肇論疏 2.7

2.7

Second, the preface concerning Master Kumārajīva. The Gaoseng zhuan states: Master [Kumāra]jīva's father was the son of the prime minister of an Indian state, named Kumārāyana. His grandfather was due to inherit the position, but he avoided the rank and did not accept it, traveling east to Kucha. The Kuchan king Po Chun had a sister who had a red mole on her body, destined to give birth to a wise son. Various kingdoms proposed marriage to her, but she refused to respond to any of them. Then, upon seeing [Kumārā]yana, she desired to marry him, whereupon the king compelled [Kumārā]yana to take her as his wife. [Kumārā]yana took her in marriage, and she gave birth to Master [Kumāra]jīva. After the Master left household life, he went again to India; therefore, he is called an Indian master. As for the name Kumārajīva, his original name was Kumārajīva, which is translated here as Tongshou ("Youth-Longevity"). His father's name was Kumārāyana and his mother's name was Jīvā; here, the names of both father and mother are combined to form his name, and this is why he is so called. After arriving here, because he excelled at understanding literature (shi), he was named Shi. This is an outline, drawing roughly on the intention of the biography, not its full text. This is what Master Huijiao said in composing the biography, but it is not seen elsewhere. Yet these words may perhaps be so, or perhaps not so. Why? If Master [Kumāra]jīva, upon arriving here, was called Luoshi because he excelled at understanding literature (wenshi), then in the Gaoseng zhuan there is also an Indian monk named Buddhayaśas (Fotoushi) [or Guṇabhadra/Buddhashi]—did he also understand literature before being named Shi? Since that is not the case for him, how could it uniquely be so for this one? Speaking from this, it is not necessarily so. Regarding "In his youth he trod the Great Square": Laozi says: "The great square has no corners." Here this expression is borrowed as a metaphor for the Mahāyāna teachings. Master [Kumāra]jīva left household life at the age of seven and first studied the various treatises of the Śrāvakayāna. When he was thirteen, he studied under Prince Sūryasoma of the military staff. There were two brothers Soma: the elder was named Sūryabhadra, and the younger was named Sūryasoma. Soma was peerless in talent and eloquence; his elder brother and all others studied under him. Soma expounded the Anavatapta-sūtra for [Kumāra]jīva. When [Kumāra]jīva heard that all dharmas of the aggregates and realms are empty and without marks, he was amazed and asked: "What further meaning does this sūtra have, that it destroys all dharmas entirely?" He replied: "Dharmas such as the eye are not truly existent." [Kumāra]jīva, having previously clung to the existence of sense-faculties, while the other relied on dependent origination to show their lack of true reality, investigated and examined the Greater and Lesser [Vehicles] back and forth for a prolonged time, until [Kumāra]jīva at last recognized where the principle truly converged, and subsequently devoted himself to the Vaipulya teachings. Thereupon he broadly sought essential teachings, receiving and reciting the Madhyamaka-kārikā, Śataka-śāstra, Dvādaśamukha-śāstra, and so forth; hence it says: "In his youth he trod the Great Square." Moreover, "Great Square" refers to the country of India. Although [Kumāra]jīva was born in Kucha, he went to India early on. Regarding "investigating the incipience of this purport": ji is the incipient capacity. The Yijing states: "To know the incipient signs (ji)—how divine is it!" It also says: "The incipient sign (ji) is the first subtle movement." The character differs from the present one, but their meanings may be the same, or perhaps not the same. If one says they are the same, the first subtle movement is also the mind. If one says they are not the same, the incipient capacity strictly refers to the mind, whereas the subtle movement broadly concerns all affairs. When Master [Kumāra]jīva was twenty, he received full ordination in the Kuchan royal palace and dwelt in the New Monastery. Furthermore, in an ancient palace beside the monastery, he first obtained the Fangguang jing. Just as he opened and read it, Māra came and obscured the text, so that he saw only blank paper. [Kumāra]jīva, recognizing Māra's deed, made his resolve even firmer; Māra departed, the characters reappeared, and he continued to study and recite it. Again he heard a voice in the sky saying: "You are a man of wisdom; why should you read this?" [Kumāra]jīva said: "You are a petty māra; you should depart at once! My mind is like the earth, immovable." Referring now to this event, it is thus stated. Regarding "preeminent beyond words and images": The Zhouyi has the "Wenyan" and the "Xiangci"; relying on the "Wenyan" and "Xiangci," the Dao of Changes is revealed. Wang Bi's Zhouyi lüeli, in the section on images, says: "Images are what bring out meaning; words are what clarify images. Nothing exhausts meaning like images; nothing exhausts images like words. Words arise from images, so one may follow words to observe images; images arise from meaning, so one may follow images to observe meaning. Meaning is exhausted by images, and images are made clear by words. Therefore, words are that by which images are clarified; grasping the image, one forgets the words. Images are that by which meaning is preserved; grasping the meaning, one forgets the images. For this reason, one who preserves words has not grasped the image; one who preserves images has not grasped the meaning. If images arise from meaning yet one preserves the images, then what is preserved is not the true image; if words arise from images yet one preserves the words, then what is preserved is not the true words. Thus, one who forgets images is one who grasps meaning; one who forgets words is one who grasps images." Here this language is borrowed. The words and images of the Yijing originally clarify the Dao of the Changes; Master [Kumāra]jīva profoundly awakened to prajñā without relying on words and images. Regarding "wonderfully attuning to the realm of the subtle and minute": Some editions have the word "attained" (de). "Attuning" (qi) means to accord with. The Shuowen says: "Qi means an agreement." By checking the tally, carving wood serves as an agreement. Tallies have male and female parts, modeled on man and woman; the male is the left tally and the female is the right tally. Laozi says: "Holding the left tally." This refers to that. Regarding "subtle and minute" (xiwei): Laozi says: "Looked at but not seen, it is called yi; listened to but not heard, it is called xi; grasped at but not obtained, it is called wei. These three cannot be scrutinized, so they blend into one." This phrase is borrowed here to illustrate that prajñā is soundless and formless, and that Master [Kumāra]jīva was able to wonderfully attune to it. Regarding "Equalizing heterodox traditions in Gayā (Jiayi)": "Equalizing" means putting in order. "Heterodox traditions" are the non-Buddhists. "Jiayi" is the name of a kingdom in Central India, which is translated here as the Kingdom of the Red Marsh. Stating "Jiayi" intends to say that he refuted non-Buddhists in the Western Regions, not necessarily restricted to Central India. As for this incident: in the kingdom of Wensu on the northern border of Kucha, there was a non-Buddhist endowed with divine eloquence and outstanding talent, whose name shook various countries. Beating the royal drum with his own hands, he vowed: "If anyone defeats me in debate, I shall cut off my head to apologize." Once Master [Kumāra]jīva arrived, he examined him on two principles; the non-Buddhist was utterly confused and confounded, prostrating in refuge. This refers to that event. Regarding "spreading the pure breeze to fan the East": "Breeze" refers to the breeze of prajñā wisdom, like a pure and gentle breeze. "Fanning the East" means fanning the breeze of prajñā into this eastern country. As for this matter: [Kumāra]jīva's mother had previously taken him to Northern India, where they met an arhat named Dharmaghoṣa. Seeing him, the arhat was amazed and said to his mother: "You should always protect him. If this novice does not break the precepts before reaching thirty-five, he will deliver countless people, like Upagupta. If he breaks the precepts, he will achieve nothing, becoming merely a master of worldly talent and intelligence." Thereupon he took [Kumāra]jīva back to his mother. Later, when she was going again to India, on the verge of departure she said to [Kumāra]jīva: "The profound teachings of the Vaipulya ought to be broadly proclaimed in China and transmitted to the eastern lands; this depends solely on your strength. Yet for yourself it will bring no benefit—what can be done?" [Kumāra]jīva said: "The path of a great being (mahāsattva) is to benefit others while forgetting one's own form. If the Great Transformation can surely be made to circulate and cleanse the delusions of worldly people, even if my later body should face the furnace and cauldron, I shall suffer without regret." Later he transmitted the Dharma and came here; hence it says "fanning the East." Regarding "Just as he was about to illuminate foreign regions, he hid his radiance in the Liang lands": jiang means "about to." yuan means "in" or "at." The Xiao Erya says: "yuan means change." zhu means "to illuminate." "Liang lands" refers to Liangzhou. Among the Liang states there were Five Liang: the Former Liang of Zhang Gui, the Later Liang of Lü Guang, the Southern Liang of the Xianbei Wugu, the Western Liang of Li Gao, and the one spoken of here, Juqu Mengxun [of the Northern Liang]. The Five Liang all had their capital at Guzang. That the Former and Later Liang both had their capital at Guzang is known. As for why Southern Liang, Western Liang, and Northern Liang also had their capital at Guzang: Southern Liang first had its capital at Wuwei and Xiping, later moved to the Eastern Capital, then again followed Guzang, and then returned to the Eastern Capital. Western Liang first had its capital at Guzang, and later moved to Jiuquan. Mengxun first had its capital at Zhangye, and later moved to Guzang. The Liang mentioned here is Mengxun's Liang. The statement that Master [Kumāra]jīva, just as he was about to illuminate this country, concealed his talent and wisdom in the Liang lands, has its reason. As for this incident: In the thirteenth year of the Jianyuan era of Fu Jian, ruler of the Former Qin, in the first month, the Grand Astrologer memorialized: "A star has appeared in the sector of foreign countries; a person of great virtue and wisdom will enter to assist the Central Kingdom." Fu Jian said: "I have heard that in the Western Regions there is Kumārajīva, and in Xiangyang there is Shi Dao'an. Could it not be them?" He immediately dispatched envoys to seek them. In the ninth month of the eighteenth year, Fu Jian dispatched General of Valiant Cavalry Lü Guang and General of the River Jiang Fei to lead an army of seventy thousand to campaign west against Kucha. On the verge of departure, Fu Jian held a farewell banquet for Lü Guang at the Jianzhang Palace, saying to Lü Guang: "Rulers govern in response to Heaven, taking love of the common people as their foundation; how could I attack their lands out of greed? It is solely because of the man who embodies the Way. I have heard that in the Western Regions there is Kumārajīva, who deeply understands the characteristics of dharmas; I think of him greatly. The worthy and wise are the great treasure of a state; if you overcome Kucha, dispatch an express courier to send [Kumāra]jīva." Lü Guang indeed overcame Kucha and returned eastward with [Kumāra]jīva. When they reached Liangzhou, he heard that Fu Jian had been killed by Yao Chang, so Lü Guang usurped the title outside the Pass. When Lü Guang died, his son Shao inherited the throne. Lü Guang's concubine-born son Zuan killed Shao and established himself. Lü Guang's nephew Chao killed Zuan and established his elder brother Long, lasting altogether eighteen years. Because Lü Guang, father and sons, did not propagate the correct path, [Kumāra]jīva harbored profound understanding with nowhere to preach and convert. This refers to this event. Therefore, regarding "Thus the Way does not respond in vain; its response surely has a cause": When Fu Jian died, this was without a cause; when Yao Xing arose, this is what is called having a cause. Below, "In the third year of the Hongshi era": Hongshi was the era name of Yao Xing of the Later Qin. Regarding "The year was in Xingji": The chou month is Xingji, and the chou year is Chifenruo. Here the name of the month is used to designate the year; hence it says Xingji. Why? The "Shiming" in the Erya says: The yin year is Shetigē, the mao year is Shan'è, the chen year is Zhichu, the si year is Dahuangluo, the wu year is Dunzang, the wei year is Xieqia, the shen year is Tuntan, the you year is Zuoe, the xu year is Yanmao, the hai year is Dayuanxian, the zi year is Kundun, and the chou year is the Chifenruo month. The first month is Ximu, the second month is Dahuǒ, the third month is Shouxing, the fourth month is Chunwei, the fifth month is Chunhuǒ, the sixth month is Chunshou, the seventh month is Shishen, the eighth month is Daliang, the ninth month is Jianglou, the tenth month is Juzi, the eleventh month is Xuanxiao, and the twelfth month is Xingji. Now, the third year of Hongshi corresponds exactly to a chou year, which belongs to Chifenruo. Here the name of the chou month is used in place of the name of the chou year; hence it says: "In the third year of the Hongshi era, the year was in Xingji." Some say: the twelve year names and twelve month names are interchangeable in sequence without any impediment, which is why the month name is used to designate the year. Regarding "Qin availed itself of the plan to enter the country and raised an army with the intent to bring him": Texts that read "eight countries" are mistaken. Relying now on the ancient text, "enter the country" is correct. The Sanshi guo chunqiu says: "Lü Long, fearing pressure from Southern Liang and Northern Liang, presented a memorial requesting to be received. Long moved to Qin, and Lü Guang's lineage was thus terminated." This means Lü Long entered the Qin state, not eight countries. The Gaoseng zhuan states: "In the third month of the third year of Hongshi, twin trees with interlinked branches grew in the ancestral temple courtyard, and scallions in the Xiaoyao Garden turned into shallots; this was considered an auspicious omen, indicating that an ultimate sage was about to enter the country. In the fifth month, Yao Xing dispatched Shuode, Duke of Longxi, on a western campaign against Lü Long; Long's army was severely defeated. In the ninth month, Long submitted a memorial of surrender, and only then was [Kumāra]jīva welcomed into the Pass." Hence it says "the plan to enter the country." "Army" means troops; raising an army was simply to bring Master [Kumāra]jīva. Regarding "It is presumed that the destiny of Northern India was naturally so": The preface to the "Rhapsody on the Lu Palace of Divine Brilliance" in the Wenxuan says: "From the Western Capital to Weiyang, all were seen ruined and collapsed, yet the Divine Brilliance alone remained intact. Can it be presumed that divine spirits supported it, so as to protect the House of Han?" This phrase is emulated here. It clarifies that when Fu Jian raised an army and marched to bring Master [Kumāra]jīva, he died before [Kumāra]jīva arrived; now when Yao Xing raised an army to bring him, he was able to return. This is the destiny of Northern India, a destined cycle that was meant to be so. As for mentioning Northern India: the Pañcaviṃśatisāhasrikā Prajñāpāramitā states that after the Buddha's parinirvāṇa, prajñā would travel south, next west, and then north, where it would flourish greatly in the north. The Dazhidu lun explains that "the north" means Northern India. Here it means that through the successive rotations of destiny in Northern India, it only then reached the eastern lands; therefore it says so.