翻譯名義集 1.218

1.218

【求那跋摩】宋云功德鎧，罽賓王之少子。洞明九部，博曉四含，深達律品，妙入禪要，誦經百餘萬言。罽賓王薨，眾請紹位，恐為戒障，遂林栖谷飲，孤行山野，遁跡人世。形儀感物，見者發心。宋文元嘉，達于建業，帝曰：「弟子常欲齋戒不殺，迫以身徇於物，不獲從志。法師何以教之？」對曰：「夫道在心，不在事；法由己，非由人。且帝王與匹夫，所修各異。匹夫身賤名劣，言令不威；若不剋己苦躬，將何為用？帝王以四海為家，兆民為子，出一嘉言，士女咸悅；布一善政，人神以和。固當刑不夭命，役無勞力；則使風雨適時，寒暖應節，百穀滋繁，桑麻欝茂。如此持齋，齋亦大矣！如此不殺，德亦眾矣！寧在缺半日之食，全一禽之命，然後方為弘濟耶！」帝大悅曰：「法師所言，真謂開悟人心，明達物理，談盡於人天之際矣。」《事鈔》云：「宋元嘉七年，至楊州，譯《善戒》等經。為比丘尼受具初緣。又後有師子國尼八人來至，云：『宋地未經有尼，何得二眾受戒？』摩云：『尼不作本法者，得戒得罪。尋佛制意，法出大僧。但使僧法成就，自然得戒。所以先令作本法者，正欲生其信心，為受戒方便耳。至於得戒，在大僧羯磨時生也。』諸尼苦求更受。答曰：『善哉！夫戒、定、慧品，從微至著。若欲增明，甚相隨喜。』且令西尼學語，更往中國請尼，令足十數。至元嘉十年，有僧伽跋摩者，此云眾鎧，解律雜心。自涉流沙，至楊州。初求那許尼重受，未備而終。俄而師子國尼鐵索羅等三人至京，足前十數，便請眾鎧為師於壇上，為尼重受。」

[Guṇavarman] Translated in the Song as "Virtue Armor" (Gongdekai). He was the youngest son of the King of Jibin. He thoroughly understood the nine divisions of scripture, broadly mastered the four Āgamas, deeply penetrated the categories of the vinaya, subtly entered the essentials of dhyāna, and recited over a million words of sūtras. When the King of Jibin died, the assembly asked him to succeed to the throne; fearing it would become an obstacle to the precepts, he dwelt in forests and drank from valleys, wandering alone in the mountains and wilds, hiding his traces from the mortal world. His form and deportment moved beings, so that all who saw him generated the aspiration [for awakening]. During the Yuanjia reign era of Emperor Wen of Song, he arrived in Jianye. The Emperor said: "This disciple always wishes to keep the vegetarian fast and avoid killing, but pressed by devoting my person to worldly affairs, I have been unable to follow my resolve. How will the Master instruct me?" He replied: "The Way lies in the mind, not in external affairs; the Dharma stems from oneself, not from others. Moreover, what is cultivated by an emperor differs from that of a commoner. A commoner's person is humble and their reputation base, their words and commands having no authority; if they do not discipline themselves and toil with their own bodies, what can they achieve? An emperor takes the four seas as his home and the myriad folk as his children; if he utters a single good word, men and women everywhere are delighted; if he institutes a single benevolent policy, humans and spirits are brought into harmony. So long as punishments do not cut lives short and corvée labor does not exhaust people's strength, the wind and rain will arrive in season, cold and warmth will follow their periods, the hundred grains will flourish, and the mulberry and hemp will grow luxuriantly. In maintaining the fast in this way, the fast is vast indeed! In refraining from killing in this way, the virtue is manifold indeed! Must it consist in skipping half a day's meal and saving the life of a single animal before it can be considered vast salvation?" The Emperor was greatly pleased and said: "The Master's words truly open and enlighten the human mind, penetrating the principles of things and exhausting the dialogue between the realms of humans and gods!" The Shichao states: "In the seventh year of the Yuanjia reign era of Song, he arrived in Yangzhou and translated sūtras such as the Śīla-upadeśa [Shan jie]. This was the initial cause for bhikṣuṇīs receiving full ordination. Later, eight nuns arrived from the Kingdom of Siṃhala, saying: 'There have never before been bhikṣuṇīs in the land of Song; how could ordination be received from both saṅghas?' Guṇavarman said: 'If a nun does not perform the original ritual, she obtains the precepts but incurs an offense. Examining the Buddha's intended institution, the ordination ritual originates from the great monks (bhikṣus). So long as the ritual of the bhikṣu-saṅgha is perfected, she naturally obtains the precepts. The reason she is first made to perform the original ritual is simply to generate faith in her, serving as an expedient means for receiving the precepts. As for obtaining the precepts, it arises at the time of the karmavācanā of the bhikṣu-saṅgha.' The nuns earnestly pleaded to receive them again. He replied: 'Excellent! The aggregates of morality, concentration, and wisdom develop from subtle to manifest. If you wish to augment and clarify them, I rejoice exceedingly.' He then had the western nuns study the language, and sent again to India to invite nuns so as to complete the number of ten. By the tenth year of the Yuanjia reign era, there was Saṅghavarman—here translated as "Assembly Armor" (Zhongkai)—who understood the Vinaya and the Saṃyuktābhidharmahṛdaya. Having crossed the shifting sands himself, he arrived in Yangzhou. Earlier, Guṇavarman had promised the nuns to re-administer the ordination, but passed away before it was completed. Soon, Tessara and two other nuns from the Kingdom of Siṃhala arrived at the capital, completing the previous number of ten; they then invited Saṅghavarman to serve as master upon the platform, re-administering the ordination for the nuns."