釋迦氏譜 1.10

1.10

夫姓氏之興。本欲召其質也。故隨物類而命其形名焉。至如東夏姓源本惟有九。故云或因諡號。唐虞文武等是也。或因爵封。王侯宋衛等是也。或因官字。司馬司徒伯仲叔季等是也。或因居處則成郭園池。或因事有則陶丘巫卜。或因任職則三烏五鹿。末裔隨務流廣滋彰。即目自形不勞繁述。太夏種姓有四不同。謂剎帝利。婆羅門。毘舍。首陀羅也。剎利王種最為高貴。劫初以來相承不絕。餘之三姓非此所論。但明佛姓自分五別。一曰瞿曇。二曰甘蔗。三曰釋迦。四曰舍夷。五曰日種。言瞿曇者。如十二遊經云。昔者菩薩阿僧祇劫。初為國王。父母早喪讓位求道。師姓瞿曇因從氏焉。唐言瞿曇者星名也。如此張氏因星立姓故。涅槃經云。禰瞿曇姓自古相傳。言瞿曇者。此云泥土也。但是譯人取語輕重今問梵僧言瞿荼者泥土也。求曇者是星名也。故知因星得姓定非泥土。言甘蔗者。即如彼經。菩薩往於甘蔗園中。遊止修道。因園命氏。又名甘蔗故。佛所行讚云。甘蔗之苗裔者是也。于時菩薩於園念道。以宿業故為賊所得。貫在木上流血于地。大仙瞿曇天眼清淨。菩薩絕嗣後佛無由。從山飛來哀斂死屍。取土中血以泥團之。著兩器中還返所止。以神呪力滿足十月。左變為男右變為女。瞿曇仙氏遂復興焉。言舍夷者。如四分律云。佛舍夷種。亦云舍夷國。未審此名。言釋迦者。長阿含云。過去有王名曰懿摩（即第十輪王去菩薩身一百世也）。擯斥四子（第四子名莊嚴即白淨王所承）令遠出國。奉王命已到北雪山。住直林中。彌沙塞律云。居雪山北四方遐曠。菜果滋茂頓駕數年。歸德如市欝為強國。父思往召辭過不還。父王三嘆我子有能。因名釋種。本起云。錠光佛曰。汝於來世當成為佛。號釋迦文佛。釋迦為能文為仁也。准今唐譯與本起同。故此四子因能命氏。然釋迦姓經文單復。有類此方。方朔馬卿等也。彌沙塞云。住直樹林。又名為釋。今據梵音呼直為釋。天竺諸事一物多名。此又因林而命氏矣。若准別傳彼土有樹。名曰釋迦根幹茂盛。善相者云。必出國主。因移四子立國命氏（雖非經教聊附異聞）。言日種者。曇無德律云。父姓名為日也（未詳其緣）統明五異同宗一氏。隨事流變故有斯分。然釋一姓群籍多明。自餘出沒任緣而舉。故祐律師云。仰惟錠光授記表號釋迦。玄符冥契故記釋種。名出於未形之前。跡孚於既生之後。炤灼天人聯綿曠劫。其為源也邃矣乎。余尋瞿曇一氏父也。釋迦一氏母也。故五人隨菩薩者。名佛為瞿曇也。斯即子承父姓理路顯然。四分律云。父姓名為日。生處名釋迦。明知母姓也。瞿曇古仙取血藏器。後化男女遂有釋門。覈源一血後分二體。姻媾胎變支流遂廣。據本而談誠滔禮數。約緣徵事大義天乖。何者。案釋氏婚媾並絕族親。冥符此土周孔立教。以世紹輪王望高天下。分宗納娉不交卑族。計其二姓同祖古仙。胎血不殊理例難絕。至如東夏姓氏。多本五帝三王。今則交媾姻婭取別判無從矣。

Now, the rising of surnames and clans was originally intended to designate their substance; therefore, names and forms were assigned according to the categories of things. As for the sources of surnames in the Eastern Xia, originally there were only nine. Thus it is said: some arose from posthumous titles, such as Tang, Yu, Wen, and Wu; some arose from noble ranks and fiefs, such as Wang, Hou, Song, and Wei; some arose from official titles or courtesy names, such as Sima, Situ, Bo, Zhong, Shu, and Ji; some arose from residences, such as Cheng, Guo, Yuan, and Chi; some arose from occupations, such as Tao, Qiu, Wu, and Bu; some arose from official duties, such as Sanwu and Wulu. Later descendants proliferated widely according to their affairs, taking designations from their situations, which need not be related in detail. In Great Xia, the castes are four and distinct: namely, kṣatriya, brāhmaṇa, vaiśya, and śūdra. The kṣatriya royal caste is the most noble, handed down without break since the beginning of the kalpa. The other three castes are not under discussion here. Only the Buddha's lineage will be clarified, which itself divides into five: first, Gautama; second, Ikṣvāku; third, Śākya; fourth, Śākiya; fifth, Sūryavaṃśa. As for 'Gautama': the Shier you jing says that in the past, an asaṃkhyeya kalpa ago, when the Bodhisattva first became king of a state, his parents died early, and he abdicated the throne to seek the Way. His teacher had the surname Gautama, and so he took this clan name. In the language of the Tang, 'Gautama' is the name of a star; just as the Zhang clan here established their surname from a star. Therefore, the Nirvāṇa Sūtra says: 'The surname of Gautama has been transmitted from of old.' As for 'Gautama', some say it means 'mud and earth'; this is merely a difference in the translators' reading of sounds. Now when inquiring of Indian monks, they say 'Gauḍa' means mud and earth, whereas 'Gautama' is the name of a star; thus we know it is named after a star, and is definitely not 'mud and earth'. As for 'Ikṣvāku': according to that same sutra, the Bodhisattva went to a sugarcane garden, where he roamed and cultivated the Way; his clan was named after the garden, and thus he was named Ikṣvāku. Therefore, the Buddhacarita says: 'the descendant of Ikṣvāku'. At that time, when the Bodhisattva was contemplating the Way in the garden, due to past karma he was captured by bandits, impaled on a stake, and his blood flowed onto the ground. The great ṛṣi Gautama had pure divine vision; seeing that the Bodhisattva's line would be severed and subsequent buddhas would have no source, he flew from the mountain, pitied him, and gathered the corpse. He took the blood from the ground, kneaded it into clay balls, placed them into two vessels, and returned to his dwelling. Through the power of divine mantras, after ten full months, the left transformed into a boy and the right into a girl. The lineage of the ṛṣi Gautama thus rose again. As for 'Śākiya': as the Sifen lü says, 'the Buddha's Śākiya lineage', also called 'the Śākiya kingdom'; this name is not yet certain. As for 'Śākya': the Dīrghāgama says that in the past there was a king named Yimo (that is, the tenth cakravartin, a hundred generations before the Bodhisattva). He banished four sons (the fourth son was named Zhuangyan, from whom Śuddhodana was descended) and ordered them far out of the country. Having obeyed the king's order, they arrived at the Northern Snowy Mountains and dwelt in a forest of straight trees. The Mahīśāsaka Vinaya says: dwelling north of the Snowy Mountains, where the four quarters were vast and open, vegetables and fruits were lush; having halted their carriages for several years, people flocked to their virtue like a marketplace, and it grew into a strong state. The father wished to summon them back, but they excused themselves as faulty and would not return. The father-king sighed three times: 'My sons have ability (śakya)!' Because of this, they were named the Śākya lineage. The Benqi says: Dīpaṃkara Buddha said, 'In a future age you shall become a buddha named Śākyamuni Buddha.' Śākya means 'capable', and muni means 'benevolent'. According to the present Tang translation, it is the same as the Benqi. Thus these four sons took their clan name from their capability. However, the clan name Śākya appears in sutras as both single and compound, akin to Fangshuo, Maqing, and the like in this land. The Mahīśāsaka says: dwelling in a forest of straight trees, they were also named Śākya. Now according to Sanskrit pronunciation, 'straight' is called śākya; in India, things often have multiple names; this is another instance of being named after a forest. If one follows another account, in that land there was a tree called śākya, with luxuriant roots and trunk; a skilled diviner said, 'It will surely produce rulers of the state.' Therefore the four sons were moved there to establish their state and take their clan name (though not from the sutra teachings, this is appended as a variant report). As for 'Sūryavaṃśa': the Dharmaguptaka Vinaya says that the father's surname was 'Sun' (its reason is not yet detailed). To sum up: the five differences belong to one same clan; they diverge according to the flow of events. Yet the one surname Śākya is clearly recorded in many texts, while the others appear or disappear according to conditions. Thus Vinaya Master Sengyou said: 'Looking up with reverence, Dīpaṃkara gave the prediction and displayed the title Śākya; by profound coincidence and hidden concord, he predicted the Śākya clan. The name arose before the form took shape; the traces matched after the birth occurred. It shines brilliantly among gods and humans, continuously through vast kalpas. How profound is its source!' In my investigation, the Gautama clan is the father, and the Śākya clan is the mother. Therefore, the five companions who followed the Bodhisattva called the Buddha 'Gautama'. This makes the principle that the son inherits the father's surname clear. The Sifen lü says: 'The father's surname is Sun; the place of birth is named Śākya.' It is clear this is the mother's surname. The ancient ṛṣi Gautama took blood and stored it in vessels, which later transformed into male and female, whereupon the Śākya line arose. Investigating the source: it was one blood, later divided into two bodies. Through marriage and womb transformations, the branches spread wide. Speaking from the origin, it indeed violates the rites and rules; examining the matter from conditions, it is vastly contrary to great principles. Why so? In the Śākya clan, marriages always severed connection with relatives of the same clan, mysteriously according with the teachings established by the Duke of Zhou and Confucius in this land. Because their generation succeeded the cakravartins and their prestige stood highest in the world, they divided their lineages to take wives and would not intermarry with inferior castes. Counting these two surnames, they share the ancestor of the ancient ṛṣi; the blood of the womb being identical, by principle it should be hard to break. As for the surnames in the Eastern Xia, many originate from the Five Emperors and Three Kings; yet nowadays marriages and matrimonial alliances take place, and there is no way to separate them.