成唯識論述記 1.21

1.21

釋此本頌有十論師：一、梵云達磨波羅，唐言護法。此大論師南印度境達羅毘荼國建至城中帝王之子，學乃泉於海𤀹，解又朗於曦明，內教窮於大小，聲論光於真俗。外道、小乘咸議之曰：大乘有此人也，既猶日月之麗天晈晈而垂彩，亦如溟渤之紀地浩浩而無竭。天親以後，一人而已。製作破斥，具如別傳。年三十二而卒於大菩提寺，臨終之日天樂霄迎，悲聲慟城，空中響報。婆羅門曰：此是賢劫之一佛也！故諸神異，難以備言。二、梵云寠（瞿字上聲）拏末底，唐言德慧，安慧之師。業冠前英，道光時彥，芳聲流於四主，雅韻驤於五天，聖德神奇，未易詳舉。三、梵云悉恥羅末底，唐言安慧，即糅雜集，救《俱舍論》，破正理師。護法論師同時先德，南印度境羅羅國人也。妙解因明，善窮內論，扇徽猷於小運，飛蘭蕙於大乘，神彩至高，固難提議。四、梵云畔徒室利，唐言親勝，天親菩薩同時人也。本頌初行先為略釋，妙得作者之意，後德因而釋焉。五、梵云難陀，唐言歡喜，勝軍祖習，故於後卷新熏種子，此師所說。造《瑜伽釋》等，大有制作。六、梵云戍陀戰達羅，唐言淨月，安慧同時，造《勝義七十釋》及《集論釋》之論師也。七、梵云質呾羅婆拏，唐言火辨，亦世親同時也。尤善文辭，深閑注述，形雖隱俗而道高真侶。八、梵云毘世沙蜜多羅，唐言勝友。九、梵云辰那弗多羅，唐言勝子。十、梵云若那戰達羅，唐言智月。此後三論師並護法菩薩之門人也，或釋《瑜伽》，或別注述，道名俱遠，辭旨咸奧，神德既高，難盡言也。製此釋者雖十論師，於中護法聲德獨振，故此論題特以標首。此師所說最有研尋，於諸義中多為南指。邪徒失趣，正理得方，逈拔眾師，頴超群聖者，其惟一人乎！

There are ten masters who commented on this root verse text: First, in Sanskrit Dharmapāla, rendered in Tang [Chinese] as Hufa. This great master was the son of a king in the city of Kāñcī in the country of Drāviḍa in South India. His learning gushed forth like a spring from an ocean-basin; his comprehension was clearer than the radiance of the morning sun. In inner doctrine, he exhausted the Great and Small [Vehicles]; in linguistic science, he illuminated the ultimate and conventional truths. Non-Buddhists and Śrāvakas alike appraised him, saying: “That the Mahāyāna has this person is just as the sun and moon cling to the heavens, shining brightly and shedding their luster, and as the great ocean marks the bounds of the earth, vast and inexhaustible. Since Vasubandhu, he stands alone.” His treatises and refutations are fully recorded in his separate biography. At the age of thirty-two, he passed away at the Mahābodhi Monastery. On the day of his passing, celestial music welcomed him from the heavens, sorrowful wailing shook the city, and a voice resonated from mid-air. A brāhmaṇa said: “This was one of the Buddhas of the Fortunate Kalpa!” Thus his many marvels can hardly be recounted in full. Second, in Sanskrit Guṇamati, rendered in Tang as Dehui, the teacher of Sthiramati. His achievements surpassed previous worthies, and his realization outshone contemporary talents. His fragrant reputation spread across the four rulers, and his refined grace galloped through the five Indias. His noble virtues and wondrous marvels cannot easily be detailed. Third, in Sanskrit Sthiramati, rendered in Tang as Anhui, who compiled the Samuccaya, defended the Abhidharmakośa-śāstra, and refuted the masters of the Nyāyānusāra. A venerable predecessor contemporary with Master Dharmapāla, he was a native of the country of Lāṭa in South India. With wondrous comprehension of Hetuvidyā and thoroughly versed in the inner treatises, he fanned auspicious customs within the Lesser Vehicle and spread fragrant orchids in the Mahāyāna; his spiritual demeanor was so exalted that it is truly difficult to appraise. Fourth, in Sanskrit Bandhuśrī, rendered in Tang as Qinsheng, a contemporary of the Bodhisattva Vasubandhu. When the root verses first circulated, he first composed a brief commentary that wondrously captured the author's intent, and later worthies commented [on the verses] relying on it. Fifth, in Sanskrit Nanda, rendered in Tang as Huanxi, whom Jayasena took as his patriarchal tradition; thus the newly perfumed seeds discussed in later fascicles are the exposition of this master. He composed the commentary on the Yogācāra and other works, producing extensive writings. Sixth, in Sanskrit Śuddhacandra, rendered in Tang as Jingyue, contemporary with Sthiramati, the master who composed the commentary on the Paramārthasaptati and the commentary on the Abhidharma-samuccaya. Seventh, in Sanskrit Citrabhāṇa, rendered in Tang as Huobian, also a contemporary of Vasubandhu. Especially adept in phrasing and deeply familiar with annotating and compiling, though his bodily form was hidden among the laity, his spiritual realization was exalted among true companions. Eighth, in Sanskrit Viśeṣamitra, rendered in Tang as Shengyou. Ninth, in Sanskrit Jinaputra, rendered in Tang as Shengzi. Tenth, in Sanskrit Jñānacandra, rendered in Tang as Zhiyue. These last three masters were all disciples of the Bodhisattva Dharmapāla; some commented on the Yogācāra, while others wrote separate annotations. Their spiritual reputations were both far-reaching, and their words and purports were profoundly abstruse; their spiritual virtues being so exalted, they can hardly be described fully. Although there were ten masters who composed these commentaries, Dharmapāla's reputation and virtue were uniquely preeminent among them, and therefore this treatise's title specially places him at the head. What this master taught is the most deeply investigated and serves predominantly as the southward pointer among all doctrines. Causing the deviant followers to lose their footing and the correct principles to obtain direction, towering far above all masters and standing out brilliantly above the assembly of sages—is it not he alone?