[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) › [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064) › 5.24 # 神僧傳 5.24 神僧傳 5.24 - **Language:** Classical Chinese ### [5.24](https://indike.org/pramana/in.bauddha.taisho.2064.5.24) 釋普安。姓郭氏。京兆涇陽人。小年依圓禪師出家。苦節頭陀。晚投藹法師。通明三藏常業華嚴。誦讀禪思准為摽擬。周氏滅法栖隱于終南山之楩梓谷。時有重募捉獲一僧賞物十叚。有人應募來欲執安。即慰喻曰。觀卿貧煎當欲相給。為設食已俱共入京。帝語此人曰。我國法急不許道人民間。儞復助急不許道人山中。若爾遣他何處得活。宜放入山不須檢校。於是釋然復歸。隋文創曆佛教大興。廣募遺僧依舊安置。時楩梓一谷三十餘僧。應詔出家並住官寺。唯安依本山居守素林壑。時行村聚惠益生靈。末有人於子午虎林兩谷合㵎之側。鑿龕結菴延而住之。初止龕日上有大石正當其上。恐落掘出逐峻崩下。安自念曰。願移餘處莫碎龕窟。石遂依言迸避餘所。大眾共怪。安曰。華嚴力也。未足異之。又龕東石壁㵎左有索陀者。川鄉巨害縱橫非一。陰嫉安德恒思誅殄。與伴三人持弓挾刃。攘臂挽強將欲放箭。箭不離弦手張不息。努眼舌噤立住經宿。聲相通震遠近雲會。鄉人稽首歸誠請救。安曰。素了不知豈非華嚴力也。若欲除免但令懺悔。如語教之方蒙解脫。又龕西魏村張暉者。夙興惡念以盜為業。夜往安所私取佛油。瓮受五升。背負而出。既至院門迷昏失性。若有所縛不能動轉眷屬鄉村同來為謝。安曰。余不知蓋華嚴力乎。語令懺悔扶取油瓮。如語得脫。又龕南張卿者。來盜安錢袖中持去。既達家內。寫而不出。口噤無言。即尋歸懺復道而返。有程郭村程暉和者。頗懷信向恒來安所聽受法要。因患身死已經兩宿。纏屍於地伺欲棺殮。安時先往鄠縣返還在道。行達西南之德行寺。東去暉村五里。遙喚程暉和。何為不見迎耶。連喚不已。田人告曰。和久死矣無由迎也。安曰。斯乃浪語吾不信也。尋至其村厲聲大喚。和遂動身。旁親乃割所纏繩令斷。安入其庭又大喚之。和即倔起匍匐就安。令屏除棺器覆一筥笭。以當佛座令和繞旋。尋復如故。更壽二十許歲。後遇重病來投乞救。安曰。放爾遊蕩非吾知也。便遂命終。昆明池北白村老母者病臥床枕失音百日。指撝男女。思見安形。會其母意請來至宅。病母既見不覺下迎。言問起居奄同常日。遂失病所在于時聲名更振。村聚齊集。各率音樂。巡家告令欲設大齋。大坊村中田遺生者。家徒壁立而有四女。妻著弊布齊膝而已。四女赤露大女名華嚴。年已二十。唯有麁布二尺擬充布施。安引村眾次至其門。愍斯貧苦遂度不入。大女思念。由我貧煎不及福會。今又不修當來倍此。周遍求物閴爾無從。仰面悲號遂見屋甍一把亂𢇲（音迷）用塞明孔挽取抖擻得穀十餘挼以成米。并將前布擬用隨喜。身既無衣待至夜暗。匍匐而行趣齋供所。以前施物遙擲眾中。十餘粒米別奉炊飯。因發願曰。女人窮業久自種得。竭貧行施用希來報。輒以十餘黃米投飯甑中。必若至誠貧業盡者。當願所炊之飯變成黃色。如無所感命也奈何。作此誓已掩淚而返。於是甑中五石米飯並成黃色。大眾驚嗟未知所以。周尋緣搆乃云。田遺生女之願力也。齋會齊率獲粟十斛。尋用濟之。安辦法衣仍度華嚴。送入京寺。甞於龕側村中縛猪三頭。將加烹宰。安聞往贖。社人恐不得殺增長索錢十千。安曰。貧道見有三千。已加本價十倍可以相與。眾各不同更相忿競。忽有小兒裹腹來至社會助安贖猪。既已諍競。因從乞酒行飲行舞焜煌旋轉。合社老少眼並失明。須臾自隱不知所在。安即引刀自割髀肉。曰此彼俱肉耳。猪食糞穢爾噉之。況人食米理足貴也。社人聞見一時同放。猪既得脫。繞安三匝。以鼻喙觸。若有愛敬。故使郊之南西五十里內鷄猪絕嗣乃至于今。其感發慈善皆此類也。以大業五年十一月五日。終于靜法禪院。春秋八十。 > Shi Pu'an, whose secular surname was Guo, was a native of Jingyang in Jingzhao. In his youth, he renounced household life under Chan Master Yuan and practiced the austere dhūta vows. Later, he went to Master Ai; fully understanding the Tripiṭaka, he constantly took the Avataṃsaka as his regular practice, using its recitation and Chan contemplation as his standard. When the Zhou dynasty destroyed the Dharma, he lived in reclusion in Pianzi Valley of Mount Zhongnan. At that time, there was a heavy bounty offering ten bolts of cloth as a reward for capturing a single monk. Someone responding to the bounty came wanting to arrest An. \[An\] comforted and advised him, saying: "Seeing your extreme poverty, I wish to provide for you." After preparing food for him, they entered the capital together. The Emperor said to this man: "The law of my state is strict and does not permit men of the Way among the people; you further add to the strictness and do not permit men of the Way in the mountains. If so, where could others be sent to survive? He should be released into the mountains; there is no need to investigate him." Thereupon, relieved, he returned again. When Emperor Wen of the Sui founded the dynasty, Buddhism flourished greatly. He broadly recruited the surviving monks to be settled as before. At that time, more than thirty monks in Pianzi Valley renounced household life in response to the imperial decree and resided in official monasteries. Only An remained in his original mountain dwelling, preserving the plainness of the forests and ravines, and from time to time walking to villages and settlements to benefit living beings. Later, someone carved a niche and built a hut beside the confluence of the two valleys of Ziwu and Hulin, inviting him to dwell there. When he first settled in the niche, there was a large boulder directly above it. Fearing it would fall, they dug it out, and it tumbled down the precipice. An thought to himself: "I vow that it will move elsewhere and not shatter the cave niche." The stone thereupon, according to his words, bounced off and avoided it to another place. The assembly all marveled at this. An said: "It is the power of the Avataṃsaka; it is not worth wondering at." Moreover, on the left side of the ravine at the rock wall east of the niche, there was a man named Suotuo, who was an enormous nuisance to the riverine countryside, behaving unrestrainedly in more than one way. Secretly jealous of An's virtue, he constantly thought of executing and destroying him. Accompanied by three companions, he carried bows and grasped blades; baring his arms, he drew a strong bow and was about to shoot an arrow. The arrow would not leave the bowstring, his hands remained stretched without stopping, his eyes bulged, his tongue was struck dumb, and he remained standing overnight. The sound spread and shook far and wide, and people gathered like clouds. The villagers bowed their heads, showed their sincere devotion, and begged for rescue. An said: "I truly knew nothing of it; how could it not be the power of the Avataṃsaka? If he wishes to be delivered, merely have him repent." When they instructed him as told, he finally received liberation. Furthermore, west of the niche in Wei Village was one Zhang Hui, who from early on harbored evil intentions and made theft his profession. At night, he went to An's place and secretly took the Buddha lamp oil. The jar held five sheng, and he carried it out on his back. Once he reached the courtyard gate, he became dazed and lost his senses, as if bound by something and unable to move. His relatives and fellow villagers came together to apologize. An said: "I knew nothing of it; is it perhaps the power of the Avataṃsaka?" He told him to repent and helped him take down the oil jar; when he acted as told, he was freed. Furthermore, south of the niche, one Zhang Qing came and stole An's money, carrying it away in his sleeve. Once he reached home, he poured it out but it would not come out; his mouth was struck dumb and he could not speak. He immediately returned to repent and went back along the road. There was one Cheng Huihe of Chengguo Village, who harbored considerable faith and constantly came to An's place to listen to and receive the essentials of the Dharma. Falling ill, he died, and two nights had already passed; his corpse was wrapped on the ground, awaiting encoffining. At that time, An had previously gone to Hu County and was on the road returning. Walking along, he reached Dexing Temple in the southwest, five li east of Hui's village. From afar he called: "Cheng Huihe, why do you not come out to welcome me?" He called repeatedly without stopping. A farmer told him, saying: "He has long been dead; there is no way he can welcome you." An said: "These are reckless words; I do not believe them." He soon arrived at the village and cried out loudly in a stern voice. He thereupon moved his body; his relatives cut the binding ropes. When An entered his courtyard and cried out to him loudly again, He suddenly rose, crawled up to An. \[An\] ordered the removal of the coffin implements and had an overturned basket used as a Buddha seat, telling He to circumambulate it; soon he was as he had been before, and lived for some twenty more years. Later, encountering severe illness, he came to turn to him and beg for rescue. An said: "You were allowed to wander freely; this is not my doing." Thereupon he died. An old mother of Bai Village north of Kunming Lake lay ill on her pillow and had lost her voice for a hundred days. She gestured to her sons and daughters that she longed to see An's form. Understanding their mother's wish, they invited him to come to the house. When the sick mother saw him, she unconsciously stepped down to welcome him, inquiring after his health just as on ordinary days, and the location of her illness was immediately lost. At that time his fame was even more renowned. Villages and settlements gathered together, each leading music and going from house to house to announce that they wished to set up a great vegetarian feast. In Dafang Village, Tian Yisheng was utterly destitute, yet had four daughters. His wife wore tattered cloth that only reached her knees. The four daughters were naked; the eldest daughter was named Huayan, already twenty years of age, and had only two chi of coarse cloth intended to serve as dāna. An led the village assembly and next reached their gate; pitying this extreme poverty, he passed by without entering. The eldest daughter thought: "Because of our bitter poverty, we cannot participate in the gathering of blessings; if we do not cultivate it now, the future will be twice as bad." Searching all around for items, all was desolate and there was nowhere to obtain anything. Looking upward and weeping sorrowfully, she then saw a handful of tangled hemp in the roof ridge used to block a skylight; pulling it down and shaking it out, she obtained more than ten grains of grain, which she rubbed to make rice, and intended to use it along with the cloth to participate in the rejoicing. Since her body had no clothes, she waited until night fell, crawled along, and headed for the place of the vegetarian feast. She threw the previously offered cloth into the crowd from afar, and offered the ten-odd grains of rice separately for cooking the rice. Thereupon she made a vow, saying: "A woman's impoverished karma has long been planted by herself. Exhausting my poverty to practice giving, I hope for future retribution. I casually throw these ten-odd grains of yellow rice into the rice steamer; if through perfect sincerity my impoverished karma is exhausted, I vow that the cooked rice will entirely turn yellow; if there is no response, what can be done about fate?" Having made this vow, she wiped away her tears and returned. Thereupon, the five dan of rice in the steamer all turned yellow. The great assembly was astonished and sighed, not knowing the cause. Searching all around for the origin, they said it was the power of the vow of Tian Yisheng's daughter. The feast gathering collected together and obtained ten hu of grain, which was promptly used to aid her. An prepared Dharma robes, ordained Huayan, and sent her into a monastery in the capital. Once, in a village beside the niche, three pigs were tied up and about to be slaughtered. An heard of it and went to ransom them. The villagers, fearing they would not get to slaughter them, raised the price and demanded ten thousand cash. An said: "This poor monk currently has three thousand, which is already ten times the original price and can be given to you." The crowd had differing opinions and argued angrily with one another. Suddenly a small child wrapping his belly came to the village gathering to assist An in ransoming the pigs. Since there was already dispute, he thereupon begged for wine from them, drinking and dancing as he went, turning around dazzlingly, whereupon the eyes of both old and young in the entire village all lost their sight. In a moment he vanished of himself, unknown where he went. An then drew a knife and cut his own thigh flesh, saying: "This and that are both flesh. Pigs eat filth and you eat them; how much more so should human beings who eat rice be valued according to reason?" When the villagers heard and saw this, they released them all at once. Once the pigs were freed, they circumambulated An three times and nudged him with their snouts as if with affection and respect. Therefore, within fifty li southwest of the suburbs, chickens and pigs have had their lineage severed even down to the present day. His inspiring of kindness and compassion was all of this sort. On the fifth day of the eleventh month in the fifth year of Daye, he died in Jingfa Chan Cloister at the age of eighty. > — English (machine translation) (machine translation) - [Previous: 5.23](https://indike.org/pramana/in.bauddha.taisho.2064.5.23) - [Next: 5.25](https://indike.org/pramana/in.bauddha.taisho.2064.5.25) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2064.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2064~en-mt.5.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2064.5.24](https://indike.org/pramana/in.bauddha.taisho.2064.5.24) · Pramāṇa