貞元新定釋教目錄 11.51.7

11.51.7

趙州謁道深法師學成實論。又入長安止大
覺寺。就岳法師學俱舍論。皆一遍而盡其旨。
經目而記於心。雖宿學耆年不能出也。至於
鉤深致遠開微發伏。眾所不至。獨悟於幽奧
者固非一義焉。時長安有常辯二法師。為上
京法匠。奘又諮稟然其所有深致亦一拾斯
盡。二德並深嗟賞。乃謂奘曰。汝可謂釋門
千里之駒。其再明慧日當在爾躬。恨吾輩老
朽恐不見也。自是學徒改觀譽滿京邑。僕射
宋公蕭瑀敬其脫頴奏住莊嚴。然非本志情
栖物表。乃又惟曰。余周流吳蜀爰逮趙魏。未
及周秦預有講筵率皆登踐。已布之言今雖
蘊胸襟未吐之詞宗解籤無地。若不輕生殉
命誓往華胥。何能具覿成言用通神解。一覩
明法了義真文。要返東華傳揚聖化。則先賢
高勝豈決疑於彌勒。後進鋒頴寧輟想於瑜
伽耶。遂厲然獨舉詣闕陳表。有司不為通引。
頓迹京臯廣就諸蕃遍學書語。行坐尋授
數日便通。側席面西思聞機候。會貞觀三
年時遭霜險。下勅道俗隨豐四出。幸因斯際
徑往姑臧漸至燉煌。路由天塞裹糧弔影。前
望悠悠但見平沙絕無人徑。迴遑委命任
業而前。展轉因循達高昌境。王麴文泰得信
於佛。殊禮供待請留弘法。奘告誠慇至遂任
西行。厚相贈遺以充資什。仍勅殿中侍御
史。歡齎綾帛伍佰匹果味兩車。獻葉護可
汗書二十四封。通屈支等二十四國。每一封
書附大綾一匹為信。給馬三十匹手力二十
五人。送至突厥葉護衙所。以大雪山北六十
餘國皆其部統故。重遺達為奘開前路也。可
汗遂。
勅所部諸國令供給傳送。展轉遂達迦濕彌
羅國。斯並高昌麴王葉護可汗之力也。奘周
遊五印遍師明匠。至如五明四含之典。三
藏十二之筌。七例八轉之音。三聲六聲之
句。皆盡其微畢究其妙。初那爛陀寺大德師
子光等。立中百論宗破瑜伽等義。奘曰。聖人
作論終不相違。但學者有向背耳。因造會宗
論三千頌。融會瑜伽中百之旨。先有南印度
王灌頂師。名般若毱多。明正量部。造破大
乘論七百頌。奘申大乘義破之。名制惡見論。
千六百頌。諸師咸曰。斯論窮天下之勍寇也。
何敵當之。又東印度拘摩羅王。因奘通化初
開信門請問。諸佛何所功德。奘讚如來三身
利物。因造三身論三百頌以贈之。王曰。未曾
有也。頂戴歸依。斯之三論義府幽奧。五印度
境盛傳流布。是知道風照著德行高明。學蘊
三冬聲馳萬里。印度學人咸仰盛德。既曰經
笥。亦稱法將。小乘學徒號奘為木叉提婆。唐
言解脫天。大乘法眾號摩訶耶那提婆。唐言
大乘天。斯乃高其德而傳徽號。敬其人而議
嘉名。又戒日大王五印臣伏。彼聞奘名遣人
要請。奘初至止王即問云。聞彼支那國有
秦王破陣樂歌之曲。秦王何人致此歌詠。奘
曰。即今正國之。
天子也。未登。
皇極之前封為秦王。是大聖人。揆亂反正恩
霑六合故有斯詠。王曰。如此之人故天縱之
為物主也。王於奘所盡心師敬。欲使芳音布
於遐邇。故於曲女城施大論場。集五印度沙
門婆羅門能言之士令奘立論。竟十八日無
敢問者。王大嗟賞施金錢一萬銀錢三萬上
㲲衣一百具。悉皆不受。五印度境戒日王等。
殷重請留用光玄化。奘志存弘益傳於未聞。
礭擬東旋拒而不受。王重請暫住觀七十五
日大施場相。事訖辭還王勅所部遞送出境。
并施象一頭金銀錢各數萬。戒日拘摩羅等
十八大國王流淚執別。奘便辭而不受。諸僧
勸受象施。皆曰。斯勝相也。佛滅度來王雖
崇敬種種布施。未聞以象用及釋門。象為國
寶今既見惠信之極矣。即納象而返錢寶。然
其象也其形圓大高可丈三長二丈許。上容
八人并諸什物。緣國北旋出印度境。奘歷遊
諸國觀禮聖迹及感靈應。具如大唐西域記
及續高僧傳兼奘法師傳等備顯。奘於西域
請得如來肉舍利一百五十粒。金佛像一軀
通光座高尺有六寸。擬摩揭陀國前正覺山

In Zhaozhou he visited Dharma Master Daoshen to study the Tattvasiddhi-śāstra (*Chengshi lun*). He also entered Chang'an, staying at Dajue Monastery, and studied the Abhidharmakośa-śāstra under Dharma Master Yue. In every case, he grasped their principles fully after a single reading. What passed before his eyes was retained in his mind; even senior scholars of advanced years could not surpass him. As for probing the depths and reaching the far-off, disclosing the subtle and uncovering the hidden, where the multitudes could not reach, his solitary comprehension of the abstruse was by no means limited to a single doctrine. At that time, in Chang'an there were the two Dharma Masters Huihe and Daobian, who were master craftsmen of the Dharma in the upper capital. Xuanzang also consulted and received instruction from them, and likewise exhausted all their profound purports in a single take. Both venerable masters sighed in deep praise and said to Xuanzang: “You can truly be called a thousand-league steed of the Śākya clan. The rekindling of the sun of wisdom will depend on your person. We only regret that in our aged decay, we fear we shall not see it.” From this point on, fellow students looked upon him with transformed respect, and his fame filled the capital city. Supervisor of the Right Xiao Yu, Duke of Song, respecting his pre-eminent talent, memorialized to have him reside at Zhuangyan Monastery. Yet this was not his original intent, for his mind dwelt beyond worldly matters. He then reflected: “I have traveled through Wu and Shu, and thence reached Zhao and Wei. Before I even entered Zhou and Qin, wherever there was a lecture platform, I invariably ascended it. Although the words that have already been disseminated are now stored within my breast, for doctrines not yet spoken there is no ground on which to resolve doubts. If I do not disregard my life and commit myself to vow to journey to the land of Huaxu, how can I see the established words face-to-face and attain spiritual comprehension? Once I behold the true texts of the bright Dharma of explicit meaning, I must return to the Eastern Land to propagate the sacred transformation. Then how could earlier sages and lofty pre-eminents have resolved doubts only through Maitreya, and later rising talents ever cease contemplating Yogācāra?” Thereupon, rousing himself, he set out alone and proceeded to the palace to submit a memorial. The officials would not grant him passage. Halting his steps in the environs of the capital, he widely sought out diverse foreign peoples and learned their scripts and spoken tongues comprehensively. Practicing while walking and sitting, after just a few days he was fully proficient. Sitting askance facing the west, he thought on and awaited an opportunity. It happened that in the third year of Zhenguan, an adverse frost struck, and an imperial decree was issued permitting clergy and laity to disperse in all directions following abundant harvests. Taking fortunate advantage of this occasion, he went straight to Guzang and gradually reached Dunhuang. His route passed along the frontier passes; wrapping up his provisions, his shadow was his only companion. Gazing ahead into the vast expanse, he saw only level sand and entirely no human paths. Hesitant and wavering, entrusting his life and resigning himself to karma, he pressed forward. Moving along step by step, he reached the border of Gaochang. The king, Qu Wentai, who possessed faith in the Buddha, received him with extraordinary courtesy and offerings, and pleaded with him to remain and propagate the Dharma. Xuanzang expressed his earnest sincerity, and the king finally granted him permission to journey west. The king generously bestowed gifts upon him to serve as travelling provisions, and furthermore ordered the Palace Attendant Censor Huan to carry five hundred bolts of damask and silk and two carts of fruit, along with twenty-four letters to be presented to the Yabghu Qaghan, granting entry to twenty-four states including Kucha. To each letter was attached one bolt of broad damask as a token of trust, and he provided thirty horses and twenty-five laborers, escorting him to the headquarters of the Turkic Yabghu. Because the sixty-odd kingdoms north of the Great Snowy Mountains were all under his jurisdiction, these gifts were sent with weight to open the road ahead for Xuanzang. The Qaghan then issued an order to the states under his rule to supply provisions and convey him forward. Journeying stage by stage, he finally reached the kingdom of Kashmīr. All this was due to the assistance of King Qu of Gaochang and the Yabghu Qaghan. Xuanzang traveled all through the Five Indies, everywhere taking illustrious masters as his teachers. As for the classics of the five sciences and the four Āgamas, the guidelines of the three baskets and twelve divisions of scripture, the phonetics of the seven declensions and eight cases, and the syntax of the three voices and six grammatical relations, he exhausted their subtleties and completely plumbed their wonders. Initially, the venerable Śīlabhadra, Siṃharaśmi, and others of Nālandā Monastery established the tenets of the Madhyamaka and Śata-śāstra (*Zhong-Bai lun*) to refute the doctrines of Yogācāra and the like. Xuanzang said: “The treatises composed by the sages ultimately do not contradict one another; it is merely that scholars have their preferences and aversions.” Thereupon he composed the *Huizong lun* (Treatise on the Harmonization of Tenets) in three thousand verses, reconciling the essential purports of Yogācāra, Madhyamaka, and the Śata-śāstra. Earlier, there was a consecrated teacher of a South Indian king named Prajñāgupta, who was versed in the Sammatīya school. He had composed the *Po dasheng lun* (Refutation of the Mahāyāna) in seven hundred verses. Xuanzang expounded the Mahāyāna doctrine to refute it, titled *Zhi eji lun* (Treatise Refuting Evil Views), in one thousand six hundred verses. The various masters all said: “This treatise exhausts the most formidable foes under heaven. What adversary could withstand it?” Furthermore, Kumāra, king of Eastern India, having opened the gate of faith for the first time due to Xuanzang’s instruction, inquired: “What are the merits of the Buddhas?” Xuanzang praised the benefits to sentient beings of the Tathāgata's three bodies, and therefore composed the *Sanshen lun* (Treatise on the Three Bodies) in three hundred verses to present to him. The king said: “This is unprecedented!” and bowed his head in refuge. The treasuries of meaning of these three treatises were abstruse and profound, and they were widely circulated throughout the lands of the Five Indies. Thus we know that his tradition of style shone brightly, his virtuous conduct was lofty and brilliant, his learning had stored up three winters, and his renown galloped ten thousand leagues. Indian scholars all looked up to his exalted virtue: they called him a “case of sūtras” and also termed him a “general of the Dharma.” Hīnayāna students gave Xuanzang the title Mokṣadeva, which in Chinese means Heavenly One of Liberation; the Mahāyāna congregation gave him the title Mahāyānadeva, which in Chinese means Heavenly One of the Mahāyāna. These were titles conferred to elevate his virtue, fine appellations deliberated to honor his person. Furthermore, the Great King Śīlāditya held the Five Indies in submission. Having heard of Xuanzang’s name, he sent envoys to invite him. When Xuanzang first arrived, the king immediately asked, saying: “I have heard that in that country of Cīna there is the musical song of the Prince of Qin’s Defeat of the Battle Array. What kind of person is the Prince of Qin that he should bring forth such singing and chanting?” Xuanzang said: “He is none other than the present Son of Heaven who rules the state. Before ascending to the imperial throne, he was enfeoffed as the Prince of Qin. He is a great sage: he settled rebellion and restored rectitude, and his grace bathed the six directions, which is why there is this song.” The king said: “Because such a person is gifted by Heaven, he serves as master of the world.” Toward Xuanzang, the king devoted his whole heart to venerating him as a teacher. Wishing to spread his fragrant reputation far and near, he set up a great disputation arena in Kanyākubja, assembling eloquent scholars among the śramaṇas and brahmans of the Five Indies, and bade Xuanzang establish his thesis. For eighteen days, no one dared to challenge him. The king sighed in immense praise and bestowed ten thousand gold coins, thirty thousand silver coins, and one hundred suits of fine cotton robes, none of which Xuanzang accepted. King Śīlāditya and others across the Five Indies earnestly implored him to remain in order to glorify the mysterious transformation. Xuanzang had set his will on vast benefit, to transmit what had not yet been heard. Resolutely bent on returning east, he declined and would not accept. The king again requested that he stay temporarily to witness the great seventy-five-day assembly of the great distribution arena. When the event concluded, he took his leave to return. The king ordered the territories under his rule to convey him successively out of the borders, and furthermore bestowed an elephant and tens of thousands of gold and silver coins each. Eighteen great kings, including Śīlāditya and Kumāra, wept as they held hands in farewell. Xuanzang then declined and would not accept [the gifts]. The monks urged him to accept the gift of the elephant, all saying: “This is a supreme sign. Since the Buddha's parinirvāṇa, although kings have revered him with various offerings, we have never heard of an elephant being given to the Śākya clan. The elephant is a national treasure; now that it has been granted, it is the pinnacle of faith.” Thereupon he accepted the elephant and returned the money and treasures. As for this elephant, its shape was rounded and massive, about thirteen feet high and twenty-odd feet long. Upon it could be accommodated eight men together with various implements. Following the kingdoms, he turned north and departed the borders of India. Xuanzang's travels through various kingdoms, his sight-seeing of and veneration before holy traces, and his responses to spiritual efficacy are all fully described in the *Da Tang Xiyu ji*, the *Xu Gaoseng zhuan*, and the biography of Dharma Master Xuanzang. In the Western Regions, Xuanzang obtained by request one hundred and fifty grains of the Tathāgata’s fleshy relics; one gold Buddha statue, sixteen inches high including the halo and pedestal, modeled after the shadow image in the Dragon Cave of Mount Prāgbodhi in Magadha; one gold Buddha statue, three feet three inches high including the halo and pedestal, modeled after the statue of the first turning of the wheel of the Dharma in the Deer Park of Vārāṇasī; one carved sandalwood Buddha statue, fifteen inches high including the halo and pedestal, modeled after the carved sandalwood portrait statue made when King Udayana of Kauśāmbī yearned for the Tathāgata; one carved sandalwood Buddha statue, two feet nine inches high including the halo and pedestal, modeled after the statue of the Tathāgata descending the jeweled staircase from the heavenly palace in Kapiśā; one silver Buddha statue, four feet high including the halo and pedestal, modeled after the statue of the preaching of the Lotus and other sūtras on Vulture Peak in Magadha; one gold Buddha statue, three feet five inches high including the halo and pedestal, modeled after the shadow image left where the poisonous dragon was subdued in Nagarahāra; one carved sandalwood Buddha statue, thirteen inches high including the halo and pedestal, modeled after the statue of circumambulating the city to transform beings in Vaiśālī; two hundred and twenty-four Mahāyāna sūtras; one hundred and ninety-two Mahāyāna treatises; fourteen works of sūtra, vinaya, and śāstra of the Sthavira school; fifteen works of sūtra, vinaya, and śāstra of the Mahāsāṃghika school; fifteen works of sūtra, vinaya, and śāstra of the Saṃmatīya school; twenty-two works of sūtra, vinaya, and śāstra of the Mahīśāsaka school; seventeen works of sūtra, vinaya, and śāstra of the Kāśyapīya school; forty-two works of sūtra, vinaya, and śāstra of the Dharmaguptaka school; sixty-seven works of sūtra, vinaya, and śāstra of the Sarvāstivāda school; thirty-six works of hetuvidyā; and thirteen works of śabdavidyā; totaling five hundred and twenty bundles and six hundred and fifty-seven texts. All were loaded on the giant elephant to return to the imperial city. When Xuanzang had first crossed the Congling Mountains, he had earlier dispatched an attendant to convey a memorial reporting his arrival, in order to reach the state’s transformative realm. An imperial order was issued with inquiries, commanding an early audience. When he arrived in Khotan, the elephant died, and the sūtras and statues he was conveying could not be transported. He again submitted a memorial with a request, and soon a special imperial decree was issued, ordering the King of Khotan to provide him with saddle mounts. Having received the strict decree, camels and horses transported the items one after another to Shazhou. He was again favored with a special imperial decree ordering that the expenses and hire-price according to his route be defrayed, all of which he declined to accept and returned. From then on, he rode official relay conveyances, some twenty-odd relays, and on the twenty-fourth day of the first month in the nineteenth year of Zhenguan, he reached the west of the capital. Monastics and laity rushed toward each other, gathering and crowding the lanes. The hundreds of thousands of people were as if encountering the advent of Maitreya. As he was about to enter the capital, the crowd of people and conveyances was so congested that progress could not be made. He thereupon stayed at an auxiliary lodging. Throughout the night the imperial guards observed, prepared, cleared, and halted traffic along the roadside. From the southwest of the old city to the capital’s Zhuque Gate, across post stations for more than twenty leagues, crowds lined up to pay homage, so thick that one could not turn around. At that time, the imperial entourage was visiting Luoyang. Xuanzang therefore left the various sūtras and statues to be sent to Hongfu Monastery. The monastic congregation of the capital vied to display banners and canopies to assist in conveying and adorning them; the clamor of the fourfold assembly was even double that of his initial arrival. At that very time, there was again an auspicious response of clouds appearing to the north of the sun, round like canopies with red and white reflecting upon each other, right above the statues, manifesting a wheel of light that did not encircle the sun. Together they all sighed in admiration from noon until late afternoon; only when the statues entered Hongfu Monastery did it finally dissipate. Consequently, in the capital for five days, the four classes of people suspended their occupations, and the seven assemblies submitted in devotion. At that particular moment, the height of admiration and longing was rarely paralleled throughout all antiquity. He had an audience with the Emperor at the Luoyang Palace, being received in the Yiluan Hall. He was especially favored with comforting inquiries and beheld the Heavenly Countenance in person. They discussed the true and the conventional without the slightest divergence from the Emperor’s intentions; from morning until dusk, they did not notice the passage of time until the closing drums sounded. His Majesty, being about to engage in military affairs and punish guilt to the east of the Liao River, was to depart the following morning. He issued a decree for Xuanzang to accompany him, but Xuanzang firmly declined on account of illness and hardship, and his plea was granted. Prior to this, three monks from Bodhi Monastery in Central India had just arrived conveying sūtras. A decree had been issued to extend a general invitation throughout the capital to provide a vegetarian feast, and furthermore to translate the *Da yanyan jing* (*Mahālaṃkāra-sūtra*) and other scriptures at Hongfu Monastery. Before long, news of Xuanzang arrived as well, so an imperial decree was issued to halt and wait until he arrived before translating. Having met him at the Luoyang Palace and thoroughly satisfied his longing, Xuanzang immediately presented the matter of translation and the search for and recruitment of the worthy and brilliant. His Majesty said: “Dharma Master, you possess mastery of both Chinese and Sanskrit, and your phrasing and principles are fluid and astute. I fear that simply bringing forth obscure candidates may ultimately impair the sacred scriptures.” Xuanzang said: “In the past, under the translations of the two Qin dynasties, the disciples numbered three thousand. Even though they translated and transmitted, they still feared that later generations would be uninformed and harbor doubts contrary to faith. If we do not search out and select people to uphold the abstruse guidelines together, how could I, with my narrow abilities, presume to take part in the court's commission?” He repeatedly and firmly petitioned again, and was then granted permission.