貞元新定釋教目錄 5.22.4

5.22.4

[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