景德傳燈錄 30.11

30.11

法師者。西域南天竺國。是大婆羅門國王第三之子也。神慧疎朗聞皆曉悟。志存摩訶衍道。故捨素從緇紹隆聖種。冥心虛寂通鑒世事。內外俱明德超世表。悲誨邊隅正教陵替。遂能遠涉山海遊化漢魏。忘心之士莫不歸信。存見之流乃生譏謗。于時唯有道育慧可。此二沙門年雖後生俊志高遠。幸逢法師事之數載。虔恭諮啟善蒙師意。法師感其精誠。誨以真道。令如是安心如是發行如是順物如是方便。此是大乘安心之法令無錯謬。如是安心者壁觀。如是發行者四行。如是順物者防護譏嫌。如是方便者遣其不著。此略序所由云爾。

The Dharma Master was from Southern India in the Western Regions, the third son of a great Brahmin king. His spiritual wisdom was open and bright; whatever he heard he comprehended. His aspiration lay in the Great Vehicle; thus he renounced the white robes of a layperson for the black robes of a monastic, continuing and prospering the sacred lineage. Merging his mind in the empty and serene, he thoroughly perceived worldly affairs. Luminous both within and without, his virtue surpassed the worldly plane. Lamenting that the correct teachings were decaying in borderlands, he was able to journey far across mountains and seas, traveling to convert the Han and Wei regions. Those of non-discriminating mind without exception took refuge and believed; those who clung to views gave rise to ridicule and slander. At that time, there were only Daoyu and Huike; these two śramaṇas, though younger in years, possessed extraordinary resolve and high aims. Fortunate to encounter the Dharma Master, they served him for several years, reverently inquiring and receiving instruction, well grasping the master's intent. Moved by their sincerity, the Dharma Master instructed them in the true Path: causing them to pacify the mind in this way, to arouse practice in this way, to accord with things in this way, and to employ skillful means in this way. This is the Mahāyāna method of pacifying the mind, preventing any error. 'Pacifying the mind in this way' is wall-contemplation. 'Arousing practice in this way' is the four practices. 'According with things in this way' is guarding against ridicule and blame. 'Employing skillful means in this way' is letting them go without attachment. This is a brief preface explaining the reasons thereof.