高僧傳 12.26

12.26

論曰：夫有形之所貴者，身也；情識之所珍者，命也。是故飡脂飲血，乘肥衣輕，欲其怡懌也。餌朮含丹，防生養性，欲其壽考也。至如析一毛以利天下，則悋而弗為；徹一飡以續餘命，則惜而不與。此其弊過矣。自有宏知達見，遺己贍人。體三界為長夜之宅，悟四生為夢幻之境。精神逸乎蜚羽，形骸滯於瓶穀。是故摩頂至足，曾不介心。國城妻子，捨若草芥。今之所論，蓋其人也。僧群心為一鴨，而絕水以亡身。僧富止救一童，而劃腹以全命。法進割肉以啖人，曇稱自餧於災虎，斯皆尚乎兼濟之道，忘我利物者也。昔王子投身，功踰九劫；刳肌貿鳥，駭震三千。惟夫若人，固以超邁高絕矣。爰次法羽，至于曇弘，皆灰燼形骸，棄捨珍愛。或以情祈安養，或以願生知足。故雙梧表於房裏，一館顯自空中。符瑞彪炳，與時間出。

The assessment says: What is valued by the embodied is the body; what is treasured by sentient consciousness is life. For this reason, men consume fat and drink blood, ride well-fed steeds, and wear light furs, wishing to delight themselves. They ingest atractylodes and swallow cinnabar to protect life and nourish nature, wishing for longevity. Yet when it comes to plucking a single hair to benefit the world, they are parsimonious and will not do it; when it comes to giving up a single meal to prolong another's remaining life, they grudge it and will not bestow it. Their shortcomings are extreme indeed! However, there are those of vast knowledge and penetrating insight who disregard themselves to aid others. They realize that the Three Realms are a mansion of the long night, and awaken to the four modes of birth as a realm of dreams and illusions. Their spiritual essence soars like flying feathers; their bodily husk is trapped within a jar or valley. Therefore, offering from crown to foot never weighs on their minds; discarding kingdoms, cities, wives, and children is like tossing away dry tares. Those treated in this section are such persons. Sengqun's heart was concerned for a single duck, so he cut off his water and lost his life. Sengfu solely saved a single youth, slashing his belly to preserve the boy's life. Fajin sliced his flesh to feed people, and Tancheng fed himself to a ravenous tiger. These are all instances of esteeming the way of universal rescue and forgetting oneself to benefit living beings. In antiquity, the prince cast down his body, gaining merit exceeding nine kalpas; slicing his flesh to ransom a bird shook the three thousand [worlds]. Only such persons can truly be transcendent and lofty! From Fayu down to Tanhong, all turned their bodily husks to ash and discarded what they cherished. Some prayed with devotion for Sukhāvatī; others vowed to be born in Tuṣita. Thus the twin wutongs appeared in the chamber, and a pavilion manifested in the sky. Auspicious omens shone brightly, appearing from time to time.