高僧傳 10.74

10.74

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?