大方廣佛華嚴經隨疏演義鈔 7.36

7.36

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.