法苑珠林 31.5

31.5

蓋聞聖賢應世影跡無方。所止之國莫非利益。俗士封其吉凶。上智恬其善惡。正心而俟則與天同量矣。昔晉武之世。有天竺耆域。宋武之初。有彭城杯度。並顯示徵瑞昭寤氓俗。齊梁之有沙門保誌者。始現於永明之初。晦智若狂體同濇塵。而藏往知來。每中靈驗動容發辭。鮮有遺策。士庶響赴所在如雲。跡拘塵垢神游冥寂。水火不能燋濡。蛇虎不能侵毒。雖復限以九關身終無礙。語其佛理則聲聞以上。談其隱淪則遁仙高士。世有可善故出善應之。世有可惡故出惡應之。可謂懸於日月弊於金石者矣。無疆之福於斯見焉。

It is heard that when sages and worthies respond to the world, their traces are without fixed direction; in whatever country they stay, there is none that is not benefited. Worldly scholars are constrained by auspiciousness and misfortune, while those of superior wisdom remain serene regarding good and bad. If one awaits them with a rectified mind, one's capacity is equal to Heaven. Formerly, in the era of Emperor Wu of the Jin, there was Jīvaka of India; in the early era of Emperor Wu of the Song, there was Beidu of Pengcheng. Both manifested portentous omens to illuminate and awaken the common folk. In the Qi and Liang dynasties there was the śramaṇa Baozhi, who first appeared at the beginning of the Yongming era. He concealed his wisdom under the guise of madness, his person mingling with the coarse dust; yet he hid the past and knew the future, and his spiritual efficacy never failed to hit the mark. When he stirred in expression or issued words, rarely was any counsel amiss. Scholars and commoners rushed to him like clouds wherever he was. His bodily traces were tied to the dust and grime, but his spirit roamed in profound tranquility. Fire and water could neither scorch nor wet him; snakes and tigers could not harm or poison him. Even when confined behind nine gates, his body remained unhindered to the end. In terms of Buddhist principles, he was at or above the śrāvaka level; in terms of reclusion, he was an escaped immortal and high-minded recluse. Because there was good in the world, he emerged with goodness to respond to it; because there was evil in the world, he emerged with severity to respond to it. He may truly be said to hang beside the sun and moon and outlast metal and stone. Limitless blessings are seen in this!