T50n2047b_b
大正藏第 50 冊 No. 2047b 龍樹菩薩傳
龍樹菩薩傳
姚秦三藏法師鳩摩羅什譯
大師名龍樹菩薩者。出南天竺梵志種也。天聰奇悟事不再告。在乳哺之中。聞諸梵志誦四韋陀典各四萬偈。偈有四十二字。背誦其文而領其義。弱冠馳名獨步諸國。世學藝能天文地理圖緯秘讖。及諸道術無不悉練。契友三人亦是一時之杰。相與議曰天下義理可以開神明悟幽旨者。吾等盡之矣。復欲何以自娛騁情極欲。最是一生之樂。然諸梵志道士勢非王公何由得之。唯有隱身之術斯樂可辦。四人相視莫逆於心。俱至術家求隱身法。術師唸曰。此四梵志擅名一世。草芥群生今以術故屈辱就我。我若咒法授之。此人才明絕世所不知者唯此賤法。若得之便去不復可屈。且與其藥使日用而不知。藥盡必來求。可以術屈為我弟子。各與青藥一丸告之曰。汝于靜處用水磨之以涂眼瞼。則無有人能見汝形者。龍樹菩薩磨藥聞氣。便盡知藥名分數。多少錙銖無失。隨其氣勢龍樹識之。還語術師此藥有七十種。分數多少盡如其方。藥師問曰汝何由知。答曰藥自有氣何以不知。師即嘆伏。顧斯人者聞之猶難。而況相學。我之賤術何足惜耶。即具授。其四人得術隱身自在入王宮中。宮中美人皆被侵陵百餘日。後宮中人有
【現代漢語翻譯】 現代漢語譯本 《龍樹菩薩傳》
姚秦三藏法師鳩摩羅什譯
大師名為龍樹菩薩（Nāgārjuna，佛教大乘中觀學派創始人），出身于南印度的一個婆羅門種姓家庭。他天資聰穎，領悟力極強，任何事物只需教導一次就能完全掌握。還在襁褓之中時，就能聽懂婆羅門祭司誦讀的四部《吠陀經》（Vedas），每部經典各有四萬頌，每頌有四十二個字。他不僅能背誦經文，還能領會其中的含義。弱冠之年，他的名聲就傳遍各國，才學無人能及。世俗的學問、技藝、天文、地理、圖讖秘術以及各種道術，他都精通熟練。他有三個志同道合的朋友，也都是當時傑出的人物。他們一起商議說：『天下間的義理，能夠開啟人的神智，領悟幽深旨意的，我們都已經掌握了。還能用什麼來娛樂自己，放縱情慾呢？這才是人生最大的快樂。』然而，他們作為婆羅門和道士，地位不如王公貴族，如何才能得到這些呢？唯一的辦法就是學會隱身之術，這樣才能實現這些快樂。四人彼此心照不宣，一同去拜訪一位術士，求學隱身之法。術士心想：『這四個婆羅門名揚天下，視眾生如草芥。如今因為法術而屈尊來求我。如果我把咒語傳授給他們，這些人聰明絕頂，唯一不知道的就是這種低賤的法術。如果他們得到了，就會離去，不再受我控制。不如先給他們藥，讓他們每天使用卻不知道原理。等藥用完了，他們一定會來求我，這樣就可以用方術來控制他們，讓他們成為我的弟子。』於是，他分別給了他們每人一顆青色的藥丸，告訴他們說：『你們在安靜的地方用水磨碎藥丸，塗在眼瞼上，就沒有人能看見你們的身形了。』龍樹菩薩磨藥時，聞到藥的氣味，就完全知道了藥的名稱、成分、劑量，分毫不差。根據藥的氣味，龍樹就辨識了出來。他還告訴術士說：『這藥有七十種成分，成分和劑量都和藥方上的一樣。』藥師問：『你是怎麼知道的？』龍樹回答說：『藥自有氣味，怎麼會不知道呢？』術士聽了，驚歎佩服。心想：『這種事情，聽起來都很難，更何況是學習。我的這種低賤的法術，又有什麼值得吝惜的呢？』於是，他就把法術全部傳授給了他們。這四個人得到了隱身術，便自由自在地進入王宮。宮中的美人都受到了他們的侵犯，持續了一百多天。後來，宮中的人
【English Translation】 English version The Biography of Nāgārjuna Bodhisattva
Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty
The great master, named Nāgārjuna Bodhisattva (Nāgārjuna, founder of the Madhyamaka school of Mahayana Buddhism), came from a Brahmin family in South India. He was extraordinarily intelligent and quick-witted, mastering everything after being taught only once. Even in his infancy, he could understand the four Vedas (Vedas) recited by the Brahmins, each scripture containing forty thousand verses, with each verse having forty-two words. He could not only recite the scriptures but also comprehend their meaning. By the time he reached adulthood, his fame had spread throughout various countries, and his talent was unmatched. He was proficient in worldly knowledge, arts, astronomy, geography, apocryphal texts, and various Taoist arts. He had three like-minded friends, who were also outstanding figures of the time. They discussed together, saying, 'The principles of the world that can open one's mind and comprehend profound meanings, we have already mastered them all. What else can we use to entertain ourselves and indulge our desires? This is the greatest pleasure in life.' However, as Brahmins and Taoists, their status was inferior to that of kings and nobles. How could they obtain these pleasures? The only way is to learn the art of invisibility, so that these pleasures can be realized. The four of them understood each other tacitly and went together to visit a sorcerer, seeking to learn the art of invisibility. The sorcerer thought to himself, 'These four Brahmins are famous throughout the world and regard sentient beings as mere grass. Now, because of magic, they condescend to ask me. If I teach them the incantation, these people are extremely intelligent, and the only thing they don't know is this lowly magic. If they obtain it, they will leave and no longer be controlled by me. It is better to give them medicine first, so that they use it every day without knowing the principle. When the medicine is used up, they will definitely come to me, so that I can control them with magic and make them my disciples.' So, he gave each of them a green pill and told them, 'Grind the pill with water in a quiet place and apply it to your eyelids, and no one will be able to see your form.' When Nāgārjuna Bodhisattva ground the medicine, he smelled the scent of the medicine and completely knew the name, ingredients, and dosage of the medicine, without any error. Based on the scent of the medicine, Nāgārjuna identified it. He also told the sorcerer, 'This medicine has seventy ingredients, and the ingredients and dosages are exactly the same as in the prescription.' The pharmacist asked, 'How do you know?' Nāgārjuna replied, 'The medicine has its own scent, how could I not know?' The sorcerer was amazed and admired him. He thought, 'This kind of thing is difficult to even hear about, let alone learn. What is there to be stingy about with my lowly magic?' So, he taught them all the magic. The four of them obtained the art of invisibility and freely entered the royal palace. The beauties in the palace were violated by them for more than a hundred days. Later, the people in the palace
懷妊者以事白王。王大不悅。此何不祥為怪乃爾。召諸智臣以謀此事。有舊老者言凡如此事應有二種。或鬼或術。可以細土置諸門中。令有司守之斷諸術者。若是術人足跡自現可以兵除。若其是鬼則無跡也。鬼可咒除人可刀殺。備法試之見四人跡。即閉諸門令數百力士。揮刀空斫斫殺三人。唯有龍樹斂身屏氣依王頭側。王頭側七尺刀所不至。是時始悟欲為苦本。厭欲心生髮出家愿。若我得脫。當詣沙門求出家法。既而得出入山詣佛塔出家受戒。九十日中誦三藏。盡通諸深義。更求諸經都無得處。雪山中深遠處有佛塔。塔中有一老比丘。以摩訶衍經與之。誦受愛樂雖知實義未得通利。周遊諸國更求余經。于閻浮提中遍求不得。外道論師沙門義宗咸皆摧伏。即起憍慢心。自念言世界法中津涂甚多。佛經雖妙以理推之故未盡。未盡之中可推。而說之以悟後學。于理不違於事無失。斯有何咎。思此事已。即欲行之立師教誡更造衣服。今附佛法所別為異。方欲以無所推屈表一切智相。擇日選時當與諸弟子。受新戒著新衣便欲行之。獨在靜室水精地房。大龍菩薩見其如此。惜而愍之即接入海。于宮殿中開七寶藏發七寶函。以諸方等深奧經典無上妙法授之龍樹。龍樹受讀九十日中通練甚多。其心深入體得實利。龍知其心而問之曰。看
【現代漢語翻譯】 現代漢語譯本： 懷孕的女子將此事稟告國王。國王非常不悅，認為這是極不祥的怪事。於是召集所有智臣商議此事。有一位年老的臣子說，通常發生這樣的事情，應該有兩種可能：一是鬼怪作祟，二是法術所致。可以用細土撒在門內，命令官吏把守，以此來阻止使用法術的人。如果是術士，就會留下足跡，可以用武力剷除。如果是鬼怪，則不會留下痕跡。鬼怪可以用咒語驅除，人可以用刀殺死。於是按照這個方法試驗，發現了四個人的足跡。立即關閉所有門，命令數百名力士揮刀亂砍，殺死了三人。只有龍樹（Nāgārjuna，人名，佛教大乘中觀學派創始人）收斂身體，屏住呼吸，緊靠在國王頭側。國王頭側七尺之內，刀沒有砍到。這時他才醒悟到慾望是痛苦的根源，厭惡慾望之心油然而生，併發出了出家的願望。如果我能脫身，就去拜訪沙門（Śrāmaṇa，指佛教或其他出家修行者），尋求出家之法。之後他得以脫身，進入山中，前往佛塔出家受戒。九十天內誦讀三藏（Tripiṭaka，佛教經典的總稱），完全通曉了其中的深刻含義。之後他想尋找更多的經書，卻無處可得。雪山深處有一座佛塔，塔中有一位老比丘（bhikṣu，佛教出家男眾），將摩訶衍經（Mahāyāna Sutra，大乘經典）傳授給他。龍樹誦讀並喜愛這部經典，雖然理解了其中的真實含義，但還未能完全通達。他周遊各國，尋找其他的經書，在整個閻浮提（Jambudvīpa，指我們所居住的這個世界）都沒有找到。外道論師和沙門義宗都被他一一摧伏。於是他生起了驕慢之心，心想：世間的法門途徑很多，佛經雖然精妙，但用道理來推究，還是有未盡之處。對於未盡之處，可以進行推演並加以闡述，以此來啓發後來的學習者。這樣做在道理上沒有違背，在事實上也沒有缺失，這有什麼過錯呢？思考完這件事後，他便想開始行動，樹立師長的教誡，重新制作衣服，現在附和佛法，但又有所區別，以此來標新立異。他正想用無可辯駁的言論來展現自己一切智的相貌。選擇好日子和時辰，準備和弟子們一起接受新的戒律，穿上新的衣服，就要開始行動。他獨自一人在靜室的水晶地面房間里。大龍菩薩（Mahānāga Bodhisattva）看到他這樣，既惋惜又憐憫他，於是將他接入海底。在宮殿中打開七寶藏，取出七寶函，將諸方等（Vaipulya，廣大的）深奧經典和無上妙法傳授給龍樹。龍樹接受並誦讀，九十天內通習了很多經典，他的內心深入其中，體會到了真實的利益。龍知道他的心意，便問他說：
【English Translation】 English version: A pregnant woman reported the matter to the king. The king was greatly displeased, considering it an extremely ominous and strange event. He summoned all his wise ministers to discuss the matter. An old minister said that such events usually have two possibilities: either caused by ghosts or by magic. Fine soil can be spread inside the gates, and officials ordered to guard them, to prevent those who use magic. If it is a sorcerer, footprints will appear, and they can be eliminated by force. If it is a ghost, there will be no traces. Ghosts can be dispelled with spells, and people can be killed with swords. So they tested it according to this method and found four people's footprints. Immediately, all the gates were closed, and hundreds of strong men were ordered to swing their swords wildly, killing three people. Only Nāgārjuna (Nāgārjuna, the founder of the Madhyamaka school of Mahayana Buddhism) contracted his body, held his breath, and leaned close to the king's head. The sword did not reach within seven feet of the king's head. At this moment, he realized that desire is the root of suffering, and a sense of aversion to desire arose, and he made a vow to renounce the world. If I can escape, I will visit the Śrāmaṇa (Śrāmaṇa, referring to Buddhist or other renunciates) and seek the Dharma of renunciation. Later, he was able to escape, entered the mountains, and went to a Buddhist pagoda to be ordained. Within ninety days, he recited the Tripiṭaka (Tripiṭaka, the general term for Buddhist scriptures) and fully understood its profound meanings. After that, he wanted to find more scriptures, but there was nowhere to find them. In the depths of the Snow Mountains, there was a Buddhist pagoda, and an old bhikṣu (bhikṣu, a Buddhist monk) in the pagoda transmitted the Mahāyāna Sutra (Mahāyāna Sutra, Mahayana scriptures) to him. Nāgārjuna recited and loved this scripture, and although he understood its true meaning, he had not yet fully mastered it. He traveled around various countries, seeking other scriptures, but could not find them throughout Jambudvīpa (Jambudvīpa, referring to the world we live in). He defeated the heretical teachers and the Śrāmaṇa sects one by one. Then he became arrogant, thinking: There are many paths in the world, and although the Buddhist scriptures are wonderful, there are still things that have not been exhausted when reasoning. For the unfinished parts, it can be deduced and explained to enlighten later learners. There is no violation in reason and no loss in fact, so what is the fault? After thinking about this, he wanted to start acting, establish the precepts of the teacher, and remake the clothes, now in line with Buddhism, but with some differences, in order to be different. He was about to use irrefutable arguments to show the appearance of his omniscient wisdom. After choosing a good day and time, he prepared to receive new precepts and put on new clothes with his disciples, and was about to act. He was alone in a quiet room with a crystal floor. Mahānāga Bodhisattva, seeing him like this, felt pity for him and took him into the sea. In the palace, he opened the seven-treasure store, took out the seven-treasure box, and transmitted the profound scriptures and supreme Dharma of the Vaipulya (Vaipulya, vast) to Nāgārjuna. Nāgārjuna accepted and recited them, and within ninety days he mastered many scriptures, and his heart went deep into them, experiencing the real benefits. The dragon knew his mind and asked him:
經遍未。答言汝諸函中經甚多無量不可盡也。我所讀者已十倍閻浮提。龍言如我宮中所有經典。諸處此比復不可知。龍樹即得諸經一箱。深入無生三忍具足。龍還送出。時南天竺王甚邪見承事外道譭謗正法。龍樹菩薩為化彼故躬持赤幡在王前行。經歷七年王始怪問。此是何人在我前行。答曰我是一切智人。王聞是已甚大驚愕而問之言。一切智人曠代不有。汝自言是何以驗之。答言欲知智在說王當見問。王即自念我為智主大論議師。問之能屈猶不足名。一旦不如此非小事。若其不問便是一屈遲疑良久。不得已而問之。天今何為耶。龍樹言天今與阿修羅戰。王聞此言譬如人噎。既不得吐又不得咽。欲非其言復無以證之。欲是其事無事可明。未言之間龍樹復言。此非虛論求勝之談。王小待之須臾有驗。言訖空中便有干戈兵器相系而落。王言干戈矛戟雖是戰器。汝何必知是天與阿修羅戰。龍樹言構之虛言不如校以實事。言已阿修羅手足指及其耳鼻從空而下。又令王及臣民婆羅門眾。見空中清除兩陣相對。王乃稽首伏其法化。殿上有萬婆羅門。皆棄束髮受成就戒。是時龍樹．于南天竺大弘佛教。摧伏外道廣明摩訶衍。作優波提舍十萬偈。又作莊嚴佛道論五千偈。大慈方便論五十偈。令摩訶衍教大行於天竺。又造無畏論十萬偈。于
【現代漢語翻譯】 現代漢語譯本 經讀完了嗎？答：你那些書箱裡的經書非常多，無量無盡。我所讀過的，已經是閻浮提（Jambudvipa，指我們所居住的這個世界）的十倍了。龍說：像我宮中所藏的經典，其他地方的經典與此相比，簡直無法知曉其數量。龍樹（Nagarjuna，佛教大乘中觀學派創始人）隨即得到一箱經書，深入理解無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的深刻領悟），三忍（三種忍辱）具足。龍又將他送出。當時南天竺（South India）的國王非常邪見，信奉外道，譭謗正法。龍樹菩薩爲了教化他，親自拿著紅幡在國王面前行走。經過七年，國王才感到奇怪，問道：『這個人是誰，在我面前行走？』答道：『我是一切智人（Sarvajna，指佛陀或具有最高智慧的人）。』國王聽了這話，非常驚訝，問道：『一切智人曠世難遇，你自己說是，有什麼證據？』答道：『想知道智慧是否存在，國王可以提問。』國王心想：『我是智慧之主，大學者，提問能難倒他也不足以稱奇。一旦不能難倒他，就不是小事。如果不問，就顯得我屈服了。』遲疑了很久，不得已才問道：『天（Deva，指天神）現在在做什麼？』龍樹說：『天現在正在和阿修羅（Asura，一種半神）戰鬥。』國王聽了這話，就像人被噎住一樣，既吐不出來，又咽不下去。想否定他的話，又沒有證據；想肯定他的話，又沒有事情可以證明。還沒說話，龍樹又說：『這不是虛假的言論，也不是爲了求勝的談話。國王稍等片刻，很快就會有驗證。』說完，空中便有干戈兵器相連著落下。國王說：『干戈矛戟雖然是戰器，你憑什麼知道是天與阿修羅在戰鬥？』龍樹說：『虛假的言語不如用事實來驗證。』說完，阿修羅的手足指頭以及耳鼻從空中落下。又讓國王及臣民婆羅門（Brahmin，古印度僧侶階層）眾人，看見空中清除，兩陣相對。國王於是叩頭，信服了他的教化。殿上有萬名婆羅門，都捨棄了束髮，接受了具足戒（Bhiksu，比丘戒）。這時，龍樹在南天竺大力弘揚佛教，摧伏外道，廣泛闡明摩訶衍（Mahayana，大乘佛教）。作《優波提舍》（Upadesa，論書）十萬偈，又作《莊嚴佛道論》五千偈，《大慈方便論》五十偈，令摩訶衍教在大行於天竺。又造《無畏論》十萬偈，于
【English Translation】 English version Have the scriptures been read through? The answer is: In your boxes, there are countless scriptures, immeasurable and inexhaustible. What I have read is already ten times the Jambudvipa (the world we live in). The dragon said: As for the scriptures in my palace, the scriptures in other places cannot be compared to them. Nagarjuna (founder of the Madhyamaka school of Mahayana Buddhism) immediately obtained a box of scriptures, deeply understood the Anutpattika-dharma-kshanti (the profound realization of the truth that all dharmas are neither born nor destroyed), and was complete with the three kshantis (three kinds of forbearance). The dragon then sent him out. At that time, the king of South India was very heretical, worshiping external paths and slandering the true Dharma. In order to teach him, Nagarjuna Bodhisattva personally held a red banner and walked in front of the king. After seven years, the king felt strange and asked: 'Who is this person walking in front of me?' He replied: 'I am Sarvajna (one who possesses supreme wisdom).' The king was very surprised to hear this and asked: 'Sarvajna is rare in the world. You say you are, what is the proof?' He replied: 'If you want to know if wisdom exists, the king can ask questions.' The king thought to himself: 'I am the master of wisdom, a great debater. It is not enough to be surprised if asking can defeat him. If he cannot be defeated, it is no small matter. If I don't ask, it will seem that I have surrendered.' After hesitating for a long time, he had to ask: 'What is Deva (god) doing now?' Nagarjuna said: 'Deva is now fighting with Asura (a demigod).' The king felt as if he was choked when he heard this, unable to spit it out or swallow it. He wanted to deny his words, but there was no evidence; he wanted to affirm his words, but there was nothing to prove it. Before he could speak, Nagarjuna said again: 'This is not false rhetoric, nor is it a conversation for victory. The king should wait a moment, and there will be verification soon.' After speaking, weapons of war fell from the sky. The king said: 'Although weapons are war instruments, how do you know that Deva is fighting with Asura?' Nagarjuna said: 'False words are not as good as verifying with facts.' After speaking, the fingers, toes, ears, and noses of the Asura fell from the sky. He also let the king, his ministers, and the Brahmin (ancient Indian priestly class) see the sky clear and the two armies facing each other. The king then bowed his head and submitted to his teachings. There were ten thousand Brahmins in the palace, all of whom abandoned their tied hair and received the Bhiksu (full monastic vows). At this time, Nagarjuna greatly promoted Buddhism in South India, subdued external paths, and widely explained Mahayana (Great Vehicle Buddhism). He composed one hundred thousand verses of Upadesa (treatise), five thousand verses of the Treatise on Adorning the Buddha Path, and fifty verses of the Treatise on Great Compassion and Expediency, making the Mahayana teachings greatly practiced in India. He also created one hundred thousand verses of the Treatise on Fearlessness, in
無畏中出中論也。時有婆羅門善知咒術。欲以所能與龍樹諍勝告天竺國王。我能伏此比丘王當驗之。王言汝大愚人。此菩薩者明與日月爭光。智與聖心並照。汝何不遜敢不推敬。婆羅門言。王為智人何不以理驗之。而抑斷一切。王見言至為請龍樹。清旦共坐政德殿上。婆羅門后至便於殿前咒作大池。廣長清凈中有千葉蓮華。自坐其上而訶龍樹。汝在地坐如畜生無異。而欲與我清凈華上大德智人抗言論議。爾時龍樹亦以咒術化作一六牙白象。行池水上趣其華坐以鼻繳拔高舉擲地。婆羅門傷腰委頓。歸命龍樹我不自量毀辱大師。愿哀受我啟其愚蒙。有一小乘法師。常懷忿嫉。龍樹問之言汝樂我久住世不。答言實不願也。退入閑室經日不出。弟子破戶看之遂蟬蛻而去。去世已來始過百歲。南天竺諸國。為其立廟敬奉如佛。其母樹下生之。因字阿周陀那。阿周陀那樹名也。以龍成其道故以龍配字號曰龍樹也(依付法藏經即第十三祖三百餘年任持佛法)。
龍樹菩薩傳(終)
【現代漢語翻譯】 現代漢語譯本： 《無畏中出中論》中記載：當時有一位婆羅門，精通咒術，想要用他的能力與龍樹（Nagarjuna，菩薩名）爭個高下，便稟告天竺國王說：『我能降伏這位比丘，請大王驗證。』國王說：『你真是愚蠢至極！這位菩薩的智慧光明，足以與日月爭輝，他的智慧與聖人的心意相互輝映。你為何如此不遜，竟敢不尊敬他？』婆羅門說：『大王您是聰明人，為何不用道理來驗證，卻要強行斷定一切？』國王覺得他說的有道理，於是請來龍樹，清晨一同坐在政德殿上。 婆羅門隨後趕到，在殿前用咒術變出一個大池，池水廣闊清澈，其中有千葉蓮花。他自己坐在蓮花上，呵斥龍樹說：『你坐在地上，和畜生沒什麼兩樣，竟然想和我這坐在清凈蓮花上的大德智者爭論？』當時，龍樹也用咒術化作一頭六牙白象，走在池水上，來到蓮花座前，用鼻子捲起婆羅門，高高舉起，然後摔在地上。婆羅門摔傷了腰，倒在地上，向龍樹求饒說：『我不自量力，譭謗了大師，希望您能慈悲接受我的懺悔，開啟我的愚昧。』 有一位小乘法師，常常懷著嫉妒之心。龍樹問他說：『你希望我長久住世嗎？』他回答說：『實在不希望。』之後，這位法師退入空閑的房間，過了很久都沒有出來。弟子們破門而入，發現他已經蟬蛻而去。他去世至今，才過了一百多年。南天竺的各個國家，為他建立廟宇，像供奉佛一樣敬奉他。龍樹的母親在阿周陀那樹（Arjuna tree，樹名）下生下了他，因此取名為阿周陀那。因為他以龍成就了他的道業，所以用龍來配他的名字，號為龍樹（Nagarjuna）。（根據《付法藏經》記載，他是第十三祖，三百多年來護持佛法）。 《龍樹菩薩傳》（完）
【English Translation】 English version: The Nirbhaya-madhya-shastra records: At that time, there was a Brahmin who was skilled in incantations. Desiring to compete with Nagarjuna (Nagarjuna, name of a Bodhisattva) using his abilities, he informed the king of Southern India, saying, 'I can subdue this Bhikshu. Please, Your Majesty, verify it.' The king said, 'You are extremely foolish! This Bodhisattva's wisdom shines as brightly as the sun and moon, and his intelligence illuminates alongside the minds of the sages. Why are you so disrespectful, daring not to revere him?' The Brahmin said, 'Your Majesty is wise. Why not verify it with reason instead of forcefully deciding everything?' The king found his words reasonable, so he invited Nagarjuna, and they sat together in the Zhengde Hall in the early morning. The Brahmin arrived later and, in front of the hall, used incantations to create a large pond, wide and clear, with thousand-petaled lotuses in it. He sat on a lotus and rebuked Nagarjuna, saying, 'You sit on the ground, no different from livestock, yet you dare to argue with me, a virtuous and wise man sitting on a pure lotus?' At that time, Nagarjuna also used incantations to transform into a six-tusked white elephant, walked on the water, approached the lotus seat, used its trunk to lift the Brahmin high, and then threw him to the ground. The Brahmin injured his waist and collapsed, begging Nagarjuna for mercy, saying, 'I overestimated myself and slandered the master. I hope you can compassionately accept my repentance and enlighten my ignorance.' There was a Hinayana Dharma master who often harbored jealousy. Nagarjuna asked him, 'Do you wish for me to live long in this world?' He replied, 'I truly do not wish it.' Afterward, this Dharma master retreated into a secluded room and did not come out for many days. The disciples broke down the door and found that he had shed his mortal coil and left. It has only been a little over a hundred years since his death. The various countries of Southern India have built temples for him, revering him as they would a Buddha. Nagarjuna's mother gave birth to him under an Arjuna tree (Arjuna tree, name of a tree), hence the name Arjuna. Because he achieved his path through the dragon, the character 'dragon' was added to his name, so he was called Nagarjuna. (According to the Fu Fa Zang Jing, he was the thirteenth patriarch, upholding the Dharma for over three hundred years). The Biography of Bodhisattva Nagarjuna (End)