大唐西域記 2.66

2.66

烏鐸迦漢荼城西北行二十餘里，至婆羅覩邏邑，是製《聲明論》波爾尼仙本生處也。遂古之初，文字繁廣，時經劫壞，世界空虛，長壽諸天，降靈道俗，由是之故，文籍生焉。自時厥後，其源泛濫。梵王、天帝作則隨時，異道諸仙各製文字，人相祖述，競習所傳，學者虛功，難用詳究。人壽百歲之時，有波爾尼仙，生知博物，愍時澆薄，欲削浮偽，刪定繁猥，遊方問道，遇自在天，遂申述作之志。自在天曰：「盛矣哉！吾當祐汝。」仙人受教而退，於是研精覃思，採摭群言，作為字書，備有千頌，頌三十二言矣。究極今古，總括文言。封以進上，王甚珍異，下令國中，普使傳習，有誦通利，賞千金錢。所以師資傳授，盛行當世。故此邑中諸婆羅門，碩學高才，博物強識。

Referring to the most ancient times, letters were very numerous; but when, in the process of ages, the world was destroyed and remained as a void, the Devas of long life descended spiritually to guide the people. Such was the origin of the ancient letters and composition. From this time and after it the source (of language) spread and passed its (former) bounds. Brahma Deva and Sakra (Devendra) established rules (forms or examples) according to the requirements. Rishis belonging to different schools each drew up forms of letters. Men in their successive generations put into use what had been delivered to them; but nevertheless students without ability (religious ability) were unable to make use (of these characters). And now men's lives were reduced to the length of a hundred years, when the Rishi Panini was born; he was from his birth extensively informed about things (men and things). The times being dull and careless, he wished to reform the vague and false rules (of writing and speaking) — to fix the rules and correct improprieties. As he wandered about asking for right ways, he encountered Isvara Deva, and recounted to him the plan of his undertaking. Isvara Deva said, "Wonderful! I will assist you in this." The Rishi, having received instruction, retired. He then laboured incessantly and put forth all his power of mind. He collected a multitude of words, and made a book on letters which contained a thousand slokas; each sloka was of thirty-two syllables.

To the north-east of the city of Po-lu-sha 50 li or so, we come to a high mountain, on which is a figure of the wife of Isvara Deva carved out of green (bluish) stone. This is Bhima Devi. All the people of the better class, and the lower orders too, declare that this figure was self-wrought. It has the reputation of working numerous miracles, and therefore is venerated (worshipped) by all, so that from every part of India men come to pay their vows and seek prosperity thereby. Both poor and rich assemble here from every part, near and distant. Those who wish to see the form of the divine spirit, being filled with faith and free from doubt, after fasting seven days are privileged to behold it, and obtain for the most part their prayers. Below the mountain is the temple of Mahesvara Deva; the heretics who cover themselves with ashes come here to offer sacrifice. Going south-east from the temple of Bhima 150 li, we come to U-to-kia-h'an-ch'a. This town is about 20 li in circuit; on the south it borders on the river Sindh (Sin-to). The inhabitants are rich and prosperous. Here is amassed a supply of valuable merchandise, and mixed goods from all quarters. To the north-west of U-to-kia-han-c'ha 20 li or so we come to the town of P'o-lo-tu-lo. This is the place where the Rishi Panini, who composed the Ching-ming-lun was born.

It contained everything known from the first till then, without exception, respecting letters and words. He then closed it and sent it to the king (supreme ruler), who exceedingly prized it, and issued an edict that throughout the kingdom it should be used and taught to others; and he added that whoever should learn it from beginning to end should receive as his reward a thousand pieces of gold. And so from that time masters have received it and handed it down in its completeness for the good of the world. Hence the Brahmans of this town are well grounded in their literary work, and are of high renown for their talents, well informed as to things (men and things), and of a vigorous understanding (memory). In the town of So-lo-tu-lo is a stupa. This is the spot where an Arhat converted a disciple of Pânini. Tathâgata had left the world some five hundred years, when there was a great Arhat who came to the country of Kas'mîr, and went about converting men. Coming to this place, he saw a Brahmachârin occupied in chastising a boy whom he was instructing in letters. Then the Arhat spake to the Brahman thus : "Why do you cause pain to this child?" The Brahman replied, "I am teaching him the Shing-ming (Śabdavidyâ), but he makes no proper progress." The Arhat smiled significantly, on which the Brahman said, "Shamans are of a pitiful and loving disposition, and well disposed to men and creatures generally; why did you smile, honoured sir? Pray let me know!"