[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 14.10 # 出三藏記集 14.10 出三藏記集 14.10 - **Language:** Classical Chinese ### [14.10](https://indike.org/pramana/in.bauddha.taisho.2145.14.10) 佛大跋陀。齊言佛賢。北天竺人也。五歲而孤。十七出家。與同學數人誦經。眾皆一月。佛賢一日誦畢。其師歎曰。佛賢一日歒三十夫也。及受具戒修業精勤。博學群經多所通達。少以禪律馳名。常與同學僧伽達多共遊罽賓。同處積載。達多雖服其才明。而未測其人也。後於禪室見佛賢神變。乃敬心祈問。方知得不還果。常欲遊方弘化備觀風俗。會沙門智嚴至西域。遂請俱東。於是杖錫跋涉經歷三年。路由雪山備極艱阻。既而中路附舶循海而行。經一島下以手指山曰。可止於此。舶主曰。客行惜日。調風難遇不可停也。行二百餘里。風忽轉吹。舶還向島下。眾人方悟其神。咸師事之。聽其進止。後遇便風。同侶皆發。佛賢曰。不可動舶。主乃止。既而先發之舫一時覆敗。後於闇夜之中忽令眾舶俱發。無肯從者。佛賢自起收纜。唯一舶獨發。俄爾賊至。留者悉被抄害。頃之至青州東萊郡。聞鳩摩羅什在長安。即往從之。什大欣悅。共論法相振發玄緒。多有妙旨。因謂什曰。君所釋不出人意而致高名何耶。什曰。吾年老故爾。何必能稱美談。什每有疑義必共諮決。時偽秦主姚興。專志經法。供養三千餘僧。並往來宮闕盛修人事。唯佛賢守靜不與眾同。後語弟子云。我昨見本鄉有五舶俱發。既而弟子傳告。外人關中舊僧道恒等以為顯異惑眾。乃與三千僧擯遣。佛賢驅逼令去。門徒數百並驚懼奔散乃與弟子慧觀等四十餘人俱發。神志從容初無異色。識真者咸共歎惜。白黑送者數千人。興尋悵恨遣使追之。佛賢謝而不還。先是廬山釋慧遠。久服其風。乃遣使入關致書祈請。後聞其被斥。乃書與姚主解其擯事。欲迎出禪法。頃之佛賢至廬山。遠公相見欣然。傾蓋若舊。自夏迄冬。譯出禪數諸經。佛賢志在遊化。居無求安。以義熙八年。遂適荊州。遇外國舶主。既而訊訪。果是天竺五舶先所見者也。傾境士庶競來禮事。其有奉施悉皆不受。持鉢分衛不問豪賤。時陳郡袁豹。為宋武帝太尉長史。在荊州。佛賢將弟子慧觀詣豹乞食。豹素不敬信。待之甚薄。未飽辭退。豹曰。似未足。且復小留。佛賢曰。檀越施心有限。故今所設已罄。豹即呼左右益飯。飯果盡豹大慚。既而問慧觀曰。此沙門何如人。觀答曰。德量高邈。非凡人所測。豹深歎異。以啟太尉。太尉請與相見。甚崇敬之。資供備至。俄而太尉還都。請與俱歸安止道場寺。佛賢儀軌率素不同華俗。而志韻清遠雅有淵致。京都法師僧弼。與名德沙門寶林書曰。鬪場禪師甚有大心。便是天竺王。何風流人也。其見稱如此。先是支法領於于闐國所。得華嚴經胡本三萬六千偈。未有宣譯。到義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。即請佛賢為譯。匠乃手執梵文。共沙門慧嚴慧義等百有餘人。銓定文旨會通華戎。妙得經體。故道場寺猶有華嚴堂焉。其先後所出。六卷泥洹新無量壽大方等如來藏菩薩十住本業出生無量門持淨六波羅蜜新微密持禪經觀佛三昧經。凡十一部。以元嘉六年卒。春秋七十有一。 > Fotobatuo (Buddhabhadra), rendered in Qi as Foxian ("Buddha-virtue"), was a native of North Tianzhu. He was orphaned at five and went forth from the household at seventeen. When chanting sūtras alongside several fellow students who all took a month, Foxian would finish chanting in a single day. His master sighed in admiration: "Foxian matches thirty men in a single day!" Upon receiving full ordination, he applied himself diligently to his studies, extensively learning the various sūtras and mastering many of them. From his youth he was renowned for his practice of dhyāna and the vinaya. He often traveled to Kapiśa together with his fellow student Saṃghadatta, staying there together for accumulated years. Although Datta admired his talent and brilliance, he had not yet fathomed his real attainment. Later, seeing Foxian manifest divine transformations in the dhyāna chamber, he respectfully questioned him and only then learned that he had attained the fruit of a non-returner (anāgāmin). Foxian always wished to travel widely to spread the teachings and observe different customs. Encountering the śramaṇa Zhiyan who had arrived in the Western Regions, he was invited to journey east with him. Thereupon, leaning on his monk's staff, he trudged on foot for three years, his route passing through the Snowy Mountains and braving the utmost hardships. Later, along the way, he boarded a ship and sailed along the sea. Passing an island, he pointed to a mountain and said, "We may stop here." The master of the ship said, "A traveler values his days; a favorable wind is hard to meet and we cannot pause." After sailing over two hundred li, the wind suddenly veered, and the ship returned toward the island. Only then did the passengers realize his divine insight, and all treated him as their master, taking heed of his decisions to advance or halt. Later, meeting a favorable wind, the other companions all set sail. Foxian said, "The ship must not move!" The master thereupon halted. Soon after, the vessels that had departed first capsized and were lost all at once. Later, in the dark of night, he suddenly ordered all the ships to set sail together, but none were willing to follow. Foxian rose by himself and hauled in the cables, and only his ship set out alone. Presently bandits arrived, and all those who had stayed behind were plundered and slain. Soon afterward he reached Donglai Commandery in Qingzhou. Hearing that Kumārajīva was in Chang'an, he went to join him. Kumārajīva was overjoyed; together they discussed the marks of dharmas, unfolding profound principles with many marvelous insights. Foxian then said to Kumārajīva, "What you explain does not exceed ordinary understanding, yet you have attained great renown—why is that?" Kumārajīva said, "It is merely because I am advanced in years; how could it be that I truly merit such high praise?" Whenever Kumārajīva had doubts on doctrinal points, he invariably consulted Foxian to resolve them. At that time, Yao Xing, the ruler of the illegitimate Qin, devoted his mind to sūtras and the Dharma. He provided offerings to over three thousand monks, who went in and out of the palace halls, busily cultivating worldly affairs. Foxian alone maintained quietude and did not join the throng. Later he said to his disciples, "Yesterday I saw five ships set sail together from my native land." The disciples then passed this news along, and outsiders, including Daoheng and other senior monks of Guanzhong, considered it a display of anomalies to delude the masses. Thereupon, along with three thousand monks, they expelled him. Foxian was driven out; his several hundred disciples were frightened and scattered, and he departed with over forty persons, including his disciple Huiguan. His demeanor remained calm and composed, showing no sign of distress. Those who recognized the truth all sighed with regret, and several thousand monks and laypeople saw him off. Yao Xing soon felt regret and dispatched messengers in pursuit, but Foxian declined and would not return. Prior to this, Shi Huiyuan of Mount Lu had long admired his reputation, so he dispatched messengers to enter the Pass and deliver a letter requesting his presence. Hearing later that he had been expelled, Huiyuan sent a letter to Ruler Yao explaining the circumstances of his expulsion, wishing to welcome him so that he could translate dhyāna methods. Before long, Foxian arrived at Mount Lu. Master Huiyuan met him with delight, treating him warmly like an old friend. From summer until winter, they translated various sūtras on dhyāna and numbers. Foxian's aspiration lay in wandering and converting, never seeking comfort in dwelling. In the eighth year of the Yixi era, he went to Jingzhou. There he encountered foreign shipmasters, and upon inquiring, learned that these were indeed the five Tianzhu ships he had previously foreseen. Gentry and commoners throughout the region vied to come and pay him homage, but he accepted none of the offerings presented to him. Carrying his bowl on almsround, he made no distinction between the noble and the humble. At that time Yuan Bao of Chen Commandery was serving as Chief Clerk to the Grand Commander, Emperor Wu of Song, and was in Jingzhou. Foxian led his disciple Huiguan to Yuan Bao's residence to beg for food. Yuan Bao had never been respectful or devout, and treated them very poorly. Before being sated, Foxian excused himself to withdraw. Yuan Bao said, "It seems you have not had enough; pray stay a little longer." Foxian said, "The dānapati's intention to give was limited, so what was prepared is now already exhausted." Yuan Bao immediately called his attendants to add more rice, but the rice was indeed gone; Yuan Bao was deeply ashamed. Afterwards he asked Huiguan, "What kind of man is this śramaṇa?" Huiguan replied, "His virtue and capacity are exalted and profound, beyond the fathom of ordinary men." Yuan Bao marveled greatly and reported this to the Grand Commander. The Grand Commander requested an audience with him, showed him extreme reverence, and provided all manner of provisions. Shortly thereafter, the Grand Commander returned to the capital and invited Foxian to return with him, settling him at Daochang Monastery. Foxian's deportment was plain and unadorned, differing from Chinese customs, yet his demeanor was pure and far-reaching, possessing a classic and profound elegance. Sengbi, a Dharma Master of the capital, wrote in a letter to the renowned monk of virtue Baolin: "The Dhyāna Master of Daochang has a very great mind; he is truly a \[spiritual\] king of Tianzhu—what an extraordinary man!" Such was the praise he received. Earlier, Zhi Faling had obtained a Hu manuscript of the Avataṃsaka-sūtra of 36,000 gāthās in Khotan, which had not yet been translated. In the fourteenth year of the Yixi era, Meng Yi, Administrator of Wu Commandery, and Chu Shudu, General of the Right Guards, invited Foxian to translate it. The master held the Fan text in his hands and, together with more than a hundred monks including Huiyan and Huiyi, evaluated and determined the meaning, harmonizing Chinese and foreign expressions, marvelously capturing the essence of the sūtra. Therefore, Daochang Monastery still possesses an Avataṃsaka Hall. The works he translated successively included the six-fascicle Niḥvāṇa, the New Amitāyus, Mahāvaipulya Tathāgatagarbha, the Root Practices of the Ten Abodes of Bodhisattvas, the Access to the Immeasurable Gate of Dhāraṇī, the Pure Six Pāramitās, the New Subtle Dhāraṇī, the Dhyāna-sūtra, and the Sūtra on the Samādhi of Contemplating the Buddha, totaling eleven works. He died in the sixth year of the Yuanjia era at the age of seventy-one. > — English (machine translation) (machine translation) - [Previous: 14.9](https://indike.org/pramana/in.bauddha.taisho.2145.14.9) - [Next: 14.11](https://indike.org/pramana/in.bauddha.taisho.2145.14.11) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2145.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.14.10) — English, machine translation ## Linked texts (1) - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.2.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.14.10](https://indike.org/pramana/in.bauddha.taisho.2145.14.10) · Pramāṇa