[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) › [大唐西域記](https://indike.org/pramana/in.bauddha.taisho.2087) › 7.19 # 大唐西域記 7.19 大唐西域記 7.19 - **Language:** Classical Chinese ### [7.19](https://indike.org/pramana/in.bauddha.taisho.2087.7.19) 施鹿林東行二三里，至窣堵波，傍有涸池，周八十餘步，一名救命，又謂烈士。聞諸先志曰：數百年前，有一隱士，於此池側結廬屏迹，博習伎術，究極神理，能使瓦礫為寶，人畜易形，但未能馭風雲，陪仙駕。閱圖考古，更求仙術。其方曰：「夫神仙者，長生之術也。將欲求學，先定其志，築建壇場，周一丈餘。命一烈士，信勇昭著，執長刀，立壇隅，屏息絕言，自昏達旦；求仙者中壇而坐，手按長刀，口誦神呪，收視反聽，遲明登仙。所執銛刀變為寶劍，凌虛履空，王諸仙侶，執劍指麾，所欲皆從，無衰無老，不病不死。」是人既得仙方，行訪烈士，營求曠歲，未諧心願。後於城中遇見一人，悲號逐路。隱士覩其相，心甚慶悅，即而慰問：「何至怨傷？」曰：「我以貧窶，傭力自濟。其主見知，特深信用，期滿五歲，當酬重賞。於是忍勤苦，忘艱辛。五年將周，一旦違失，既蒙笞辱，又無所得。以此為心，悲悼誰恤？」隱士命與同遊，來至草廬，以術力故，化具肴饌，已而令入池浴，服以新衣，又以五百金錢遺之，曰：「盡當來求，幸無外也。」自時厥後，數加重賂，潛行陰德，感激其心。烈士屢求効命，以報知己。隱士曰：「我求烈士，彌歷歲時，幸而會遇，奇貌應圖，非有他故，願一夕不聲耳。」烈士曰：「死尚不辭，豈徒屏息？」於是設壇場，受仙法，依方行事，坐待日曛。曛暮之後，各司其務，隱士誦神呪，烈士按銛刀。殆將曉矣，忽發聲叫。是時空中火下，煙焰雲蒸，隱士疾引此人，入池避難。已而問曰：「誡子無聲，何以驚叫？」烈士曰：「受命後，至夜分，惛然若夢，變異更起。見昔事主躬來慰謝，感荷厚恩，忍不報語；彼人震怒，遂見殺害。受中陰身，顧屍歎惜，猶願歷世不言，以報厚德。遂見託生南印度大婆羅門家，乃至受胎出胎，備經苦厄，荷恩荷德，嘗不出聲。洎乎受業、冠、婚、喪親、生子，每念前恩，忍而不語，宗親戚屬咸見怪異。年過六十有五，我妻謂曰：『汝可言矣！若不語者，當殺汝子。』我時惟念，已隔生世，自顧衰老，唯此稚子，因止其妻，令無殺害。遂發此聲耳。」隱士曰：「我之過也！此魔嬈耳。」烈士感恩，悲事不成，憤恚而死。免火災難，故曰救命；感恩而死，又謂烈士池。 > To the east of the "deer forest" 2 or 3 li, we come to a stupa by the side of which is a dry pool about 80 paces in circuit, one name of which is "saving life," another name is "ardent master." The old traditions explain it thus: Many hundred years ago there was a solitary sage (a sorrowful or obscure master) who built by the side of this pool a hut to live in, away from the world. He practised the arts of magic, and by the extremest exercise of his spiritual power he could change broken fragments of bricks into precious stones, and could also metamorphose both men and animals into other shapes, but he was not yet able to ride upon the winds and the clouds, and to follow the Rishis in mounting upwards. By inspecting figures and names that had come down from of old, he further sought into the secret arts of the Rishis. From these he learned the following : " The spirit-Rishis are they who possess the art of lengthening life. If you wish to acquire this knowledge, first of all you must fix your mind on this — viz., to build up an altar enclosure 10 feet round ; then command an ' ardent master ' (a hero), faithful and brave, and with clear intent, to hold in his hand a long sword and take his seat at the corner of the altar, to cover his breath, and remain silent from evening till dawn. He who seeks to be a Rishi must sit in the middle of the altar, and, grasping a long knife, must repeat the magic formulae and keep watch (seeing and hearing). > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > At morning light, attaining the condition of a Rishi, the sharp knife he holds will change into a sword of diamond (a gem-sword), and he will mount into the air and march through space, and rule over the band of Rishis. Waving the sword he holds, everything he wishes will be accomplished, and he will know neither decay nor old age, nor disease nor death." The man having thus obtained the method (of becoming a Rishi), went in search of such an " ardent master." Diligently he searched for many years, but as yet he found not the object of his desires. At length, in a certain town he encountered a man piteously wailing as he went along the way. The solitary master seeing his marks (the marks on his person), was rejoiced at heart, and forthwith approaching him, he inquired, "Why do you go thus lamenting, and why are you so distressed?" He said, "I was a poor and needy man, and had to labour hard to support myself. A certain master seeing this, and knowing me to be entirely trustworthy, used me (engaged me for his work) during five years, promising to pay me well for my pains. On this I patiently wrought in spite of weariness and difficulties. Just as the five years were done, one morning for some little fault I was cruelly whipped and driven away without a farthing. For this cause I am sad at heart and afflicted. Oh, who will pity me?" > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > The solitary master ordered him to accompany him, and coming to his cabin (wood hut), by his magic power he caused to appear some choice food, and ordered him to enter the pool and wash. Then he clothed him in new garments, and giving him 500 gold pieces, he dismissed him, saying, "When this is done, come and ask for more without fear." After this he frequently bestowed on him more gifts, and in secret did him other good, so that his heart was filled with gratitude. Then the "ardent master" was ready to lay down his life in return for all the kindness he had received. Knowing this, the other said to him, "I am in need of an enthusiastic person. During a succession of years I sought for one, till I was fortunate enough to meet with you, possessed of rare beauty and a becoming presence, different from others. Now, therefore, I pray you, during one night (to watch) without speaking a word." > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > The champion said, "I am ready to die for you, much more to sit with my breath covered." Whereupon he constructed an altar and undertook the rules for becoming a Rshi, according to the prescribed form. Sitting down, he awaited the night. At the approach of night each attended to his particular duties. The "solitary master" recited his magic prayers; the champion held his sharp sword in his hand. About dawn suddenly he uttered a short cry, and at the same time fire descended from heaven, and flames and smoke arose on every side like clouds. The "solitary master" at once drew the champion into the lake, and having saved him from his danger, he said, "I bound you to silence; why then did you cry out?" > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > The champion said, "After receiving your orders, towards the middle of the night, darkly, as in a dream, the scene changed, and I saw rise before me all my past history. My master in his own person came to me, and in consolatory words addressed me; overcome with gratitude, I yet restrained myself and spoke not. Then that other man came before me; towering with rage, he slew me, and I received my ghostly body (I wandered as a shade or shadowy body). I beheld myself dead, and I sighed with pain, but yet I vowed through endless ages not to speak, in gratitude to you. Next I saw myself destined to be born in a great Brahman's house in Southern India, and I felt my time come to be conceived and to be brought forth. Though all along enduring anguish, yet from gratitude to you no sound escaped me. After a while I entered on my studies, took the cap (of manhood), and I married; my parents dead, I had a child. Each day I thought of all your kindness, and endured in silence, uttering no word. My household connections and clan relatives all seeing this, were filled with shame. For more than sixty years and five I lived. At length my wife addressed me, 'You must speak; if not, I slay your son!' And then I thought, 'I can beget no other child, for I am old and feeble; this is my only tender son.' It was to stop my wife from killing him I raised the cry." > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > The "solitary master" said, "All was my fault; 'twas the fascination of the devil." The champion, moved with gratitude, and sad because the thing had failed, fretted himself and died. Because he escaped the calamity of fire, the lake is called "Saving the Life," and because he died overpowered by gratitude, it has its other name, "The Champion's Lake." To the west of this lake there is a stūpa of "the three animals." In this place, when Bodhisattva was practising his preparatory life, he burnt his own body. At the beginning of the kalpa in this forest wild, there lived a fox, a hare, and a monkey, three creatures of different kinds but mutually affectionate. At this time Sakra, king of Devas, wishing to examine into the case of those practising the life of a Bodhisattva, descended spiritually in shape as an old man. He addressed the three animals thus: "My children, two or three, are you at ease and without fear?" They said, "We lie upon (tread on) the rich herbage, wander through the bosky brakes, and though of different kinds we are agreed together, and are at rest and joyful." The old man said, "Hearing that you, my children, two or three, were peaceful at heart and living in sweet accord, though I am old, yet have I come from far alone, forgetting my infirmities, to visit you ; but now I am pressed with hunger, what have you to offer me to eat ? > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World - [Previous: 7.18](https://indike.org/pramana/in.bauddha.taisho.2087.7.18) - [Next: 7.20](https://indike.org/pramana/in.bauddha.taisho.2087.7.20) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2087.7) ## Translations (1) - [Si-yu-ki: Buddhist Records of the Western World](https://indike.org/pramana/in.bauddha.taisho.2087~en-beal.7.1.16) — Samuel Beal 1884, English --- Source: [https://indike.org/pramana/in.bauddha.taisho.2087.7.19](https://indike.org/pramana/in.bauddha.taisho.2087.7.19) · Pramāṇa