perish; matching fragrant scents, he pulled out those facing imminent danger. Looking upon the bell and reflecting in his palm, he sat and determined good and ill fortune, ultimately causing the two Shi rulers to bow their heads. Those from distant borderlands came like children, and his moistening grace reached the masses, something truly beyond comparison. Later, Fotiao, Jīvaka, Master She, Beidu, and others either concealed their light and hid their traces, condescending to mingle with the deluded worldly folk, or manifested wondrous miracles, foretelling distant portents; some died and returned to life, or left empty mounds after burial. Their miraculous traces were strange and wondrous, impossible to fathom. Yet scriptural standards differ, and rejection or adoption also varies. As for Liu An and Li Tuo, histories record them as plotting usurpatory sorceries, whereas records of immortals consider them feathered ascents soaring among the clouds. What principle values is accord with the Way; what affairs value is benefiting living beings. Thus expedient means diverge from the ordinary to accord with the Way, using their utility to achieve deeds. However, the details recorded in previous biographies cannot be thoroughly investigated. Perhaps they arose from the Dharma-body's response to conditions, or perhaps they were the lofty reclusiveness of hidden immortals. As long as one possesses both, that is sufficient. Such as Huitze's moved response of the incense jar, which could cure chronic disease; Shi Zong's passing by the fish trap, which allowed hidden fish to preserve their lives; White Feet facing the blade without injury, causing the transmitted Dharma to begin anew; and Baozhi multiplying his body behind locked doors, whereby emperors and kings increased their faith. Though his light was softened, it did not defile his substance; though he mingled with dust, it did not alter his true nature. Thus in the writings and records of previous ages, they are all seen in the ancestral records. If one merely boasts of occult techniques and uses heterodox ways to throw the times into chaos; or takes flight on spiritual herbs and gains longevity through fragrant fungi, how is this different from cocks crowing in the clouds, dogs barking in heaven, snakes and cranes not dying, or divine tortoises living a thousand years? > — English (machine translation) (machine translation) - [Previous: 10.73](https://indike.org/pramana/in.bauddha.taisho.2059.10.73) - [Next: 10.75](https://indike.org/pramana/in.bauddha.taisho.2059.10.75) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2059.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2059~en-mt.10.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2059.10.74](https://indike.org/pramana/in.bauddha.taisho.2059.10.74) · Pramāṇa