貞元新定釋教目錄 7.28.2

7.28.2

興寺晚憩祇洹。其道聲素著傾都禮謁。自宋
文袁皇后及王子公主。莫不設齋桂宮請戒
椒掖。參候之使旬日相屬。蜜從元嘉元年甲
子至十八年辛巳。譯虛空藏神呪等經一十
二部。常以禪道教授學徒。凡所歸投不遠千
里。四輩遠近皆號大禪師焉。會稽太守孟
顗深信真諦。以三寶為己任。素好禪味敬心
慇重。及臨浙河請與同遊。乃以鄮縣之山建
立塔寺。東境舊俗多趣巫祝。及妙化所移比
屋歸正。自西徂東無思不服。後還建業憩定
林下寺。禪師天性凝靜雅愛山水。以為鐘山
鎮岳將美嵩華。常嘆下寺基搆未窮形勝。於
是乘高相地揆卜山勢。斬石刊木營建上寺。
殿房禪室肅然深遠。實依俙鷲巖髣髴祇樹
矣。於是息心之眾萬里來集。諷誦肅邕望風
成化。爰自西域至于南土。凡所遊履靡不興
造檀會敷陳教法。初禪師之發罽賓也。有迦
毘羅神衛送。遂至龜茲於中路欲返。乃現形
告辭。禪師曰。汝神力通變自在。遊處將不相
隨共往南方。語畢即收影不見。遂遠從至于
楊都。故仍於上寺圖像著壁。迄至于今猶有
聲影之驗。潔誠祈福莫不享願。以元嘉十九
年七月六日卒于上寺。春秋八十有七。道俗
四部行哭相趨。仍葬于鍾山宋熙寺前。
無盡意菩薩經六卷（初題云大集經中無盡意所說不可盡義品第三十二亦直云無盡
意經亦名阿差末經第四出與法護阿差末等同本見李廓錄）
法華三昧經一卷（法華支派見長房錄）
廣博嚴淨不退轉輪經四卷（第三出或六卷或直云廣博嚴淨經亦直云不
退轉法輪經與法護阿惟越致遮經等本元嘉四年出見宋齊錄及僧祐錄）
四天王經一卷（見僧祐錄及高僧傳）
普曜經八卷（第三出或六卷或四卷與蜀普曜竺法護普曜及唐錄方廣等並同本見宋齊錄及
僧祐錄高僧傳等）
淨度三昧經一卷（初出見長房錄）
菩薩瓔珞本業經二卷（第二出見房錄）
生經五卷（第二出與法護出者同本房云見別錄）
善德優婆塞經一卷（見長房錄）
阿那含經二卷（見長房錄）
右一十部三十一卷（四天王經上四部一十二卷見在普曜經下六部一十九
卷闕本）。
沙門釋智嚴。西涼州人。弱冠出家便以精勤
著稱。納衣宴坐蔬食永年。每欲博事名師廣
求經論。遂周流西國進到罽賓。入摩天陀羅
精舍從佛馱先比丘諮受禪法。漸染三年功
踰十載。佛馱先見其禪思有緒持深器異。彼
諸道俗聞而嘆曰。秦地乃有求道沙門矣。始
不輕秦類敬接遠人。時有佛陀跋陀羅比丘。
亦是彼國禪匠。嚴乃要請東歸欲傳法中土。
跋陀嘉其懇至遂共東行。踰越歲時達于
關內。恒相依附共止長安。頃之跋陀橫為秦
僧所擯。嚴與西來徒眾並分散。出關仍憩
山東精舍坐禪誦經力精修學。晉義熙十三
年宋武西代姚泓。剋捷旋旆塗出山東。時始
興公王恢從駕遊觀山川至嚴精舍。見其同
志三僧各坐繩床禪思湛然。恢乃彈指三人
開目。俄而還閉不與交言。恢心敬其奇訪諸
耆老皆云。隱居積歲未甞輕出。恢即啟宋武
延請還都莫肯行者。屢請既至三人推嚴
隨行。恢道懷素舊禮事甚備。還都即住始興
寺。嚴性虛靜志避囂塵。恢乃於東郊之際更
起精舍。即枳園寺也。嚴前還於西域所得梵
本眾經未及譯寫。到元嘉四年丁卯。乃共沙
門寶雲譯出無盡意等經十部。嚴在寺不受
別請分衛自資。道化所被幽顯咸服。嚴清
素寡欲隨受隨施。少而遊方無所滯著。稟性
冲邈不自陳敘。故雖多美行世無得而盡傳。
嚴昔未出家時甞受五戒有所虧犯。後入道
受具足。常疑不得戒每以為懼。積年禪觀而
不能自了。遂更汎海重到天竺諮諸明達。值
羅漢比丘具以事問。羅漢不敢判決。乃為嚴
入定往兜率宮諮啟彌勒。彌勒答云。得戒。嚴
大喜躍。於是步歸行至罽賓。無疾而卒。時年
七十八。彼國凡聖燒身各處。嚴雖戒操高明
而實行未辦。始移尸向凡僧墓地而尸重不
起。改向聖墓則飄然自輕。嚴弟子智羽智遠

[... at ...-]xing Monastery, and later rested at the Jetavana Monastery. His reputation for the Way was long celebrated, and the entire capital flocked to pay him homage. From Emperor Wen of Song, Empress Yuan, down to the princes and princesses, none failed to host vegetarian feasts in the Cinnamon Palace or request precepts in the Pepper Chambers; messengers inquiring after his health arrived continually day after day. From the first year of the Yuanjia era, a jiazi year (424 CE), to the eighteenth year, a xinxi year (441 CE), [Dharmamitra] translated twelve works, including the Akāśagarbha Dhāraṇī Sūtra. He constantly instructed students in the Way of meditation; those who sought refuge with him thought nothing of traveling a thousand li. The fourfold assembly near and far all called him the Great Meditation Master. Meng Yi, the Governor of Kuaiji, deeply had faith in the True Truth and took the Three Jewels as his personal responsibility. Having long delighted in the taste of meditation, his reverence was profound and earnest. When he took up office by the Zhe River, he invited him to travel together, whereupon they founded a stūpa and monastery on the mountains of Mou County. The local customs of the eastern regions previously favoured shamans and diviners, but transformed by his wonderful conversion, house after house turned to orthodoxy; from west to east, none failed to submit wholeheartedly. Later he returned to Jianye and stayed at the Lower Dinglin Monastery. By nature tranquil and serene, the meditation master had an innate love for mountains and waters. Considering Mount Zhong to be a guardian peak rivaling Mount Song and Mount Hua, he often lamented that the foundation and structures of the Lower Monastery did not fully capture the scenic splendour. Thereupon, ascending the heights to survey the land and divine the mountain topography, he hewed stone and cleared timber to construct the Upper Monastery. Its halls, chambers, and meditation cells were solemn, deep, and secluded, truly resembling Vulture Peak and mirroring the Jeta Grove. Thereupon, those who calmed their minds gathered from ten thousand li away; their chanting was solemn and harmonious, and those who beheld his presence were transformed. From the Western Regions to the southern lands, wherever his feet trod, none failed to raise charitable gatherings and expound the teachings of the Dharma. When the meditation master initially departed from Kashmīr, the deity Kapila escorted and protected him. Reaching Kucha, [the deity] wished to turn back halfway, and so manifested his form to bid farewell. The meditation master said: “Your divine powers transform at will; in your roamings, would you not follow along with me to the southern regions?” As soon as the words ended, [the deity] withdrew his shadow and disappeared, and then followed from afar all the way to the capital of Yang[zhou]. Therefore, his image was subsequently painted on the wall of the Upper Monastery; down to the present day, there are still efficacious responses of sounds and shadows, and whoever prays for blessings with a pure heart has their wishes fulfilled. On the sixth day of the seventh month in the nineteenth year of the Yuanjia era (442 CE), he passed away at the Upper Monastery at the age of eighty-seven. The fourfold assembly of monastics and laity ran weeping toward each other, and he was buried in front of the Songxi Monastery on Mount Zhong.
Akṣayamati-bodhisattva-sūtra, in 6 fascicles (originally entitled “Chapter Thirty-Two: Inexhaustible Meanings Preached by Akṣayamati in the Mahāsaṃnipāta-sūtra”; also simply called Akṣayamati-sūtra, or named Achamo jing; fourth translation, identical original to Dharmarakṣa's Achamo [jing], etc.; see Li Kuo's catalogue).
Lotus Samādhi Sūtra, in 1 fascicle (an offshoot extract of the Lotus Sūtra; see Changfang's catalogue).
Expansive, Adorned, Pure, Irreversible Wheel Sūtra, in 4 fascicles (third translation; or in 6 fascicles; or simply called Expansive and Adorned Sūtra, or simply Irreversible Dharma Wheel Sūtra; identical original to Dharmarakṣa's Aweiyuezhizhe jing; translated in the fourth year of the Yuanjia era; see the Song-Qi Catalogue and Sengyou's catalogue).
Four Heavenly Kings Sūtra, in 1 fascicle (see Sengyou's catalogue and the Biographies of Eminent Monks).
Lalitavistara (Puyào jing), in 8 fascicles (third translation; or in 6 fascicles, or in 4 fascicles; identical original to the Shu Puyào jing, Zhu Dharmarakṣa's Puyào jing, and the Tang catalogue's Fangguang [da zhuangyan jing], etc.; see the Song-Qi Catalogue, Sengyou's catalogue, Biographies of Eminent Monks, etc.).
Pure Deliverance Samādhi Sūtra, in 1 fascicle (first translation; see Changfang's catalogue).
Bodhisattva Necklace Original Action Sūtra, in 2 fascicles (second translation; see Fang's catalogue).
Jātaka Sūtra, in 5 fascicles (second translation; identical original to the one translated by Dharmarakṣa; Fang states it is found in the Detailed Catalogue).
Bhadraśrī Upāsaka Sūtra, in 1 fascicle (see Changfang's catalogue).
Anāgāmin Sūtra, in 2 fascicles (see Changfang's catalogue).
The ten works above in 31 fascicles (the four works in 12 fascicles above the Four Heavenly Kings Sūtra are extant; the six works in 19 fascicles below the Lalitavistara are missing).
Śramaṇa Shi Zhiyan was a native of Xiliangzhou. Leaving home at capping age, he became renowned for his vigorous diligence. Wearing patched robes, sitting in peaceful meditation, and subsisting on a vegetarian diet for many years, he constantly desired to serve famous teachers broadly and seek sūtras and treatises far and wide. He subsequently traveled throughout the Western Regions and proceeded to Kashmīr. Entering the Matandara Hermitage, he sought and received meditation methods from the monk Buddhasena. Gradually steeped in study for three years, his achievement surpassed ten years of practice. Buddhasena saw that his meditation practice was coherent, his discipline profound, and his capacity extraordinary. When the monastics and laity there heard of it, they sighed in admiration, saying: “The land of Qin indeed has a śramaṇa who seeks the Way!” From then on, they no longer disparaged those of Qin origin and respectfully welcomed people from afar. At that time, there was the monk Buddhabhadra, who was also a meditation master of that country. Zhiyan then invited him to return east, wishing to transmit the Dharma to the central lands. Buddhabhadra appreciated his earnest sincerity and accordingly traveled east with him. After crossing time and seasons, they reached the region inside the passes (Guannei), constantly relying on each other and staying together in Chang'an. Shortly afterwards, Buddhabhadra was unjustly expelled by the monks of Qin. Zhiyan and the followers who had come from the west were all dispersed. Going outside the passes, he stayed at a hermitage in Shandong, sitting in meditation, reciting sūtras, and vigorously cultivating his study. In the thirteenth year of the Yixi era of the Jin dynasty (417 CE), Emperor Wu of the Song campaigned west against Yao Hong. Victorious, he turned his banners back, his route passing through Shandong. At that time, Wang Hui, Duke of Shixing, who accompanied the imperial retinue touring the mountains and rivers, came to Zhiyan's hermitage. He saw Zhiyan and his two like-minded fellow monks, three monks in total, each sitting on a rope-bed in serene meditation. Hui snapped his fingers; the three men opened their eyes, but shortly closed them again without speaking with him. Hui inwardly revered their extraordinary character and inquired of the local elders, who all said: “They have lived in seclusion for years and have never lightly ventured out.” Hui immediately reported to Emperor Wu of the Song, inviting them to return to the capital, but none was willing to go. After repeated requests were made, the three pushed Zhiyan to accompany him. Hui had long held affectionate regard for the Way and treated him with utmost propriety. Returning to the capital, Zhiyan resided at Shixing Monastery. Zhiyan’s nature was tranquil and quiet, his mind bent on avoiding the noise and dust. Hui thereupon built another hermitage on the outskirts of the eastern suburbs, which was the Zhiyuan Monastery. The Indic texts of various sūtras that Zhiyan had previously brought back from the Western Regions had not yet been translated and copied. In the fourth year of the Yuanjia era, a dingmao year (427 CE), he together with the śramaṇa Baoyun translated ten works, including the Akṣayamati-sūtra. At the monastery, Zhiyan did not accept individual invitations, sustaining himself through begging for alms (piṇḍapāta). The reach of his spiritual transformation moved both the unseen and the manifest. Zhiyan was pure, unadorned, and had few desires, giving away whatever he received. From his youth, he had roamed far without clinging to anything. Naturally aloof and unassuming, he did not speak of his own deeds; therefore, although he had many admirable practices, the world was unable to transmit them all. Formerly, before Zhiyan left home, he had once received the five precepts and committed some infraction. Later, entering the Way and receiving the full ordination, he constantly doubted whether he had truly obtained the precepts and was perpetually apprehensive about it. After years of meditation and contemplation, he was unable to resolve the matter himself. He thereupon took to the sea again, traveling to India to consult various clear-sighted authorities. Meeting an arhat monk, he questioned him fully on the matter. The arhat dared not make a judgment, and so entered samādhi on Zhiyan's behalf, journeying to Tuṣita Palace to inquire of Maitreya. Maitreya replied: “He has obtained the precepts.” Zhiyan was overjoyed. Thereupon, he walked back, and when he reached Kashmīr, he passed away without illness at the age of seventy-eight. In that country, ordinary persons and holy sages were cremated in different places. Although Zhiyan’s moral discipline was lofty and luminous, his actual attainment had not been verified. When they first moved the corpse toward the cemetery of ordinary monks, the corpse became heavy and could not be lifted; when they redirected it toward the cemetery of sages, it became light and moved effortlessly. Zhiyan’s disciples Zhiyu and Zhiyuan