續高僧傳 4.6.6

4.6.6

近有僧來於彼夏坐。 但得讀誦不許持出。 具陳此事。 但路幽阻難可尋問。 又復南行七千餘里。 路經五國並有靈迹。 至秣羅矩吒國。 即贍部最南濱海境也。 山出龍腦香焉。 旁有巖頂清流。 繞旋二十許匝南注大海。 中有天宮觀自在菩薩常所住處。 即觀世音之正名也。 臨海有城。 古師子國。 今入海中可三千餘里。 非結大伴則不可至。 故不行也。 自此西北四千餘里。 中途經國具諸神異。 達摩訶剌他國。 其王果勇威英自在。 未賓戒日。 寺有百餘。 僧徒五千。 大小兼學。 東境山寺羅漢所造。 有大精舍高百餘尺。 中安石像長八丈許。 上施石蓋凡有七重。 虛懸空中相去各三尺許。 禮謁見者無不歎訝斯神也。 自此因循廣尋聖迹。 至鉢伐多國。 有數名德學業可遵。 又停二年。 學正量部根本論攝正法論成實論等。 便東南還那爛陀。 參戒賢已。 往杖林山勝軍論師居士所。 其人剎利種。 學通內外五明數術。 依林養徒講佛經義。 道俗歸者日數百人。 諸國王等亦來觀禮洗足供養。 封賞城邑。 奘從學唯識決擇論意義論成無畏論等。 首尾二年。 夜夢寺內及外林邑火燒成灰。 見一金人告曰。 却後十年。 戒日王崩印度便亂。 當如火蕩。 覺已向勝軍說之。 奘意方決嚴具東還。 及永徽之末戒日果崩。 今並飢荒。 如所夢矣。 初那爛陀寺大德師子光等。 立中百論宗。 破瑜伽等義。 奘曰。 聖人作論終不相違。 但學者有向背耳。 因造會宗論三千頌。 以呈戒賢諸師。 咸稱善。 先有南印度王灌頂師。 名般若毱多。 明正量部。 造破大乘論七百頌。 時戒日王討伐至烏荼國。 諸小乘師保重此論以用上王。 請與大乘師決勝。 王作書與那爛陀寺。 可差四僧善大小內外者詣行宮在所。 擬有論義。 戒賢乃差海慧智光師子光及奘。 為四應命。 將往未發間。 有順世外道來求論難。 書四十條義懸於寺門。 若有屈者斬首相謝。 彼計四大為人物因。 旨理沈密最難徵覈。 如此陰陽誰窮其數。 此道執計必求捔決。 彼土常法。 論有負者先令乘驢。 屎瓶澆頂。 公於眾中。 形心折伏然後依投永為皂隷。 諸僧同疑。 恐有殿負默不陳對。 奘停既久究達論道。 告眾請對。 何得同恥。 各立旁證。 往復數番通解無路。 神理俱喪溘然潛伏。 預是釋門一時騰踊。 彼既屈已請依先約。 奘曰。 我法弘恕不在刑科。 稟受我法如奴事主。 因將向房遵正法要。 彼烏荼論又別訪得。 尋擇其中便有謬濫。 謂所伏外道曰。 汝聞烏荼所立義不。 曰彼義曾聞。 特解其趣。 即令說之。 備通其要。 便指纖芥。 申大乘義破之。 名制惡見論。 千六百頌。 以呈戒賢等師。 咸曰。 斯論窮天下之勍寇也。 何敵當之。

Recently a monk came who had spent the summer retreat there, and was only permitted to chant and recite it, not allowed to carry it away. He explained this matter in full, yet the roads were dark and obstructed, hard to trace or investigate. Going south again for more than seven thousand li, crossing five countries along the way that all possessed sacred traces, [Xuanzang] reached the kingdom of Malakūṭa, which is the southernmost coastal border of Jambudvīpa. The mountains produce camphor. Beside them, from the rocky crest, a clear stream winds around about twenty times and flows south into the great sea. Within it is a heavenly palace, the dwelling place where the Bodhisattva Avalokiteśvara always abides—this is the correct name for Guanshiyin. Bordering the sea there was a city of the ancient Siṃhala kingdom; it has now entered into the sea for about three thousand li, and unless one forms a large party, one cannot reach it, so he did not go. From here, going northwest for more than four thousand li, passing through countries en route that possessed all kinds of divine anomalies, he reached the kingdom of Mahārāṣṭra. Its king was valiant, awe-inspiring, and autonomous, not yet having submitted to Śīlāditya. There were more than a hundred monasteries with five thousand monks, who studied both the Mahāyāna and Hīnayāna. A mountain monastery on the eastern border had been built by an arhat; it had a great vihāra more than a hundred feet high, in which was installed a stone image about eighty feet long. Above it was set a stone canopy of seven tiers, suspended in empty space, each separated by about three feet. Worshippers who saw it all marvelled at this marvel. Continuing from here, he broadly sought holy traces, reaching the kingdom of Parvata. There were several renowned and virtuous masters whose learning was worth following, and he stayed there for another two years, studying the Sammatīya Root Treatise, the Compendium of the True Dharma Treatise, the Tattvasiddhi-śāstra, and so forth. Then he returned southeast to Nālandā. Having paid his respects to Śīlabhadra, he went to Mt. Yaṣṭivana to the dwelling of the master and upāsaka Jayasena. This man was of the kṣatriya caste; his learning encompassed both the internal and external [teachings], the five sciences, and the arts of calculation. Relying on the forest, he maintained disciples and lectured on the meaning of the Buddhist scriptures. Several hundred monastics and laypeople came to take refuge with him each day. Kings of various countries also came to gaze in reverence, wash his feet, make offerings, and confer fiefs of cities and towns upon him. Xuanzang studied under him the *Vijñaptimātratā-viniścaya-śāstra*, the *Artha-śāstra*, the *Abhayasiddhi-śāstra*, and so forth, for two full years from beginning to end. At night he dreamed that the interior of the monastery and the outer forest and settlements were burned to ashes by fire. He saw a golden man who told him: 'Ten years from now, King Śīlāditya will pass away and India will be thrown into chaos; it will be swept away like fire.' Upon awakening, he told this to Jayasena. Xuanzang's resolution was now made; he prepared his gear to return east. And indeed, at the end of the Yonghui era, Śīlāditya died, and there is now famine and devastation, just as was seen in the dream. Earlier, the Nālandā Monastery bhadanta Siṃharaśmi and others had established the school of the *Mūlamadhyamakakārikā* and *Śata-śāstra*, refuting the tenets of the Yogācāra and other teachings. Xuanzang said: 'When holy men compose treatises, they never ultimately contradict each other; it is merely that scholars take different stances.' He thereupon composed the *Treatise Harmonizing the Schools* in three thousand verses and presented it to Śīlabhadra and the other masters, who all praised it. Previously, an initiating master of a South Indian king named Prajñāgupta had mastered the Sammatīya school and composed the *Treatise Refuting the Mahāyāna* in seven hundred verses. At that time King Śīlāditya campaigned as far as the kingdom of Oḍra, where the Hīnayāna masters cherished this treatise and presented it to the king, requesting a debate with the Mahāyāna masters to decide the victor. The king wrote a letter to Nālandā Monastery, asking them to dispatch four monks well-versed in both the Mahāyāna and Hīnayāna as well as internal and external doctrines to proceed to his travelling palace for a planned debate. Śīlabhadra then appointed Sāgaramati, Jñānaprabha, Siṃharaśmi, and Xuanzang as the four to answer the summons. Just as they were about to go, before departing, a Lokāyata non-Buddhist came seeking debate, writing forty articles of doctrine and hanging them on the monastery gate: 'If anyone can defeat me, I will cut off my head in apology.' He posited the four great elements as the cause of persons and things; the underlying reasoning was subtle and profound, extremely difficult to cross-examine, like yin and yang, whose numbers who could fathom? This sect clung obstinately to its views and insisted on a contest. By the custom of that land, whoever lost a debate was first made to ride a donkey while a jar of excrement was poured over his head; disgraced publicly before the multitude, broken in body and mind, he would then take refuge and serve forever as a menial slave. The monks were all apprehensive, fearing someone might lose, and kept silent without responding. Xuanzang, having stayed there for a long time and thoroughly mastered the methods of debate, addressed the assembly and asked to confront him: 'How can we share in this disgrace?' Each side established supporting evidence. Back and forth they argued several times until the opponent had no way to explain his position; his spirit and logic completely collapsing, he suddenly submitted. All those of the Śākya clan's order leapt for joy at once. Once he had yielded, he asked to abide by the prior agreement, but Xuanzang said: 'Our Dharma is broadly compassionate and does not involve corporal punishment. Receive my Dharma as a servant serves his master.' He then took him to his room to follow the essentials of the True Dharma. He also separately obtained that treatise from Oḍra; investigating its contents, he found fallacies and excesses therein. He said to the defeated non-Buddhist: 'Have you heard the tenets established in Oḍra?' The man replied: 'I have heard those tenets and especially understand their import.' Xuanzang immediately had him explain them, thoroughly mastering their key points. Pointing out the slightest error, he set forth the Mahāyāna teachings to refute them, entitling the work *Treatise Refuting Evil Views* in one thousand six hundred verses. When he presented it to Śīlabhadra and the other masters, they all said: 'This treatise routs the most formidable adversaries under heaven! What opponent could withstand it?'