法苑珠林 14.42

14.42

大唐乾封二年仲春之月。西明寺道宣律師于時逐靜。在京師城南清宮故淨業寺修道。律師積德高遠抱素日久。忽有一天來至律師所。致敬申禮具敘暄涼。律師問曰。檀越何處。姓字誰耶。答曰。弟子姓王名璫。是大吳之蘭臺臣也。會師初至建業。孫主即未許之。今感希有之瑞。為立非常之廟。于時天地神祇咸加靈被。於三七日遂感舍利。吳主手執銅瓶傾銅盤內。舍利所衝盤即破裂。乃至火燒鎚試俱不能損。闞澤張昱之徒。亦是天人護助入其身中。令其神爽通敏答對諧允。今並在天弘護佛法為事。弟子是南天王韋將軍下之使者。將軍事務極多。擁護三洲之佛法。有鬪諍𣣋危之事無不躬往和喻令解。令附和南。大欲即至。前事擁鬧不久當至。具令弟子等共師言。不久復有天來云。姓羅氏。是蜀人也。言作蜀音廣說律相。初相見時如俗禮儀。敘述緣由多有次第。遂有忽忘。次又一天云。姓費氏。禮敬如前。云弟子迦葉佛時。生在初天在韋將軍下。諸天貪欲所醉。弟子以宿願力不交天欲。清淨梵行偏敬毘尼。韋將軍童真梵行不受天欲。一王之下有八將軍。四王三十二將。周四天下往還護助諸出家人。四天下中北天一洲少有佛法。餘三天下佛法大弘。然出家之人多犯禁戒少有如法。東西天下人少黠慧煩惱難化。南方一洲雖多犯罪。化令從善心易調伏。佛臨涅槃親受付囑。並令守護不使魔嬈。若不守護如是破戒。誰有行我之法教者。故佛垂誡不敢不行。雖見毀禁愍而護之。見行一善萬過不咎。事等忘瑕不存往失。且人中臭氣上熏空界四十萬里。諸天清淨無不厭之。但以受佛付囑令護佛法。尚與人同止。諸天不敢不來。韋將軍三十二將之中最存弘護。多有魔子魔女輕弄比丘。道力微者並為惑亂。將軍栖遑奔至應機除剪。故有事至須往四王所。時王見皆起為韋將軍修童真行護正法故。弟子性樂戒律。如來一代所製毘尼。並在座中聽受戒法。因問律中諸隱文義無不決滯。然此東華三寶素有山海水石往往多現。但謂其靈而敬之。顧訪失由莫知投詣。遂因此緣隨而諮請。且沈冥之相以理括之。未曾持觀不可以語也。

In the second month of spring in the second year of Qianfeng of the Great Tang, Vinaya Master Daoxuan of Ximing Temple was at that time seeking seclusion, practicing the Way at the former Jingye Temple of Qinggong south of the capital city. The Vinaya Master had accumulated lofty and far-reaching virtue and had long embraced plain simplicity. Suddenly, a deva came to the Vinaya Master's dwelling, paying respects, presenting salutations, and inquiring after his well-being. The Vinaya Master asked: 'Dānapati, where are you from? What is your surname and name?' He replied: 'Your disciple's surname is Wang and personal name is Dang; I was an official of the Orchid Terrace (Palace Library) of the Great Wu. When Master Kang Senghui first arrived in Jianye, the ruler of Wu (Sun Quan) did not initially permit his work. At that time, [Master Kang] evoked a rare auspicious sign and had an extraordinary temple established for him. At that time, heaven, earth, and the spirits all bestowed their divine aid, and after three weeks a śarīra was finally evoked. The ruler of Wu held a bronze vase in his hand and poured it out into a bronze basin; wherever the śarīra struck, the basin cracked and shattered; even when tested with fire and hammers, it could not be damaged. People such as Kan Ze and Zhang Yu were also assisted by devas entering their bodies, causing their spiritual faculties to be bright and quick, their answers harmonious and fitting; they are now all in heaven, engaged in propagating and protecting the Buddha's Dharma. Your disciple is a messenger under General Wei, [subordinate to] the Heavenly King of the South. The General has exceedingly numerous duties: he guards and protects the Buddha's Dharma in the three continents; whenever there are disputes or precarious perils, he goes in person without exception to reconcile and explain, causing them to dissolve. He instructed me to convey his obeisance, and wishes very much to come soon; as his prior affairs are clamorous and busy, he will arrive before long. He specifically ordered your disciples and others to converse with the Master.' Shortly afterward, another deva arrived, saying that his surname was Luo and that he was a man of Shu; speaking with a Shu accent, he broadly expounded the aspects of the vinaya. When they first met, it was according to lay etiquette; his narration of causes and reasons had much order, but was subsequently forgotten. Next, yet another deva said his surname was Fei, paying respects as before, and said: 'In the time of Kāśyapa Buddha, your disciple was born in the first heaven under General Wei. The devas are intoxicated by sensual desires, but by the power of my past vows, your disciple does not engage in celestial desires; practicing pure brahma-conduct, I especially revere the vinaya. General Wei maintains youthful brahma-conduct and does not accept celestial desires. Beneath one King are eight generals; the Four Kings have thirty-two generals, who travel back and forth across the four continents to protect and assist all renunciants. Among the four continents, the northern continent has little of the Buddha's Dharma, while in the other three continents the Buddha's Dharma is greatly propagated. However, among the renunciants, many violate the prohibitions and precepts, and few act according to the Dharma. In the eastern and western continents, people have little sharpness or wisdom, and their afflictions are hard to transform. Although many commit offenses in the southern continent, when transformed to follow the good, their minds are easily subdued. When the Buddha was approaching nirvāṇa, he personally entrusted them to us, commanding us to guard and protect them, not letting māras harass them. If we did not protect such precept-breakers, who would practice my teachings? Therefore, with the Buddha having handed down this admonition, we dare not fail to carry it out. Although seeing the precepts violated, we pity and protect them; seeing one good act performed, we do not blame ten thousand faults. The matter is like forgetting a flaw and not harboring past errors. Moreover, the foul stench of humans wafts upward four hundred thousand li into the realm of empty space; the pure devas all detest it. Yet solely because of receiving the Buddha's entrustment to protect the Buddha's Dharma, they still reside together with humans; the devas dare not fail to come. General Wei is the most dedicated to propagation and protection among the thirty-two generals. There are many sons and daughters of Māra who slight and mock the bhikṣus; those whose power in the Way is weak are all bewildered and thrown into disorder. The General rushes about and arrives in response to the moment to eradicate them. Therefore, when matters arise, he must go to the Four Kings; at that time, whenever the Kings see him, they all rise, because General Wei cultivates youthful conduct and protects the true Dharma. Your disciple by nature delights in the vinaya; all the vinaya rules instituted by the Tathāgata during his lifetime, I heard and received while seated in the assembly.' Thereupon [Daoxuan] asked about all the obscure texts and meanings in the vinaya, and none was not resolved of its obstructions. However, in this Eastern Land (China), the Three Jewels have long often manifested in the mountains, waters, rocks, and trees; people merely consider them spiritual and revere them, but looking into them, their origins are lost, and none knows where to turn. Thus, taking advantage of this opportunity, he inquired about them accordingly. Furthermore, the profound marks are comprehended by principle; one who has never practiced contemplation cannot be told of them.