神僧傳 7.26

7.26

真表者。百濟人也。家在金山世事戈獵。後入深山以刀截髮。苦到懺悔舉身撲地。志求戒法誓願要期。彌勒菩薩授我戒法也。夜倍日功繞旋叩榼。心心無間念念翹勤。經于七宵詰旦。見地藏菩薩手搖金錫。為表策發教發戒緣作受前方便。感斯瑞應勇猛過前。二七日滿有大鬼現可怖相。而推表墜于巖下。身無所傷。葡蔔就登石壇上。加復魔相未休。百端千緒。至第三七日質明。有吉祥鳥鳴曰。菩薩來也。乃見白雲若浸粉然。更無高下。山川平滿成銀色世界。兜率天主透迤自在。儀衛陸離圍繞石壇。香風花雨一時交集。須臾慈氏徐步而行至于壇所。垂手摩表頂曰。善哉大丈夫。求戒如是。至于再至于三。蘇迷盧可手攘而却爾心終不退。乃為授法。表身心和悅猶如三禪意識與樂根相應也。四萬二千福河常流一切功德。尋發天眼焉。慈氏躬授三法衣瓦鉢。復賜名曰真表。又於膝下出二物。非牙非玉。乃籤檢之制也。一題曰九者。一題曰八者。各二字。付度表云。若人求戒當先悔罪。罪福則持犯性也。更加一百八籤。籤上署百八煩惱名目。如來戒人。或九十日。或四十日。或三七日。行懺苦到精進期滿限終將九八二籤參合百八者。佛前望空而擲其籤。墮地以驗其罪滅不滅之相。若百八籤飛逗四畔。唯八九二籤卓然壇心而立者。即得上上品戒焉。若眾籤雖遠。或一二來觸九八籤。拈觀是何煩惱名。抑令人重覆懺悔已。正將重悔煩惱籤。和九八者擲其煩惱籤。去者名中品戒焉。若眾籤埋覆九八者。則罪不滅不得戒也。設加懺悔過九十日得下品戒大慈氏重告誨云。八者新熏也。九者本有也。囑累已大仗既迴山川雲霽。於是持天衣執天鉢。猶如五夏比丘。徇道下山草木為其低垂覆路。殊無溪谷高下之別。飛禽鷙獸馴伏步前。又聞空中唱告村落聚邑言。菩薩出山來何不迎接時。則人民男女布髮掩泥者。脫衣覆路者。氈罽氍毺承足者。花絪美褥填坑者。表咸曲副人情一一迪踐。有女子提半端白㲲覆于途中。表似驚忙之色。迴避別行。女子怪其不平等。表曰。吾非無慈不均也。適觀㲲間皆是狶子。吾慮傷生避其誤犯耳。原其女子本屠家。販買得此布也。自爾常有二虎左右隨行。表語之曰。吾不入郛郭汝可導引。至可修行處則乃緩步而行。三十來里就一山坡蹲跽于前。時則掛錫樹枝敷草端坐。四望信士不勸自來。同造伽藍號金山寺焉明達。

Jinpyo was a native of Baekje. His family lived at Mount Geumsan and had engaged in hunting with halberds for generations. Later, he entered the deep mountains, severed his hair with a knife, and repented with utter exertion, throwing his whole body to the ground, single-mindedly seeking the precept transmission and making a vow of determination, [saying,] 'May Maitreya Bodhisattva confer the precept transmission upon me!' By night he doubled his daytime efforts, circumambulating, bowing, and prostrating, his mind uninterrupted and every thought ardent. After seven nights, at daybreak, he saw Kṣitigarbha Bodhisattva holding and shaking a golden khakkhara, inspiring and encouraging Jinpyo, teaching him to give rise to the conditions for the precepts, and serving as the expedient means prior to reception. Moved by this auspicious response, his vigor surpassed that before. When two seven-day periods were completed, a great demon appeared with a terrifying form and pushed Jinpyo off a precipice. His body was unharmed. He crawled back up onto the stone altar. In addition, demonic apparitions did not cease, arising in a hundred and a thousand varieties. At daybreak on the third seven-day period, an auspicious bird cried out, saying: 'The Bodhisattva has arrived!' Then he saw white clouds like steeped rice flour; there was no longer high or low, and the mountains and rivers were flattened, turning into a silver world. The Lord of Tuṣita Heaven approached smoothly and at ease, his retinue splendid and arrayed around the stone altar. Fragrant wind and flower rain converged simultaneously. In a moment, the Benevolent One [Maitreya] walked slowly to the altar site, lowered his hand, and stroked Jinpyo's crown, saying: 'Excellent, great hero! Seeking the precepts in this way, again and again—even Mount Sumeru could be pushed away with a sweep of the hand, but your mind would never retreat!' He then conferred the Dharma upon him. Jinpyo's body and mind were harmonious and joyful, just like the mental consciousness in the third dhyāna corresponding with the faculty of pleasure. Forty-two thousand rivers of merit constantly flowed with all virtues, and he soon attained the divine eye. The Benevolent One personally conferred upon him the three Dharma robes and an earthenware bowl, and further bestowed upon him the name Jinpyo. Furthermore, from beneath his knee, he produced two objects, neither ivory nor jade, fashioned as divination tallies. One was inscribed with 'Nine' and the other with 'Eight', each with two characters. Handing them to Jinpyo, he said: 'When a person seeks the precepts, they must first repent of their sins; sin and merit constitute the nature of maintaining and transgressing [the precepts].' In addition, there were one hundred and eight tallies inscribed with the names of the one hundred and eight defilements. 'When the Tathāgata enjoins people to precepts, they practice repentance with utter exertion and vigor for ninety days, forty days, or three seven-day periods. When the period ends and the limit is reached, take the two tallies of Nine and Eight and mix them with the one hundred and eight. Facing the sky before the Buddha, cast the tallies down to the earth to verify whether their sins have been eradicated or not. If the one hundred and eight tallies fly and scatter to the four sides, and only the two tallies of Eight and Nine stand upright at the center of the altar, they attain the superior-upper precepts. If, although the multitude of tallies are distant, one or two touch the tallies of Nine and Eight, pick them up and examine what defilements they name, and bid the person repent once again. Once they have done so, take the tally of the repented defilement together with Nine and Eight, and cast it; if that defilement tally departs, it is called the middling precepts. If the multitude of tallies bury and cover Nine and Eight, then the sins are not eradicated and the precepts are not obtained. If they undertake further repentance and exceed ninety days, they obtain the lower precepts.' The Great Benevolent One reiterated his instruction, saying: 'The Eight represents newly perfumed [seeds]; the Nine represents innate [seeds].' After he had finished entrusting him, the great retinue turned back, and the clouds parted over the mountains and rivers. Jinpyo then held the divine robes and took the divine bowl, like a monk of five rains-retreats. Following the road down the mountain, the grasses and trees drooped low for him to cover the path, with no distinction between ravines and heights. Flying birds and beasts of prey walked tamely before him. Moreover, voices were heard calling from the sky to the villages and towns, saying: 'The Bodhisattva has come out of the mountain; why do you not welcome him?' At that time, men and women of the populace spread their hair to cover the mud, took off their clothes to cover the road, offered woolen rugs and carpets to receive his feet, and laid flowered mats and fine mattresses to fill the hollows. Jinpyo accommodated everyone’s feelings and stepped on each one. A woman held out half a bolt of white cotton cloth to cover the path, but Jinpyo showed a startled and anxious expression, avoiding it to walk another way. The woman wondered at his lack of impartiality. Jinpyo said: 'It is not that I lack equal compassion. Just now I observed that within the cotton cloth were all young pigs. Fearing to harm life, I avoided mistakenly treading on them.' In fact, that woman came from a butcher's family and had obtained this cloth through trade. From then on, two tigers constantly followed him on his left and right. Jinpyo said to them: 'I will not enter the city walls; you may guide me.' When they arrived at a place suitable for cultivation, they walked at a slow pace; after thirty li or so, they came to a mountain slope and squatted before him. At that time, he hung his staff on a tree branch, spread grass, and sat upright. Faithful men and women from all around came without being urged, and together they built a monastery called Geumsansa.