大唐西域記 5.2: 'O-YU-T'O (AYODHYA).

Si-yu-ki: Buddhist Records of the Western World 5.2

Language: English

'O-YU-T'O (AYODHYA).

5.2.1

This kingdom is 5000 li in circuit, and the capital about 20 li. It abounds in cereals, and produces a large quantity of flowers and fruits. The climate is temperate and agreeable, the manners of the people virtuous and amiable; they love the duties of religion (merit), and diligently devote themselves to learning. There are about 100 sanghârâmas in the country and 3000 priests, who study both the books of the Great and the Little Vehicle. There are ten Deva temples; heretics of different schools are found in them, but few in number. In the capital is an old sanghârâma; it was in this place that Vasubandhu Bodhisattva, during a sojourn of decades of years, composed various sâstras both of the Great and Little Vehicle. By the side of it are some ruined foundation walls; this was the hall in which Vasubandhu Bodhisattva explained the principles of religion and preached for the benefit of kings of different countries, eminent men of the world, Sramans and Brahmans. To the north of the city 40 li, by the side of the river Ganges, is a large sanghârâma in which is a stûpa about 200 feet high, which was built by Asoka. It was here that Tathâgata explained the excellent principles of the law for the benefit of a congregation of Devas during a period of three months. By the side is a stûpa to commemorate the place where are traces of the four past Buddhas, who sat and walked here. To the west of the sanghârâma 4 or 5 li is a stûpa containing relics of Tathâgata.

5.2.2

To the north of this stûpa are the ruins of a sanghârâma. here that Srilabdha (Shi-li-lo-to), a master of sastras belonging to the Sautrantika school, composed the Vibhasha Sastra of that school. To the south-west of the city 5 or 6 li, in an extensive grove of Amra trees, is an old sangharama; this is where Asanga Bodhisattva pursued his studies and directed the men of the age. Asanga Bodhisattva went up by night to the palace of Maitreya Bodhisattva, and there received the Yogacharya Sastra, the Mahayana Sutralankaratika, the Madhyanta Vibhanga Sastra, &c., and afterwards declared these to the great congregation, in their deep principles.

5.2.3

North-west of the Amra grove about a hundred paces is a stupa containing relics of the hair and nails of Tathagata. By its side are some old foundation walls. This is where Vasubandhu Bodhisattva descended from the Tushita heaven and beheld Asanga Bodhisattva. Asanga Bodhisattva was a man of Gandhara. He was born in the middle of the thousand years following the departure of Buddha from the world; and possessed of deep spiritual insight, he soon acquired a knowledge of the doctrine (of Buddha). He became a professed disciple, and attached himself to the school of the Mahisasakas, but afterwards altered his views and embraced the teaching of the Great Vehicle. His brother, Vasubandhu Bodhisattva, belonged to the school of the Sarvastivadins, and had inherited a wide fame, with a strong intelligence and penetrating wisdom and remarkable acumen. The disciple was Buddhasimha, a man whose secret conduct was unfathomable, of high talent and wide renown. These two or three worthies had often talked together in this way: "We all are engaged in framing our conduct so as to enjoy the presence of Maitreya after death. Whoever of us first dies and obtains the condition (of life), let him come and communicate it to us, that we may know his arrival there."

5.2.4

After this Buddhasimha was the first to die. After three years, during which there was no message from him, Vasubandhu Bôdhisattva also died. Then six months having elapsed, and there being no message either from him, all the unbelievers began to mock and ridicule, [saying] Vasubandhu and Buddhasimha had fallen into an evil [way] of birth, and so there was no spiritual manifestation. After this, Asaṅga Bôdhisattva, during the first division of a certain night, was explaining to his [disciples] the law of entailing (or conferring on others) the power of samādhi, when suddenly the flame of the lamp was eclipsed, and there was a great light in space; [a Ṛishi descend]ing through the sky, and forthwith ascending the stairs of the hall, saluted Asaṅga. Asaṅga, addressing him, said, "[What has been the delay in] your coming? What is your present name?" In reply he said, "[At the] time of my death [I ascended to the Tuṣita] heaven, to the inner [assembly, in the immediate presence] of Maitreya, and was [born] in a lotus flower. On addressed me, saying, 'Welcome! thou vastly learned one! welcome! thou vastly learned one!' I then paid him my respects by moving round his person, and then directly came here to communicate my mode of life." Asanga said, "And where is Buddhasimha?" He answered, "As I was going round Maitreya I saw Buddhasimha among the outside crowd, immersed in pleasure and merriment. He exchanged no look with me;

5.2.5

how then can you expect him to come to you to communicate his condition?" Asanga answered, "That is settled; but with respect to Maitreya, what is his appearance and what the law he declares?" He said, "No words can describe the marks and signs (the personal beauty) of Maitreya. With respect to the excellent law which he declares, the principles of it are not different from those (of our belief). The exquisite voice of the Bodhisattva is soft and pure and refined; those who hear it can never tire; those who listen are never satiated." To the north-west of the ruins of the preaching-hall of Asanga about 40 li, we come to an old sangharama, bordering the Ganges on the north. In it is a stupa of brick, about 100 feet high; this is the place where Vasubandhu first conceived a desire to cultivate the teaching of the Great Vehicle. He had come to this place from North India. At this time Asanga Bodhisattva commanded his followers to go forward to meet him. Having come to the place, they met and had an interview. The disciple of Asanga was reposing outside the open window (of Vasubandhu), when in the after part of the night he began to recite the Dasabhumi Sutra.

5.2.6

Vasubandhu having heard it, understood the meaning, and was deeply grieved that this profound and excellent doctrine had not come to his ears in time past, and he laid the blame on his tongue as the origin of his sin of calumniating (the Great Vehicle), "and so," said he, "I will cut it out." Seizing a knife, he was about to do so, when he saw Asanga standing before him, who said, "Indeed the doctrine of the Great Vehicle is very profound; it is praised by all the Buddhas, exalted by all the saints. I would teach it to you, but you yourself now understand it; but now, at the time of understanding it, what good, in the presence of this holy teaching of the Buddhas, to cut out your tongue? Do it not, but (rather) repent; and as in old time you abused the Great Vehicle with your tongue, now with the same member extol it. Change your life and praise yourself; this is the only good thing to do. There can be no benefit from closing your mouth and dying." Having said this he disappeared. Vasubandhu, in obedience to his words, gave up his purpose of cutting out his tongue. On the morrow morning he went to Asanga and accepted the teaching of the Great Vehicle. On this he gave himself up earnestly to think on the subject, and wrote a hundred and more treatises in agreement with the Great Vehicle, which are known everywhere, and are in great renown. From this going east 300 li or so on the north of the Ganges, we arrive at 'O-ye-mo-khi (Hayamukha).

Linked texts (1)

大唐西域記 — Xuanzang & 辯機, Classical Chinese