法苑珠林 100.344

100.344

自釋教之來振旦。開濟極焉。發悟疏通廓清塵染。其中瑞應。具編前聞。具述數條。用程後學。昔士行尋教意在大乘。將發西域。乃有留難。遂以經投火。經身不灰。火為之滅。遂東達此土。即放光經是也。又曇無讖獲涅槃經。至於涼土。盜者夜竊。舉而不起。稽首謝焉。周武之𣣋法也。象毀經焚。咸見藏經相從騰上奄入空際。如斯眾矣。不可具書。然弘教在人。有國為本。度人立寺。圖像譯經。時約相求。故敘由來昌明佛教。而漢魏以往。固無得而稱聞。晉宋迄今輒略銓序。

Ever since Śākya[muni]'s teaching came to China, its guidance and salvation have reached the utmost degree, opening understanding, clearing obstacles, and washing away defilements. The auspicious omens among these have been compiled fully in previous records; here several items are recounted in detail to serve as standards for later students. In the past, [Zhu] Shixing sought the teachings, with his intent set on the Mahāyāna. As he was about to set out for the Western Regions, there arose obstructions and difficulties; he then cast the scriptures into fire, but the body of the scriptures did not turn to ash, and the fire was extinguished because of them. They subsequently arrived east in this land, namely the Fangguang jing. Furthermore, when Dharmakṣema obtained the Nirvāṇa Sūtra and arrived in the land of Liang, thieves attempted to steal it at night, yet could not lift it up; they bowed their heads and made apology. When Emperor Wu of the [Northern] Zhou destroyed the Dharma, images were ruined and scriptures burned; all saw the scriptures of the canon fly up one after another and abruptly enter into the emptiness of space. Events such as these are numerous, beyond recording in full. Yet the propagation of the teaching depends on human agents, and having a state is fundamental. Ordaining people, establishing temples, depicting images, and translating scriptures—these correspond to the needs of the times. Therefore, their origins are recounted to illustrate the flourishing of Buddhism. Prior to the Han and Wei dynasties, there is indeed nothing worthy of mention; from the Jin and Song dynasties down to the present, a brief appraisal and arrangement is hereby given.