續高僧傳 9.18

9.18

釋智方。蜀川資中人。其先東吳。遠祖宦於西蜀。遂乃家焉。童稚出家止州廓龍淵寺輪法師所。早與寶海周。旋同往楊都雲法師講下。而機辯爽利播名楊越。每講商略詞義清雅泉飛。故使士俗執紙抄撮者常數百人。初講法華。至寶塔品高妙。遂序王釋義了乃曰。何必昔佛國土有此高妙。即楊都福地亦甚莊嚴。至如彌天七級共日月爭光。同泰九層與煙霞競色。方井則倒垂荷葉。圓桶則側布蓮華。似安住之居南。類尼佉之鎮北。耳聞目見庶可聯衡。錄得者祕以齎歸益部。吁嗟歎為驚絕。故其語出成章狀如宿構。寶海頻來擊難發其聲彩。故海問曰。三變此方改穢成淨。亦能變凡成聖不。答曰。化佛甚多狹故須廣。凡聖自爾何勞改變。又難。若爾則六十小劫謂如食頃。但是聖覩凡不能覩。凡聖俱覩凡聖俱聖。方笑曰。高坐何曾道此。乃是自道自難耳。海覺言失乃調曰。三隅木升何謂智方。尋聲報曰。瓦礫洿池那稱寶海。眾大笑而散。及疾甚。海恒來看慰。乃謝曰。智方不能攝養致此沈痾。仰勞仁者數來垂問。願生善處常與同遊。俄而異香滿室。中夜卒於益部。年九十餘。

Shi Zhifang was a native of Zizhong in Shuchuan. His ancestors came from Eastern Wu, and a remote ancestor served as an official in Western Shu and made his home there. Zhifang went forth from home in childhood and stayed with Dharmabhāṇaka Lun at Longyuan Temple outside the prefectural city walls. Early on, he traveled with Baohai, and together they went to the capital Yangdu to study under Dharmabhāṇaka Yun. With his sharp wit and eloquence, his fame spread throughout Yangyue. Whenever he lectured and weighed doctrinal meanings, his refined expression flowed like a fountain, so that hundreds of gentry and commoners would constantly hold paper to record his words. When he first lectured on the Lotus Sūtra, reaching the loftiness and wonder of the "Apparition of the Jeweled Stupa" chapter, he prefaced it and explained its meaning, saying: "Why must only the ancient Buddha-lands possess such loftiness and wonder? The blessed land of Yangdu is also exceedingly magnificent: the seven-tiered Mitian [pagoda] rivals the sun and moon in brilliance, and the nine-storied Tongtai [pagoda] competes in splendor with the mist and clouds; square caissons hang inverted lotus leaves, and round cisterns lay out lotus flowers side by side. It resembles the dwelling of Anzhu in the south, and is akin to the stronghold of Niqie in the north. What we hear with our ears and see with our eyes can match them side by side." Those who recorded these words treasured them secretly and brought them back to the Yi region, where people gasped and marveled at them as extraordinary; for his spoken words formed polished compositions, appearing as though prepared long in advance. Baohai frequently came to pose challenging objections to bring out his brilliance. Thus Baohai asked: "The threefold transformation of this land turns impurity into purity; can it also transform ordinary beings into sages?" Zhifang replied: "The transformation Buddhas were very numerous, and because the land was narrow, it had to be expanded. Ordinary beings and sages are naturally as they are; why trouble to transform them?" Baohai objected further: "If so, then sixty minor kalpas seemed like a mealtime: this was seen only by sages, not by ordinary beings. If ordinary beings and sages both saw it, then ordinary beings and sages would all be sages." Zhifang laughed and said: "When did the High Seat [i.e., the sūtra] ever say this? You are simply creating your own objection to your own words." Baohai realized his error and bantered: "A square measuring-box has three corners; how can you be called 'Wise and Square' (Zhifang)?" Immediately, Zhifang retorted: "A filthy pool of broken tiles and stones; how can you be called an 'Ocean of Jewels' (Baohai)?" The assembly laughed heartily and dispersed. When Zhifang fell gravely ill, Baohai came constantly to visit and console him. Zhifang thanked him, saying: "I was unable to properly nurture my health, which brought about this severe illness. I have burdened you, benevolent one, to come and inquire after me so often. May I be reborn in a good place to constantly companion with you." Soon, an extraordinary fragrance filled the room, and he passed away in the middle of the night in the Yi region at an age of over ninety.