[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 61.6 # 法苑珠林 61.6 法苑珠林 61.6 - **Language:** Classical Chinese ### [61.6](https://indike.org/pramana/in.bauddha.taisho.2122.61.6) 晉雒陽有釋耆域者。天竺人也。周流華戎靡有常所。而俶儻神奇任性忽俗。迹行不常。時人莫之能測。自發天竺至于扶南。經諸海濱。爰涉交廣。並有靈異。既達襄陽。欲寄載過江。船人見梵沙門衣服弊陋。輕而不載。船達北岸。域已度。前行見兩虎弭耳掉尾。域以手摩其頭。虎下道而去。兩岸見者隨從成群。以晉惠之末至于雒陽。諸道人悉為作禮。域胡跪宴然不動容色。時或告人以前身所更。謂支法淵從羊中來。竺法興從人中來。又譏諸眾僧。衣服華麗不應素法。見雒陽宮城云。髣髴似忉利天宮。但自然之與人事不同耳。域謂沙門耆闍蜜曰。造此宮者從忉利天來。成便還天上矣。屋脊瓦下應有千五百作器。時咸云。昔聞此匠實以作器著瓦下。又云。宮成之後。尋被害焉。衡陽太守南陽滕永文。在雒寄住滿水寺得病。經年不差。兩脚攣屈不能起行。域往看之曰。君欲得病差不。因取淨水一杯楊柳一枝。便以楊枝拂水舉手向永文而呪。如此者三。因以手搦永文膝令起。即起行步如故。此寺中有思惟樹數十株枯死。域問永文。樹死來幾時。永文曰。積年矣。域即向樹呪。如呪永文法。樹尋華發枎疎榮茂。尚方署中有一人病將死。域以應器著病者腹上。白布通覆之。呪願數千言。即有臭氣熏徹一屋。病者云。我活矣。域令人舉布。應器中有若垽淤泥者數升。臭不可近。病者遂活。雒陽近亂。辭還天竺。雒中沙門竺法行者。高足僧也。時人令請域曰。上人既得道之僧也。願留一言以為永誡。域曰。可普會眾人也。眾既集。域昇高座說偈云。 > In Luoyang under the Jin, there was Shi Jīvaka, a man of Tianzhu. Wandering through China and barbarian lands, he had no fixed dwelling. Unconventional and miraculous, he followed his nature and disregarded worldly customs; his tracks and deeds were unpredictable, and people of the time could not fathom him. From his departure from Tianzhu up to Funan, passing along the sea coasts, he then travelled through Jiaozhou and Guangzhou, working spiritual wonders everywhere. Having reached Xiangyang, he wished to take passage across the river. The boatman, seeing the Indian śramaṇa’s clothes were tattered and mean, made light of him and would not take him aboard. When the boat reached the northern bank, Jīvaka had already crossed over. Walking ahead, he saw two tigers drooping their ears and wagging their tails; Jīvaka stroked their heads with his hand, and the tigers left the path and went away. Those who saw this on both banks followed him in crowds. At the end of the reign of Emperor Hui of Jin, he arrived in Luoyang. All the monks paid homage to him; Jīvaka knelt in the barbarian fashion, his countenance calm and unmoved. From time to time he would tell people what they had undergone in previous lives, saying that Zhi Fayuan had come from a sheep, and Zhu Faxing had come from a human being. He also ridiculed the assembly of monks, whose clothes were ornate and did not conform to the ascetic rule. Seeing the palaces of Luoyang, he said, “They vaguely resemble the palace of the Trāyastriṃśa Heaven, only that the natural and the artificial are different.” Jīvaka said to the śramaṇa Qizhemi, “The one who built this palace came from the Trāyastriṃśa Heaven; once it was completed, he returned to heaven. Beneath the tiles of the roof-ridge there should be fifteen hundred tools.” At the time everyone said, “In the past we heard that this artisan indeed placed tools under the tiles.” It was also said, “After the palace was completed, he was soon put to death.” Teng Yongwen of Nanyang, Administrator of Hengyang, was staying in Luoyang at the Manshui Temple when he fell ill. For years he did not recover; his two legs were contracted and bent, and he could not rise to walk. Jīvaka went to see him and said, “Do you wish your illness to be cured or not?” He then took a cup of pure water and a willow branch, flicked the water with the willow branch, raised his hand toward Yongwen, and incanted over him. He did this three times, and then grasped Yongwen’s knee with his hand and bade him rise; he immediately arose and walked as before. In this temple there were several dozen dried-up, dead dhyāna trees. Jīvaka asked Yongwen, “How long have the trees been dead?” Yongwen said, “For years.” Jīvaka at once incanted toward the trees using the same method as for Yongwen; the trees soon blossomed and flourished luxuriously. In the Directorate for Imperial Manufactures, there was a man who was ill and about to die. Jīvaka placed a patra on the sick man’s belly and covered him completely with white cloth. After chanting prayers of several thousand words, a foul stench permeated the entire room. The sick man said, “I am saved!” Jīvaka ordered the cloth to be lifted; in the patra there were several sheng of substance like dregs and sludge, so foul that none could approach it. The sick man was thereupon saved. As Luoyang was approaching disorder, he took his leave to return to Tianzhu. The śramaṇa Zhu Faxing of Luoyang was an eminent disciple. The people of the time asked him to invite Jīvaka, saying, “Since the Venerable One is a monk who has attained the Way, we wish you would leave one word as an eternal admonition.” Jīvaka said, “You may assemble everyone together.” When the assembly had gathered, Jīvaka ascended the high seat and spoke a verse, saying: > — English (machine translation) (machine translation) - [Previous: 61.5](https://indike.org/pramana/in.bauddha.taisho.2122.61.5) - [Next: 61.7](https://indike.org/pramana/in.bauddha.taisho.2122.61.7) - [Up: 61](https://indike.org/pramana/in.bauddha.taisho.2122.61) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.61.6) — English, machine translation ## Linked texts (1) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.9.57) — 慧皎, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.61.6](https://indike.org/pramana/in.bauddha.taisho.2122.61.6) · Pramāṇa