大唐西域記 2.14

2.14

師必博究精微，貫窮玄奧，示之大義，導以微言，提撕善誘，彫朽勵薄。若乃識量通敏，志懷逋逸，則拘縶反開，業成後已。年方三十，志立學成，既居祿位，先酬師德。其有博古好雅，肥遁居貞、沈浮物外，逍遙事表，寵辱不驚，聲問以遠，君王雅尚，莫能屈迹。然而國重聰叡，俗貴高明，褒贊既隆，禮命亦重。故能強志篤學，忘疲遊藝，訪道依仁，不遠千里。家雖豪富，志均羈旅，口腹之資，巡匃以濟，有貴知道，無恥匱財。娛遊、惰業、媮食、靡衣，既無令德，又非時習，恥辱俱至，醜聲載揚。

The Brahmans study the four Veda Sastras. The first is called Shau (longevity); it relates to the preservation of life and the regulation of the natural condition. The second is called Sse (sacrifice); it relates to the (rules of) sacrifice and prayer. The third is called Ping (peace or regulation); it relates to decorum, casting of lots, military affairs, and army regulations. The fourth is called Shu (secret mysteries); it relates to various branches of science, incantations, medicine. The teachers (of these works) must themselves have closely studied the deep and secret principles they contain, and penetrated to their remotest meaning. They then explain their general sense, and guide their pupils in understanding the words which are difficult. They urge them on and skilfully conduct them. They add lustre to their poor knowledge, and stimulate the desponding. If they find that their pupils are satisfied with their acquirements, and so wish to escape to attend to their worldly duties, then they use means to keep them in their power. When they have finished their education, and have attained thirty years of age, then their character is formed and their knowledge ripe. When they have secured an occupation they first of all thank their master for his attention. There are some, deeply versed in antiquity, who devote themselves to elegant studies, and live apart from the world, and retain the simplicity of their character.

These rise above mundane presents, and are as insensible to renown as to the contempt of the world. Their name having spread afar, the rulers appreciate them highly, but are unable to draw them to the court. The chief of the country honours them on account of their (mental) gifts, and the people exalt their fame and render them universal homage. This is the reason of their devoting themselves to their studies with ardour and resolution, without any sense of fatigue. They search for wisdom, relying on their own resources. Although they are possessed of large wealth, yet they will wander here and there to seek their subsistence. There are others who, whilst attaching value to letters, will yet without shame consume their fortunes in wandering about for pleasure, neglecting their duties. They squander their substance in costly food and clothing. Having no virtuous principle, and no desire to study, they are brought to disgrace, and their infamy is widely circulated. So, according to the class they belong to, all gain knowledge of the doctrine of Tathagata; but, as the time is distant since the holy one lived, his doctrine is presented in a changed form, and so it is understood, rightly or not, according to the intelligence of those who inquire into it.