大唐西域記 10.36

10.36

陳那菩薩者，佛去世後，承風染衣。智願廣大，慧力深固，愍世無依，思弘聖教。以為因明之論，言深理廣，學者虛功，難以成業，乃匿迹幽巖，拪神寂定，觀述作之利害，審文義之繁約。是時崖谷震響，煙雲變釆，山神捧菩薩高數百尺，唱如是言：「昔佛世尊善權導物，以慈悲心，說《因明論》，綜括妙理，深究微言。如來寂滅，大義泯絕。今者，陳那菩薩福智悠遠，深達聖旨，因明之論，重弘茲日。」菩薩乃放大光明，照燭幽昧。時此國王深生尊敬，見此光明相，疑入金剛定，因請菩薩證無生果。陳那曰：「吾入定觀察，欲釋深經，心期正覺，非願無生果也。」王曰：「無生之果，眾聖欣仰，斷三界欲，洞三明智，斯盛事也，願疾證之。」陳那是時心悅王請，方欲證受無學聖果。時妙吉祥菩薩知而惜焉，欲相警誡，乃彈指悟之，而告曰：「惜哉！如何捨廣大心，為狹劣志，從獨善之懷，棄兼濟之願？欲為善利，當廣傳說慈氏菩薩所製《瑜伽師地論》，導誘後學，為利甚大。」陳那菩薩敬受指誨，奉以周旋。於是覃思沈研，廣因明論。猶恐學者懼其文微辭約也，乃舉其大義，綜其微言，作《因門論》，以導後進。自茲已後，宣暢瑜伽，盛業門人，有知當世。從此林野中南行千餘里，至馱那羯磔迦國（亦謂大安達邏國。南印度境）。

This Bodhisattva, after Buddha had left the world, received the doctrine and assumed the vestments (of a disciple). His wisdom and his desires (prayers or vows) were vast. The power of his great wisdom was deep and solid. Pitying the world, which was without any support (reliance), he designed to spread the sacred doctrine. Having weighed the character of the Hêtuvidyâ Sâstra, its words so deep, its reasonings so wide, and (having considered) that students vainly endeavoured to overcome its difficulties in their course of study, he retired into the lonely mountains and gave himself to meditation to investigate it so as to compose a useful compendium, that might overcome the difficulties (obscurities) of the work, its abstruse doctrines and complicated sentences. At this time the mountains and valleys shook and reverberated; the vapour and clouds changed their appearance, and the spirit of the mountain, carrying the Bodhisattva to a height of several hundred feet, then repeated (chanted) these words, "In former days the Lord of the World virtuously controlled and led the people; prompted by his compassionate heart, he delivered the Hêtuvidyâ Sâstra, and arranged in due order its exact reasonings and its extremely deep and refined words. But after the Nirvâna of Tathâgata its great principles became obscured;

but now Jina Bodhisattva, whose merit and wisdom are so extensive, understanding to the bottom the sacred well, will cause the Hêtuvidyâ Sâstra to spread abroad its power (to add its weight) during the present day." Then the Bodhisattva caused a bright light to shine and illumine the dark places (of the world), on which the king of the country conceived a deep reverence as he saw the sign of this brilliancy, and being in doubt whether he (i.e., Bodhisattva) had not entered the Vajrasamâdhi (or, diamond Samâdhi); then he asked the Bodhisattva to obtain the fruit of "no further birth." Jina said, "I have entered Samâdhi from a desire to explain a profound sûtra; my heart awaits perfect enlightenment (samyak sambodhi), but has no desire for this fruit that admits of no rebirth." The king said, "The fruit of 'no-birth' is the aim of all the saints. To cut yourself off from the three worlds, and to plunge into the knowledge of the 'three vidyas,' how grand such an aim! May you soon attain it!" Then Jina Bodhisattva, pleased at the request of the king, conceived the desire to reach the holy fruit which "exempts from learning."

At this time Manjuśrī Bodhisattva (Miu-ki-ts'iang-p'u-sa), knowing his purpose, was moved with pity. Wishing to arouse him to the truth and to awaken him in a moment, he came and said, "Alas! how have you given up your great purpose, and only fixed your mind on your own personal profit, with narrow aims, giving up the purpose of saving all! If you would really do good, you ought to transmit and explain the rules of the Yu-kia-sse-ti-lun (Yogāchārya-bhūmi śāstra) of Maitreya Bodhisattva. By that you may lead and direct students, and cause them to receive great advantage." Jina Bodhisattva receiving these directions, respectfully assented and saluted the saint. Then having given himself to profound study, he developed the teaching of the Hetuvidyā śāstra; but still fearing that the students thereof would dread its subtle reasonings and its precise style, he composed the Hetuvidyā śāstra, exemplifying the great principles and explaining the subtle language, in order to guide the learners. After that he explained fully the Yoga discipline. From this going through the desert forest south 1000 li or so, we come to To-na-kie-tse-kia (Dhanakaṭaka).