[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐故三藏玄奘法師行狀](https://indike.org/pramana/in.bauddha.taisho.2052) › 1.2.2 # 大唐故三藏玄奘法師行狀 1.2.2 大唐故三藏玄奘法師行狀 1.2.2 - **Language:** Classical Chinese ### [1.2.2](https://indike.org/pramana/in.bauddha.taisho.2052.1.2.2) 願可汗憐師如憐奴。 使得達婆羅門也。 於是辭去。 既到葉護衙所。 可汗甚歡喜。 差人遞送。 終達迦濕彌羅。 舊云罽賓國也。 皆可汗之威。 高昌王之力耳。 中間所經葱山雪嶺。 熱海鐵門。 危難之事。 及諸王禮接逢迎之儀。 不能備敘。 迦濕彌羅國。 有大德。 號僧勝。 善於經論。 法師就學俱舍順正理因明聲明等。 及大毘婆沙。 國王慜其盡學達無有經本。 乃給手書十人。 令為抄寫。 并餘所須。 並　勅供給。 學已方出東南。 入磔迦國。 徒伴二十餘人。 相將渡栴陀羅婆伽河。 東至波羅奢大林中。 逢賊。 所將衣資。 劫掠都盡。 身命纔令到村。 與諸人告乞。 各得衣服。 次到磔迦東境。 有大菴羅林。 林中有一七百歲婆羅門。 觀其面貌。 可稱三十許。 明中百論。 及吠陀書。 云是龍猛弟子。 法師就停一月。 學經百論。 又東到那僕底國。 就調伏法師。 學對法顯宗理門等論。 又東諒那伽羅寺。 就月曹法師。 學眾事分毘婆娑。 又東到祿勒那國。 就闍那毱多大德。 學經部毘婆沙。 又就蜜多犀那論師。 學薩婆多辨真論。 展轉到劫毘陀國。 禮拜聖跡。 佛昔在忉利天。 為報母恩。 一夏說法訖。 乘三道寶階。 下人中處。 又西北至羯若鞠闍國（此云曲女城）。 就毘邪犀那三藏。 學佛使毘婆沙日胄毘婆沙。 自此東南。 至阿踰陀國。 禮聖跡已。 順殑伽河東下。 八十餘人同船。 欲向阿阿邦穆佉國。 河之兩岸。 皆是阿踰迦林。 蓊藹深茂。 於林中。 忽有十餘船賊。 鼓棹迎流。 一時而出。 船中驚擾。 投河者數人。 賊擁船向岸。 令諸人解衣。 搜求珍寶。 其賊先事突加天神。 每於秋中。 覓一人質狀端美。 殺取肉血。 用以祠之求喜福。 見法師儀容美麗。 相顧而喜。 於是則賊遣人取水。 於花林中。 和埿塗地作壇。 牽法師上壇坐。 令數人拔刀侍立。 即欲揮刃。 法師報云。 遠來求法。 傳於未聞。 此心未遂。 檀越殺之。 恐無福也。 賊不納。 法師知不免。 謂賊曰。 願賜少時。 莫相逼惱。 使我正念。 亦是檀越恩澤。 於是專心覩史多天慈氏菩薩所。 於心想中。 若登蘇迷盧山。 越一二三天。 見覩史多宮。 慈氏菩薩妙寶臺。 菩薩國遶。 此時。 身心歡喜。 不知在壇。 不憶有賊。 同伴諸人。 發聲號哭。 須臾之間。 黑風四起。 折樹飛沙。 河流湧浪。 船舫漂覆。 賊徒大駭。 問同伴曰。 此沙門從何處來。 名字何等。 報曰。 從支那國來。 求法者此也。 諸君若殺。 得無量罪。 且視風波之狀。 天神已嗔。 宜忽懺悔。 賊懼相率懺謝。 稽首歸依。 時亦不覺。 賊以手觸。 爾乃開眼。 謂賊曰。 時至邪。 賊曰。 不敢害師。 願受懺悔。 法師受其禮謝。 廣為說法。 令其發心。 諸賊遞相勸告。 收諸賊具。 總投河流。 所脫衣資。 各還本主。 並受五戒。 風波還靜。 賊徒歡喜。 頂禮辭別。 同伴敬歎。 轉異於常。 遠近聞者。 莫不嗟怪。 從歷數國。 又東北至室羅伐悉底國。 舊曰舍衛。 訛也。 聖迹甚多。 皆得禮敬。 又到吠舍離城。 觀維摩詰宅。 并佛許魔王涅槃處。 皆往禮敬。 從此又至摩揭陀國。 其處聖跡極多。 法師停七日。 禮拜方遍。 從此東南行。 四百餘里。 到菩提樹。 其處周圓三十里內。 聖跡尤遍。 法師停八九日。 禮拜乃遍。 至第十日。 那爛陀寺眾。 差四十德來。 迎至寺莊。 宿大目揵連本村。 明日食後。 更有二百餘僧及千餘檀越。 擎舉幢蓋花香來迎。 引入那爛陀寺。 既至。 合眾都集。 法師與相見。 眾坐。 令維那唱法師住寺。 寺內所有一切共同。 眾相見訖。 差二十人有德行者。 將法師參正法藏。 即戒賢法師也。 > "May the Qaghan pity the Master as he pities a slave, allowing him to reach the Brāhmaṇa country." Thereupon he took his leave. When he arrived at the encampment of the Yabghu, the Qaghan was delighted and sent men to escort him stage by stage, until he finally reached Kaśmīra (formerly called the kingdom of Jibin). These were entirely the power of the Qaghan and the aid of the King of Gaochang. The perils and hardships passed through in between—the Congling (Pamir) Snow Mountains, the Issyk-Kul (Hot Sea), and the Iron Gate—as well as the courtesies and reception by the various kings, cannot be described in full. In the kingdom of Kaśmīra, there was a venerable elder named Saṅghasūdra, who was skilled in the sūtras and śāstras. The Dharma Master went to him and studied the Abhidharmakośa, Nyāyānusāra, Hetuvidyā, Śabdavidyā, and other texts, as well as the Mahāvibhāṣā. The king of the country pitied him for learning exhaustively without copies of the texts; he accordingly provided ten scribes to transcribe them for him, and ordered that all his other needs also be supplied by royal decree. Having completed his studies, he set out to the southeast and entered the kingdom of Takka. Along with more than twenty companions, they crossed the Candrabhāgā River together and went east into a great palāśa forest. There they encountered bandits, who plundered all the clothes and provisions they carried. Leaving them with their bare lives, they reached a village, begged from the people, and each received clothes. Next, arriving at the eastern border of Takka, there was a great mango grove. In the grove was a brāhmaṇa seven hundred years of age; looking at his countenance, he seemed to be around thirty. He was clear in the Madhyamaka and Śata śāstras, as well as the Vedic texts, and was said to be a disciple of Nāgārjuna. The Dharma Master stayed with him for a month, studying the Madhyamaka and Śata śāstras. Going east again, he arrived at the kingdom of Cinabhukti, where he went to Dharma Master Vinitaprabha and studied treatises such as the Abhidharma, the Samayapradīpikā, and the Nyāyamukha. Going east again to the Tamasāvana Monastery, he went to Dharma Master Candravarmā and studied the Prakaraṇapāda Vibhāṣā. Going east again, he arrived at the kingdom of Jālandhara, where he went to the venerable elder Candragupta and studied the Sautrāntika Vibhāṣā. He also studied the Samayapradīpikā of the Sarvāstivāda with the master of treatise Mitrasena. Passing through successive places, he arrived at the kingdom of Kapitha to pay homage to the sacred traces. Formerly, when the Buddha was in Trāyastriṃśa Heaven to repay his mother's kindness, after finishing the preaching of the Dharma for one rains retreat, he descended to the world of men via a flight of triple jeweled steps. Moving northwest again, he reached the kingdom of Kanyākubja (called Qu nü cheng in Chinese). He went to the Tripiṭaka Master Vīryasena and studied the Buddhadeva Vibhāṣā and the Sūryadeva Vibhāṣā. From here, proceeding southeast, he arrived at the kingdom of Ayodhyā. Having venerated the sacred traces, he traveled eastward down the Gaṅgā River by boat together with more than eighty companions, intending to head toward the kingdom of Hayamukha. On both banks of the river were aśoka groves, lush and dense. Suddenly, more than ten pirate boats emerged all at once from the grove, rowing against the current. Turmoil broke out aboard the boat, and several people leapt into the river. The pirates forced the boat to the shore, ordered everyone to strip off their clothes, and searched for precious treasures. These bandits were accustomed to serving the goddess Durgā; every autumn, they would search for a person of handsome and fair appearance, slay them, and take their flesh and blood to sacrifice to her to seek good fortune and blessings. Seeing the Dharma Master's handsome and graceful bearing, they looked at each other with delight. Thereupon the bandits sent men to fetch water, mixed mud to smear the ground and make an altar in the flowering grove, dragged the Dharma Master up onto the altar to sit, and had several men stand by with drawn swords, about to strike. The Dharma Master told them: "I have come from afar seeking the Dharma to transmit what has not yet been heard. If this wish has not been fulfilled and you patrons kill me, I fear it will bring no merit." The bandits refused to listen. Knowing there was no escape, the Dharma Master said to the bandits: "Please grant me a short moment; do not harass me, so that I may dwell in right mindfulness, which would also be a kindness from you patrons." Thereupon he concentrated his mind single-mindedly on the palace of Tuṣita Heaven where Bodhisattva Maitreya dwells. In his mind's contemplation, it was as if he ascended Mount Sumeru, crossed the first, second, and third heavens, and saw the palace of Tuṣita, Bodhisattva Maitreya's exquisite jeweled dais, and the bodhisattvas surrounding him. At this time, his body and mind were filled with joy; he did not know he was on the altar and remembered not the bandits. His companions wept and wailed aloud. In a brief moment, a black wind arose on all sides, snapping trees and sending sand flying. The river waters surged with waves, and boats were tossed and overturned. The bandits were struck with great terror and asked the companions: "Where does this monk come from, and what is his name?" They replied: "He comes from the country of China; this is a seeker of the Dharma. If you kill him, you will incur boundless sin! Look at the state of the wind and waves: the heavenly deity is already wroth. You must repent immediately!" Terrified, the bandits led one another to repent and apologize, bowing their heads in refuge. At that time, the Dharma Master was still unaware; only when a bandit touched him with a hand did he open his eyes. He said to the bandit: "Has the time arrived?" The bandit said: "We dare not harm you, Master; we only wish to make confession." The Dharma Master accepted their homage and apologies, preached the Dharma extensively to them, and inspired them to give rise to the aspiration \[for awakening\]. The bandits urged one another to gather all their bandit gear and cast it entirely into the river; they returned all stripped clothes and provisions to their original owners, and all received the five precepts. The wind and waves calmed down again. Joyfully, the bandits bowed their heads to the ground in homage and departed. His companions were filled with awe and admiration far beyond the ordinary. Those near and far who heard of it marvelled in amazement. After passing through several countries, he went northeast to the kingdom of Śrāvastī (formerly called Shewei, which is erroneous). Its sacred traces were very numerous, and he was able to pay homage to them all. He also arrived at the city of Vaiśālī, viewing the residence of Vimalakīrti and the place where the Buddha consented to Māra's request for nirvāṇa, and paid homage at them all. From there, he arrived again at the kingdom of Magadha, where sacred traces were extremely numerous. The Dharma Master stayed for seven days before he had completed his worship. From there, traveling southeast for more than four hundred li, he arrived at the bodhi tree. Within an area of thirty li around it, sacred traces were especially pervasive. The Dharma Master stayed eight or nine days before he had completed his worship. On the tenth day, the assembly of Nālandā Monastery dispatched forty virtuous elders to come and welcome him to the monastery's estate, lodging at the native village of Mahāmaudgalyāyana. The next day after the meal, another two hundred monks and more than a thousand patrons came to welcome him, holding banners, canopies, flowers, and incense, and escorted him into Nālandā Monastery. After they arrived, the entire assembly gathered together, and the Dharma Master met with them. When the assembly sat down, they had the karmadāna announce that the Dharma Master was residing in the monastery and that all things within the monastery were to be shared in common. After the meeting with the assembly was concluded, twenty men of virtuous conduct were dispatched to accompany the Dharma Master to pay respects to the Treasury of the True Dharma—that is, Dharma Master Śīlabhadra. > — English (machine translation) (machine translation) - [Previous: 1.2.1](https://indike.org/pramana/in.bauddha.taisho.2052.1.2.1) - [Next: 1.2.3](https://indike.org/pramana/in.bauddha.taisho.2052.1.2.3) - [Up: 1.2](https://indike.org/pramana/in.bauddha.taisho.2052.1.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2052~en-mt.1.2.2) — English, machine translation ## Linked texts (1) - [大唐大慈恩寺三藏法師傳](https://indike.org/pramana/in.bauddha.taisho.2053.3.5) — 慧立 & 彥悰, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2052.1.2.2](https://indike.org/pramana/in.bauddha.taisho.2052.1.2.2) · Pramāṇa