T50n2046_馬鳴菩薩傳

大正藏第 50 冊 No. 2046 馬鳴菩薩傳

No. 2046

馬鳴菩薩傳

後秦三藏鳩摩羅什譯

有大師名馬鳴菩薩。長老脅弟子也。時長老脅勤憂佛法入三昧觀。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。時長老脅。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。長老脅顏無異容恬然不忤。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。於是長老脅。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。長老脅言。但鳴犍椎。設彼來者吾自對之。諸舊比丘深奇其言。而疑不能辨。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

【現代漢語翻譯】現代漢語譯本有位大師名叫馬鳴菩薩（Aśvaghoṣa），是長老脅（Pārśva）的弟子。當時，長老脅勤于憂慮佛法，進入三昧（Samādhi）觀察，誰能出家廣為宣揚佛法，開悟眾生。他看到中天竺（Madhya-deśa）有一位出家的外道，世俗智慧聰穎，善於辯論。他揚言說：『如果各位比丘能與我辯論，就可以敲擊犍椎（Ghaṇṭā）。如果不能，就不配公開敲擊犍椎接受人們的供養。』當時，長老脅正從北天竺（Uttarapatha）想要前往中國（China），經過一座名叫釋迦（Śākya）的城市。路上遇到一些沙彌（Śrāmaṇera），都戲弄他。『大德長老，把我的富羅提（Phullati）給我！』有人拿走他的東西，用各種方式戲弄他，但長老脅始終不生氣，神色平靜。沙彌中一位博學的人，覺得他氣度不凡，懷疑他不是普通人，便試著詢問他，觀察他的行為。無論問什麼，他都回答，而且腳步不停。他的心思深遠，不關注瑣事。這時，沙彌們仔細觀察長老脅的德行和深邃，知道他深不可測，更加恭敬，一起護送他。於是，長老脅就用神力騰空而去，到達中天竺，住在一座寺廟裡，問各位比丘：『為什麼不依法敲擊犍椎呢？』各位比丘說：『長老摩訶羅（Mahāraula）有令，所以不敲。』問道：『為什麼？』回答說：『有一位出家的外道，善於辯論，聲稱國內的各位釋子（Śākyaputra）沙門（Śrāmaṇa）眾，如果不能與他辯論，就不得公開敲擊犍椎接受人們的供養。因為有這樣的話，所以不敲。』長老脅說：『只管敲擊犍椎。如果他來了，我自會與他對辯。』各位老比丘覺得他的話很奇怪，但又懷疑他不能辯勝，便聚在一起商議說：『先敲擊犍椎，外道如果來了，就讓長老自己處理。』於是就敲擊犍椎。外道立刻問道：『今天為什麼敲擊這木頭？』回答說：『北方有一位長老。』

【English Translation】 English version There was a great master named Aśvaghoṣa (馬鳴菩薩), a disciple of Elder Pārśva (長老脅). At that time, Elder Pārśva diligently worried about the Dharma and entered Samādhi (三昧) to observe who was capable of leaving home to widely propagate the Dharma and enlighten sentient beings. He saw an ascetic of other ways in Madhya-deśa (中天竺), who was intelligent in worldly wisdom and skilled in debate. He proclaimed, 'If any Bhikṣus (比丘) can debate with me, they may strike the Ghaṇṭā (犍椎). If they cannot, they are not worthy to publicly strike the Ghaṇṭā and receive offerings from people.' At that time, Elder Pārśva was traveling from Uttarapatha (北天竺) to China (中國), passing through a city named Śākya (釋迦). On the road, he encountered some Śrāmaṇeras (沙彌), who all teased him. 'Venerable Elder, give me my Phullati (富羅提)!' Some took his belongings and teased him in various ways, but Elder Pārśva remained calm and unperturbed. Among the Śrāmaṇeras, one who was learned felt that he was extraordinary and suspected that he was no ordinary person, so he tried to question him and observe his behavior. Whatever he asked, he answered, and he did not stop walking. His mind was profound and he did not dwell on trivial matters. At this time, the Śrāmaṇeras carefully observed Elder Pārśva's virtue and profundity, knew that he was unfathomable, and became even more respectful, escorting him together. Thereupon, Elder Pārśva used his supernatural power to fly into the air and arrived in Madhya-deśa, staying in a temple. He asked the Bhikṣus, 'Why do you not strike the Ghaṇṭā according to the Dharma?' The Bhikṣus said, 'Elder Mahāraula (摩訶羅) has given an order, so we do not strike it.' He asked, 'Why?' They replied, 'There is an ascetic of other ways who is skilled in debate and claims that if the Śākyaputras (釋子) and Śrāmaṇas (沙門) in the country cannot debate with him, they may not publicly strike the Ghaṇṭā and receive offerings from people. Because of this statement, we do not strike it.' Elder Pārśva said, 'Just strike the Ghaṇṭā. If he comes, I will debate with him myself.' The old Bhikṣus felt that his words were strange, but they doubted that he could win the debate, so they gathered together and discussed, 'Let's strike the Ghaṇṭā first, and if the ascetic of other ways comes, let the Elder handle it himself.' So they struck the Ghaṇṭā. The ascetic of other ways immediately asked, 'Why are you striking this wood today?' They replied, 'There is an Elder from the north.'

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。卻後七日。當集國王大臣沙門外道。諸大法師於此論也。至六日夜長老脅。入於三昧觀其所應。七日明旦大眾雲集。長老脅先至即升高座。顏色怡懌倍于常日。外道後來目前而坐。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。長老脅言此不可也。但作弟子足以允約。答言可爾。又問誰應先語。長老脅言。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。長老脅即言。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。唸曰吾為弟子固其宜矣。師語言汝才明不易真未成耳。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

【現代漢語翻譯】現代漢語譯本沙門（佛教出家修行者）。來敲鐘通知的不是我們這些人。外道（指佛教以外的其他宗教修行者）說：『可以讓他們進來。』（佛教徒）就出去與他們相見。外道問道：『想要辯論嗎？』回答說：『是的。』外道隨即嘲笑說：『這位長老比丘的形貌既然如此，又說自己不是超凡之人，怎麼敢想要與我們辯論？』於是共同約定，七天之後，應當聚集國王、大臣、沙門、外道，以及各位大法師，在這裡辯論。到了第六天晚上，長老脅（Arhat Parsva）進入禪定，觀察應該如何應對。第七天清晨，大眾聚集。長老脅先到，隨即登上高座，臉色喜悅，勝過往常。外道後來，坐在他的對面，觀察沙門的容貌平和喜悅，心志安定泰然，而且全身具備辯論之相，便心想：『莫非他是一位聖比丘？』心志安定而且喜悅，又具備辯論之相，今天將成就一場好的辯論。』於是共同立下約定，如果失敗了，應當受到什麼懲罰？外道說：『如果失敗了，應當割斷他的舌頭。』長老脅說：『這不可以。但做弟子，足以滿足約定。』回答說：『可以。』又問：『誰應該先說？』長老脅說：『我既然年邁，又從遠方而來，又先在這裡坐著，理應先說。』外道說：『也可以。』『現在展現你所說的，我全部都會駁倒。』長老脅隨即說：『應當令天下太平，大王長壽，國家豐樂，沒有各種災患。』外道沉默不語，不知說什麼好。辯論佛法沒有對答，隨即落敗，伏地成為弟子，剃除鬚髮，度為沙彌，受具足戒。獨自坐在一處，心中自忖：『我的才智明敏，見識深遠，聲名震動天下，怎麼會因為一句話就屈服，便做了人家的弟子？』想到這裡，心中不悅。師父知道他的心思，隨即命令他進入房間，為他展現神通，種種變化。知道師父不是尋常之人，心中才喜悅信服，心想：『我做弟子，本來就是應該的。』師父說：『你的才智明敏，不容易真正成就。如果學習我所得到的佛法，根、力、覺、道，辯才深遠通達，明瞭審察義理趣味，那麼天下將無人能與你匹敵。』師父回到本國，弟子住在中天竺（Magadha），廣泛通曉各種經典，精通內外學問。

【English Translation】 English version The Shramana (Buddhist renunciate). It wasn't us who came to ring the bell. The heretics (referring to non-Buddhist religious practitioners) said, 'Let them come in.' The (Buddhists) then went out to meet them. The heretics asked, 'Do you want to debate?' The answer was, 'Yes.' The heretics then laughed, saying, 'This elder Bhikshu (monk) is of such appearance, and also says he is not extraordinary, how dare he want to debate with us?' So they made an agreement that after seven days, they should gather the king, ministers, Shramanas, heretics, and all the great Dharma masters to debate here. On the sixth night, Arhat Parsva (Elder Parsva) entered Samadhi (deep meditation), observing how he should respond. On the morning of the seventh day, the assembly gathered. Elder Parsva arrived first and immediately ascended the high seat, his face joyful, more so than usual. The heretics arrived later and sat in front of him, observing the Shramana's peaceful and joyful countenance, his mind stable and serene, and his whole body possessing the appearance of debate, and thought, 'Could he be a holy Bhikshu?' His mind is stable and joyful, and he possesses the appearance of debate, today a good debate will be achieved.' So they made an agreement, if defeated, what punishment should be received? The heretics said, 'If defeated, his tongue should be cut off.' Elder Parsva said, 'This is not acceptable. But becoming a disciple is sufficient to fulfill the agreement.' The answer was, 'Acceptable.' They also asked, 'Who should speak first?' Elder Parsva said, 'Since I am old, and have come from afar, and am sitting here first, I should speak first.' The heretics said, 'That is also acceptable.' 'Now show what you say, I will refute it all.' Elder Parsva then said, 'May the world be peaceful, the great king live long, the country be prosperous, and there be no calamities.' The heretics were silent, not knowing what to say. Debating the Dharma without a response, they were immediately defeated, prostrated themselves to become disciples, shaved their heads and beards, were ordained as Shramaneras (novice monks), and received the full precepts. Sitting alone in one place, he thought to himself, 'My talent is bright, my knowledge is profound, my reputation shakes the world, how could I be subdued by one word and become someone's disciple?' Thinking this, he was displeased. The teacher knew his thoughts and immediately ordered him to enter the room, showing him supernatural powers, various transformations. Knowing that the teacher was not an ordinary person, his heart was joyful and convinced, thinking, 'It is right for me to be a disciple.' The teacher said, 'Your talent is bright, it is not easy to truly achieve. If you learn the Dharma that I have attained, the roots, powers, enlightenment, path, eloquence profound and thorough, clearly discerning the meaning and interest, then there will be no one in the world to match you.' The teacher returned to his country, and the disciple stayed in Magadha (Central India), widely understanding various scriptures, and being proficient in internal and external learning.

。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。伐于中國圍守經時。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。一佛缽二辯才比丘。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。諸臣議曰王奉佛缽固其宜矣。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。王系此馬于眾會前以草與之(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。于北天竺廣宣佛法。導利群生善能方便。成人功德四輩敬重。復咸稱為功德日。

馬鳴菩薩傳

【現代漢語翻譯】現代漢語譯本：他才辯蓋世，四輩（指出家男女二眾和在家男女二眾）都敬佩信服。天竺國王非常珍視優待他。其後，北天竺的小月氏國王攻打中國，圍困堅守了很長時間。中天竺國王派遣使者問道：『如果有所求，應當供給你們，何必如此困苦百姓，長久駐紮在這裡呢？』月氏國王回答說：『如果你們願意臣服，送來三億黃金，我就赦免你們。』國王說：『舉全國之力，也沒有一億黃金，哪裡能得到三億呢？』月氏國王回答說：『你們國內有兩大寶物，一是佛缽（Buddha's alms bowl），二是辯才比丘（eloquent Bhiksu）。把這兩樣東西給我，就足夠抵得上兩億黃金了。』國王說：『這兩件寶物，我非常看重，不能捨棄。』於是，比丘為國王說法，他的言辭是：『凡是含有情識接受教化的人，天下沒有第二個了。佛道深遠弘大，其意義在於兼顧救助。大人的德行也以救濟萬物為上。世俗的教化多有困難，所以王道只能教化一個國家而已。如今弘揚佛道，自然可以成為四海的法王啊。比丘度化眾生，其意義不容有所不同，功德在於內心，沒有遠近之分。應該存有長遠的打算，何必只看眼前呢？』國王一向尊崇敬重他的話，就將佛缽和比丘給了月氏王，月氏王便返回本國。諸位大臣議論說：『國王奉獻佛缽，本來就應該。但是，比丘天下到處都是，竟然抵得上一億黃金，未免太過分了吧。』國王深知比丘高明通達，引導利益深遠，辯才說法能夠感動非人類，將要開悟各種迷惑。於是餓了七匹馬六天，到了第七天早晨，普遍召集國內外沙門（Sramana，佛教出家人的通稱）和異學（非佛教的學說），請比丘說法。所有聽法的人沒有不因此而開悟的。國王將這七匹馬繫在法會前面，用草餵它們（馬喜歡浮流草，所以用浮流草餵它們）。馬流著眼淚聽法，沒有想吃東西的念頭。於是天下人才知道比丘不是普通人，因為馬能聽懂他的話。因此，人們稱他為馬鳴菩薩（Asvaghosa Bodhisattva）。他在北天竺廣泛宣揚佛法，引導利益眾生，善於運用方便法門，成就人們的功德，四輩都敬重他，又都稱他為功德日。《馬鳴菩薩傳》

【English Translation】 English version: His eloquence was unmatched, and the four assemblies (referring to monks, nuns, laymen, and laywomen) all respected and admired him. The king of Tianzhu (India) greatly cherished and treated him with honor. Later, the king of the small Yuezhi (Tocharian) kingdom in North Tianzhu attacked China, besieging and holding it for a long time. The king of Central Tianzhu sent a messenger to ask: 'If you desire something, we should provide it to you. Why trouble the people and stay here for so long?' The Yuezhi king replied: 'If you are willing to submit, send three hundred million gold coins, and I will pardon you.' The king said: 'Even if we gather the resources of the entire country, we do not have one hundred million gold coins. How can we obtain three hundred million?' The Yuezhi king replied: 'In your country, there are two great treasures: one is the Buddha's alms bowl (Buddha's alms bowl), and the other is the eloquent Bhiksu (eloquent Bhiksu). Give me these two things, and they will be enough to equal two hundred million gold coins.' The king said: 'These two treasures are very important to me, and I cannot part with them.' Thereupon, the Bhiksu preached the Dharma to the king, and his words were: 'Among all sentient beings who receive teachings, there is no second in the world. The Buddha's path is profound and vast, and its meaning lies in encompassing and saving all. The virtue of a great person also lies in benefiting all beings. Secular teachings have many difficulties, so the kingly way can only teach one country. Now, by propagating the Buddha's path, one can naturally become the Dharma king of the four seas. The Bhiksu's purpose of liberating beings should not be different; merit lies in the heart, without distinction of near or far. One should have long-term plans and not only focus on the present.' The king always respected and valued his words, so he gave the Buddha's alms bowl and the Bhiksu to the Yuezhi king, who then returned to his country. The ministers discussed: 'It is appropriate for the king to offer the Buddha's alms bowl. However, Bhiksus are everywhere in the world, and to value one at one hundred million gold coins is excessive.' The king knew that the Bhiksu was wise and insightful, guiding and benefiting deeply, and that his eloquent Dharma could move even non-human beings, intending to enlighten all kinds of delusions. So, he starved seven horses for six days, and on the morning of the seventh day, he gathered Sramanas (Sramana, a general term for Buddhist monks) and heretics (non-Buddhist doctrines) from both inside and outside the country, and invited the Bhiksu to preach the Dharma. All those who listened to the Dharma were enlightened. The king tied these seven horses in front of the assembly and fed them grass (the horses liked floating grass, so they were fed floating grass). The horses listened to the Dharma with tears in their eyes, without any thought of eating. Then the world knew that the Bhiksu was no ordinary person, because the horses could understand his words. Therefore, people called him Asvaghosa Bodhisattva (Asvaghosa Bodhisattva). He widely propagated the Buddha's Dharma in North Tianzhu, guiding and benefiting sentient beings, skillfully using expedient means, accomplishing the merits of people, and was respected by the four assemblies, and was also called the Sun of Merit. The Biography of Asvaghosa Bodhisattva