大唐西域記 12.20

12.20

昏馱多城，國之都也。中有伽藍，此國先王之所建立，疏崖奠谷，式建堂宇。此國之先，未被佛教，但事邪神，數百年前，肇弘法化。初，此國王愛子嬰疾，徒究醫術，有加無瘳。王乃躬往天祠，禮請求救。時彼祠主為神下語：「必當痊復，良無他慮。」王聞喜慰，回駕而歸。路逢沙門，容止可觀，駭其形服，問所從至。此沙門者，已證聖果，欲弘佛法，故此儀形。而報王曰：「我，如來弟子，所謂苾芻也。」王既憂心，即先問曰：「我子嬰疾，生死未分。」沙門曰：「王先靈可起，愛子難濟。」王曰：「天神謂其不死，沙門言其當終，詭俗之人，言何可信？」遲至宮中，愛子已死。匿不發喪，更問神主，猶曰：「不死，疹疾當瘳。」王便發怒，縛神主而數曰：「汝曹群居長惡，妄行威福。我子已死，尚云當瘳，此而謬惑，孰不可忍？宜戮神主，殄滅靈廟。」於是殺神主，除神像，投縛芻河。迴駕而還，又遇沙門，見而敬悅，稽首謝曰：「曩無明導，佇足邪途，澆弊雖久，沿革在茲，願能垂顧，降臨居室。」沙門受請，隨至中宮。葬子既已，謂沙門曰：「人世糺紛，生死流轉，我子嬰疾，問其去留，神而妄言，當必痊差。先承指告，果無虛說，斯則其法可奉，唯垂哀愍，導此迷徒。」遂請沙門揆度伽藍，依其規矩，而便建立。自爾之後，佛教方隆。故伽藍中精舍，為羅漢建也。

At the beginning, the son of the king of this country, who was much loved by him, fell sick of a serious disease ; he employed the utmost skill of the medicine art, but it brought no benefit. Then the king went personally to the Deva temple to worship and ask for some means of recovering his child. On this the chief of the temple, speaking in the name of the spirit, said, "Your son will certainly recover; let your mind rest in peace." The king having heard it, was greatly pleased, and returned homewards. On his way he met a Shaman, his demeanour staid and remarkable. Astonished at his appearance and dress, the king asked him whence he came and whither he was going. The Shaman having already reached the holy fruit (of an Arhat), desired to spread the law of Buddha, and therefore he had assumed this deportment and appearance; so replying he said, "I am a disciple of Tathagata, and am called a Bhikshu." The king, who was in great anxiety, at once asked him, "My son is grievously afflicted; I scarcely know whether he is living or dead. (Will he recover?") The Shaman said, "You might raise (from the dead) the spirits of your ancestors, but your loved son it is difficult to deliver." The king replied, "A spirit of heaven has assured me he will not die, and the Shaman says he will die; it is difficult to know what to believe, coming from these masters of religion." Coming to his palace, he found that his loved son was already dead.

Hiding the corpse and making no funeral preparations, he again asked the priest of the Deva temple respecting him. In reply he said, "He will not die; he will certainly recover." The king in a rage seized the priest and held him fast, and then upbraiding him he said, "You and your accomplices are monstrous cheats; you pretend to be religious, but you practise lying. My son is dead, and yet you say he will certainly recover. Such lying cannot be endured; the priest (master) of the temple shall die and the building be destroyed." On this he killed the priest and took the image and flung it into the Oxus. On his return, he once more met the Shaman; on seeing him he was glad, and respectfully prostrated himself before him, as he gratefully said, "Hitherto I have ignorantly followed (my guide), and trod the path of false teaching. Although I have for a long time followed the windings of error, now the change has come from this. I pray you condescend to come with me to my dwelling."

This country is situated between two mountains. It is an old territory of Tu-ho-lo. From east to west it extends about 1500 or 1600 li; from north to south its width is only 4 or 5 li, and in its narrowest part not more than one li. It lies upon the Oxus (Fo-t'su) river, which it follows along its winding course. It is broken up with hills of different heights, whilst sand and stones lie scattered over the surface of the soil. The wind is icy cold and blows fiercely. Though they sow the ground, it produces but a little wheat and pulse. There are few trees (forest trees), but plenty of flowers and fruits. Here the shen horse is bred. The horse, though small in size, yet easily travels a long distance. The manners of the people have no regard to propriety. The men are rough and violent; their appearance low and ignoble. They wear woollen garments. Their eyes are mostly of a blue colour, and in this respect they differ from people of other countries. There are some ten sanghârâmas, with very few priests (religious followers). The capital of the country is called Hwan-t'o-to. In the middle of it is a sanghârâma built by a former king of this country. In its construction he excavated the side of the hill and filled up the valley. The early kings of this country were not believers in Buddha, but sacrificed only to the spirits worshipped by unbelievers ; but for some centuries the converting power of the true law has been diffused.

The Shaman accepted the invitation and went to the palace. The funeral ceremonies being over, (the king) addressed the Shaman and said, "The world of men is in confusion, birth and death flow on ceaselessly; my son was sick, and I asked whether he would remain with me or depart, and the lying spirit said he would surely recover; but the first words of indication you gave were true and not false. Therefore the system of religion you teach is to be reverenced. Deign to receive me, deceived as I have been, as a disciple." He, moreover, begged the Shaman to plan and measure out a sanghārāma; then, according to the right dimensions, he constructed this building, and from that time till now the law of Buddha has been in a flourishing condition. In the middle of the old sanghārāma is the vihāra built by this Arhat. In the vihāra is a statue of Buddha in stone above the statue is a circular cover of gilded copper, and ornamented with gems; when men walk round the statue in worship, the cover also turns; when they stop, the cover stops. The miracle cannot be explained. According to the account given by the old people, it is said that the force of a prayer of a holy man effects the miracle. Others say there is some secret mechanism in the matter; but when looking at the solid stone walls of the hall, and inquiring from the people as to their knowledge (of such mechanism), it is difficult to arrive at any satisfaction about the matter.