大方廣佛華嚴經隨疏演義鈔 7.36

7.36

第二序西域中，文分為二：先正序、後順違。前中，賢首《起信論疏》初義理分齊中序之。於中二：一總序源由、二雙釋所立。今初。然真諦、笈多、波頗三藏皆是西域，而躬親在斯分教，故屬此方所收；下二大德，本是西方分教，故云西域耳。那爛陀者，此云施無厭。然案《唐三藏傳》，似智光，乃戒賢弟子。而今云「同時」者，或恐名同人異，或是師資，不妨立義所宗復異。又準無行禪師書亦云「西方有二宗並行，一宗無著、天親；一宗龍樹、提婆。龍樹之宗，玄標纔舉，則無著牽羊；翎羽暫騰，則陳那亂轍。」則同時定有二宗。又案《西域記》，唐三藏初遇龍樹宗師，欲從學法。師令服藥求得長生，方能窮究。三藏自思本欲求經，恐仙術不成，辜我夙願。遂不學此宗，乃學法相之宗。若藏和上義分齊云「法藏於文明年中，幸遇中天竺國三藏法師地婆訶羅，唐言日照，於西太原寺翻譯經論，躬親問之。」故有憑矣。

In the second part, setting forth [the teachings of] the Western Regions, the text divides into two: first, setting them forth directly; second, concord and conflict. In the former, Xianshou set them forth in the opening discussion on the scope of doctrinal meaning in his Commentary on the Awakening of Faith. In that, there are two parts: first, a general account of the origins; second, explaining what was established by both [masters]. Now, for the first part: Although the Tripiṭaka Masters Paramārtha, Guptā, and Prabhākaramitra were all from the Western Regions, they personally classified the teachings here [in China]; hence, they belong to those included under this land. The two great worthies below originally classified the teachings in the West; therefore, it is said to be the Western Regions. "Nālandā" translates as "giving without weariness." However, according to the Biography of the Tang Tripiṭaka Master, it seems that Jñānaprabha was a disciple of Śīlabhadra. The present assertion that they were "contemporary" may perhaps be because the names are identical but the persons are different; or perhaps they were teacher and disciple, yet this does not preclude that their established doctrines and tenets were nonetheless different. Furthermore, according to the letter of Chan Master Wuxing, it is also said: "In the West there are two tenets running in parallel: one tenet follows Asaṅga and Vasubandhu; one tenet follows Nāgārjuna and Āryadeva. As for the tenet of Nāgārjuna, as soon as its profound standard is raised, Asaṅga must lead the sheep [in submission]; no sooner do its wings take flight than Dignāga's tracks are thrown into disarray." Thus, there were definitely two tenets existing at the same time. Furthermore, according to the Records of the Western Regions, the Tang Tripiṭaka Master initially met a master of the Nāgārjuna school and wished to study the Dharma under him. The master instructed him to ingest medicine to seek longevity, so that he could thoroughly master it. The Tripiṭaka Master reflected to himself that his original intention was to seek sūtras, and fearing that the transcendent arts might fail and betray his longstanding vow, he consequently did not study this tenet, but rather studied the tenet of the characteristics of dharmas. As the scope of doctrinal meaning of Upādhyāya [Fazang] says: "During the Wenming reign era, Fazang had the fortune to meet Tripiṭaka Master Divākara (which in the Tang language means Sun-Shine) of Central India translating sūtras and treatises at the Western Taiyuan Monastery, and personally questioned him." Therefore, there is reliable evidence.