翻譯名義集 2.64

2.64

《楞嚴》云：「復有從人不依正覺修三摩地，別修妄念存想，固形游於山林人不及處，有十種仙。」梵語茂泥，此云仙。《釋名》云：「老而不死曰仙。仙，遷也。遷入山也。故制字人傍山也。」《莊子》云：「千歲厭世，去而上仙。」《抱朴子》云：「求仙者，要當以忠孝和順仁信為本。若德不修而但務方術，終不得長生也。」《高僧傳》云：「純陀，西域人，年六百歲不衰。唐代宗從之求留年之道，陀曰：『心神好靜，今為塵境汩之，何從冥寂乎！若離簡靜，外欲望留年，如登木采芙蓉，其可得耶？陛下欲長年，由簡潔安神。神安則壽永，寡欲則身安。術斯已往，貧道所不知也。』」而言趣者，《婆沙》、《毘曇》皆云：「趣者到義，乃仙人所到之處也。」

The Śūraṅgama Sūtra says: “There are also people who do not rely on correct enlightenment to cultivate samādhi, but cultivate other delusive thoughts and mental fixations, solidifying their physical forms and roaming in mountains and forests where people cannot reach. There are ten kinds of immortals (ṛṣi).” In Sanskrit, it is muni, translated here as xiān (immortal/ṛṣi). The Shiming says: “One who grows old and does not die is called a xiān. Xiān means qiān (to move): moving into the mountains. Therefore, the character was fashioned with a person beside a mountain.” The Zhuangzi says: “Tiring of the world at a thousand years of age, he departed and ascended as an immortal.” The Baopuzi says: “Those who seek immortality must above all take loyalty, filial piety, harmony, benevolence, and trustworthiness as their foundation. If virtues are not cultivated and one only busies oneself with arts and techniques, in the end one will never attain long life.” The Biographies of Eminent Monks states: “Chunda, a man from the Western Regions, did not decline even at the age of six hundred. Emperor Daizong of the Tang sought from him the method of prolonging life. Chunda said: ‘The spirit naturally prefers stillness, but is now muddled by worldly conditions; how can it find dark quiescence? If one abandons simplicity and stillness and seeks from without the prolongation of life, it is like climbing a tree to pick lotus flowers—how could one obtain them? If Your Majesty wishes to have a long life, it comes from simplicity, purity, and calming the spirit. When the spirit is calmed, life is long; when desires are few, the body is at peace. Beyond this art, this poor monk knows nothing.’” As for the word “destinies” (qù), both the Abhidharma-mahāvibhāṣā and the Abhidharma[-kośa] state: “Qù has the sense of ‘arriving at’; it refers to the places where the immortals (ṛṣis) arrive.”