大唐西域記 8.27

8.27

初，此山中有外道摩沓婆者，祖僧佉之法而習道焉。學窮內外，言極空有，名高前列，德重當時。君王珍敬，謂之國寶，臣庶宗仰，咸曰家師。隣國學人承風仰德，儔之先進，誠博達也。食邑二城，環居封建。時南印度德慧菩薩幼而敏達，早擅精微，學通三藏，理窮四諦。聞摩沓婆論極幽微，有懷挫銳，命一門人裁書謂曰：「敬問摩沓婆善安樂也。宜忘勞弊，精習舊學，三年之後，摧汝嘉聲。」如是第二、第三年中，每發使報。及將發迹，重裁書曰：「年期已極，學業何如？吾今至矣，汝宜知之。」摩沓婆甚懷惶懼，誡諸門人及以邑戶：「自今之後，不得居止沙門異道，遞相宣告，勿有犯違。」時德慧菩薩杖錫而來，至摩沓婆邑，人守約，莫有相舍。諸婆羅門更詈之曰：「斷髮殊服，何異人乎？宜時速去，勿此止也！」德慧菩薩欲摧異道，冀宿其邑，因以慈心，卑辭謝曰：「爾曹世諦之淨行，我又勝義諦之淨行，淨行既同，何為見拒？」婆羅門因不與言，但事驅逐。逐出邑外，入大林中。林中猛獸群行為暴，有淨信者恐為獸害，乃束蘊持仗，謂菩薩曰：「南印度有德慧菩薩者，遠傳聲問，欲來論議，故此邑主懼墜嘉聲，重垂嚴制，勿止沙門。恐為物害，故來相援。行矣自安，勿有他慮。」德慧曰：「良告淨信，德慧者，我是也。」淨信聞已，更深恭敬，謂德慧曰：「誠如所告，宜可速行。」即出深林，止息空澤。淨信縱火持弓，周旋左右，夜分已盡，謂德慧曰：「可以行矣，恐人知聞，來相圖害。」德慧謝曰：「不敢忘德。」於是遂行。至王宮，謂門者曰：「今有沙門，自遠而至，願王垂許，與摩沓婆論。」王聞驚曰：「此妄人耳。」即命使臣往摩沓婆所，宣王旨曰：「有異沙門來求談論，今已瑩灑論場，宣告遠近，佇望來儀，願垂降趾。」摩沓婆問王使曰：「豈非南印度德慧論師乎？」曰：「然。」摩沓婆聞，心甚不悅，事難辭免，遂至論場。國王、大臣、士、庶、豪族，咸皆集會，欲聽高談。德慧先立宗義，洎乎景落，摩沓婆辭以年衰，智惛捷對，請歸靜思，方酬來難。每事言歸，及旦昇座，竟無異論。至第六日，歐血而死。其將終也，顧命妻曰：「爾有高才，無忘所恥！」摩沓婆死，匿不發喪，更服鮮綺，來至論會。眾咸諠譁，更相謂曰：「摩沓婆自負才高，恥對德慧，故遣婦來，優劣明矣。」德慧菩薩謂其妻曰：「能制汝者，我已制之。」摩沓婆妻知難而退。王曰：「何言之密，彼便默然？」德慧曰：「惜哉，摩沓婆死矣！其妻欲來與我論耳。」王曰：「何以知之？願垂指告。」德慧曰：「其妻之來也，面有死喪之色，言含哀怨之聲，以故知之，沓婆死矣。能制汝者，謂其夫也。」王命使往觀，果如所議。王乃謝曰：「佛法玄妙，英賢繼軌，無為守道，含識霑化，依先國典，褒德有常。」德慧曰：「苟以愚昧，體道居貞，存正足，論濟物，將弘汲引，先摧傲慢，方便攝化，今其時矣。唯願大王以摩沓婆邑戶子孫千代常充僧伽藍人，則垂誡來葉，流美無窮。唯彼淨信見匡護者福延于世，食用同僧，以勸清信，以褒厚德。」於是建此伽藍，式旌勝迹。

At this time in Southern India there lived Gunamati Bodhisattva, who in his youth had displayed great talents and acquired in early life a brilliant reputation. By close study he had penetrated the meaning of the three Pitakas, and investigated the four truths. Hearing that Madhava discussed on the most mysterious and subtle questions, he desired to humble him by overcoming him (in argument). He ordered one of his followers to carry a letter thus written (to his adversary) : "I have heard with all respect of Madhava's virtuous ease. You must now, without thought of fatigue, take up again your ancient studies, for in three years' time I intend to overthrow your brilliant reputation." And so in the second and third years he sent a messenger with the same tidings ; and now when he was about to go to meet him, he again wrote a letter, saying : "The appointed period has expired; your studies, such as they are, I am now coming (to investigate) ; you ought to know the fact." Madhava now was alarmed, and gave orders to his disciples and to the inhabitants of the towns : "From this time forth give no hospitality to the Sramana heretics ; let this order be generally known and obeyed."

At this time Gunamati Bodhisattva, with his staff in hand, arrived at the town of Madhava. The people who guarded the town, in agreement to the order, would give him no hospitality. The Brahmans, moreover, deriding him, said, "What mean you by your shaven head and your singular dress ? Begone from this ! there is no place here for you to stop." Gunamati Bodhisattva desiring to overthrow the heretic, sought to remain the night in the town, and so he said with gentle words, "You, in pursuing your worldly studies, observe a pure conduct. I also, in studying higher truth, observe a pure line of conduct. Our life being alike, why do you exclude me?" But the Brahmans would have no words with him, and only drove him from the place. Leaving the town, he went into a great forest in which savage beasts prowled about to destroy all passers-by. At this time there was a faithful brother who, fearing (the risk he ran from) the beasts and the prickly thorns, hastened to him, staff in hand. Having met him, he said to the Bodhisattva, "In Southern India there is a Bodhisattva called Gunamati, of far-spread renown; because this man wants to come here to discuss principles of belief, the master of the town, being afraid of him and his fame, has strictly enjoined to give no shelter to the Sramanas, and because I am afraid lest some accident should happen to him, I have come to accompany him in his journey, and to assure him of safety (that he may rest free from fear of the other)."

Gunamati replied, "Most kind believer, I am Gunamati." The disciple having heard this, with the greatest reverence replied to Gunamati thus: "If what you say be true, you must go quickly (onwards)." Leaving the deep forest, they stopped awhile on the open plain; the faithful believer, following with his torch (?) and holding his bow, kept guard on the right and left. The (first) division of the night being past, he addressed Gunamati and said, "It is better for us to go, lest men, knowing that you have come, should plot together to kill you." Gunamati, expressing his gratitude, said, "I dare not disobey you!" On this, following him, they came to the king's palace and said to the door-keeper, there is a Sramana here who has come from a distance; he prays the king to agree in condescension to permit him to discuss with Madhava. The king hearing the news, moved by his feelings, said, "This man is bereft of reason," and then he ordered an officer to go to the place where Madhava was, with this royal order: "There is a foreign Sramana come here who seeks to discuss with you. I have now ordered the hall for the discussion to be prepared and watered; I have told those in the neighbourhood and far off to await the usual arrangements after your coming. Pray condescend to come forthwith." Madhava asked the messenger of the king, "This surely is the doctor Gunamati of South India." "Yes," he said, "it is he."

Madhava hearing this, his heart was very sad, but as he could not well avoid the difficulty, he set out for the hall of discussion, where the king, the ministers, and the people were all assembled desiring to hear this great controversy. Gunamati first laid down the principles of his school, and continued his speech till the setting of the sun. Then Madhava excusing himself on account of his age and infirmities, to defer his answer, asked permission to retire and meditate. He would then return and answer every objection (difficulty) in order. At the early morn he returned and ascended the throne, and so they went on to the sixth day, but on that day he vomited blood and died. When on the point of death he gave this command to his wife, "You have high talent; do not forget the affront paid to me." When Madhava was dead, she concealed the fact and had no funeral ceremonies; and clothing herself in shining apparel, she entered forthwith the assembly where the discussion was held, and a general clamour was raised as the people said one to another, "Madhava, who boasted of his talents, is unable to reply to Gunamati, and so he sends his wife to make up for his deficiency." Gunamati, addressing the wife, said, "He who could bind you, has been bound by me." Madhava's wife, seeing the difficulty, retired. The king then said, "What secret words are these at which she remains silent?" Gunamati said, "Alas! Madhava is dead! and his wife desires to come and discuss with me!"

The king said, "How know you this? Pray explain it to me." Then Gunamati said, "When the wife came her face was pale as death, and her words were toned in bitter enmity. I knew therefore that Madhava is dead! 'Able to bind you,' is a phrase applicable to her husband." The king having sent a messenger to verify the statement, he found it even so; then the king in gratitude said, "The law of Buddha is a mysterious one! Eminent sages succeed one another without interruption; with no personal object they guard themselves in wisdom and use their secret knowledge for the purpose of converting (transforming the world). According to the old rules of the country the praises of such a sage (or, of your virtue) should be ever celebrated." Gunamati replied, "Whatever poor talents I have, I reserve them for the benefit of all that lives; and when I would draw them to the truth first of all I subdue their pride, then use the influences of converting power. Now then, in this case, O king, let the descendants of Madhava's territory for a thousand generations employ themselves in the service of a sanghārāma. Your instructions will extend, then, from age to age, and your reputation will be immortal. Persons of a pure faith, conscious of protection, their religious merit will benefit the country for ages. They will be nourished as the priests are, and so the faithful will be encouraged to honour their virtue." On this he founded the sanghārāma to celebrate the victory.

To the north-west of the mountain 30 li or so, on a declivity of the mountain, is a sanghârâma; it is flanked by a high precipice, and the lofty walls and towers stand up in intervals of the rocks. The priests are about fifty in number, who all study the great Vehicle. This is the place where Gunamati (Kiu-na-mo-ti) Bodhisattva overcame the heretic. In the early time there was in this mountain a heretic called Mâdhava (Mo-ta-po), who at first followed the law of the Sânkhya (Seng-kie) system, and practised the acquirement of wisdom. He had studied to the bottom the doctrine of "the extreme void," as found in the orthodox and erroneous (books). His fame was great, and surpassed that of former teachers, and outweighed all then living. The king honoured him exceedingly, and named him "the treasure of the country." The ministers and people regarded him with admiration, and spoke of him as "the teacher of the household." The learned men of the neighbouring countries acknowledged his merits and honoured his virtue, and compared him to the most eminent of his predecessors; a man, verily! highly accomplished. He had as his means of subsistence two towns of the district, and the surrounding houses paid him for the privilege of building (tenant dues?).