馬鳴菩薩傳
Biography of Aśvaghoṣa
後秦三藏鳩摩羅什譯
Translated by Kumārajīva of the Later Qin Dynasty
有大師名馬鳴菩薩。長老脇弟子也。時長老脇勤憂佛法入三昧觀。誰堪出家廣宣道化開悟眾生者。見中天竺有出家外道。世智聰辯善通論議。唱言若諸比丘。能與我論議者。可打揵椎。如其不能。不足公鳴揵椎受人供養。時長老脇。始從北天竺欲至中國。城名釋迦。路逢諸沙彌。皆共戲之。大德長老與我富羅提。即有持去者。種種嫐之輒不以理。長老脇顏無異容恬然不忤。諸沙彌中廣學問者。覺其遠大疑非常人。試問其人觀察所為。隨問盡答而行不輟足。意色深遠不存近細。時諸沙彌具觀長老德量沖邃。知不可測倍加恭敬。咸共侍送。於是長老脇。即以神力乘虛而逝到中天竺。在一寺住問諸比丘。何不依法鳴揵椎耶。諸比丘言。長老摩訶羅。有以故不打也。問言何故。答言。有出家外道善能論議。唱令國中諸釋子沙門眾。若其不能與我論議者。不得公鳴犍椎受人供養。以有此言是故不打。長老脇言。但鳴犍椎。設彼來者吾自對之。諸舊比丘深奇其言。而疑不能辦。集共議言且鳴犍椎。外道若來。當令長老任其所為。即鳴犍椎。外道即問。今日何故打此木耶。答言。北方有長老沙門。來鳴犍椎非我等也。外道言。可令其來。即出相見。外道問言。欲論議耶。答言然。外道即形笑言。此長老比丘形貌既爾。又言。不出常人。如何乃欲與吾論議。即共要言。却後七日。當集國王大臣沙門外道。諸大法師於此論也。至六日夜長老脇。入于三昧觀其所應。七日明旦大眾雲集。長老脇先至即昇高座。顏色怡懌倍於常日。外道後來當前而坐。占視沙門容貌和悅志意安泰。又復舉體備有論相。便念言將無非是聖比丘耶。志安且悅又備論相。今日將成佳論議也。便共立要若墮負者當以何罪外道言若負者當斷其舌。長老脇言此不可也。但作弟子足以允約。答言可爾。又問誰應先語。長老脇言。吾既年邁故從遠來。又先在此坐理應先語。外道言亦可爾耳。現汝所說吾盡當破。長老脇即言。當令天下泰平大王長壽國土豐樂無諸災患。外道默然不知所言。論法無對即墮負處。伏為弟子剃除鬚髮。度為沙彌受具足戒。獨坐一處心自惟曰。吾才明遠識聲震天下。如何一言致屈便為人弟子。念已不悅。師知其心即命入房。為現神足種種變化。知師非恒心乃悅伏。念曰吾為弟子固其宜矣。師語言汝才明不易直未成耳。設學吾所得法。根力覺道辯才深達。明審義趣者。將天下無對也。師還本國弟子住中天竺。博通眾經明達內外。才辯蓋世四輩敬伏。天竺國王甚珍遇之。其後北天竺小月氏國王。伐於中國圍守經時。中天竺王遣信問言。若有所求當相給與。何足苦困人民久住此耶。答言汝意伏者送三億金當相赦耳。王言舉此一國無一億金。如何三億而可得耶。答言汝國內有二大寶。一佛鉢二辯才比丘。以此與我足當二億金也。王言此二寶者吾甚重之不能捨也。於是比丘為王說法。其辭曰。夫含情受化者天下莫二也。佛道淵弘義存兼救。大人之德亦以濟物為上。世教多難故王化一國而已。今弘宣佛道自可為四海法王也。比丘度人義不容異功德在心理無遠近。宜存遠大何必在目前而已。王素宗重敬用其言。即以與之月氏王便還本國。諸臣議曰王奉佛鉢固其宜矣。夫比丘者天下皆是當一億金。無乃太過。王審知比丘高明勝達。導利弘深辯才說法乃感非人類。將欲悟諸群惑。餓七匹馬至於六日旦。普集內外沙門異學請比丘說法。諸有聽者莫不開悟。王繫此馬於眾會前以草與之(馬嗜浮流故以浮流草與之也)馬垂淚聽法無念食想。於是天下乃知非恒。以馬解其音故。遂號為馬鳴菩薩。於北天竺廣宣佛法。導利群生善能方便。成人功德四輩敬重。復咸稱為功德日。
There was a great master named the Bodhisattva Aśvaghoṣa, a disciple of the Elder Pārśva. At that time, Elder Pārśva, deeply concerned with the Dharma, entered a state of meditative absorption and wondered who was worthy to renounce the world, widely propagate the teaching, and awaken sentient beings. He saw in central India a non-Buddhist ascetic, highly intelligent, sharp-tongued, and skilled in debate. This ascetic had declared, “If any monk can debate with me, let them strike the summoning board. If not, they have no right to announce their meals by striking the board and receive offerings.”
At that time, Elder Pārśva was traveling from northern India to the central region, to a city named Śākya. On the road, he encountered some young novices who all teased him. “Great elder, give us a *pūrī* (a type of bread)!” Some even snatched things from him and messed with him in various disrespectful ways. But Elder Pārśva’s expression remained unchanged; he was calm and not offended.
Among the novices, one who was learned sensed that the elder was extraordinary and suspected he was no ordinary person. He tested the elder, observing his behavior. Whatever he asked, the elder answered fully without stopping his walking. His demeanor was deep and profound, not dwelling on trivialities. The novices then fully perceived the elder’s vast virtue and immeasurable depth, and their respect deepened. They all accompanied and escorted him. Then Elder Pārśva, using his spiritual power, vanished into the sky and arrived in central India.
He stayed at a monastery and asked the monks, “Why don’t you strike the summoning board according to the Dharma?” The monks replied, “Reverend Elder, there’s a reason we do not strike it.” “Why?” they asked. They answered, “There is a non-Buddhist ascetic skilled in debate. He announced to the whole kingdom that if the monks of Śākya cannot debate with him, they shall not publicly strike the board and receive offerings. Because of this declaration, we do not strike it.”
Elder Pārśva said, “Just strike the board. If he comes, I will face him myself.” The senior monks were deeply amazed by his words but doubted he could manage. They gathered and discussed, “Let’s strike the board. If the non-Buddhist comes, we’ll let the elder handle it as he pleases.” So they struck the board.
The non-Buddhist immediately asked, “Why did you strike that wood today?” They replied, “A senior monk from the north has come. He struck the board, not us.” The non-Buddhist said, “Have him come out.” So the elder came out to meet him.
The non-Buddhist asked, “Do you wish to debate?” The elder replied, “Yes.” The non-Buddhist then mocked him, saying, “This elder monk is of such an ordinary appearance, and he speaks like an average person. How dare he think of debating with me?” They made an agreement: “Seven days from now, we will gather the king, ministers, monks, non-Buddhists, and all great Dharma masters here for the debate.”
On the night of the sixth day, Elder Pārśva entered meditative absorption to see what was required. On the morning of the seventh day, a huge crowd assembled. The elder arrived first and ascended the high seat. His countenance was joyful and serene, more so than usual. The non-Buddhist arrived later and took the seat in front. He observed the monk’s peaceful and joyful expression, and saw that his whole body bore the marks of a debater. He thought to himself, “Could this be a noble monk? His mind is calm and joyful, and he has all the marks of a debater. Today may well produce a fine debate!”
They made a covenant: “If one is defeated, what shall be the penalty?” The non-Buddhist said, “If I lose, I will have my tongue cut out.” Elder Pārśva said, “That’s not appropriate. If you lose, you may become my disciple; that is enough to fulfill our agreement.” The non-Buddhist agreed. Then he asked, “Who should speak first?” The elder replied, “Since I am old, came from afar, and have already taken this seat, it is fitting I speak first.” The non-Buddhist said, “That’s fine. Whatever you say, I’ll refute completely.”
Elder Pārśva then said, “Let the world be at peace, the king enjoy long life, the land be prosperous and joyful, and free from all calamities.” The non-Buddhist was silent, not knowing what to say. Having no response to the argument, he was defeated. He submitted as a disciple, had his hair and beard shaved, became a novice, and received the full precepts.
Sitting alone in one place, he thought to himself: “My brilliant intellect and far-reaching knowledge were renowned throughout the world. How could I be defeated by a single sentence and become someone else’s disciple?” He was unhappy with this. His teacher knew his mind and summoned him into the room. He manifested various miraculous powers, and the disciple realized his teacher was no ordinary being. His mind then became joyful and submissive. He thought, “It’s perfectly fitting that I am his disciple.”
The teacher said, “Your intellect is not ordinary, but it is not yet fully developed. If you learn the Dharma that I have realized—the roots, powers, factors of awakening, and penetrating eloquence—and deeply understand its meaning, you will be unmatched in the world.” The teacher then returned to his own country.
The disciple stayed in central India and became completely proficient in the scriptures, both Buddhist and non-Buddhist. His brilliance and eloquence were unmatched, and the fourfold community revered him. The king of central India greatly treasured him.
Later, the king of the small Yuezhi kingdom in northern India attacked central India and besieged it for some time. The king of central India sent a message: “If you want something, I’ll give it to you. Why trouble the people and stay here long?” The Yuezhi king replied, “If you are willing to submit, send me three hundred million in gold, and I will spare you.” The central Indian king said, “My entire kingdom is not worth one hundred million in gold. How can I give three hundred million?” The Yuezhi king replied, “Your country has two great treasures: the Buddha’s bowl and the eloquent monk. Give them to me, and they are worth two hundred million in gold.” The central Indian king said, “These two treasures are very precious to me, and I cannot part with them.”
Then the monk preached the Dharma to the king. His words were: “All beings, when touched by teaching, are no different. The Buddha’s Way is profound and vast, aiming at universal salvation. The virtue of a great person also places helping beings as supreme. The world has many difficulties, so a king only rules one country. But if you widely propagate the Buddha’s Way, you can become the king of the Dharma for all four seas. The monk’s duty to teach people is universal. Merit lies in the mind, and distance has no bearing. You should focus on what is far-reaching and great, not just on the present.”
The king, who had always respected the monk, followed his advice and handed them over. The Yuezhi king returned to his own country. His ministers discussed: “The king’s offering to the Buddha’s bowl is certainly fitting. But monks are everywhere—how can this one be worth one hundred million in gold? Isn’t that too much?”
The king knew that this monk was extraordinarily wise and noble, leading and benefiting others deeply. His eloquent preaching even moved non-human beings. Wanting to awaken the confusion of many, the king starved seven horses for six days. On the morning of the seventh, he gathered everyone—monks and non-Buddhists—inside and outside, and invited the monk to preach. All who heard became enlightened. The king tied these horses in front of the assembly and gave them grass.
Note: Since horses like to eat *flow* grass, they were given that type of grass.
The horses shed tears as they listened to the Dharma and had no thought of eating. Then the world knew this was no ordinary being. Because even horses understood his words, he was given the name Aśvaghoṣa, which means “Horse-sound.” In northern India, he widely proclaimed the Buddha’s Dharma, guided and benefited sentient beings, and skillfully used expedient means to help people develop merit. The fourfold community respected him greatly, and they also called him “Sun of Merit.”
馬鳴菩薩傳
Life of Aśvaghoṣa Bodhisattva