續高僧傳 8.26

8.26

釋寶彖。姓趙氏。本安漢人。後居綿州昌隆之蘇溪焉。天性仁讓慧心俊朗。嬰孩有異。二親欲試其度。以諸綵帛花果弓矢書疏。羅置其前。彖便撥除餅果。止取書疏。眾共嘆異。咸知必有成濟也。及年七歲。有緣至巴西郡。太守楊眺問云。承兒大讀書。因何名為老子。彖曰。始生頭白故也。眺密異之。十六事梁平西王。初為道士童子。未學佛法。平西識其機鑒。使知營功德事。因見佛經欣其文名重其義旨。就檢讀誦迷悟轉分。恒求佛法用祛昏漠。年二十有四。方得出家。即受具戒。先聽律典。首尾數年略通持犯。迴聽成實傳授忘倦。不悋私記須便輒給。研心所指科科別致。末又聽韶法師講偏窮旨趣。武陵王問師大集摩訶堂。令講請觀音。初未綴心本無文疏。始役情慧抽帖句理。詞義洞合聽者盈席。私記其言因成疏本。廣行於世。後還涪川開化道俗。外典佛經相續訓導。引邪歸正十室而九又鈔集醫方療諸疾苦。或報以金帛者一無所受。便有銜義懷德者捨俗出家。或緣障未諧者盡形八戒。彖雖道張井絡風播岷峨。而志意頹然唯在通於正法。誠心標樹不競人物。見大集一經未弘蜀境。欲為之疏記使後學有歸。乃付著經律。就山修纘。而眾復尋之致有煩擾。再稔方就一無留難。初至虛空藏品。於義不達。閉目思之。不覺身上空中離床三四尺許。欻然大悟。竟文慧發。寫不供宣。據此為言。志力難擬矣。時益州武誓寺僧寶願。最初請講。大眾雲集聞所未聞。莫不歎悅。又屬僧崖菩薩出世為造經本。因爾傳持至今不絕。故寶坊一學曲被劍南。後制涅槃法花等疏。皆省繁易解聽無遺閟州境皂素生難遭想。每言。吾命不長。唯當自勵身心節約衣食望引殘運耳。故麁弊接報弘誘為心護生安眾以為恒務。忽感風疾不言久之。命將欲絕。私心發誓願。諸佛護念得分付諸物。作是念已欻然能語。顧命子弟誨示禍福。吾即當去。催作遺疏分處衣資倍奉三寶。下筆署訖。還不能言。侍人逼以漿飲。閉口拒之。疾甚為喚佛名。便合掌在額。奄然而卒於潼州光興寺。今所謂綿州大振嚮寺也。春秋五十。即周之保定元年十一月二十三日矣。初未終之前。本所住山於五月內無故自崩塵霧闇天。舉眾驚駭莫測其怪。至于八月中。山北村人並見尊像從山寺來乘空北逝。幡花列前僧眾從後。往問寺中都無知者。當爾之時彖赴光興寺講。因以白之。彖曰。此我之徵相。不豫他也。及終於此寺。果如所圖云。

Śramaṇa Baotuan, surnamed Zhao, was originally a native of Anhan and later resided at Suxi in Changlong of Mianzhou. By nature benevolent and yielding, his discerning mind was sharp and bright; even as an infant he was exceptional. His parents, wishing to test his inclinations, laid out before him various colored silks, flowers, fruits, bows, arrows, and writings. Tuan pushed aside the cakes and fruit and took only the writings. All marveled at this and knew he would surely accomplish great things. When he was seven years old, circumstance took him to Baxi Commandery. The commandery governor, Yang Tiao, asked him, "I hear that you, child, read extensively. Why was Laozi given that name?" Tuan replied, "Because his head was already white when he was born." Tiao secretly marveled at him. At sixteen, he served the King of Pingxi of the Liang. At first he was an acolyte to a Daoist master and had not yet studied the Buddha's teachings. Pingxi recognized his sharp discernment and placed him in charge of meritorious undertakings. Coming across Buddhist sūtras, he took joy in their literary phrasing and esteemed their doctrinal import; turning to inspect and recite them, the distinction between confusion and awakening became clearer to him, and he constantly sought the Buddha's teachings to dispel darkness. Only at the age of twenty-four was he able to leave household life, whereupon he immediately received the full precepts. First he heard lectures on the Vinaya treatises; over several years from beginning to end, he broadly mastered the rules of observance and transgression. Turning next to hear the *Tattvasiddhi-śāstra*, he taught and transmitted it tirelessly. Never stingy with his private lecture notes, he gave them whenever requested. Directing his mind to deep study, each division had its own distinctive insight. Later, he also heard Dharma Master Shao lecture and thoroughly plumbed its principles. The Prince of Wuling inquired of his master in the Mahā Hall of the *Mahāsaṃnipāta*, and ordered him to lecture on the *Qing Guanyin jing* (*Sūtra on Invoking Avalokiteśvara*). At first he had not set his mind to it and possessed no written commentary; only then did he apply his intellect to draw out and arrange the principles of the phrases. His words and meanings were in complete accord, and the audience filled the mats. His words were recorded privately, which then became a commentary that circulated widely in the world. Later he returned to Fuchuan to instruct both monastics and laity. He consecutively taught external classics and Buddhist scriptures, leading nine out of ten households from error to the correct path. He also compiled medical recipes to cure diverse sicknesses and suffering; if anyone offered gold or silk in repayment, he accepted none of it. Those who felt gratitude for his righteousness and held his virtue in mind renounced secular life to enter the monastic order; those whose obstacles prevented this took the eight precepts for life. Although Tuan's way extended over the Jingluo asterism and his reputation spread across the Min and E mountains, his mind was unassuming, focused solely on mastering the correct Dharma; his sincere devotion was manifest, and he never competed with others. Seeing that the *Mahāsaṃnipāta Sūtra* had not yet been widely propagated in the Shu region, he wished to compose a commentary on it so that later students would have a guide. Entrusting the sūtras and vinayas to others, he went into the mountains to compose it. However, the assembly pursued him again, causing disruptions; only after two years was it completed, without any lingering difficulties. When he first reached the Ākāśagarbha Chapter, he could not fathom the meaning. Closing his eyes to contemplate it, he was unaware that his body had risen into the air three or four feet above the seat. Suddenly he experienced a great awakening; with his text completed, his wisdom burst forth so rapidly that writing could scarcely keep pace with his utterance. Based on this, it can be said that his willpower was difficult to equal. At that time, Sengbaoyuan of Wushi Monastery in Yizhou was the first to invite him to lecture. The great assembly gathered like clouds and heard what they had never heard before, all sighing in joyful praise. It also coincided with the manifestation of the Bodhisattva Seng'ai, who produced scripture copies for him; from then on, its transmission has continued unbroken to this day. Thus, the learning of the precious monastery spread completely throughout Jiannan. Later he authored commentaries on the *Mahāparinirvāṇa Sūtra*, *Saddharmapuṇḍarīka Sūtra*, and other texts; all condensed the complex and were easy to understand, leaving nothing obscure to those who listened. The monastics and laity of the entire prefecture considered it a rare encounter. He often said: "My life will not be long; I must only urge on my body and mind and economize on food and clothing, hoping to prolong my remaining days." Thus he endured coarse and shabby conditions, with the aspiration to broadly guide others, making the protection of life and the pacification of the assembly his constant occupation. Suddenly he contracted a wind illness and was unable to speak for a long time. As his life was about to end, he secretly made a vow: "May the Buddhas protect and be mindful of me, allowing me to distribute my belongings." Having made this thought, he was suddenly able to speak. Looking back at his disciples, he instructed them on misfortune and fortune, saying, "I must depart at once." He urged the drafting of a testament to distribute his clothes and property, doubling the offerings to the Three Jewels. As soon as he finished signing with the brush, he was again unable to speak. His attendants urged him to drink broth, but he kept his mouth shut in refusal. As the illness worsened, they called the Buddha's name for him; he joined his palms to his forehead and died peacefully at Guangxing Monastery in Tongzhou—present-day Dazhenxiang Monastery in Mianzhou—at the age of fifty, on the twenty-third day of the eleventh month in the first year of the Baoding era of the Northern Zhou. Before his passing, during the fifth month, the mountain where he had originally lived collapsed of its own accord without cause, with dust and mist darkening the sky; the whole assembly was terrified, unable to fathom this marvel. By the eighth month, the villagers north of the mountain all saw a revered image coming from the mountain monastery, soaring through the sky toward the north, with banners and flowers arrayed in front and monks following behind. When they went to inquire at the monastery, no one knew of it. At that time, Tuan was proceeding to Guangxing Monastery to lecture, so they informed him of this. Tuan said: "This is an omen for me; it does not concern others." When he passed away at this monastery, it turned out exactly as foreshadowed.