大唐西域記 3.42

3.42

健馱邏國迦膩色迦王，以如來涅槃之後第四百年，應期撫運，王風遠被，殊俗內附。機務餘暇，每習佛經，日請一僧入宮說法，而諸異議部執不同。王用深疑，無以去惑。時脇尊者曰：「如來去世，歲月逾邈，弟子部執，師資異論，各據聞見，共為矛楯。」時王聞已，甚用感傷，悲歎良久，謂尊者曰：「猥以餘福，聿遵前緒，去聖雖遠，猶為有幸，敢忘庸鄙，紹隆法教，隨其部執，具釋三藏。」脇尊者曰：「大王宿殖善本，多資福祐，留情佛法，是所願也。」王乃宣令遠近，召集聖哲。於是四方輻湊，萬里星馳，英賢畢萃，叡聖咸集。七日之中，四事供養。既欲法議，恐其諠雜。王乃具懷白諸僧曰：「證聖果者住，具結縛者還。」如此尚眾。又重宣令：「無學人住，有學人還。」猶復繁多。又更下令：「具三明、備六通者住，自餘各還。」然尚繁多。又更下令：「其有內窮三藏、外達五明者住，自餘各還。」於是得四百九十九人。王欲於本國，苦其暑濕，又欲就王舍城大迦葉波結集石室。脇尊者等議曰：「不可。彼多外道，異論糺紛，酬對不暇，何功作論？眾會之心，屬意此國。此國四周山固，藥叉守衛，土地膏腴，物產豐盛，賢聖之所集往，靈僊之所遊止。」眾議斯在，僉曰：「允諧。」其王是時與諸羅漢自彼而至，建立伽藍，結集三藏，欲作《毘婆沙論》。是時尊者世友，戶外納衣。諸阿羅漢謂世友曰：「結使未除，淨議乖謬，爾宜遠迹，勿居此也。」世友曰：「諸賢於法無疑，代佛施化，方集大義，欲製正論。我雖不敏，粗達微言，三藏玄文、五明至理，頗亦沈研，得其趣矣。」諸羅漢曰：「言不可以若是。汝宜屏居，疾證無學，已而會此，時未晚也。」世友曰：「我顧無學，其猶涕唾，志求佛果，不趨小徑。擲此縷丸，未墜于地，必當證得無學聖果。」時諸羅漢重訶之曰：「增上慢人，斯之謂也。無學果者，諸佛所讚，宜可速證，以決眾疑。」於是世友即擲縷丸，空中諸天接縷丸而請曰：「方證佛果，次補慈氏，三界特尊，四生攸賴，如何於此欲證小果？」時諸羅漢見是事已，謝咎推德，請為上座，凡有疑議，咸取決焉。是五百賢聖，先造十萬頌《鄔波第鑠論》（舊曰《優波提舍論》，訛也）。釋《素呾纜藏》（舊曰《修多羅藏》，訛也）。次造十萬頌《毘柰耶毘婆沙論》，釋《毘奈耶藏》（舊曰《毘那耶藏》，訛也）。後造十萬頌《阿毘達磨毘婆沙論》，釋《阿毘達磨藏》（或曰《阿毘曇藏》，略也）。凡三十萬頌，九百六十萬言，備釋三藏，懸諸千古，莫不窮其枝葉，究其淺深，大義重明，微言再顯，廣宣流布，後進賴焉。迦膩色迦王遂以赤銅為鍱，鏤寫論文，石函緘封，建窣堵波，藏於其中。命藥叉神周衛其國，不令異學持此論出，欲求習學，就中受業。於是功既成畢，還軍本都。出此國西門之外，東面而跪，復以此國總施僧徒。

In the four-hundredth year after the Nirvana of Tathagata, Kanishka, king of Gandhara, having succeeded to the kingdom, his kingly renown reached far, and he brought the most remote within his jurisdiction. During his intervals of duty he frequently consulted the sacred books of Buddha; daily he invited a priest to enter his palace and preach the law, but he found the different views of the schools so contradictory that he was filled with doubt, and he had no way to get rid of his uncertainty. At this time the honoured Parsva said, "Since Tathagata left the world many years and months have elapsed. The different schools hold to the treatises of their several masters. Each keeps to his own views, and so the whole body is torn by divisions." The king having heard this, was deeply affected and gave way to sad regrets. After awhile he spoke to Parsva and said, "Though of no account personally, yet, thanks to the remnant of merit which has followed me through successive births since the time of the Holy One till now, I have come to my present state. I will dare to forget my own low degree, and hand down in succession the teaching of the law unimpaired. I will therefore arrange the teaching of the three pitakas of Buddha according to the various schools." The honourable Pārsva replied, "The previous merit of the great king has resulted in his present distinguished position. That he may continue to love the law of Buddha is what I desire above all things.

The king then summoned from far and near a holy assembly (issued an edict to assemble the holy teachers). On this they came together from the four quarters, and, like stars, they hurried together for myriads of li, men the most distinguished for talents and for holiness of life. Being thus assembled, for seven days offerings of the four necessary things were made, after which, as the king desired that there should be an arrangement of the law, and as he feared the clamour of such a mixed assembly (would prevent consultation), he said, with affection for the priests, "Let those who have obtained the holy fruit (as Arhats) remain, but those who are still bound by worldly influences let them go!" Yet the multitude was too great. He then published another order: "Let those who have arrived at the condition of 'freedom from study' remain, and those who are still in a condition of learners go." Still there were a great multitude who remained. On this the king issued another edict: "Those who are in possession of the three enlightenments and have the six spiritual faculties may remain; the others can go." And yet there was a great multitude who remained. Then he published another edict: "Let those who are acquainted both with the three Pitakas and the five vidyas remain; as to others, let them go." Thus there remained 499 men. Then the king desired to go to his own country, as he suffered from the heat and moisture of this country.

He also wished to go to the stone grot at Rajagriha, where Kasyapa had held his religious assembly (convocation). The honourable Pars'va and others then counselled him, saying, "We cannot go there, because there are many heretical teachers there, and different sastras being brought under consideration, there will be clamour and vain discussion. Without having right leisure for consideration, what benefit will there be in making (fresh) treatises? The mind of the assembly is well affected towards this country; the land is guarded on every side by mountains, the Yakshas defend its frontiers, the soil is rich and productive, and it is well provided with food. Here both saints and sages assemble and abide; here the spiritual Rishis wander and rest." The assembly having deliberated, they came to this resolution: "We are willing to fall in with the wishes of the king." On this, with the Arhats, he went from the spot where they had deliberated to another, and there founded a monastery, where they might hold an assembly (for the purpose of arranging) the Scriptures and composing the sastra. At this time the venerable Vasumitra (Shi-Yu) was putting on his robes outside the door (about to enter) when the Arhats addressed him and said, "The bonds of sin (the kleśas) not loosed, then all discussion is contradictory and useless. You had better go, and not dwell here."

On this Vasumitra answered, "The wise without doubt regard the law in the place of Buddha, appointed for the conversion of the world, and therefore you reasonably desire to compile true (orthodox) śāstras. As for myself, though not quick, yet in my poor way I have investigated the meaning of words. I have also studied with earnestness the obscure literature of the three piṭakas and the recondite meaning of the five vidyās; and I have succeeded in penetrating their teaching, dull as I am." The Arhats answered, "It is impossible; but if it is as you say, you can stand by a little and presently get the condition of 'past learning.' Then you can enter the assembly; at present your presence is not possible." Vasumitra answered, "I care for the condition of 'past learning' as little as for a drop of spittle; my mind seeks only the fruit of Buddha; I do not run after little quests [little sideways]. I will throw this ball up into the air, and before it comes to earth I shall have got the holy condition [fruit] of 'past learning.'" Then all the Arhats roundly scolded him, saying, "'Intolerably arrogant' is your right title. The fruit of 'past learning' is the condition praised by all the Buddhas. You are bound to acquire this condition and scatter the doubts of the assembly."

Then Vasumitra cast the ball into the air; it was arrested by the Devas, who, before it fell, asked him this question: "In consequence of obtaining the fruit of Buddha, you shall succeed Maitreya in his place (in the Tushita heaven); the three worlds shall honour you, and the four kinds of creatures (all flesh) shall look up to you with awe. Why then do you seek this little fruit?" Then the Arhats, having witnessed all this, confessed their fault, and with reverence asked him to become their president. All difficulties that occurred in their discussion were referred to him for settlement. These five hundred sages and saints first composed in ten myriads of verses the Upadêśa Sâstra to explain the Sûtra Piṭaka. Next they made in ten myriads of verses the Vinaya Vibhâshâ Sâstra to explain the Vinaya Piṭaka; and afterwards they made in ten myriad of verses the Abhidharma Vibhâshâ Sâstra to explain the Abhidharma Piṭaka. Altogether they composed thirty myriad of verses in six hundred and sixty myriad of words, which thoroughly explained the three Piṭakas. There was no work of antiquity to be compared with (placed above) their productions; from the deepest to the smallest question, they examined all, explaining all minute expressions, so that their work has become universally known and is the resource of all students who have followed them.

Kanishka-raja forthwith ordered these discourses to be engraved on sheets of red copper. He enclosed them in a stone receptacle, and having sealed this, he raised over it a stupa with the Scriptures in the middle. He commanded the Yakshas to defend the approaches to the kingdom, so as not to permit the other sects to get these sastras and take them away, with the view that those dwelling in the country might enjoy the fruit of this labour. Having finished this pious labour, he returned with his army to his own capital. Having left this country by the western gate, he turned towards the east and fell on his knees, and again bestowed all this kingdom on the priesthood. After Kanishka's death the Kritiya race again assumed the government, banished the priests, and overthrew religion.