出三藏記集 14.18

14.18

求那跋陀羅。齊言功德賢。中天竺人也。以大乘學故世號摩訶衍。本婆羅門種。幼學五明諸論。天文書算醫方呪術靡不博貫。後遇見阿毘曇雜心。尋讀驚悟。乃深崇佛法焉。其家世外道禁絕沙門。乃捨家潛遁遠求師匠。即落髮改服專志學業。及受具戒博通三藏。為人慈和恭順事師盡勤。頃之辭小乘師進學大乘。大乘師試令探取經匣。即得大品華嚴。師喜而歎曰。汝於大乘有重緣矣。於是讀誦講義莫能酬抗。進受菩薩戒法。乃奉書父母勸歸正法曰。若專守外道則雖還無益。若歸依三寶則長得相見。其父感其至言。遂棄邪從正。跋陀前到師子諸國。皆傳送資供。既有緣東方。乃隨舶汎海。中塗風止淡水復竭。舉舶憂惶。跋陀曰。可同心并力念十方佛稱觀世音。何往不感。乃密誦呪經懇到禮懺。俄而信風暴至密雲降雨。一舶蒙濟。其誠感如此。元嘉十二年至廣州。時刺史車朗。表聞宋文帝。遣使迎接。既至京都。勅名僧慧嚴慧觀。於新亭郊勞見其神情朗徹莫不虔敬。雖因譯交言而欣若傾蓋。初住祇洹寺。俄而文帝延請深加崇敬。琅瑘顏延之。通才碩學束帶造門。於是京師遠近冠蓋相望。宋彭城王義康。譙王義宣。並師事焉。頃之眾僧共請出經。於祇洹寺集義學諸僧。譯出雜阿含經。東安寺出法鼓經。後於丹陽郡譯出勝鬘楞伽經。徒眾七百餘人。寶雲傳譯。慧觀執筆。往復諮析妙得本旨。後譙王鎮荊州。請與俱行安止新寺。更創殿房。即於新寺出無憂王過去現在因果及一卷無量壽一卷泥洹央掘魔相續解脫波羅蜜了義第一義五相略八吉祥等諸經。凡一百餘卷。譙王欲。請講華嚴等經而陀羅自忖未善漢語。愧歎積旬。即旦夕禮懺請乞冥應。遂夢有人。白服持劍擎一人首。來至其前曰。何故憂那。跋陀具以事對。答曰。無所多憂。即以劍易首更安新頭。語令迴轉曰。得無痛耶。答曰。不痛。豁然便覺。心神喜悅。旦起言義皆備領漢語。於是就講。弟子法勇傳譯。僧念為都講。雖因譯人而玄解往復。元嘉將末。譙王屢有怪夢。跋陀答以京都將有禍亂。未及一年而二凶搆逆。及孝建之初。譙王陰謀逆節。跋陀顏容憂慘而未及發言。譙王問其故。跋陀諫爭懇切。乃流涕而出曰。必無所冀。貧道不容扈從。譙王以其物情所信。乃逼與俱下。梁山之敗火檻轉迫去岸懸遠判無濟理。唯一心稱觀世音。手捉笻竹杖投身江中。水齊至膝。以杖刺水。水深流駃。見一童子尋後而至。以手牽之。顧謂童子。汝小兒何能度我。恍惚之間覺行十餘步。仍得上岸。即脫納衣。欲賞童子。顧覓不見。舉身毛竪。方知神力焉。時王。玄謨督軍梁山。孝武勅軍中。得摩訶衍善加料理驛信送臺。俄而尋得合舸送都。孝武即時承見顧問委曲曰。企望日久今始相遇。跋陀對曰。既深亹戾分為灰粉。今得接見重荷生造。勅問。並誰為賊。答曰。出家之人不豫戎事。然張暢宗靈秀等。並是驅逼貧道所明。但不圖宿緣乃逢此事。孝武曰。無所懼也。是日勅住後堂。供施衣物給以人乘。初跋陀在荊州十載。每與譙王書疎無不記錄。及軍敗簡撿。無片言及軍事者。孝武明其純謹益加禮遇。後因閑談聊戲問曰。念承相不。答曰。受供十年。何可忘德。今從陛下乞願。為丞相三年燒香。帝悽然動容義而許焉。及中興寺成。勅令移住。令開三間房。後於東府讌會。王公畢集。勅見跋陀。時未及淨髮。白首皓然。孝武遙望。顧語尚書謝莊曰。摩訶衍聰明機解。但老期已至。朕試問之。其必悟人意也。跋陀上階。因迎謂之曰。摩訶衍不負遠來之意。但有一在。即應聲答曰。貧道遠歸帝京垂四十年。天子恩遇銜愧罔極。但七十老病唯一死在。帝嘉其機辯。勅近御而坐。舉朝屬目。後於[示*末]陵界鳳凰樓西起寺。每至夜半輒有推戶而喚。視不見人。眾屢厭夢。跋陀燒香呪曰。汝宿緣居此。我今起寺行道禮懺。常為汝等。若住者為護寺善神。若不能居。各隨所安。既而道俗十餘人同夕夢見鬼神千數皆荷擔移去。寺眾遂安。大明七年。天下亢旱。祈禱山川累月無驗。孝武請令祈雨。必使有感。如其無効不須相見。跋陀答曰。仰憑三寶陛下天威。冀必降澤。如其不獲不復重見。即往北湖釣臺燒香祈請。不復飲食。默而誦經密加祕呪。明日晡時。西北角雲起如車蓋。日在桑榆。風震雲合連日降雨。明旦公卿入賀。勅見慰勞。嚫施相續。跋陀自幼以來蔬食終身。常執持香爐。未嘗輟手。每食竟輒分食飛鳥。乃集手取食。至明帝之世。禮供彌盛。到泰始四年正月。覺體不平。便豫與明帝公卿告辭臨終之日。延佇而望云。見天華聖像。禺中遂卒。春秋七十有五。明帝深加痛惜。慰贈甚厚。公卿會葬榮哀備焉。

Guṇabhadra, translated into the Qi [language] as Gongdexian ("Merit and Virtue Worthy"), was a native of Central India. Because he studied the Mahāyāna, the world called him Mahāyāna. He was originally of Brahman stock. In his youth, he studied the treatises on the five sciences; of astronomy, mathematics, medicine, and esoteric spells, there was nothing he did not master widely. Later, encountering the Abhidharma-saṃyuktābhidhṛdaya-śāstra, upon perusing it he was startled into awakening and thereupon came to deeply revere the Buddha-Dharma. His family had for generations been non-Buddhists and strictly forbade śramaṇas, so he abandoned his family, fled in secret, and went far off seeking a teacher. He then shaved his hair, changed his robes, and dedicated his mind exclusively to his studies. When he received the full precepts, he became extensively versed in the Tripiṭaka. By nature he was compassionate, gentle, respectful, and compliant, serving his masters with the utmost diligence. Soon after, he took leave of his Hīnayāna master to advance his studies in the Mahāyāna. His Mahāyāna master tested him by having him draw a sūtra box; he drew the Pañcaviṃśatisāhasrikā-prajñāpāramitā and the Avataṃsaka. The master rejoiced and praised him, saying, "You have deep karmic affinity with the Mahāyāna!" Thereupon, when he recited and expounded the doctrine, none could rival him. He advanced to receive the Bodhisattva Precepts. He then sent a letter to his parents urging them to take refuge in the true Dharma, saying: "If you exclusively adhere to non-Buddhist paths, then even if I return, there will be no benefit; if you take refuge in the Three Jewels, we shall be able to see each other forever." His father was moved by his earnest words and ultimately abandoned heterodoxy to follow the right. When Guṇabhadra earlier arrived in the kingdoms such as Siṃhala, they all provided him with provisions and supplies along the way. Having a karmic link with the East, he boarded a merchant vessel and sailed across the sea. Midway, the wind died and the fresh water was exhausted. Everyone on board was terrified. Guṇabhadra said: "If we unite our minds and exert our strength in mindfulness of the Buddhas of the ten directions and recite Avalokiteśvara, where would there not be a response?" He then secretly recited dhāraṇī-sūtras and made repentant prostrations with utter sincerity. Presently, a favorable wind suddenly arose and dense clouds poured down rain, so that the entire ship was saved. His sincere resonance was of such a kind. In the twelfth year of the Yuanjia reign era, he arrived in Guangzhou. The regional inspector of that time, Che Lang, submitted a memorial to Emperor Wen of the Song, who dispatched envoys to welcome him. Once he arrived in the capital, [the Emperor] decreed that the famous monks Huiyan and Huiguan go to Xinting to greet him in the suburbs. Seeing his radiant and penetrating demeanor, there was none who was not reverent. Though they conversed through an interpreter, their joy was as if they were old friends meeting on the road. At first he resided at Zhihuan Monastery. Soon after, Emperor Wen invited him and showed him profound veneration and respect. Yan Yanzhi of Langye, an accomplished talent of vast learning, straightened his sash and visited his gate. Thereupon, dignitaries from near and far throughout the capital were seen coming one after another. Prince Yikang of Pengcheng and Prince Yixuan of Qiao of the Song dynasty both served him as their master. Soon after, the saṃgha jointly requested him to translate sūtras. At Zhihuan Monastery, scholars of doctrinal study were assembled, and he translated the Saṃyuktāgama; at Dong'an Monastery he translated the Mahābherīhārakaparivarta-sūtra; and later in Danyang Commandery he translated the Śrīmālādevī-siṃhanāda-sūtra and the Laṅkāvatāra-sūtra. The assembly numbered more than seven hundred people. Baoyun conveyed the translation and Huiguan held the brush. Deliberating and analyzing back and forth, they subtly captured the original meaning. Later, when the Prince of Qiao took command of Jingzhou, he invited him to go along and settled him at Xin Monastery, where they newly founded hall buildings. Right at Xin Monastery, he translated the Aśokarājasūtra, the Guoqu xianzai yinguo jing (Sūtra on Past and Present Causes and Effects), as well as a single-scroll Wuliangshou jing (Sūtra of Immeasurable Life), a single-scroll Niwan jing (Nirvāṇa Sūtra), the Aṅgulimālīya-sūtra, the Saṃdhinirmocana-sūtra, the Paramārtha-lakṣaṇa-saṃkṣipta-aṣṭamaṅgala-sūtra, and other sūtras, amounting to more than one hundred fascicles in all. The Prince of Qiao wished to invite him to lecture on the Avataṃsaka and other sūtras, but Bhadra reflected that he was not yet skilled in the Han language, feeling ashamed and sighing for decades of days. He then bowed in repentance day and night, entreating an unseen response. He subsequently dreamed that someone in white robes holding a sword and carrying a man's head came before him and said, "Why are you worried?" Bhadra replied with the full matter. The figure answered, "There is nothing to worry about," and straightway used the sword to switch his head, mounting a new head, and telling him to turn it around, asked, "Is it not painful?" He answered, "It is not painful." He awoke with a start, his mind and spirit delighted. Rising in the morning, his speech and doctrinal exposition completely grasped the Han language. Thereupon he undertook the lecture; his disciple Fayong conveyed the translation, and Sengnian served as chief expounder. Though relying on an interpreter, profound comprehension flowed back and forth. Near the end of the Yuanjia era, the Prince of Qiao repeatedly had ominous dreams. Bhadra answered that there would be calamity and rebellion in the capital. Within a year, the two villains orchestrated their revolt. When it came to the beginning of the Xiaojian era, the Prince of Qiao secretly plotted sedition. Bhadra's countenance was grieved and pale, but before he could speak, the Prince of Qiao asked him the reason. Bhadra remonstrated with earnest intensity, and weeping, came out and said, "There is surely nothing to hope for; this poor monk cannot permit himself to follow in your escort." Because Bhadra was trusted by the public, the Prince of Qiao forced him to descend [the river] together. When they suffered defeat at Liangshan, the burning fence-boats pressed closer and closer, and being far from the shore, there was positively no prospect of escape. With his whole mind, he simply recited Avalokiteśvara, grasped a bamboo staff in his hand, and cast himself into the river. The water came up only to his knees. He prodded the water with his staff; the water was deep and the current swift. He saw a boy coming close behind, who took him by the hand. Looking back, he said to the boy, "You are a small child; how can you deliver me?" In a daze, he felt himself walk more than ten paces and immediately managed to reach the shore. He took off his patched robe, wishing to reward the boy, but looking around he could not see him. His body's hair stood on end; only then did he recognize it as divine power. At that time, Wang Xuanmo was supervising the army at Liangshan. Emperor Xiaowu had decreed to the army that if they found the Mahāyāna, they should treat him well and send him to the court by courier. Soon after, they found him, joined boats, and sent him to the capital. Emperor Xiaowu received him at once, inquiring into details and saying, "I have looked forward to this for a long time; only today do we meet!" Bhadra replied, "Having been deeply entangled in transgression, my lot was to be ground to dust; now granted an audience, I am doubly indebted to Your Majesty's gift of life." [The Emperor] asked by decree, "Who among them were rebels?" He replied, "A person who has left household life does not participate in military matters. However, that Zhang Chang, Zong Lingxiu, and others were all coerced is clear to this poor monk. It was only unforeseen past karma that brought me to encounter such events." Emperor Xiaowu said, "There is nothing to fear." That day, an imperial decree ordered that he reside in the rear hall, providing him with robes and utensils, and assigning him personal carriages. Earlier, when Bhadra was in Jingzhou for ten years, every letter he exchanged with the Prince of Qiao was recorded; when the army was defeated and the correspondence inspected, not a single word touched upon military affairs. Emperor Xiaowu understood his uncorrupted prudence and treated him with even greater courtesy. Later, in the course of leisurely conversation, [the Emperor] playfully asked him, "Do you miss the Prime Minister?" He replied, "Having received his offerings for ten years, how could I forget his kindness? Today I beg a boon of Your Majesty: to burn incense for the Prime Minister for three years." The Emperor, deeply moved with sorrow, deemed it righteous and permitted it. When Zhongxing Monastery was completed, an imperial decree ordered him to move there and open a three-room cell for him. Later, at a banquet in the Eastern Headquarters where the princes and dukes were all assembled, an imperial decree summoned Bhadra. At that time, he had not yet had time to shave his hair, and his white hair was gleaming. Emperor Xiaowu gazed at him from afar, turned to Minister Xie Zhuang, and said, "The Mahāyāna possesses clear intelligence and keen comprehension, but his old age has arrived. Let me test him with a question; he will surely perceive what I mean." As Bhadra ascended the steps, [the Emperor] greeted him, saying, "The Mahāyāna did not betray the intention behind coming from afar, yet only one thing remains!" Immediately answering in response, he said: "This poor monk returned from afar to the imperial capital nearly forty years ago; the Son of Heaven's favor and kindness leave me endlessly ashamed; but in this old and sickly age of seventy, only one death remains." The Emperor praised his wit and discernment, decreeing that he sit close to the imperial presence, while the entire court looked on. Later, he founded a monastery west of the Phoenix Tower in the territory of Moling. Every time midnight came, there was knocking at the doors and calling out, but when looking, no person was to be seen; the assembly repeatedly suffered nightmares. Bhadra burned incense and incanted: "You have dwelt here due to past karma. Now I have founded a monastery, practicing the Way and making repentant prostrations, constantly on your behalf. If you remain, be good spirits protecting the monastery; if you cannot dwell here, go each where you may find peace." Soon after, more than ten monks and laymen in the same night dreamed of seeing spirits by the thousands, all carrying burdens and moving away; the monastic assembly subsequently found peace. In the seventh year of the Daming reign era, a severe drought struck the empire; prayers to mountains and streams for months yielded no proof. Emperor Xiaowu asked him to pray for rain, stipulating that there must be an effect: "If there is no result, there is no need for us to meet again." Bhadra replied, "Relying on the Three Jewels and Your Majesty's heavenly majesty, I hope that rain will surely fall; if it is not obtained, I will not see you again." He then went to the fishing pavilion of the Northern Lake, burned incense, and prayed, taking no more food or drink, reciting sūtras in silence, and secretly chanting esoteric dhāraṇīs. The next day at the hour of the monkey, clouds arose in the northwest like a chariot canopy. When the sun was in the mulberries and elms, the wind shook, clouds gathered, and rain poured down for successive days. The next morning, the dukes and ministers came to offer congratulations, and an imperial decree granted an audience to comfort him, with donations and gifts following one after another. From his youth onward, Bhadra maintained a vegetarian diet throughout his life, constantly holding an incense burner without ever letting it leave his hand. Whenever he finished eating, he would divide his food for the flying birds, which would gather on his hands to take the food. By the reign of Emperor Ming, offerings and courtesies grew even more abundant. Coming to the first month of the fourth year of the Taishi era, he felt unwell in body and bid farewell in advance to Emperor Ming, the dukes, and ministers. On the day of his death, he stretched his neck and looked into the distance, saying that he saw heavenly flowers and holy images. At midday he passed away, his spring and autumn being seventy-five. Emperor Ming deeply grieved and lamented, bestowing condolences and posthumous gifts most generously. The dukes and ministers attended his funeral, where honor and sorrow were fully paid.