[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) › 3.31 # 高僧傳 3.31 高僧傳 3.31 - **Language:** Classical Chinese ### [3.31](https://indike.org/pramana/in.bauddha.taisho.2059.3.31) 前頂禮三寶，淨戒諸上座。 濁世多諂曲，虛偽無誠信， 愚惑不識真，懷嫉輕有德。 是以諸賢聖，現世晦其迹。 我求那跋摩，命行盡時至， 所獲善功德，今當如實說。 不以諂曲心，希望求名利， 為勸眾懈怠，增長諸佛法。 大法力如是，仁者咸諦聽。 我昔曠野中，初觀於死屍， 膖脹蟲爛壞，臭穢膿血流。 繫心緣彼處，此身性如是。 常見此身相，貪蛾不畏火。 如是無量種，修習死屍觀， 放捨餘聞思，依止林樹間。 是夜專精進，正觀常不忘， 境界恒在前，猶如對明鏡。 如彼我亦然，由是心寂靖， 輕身極明淨，清涼心是樂， 增長大歡喜，則生無著心。 變成骨鎖相，白骨現在前， 朽壞肢節離，白骨悉磨滅。 無垢智熾然，調伏思法相， 我時得如是，身安極柔軟。 如是方便修，勝進轉增長， 微塵念念滅，壞色正念法。 是則身究竟，何緣起貪欲？ 知因諸受生，如魚貪鉤餌。 彼受無量壞，念念觀磨滅， 知彼所依處，從心猨猴起。 業及業果報，依緣念念滅， 心所知種種，是名別相法。 是則思慧念，次第滿足修， 觀種種法相，其心轉明了。 我於爾焰中，明見四念處， 律行從是竟，攝心緣中住。 苦如熾然劍，斯由渴愛轉， 愛盡般涅槃，普見彼三界。 死焰所熾然，形體極消瘦， 喜息樂方便，身還漸充滿。 勝妙眾生相，頂忍亦如是， 是於我心起，真實正方便。 漸漸略境界，寂滅樂增長， 得世第一法，一念緣真諦。 次第法忍生，是謂無漏道， 妄想及諸境，名字悉遠離。 境界真諦義，除惱獲清涼， 成就三昧果，離垢清涼緣。 不涌亦不沒，淨慧如明月， 湛然正安住，純一寂滅相。 非我所宣說，唯佛能證知， 那波阿毘曇，說五因緣果。 實義知修行，名者莫能見， 諸論各異端，修行理無二。 偏執有是非，達者無違諍， 修行眾妙相，今我不宣說。 懼人起妄想，誑惑諸世間， 於彼修利相，我已說少分。 若彼明智者，善知此緣起， 摩羅婆國界，始得初聖果。 阿蘭若山寺，道迹修遠離， 後於師子國，村名劫波利， 進修得二果，是名斯陀含。 從是多留難，障修離欲道， 見我修遠離，知是處空閑， 咸生希有心，利養競來集。 我見如火毒，心生大厭離， 避亂浮于海，闍婆及林邑。 業行風所飄，隨緣之宋境， 於是諸國中，隨力興佛法。 無問所應問，諦實真實觀， 今此身滅盡，寂若燈火滅。 > First I bow my head to the Three Jewels, / and to the senior monks of pure precepts. > In an impure world, much is deceit and crookedness; / false and sham, there is no trustworthiness. > The foolish and confused do not recognize the real; / harboring jealousy, they slight the virtuous. > For this reason, the holy and worthy / conceal their traces in this world. > I, Guṇavarman, / have reached the time when the karmic formations of my life are exhausted. > The good merits I have obtained, / I shall now speak of in accordance with reality. > Not with a deceitful mind, / nor hoping to seek fame or gain, > but to exhort the indolent multitudes, / and to augment the Buddhadharmas. > The power of the Great Dharma is like this; / let the benevolent ones all listen attentively. > Formerly, out in the wilderness, / I first meditated upon a corpse: > swollen, rotting with worms, / foul and filthy, with pus and blood flowing. > Tying the mind to focus on that place: / the nature of this body is just like this. > Constantly seeing this bodily appearance, / the greedy moth fears not the fire. > In this way, through countless methods, / I cultivated the contemplation of the corpse, > casting aside other learning and reflection, / relying on dwelling among the forest trees. > That night, dedicating myself to vigorous effort, / never forgetting right contemplation, > the sphere of cognition was constantly before me, / just as if facing a clear mirror. > As with that \[corpse\], so too with myself; / from this, the mind grew quiet and still. > With a light body, exceedingly clear and pure, / cool and refreshed, the mind found bliss. > Increasing in great joy, / there arose the unattached mind. > It transformed into the aspect of chained bones; / white bones appeared before me. > Decaying, the limbs and joints fell apart; / the white bones were all pulverized and wiped out. > Immaculate wisdom blazed forth, / subduing \[the mind\] and contemplating the marks of dharmas. > At that time I obtained such a state: / bodily peace, exceedingly pliant and gentle. > Cultivating through such skillful means, / superior advancement further increased: > subtle atoms perishing moment by moment, / the right mindfulness of the dharma of decaying form. > Such then is the ultimate nature of the body; / on what basis could lustful desire arise? > Knowing it arises dependent on feelings, / like a fish craving the bait on the hook. > Those feelings undergo countless destructions; / moment by moment I contemplated their wiping out, > knowing the place on which they rely / arises from the monkey of the mind. > Karma and the retribution of karma, / relying on conditions, perish moment by moment. > What the mind knows in its various ways / are called dharmas of particular characteristics. > This then is the mindfulness of reflective wisdom, / cultivated and fulfilled in gradual sequence. > Contemplating the characteristics of various dharmas, / the mind became ever clearer. > Within those mental objects, / I clearly perceived the four foundations of mindfulness. > From this, the conduct of discipline was completed; / gathering the mind, it dwelt focused upon the conditions. > Suffering is like a blazing sword; / this turns forth on account of craving and thirst. > When craving is exhausted, parinirvāṇa is attained; / everywhere I beheld those three realms. > Blazed upon by the flames of death, / the physical form grew utterly emaciated. > Through the skillful means of joy, breath, and bliss, / the body gradually became full again. > Superior, sublime marks of living beings, / the peak and forbearance \[stages\] were also like this. > These arose within my mind / as true and right skillful means. > Gradually abbreviating the spheres of cognition, / the bliss of cessation increased. > Attaining the supreme mundane dharma, / in a single thought focusing on the ultimate truth, > consecutively dharma-forbearance arose; / this is called the outflow-free path. > Delusive thoughts and all spheres of cognition, / names and signs—all were left far behind. > The meaning of the ultimate truth of the spheres: / dispelling afflictions, attaining cooling refreshment; > realizing the fruits of samādhi, / the immaculate, refreshing condition. > Neither rising nor sinking, / pure wisdom was like the bright moon, > calm and serene, rightly abiding, / purely identical with the mark of cessation. > It is not something that I can declare; / only a Buddha can verify and know it. > The Nava-abhidharma / speaks of the five causes, conditions, and fruits. > Knowing cultivation through the true meaning, / those who cling to names cannot see it. > The various treatises have disparate approaches, / but the principle of cultivation is not two. > One-sided attachment brings right and wrong; / those who have reached \[the truth\] have no disputes. > The many sublime marks of cultivation / I shall not declare now, > fearing people will give rise to delusive thoughts / and delude the worldly. > Regarding the marks of the benefit of that cultivation, / I have already spoken a small part. > If there be someone of clear wisdom, / they will know well this dependent arising. > In the realm of the country of Mālava, / I first attained the initial holy fruit. > In the mountain monastery of the Āraṇyaka, / following the tracks of the Way, I cultivated detachment. > Later, in the country of Siṃhala, / in the village named Kāpālī, > advancing in cultivation, I attained the second fruit; / this is called the sakṛdāgāmin. > From this, many obstacles arose, / hindering cultivation of the path of detachment from desire. > Seeing me cultivating detachment, / knowing this was an empty and quiet place, > all gave rise to a sense of rarity; / offerings and benefits vied to assemble. > I saw them as fire and poison, / and my mind gave rise to great revulsion. > To avoid turmoil, I floated upon the sea, / to Javā and to Lin-yi. > Drifted by the wind of karmic actions, / following conditions, I came to the territory of Song. > Within these various countries, / according to my strength, I promoted the Buddhadharma. > Do not question what ought to be questioned; / contemplate with true and faithful reality. > Now this body is completely extinguished, / serene as the going out of a lamp's flame. > — English (machine translation) (machine translation) - [Previous: 3.30](https://indike.org/pramana/in.bauddha.taisho.2059.3.30) - [Next: 3.32](https://indike.org/pramana/in.bauddha.taisho.2059.3.32) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2059.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2059~en-mt.3.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2059.3.31](https://indike.org/pramana/in.bauddha.taisho.2059.3.31) · Pramāṇa