續高僧傳 16.29

16.29

佛陀禪師。此云覺者。本天竺人。學務靜攝志在觀方。結友六人相隨業道。五僧證果。惟佛陀無獲遂。勤苦勵節如救身衣。進退惟谷莫知投厝。時得道友曰修道藉機時來便剋。非可斯須徒為虛死。卿於震旦特是別緣。度二弟子深有大益也。因從之遊歷諸國。遂至魏北臺之恒安焉。時值孝文敬隆誠至別設禪林。鑿石為龕結徒定念。國家資供倍架餘部。而徵應潛著。皆異之非常人也。恒安城內康家。貲財百萬。崇重佛法。為佛陀造別院。常居室內自靜遵業。有小兒見門隙內炎火赫然。驚告院主。合家總萃。都無所見。其通徵玄。觀斯例眾也。識者驗以為得道矣。後隋帝南遷定都伊洛。復設靜院勅以處之。而性愛幽栖林谷是託。屢往嵩岳高謝人世。有勅就少室山為之造寺。今之少林是也。帝用居處。四海息心之儔。聞風響會者。眾恒數百。篤課出要成濟極焉。時或告眾曰。此少林精舍別有靈祇衛護。一立已後終無事乏。由使造者彌山而僧廩豐溢沿彼至今將二百載。雖荒荐頻繁而寺業充實。遠用比之佛陀無謬傳矣。時又入洛將度有緣。沙門慧光年立十二。在天門街井欄上。反蹋蹀䤻。一連五百。眾人諠競異而觀之。佛陀因見惟曰。此小兒世戲有工。道業亦應無昧。意欲引度。權以杖打頭。聲響清徹。既善聲論。知堪法器。乃問。能出家不。光曰。固其本懷耳。遂度之。解冠終古。具如別傳。又令弟子道房度沙門僧稠。教其定業。自化行東夏。惟此兩賢得道記之。諒有深疑。年漸遲暮不預僧倫。委諸學徒自相成業。躬移寺外別處零房。感一善神常隨影護。亦令設食而祠饗之。後報欲終。在房門之壁手畫神像。于今尚存。

Meditation Master Buddhabhadra—translated here as 'Awakened One'—was originally a native of Tianzhu. In his study, he focused on tranquil restraint, setting his mind on observing distant regions. He formed a band of six companions who pursued the practice of the Way together. Five monks attained the fruits of the path, but only Buddhabhadra had achieved nothing; he worked diligently and disciplined himself with determination, as if quenching fire on his own robes, yet found himself trapped in dilemmas without knowing where to turn. Then a companion who had attained the Way told him: 'Cultivating the Way relies on timely opportunity; once the moment arrives, success is assured. One cannot vainly waste life in a momentary panic. You have a special karmic connection in the land of China; liberating two disciples there will be of immense benefit.' He therefore traveled through various kingdoms with him and arrived in Heng'an in the northern capital of the Northern Wei. At that time, Emperor Xiaowen revered the Dharma with utmost sincerity; he specially established a meditation grove, hewing stones into niches and assembling disciples to focus their minds. The state's provisions and offerings were twice those granted to other groups, and covert signs of resonance became evident, so that all marveled at him as no ordinary man. Within the city of Heng'an, the Kang household possessed millions in wealth and deeply revered the Buddhadharma; they built a separate compound for Buddhabhadra, where he constantly remained indoors, quietly pursuing his practice. A young boy once saw brilliant flaming fires through the crack of the door and reported it in alarm to the master of the compound; when the entire household gathered, they saw nothing at all. Instances of his penetrating resonance and profound contemplation were numerous like this. Those with discernment verified that he had attained the Way. Later, when the Wei emperor moved south to establish the capital in Luoyang, he again established a quiet compound and decreed that Buddhabhadra reside there. Yet by nature he loved secluded retreats, relying on the forests and valleys, and repeatedly went to Mount Song to bid farewell to the human world. An imperial edict was issued to build a monastery for him at Mount Shaoshi, which is the present Shaolin Monastery. The Emperor intended it as his dwelling. Those from across the four seas who sought to pacify their minds and heard of his wind assembled like echoes, always numbering several hundred; he strictly taught the essentials of liberation, achieving ultimate efficacy. At times he told the assembly: 'This Shaolin Hermitage is guarded by unique guardian spirits; once established, it shall never suffer from want.' For this reason, those who built it covered the mountain, and the monastic granaries were overflowing; from that time down to the present, nearly two hundred years have passed, and though famines have frequently occurred, the monastery's resources have remained abundant. Comparing this from afar, Buddhabhadra's words have not proven false. Later, he went to Luoyang to liberate those with affinity. The śramaṇa Huiguang, then twelve years of age, was kicking a shuttlecock backward five hundred times in succession on the stone rim of a well along Tianmen Street. The crowd clamored and watched in marvel. Seeing him, Buddhabhadra thought: 'This boy shows skill in worldly games; his capacity for the Way must also be sharp.' Desiring to convert and liberate him, he used an expedient method and struck his head with a staff; the sound was clear and resonant. Being adept in phonology (śabda-vidyā), he knew he was a vessel for the Dharma, and asked: 'Are you able to leave home?' Huiguang said: 'That was indeed my original desire.' He then ordained him. Huiguang's understanding surpassed all history, as detailed in his separate biography. Moreover, he instructed his disciple Daofang to ordain the śramaṇa Sengchou and teach him meditative karma. Since his teachings circulated in the eastern land, only these two worthy disciples received his prediction of attaining the Way, which indeed left a profound impression. In his declining years, he no longer participated in the monastic community, entrusting the students to complete their practices on their own. He personally moved outside the monastery to a solitary room, where a benevolent deity was moved to constantly protect him like a shadow; he also had food prepared to offer sacrifices to it. Later, when his karmic lifespan was about to end, he personally painted the deity's image on the wall of his room door, which still exists today.