宗釋論主篇第十
Chapter 10: The Author and Commentator
群生昏寢，長夜冥冥。先覺警世，慧日赫赫。故《西域記》明四日照世：東有馬鳴，南有提婆，西有龍猛，北有童受；或通宗乎眾典，或別釋於一經。既分照乎四方，乃俱破於群翳，故今此集列論主焉。
Living beings slumber in confusion, lost in the long, dark night. The Awakened One warned the world before all others, and his light of wisdom shines like a blazing sun. Thus, the *Records of the Western Regions* speaks of four suns illuminating the world: in the east, Aśvaghoṣa; in the south, Āryadeva; in the west, Nāgārjuna; in the north, Kumāralāta. Some comprehended the essence of all scriptures, while others offered detailed explanations of a single sūtra. Though their light spread across the four directions, together they dispelled the many veils of ignorance. Therefore, this collection now presents these great teachers as its guiding lights.
【阿濕縛窶(瞿庾)沙】或名阿濕矩沙。《西域記》云：「唐言馬鳴。」《摩訶衍論》曰：「若尅其本，大光明佛；若論其因，第八地內住位菩薩。西天竺誕生，盧伽為父，瞿那為母，同生利益。過去世中，有一大王，名曰輪陀，有千白鳥，皆悉好聲。若鳥出聲，大王增德；若不出聲，大王損德。如是諸鳥，若見白馬，則其出聲；若不見時，常不出聲。爾時大王，遍求白馬，終日不得。作如是言：『若外道眾，此鳥鳴者，都破佛教，獨尊獨信；若佛弟子，此鳥鳴者，都破外道，獨尊獨信。』爾時菩薩，用神通力，現千白馬，鳴千白鳥，紹隆正法，令不斷絕。是故世尊，名曰馬鳴。」《律宗統要鈔》引緣異此，學者須撿。
**[Aśvaghoṣa (Gu Yu)]** Also known as Aśvaghoṣa. The *Record of the Western Regions* says: "In Tang language, he is called 'Horse's Cry.'" The *Mahāyāna Treatise* states: "If we trace his origin, he is the Great Light Buddha; if we discuss his cause, he is a Bodhisattva dwelling in the eighth ground of the path. He was born in western India, with Luga as his father and Guna as his mother, both benefiting beings with him. In a past life, there was a great king named Rota, who had a thousand white birds, all with beautiful voices. If the birds sang, the king's virtue increased; if they did not sing, the king's virtue diminished. These birds would only sing when they saw a white horse; without seeing one, they remained silent. At that time, the king searched everywhere for a white horse, but could not find one all day. He said: 'If these birds were to sing for followers of other paths, it would mean breaking the Buddha's teaching, making them uniquely honored and believed; but if these birds were to sing for Buddhist disciples, it would mean breaking other paths, making the Buddha's teaching uniquely honored and believed.' Then the Bodhisattva, using his miraculous powers, manifested a thousand white horses, making the thousand white birds sing, thereby flourishing the true Dharma and ensuring it never ceased. This is why the World-Honored One is called 'Horse's Cry.'" The *Essentials of the Vinaya School* cites a different account of this story; scholars should consult it for comparison.
【那伽(是龍)曷樹那】義翻為猛。此出《龍樹勸誡王頌》，彩字函。《西域記》云：「那伽閼(音遏)剌樹那，此云龍猛；舊曰龍樹，訛也。」什曰：「本傳云：『其母樹下生之，因字阿周那。』阿周那者，樹名也。以龍成其道，故以龍字，號曰龍樹。」《輔行》云：「樹學廣通，天下無敵。欲謗佛經，而自作法，表我無師。龍接入宮，一夏但誦七佛經目，知佛法妙，因而出家。降伏國王，制諸外道。外道現通，化為華池，坐蓮華上，龍樹為象，拔蓮華，撲外道。作三種論：一、大悲方便論，明天文地理，作寶作藥，饒益世間；二、大莊嚴論，明修一切功德法門；三、大無畏論，明第一義，《中觀論》者，是其一品。」《大乘入楞伽》云：「大慧汝應知，善逝涅槃後，未來世當有，持於我法者。南天竺國中，大名德比丘，厥號為龍樹，能破有無宗。世間中顯我，無上大乘法，得初歡喜地，往生安樂國。」
The Nāga(meaning dragon) named Asvajit is translated as "Fierce." This comes from the *Nāgārjuna's Admonitory Verses to the King*, which is found in the "Cai" character section of the canon. The *Record of the Western Regions* says: "Nāgārjuna, pronounced as 'Na-ga-ar-ju-na,' is translated as 'Dragon Fierce One'; the old rendering 'Nāgārjuna' as 'Dragon Tree' is inaccurate." Kumārajīva said: "According to his biography: 'His mother gave birth to him under a tree, so he was named Aśvajit.' Aśvajit is the name of a tree. Because he perfected his path through the power of dragons, he was given the name 'Dragon' and was called 'Dragon Tree.'" The *Fuzhu* says: "Nāgārjuna's learning was vast and comprehensive—he was unmatched in the world. Wanting to denigrate Buddhist scriptures and create his own teachings to show he had no teacher, a dragon led him into a palace, where in a single summer he merely recited the catalogs of the Seven Buddhas' scriptures. Realizing the excellence of the Buddhist Dharma, he then renounced the world. He subdued kings and controlled heretics. When heretics displayed supernatural powers by transforming into a lotus pond and sitting on a lotus flower, Nāgārjuna took the form of an elephant, uprooted the lotus, and overthrew the heretics. He composed three kinds of treatises: first, the *Great Compassion and Skillful Means Treatise*, explaining astronomy and geography, creating treasures and medicines for the benefit of the world; second, the *Great Adornment Treatise*, explaining the practice of all meritorious Dharma practices; third, the *Great Fearlessness Treatise*, explaining the ultimate truth—the *Middle Way Treatise* (*Madhyamaka Śāstra*) is one chapter of it." The *Laṅkāvatāra Sūtra* says: "Mahāmati, you should know that after the Sugata's (Buddha's) parinirvāṇa, in future ages there will be one who upholds my Dharma. In the country of southern India, there will be a greatly virtuous monk named Nāgārjuna, who will destroy the extremes of existence and non-existence. He will reveal to the world my supreme Mahāyāna Dharma, attain the first bhūmi of joy, and be reborn in the Land of Bliss."
【提婆】此云天。龍樹弟子，波吒釐城，僧屈外道，經十二年，不擊揵(巨寒)稚(音地)。提婆重聲，摧伏異道。提婆因入大自在廟，廟金為像，像高六丈，瑠璃為眼，大有神驗，求願必得，怒目動睛。提婆語曰：「神則神矣！本以精靈訓物，而假以黃金瑠璃，威炫(音縣)於世。何斯鄙哉？」便登梯鑿神眼。眾人咸云：「神被屈辱！」婆曰：「欲知神智，本無慢心；神知我心，復何屈辱？」夜營厚供，明日祭神。神為肉身，而無左眼，臨祭歎曰：「能此施設，真為希有！而我無眼，何不施眼？」提婆即剜(於洹)己眼施之。隨剜隨出，凡施萬眼。神大歡喜，問求何願？婆曰：「我辭不假他，但未信受。」神曰：「如願。」即沒不現。神理交通，咸皆信伏。
【Deva】This means “God” in Chinese. He was a disciple of Nagarjuna. In the city of Pataliputra, he debated with non-Buddhist teachers for twelve years, during which time the temple bell never rang. Deva then made his voice heard and defeated the heretics. Once, Deva entered a great shrine of Maheshvara, where the god’s image was made of gold, standing sixty feet tall with eyes of glass, and it was said to possess great spiritual power—granting any prayer, and its eyes would glare with anger. Deva said to the deity: “You may indeed be a god, but your essence is to guide all beings through wisdom, yet you borrow gold and glass to dazzle the world. How vulgar is that?” He then climbed a ladder and chiseled out the deity’s eyes. The crowd all said: “The god has been insulted!” Deva replied: “If you want to know whether the god is truly wise, I had no arrogance in my heart; the god knows my heart, so where is the insult?” That night, he prepared lavish offerings, and the next day he made an offering to the deity. The god appeared in a physical body but lacked a left eye, and at the offering ceremony, it sighed and said: “To offer this so selflessly is truly rare! But I have no eye—why not offer one?” Deva immediately pulled out his own eye and offered it to the god. As he pulled out one, another grew in its place, and he offered a total of ten thousand eyes. The god was immensely pleased and asked what wish he wanted. Deva replied: “I seek nothing beyond my own effort, but I have not yet attained faith and acceptance.” The god said: “So be it.” And with that, it vanished. Through his communication with the divine, all who witnessed it came to believe and submit.
【鳩摩羅邏多】《西域記》翻童受。
Kumāralāta: The *Xiyu Ji* translates his name as "Child Prodigy."
【室利邏多】《西域記》：「唐言勝受。」《起信論疏》明五日論師，以此論主，照北印度。
【訶梨跋摩】宋言師子鎧(苦亥)。佛涅槃後九百年出。中天竺國婆羅門子，初依薩婆多部出家，造《成實論》。
【阿僧伽】《西域記》：「唐言無著，是初地菩薩，天親之兄。佛滅千年，從彌沙塞部出家。」三藏傳云：「夜升覩史陀天，於慈氏所，受《瑜伽師地論》、《莊嚴大乘論》、《中邊分別論》；晝則下天，為眾說法。」
【婆藪(蘇后)盤豆】《西域記》云：「伐蘇畔度，唐言世親。舊曰婆藪盤豆，譯曰天親，訛謬。言天親者，菩薩乃是毘紐天親，故云天親。於說一切有部出家受業，本自北印度至於此也。無著命其門人，令往迎候，至此伽藍，遇而會見。無著弟子，止戶牖外。夜分之後，誦《十地經》，世親聞已，感悟追悔，甚深妙法，昔所未聞。毀謗之愆，源發於舌，舌為罪本，今宜斷除。即執銛(息廉)刀，將自斷舌。乃見無著住立告曰：『夫大乘教者，至真之理也。諸佛所讚，眾聖攸宗。言欲誨汝，爾今自悟，悟其時矣！何善如之？諸佛聖教，斷舌非悔。昔以舌毀大乘，今以舌讚大乘，補過自新，猶為善矣！杜口絕言，其利安在？』作是語已，忽復不見。世親承命，遂不斷舌，且詣無著，諮受大乘。於是研精覃思，製大乘論，凡百餘部，並盛宣行。」
【佛陀僧訶】《西域記》云：「唐言師子覺，無著弟子，密行莫測，高才有聞。二三賢哲，每相謂曰：『凡修行業，願覲慈氏。若先捨壽，得遂宿心，當相報語，以知其至。』其師子覺先捨壽命，三年不報。世親菩薩尋亦捨壽，時經六月亦無報命。時諸異學，咸皆譏誚，以為流轉惡趣，遂無靈鑒。其後無著菩薩，於夜初分，方為門人教授定法，燈光忽翳，空中大明。有一天僊乘虛下降，即進階庭，敬禮無著。無著云：『爾來何暮？今至何謂？』對曰：『從此捨壽，往覩史多天，慈氏內眾，蓮華中生。蓮華纔開，慈氏讚曰：「善來廣慧。」旋遶纔周，即來報命。』無著曰：『師子覺者，今在何處？』曰：『我纔旋遶時，見師子覺在外眾中，耽著五欲，無暇相顧。』無著曰：『慈氏何相？演說何法？』曰：『慈氏相好，言不能宣；演說妙法，義不異此。然，菩薩妙音，清暢和雅，聞者忘倦。』」
【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。」
【賓伽羅】《中論》序云：「天竺諸國，敢預學者之流，無不翫味斯論，以為喉襟。其染翰申釋者，甚亦不少。今所出者，是天竺梵志，名賓伽羅，秦言青目之所釋也。其人雖信解深法，而辭亦雅中，其間乖僻繁重者，法師皆裁而裨之。」
【波毘吠伽】《西域記》：「唐言清辯。靜而思曰：『非慈氏成佛，誰決我疑？』遂於觀音菩薩像前，誦隨心陀羅尼。經涉三年，菩薩現身，謂論師曰：『何所志乎？』對曰：『願留此身，待見慈氏。』菩薩曰：『人命難保，宜修勝善，生覩史天，乃見慈氏。』對曰：『志不可奪也。』菩薩又云：『若其然者，宜往馱那羯磔國，城南山巖，執金剛神所，志誠誦持執金剛陀羅尼者，當遂此願。』論師於是往而誦焉。三載之後，神出問云：『伊何所願？』論師對曰：『願留此身，待見慈氏。』神又謂曰：『此巖石內，有修羅宮。如法行請，石壁當開，開即入中，可以見也。』神又謂曰：『慈氏出世，我當相報矣！』論師受命，專精誦持。又經三載，乃呪芥子，以擊石壁，石壁乃開。論師乃與六人入石壁裏，入已石壁仍復如故。」
【達磨波羅】《西域記》云：「唐言護法。神負遠遁，因即出家。清辯論師，外示僧佉之服，內弘龍猛之學。聞護法菩薩在菩提樹，宣揚法教，乃命門人往問訊曰：『仰德虛心，為日久矣！然以宿願未果，遂乖禮謁。菩提樹者，誓不空見。見當有證，稱天人師。』護法菩薩謂其使曰：『人世如幻，身命若浮，未遑談議。』竟不會見。」
【瞿拏鉢類婆】《西域記》云：「唐言德光。作《辯真》等論，凡百餘部。論主本習大乘，未窮玄奧。因覽《毘婆沙論》，退業而學小乘，作數十部論，破大乘綱紀，成小乘執著。研精雖久，疑情未除。時有提婆犀那羅漢，往來覩史多天。德光願見慈氏，決疑請益。天軍以神通力，接上天宮。既見慈氏，長揖不禮。天軍謂曰：『慈氏菩薩，次紹佛位，何乃自高，敢不致敬！方欲受業，如何不屈？』德光對曰：『尊者此言，誠為指誨。然我具戒苾(頻必)芻(刃朱)出家弟子。慈氏菩薩，受天福樂，非出家之侶。而欲作禮，恐非所宜。』菩薩知其我慢心故，非是法器。往來三返，不得請疑。」
【達磨俎(莊呂)羅多】《西域記》云：「唐言法救。舊曰達磨多羅，訛也。」
【伊濕伐邏】《西域記》云：「唐言自在。」
【佛地羅】《西域記》云：「唐言覺取。」
【布剌拏】《西域記》云：「唐言圓滿。」
【僧伽跋陀羅】《西域記》云：「唐言眾賢。」
【佛陀馱娑】《西域記》云：「唐言覺使。」
【尸羅跋陀羅】《西域記》云：「唐言戒賢。」唐奘三藏，親承經論。
【瞿那末底】《西域記》云：「唐言德慧。」
【跋羅縷支】《西域記》云：「唐言賢愛。西印度人，妙極因明，摧大慢婆羅門，生陷地獄。」
【慎那弗呾羅】《西域記》云：「唐言最勝子。製《瑜伽師地》釋論。」
【末笯(乃胡)曷利他】《西域記》云：「唐言如意。即婆沙論師。」
【般若羯羅】《奘傳》云：「唐言慧生。」
【達摩畢利】《奘傳》云：「唐云法愛。」
【達摩羯羅】《奘傳》云：「唐言法性。」
【阿黎耶馱娑】《奘傳》云：「唐言聖使。」
【阿黎斯那】《奘傳》云：「唐言聖軍。」
【阿黎耶伐摩】《奘傳》云：「唐言聖胄。」
【秣奴若瞿沙】《奘傳》云：「唐言如意聲。」
【達摩欝多羅】此云法尚。佛滅八百年出，造《雜毘曇》。