開元釋教錄 5.5.5

5.5.5

往。或時值虎以杖按頭弄之而去。於是山旅
水賓去來無梗。盛德歸化者十有七八焉。跋
摩嘗於別室入禪累日不出。寺僧遣沙彌往
候之。見一白師子緣柱而立。亘空彌漫生青
蓮華。沙彌驚恐大呼。往逐師子豁無所見。其
靈異無方類多如此。後文帝重勅觀等復更
敦請。乃汎舟下都。以元嘉八年正月達于建
業。文帝引見勞問慇懃因又言曰。弟子常
欲持齋不殺。迫以身殉物不獲從志。法師
既不遠萬里來化此國。將何以教之。跋摩
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
萬民為子。出一嘉言則士女咸悅。布一善政
則人神以和。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。不殺亦眾矣。寧在闕半日之
餐全一禽之命然後方為弘濟耶。帝乃撫几
歎曰。夫俗人迷於遠理。沙門滯於近教。迷遠
理者謂至道虛說。滯近教者則拘戀篇章。至
如跋摩法師所言。真謂開悟明達。可與談於
天人之際矣。乃勅住祇洹寺供給隆厚。公王
英彥莫不宗奉。俄而於寺開講法華及十地。
法席之日軒蓋盈衢。觀矚往還肩隨踵接。跋
摩神府自然妙辯天絕。或時假譯人而往復
懸悟。跋摩即於祇洹寺譯菩薩善戒經等十
部（其善戒經長房等錄並云二十卷。下注云後弟子於定林更出二品成三十卷者非也。今但九卷或云十卷。
應是傳寫差誤加其二字。僧祐錄中只云十卷。故知餘錄傳寫誤也。又按高僧傳云。祇洹慧義請出菩薩善戒。
始得二十八品。後弟子代出一品成三十品。房等錄云續成三十卷者誤之甚也。又長房等錄復云跋摩譯雜
阿毘曇心十三卷。今以伊葉波羅譯出十卷跋摩後續成其十三。非謂跋摩更別翻出。二處俱載此亦不然。今
此刪之載於前錄）。
並文義詳允梵宋弗差。時影福寺尼慧果淨
音等共請跋摩云。去六年有師子國八尼至
都云。宋地先未經有尼那得二眾受戒。恐戒
品不全。跋摩云戒法本在大僧眾發。設不本
事無妨得戒。如愛道之緣。諸尼又恐年月不
滿苦欲更受。跋摩稱云善哉。苟欲增明甚助
隨喜。但西國尼年臘未登又十人不滿。且令
學宋語別因西域居士更請外國尼來足滿十
數。其年夏在定林下寺安居。時有信者採華
布席。唯跋摩所坐華彩更鮮。眾咸崇以聖
禮。夏竟還祇洹。其年九月二十八日中食未
畢先起還閣。其弟子後至奄然已終。春秋六
十有五。未終之前預造遺文偈頌三十六行。
自說因緣云。已證二果。手自封緘付弟子阿
沙羅云。我終後可以此文還示天竺僧。亦可
示此境僧也。既終之後即扶坐繩床顏貌不
異似若入定。道俗赴者千有餘人。並聞香
氣芬烈。咸見一物狀若龍蛇可長一匹許。起
於屍側直上衝天莫能名者。即於南林戒壇
前依外國法闍毘之。四部鱗集香薪成𧂐。灌
之香油以燒遺陰。五色焰起氛氳麗空。是時
天景澄朗道俗哀歎。仍於其處起立白塔。欲
重受戒諸尼悲泣望斷不能自勝。初跋摩至
宋。文帝欲從受菩薩戒。未及諮稟。奄而遷
化。以本意不遂。傷恨彌深。乃令眾僧譯出其
遺文云（遺文在傳恐繁故止）。
毘尼摩得勒伽十卷（初卷云薩婆多部毘尼摩得勒伽元嘉十二年乙亥正月於秣
陵平樂寺出至九月二十二日訖見道慧宋齊錄及僧祐錄）
雜阿毘曇心論十一卷（或無論字亦云雜阿毘曇經房云雜阿毘曇毘婆沙或十
四卷第四譯元嘉十一年甲戌九月於長干寺出周年乃訖見僧祐錄及經序）
勸發諸王要偈一卷（龍樹菩薩撰第二出見僧祐錄及高僧傳）
分別業報略一卷（大勇菩薩撰或云大勇菩薩分別業報略集見僧祐錄及高僧傳）
請聖僧浴文一卷（見僧祐錄及高僧傳）
右五部二十四卷（前四部二十三卷見在後一部一卷闕本）。
沙門僧伽跋摩。宋言眾鎧。印度人也。少而棄
俗。清峻有戒德。明解律藏尤精雜心。以元嘉

proceeded on his way; or when encountering tigers, he would press his staff on their heads, stroke them, and depart. Thereupon mountain-travelers and river-guests came and went without obstruction, and seven or eight out of ten submitted to his flourishing virtue and converted. Once, Guṇavarman entered samādhi in a separate room and did not emerge for several days. The monastery monks sent a novice to check on him. [The novice] saw a white lion climbing beside a pillar, while blue lotuses filled and spread through the open air. The novice cried out in terror; going to chase the lion away, it suddenly vanished, leaving nothing to be seen. His divine and extraordinary marvels were without bound, and mostly of this kind. Later, Emperor Wen repeatedly commanded [Huiguan] and others to urge and invite him again. He then sailed by boat down to the capital, arriving in Jianye in the first month of the eighth year of the Yuanjia era [431 CE]. Emperor Wen granted him an audience and inquired after his welfare with earnest courtesy, and thereupon also said, "This disciple has always wished to observe the fasts and abstain from killing, but constrained as I am by dedicating my person to state affairs, I have not been able to fulfill my wish. Since the Dharma Master has not considered ten thousand li too far to come and transform this land, by what shall you instruct me?" Guṇavarman said, "Now, the Way is in the mind, not in outer matters; the Dharma comes from oneself, not from others. Moreover, that which an emperor or king cultivates is different from what a common man cultivates. The common man's person is lowly and his reputation insignificant; his words and commands carry no majesty. If he does not restrain his person and endure hardships, what use could he be? An emperor or king takes the four seas as his home and the myriad people as his children. When he issues one auspicious word, all men and women rejoice; when he institutes one good policy, humanity and the spirits are brought into harmony. If punishments do not cut lives short and corvée labor does not exhaust physical strength, then the wind and rain will be timely, the cold and warmth will respond to the seasons, the hundred grains will flourish, and the mulberry and hemp will grow lush. To observe the fast in this manner—the fast is indeed great! The beings saved from slaughter are also numerous! How could it consist only in foregoing half a day's meal and preserving the life of a single fowl before it counts as widespread deliverance?" The Emperor then patted the table and sighed, saying, "Secular people are confused about profound principles, and śramaṇas are stuck on literal teachings. Those confused about profound principles claim the ultimate Way is empty talk; those stuck on literal teachings are bound and attached to texts and chapters. As for what Dharma Master Guṇavarman has spoken, it is truly to be called enlightening and penetrating; one could discuss with him the boundary between heaven and humanity!" He then decreed that [Guṇavarman] reside in Jetavana Monastery (Zhihuan si), where the provisions granted were most generous. The dukes, princes, and eminent talents all revered him. Soon afterward, he began lecturing on the Lotus Sūtra and the Daśabhūmika in the monastery. On the days of the Dharma assemblies, carriages and canopies filled the thoroughfares; spectators coming and going pressed shoulder to shoulder and heel to toe. Guṇavarman's spiritual faculty was natural and his wondrous eloquence heavenly and peerless; at times, even relying on an interpreter, his give-and-take was intuitively penetrating. Guṇavarman then translated ten works, including the Bodhisattva-bhadra-śīla-sūtra, at Jetavana Monastery (As for the Shanjié jīng [Bodhisattva-bhadra-śīla-sūtra], the catalogues of Changfang and others all say it has twenty fascicles, with a note below stating that his disciples later produced two more chapters at Dinglin, making thirty fascicles, which is incorrect. It now has only nine fascicles, or some say ten fascicles. This must be a scribal error that added the character 'twenty'. Sengyou's catalogue only says ten fascicles, thus we know the other catalogues have a scribal error. Furthermore, according to the Gaoseng zhuan, Huiyi of Jetavana Monastery requested the translation of the Pusa shanjie; at first only twenty-eight chapters were produced, and later disciples produced one chapter on his behalf, making thirty chapters. The catalogues of Fang and others stating that it was successively expanded into thirty fascicles are very much mistaken. Moreover, the catalogues of Changfang and others also say Guṇavarman translated the Saṃyuktābhidharmahṛdaya-śāstra in thirteen fascicles. But as Iśvara translated ten fascicles and Guṇavarman later supplemented it to make thirteen, it does not mean Guṇavarman made a separate translation. Recording it in both places is also incorrect. It is deleted here and recorded in the previous catalogue). All the texts and meanings were meticulous and accurate, with no divergence between the Indic and the Song [Chinese]. At that time, the nuns Huiguo, Jingyin, and others of Yingfu Temple jointly besought Guṇavarman, saying, "Six years ago, eight nuns from the Lion Country (Siṃhala) arrived at the capital, saying that because the land of Song had never previously had nuns, how could the precepts have been received from both assemblies? We fear the grades of precepts were not fully complete." Guṇavarman said, "The preceptual act is fundamentally generated from the assembly of great monks (bhikṣus). Even if the original procedure was not followed, this did not prevent the obtaining of the precepts, just as in the precedent of Mahāprajāpatī Gautami." The nuns still feared their years and months [of ordination] were incomplete and earnestly desired to receive them again. Guṇavarman praised them, saying, "Excellent! If you wish to make them brighter and clearer, I greatly rejoice in assisting you. However, the Western nuns have not yet attained the required monastic seniority, and their number does not reach ten. For now, let them learn the Song language, and via Western laymen, separately invite other foreign nuns to arrive and fulfill the number of ten." In the summer of that year, he observed the retreat at the Lower Dinglin Temple. At that time, believers picked flowers to spread on the seats; only the flowers upon which Guṇavarman sat became even fresher in color. The multitude all revered him with the rites accorded to a sage. When the summer ended, he returned to Jetavana Monastery. On the twenty-eighth day of the ninth month of that year, before the midday meal was over, he rose first and returned to his chamber. When his disciples arrived later, he had already suddenly passed away, at the age of sixty-five. Before his passing, he had composed in advance a testament of thirty-six lines of verse, revealing his own conditions and stating that he had already realized the second fruit [of the śramaṇa]. He personally sealed it and entrusted it to his disciple Aśoka, saying, "After my demise, you may take this text back and show it to the monks of Tianzhu, and you may also show it to the monks of this land." After his demise, he was propped up sitting on a rope couch; his facial expression did not differ [from life], appearing as if he had entered samādhi. More than a thousand clerics and laypeople rushed to attend. All smelled an intense fragrant scent, and all saw an object shaped like a dragon or serpent, about a bolt [of cloth] in length, rise from beside the corpse and soar straight into the sky, without anyone being able to name it. Then, before the ordination platform of Nanlin [Temple], he was cremated according to the foreign method. The fourfold assembly gathered like fish scales, and fragrant firewood was stacked into a pyre. Fragrant oil was poured over it to burn his mortal remains. Flames of five colors arose, and dense fragrance adorned the sky. At that time, the weather was clear and bright, and clergy and laity mourned and sighed. They thereupon erected a white stupa at that site. The nuns who wished to receive the ordination again wept bitterly and were brokenhearted, unable to contain their grief. Initially, when Guṇavarman arrived in the Song, Emperor Wen wished to receive the bodhisattva precepts from him, but before he could request them, [Guṇavarman] suddenly passed away. Because his original intention had not been fulfilled, [the Emperor's] grief and regret were all the deeper. He then commanded the assembly of monks to translate Guṇavarman's testament (The testament is in the biographical accounts; fearing verbosity, it is omitted here). Vinayamātṛkā, in ten fascicles (The first fascicle states: 'Sarvāstivāda-vinaya-mātṛkā; produced at Pingle Temple in Moling from the first month to the twenty-second day of the ninth month in the twelfth year of the Yuanjia era [435 CE], a yihai year; see Daohui's Song-Qi Catalogue and Sengyou's Catalogue'). Saṃyuktābhidharmahṛdaya-śāstra, in eleven fascicles (Also without the word 'śāstra', or called the Saṃyuktābhidharma-sūtra; Fang calls it the Saṃyuktābhidharma-vibhāṣā, or in fourteen fascicles; the fourth translation; produced at Changgan Temple in the ninth month of the eleventh year of the Yuanjia era [434 CE], a jiaxu year, and completed after a full year; see Sengyou's Catalogue and the preface to the text). Essential Verses for Exhorting the Various Kings, in one fascicle (Composed by Bodhisattva Nāgārjuna; second translation; see Sengyou's Catalogue and the Gaoseng zhuan). Summary of the Differentiation of Karmic Retribution, in one fascicle (Composed by Bodhisattva Mahāvīra; or called Bodhisattva Mahāvīra's Summary Compilation of the Differentiation of Karmic Retribution; see Sengyou's Catalogue and the Gaoseng zhuan). Text on Inviting the Holy Monks to Bathe, in one fascicle (See Sengyou's Catalogue and the Gaoseng zhuan). The five works above, in twenty-four fascicles (The first four works in twenty-three fascicles are extant; the latter one work in one fascicle is lost). Śramaṇa Saṅghavarman, translated into Song as Zhongkai ('Armor of the Assembly'), was a man of India. In his youth, he abandoned secular life. He was pure, aloof, and possessed preceptual virtue. He thoroughly understood the Vinayapiṭaka and was especially skilled in the Saṃyuktābhidharmahṛdaya. In the Yuanjia...