[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) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 5.22.4 # 貞元新定釋教目錄 5.22.4 貞元新定釋教目錄 5.22.4 - **Language:** Classical Chinese ### [5.22.4](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.4) 孤露。乃迎還度為沙彌。至年十七與同學數 人但以習誦為業。眾皆一月賢一日誦畢。其 師歎曰。賢一日敵三十夫也。及受具戒修業 精勤。博學群經多所通達。少以禪律馳名。甞 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。後於密室閉戶坐 禪。忽見賢至驚問何來。答云。暫至兜率致敬 彌勒。言訖便隱。達多知是聖人未測深淺。後 屢見賢神變反敬心祈問。方知得不還果。常 欲遊方弘化備觀風俗。會有秦僧智嚴西至 罽賓。覩法眾清勝乃慨然東顧曰。我之同 輩斯有道志。而不遇真匠發悟莫由。即諮訊 國眾孰能流化東土。僉云。有佛陀跋陀羅 者。出生天竺那呵梨城。族姓相承世遵道學。 其童齔出家已通解經論。少受業於大禪師 佛大仙。仙時亦在罽賓。乃謂嚴曰。可以振 維僧徒宣授禪法者佛陀其人也。嚴既要請 苦至。賢遂愍而許焉。於是捨眾辭師裹糧東 逝。涉驟三載綿歷寒暑。既度蔥嶺路經六 國。國主矜其遠化並欣懷資俸至交阯。乃 附舶循海而行經一島下。賢以手指山曰。可 止於此。舶主曰。客行惜日調風難遇不可停 也。行二百餘里忽風轉吹舶還向島下。眾人 方悟其神咸師事之聽其進止。後遇便風同 侶皆發。賢曰不可動。舶主乃止。既而有先發 者一時覆敗。後於闇夜之中忽令眾舶俱發。 無肯從者。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。什大欣共論法相。 振發玄微多所悟益。因謂什曰。君所釋不出 人意而致高名何耶。什曰。吾年老故耳何必 能稱美談。什每有疑義必共諮決。時秦主姚 興專志經法供養三千餘僧。並往來宮闕盛 修人事。唯賢守靜不與眾同。後語弟子云。我 昨見本鄉有五舶俱發。既而弟子便告外人。 關中舊僧咸以為顯異惑眾。又賢在長安大 弘禪業。四方樂靜者並聞風而至。但染學有 淺深得法有濃淡。澆偽之徒因而詭猾。有一 弟子。因少觀行自言得阿那含果。賢未即檢 問遂致流言。大被謗讟將有不測之禍。於是 徒眾或藏名潛去。或踰牆夜走。半日之中眾 散殆盡。賢乃夷然初不介意。時舊僧僧䂮道 恒等謂賢曰。佛尚不聽說己所得法。先言五 舶將至虛而無實。又門徒誑惑互起同異。既 於律有違理不同止。宜可時去勿得久留。賢 曰我身若流萍去留甚易。但恨懷抱未申以 為慨然耳。於是與弟子慧觀等四十餘人俱 發。神志從容初無異色。識真者咸歎惜焉。 白黑送者數千人。姚興聞去悵恨。乃謂道恒 曰。佛賢沙門挾道來遊欲宣遺教。緘言未吐 良用深慨。豈可以一言之咎令萬夫無導。因 勅令追之。賢謂使曰。誠知恩旨無預聞命。於 是率侶宵征。南指廬岳。沙門慧遠素飲風 德。乃遣使入關致書祈請。後至廬岳忻然如 舊。遠以賢之被擯過由門人。若懸記五舶止 說在同意。亦於律無犯。乃遣弟子曇邕致書 姚主及關中眾僧解其擯事。遠乃請出禪數諸 經。賢志在遊化居無求安。停山歲許。復西適 江陵遇外國舶主。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。宋武南討劉敦。豹隨府 屆于江陵。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。賢曰。檀越施心有限故今所設已罄。豹 即呼左右益飯。飯果盡。豹大慚愧。既而問慧 觀曰。此沙門何如人。觀曰。德量高邈非凡所 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。賢儀軌率素不同華俗。而志韻清 遠雅有淵致。楊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。先是沙門支法 領於于闐國得華嚴梵本三萬六千偈未有 宣譯。到義熙十四年吳郡內史孟顗右衛將 > \[Buddhabhadra was\] orphaned and helpless, so \[his uncle\] brought him back and ordained him as a śrāmaṇera. By the age of seventeen, together with several fellow students, he devoted himself solely to recitation as his study. What took the others a full month, \[Buddhabhadra, also known as\] Xian, finished reciting in a single day. His master sighed and said, 'In one day, Xian matches thirty men!' When he received full ordination, he cultivated his practice with zeal and diligence. Widely read in the sūtras, he comprehended a great deal. From his youth, he was renowned for dhyāna and vinaya. He once travelled to Kashmīr with his fellow student Saṃghadatta, where they lived together for years. Although Datta admired his talent and brilliance, he had not yet gauged his true stature. Later, while sitting in dhyāna behind closed doors in a secluded chamber, \[Datta\] suddenly saw Xian arrive. Startled, he asked where he had come from. \[Xian\] replied, 'I briefly went to Tuṣita to pay homage to Maitreya.' Having finished speaking, he disappeared. Datta knew he was a sage, though he could not fathom the depths \[of his attainment\]. Later, repeatedly witnessing Xian's divine transformations, Datta felt respect in his heart and inquired reverently; only then did he learn that \[Xian\] had attained the fruit of an anāgāmin. \[Xian\] had always wished to travel abroad to propagate the transformation and observe the customs everywhere. It happened that the Qin monk Zhiyan travelled west to Kashmīr. Beholding the purity and excellence of the monastic assembly, he sighed deeply, turned toward the east, and said, 'My fellows possess the aspiration for the Way, but having met no true master, they have no means to achieve awakening.' He then inquired among the assembly of that country as to who might spread the teaching to the eastern lands. Everyone said, 'There is Buddhabhadra, who was born in the city of Nagarī in India. His clan has for generations revered the study of the Way. Having left the household life while still a young child, he has already thoroughly understood the sūtras and śāstras. In his youth, he studied under the great dhyāna master Buddhasena. Sena is also in Kashmīr at present.' \[Buddhasena\] then said to Zhiyan, 'The one who can uphold the monastic assembly and propagate the teachings of dhyāna is this Buddhabhadra.' Since Zhiyan made his earnest request with the utmost sincerity, Xian took pity and consented. Thereupon he took leave of the community, bade farewell to his master, packed provisions, and departed for the east. Travelling on foot for three years, he passed through many seasons of cold and heat. Once he crossed the Congling (Pamir Mountains), he passed through six kingdoms along the way. The rulers of these kingdoms, pitying his distant journey to transform others, all joyfully provided him with provisions and expenses until he reached Jiaozhi. He then boarded a merchant ship and travelled along the sea, passing by an island. Xian pointed to the mountain with his finger and said, 'We may stop here.' The ship's captain said, 'Travellers cherish their time; favorable winds are hard to come by, so we cannot stop.' After sailing for more than two hundred li, the wind suddenly shifted and blew the ship back toward the island. Only then did everyone realize his divine power; they all treated him as their master and deferred to him on whether to proceed or halt. Later, when they encountered a favorable wind, all the other ships set sail. Xian said, 'We must not move.' The captain accordingly stayed. Soon after, those who had departed first were all shipwrecked at once. Later, in the pitch-dark night, \[Xian\] suddenly ordered all the ships to set sail together. None were willing to follow. Xian himself arose, drew in the hawser, and his ship alone set sail. In a short while, pirates arrived, and all those who had stayed behind were pillaged and slaughtered. Shortly thereafter, he reached Donglai Commandery in Qingzhou. Hearing that Kumārajīva was in Chang'an, he went to join him. Kumārajīva was delighted and discussed the characteristics of dharmas with him. They illuminated the profound and subtle, from which much awakening and benefit were gained. \[Buddhabhadra\] then said to Kumārajīva, 'Your explanations do not surpass what ordinary minds expect, yet you have attained such high renown—why is that?' Kumārajīva said, 'It is only because of my advanced age; how could it be that I truly match such praise?' Whenever Kumārajīva had doubtful points, he would always consult and settle them with \[Xian\]. At that time, the Qin ruler Yao Xing was dedicated to the sūtra teachings and supported more than three thousand monks. They frequented the palace and extensively cultivated worldly affairs. Only Xian maintained his quietude and did not mingle with the crowd. Later, he said to his disciples, 'Yesterday I saw five ships set sail together from my homeland.' Soon after, a disciple informed outsiders. The elder monks of the Guanzhong region all considered this to be a display of anomalous feats to delude the masses. Furthermore, Xian was greatly propagating the practice of dhyāna in Chang'an, and those from all quarters who delighted in quietude came upon hearing of his renown. However, people's engagement in learning varied in depth, and their grasp of the Dharma varied in degree; corrupt and insincere persons took advantage of this to act deceitfully. One disciple, on account of a minor contemplative practice, claimed that he had attained the fruit of an anāgāmin. Xian did not immediately examine and interrogate him, which led to rumours. He was severely slandered, and unforeseen disasters were imminent. Thereupon, disciples either concealed their names and secretly departed, or leaped over the walls and fled by night; within half a day, the community had dispersed almost entirely. Xian, however, remained serene and unperturbed. At that time, the elder monks Sengqi, Daoheng, and others said to Xian, 'The Buddha did not even permit one to speak of one's own attained dharmas. Your earlier claim that five ships would arrive was empty and unfounded. Moreover, your disciples deceive and delude, creating disharmony among themselves. Since this violates the vinaya, it is unreasonable for us to reside together. You should depart at once and not linger here.' Xian said, 'My body is like floating duckweed; leaving or staying is quite easy. I only regret that my inner aspirations have not been realized, which is a cause for sorrow.' Thereupon, together with over forty disciples including Huiguan, he set out. His composure was calm, and his expression showed no trace of disturbance. Those who recognized the truth all sighed with regret. Several thousand people, both monastics and laymen, saw him off. Hearing of his departure, Yao Xing was filled with regret and said to Daoheng, 'The śramaṇa Buddhabhadra came travelling with the Way in order to propagate the bequeathed teachings. To have his words suppressed before they could be uttered is truly deeply regrettable! How could the fault of a single word cause myriad men to lose their guide?' He then ordered an envoy to pursue him. Xian said to the envoy, 'I truly know the ruler's gracious intention, but I am not in a position to obey the command.' Thereupon, leading his companions, he traveled by night, heading south toward Mount Lu. The śramaṇa Huiyuan had long admired his virtue and character, so he had sent a messenger into the Guan region with a letter to invite him. When \[Buddhabhadra\] arrived at Mount Lu, they rejoiced as old friends. Huiyuan held that Xian's expulsion was caused by the fault of his disciples, and that foretelling the five ships was merely spoken among like-minded companions, which did not violate the vinaya. He then sent his disciple Tanyong with a letter to Ruler Yao and the monastic assembly in Guanzhong to explain and resolve the matter of his expulsion. Huiyuan then invited him to translate various texts on dhyāna and meditation practices. Xian's aspiration lay in travelling and transforming others; he did not seek a comfortable dwelling. After staying on the mountain for about a year, he went west to Jiangling, where he met a foreign ship captain. Upon inquiry, it turned out that these were indeed the five Indian ships he had previously seen. Gentry and commoners throughout the region vied with one another to pay homage and make offerings to him, but he accepted none of their gifts. Carrying his bowl, he begged for alms without regard to whether people were noble or lowly. At that time, Yuan Bao of Chen Commandery was serving as chief clerk to the Grand Commandant of the Song Emperor Wu. When Emperor Wu marched south to punish Liu Dun, Yuan Bao accompanied the military administration to Jiangling. Xian took his disciple Huiguan to Yuan Bao's residence to beg for food. Yuan Bao had never been respectful or devout, and treated them very shabbily. Before they had eaten their fill, \[Xian\] took his leave. Yuan Bao said, 'It seems you have not had enough; pray stay a little longer.' Xian said, 'The dānapati's intention to give is limited, so what has been provided is already exhausted.' Yuan Bao immediately called his attendants to add more rice, but the rice was indeed gone. Yuan Bao felt great shame. Soon after, he asked Huiguan, 'What kind of man is this śramaṇa?' Huiguan said, 'His virtue and capacity are lofty and vast, beyond what ordinary minds can measure.' Yuan Bao sighed in deep amazement and reported this to the Grand Commandant. The Grand Commandant requested an audience with him, revered him exceedingly, and provided him with all necessities. Soon, when the Grand Commandant returned to the capital, he invited \[Xian\] to return with him and reside at Daochang Monastery. Xian's deportment was unadorned and simple, unlike Chinese customs, yet his intent and spirit were clear and lofty, possessing profound elegance. Master Sengbi of Yangdu wrote in a letter to the eminent and virtuous śramaṇa Baolin, 'The dhyāna master of Douchang possesses a truly great mind; he is just like an Wang-He style figure of refined elegance from India!' Such was the esteem in which he was held. Prior to this, the śramaṇa Zhi Faling had obtained an Indic text of the Avataṃsaka in thirty-six thousand verses in Khotan, which had not yet been translated. In the fourteenth year of the Yixi era, Meng Yi, Administrator of Wu Commandery, and the General of the Right Guards > — English (machine translation) (machine translation) - [Previous: 5.22.3](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.3) - [Next: 5.22.5](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.5) - [Up: 5.22](https://indike.org/pramana/in.bauddha.taisho.2157.5.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.5.22.4) — English, machine translation ## Linked texts (2) - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.4) — 智昇, Classical Chinese - [華嚴經傳記](https://indike.org/pramana/in.bauddha.taisho.2073.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.5.22.4](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.4) · Pramāṇa