[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) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 4.7.1 # 續高僧傳 4.7.1 續高僧傳 4.7.1 - **Language:** Classical Chinese ### [4.7.1](https://indike.org/pramana/in.bauddha.taisho.2060.4.7.1) 奘意欲流通教本。 乃放任開正法。 遂往東印度境迦摩縷多國。 以彼風俗並信異道故其部眾乃有數萬。 佛法雖弘未至其土。 王事天神愛重教義。 但聞智人不問邪正。 皆一奉敬其人。 創染佛法將事弘闡故往開化。 既達於彼王。 歎奘勝度神思清遠。 童子王聞欣得面欵。 遣使來請再三乃往。 既至相見宛若舊遊。 言議接對又經晦朔。 于時異術雲聚。 請王決論。 言辯纔交邪徒草靡。 王加崇重初開信門。 請問諸佛何所功德。 奘讚如來三身利物。 因造三身論三百頌以贈之。 王曰。 未曾有也。 頂戴歸依。 此國東境接蜀西蠻。 聞其途路。 兩月應達。 于時戒日王臣告曰。 東蕃童子王所有支那大乘天者。 道德弘被。 彼王所重。 請往致之。 其大乘天者。 即印度諸僧美奘之目也。 王曰。 我已頻請辭而不來。 何因在彼。 即使語拘摩羅王。 可送支那法師來共會祇羅國。 童子王命象軍二萬船三萬。 與奘泝殑伽河以赴戒日。 戒日與諸官屬百餘萬眾。 順河東下同集羯朱祇羅國。 初見頂禮。 嗚足盡敬。 散花設頌無量供已曰。 弟子先請。 何為不來。 答以聽法未了故此延命。 又曰。 彼支那國有秦王破陣樂歌舞曲。 秦王何人致此歌詠。 奘曰。 即今正國之天子也。 是大聖人撥亂反政恩霑六合故有斯詠。 王曰。 故天縱之為物主也。 乃延入行宮陳諸供養。 乃述制惡見論。 顧謂門師曰。 日光既出熒燭奪明。 師所寶者他皆破訖。 試救取看。 小乘諸僧無敢言者。 王曰。 此論雖好然未廣聞。 欲於曲女城大會。 命五印度能言之士。 對眾顯之。 使邪從正捨小就大。 不亦可乎。 是日發勅普告天下。 總集沙門婆羅門一切異道。 會曲女城。 自冬初泝流。 臘月方到。 爾時四方翕集。 乃有萬數。 能論義者數千人。 各擅雄辯咸稱克敵。 先立行殿各容千人。 安像陳供香花音樂。 請奘昇座。 即標舉論宗命眾徵覈。 竟十八日無敢問者。 王大嗟賞。 施銀錢三萬金錢一萬上㲲一百具。 仍令大臣執奘袈裟巡眾唱言。 支那法師論勝。 十八日來無敢問者。 並宜知之。 于時僧眾大悅曰。 佛法重興。 乃令邊人權智若此。 便辭東歸。 王重請住觀七十五日。 大施場相。 事訖辭還。 王勅所部。 遞送出境。 并施青象金銀錢各數萬。 戒日拘摩羅等十八大國王。 流淚執別。 奘便辭而不受。 以象形大。 日常料草四十餘圍。 餅食所須又三斛許。 戒日又勅令諸屬國隨到供給諸僧。 勸受象施。 皆曰。 斯勝相也。 佛滅度來。 王雖崇敬種種布施。 未聞以象用及釋門。 象為國寶。 今既見惠。 信之極矣。 因即納象而反錢寶。 然其象也其形圓大。 高可丈三長二丈許。 上容八人。 并諸什物經象等具。 並在其上。 狀如重都相似空行。 雖逢奔逸而安隱不墜。 瓶水不側。 緣國北旋出印度境。 戒日威被咸蒙供侍。 入皁利國。 山川相半沃壤豐熟。 僧徒數萬並學大乘。 東北山行過諸城邑上大雪山。 及至其頂諸山並下。 又上三日達最高嶺。 南北通望。 但見橫山各有九重。 過斯已往皆是平地。 雖有小山孤斷不續。 唯斯一嶺曼延高遠。 約略為言。 贍部一洲山叢斯地。 何以知耶。 至如西境波斯平川眇漫。 東尋嵬崿莫有窮蹤。 北則橫野蕭條。 南則印度皐衍。 即經所謂香山者也。 達池幽邃未可尋源。 四河所從皆由斯出。 爾雅所謂崐崙之墟。 豈非斯耶。 案諸禹貢。 河出磧石。 蓋局談其潛出處耳。 張騫尋之乃遊大夏。 固是超步所經。 猶不言其發源之始。 斯可知矣。 奘引從前後自勒行眾沿嶺而下。 三日至地。 達覩貨羅諸故都邑。 山行八百路極艱險。 寒風切骨到於活國。 中途所經皆屬北狄。 而此王者突厥之胤。 統管諸胡總御鐵門以南諸小國也。 > Xuanzang wished to disseminate the basic teachings, and so gave free rein \[to his wish\] to open up the true Dharma. He then went to Kāmarūpa in eastern India. Because the customs there were entirely devoted to faith in heterodox paths, their adherents numbered several tens of thousands. Although the Buddha Dharma was widespread, it had not reached that land. The king served heavenly spirits and loved and valued doctrinal teachings; merely hearing of a wise man, without inquiring whether he was heterodox or orthodox, he would venerate that person all the same. Having just begun to be tinged with the Buddha Dharma, he was about to promote and propagate it, so \[Xuanzang\] went there to enlighten him. When he arrived, the king praised Xuanzang's superior bearing and clear, far-reaching intellect. King Kumāra, rejoicing at having the opportunity to meet him in person, sent an envoy repeatedly with invitations, and only after three times did \[Xuanzang\] go. When they met, it was just like a reunion with an old friend. Their discussions and conversations lasted through a whole month. At that time, heterodox practitioners gathered like clouds and asked the king to arbitrate the debate. As soon as words and arguments clashed, the heterodox disciples bent like grass before the wind. The king revered him even more and opened the gate of faith for the first time. He asked about the merits of the Buddhas, and Xuanzang praised the Tathāgata's three bodies that benefit living beings; he then composed the Treatise on the Three Bodies in three hundred verses to present to him. The king said: "This is unprecedented!" and bowed his head in refuge. The eastern border of this country adjoins the western barbarians of Shu; hearing about the route, one could arrive in two months. At that time, an official of King Śīlāditya reported: "In the realm of King Kumāra, the eastern barbarian, there is a Mahāyānadeva from China whose virtue spreads far and wide and who is revered by that king. Please send for him." "Mahāyānadeva" was the laudatory name given to Xuanzang by the Indian monks. The king said: "I have repeatedly invited him, but he declined and did not come. Why is he there?" He then sent word to King Kumāra: "You may send the Chinese Dharma master to meet me at Kajangala." King Kumāra ordered twenty thousand war elephants and thirty thousand boats, and with Xuanzang sailed up the Gaṅgā to meet Śīlāditya. Śīlāditya, together with more than one million officials and subordinates, sailed down the river eastwards, converging at the kingdom of Kajangala. When they first met, he bowed his head in homage, kissed his feet with utmost reverence, scattered flowers, recited verses, and offered immeasurable worship. Then he said: "This disciple invited you first; why did you not come?" He replied that his study of the Dharma was not yet complete, and that was why he had delayed his departure. \[The king\] also said: "In that country of China, there is the music and dance piece 'The Prince of Qin Smashes the Battle Formations'. What kind of person is the Prince of Qin that he inspired such songs?" Xuanzang said: "He is the Son of Heaven who now rectifies the realm. He is a great sage who quelled disorder and restored proper rule, whose grace moistens the four quarters and heaven and earth; hence there are such songs." The king said: "Truly, Heaven endowed him to be the lord of all beings!" He then invited him into his travelling palace and laid out various offerings. Xuanzang then composed the Treatise on the Destruction of Evil Views. Looking back at his court masters, \[Śīlāditya\] said: "When the light of the sun emerges, the firefly and torch lose their brilliance. What you masters have treasured has all been refuted by another. Try to defend it and let us see." Among the monks of the Hīnayāna, none dared to speak. The king said: "Although this treatise is excellent, it has not yet been widely heard. I wish to hold a great assembly at Kanyākubja, commanding the eloquent scholars of the five Indies to debate and reveal it before the assembly, so that the heterodox may follow the orthodox and abandon the Small to pursue the Great. Would that not be fitting?" On that day an edict was issued, proclaimed throughout the realm, summoning all śramaṇas, brāhmaṇas, and all heterodox paths to assemble at Kanyākubja. Sailing upstream from the beginning of winter, they arrived only in the twelfth month. At that time, they gathered from the four directions in tens of thousands; those who could debate doctrine numbered several thousands, each boasting great eloquence and claiming they would vanquish their opponents. They first erected temporary pavilions, each holding a thousand persons, enshrined statues, set out offerings of incense, flowers, and music, and invited Xuanzang to ascend the seat. He immediately set forth the thesis of his treatise and bid the assembly examine it. For eighteen whole days, no one dared to challenge him. The king greatly praised and rewarded him, bestowing thirty thousand silver coins, ten thousand gold coins, and one hundred sets of fine cotton robes. He further ordered a high minister to hold Xuanzang's kāṣāya and parade before the assembly, proclaiming: "The Chinese Dharma master has triumphed in debate! For eighteen days no one has dared to question him. Let all be aware of this!" At that time, the monastic assembly was overjoyed and said: "The Buddha Dharma rises again, causing a person from the borderlands to possess such expedient wisdom!" \[Xuanzang\] then took his leave to return east. The king repeatedly requested that he stay to observe the seventy-five-day great arena of giving. When the affair concluded, he bid farewell to return. The king ordered his subordinate territories to escort him in relays out of the border, and bestowed upon him a green elephant and several tens of thousands of gold and silver coins each. Śīlāditya, Kumāra, and the kings of the other eighteen great kingdoms shed tears as they held his hands in parting. Xuanzang declined and would not accept \[the gifts\]. Because the elephant was immense in size, its daily fodder required over forty bundles, and its cakes and food required another three piculs or so. Śīlāditya further ordered all tributary states to supply the monks wherever they arrived, and urged him to accept the gift of the elephant, all saying: "This is an auspicious sign! Since the Buddha passed into extinction, although kings have revered him with various offerings, we have never heard of an elephant being offered to the followers of Śākya. An elephant is a state treasure. Now that it has been gifted to you, it represents the utmost faith." He thereupon accepted the elephant and returned the money and valuables. Now, as for this elephant, its shape was round and immense; it was about thirteen feet high and twenty feet long. It could carry eight people on its back, together with various utensils, scriptures, and elephant equipment, all placed upon it. It was like a layered tower, seemingly moving through the sky; even if it bolted, it remained stable and did not fall, nor did water in a pitcher spill. Following the states northward, he passed out of the territory of India. With Śīlāditya's prestige extending far, \[Xuanzang\] was everywhere received and served. He entered the country of Jāguḍa, where mountains and rivers divided the land in half, the fertile soil yielding bumper harvests; the monks numbered tens of thousands, all studying the Mahāyāna. Traveling northeast through the mountains, passing various cities and towns, he ascended the Great Snow Mountains. Reaching their summit, the other mountains were all below. Ascending for another three days, he reached the highest ridge. Looking in both north and south directions, he saw only transverse mountain ranges, each ninefold. Beyond these, all was flat land; although there were small isolated peaks without continuation, only this single ridge stretched far and high. Broadly speaking, the mountains of the entire continent of Jambudvīpa cluster in this place. How is this known? For instance, to the west, the plains of Persia are vast and boundless; seeking to the east, among towering cliffs there are none whose traces can be exhausted; to the north, the horizontal wilderness is desolate; to the south, India's lowlands are vast. This is what the sūtras call Mount Gandhamādana. Reaching the lake, it is secluded and deep, its source untraceable; the four rivers all originate from here. Is this not what the Erya calls the Ruins of Kunlun? Examining the Tribute of Yu, the River emerges from the stony desert, which merely speaks narrowly of where it issues from underground. When Zhang Qian sought it, he travelled through Daxia; that was certainly the terrain he traversed, yet he still did not speak of its ultimate source. From this it can be known. Xuanzang led his retinue, arraying his travelling party, and descended along the ridge. In three days they reached the ground, arriving at the various ancient capitals of Tokharistan. Traveling eight hundred li through the mountains, the road was extremely difficult and perilous, with biting cold winds chilling the bone, until they reached the country of Huoh. The lands traversed along the way all belonged to the Northern Di; this king was a descendant of the Tujue, who administered the various Hu peoples and governed the various small states south of the Iron Gate. > — English (machine translation) (machine translation) - [Previous: 4.6.6](https://indike.org/pramana/in.bauddha.taisho.2060.4.6.6) - [Next: 4.7.2](https://indike.org/pramana/in.bauddha.taisho.2060.4.7.2) - [Up: 4.7](https://indike.org/pramana/in.bauddha.taisho.2060.4.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.4.7.1) — English, machine translation ## Linked texts (1) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.7) — 圓照, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.4.7.1](https://indike.org/pramana/in.bauddha.taisho.2060.4.7.1) · Pramāṇa