大唐西域記 4.43

4.43

德光伽藍北三四里，有大伽藍，僧徒二百餘人，並學小乘法教，是眾賢論師壽終之處。論師，迦濕彌羅國人也，聰敏博達，幼傳雅譽，特深研究《說一切有部毘婆沙論》。時有世親菩薩，一心玄道，求解言外，破毘婆沙師所執，作《阿毘達磨俱舍論》，辭義善巧，理致清高。眾賢循覽，遂有心焉。於是沈研鑽極，十有二歲，作《俱舍雹論》二萬五千頌，凡八十萬言矣。所謂言深致遠，窮幽洞微。告門人曰：「以我逸才，持我正論，逐斥世親，挫其鋒銳，無令老叟獨擅先名。」於是學徒四三俊彥，持所作論，推訪世親。世親是時在磔迦國奢羯羅城，遠傳聲問，眾賢當至。世親聞已，即治行裝。門人懷疑，前進諫曰：「大師德高先哲，名擅當時，遠近學徒莫不推謝。今聞眾賢，一何惶遽？必有所下，我曹厚顏。」世親曰：「吾今遠遊，非避此子。顧此國中，無復監達。眾賢後進也，詭辯若流，我衰耄矣，莫能持論。欲以一言頹其異執，引至中印度，對諸髦彥，察乎真偽，詳乎得失。」尋即命侶，負笈遠遊。眾賢論師當後一日至此伽藍，忽覺氣衰，於是裁書謝世親曰：「如來寂滅，弟子部執，傳其宗學，各擅專門，黨同道，疾異部。愚以寡昧，猥承傳習，覽所製《阿毘達磨俱舍論》，破毘婆沙師大義，輒不量力，沈究彌年，作為此論，扶正宗學。智小謀大，死其將至。菩薩宣暢微言，抑揚至理，不毀所執，得存遺文，斯為幸矣，死何悔哉？」於是歷選門人有辭辯者而告之曰：「吾誠後學，輕凌先達，命也如何？當從斯沒！汝持是書及所製論，謝彼菩薩，代我悔過。」授辭適畢，奄爾云亡。門人奉書至世親所而致辭曰：「我師眾賢已捨壽命。遺言致書，責躬謝咎。不墜其名，非所敢望。」世親菩薩覽書閱論，沈吟久之，謂門人曰：「眾賢論師聰敏後進，理雖不足，辭乃有餘。我今欲破眾賢之論，若指諸掌。顧以垂終之託，重其知難之辭，苟緣大義，存其宿志，況乎此論，發明我宗？」遂為改題為《順正理論》。門人諫曰：「眾賢未沒，大師遠迹，既得其論，又為改題，凡厥學徒，何顏受愧？」世親菩薩欲除眾疑，而說頌曰：「如師子王，避豕遠逝，二力勝負，智者應知。」眾賢死已，焚屍收骨，於伽藍西北二百餘步菴沒羅林中，起窣堵波，今猶現在。

To the north of the sangharama of Gunaprabha about three or four li is a great convent with some 200 disciples in it, who study the Little Vehicle. This is where Sanghabhadra (Chung-hin), master of Sastras, died. He was a native of Kasmir, and was possessed of great ability and vast penetration. As a young man he was singularly accomplished, and had mastered throughout the Vibhasha Sastra (Pi-po-sha-lun) of the Sarvastivada school. At this time Vasubandhu Bodhisattva was living. He was seeking to explain that which it is beyond the power of words to convey by the mysterious method (way) of profound meditation. With a view to overthrow the propositions of the masters of the Vibhashika school, he composed the Abhidharma-kôsha Sâstra. The form of his composition is clear and elegant, and his arguments are very subtle and lofty. Sanghabhadra having read this work, took his resolution accordingly. He devoted himself during twelve years to the most profound researches, and composed the Kin-she-pao-lun (Koshakarakâ Sâstra) in 25,000 slokas, containing altogether 800,000 words. We may say that it is a work of the deepest research and most subtle principles. Addressing his disciples, he said, "Whilst I retire from sight, do you, distinguished disciples, take this my orthodox treatise and go attack Vasubandhu; break down his sharp-pointed arguments, and permit not this old man alone to assume the leading name."

Thereupon three or four of the most distinguished of his disciples took the treatise he had composed, and went in search of Vasubandhu. At this time he was in the country of Cheka, in the town of Sâkala, his fame being spread far and wide. And now Sanghabhadra was coming there; Vasubandhu having heard it, forthwith ordered (his disciples) to prepare for removal (dress for travel). His disciples having (...) doubts, the most eminent of them began to remonstrate with him, and said, "The high qualities of our great master excel those of former men of note, and at the present day your wisdom is far spread and (...) all. Why, then, on hearing the name of (...) are you so (...)" and timid? We, your disciples, are indeed humbled thereat." Vasubandhu answered, "I am going away not because I fear to meet this man (doctor), but because in this country there is no one of penetration enough to recognise the inferiority of Sangabhadra. He would only vilify me as if my old age were a fault. There would be no holding him to the śāstra, or in one word I could overthrow his vagaries. Let us draw him to Mid-India, and there, in the presence of the eminent and wise, let us examine into the matter, and determine what is true and what is false, and who should be pronounced the victor or the loser." Forthwith he ordered his disciples to pack up their books, and to remove far away.

The master of śāstras, Saṅghabhadra, the day after arriving at this convent, suddenly felt his powers of body (hi, vital spirits) fail him. On this he wrote a letter, and excused himself to Vasubandhu thus: "The Tathāgata having died, the different schools of his followers adopted and arranged their distinctive teaching; and each had its own disciples without hindrance. They favoured those of their own way of thinking; they rejected (persecuted) others. I, who possess but a weak understanding, unhappily inherited this custom from my predecessors, and coming to read your treatise called the Abhidharma-kosha, written to overthrow the great principles of the masters of the Vibhāshikā school, abruptly, without measuring my strength, after many years' study have produced this śāstra to uphold the teaching of the orthodox school. My wisdom indeed is little, my intentions great. My end is now approaching. If the Bodhisattva (Vasubandhu), in spreading abroad his subtle maxims and disseminating his profound reasonings, will vouchsafe not to overthrow my production, but will let it remain whole and entire for posterity, then I shall not regret my death."

Then, selecting from his followers one distinguished for his talents in speaking, he addressed him as follows: "I, who am but a scholar of poor ability, have aspired to surpass one of high natural talent. Wherefore, after my approaching death, do you take this letter which I have written, and my treatise also, and make my excuses to that Bodhisattva, and assure him of my repentance." After uttering these words he suddenly stopped, when one said, "He is dead!" The disciple, taking the letter, went to the place where Vasubandhu was, and having come, he spoke thus: "My master, Saṅghabhadra, has died; and his last words are contained in this letter, in which he blames himself for his faults, and in excusing himself to you asks you not to destroy his good name so that it dare not face the world."

Vasubandhu Bodhisattva, reading the letter and looking through the book, was for a time lost in thought. Then at length he addressed the disciple and said: "Saṅghabhadra, the writer of treatises, was a clever and ingenious scholar (inferior scholar). His reasoning powers (li), indeed, were not deep (ch'in), but his diction is somewhat (to the point). If I had any wish to overthrow Saṅghabhadra's śāstra, I could do so as easily as I place my finger in my hand. As to his dying request made to me, I greatly respect the expression of the difficulty he acknowledges. But besides that, there is reason why I should observe his last wish, for indeed it helps to illustrate the doctrines of my school, and so I will only change its name and call it Shun-ch'ing-li-lun (Nyāyānusāra Śāstra)." to change the title; how shall we (the disciples of Sanghabhadra) be able to suffer such an affront?" Vasubandhu Bodhisattva, wishing to remove all doubts, said in reply by verse: "Though the lion-king retires afar off before the pig, nevertheless the wise will know which of the two is best in strength." Sanghabhadra having died, they burnt his body and collected his bones, and in a stûpa attached to the sanghârâma, 200 paces or so to the north-west, in a wood of Âmra (An-mo-lo) trees, they are yet visible.