[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) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 5.5.4 # 開元釋教錄 5.5.4 開元釋教錄 5.5.4 - **Language:** Classical Chinese ### [5.5.4](https://indike.org/pramana/in.bauddha.taisho.2154.5.5.4) 優婆塞五戒威儀經一卷（見寶唱錄） 沙彌威儀一卷（或云沙彌威儀經見長房錄） 四分比丘尼羯磨法一卷（祐云曇無德羯磨亦云雜羯磨元嘉八年於祇洹寺 出見僧祐寶唱二錄及高僧傳等亦直云四分羯磨） 優婆塞五戒相經一卷（一名優婆塞五戒略論元嘉八年於祇洹寺出第一譯見 僧祐寶唱二錄及高僧傳） 龍樹菩薩為禪陀迦王說法要偈一卷（見唐舊錄） 善信二十二戒一卷（亦云離欲優婆塞優婆夷具行二十二戒文亦云三歸優婆塞戒祐 云三歸及優婆塞二十二戒或云優婆塞戒見高僧傳及僧祐錄） 經律分異記一卷（見長房錄） 右一十部一十八卷（龍樹說法要偈上八部一十六卷見在善信二十二戒下 二部二卷闕本）。 沙門求那跋摩。宋言功德鎧。本剎利種。累世 為王治在罽賓國。祖父呵梨跋陀（此云師子賢）以 剛直被徙。父僧伽阿難（此云眾喜）因潛隱山澤。跋摩 年十四便機見俊達深有遠度。仁愛汎博崇 德務善。其母嘗須野肉令跋摩辦之。跋摩啟 曰。有命之類莫不貪生。夭彼之命非仁人矣。 母怒曰。設令得罪吾當代汝。跋摩他日煮油 誤澆其指。因謂母曰。代兒忍痛。母曰。痛在汝 身吾何能代。跋摩曰。眼前之苦尚不能代況 三塗耶。母乃悔悟終身斷殺。至年十八相工 見而謂曰。君年三十當撫臨大國南面稱尊。 若不樂世榮當獲聖果。至年二十出家受戒。 洞明九部博曉四含。誦經百餘萬言。深達律 品妙入禪要。時號曰三藏法師。至年三十罽 賓王薨絕無紹嗣。眾咸議曰。跋摩帝室之胤 又才明德重。可請令還俗以紹國位。群臣數 百再三固請跋摩不納。乃辭師違眾林栖谷 飲。孤行山野遁跡人世。後到師子國觀風弘 教。識真之眾咸謂已得初果。儀形感物見者 發心。後至闍婆國。初未至一日闍婆王母夢 見一道士飛舶入國。明旦果是跋摩來至。母 敬以聖禮從受五戒。母因勸王曰。宿世因緣 得為母子。我已受戒而汝不信。恐後生之因 永絕今果。王迫以母勅即奉命受戒。染習既 久專精漸篤。頃之隣兵犯境。王謂跋摩曰。外 賊恃力欲見侵侮。若與鬪戰傷殺必多。如其 不拒危亡將至。今唯歸命師尊不知何計。跋 摩曰。暴𡨥相攻宜須禦捍。但當起慈悲心勿 興害念耳。王自領兵擬之。旗鼓始交賊便 退散。王遇流矢傷脚。跋摩為呪水洗之信宿 平復。王恭信稍殷乃欲出家修道。因告群臣 曰。吾欲躬栖法門。卿等更擇明主。群臣皆拜 伏勸請曰。王若捨國則子民無依。且敵國兇 強恃險相對。如失恩覆則黔首奚處。大王天 慈寧不愍命。王不忍固違乃就群臣請三願。 若許者當留治國。一願凡所王境同奉和上。 二願盡所治內一切斷殺。三願所有儲財賑 給貧病。群臣歡喜僉然敬諾。於是一國皆從 受戒。王後為跋摩立精舍。躬自引材傷王脚 指。跋摩又為呪治有頃平復。道化之聲播於 遐邇。隣國聞風皆遣使要請。時楊都名德沙 門慧觀慧聰等。遠挹風猷思欲飡稟。以元 嘉元年九月面啟文帝求迎請跋摩。當即勅 交州刺史令汎舶延致觀等。又遣沙門法長 道沖道儁等往彼祈請。并致書於跋摩及闍 婆王婆多伽等。必希顧臨宋境流行道教。跋 摩以聖化宜廣不憚遊方。先已隨商人竺難 提舶欲向一小國。會值便風遂至廣州。故其 遺文云。業行風所吹遂之於宋境。此之謂也。 文帝知跋摩已至南海於是復勅州郡令資發 至都。路由始興經停歲許。始興有虎丘山。 山形聳峭峯嶺高絕。跋摩謂其髣髴耆闍崛。 乃改名靈鷲。於山寺之外別立禪室。去寺數 里磬音不聞。每至鳴椎跋摩已至。或致雨不 沾。或履泥不濕。時眾道俗莫不肅然增敬。寺 有寶月殿。跋摩於殿北壁手自畫作羅云像 及定光儒童布髮之形像。成之後每夕放光 久之乃歇。始興太守蔡茂之深加敬仰。後茂 之將死。跋摩躬自往視說法安慰。後家人夢 見茂之在寺中與眾僧講法。實由跋摩化導 之力也。此山本多虎災。自跋摩居之晝行夜 > Upāsaka-pañca-śīla-īryāpatha-sūtra, one fascicle (recorded in Baochang's catalogue). > Śrāmaṇera-īryāpatha, one fascicle (also called Śrāmaṇera-īryāpatha-sūtra; recorded in Changfang's catalogue). > Four-Part Bhikṣuṇī Karman, one fascicle (Sengyou calls it Dharmagupta Karman and also Miscellaneous Karman; produced at Qihuan Temple in the eighth year of Yuanjia; recorded in both catalogues of Sengyou and Baochang as well as the Biographies of Eminent Monks, etc., and also simply called Four-Part Karman). > Upāsaka-pañca-śīla-lakṣaṇa-sūtra, one fascicle (also named Brief Treatise on the Five Precepts for Upāsakas; produced at Qihuan Temple in the eighth year of Yuanjia; first translation; recorded in both catalogues of Sengyou and Baochang as well as the Biographies of Eminent Monks). > Bodhisattva Nāgārjuna's Verses on the Essentials of the Dharma Spoken for King Jentaka, one fascicle (recorded in the Old Tang Catalogue). > Twenty-Two Precepts for the Pious Faithful, one fascicle (also called Twenty-Two Precepts for Desire-Free Upāsakas and Upāsikās to Fully Practice, and also Three Refuges and Upāsaka Precepts; Sengyou calls it Three Refuges and the Twenty-Two Precepts for Upāsakas, or Upāsaka Precepts; recorded in the Biographies of Eminent Monks and Sengyou's catalogue). > Record of Distinctions between Sūtra and Vinaya, one fascicle (recorded in Changfang's catalogue). > The above ten works in eighteen fascicles (the eight works in sixteen fascicles down to Nāgārjuna's Verses on the Essentials of the Dharma are extant; the two works in two fascicles from the Twenty-Two Precepts for the Pious Faithful onward are lost texts). > Śramaṇa Guṇavarman, translated into the language of the Song as Gongdekai \[Armour of Merit\]. Originally of kṣatriya stock, his family had been kings for generations, ruling in the kingdom of Jibin. His grandfather Haribhadra (translated here as Shizixian \[Lion-Virtue\]) was exiled on account of his unyielding uprightness. His father Saṅghānanda (translated here as Zhongxi \[Joy of the Multitude\]) consequently lived in hiding among mountains and marshes. At the age of fourteen, Guṇavarman was already quick-witted, remarkably perceptive, and possessed of profound, far-reaching vision. Kind and universally benevolent, he esteemed virtue and devoted himself to goodness. His mother once needed wild game and ordered Guṇavarman to procure it. Guṇavarman remonstrated, saying, "Among living beings, there are none that do not cling to life. To destroy their lives is not the act of a benevolent person." His mother said in anger, "If it brings sin, I shall take it upon myself on your behalf!" On another day, while boiling oil, Guṇavarman accidentally spilled some on his finger. Thereupon he said to his mother, "Bear the pain on your son's behalf." His mother said, "The pain is in your body; how could I bear it for you?" Guṇavarman said, "If you cannot even bear the suffering before your very eyes, how much less could you bear that of the three miserable realms?" His mother then repented, had an awakening, and abstained from killing for the rest of her life. When he reached the age of eighteen, a physiognomist looked at him and said, "When you are thirty years old, you shall rule over a great kingdom, facing south as sovereign. If you do not delight in worldly glory, you shall attain a holy fruit." At the age of twenty, he left household life and received the full precepts. He thoroughly mastered the nine divisions of scriptures and was widely versed in the four Āgamas. He could recite more than a million words of sūtras, had a profound grasp of the vinaya classifications, and attained wondrous insight into the essentials of meditation (dhyāna). At the time he was styled Tripiṭaka Master. When he reached the age of thirty, the King of Jibin died leaving no heir. The multitude all conferred, saying, "Guṇavarman is of royal descent, and furthermore possesses talent, wisdom, and weighty virtue. We should request him to return to lay life and succeed to the royal throne." Several hundred ministers persistently pleaded with him again and again, but Guṇavarman would not accept. He then took leave of his master, parted from the assembly, roosted in forests, and drank from ravines, traveling alone through mountains and wilds to conceal his traces from the human world. Later he arrived in the Kingdom of Siṃhala, where he observed local customs and propagated the teaching. Those of the multitude who could discern the truth all said that he had already attained the first fruit \[srotāpanna\]. His demeanor and appearance moved living beings, so that all who saw him generated the aspiration \[for enlightenment\]. Later he arrived in the Kingdom of Shepo. The day before his arrival, the queen mother of Shepo dreamed that she saw a religious practitioner entering the country aboard a flying ship. The next morning, it was indeed Guṇavarman who arrived. The mother honoured him with the etiquette due a sage and received the five precepts from him. The mother then admonished the king, saying, "It is through karmic connections from past lives that we have become mother and son. I have already received the precepts, but you have no faith. I fear that the cause for future rebirths will forever sever this present fruit." Compelled by his mother's command, the king immediately obeyed and received the precepts. After long exposure and habituation, his devotion gradually deepened. Shortly afterward, neighbouring troops invaded the borders. The king said to Guṇavarman, "The foreign bandits rely on their strength and wish to humiliate and invade us. If we do battle with them, many will surely be wounded and killed. If we do not resist them, danger and ruin are imminent. Now I take refuge solely in you, Master; I do not know what plan to follow." Guṇavarman said, "When violent raiders attack, you must defend yourself; you need only give rise to a mind of compassion and never harbour thoughts of harming." The king personally led his troops to confront them. No sooner had the banners and drums met than the bandits retreated and scattered. The king was struck by a stray arrow that wounded his foot. Guṇavarman incanted over water to wash it, and within two nights he had recovered. The king's reverent faith grew ever more earnest, and he wished to leave household life to cultivate the Way. He therefore informed his ministers, saying, "I wish to dwell personally within the Dharma gate. You should choose another enlightened ruler." The ministers all prostrated themselves, pleading with him: "If the Great King abandons the state, the people will have nothing to rely upon. Furthermore, the enemy states are fierce and powerful, confronting us from behind natural barriers. If we lose your gracious protection, where will the common people go? In your heavenly compassion, Great King, how could you fail to pity our lives?" The king, unable to refuse them obstinately, made three vows to his ministers, saying that if they agreed, he would remain to govern the state: "First, that throughout the entire territory I rule, everyone shall together revere my master (upādhyāya). Second, that within all my realm, killing shall be completely prohibited. Third, that all accumulated treasury funds shall be used to relieve the poor and sick." The ministers rejoiced and all reverently agreed. Thereupon the whole kingdom received the precepts from him. Later, the king built a monastery for Guṇavarman. While personally hauling timber, the king injured his toe. Guṇavarman again incanted to treat it, and after a short while it was healed. The reputation of his spiritual transformation spread far and wide; neighbouring countries heard of his fame and all sent envoys to invite him. At that time, renowned and virtuous śramaṇas of the capital Yangzhou, such as Huiguan and Huicong, having long admired his virtue from afar, wished to receive and imbibe his teachings. In the ninth month of the first year of Yuanjia, they personally petitioned Emperor Wen to invite Guṇavarman. The emperor immediately issued an imperial order to the Governor of Jiaozhou to dispatch a ship to bring him over. Huiguan and the others also dispatched the śramaṇas Fachang, Daochong, Daojun, and others to go there to make the request, carrying letters addressed to Guṇavarman and to King Po-duo-jia of Shepo and others, earnestly hoping that he would deign to visit the Song realm to disseminate the teaching of the Way. Guṇavarman, believing that holy transformation should be widely spread, did not shrink from journeying afar. He had already boarded the ship of the merchant Zhu Nandi intending to head for a small kingdom, but encountering a favourable wind, he arrived in Guangzhou instead. Thus his surviving writing says: 'Blown by the wind of karmic deeds, I arrived in the realm of Song.' This is what it refers to. When Emperor Wen learned that Guṇavarman had already reached Nanhai, he again issued orders to the commanderies and prefectures to provide resources for his travel to the capital. His route took him through Shixing, where he stayed for about a year. In Shixing there was Mount Huqiu; its peaks were precipitous and towered high into the sky. Guṇavarman felt it resembled Gṛdhrakūṭa, so he renamed it Vulture Peak (Lingjiu). Outside the mountain monastery, he separately erected a meditation chamber, several li away from the monastery, where the sound of the stone chime could not be heard. Yet whenever the mallet was struck, Guṇavarman had already arrived. At times, rain fell without wetting him; at times, he walked through mud without soiling his feet. At that time, the assembly of clergy and laity all regarded him with solemn and increased reverence. In the monastery was the Precious Moon Hall (Baoyue Dian). On the north wall of the hall, Guṇavarman personally painted an image of Rāhula as well as the scene of the young scholar Dīpaṅkara spreading his hair. After the images were completed, they emitted light every evening for a long time before subsiding. Cai Maozhi, the Administrator of Shixing, held him in deep veneration. Later, when Maozhi was close to death, Guṇavarman personally visited him, preaching the Dharma to console him. Afterwards, his family dreamed that Maozhi was in the monastery expounding the Dharma with the monastic assembly; this was truly through the power of Guṇavarman's transformative guidance. This mountain originally had many tigers causing harm, but ever since Guṇavarman resided there, during the day they walked and at night... > — English (machine translation) (machine translation) - [Previous: 5.5.3](https://indike.org/pramana/in.bauddha.taisho.2154.5.5.3) - [Next: 5.5.5](https://indike.org/pramana/in.bauddha.taisho.2154.5.5.5) - [Up: 5.5](https://indike.org/pramana/in.bauddha.taisho.2154.5.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.5.5.4) — English, machine translation ## Linked texts (4) - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.10.54) — Classical Chinese - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.3.24) — 慧皎, Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.7.28.4) — 圓照, Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.3.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.5.5.4](https://indike.org/pramana/in.bauddha.taisho.2154.5.5.4) · Pramāṇa