翻譯名義集 1.168

1.168

【陳那】《西域記》云：「唐言童授。妙吉祥菩薩，指誨傳授。如慈恩云：『因明論者，元唯佛說，文廣義散，備在眾經。』故《地持論》云：『菩薩求法，當於何求？當於一切五明處求。』求因明者，為破邪論，安立正道。劫初題目，創標真似。爰暨世親，再陳軌式。雖紀綱已列，而幽致未分，故使賓主對揚，猶疑破立之則。有陳那菩薩，是稱命世，賢劫千佛之一也。匿跡巖藪，栖巒等持，觀述作之利害，審文義之繁約。于時巖谷震吼，雲霞變彩。山神捧菩薩足，高數百尺，唱言：『佛說因明論道，願請重弘。』菩薩乃放神光，照燭機感。時，彼南印土按達羅國王，見放光明，疑入金剛喻定，請證無學果。菩薩曰：『入定觀察，將釋深經，心期大覺，非願小果。』王言：『無學果者，諸聖攸仰，請尊速證。』菩薩撫之，欲遂王請。妙吉祥菩薩，因彈指警曰：『何捨大心，方興小志？為廣利益者，當轉慈氏所說《瑜伽》，匡正頹綱，可製因明，重成規矩。』陳那敬受指誨，奉以周旋。於是覃思研精，乃作《因明正理門論》。」又《輔行》云：「迦毘羅僊恐身死，往自在天問。天令往頻陀山，取餘甘子，食可延壽。食已，於林中化為石床。大有不逮者，書偈問石。後為陳那菩薩斥之，書偈石裂。」

【Dignāga】 The *Records of the Western Regions* says: "In the Tang language, it is Youth-Granted (Tongshou). The Bodhisattva Mañjuśrī instructed and transmitted it to him. As Cien said: 'As for treatises on hetuvidyā (logic), they were originally spoken only by the Buddha; their text was extensive and their principles scattered, fully contained throughout the scriptures.' Hence the *Bodhisattvabhūmi* states: 'Where should a bodhisattva seek the Dharma? He should seek it in all five sciences (pañcavidyā).' Seeking hetuvidyā is done to refute false doctrines and establish the true path. At the beginning of the kalpa, titles and designations first marked the true and the apparent. When it came to Vasubandhu, he set forth the rules once again. Although the main principles were arrayed, the subtle tenets were not yet distinguished; therefore, when proponent and opponent debated, they still doubted the rules of refutation and establishment. There was the Bodhisattva Dignāga, celebrated as a hero of the age, one of the thousand Buddhas of the Auspicious Kalpa. Concealing his traces among rocks and thickets, dwelling on peaks in samādhi, he examined the merits and flaws of composition, and scrutinized whether the texts and meanings were cumbersome or concise. At that time, the cliffs and valleys roared with tremors, and the clouds and mists changed colors. A mountain spirit lifted the bodhisattva's feet several hundred feet high and proclaimed: 'The Buddha taught the path of the treatise on hetuvidyā; I pray that you re-propagate it.' The bodhisattva then released a spiritual radiance that illuminated those whose capacities responded. At that time, the king of the Andhra Kingdom in Southern India, seeing the light emitted, suspected that he had entered the vajropama-samādhi and asked him to realize the fruit of no-more-learning (arhatship). The bodhisattva said: 'I entered contemplation to examine and explain profound sutras; my mind aspires to Great Awakening, not to the Lesser Fruit.' The king said: 'The fruit of no-more-learning is what all sages revere; please, Venerable One, swiftly realize it.' The bodhisattva yielded to him and was about to grant the king's request. Mañjuśrī Bodhisattva then snapped his fingers and admonished him: 'Why abandon the Great Aspiration to pursue a small aim? To bring vast benefit, you should propagate the *Yogācārabhūmi* taught by Maitreya, rectify the declining order, and compose a work on hetuvidyā to reconstruct the standard.' Dignāga reverently accepted this instruction and followed it devotedly. Thereupon he reflected deeply and investigated thoroughly, and composed the *Nyāyapraveśa* (or *Hetuvidyā-nyāyamukha*)." Also, the *Fuxing* states: "The sage Kapila feared death and went to Maheśvara to inquire. The deity told him to go to Mount Vindhya to take myrobalan (āmalaka), eating which could prolong his life. After eating it, he turned into a stone couch in the forest. When someone fell short of understanding, they would write a verse on the stone to ask. Later, when Dignāga Bodhisattva refuted him, he wrote a verse and the stone cracked."