大方廣佛華嚴經隨疏演義鈔 77.14

77.14

疏「八疎勒國等具云佉路數怛勒」者，《西域記》第十二云「出葱嶺其烏鎩國，此國城西二百餘里至一大山，從此北行山磧曠野五百餘里至佉沙國。舊云為疎勒者，乃稱其城號也。正音具云室利訖栗多底。疎勒之言，猶為訛也。」釋曰：疏依古疏，即日照三藏釋《西域記》云：「佉沙國，周五千餘里，多砂磧少壤土，稼穡殷盛花果繁茂。從此東南行五百餘里，濟河踰沙至斫句迦國，唐言沮渠，周千餘里。國南境有大山，崖嶺嵯峨峯巒重疊，草木凌寒春秋一觀，溪㵎濬瀨飛流四注，崖龕石室棊布嚴林。印度得果人多運神通，輕舉遠遊棲止於此。諸阿羅漢於此寂滅者眾，是故多有窣堵波也。今猶現有三阿羅漢居巖岫中，入滅心定，形若羸人鬚鬢恒長，故諸沙門時往為剃。而此國中，大乘經典部數尤多，佛法至處莫斯為盛也，十萬頌為部者凡有十數。自茲已降其流寔廣（釋曰：據此，《華嚴》等經却在此國）。從此而東踰嶺越谷行八百餘里，至瞿薩旦那國，唐言地乳，即其俗之雅言也。俗語謂之漢那，凶奴謂之于遁，諸胡謂之豁旦，印度謂之屈丹，舊曰于闐者訛也。瞿薩旦那國，周四千餘里，砂磧大半壤土隘狹，宜穀稼、多眾果，宗尚佛法，伽藍百餘所，僧徒五千餘人，並多習學大乘教法。王甚驍武，敬重佛法，自云毘沙門天之祀胤也。昔者此國虛曠無人，毘沙門天於此棲宅，無憂王太子在呾叉始羅國，被抉目王怒譴，謫輔佐遷其豪嫉出雪山北，居荒谷間。遷人逐牧至此西界，推舉尊豪首立為主，當是地也。東土太子蒙譴流徒，居此東界，群下勸進，又自稱王。歲月已積風教不通，各因畋獵遇會荒澤，更問宗緒因而爭長，忿形辭語便欲交兵。或有諫曰：『今何遽乎？因獵決戰，未盡兵鋒。宜歸治兵，期而後集。』於是迴駕而返，各歸其國，校習戎馬督勵士卒。至期兵會旗鼓相望，旦日合戰西主不利，因而逐北遂斬其首。東王乘勝撫集亡國，遷都中地方建城郭，憂其無土恐難成功，宣告遠近誰識地理。時有塗灰外道，負大瓠盛滿水而自進曰：『我知地理。』遂以其水屈曲遺流，周而復始。因即藏軀，忽而不見。依彼水迹峙其基堵，遂得興工，即斯國治，今王所都於此城也。城非崇峻，攻擊難剋，自古已來未能有勝。其王遷都作邑建國安人，工績已成，齒耄云暮，未有胤嗣恐絕宗緒，乃往毘沙門天神所祈禱請嗣。神像額上剖出嬰孩，捧以迴駕，國人稱慶。既不飲乳，恐其不壽，尋詣神祠重請養育。神前之地忽然隆起，其狀如乳，神童飲吮，遂至成立，智勇光前，風教遐被。遂營神祠，崇先祖也。自茲已降，弈世相承，傳國君臨不失其緒。故今神廟多諸珍寶，拜祀享祭無替於時。地乳所育，因為國號。王城南十餘里有伽藍，此國先王為毘盧折那，唐言遍照，阿羅漢建也。王城西南二十餘里，至瞿室𩜁伽山，唐言牛角，山峰兩起巖隒四絕，於崖谷間建一伽藍，其中佛像時燭光明。昔如來曾至此處，為諸天人略說法要，懸記此地當建國土，敬崇遺法遵習大乘。即今處也。牛角巖有大石室，中有阿羅漢入滅心定，待慈氏佛，數百年間供養無替。近者崖崩，掩塞門徑，國王興兵欲除崩石，即黑蜂群飛毒螫人眾，以故至今石門不開。」釋曰：據此亦為聖居。「或指江表牛頭」者，即金陵南四十里有山名牛頭，謂由此山有雙峰，故一名雙闕、一名天闕、一名南郊、一名仙窟，皆以累朝改革不定。按《域地誌》云「此山高一千四百尺，周迴四十七里。」準《西域記》及舊《華嚴經．菩薩住處品》，心王菩薩告諸菩薩言：「東北方邊夷國土名牛頭」。若按新經云「疏勒國有一住處名牛頭山」。如前所引《西域記》文，此與真丹，處則異也（此文見《金陵塔寺記》）。古老相傳云：是辟支佛現形之所。而前後文多云「菩薩於中止住」，而其靈應往往有之。

Regarding the Commentary's statement, "The eight, Kashgar, and so forth, in full is called Kharoṣṭha": Fascicle twelve of the Record of the Western Regions states: "Exiting the Congling Mountains and its Kingdom of Wusha, one goes west of this kingdom's city for more than two hundred li to reach a great mountain. From here, traveling north through desert and wilderness for more than five hundred li, one reaches the Kingdom of Khasha. What was formerly called Shule (Kashgar) is only the name of its city. The correct phonetics in full is Śrīkrīrati. The term Shule is an error." In explanation: The Commentary relies on the old commentary; that is, the Tripiṭaka Master Divākara's explanation of the Record of the Western Regions, which states: "The Kingdom of Khasha is over five thousand li in circuit. It has much gravel and little soil, yet agriculture is flourishing and flowers and fruits abound. Traveling southeast from here for more than five hundred li, crossing a river and traversing the sands, one reaches the Kingdom of Cakuka—in Chinese translated as Juqu—which is over a thousand li in circuit. At the southern border of the kingdom is a great mountain, with towering crags and ridges and piled-up peaks; its vegetation withstands the cold, presenting the same appearance in spring and autumn. Its mountain streams and rapid currents flow forth in all directions; cliff niches and stone chambers are spread like chess pieces through the dense forests. Men of India who have attained the fruit often exercise their supernormal powers, flying lightly away to travel far and dwell here. Many arhats have entered quiescent extinction here, and on this account there are many stūpas. Even now there are three arhats dwelling in its caverns who have entered the samādhi of the cessation of mental activity; in form they resemble emaciated persons, their beards and hair constantly growing, so that śramaṇas go there from time to time to shave them. Furthermore, within this kingdom the Mahāyāna scriptures are especially numerous in fascicle count; nowhere that the Buddha-Dharma has reached has been more flourishing than here, with ten or so works each numbering one hundred thousand verses. Below these, their circulation is truly vast." (In explanation: According to this, scriptures such as the Avataṃsaka were in fact preserved in this kingdom.) "Traveling east from here, crossing ridges and traversing valleys for more than eight hundred li, one reaches the Kingdom of Gostana—in Chinese translated as 'Earth's Teat,' which is the refined vernacular term. In colloquial speech it is called Hanna; the Xiongnu call it Yudun; the various Western barbarians call it Huodan; India calls it Kudan; the former name Yutian (Khotan) is an error. The Kingdom of Gostana is over four thousand li in circuit; sand and gravel make up the greater part, while arable soil is narrow and limited. It is suitable for grain and rich in various fruits. They esteem the Buddha-Dharma; there are over one hundred saṅghārāmas and more than five thousand monastics, who mostly practice and study the Mahāyāna teachings. The king is extremely brave and martial, venerating and esteeming the Buddha-Dharma; he claims himself to be a descendant of the deva Vaiśravaṇa. Anciently, this kingdom was empty and uninhabited, and the deva Vaiśravaṇa had his dwelling here. When the crown prince of King Aśoka was in Takṣaśilā, he had his eyes gouged out. The king, enraged, censured and banished the ministers and moved the tyrannical and jealous notables out to the north of the Snowy Mountains to dwell in a desolate valley. The banished people followed their pasturage to this western border, and choosing an eminent and noble chief, established him as master; it was precisely in this region. The crown prince of the Eastern Land (China), having suffered punishment and exile, dwelt at this eastern border; his followers urged him on, and he also declared himself king. The years and months accumulated and their customs and languages did not communicate. Then, on account of hunting, they met in the desolate marsh; inquiring into each other's lineage, they strove for superiority, and anger appearing in their words, they were about to clash in battle. Someone remonstrated, saying: 'Why such haste now? To decide the battle on account of a hunt does not bring out the full edge of our armies. It is better to return and train our troops, set a date, and then assemble.' Thereupon they turned their carriages and returned, each going back to his kingdom to train cavalry and horses and encourage the soldiers. When the appointed time arrived and the armies met, banners and drums faced each other. At dawn they engaged in battle; the western ruler was disadvantaged, and pursuing his retreat, they severed his head. Taking advantage of the victory, the eastern king consoled and gathered together the fallen state, moved his capital to the central region, and first constructed walls and moats. Worrying that there was no earth and fearing it would be difficult to complete, he made an announcement far and near: 'Who understands the geography?' At that time there was a cinerary heterodox ascetic (pāśupata) who carried a large gourd filled with water and presented himself, saying: 'I understand the geography.' Thereupon, he let the water trickle forth in winding streams, circulating and returning to where it began. Then he concealed his body and suddenly vanished. Basing their foundations on the traces of that water, they were able to begin the construction; this became the seat of government of the kingdom, the city where the current king now has his capital. The city is not exceptionally high or steep, yet it is difficult to attack and overcome; from ancient times to the present none have been able to defeat it. The king moved his capital, established towns, founded the state, and brought peace to the people. His achievements being accomplished, his years reached their evening, yet he had no heir and feared his lineage would be severed. He thereupon went to the shrine of the deva Vaiśravaṇa to pray for an heir. From the forehead of the deity's image an infant broke forth; carrying it reverently, the king returned, and the kingdom's people celebrated. Since the child did not drink milk, fearing he would not live long, the king immediately went back to the deity's shrine to ask once more for his rearing. The ground before the deity suddenly swelled up in the shape of a breast; the divine child suckled and drank, and thereby grew to maturity. His wisdom and courage outshone his predecessors, and his moral influence reached far. Thereupon they constructed a divine shrine to venerate their ancestor. From this time forward, successive generations inherited the throne, transmitting the kingdom and reigning without losing the lineage. Therefore, the divine temple today possesses many rare treasures, and worship and offerings have never ceased over time. Because he was reared by the earth's teat, it was taken as the name of the kingdom. More than ten li south of the royal city there is a saṅghārāma, built by the former king of this country for the arhat Vairocana—in Chinese translated as All-Illuminating. More than twenty li southwest of the royal city, one reaches Mount Gośṛṅga—in Chinese translated as Ox Horn; the mountain rises in two peaks with sheer cliffs on all four sides. Amid the crags and valleys a saṅghārāma was constructed, within which the Buddha image at times shines with light. Anciently, the Tathāgata once came to this place, preached the essentials of the Dharma briefly for the devas and humans, and prophesied that in this land a kingdom would be established, which would venerate the bequeathed Dharma and practice the Mahāyāna. It is this very place. On the cliff of Ox Horn there is a great stone chamber, within which an arhat has entered the samādhi of the cessation of mental activity, awaiting the Maitreya Buddha; for several hundred years, offerings to him have not ceased. Recently the cliff collapsed, blocking the entrance and path. The king mobilized troops wishing to clear away the collapsed rocks, whereupon a swarm of black bees flew forth and stung the multitude with venom; for this reason, up to the present day, the stone portal has not been opened." In explanation: According to this, it is also the abode of a sage. Regarding "Or pointing to Niutou in the Jiangbiao region": Forty li south of Jinling there is a mountain named Niutou (Ox Head). Because this mountain has twin peaks, it is also named Shuangque, Tianque, Nanjiao, or Xianku; these varied according to changes across successive dynasties. According to the Gazetteer of Regions: "This mountain is one thousand four hundred feet high and forty-seven li in circumference." According to the Record of the Western Regions and the chapter "Bodhisattvas' Dwelling Places" in the old Avataṃsaka Sūtra, the Bodhisattva Mind King said to the bodhisattvas: "In the northeastern frontier barbarian land, there is a kingdom named Ox Head." If we consult the new sūtra, it states: "In the kingdom of Kashgar there is an abode named Mount Ox Head." As cited above from the text of the Record of the Western Regions, this is a different place from Cīnasthāna (this text is found in the Records of the Pagodas and Monasteries of Jinling). Ancient tradition relates that this is the place where a pratyekabuddha manifested his form. Moreover, earlier and later texts often state, "Bodhisattvas abide within it," and its efficacious responses have frequently occurred.