大唐西域記 11.27

11.27

大城西北二十餘里，至婆羅門邑，傍有陷坑，秋夏淫滯，彌淹旬日，雖納眾流，而無積水。其傍又建小窣堵波。聞諸先志曰：昔者大慢婆羅門生身陷入地獄之處。昔此邑中，有婆羅門，生知博物，學冠時彥；內外典籍，究極幽微，曆數玄文，若視諸掌；風範清高，令問遐被。王甚珍敬，國人宗重。門人千數，味道欽風。每而言曰：「吾為世出，述聖導凡，先賢後哲，無與我比。彼大自在天、婆藪天、那羅延天、佛世尊者，人皆風靡，祖述其道，莫不圖形，競修祇敬。我今德踰於彼，名擅於時，不有所異，其何以顯？」遂用赤栴檀刻作大自在天、婆藪天、那羅延天、佛世尊等像。為座四足，凡有所至，負以自隨，其慢傲也如此。時西印度有苾芻跋陀羅縷支（唐言賢愛），妙極因明，深窮異論，道風淳粹，戒香郁烈，少欲知足，無求於物，聞而歎曰：「惜哉！時無人矣。令彼愚夫，敢行兇德。」於是荷錫遠遊，來至此國，以其宿心，具白於王。王見弊服，心未之敬，然高其志，強為之禮。遂設論座，告婆羅門曰。婆羅門聞而笑曰：「彼何人斯，敢懷此志？」命其徒屬，來就論場，數百千眾，前後侍聽。賢愛服弊故衣，敷草而坐。彼婆羅門踞所持座，非斥正法，敷述邪宗。苾芻清辯若流，循環往復。婆羅門久而謝屈。王乃謂曰：「久濫虛名，罔上惑眾，先典有記，論負當戮。」欲以鑪鐵，令其坐上。婆羅門窘迫，乃歸命求救。賢愛愍之，乃請王曰：「大王仁禮遠洽，頌聲載途，當布慈育，勿行殘酷，恕其不逮，唯所去就。」王令乘驢，巡告城邑。婆羅門恥其戮辱，發憤歐血。苾芻聞已，往慰之曰：「爾學苞內外，聲聞遐邇，榮辱之事，進退當明。夫名者，何實乎？」婆羅門憤恚，深詈苾芻，謗毀大乘，輕蔑先聖。言聲未靜，地便拆裂，生身墜陷，遺迹斯在。自此西南入海交，西北行二千四五百里，至阿吒釐國（南印度境）。

The records of the country state : Sixty years before this flourished Śîlâditya, a man of eminent wisdom and great learning; his skill in literature was profound. He cherished and protected the four kinds of creatures, and deeply respected the three treasures. From the time of his birth to his last hour, his face never crimsoned with anger, nor did his hands ever injure a living thing. His elephants and horses drank water that had been strained, after which he gave it them, lest any creature living in the water should be injured. Such were his love and humanity. During the fifty years and more of his reign, the wild beasts became familiar with men, and the people did not injure or slay them. By the side of his palace he built a vihâra. He exhausted the skill of the artists, and used every kind of ornament in decorating it. In it he put images of the seven Buddhas, Lords of the World. Every year he convoked an assembly called Moksha mahâparishad, and summoned the priests of the four quarters. He offered them "the four things" in religious charity; he also gave them sets of three garments used in their religious services, and also bestowed on them the seven precious substances and jewels in wonderful variety. This meritorious custom has continued in practice without interruption till now. To the north-west of the capital about 200 li, we come to the town of the Brahmans. By the side of it is a hollow ditch;

into this the winter and summer streams flow continually, but though through decades of days the water runs into the hollow, yet it never seems to increase in quantity. By the side of it again is a little stūpa. The old traditions of the country say: Formerly a Brahman of an exceedingly haughty mind fell alive into this pit and went down to hell. In old days there was a Brahman born in this town, who was acquainted with all things, and of learning beyond all the eminent men of his time. He had penetrated the secrets and dark sayings of books sacred and profane. He was acquainted with the calculations of astronomy as if they were in his hand; his fame was wide-spread and his behaviour without blemish. The king very highly esteemed him, and the people of the country made much of him. He had some 1000 disciples, who appreciated his doctrine and respected his character. He constantly said of himself, "I am come into the world for the purpose of publishing abroad the holy doctrine and to guide the people. Among the former sages, or those who have arrived at wisdom after them, there is none to compare with me. Maheśvaradeva, Vāsudeva, Nārāyaṇadeva, Buddha-lokanātha, men everywhere worship these, and publish abroad their doctrine, represent them in their effigies, and pay them worship and honour. But now I am greater than they in character, and my fame exceeds that of all living. Why should they then be so notorious, for they have done no wonderful thing."

Accordingly, he made out of red sandal-wood figures of Mahesvaradeva, Vasudeva, Narayanadeva, Buddhalokanatha, and placed them as feet to his chair, and wherever he went as a rule he took this chair with him, showing his pride and self-conceit. Now at this time there was in Western India a Bhikshu, Bhadraruchi (Po-to-lo-liu-chi) by name; he had thoroughly exhausted the Hetuvidya (sastra) and deeply investigated the sense of different discourses (treatises). He was of excellent repute, and the perfume of his exceeding goodness (morality) spread in every direction. He had few desires and was contented with his lot, seeking nothing in the world. Hearing (of the Brahman) he sighed and said, "Alas! how sad. This age (time) has no (one worthy to be called a) man; and so it permits that foolish master to dare to act as he does in defiance of virtue." On this, he took his staff, and travelling afar, he came to this country. Whilst dwelling therein his mind was made up and he acquainted the king with it. The king, seeing his dirty clothes, conceived no reverence for him; but, in consideration of his high purpose, he forced himself to give him honour (to treat him with respect), and so he arranged the chair of discussion and called the Brahman. The Brahman hearing it smiled and said, "What man is this who has dared to conceive such an idea (to cherish this determination)."

His disciples having come together, and many (hundred) thousands of listeners being arranged before and behind the discussion-arena to attend as hearers, then Bhadraruchi, with his ancient robes and tattered clothes, arranging some grass on the ground, sat down. Then the Brahman, sitting on his chair which he carried with him, began to revile the true law and to praise the teaching of the heretical schools. The Bhikshu, with a clear distinction, like the running of water, encircled his arguments in order. Then the Brahman after a while yielded, and confessed himself conquered. The king replying said, "For a long time you have assumed a false reputation; you have deceived the sovereign and affected the multitude with delusion. Our old rescripts say, 'He who is defeated in discussion ought to suffer death.'" Then he prepared to have a heated plate of iron to make him sit thereon; the Brahman thereupon, overpowered by fear, fell down to entreat pardon (deliverance). Then Bhadraruchi, pitying the Brahman, came and requested the king, saying, "Maharaja! your virtue extends far and wide; the sound of your praises resounds through the public ways. Then let your goodness extend even to protect this man: give not way to a cruel design. Pass over his want of success and let him go his way." Then the king ordered him to be placed on an ass and to be proclaimed through all the towns and villages (as an impostor).

The Brahman, nettled by his defeat, was so affected that he vomited blood. The Bhikshu having heard of it, went to condole with him, and said, "Your learning embraces subjects religious and profane; your renown is spread through all parts; in questions of distinction, or the contrary, success or defeat must be borne; but after all, what is there of reality in fame?" The Brahman, filled with rage, roundly abused the Bhikshu, calumniated the system of the Great Vehicle, and treated with contumely the holy ones who had gone before; but the sound of his words had scarcely been lost before the earth opened and swallowed him up alive; and this is the origin of the traces still left in the ditch. Going south-west we come to a bay of the sea, then going 2400 or 2500 li north-west we come to the kingdom of 'O-ch'a-li (Atali).