T50n2049_婆藪槃豆法師傳
大正藏第 50 冊 No. 2049 婆藪槃豆法師傳
No. 2049
婆藪槃豆法師傳
陳天竺三藏法師真諦譯
婆藪槃豆法師者。北天竺富婁沙富羅國人也。富婁沙譯為丈夫富羅譯為土。毗搜紐天王世傳云。是帝釋弟帝釋遣其出閻浮提作王為伏阿修羅。其生閻浮提為婆藪提婆王之子有修羅。名因陀羅陀摩那。因陀羅是帝釋名。陀摩那譯為伏。此阿修羅恒與帝釋鬥戰。謂能伏帝釋故有此名。毗伽羅論解阿修羅謂非善戲。即應以此名譯之。諸天恒以善為戲樂。其恒以惡為戲樂故有此名。亦得名非天。此阿修羅有妹名波羅頗婆底(知履反)。波羅頗譯為明。婆底譯為妃。此女甚有形容。阿修羅欲害毗搜紐天。故將此妹誑之。以咒術力變閻浮提一處令陰暗。其自居闇處不令人見。令妹別住明處。語妹云若人慾得汝為婦。可語云我兄有大力。若欲取我必與我兄相違。若能將我兄鬥戰乃可相許。毗搜紐天后于明處見此女。心大悅之。問云汝是何人。答云我阿修羅童女。天云諸阿修羅女由來皆適諸天。我既無婦汝又無夫。今欲相取得見從不。女如其兄先言以答之。天云汝今惜我身故有此言。汝已愛我我豈相置。我有大力能與汝兄鬥戰。女遂許之即為夫妻。阿修羅后往明問毗搜紐天。汝云何
【現代漢語翻譯】 現代漢語譯本
《婆藪槃豆法師傳》
陳天竺三藏法師真諦譯
婆藪槃豆法師（Vasubandhu，世親）是北天竺富婁沙富羅國（Purushapura，意為丈夫之土）人。相傳毗搜紐天王（Vishnu，印度教保護神）是帝釋（Indra，佛教中的帝釋天）的弟弟，帝釋派遣他到閻浮提（Jambudvipa，人間世界）作國王，以制伏阿修羅（Asura，一種好戰的神）。他降生在閻浮提，成為婆藪提婆王（Vasudeva）之子。有一個阿修羅名叫因陀羅陀摩那（Indradamana）。因陀羅是帝釋的名字，陀摩那的意思是『伏』。這個阿修羅經常與帝釋戰鬥，因為他自認為能制伏帝釋，所以有這個名字。毗伽羅論（Vyākaraṇa，聲明論）解釋阿修羅為『非善戲』，應該用這個意思來翻譯。諸天總是以善為戲樂，阿修羅總是以惡為戲樂，所以有這個名字，也可以稱為『非天』。這個阿修羅有個妹妹名叫波羅頗婆底（Prabhāvatī）。波羅頗的意思是『明』，婆底的意思是『妃』。這個女子容貌非常美麗。阿修羅想加害毗搜紐天，所以把妹妹送去迷惑他，用咒術使閻浮提的一個地方變得陰暗，自己住在暗處不讓人看見，讓妹妹獨自住在明亮的地方。他告訴妹妹說：『如果有人想娶你為妻，你可以告訴他，我哥哥有很大的力量，如果想娶我，必須與我哥哥作對，能打敗我哥哥才可以答應。』後來，毗搜紐天在明亮的地方看見了這個女子，非常喜歡她，問她：『你是誰？』女子回答說：『我是阿修羅的童女。』天說：『所有的阿修羅女通常都嫁給諸天。我沒有妻子，你沒有丈夫，現在想和你結為夫妻，你同意嗎？』女子按照她哥哥事先教她的話回答。天說：『你現在因為愛惜我的性命才這樣說。你已經愛上我，我怎麼會把你丟下？我有很大的力量，能與你哥哥戰鬥。』女子於是答應了他，就成了夫妻。阿修羅後來到明亮的地方問毗搜紐天：『你怎麼樣了？』 English version
The Biography of Master Vasubandhu
Translated by Tripiṭaka Master Paramārtha from India of the Chen Dynasty
Master Vasubandhu was from the country of Purushapura (meaning 'city of men') in North India. It is traditionally said that Vishnu was the younger brother of Indra, who sent him to Jambudvipa to be a king in order to subdue the Asuras. He was born in Jambudvipa as the son of King Vasudeva. There was an Asura named Indradamana. Indra is the name of Indra, and Damana means 'subduing'. This Asura constantly fought with Indra, and had this name because he thought he could subdue Indra. The Vyākaraṇa explains Asura as 'not good at play', which should be used to translate it. The Devas always take goodness as their play and joy, while the Asuras always take evil as their play and joy, so they have this name, and can also be called 'non-Devas'. This Asura had a younger sister named Prabhāvatī. Prabha means 'brightness', and vati means 'queen'. This woman was very beautiful. The Asura wanted to harm Vishnu, so he sent his sister to seduce him, using magic to make a place in Jambudvipa dark, and he lived in the dark place without letting anyone see him, letting his sister live alone in the bright place. He told his sister, 'If someone wants to marry you, you can tell him that my brother has great power, and if he wants to marry me, he must oppose my brother, and he can only agree if he can defeat my brother.' Later, Vishnu saw this woman in the bright place, liked her very much, and asked her, 'Who are you?' The woman replied, 'I am a maiden of the Asuras.' The Deva said, 'All the women of the Asuras usually marry the Devas. I have no wife, and you have no husband, and now I want to marry you, do you agree?' The woman answered according to what her brother had taught her in advance. The Deva said, 'You are saying this now because you cherish my life. You have already fallen in love with me, how can I abandon you? I have great power and can fight with your brother.' The woman then agreed to him and became husband and wife. The Asura later went to the bright place and asked Vishnu, 'How are you?'
【English Translation】 Modern Chinese Translation
The Biography of Master Vasubandhu
Translated by Tripiṭaka Master Paramārtha from India of the Chen Dynasty
Master Vasubandhu (Vasubandhu, 世親) was from the country of Purushapura (富婁沙富羅國, meaning 'city of men') in North India. It is traditionally said that Vishnu (毗搜紐天王, Hindu god of preservation) was the younger brother of Indra (帝釋, Buddhist Śakra), who sent him to Jambudvipa (閻浮提, the human world) to be a king in order to subdue the Asuras (阿修羅, a race of warring deities). He was born in Jambudvipa as the son of King Vasudeva (婆藪提婆王). There was an Asura named Indradamana (因陀羅陀摩那). Indra is the name of Indra, and Damana means 'subduing'. This Asura constantly fought with Indra, and had this name because he thought he could subdue Indra. The Vyākaraṇa (毗伽羅論, grammar) explains Asura as 'not good at play', which should be used to translate it. The Devas always take goodness as their play and joy, while the Asuras always take evil as their play and joy, so they have this name, and can also be called 'non-Devas'. This Asura had a younger sister named Prabhāvatī (波羅頗婆底). Prabha means 'brightness', and vati means 'queen'. This woman was very beautiful. The Asura wanted to harm Vishnu, so he sent his sister to seduce him, using magic to make a place in Jambudvipa dark, and he lived in the dark place without letting anyone see him, letting his sister live alone in the bright place. He told his sister, 'If someone wants to marry you, you can tell him that my brother has great power, and if he wants to marry me, he must oppose my brother, and he can only agree if he can defeat my brother.' Later, Vishnu saw this woman in the bright place, liked her very much, and asked her, 'Who are you?' The woman replied, 'I am a maiden of the Asuras.' The Deva said, 'All the women of the Asuras usually marry the Devas. I have no wife, and you have no husband, and now I want to marry you, do you agree?' The woman answered according to what her brother had taught her in advance. The Deva said, 'You are saying this now because you cherish my life. You have already fallen in love with me, how can I abandon you? I have great power and can fight with your brother.' The woman then agreed to him and became husband and wife. The Asura later went to the bright place and asked Vishnu, 'How are you?' English version
The Biography of Master Vasubandhu
Translated by Tripiṭaka Master Paramārtha from India of the Chen Dynasty
Master Vasubandhu was from the country of Purushapura (meaning 'city of men') in North India. It is traditionally said that Vishnu was the younger brother of Indra, who sent him to Jambudvipa to be a king in order to subdue the Asuras. He was born in Jambudvipa as the son of King Vasudeva. There was an Asura named Indradamana. Indra is the name of Indra, and Damana means 'subduing'. This Asura constantly fought with Indra, and had this name because he thought he could subdue Indra. The Vyākaraṇa explains Asura as 'not good at play', which should be used to translate it. The Devas always take goodness as their play and joy, while the Asuras always take evil as their play and joy, so they have this name, and can also be called 'non-Devas'. This Asura had a younger sister named Prabhāvatī. Prabha means 'brightness', and vati means 'queen'. This woman was very beautiful. The Asura wanted to harm Vishnu, so he sent his sister to seduce him, using magic to make a place in Jambudvipa dark, and he lived in the dark place without letting anyone see him, letting his sister live alone in the bright place. He told his sister, 'If someone wants to marry you, you can tell him that my brother has great power, and if he wants to marry me, he must oppose my brother, and he can only agree if he can defeat my brother.' Later, Vishnu saw this woman in the bright place, liked her very much, and asked her, 'Who are you?' The woman replied, 'I am a maiden of the Asuras.' The Deva said, 'All the women of the Asuras usually marry the Devas. I have no wife, and you have no husband, and now I want to marry you, do you agree?' The woman answered according to what her brother had taught her in advance. The Deva said, 'You are saying this now because you cherish my life. You have already fallen in love with me, how can I abandon you? I have great power and can fight with your brother.' The woman then agreed to him and became husband and wife. The Asura later went to the bright place and asked Vishnu, 'How are you?'
輒取我妹為婦。天答云若我非丈夫。取汝妹為婦可致嫌責。我是丈夫無婦汝妹是童女無夫。我今取之正是其理何故見怪。阿修羅云汝有何能自稱丈夫。若是丈夫能將我鬥戰得勝當以妹適汝。天云汝若不信當共決之。即各執仗互相斫刺。毗搜紐天是那羅延身斫刺所不能入。天斫阿修羅頭斷即還復。手臂等余身份悉爾。隨有斷處即還復。從旦至晚斫刺不息。阿修羅無有死狀。天力稍盡轉就疲睏。若至夜阿修羅力則更強。明妃恐其夫不如。取郁波羅華擘為兩片各擲一邊。明妃于其中行去而復來。天即解其意捉阿修羅身擘為兩片各擲一邊。天于其中得去而復來。阿修羅由此命斷。阿修羅先就仙人乞恩愿令我身被斫刺即便還復。仙人施其此恩故后時被斫刺而不失命。仙人慾令諸天殺之故不施其擘身還復之恩。故后時由此失命。毗搜紐天既居此地顯丈夫能。因此立名稱丈夫國。此土有國師婆羅門姓憍尸迦。有三子同名婆藪槃豆。婆藪譯為天。槃豆譯為親。天竺立兒名有此體。雖同一名復立別名以顯之。第三子婆藪槃豆。于薩婆多部出家得阿羅漢果。別名比鄰持(定梨反)跋婆。比鄰持是其母名。紱婆譯為子亦曰兒。此名通人畜如牛子亦名紱婆。但此土呼牛子為犢長子。婆藪槃豆是菩薩根性人。亦于薩婆多部出家。后修定得離欲。思
【現代漢語翻譯】 現代漢語譯本： （阿修羅）就拿我的妹妹給你做妻子。天（帝釋天，佛教的護法神）回答說：『如果我不是丈夫，娶你的妹妹為妻，或許會招致嫌責。我是丈夫，沒有妻子；你的妹妹是童女，沒有丈夫。我現在娶她，正是合情合理，你為什麼感到奇怪呢？』阿修羅說：『你有什麼能力自稱是丈夫？如果是丈夫，能和我戰鬥並戰勝我，我就把妹妹嫁給你。』天說：『如果你不相信，就和你決一勝負。』於是各自拿著武器互相砍殺。毗搜紐天（Vishnu，印度教三大主神之一，又名遍入天）是那羅延（Narayana，毗濕奴的化身）的身軀，砍殺不能進入。天砍阿修羅的頭斷了，立刻又恢復原狀。手臂等其餘身體部分也是這樣，無論哪裡被砍斷，立刻就恢復原狀。從早到晚砍殺不停，阿修羅沒有死的跡象。天的力量漸漸耗盡，變得疲憊困頓。如果到了夜晚，阿修羅的力量就會更加強大。明妃（帝釋天的妻子）擔心她的丈夫不如阿修羅，就取來郁波羅華（Utpala，青蓮花）擘為兩片，各擲向一邊。明妃在兩片花之間來回行走。天立刻明白了她的意思，捉住阿修羅的身體，擘為兩片，各擲向一邊。天在兩片阿修羅身體之間來回行走，阿修羅因此喪命。阿修羅先前向仙人乞求恩惠，希望他的身體被砍殺后立刻就能恢復原狀。仙人施予了他這種恩惠，所以後來被砍殺而不喪命。仙人想要讓諸天殺死他，所以沒有施予他擘開身體也能恢復的恩惠，因此後來阿修羅因此喪命。毗搜紐天居住在這裡，顯示了丈夫的能力，因此建立此地，名稱為丈夫國。此地有一個國師婆羅門，姓憍尸迦（Kaushika）。有三個兒子，同名婆藪槃豆（Vasubandhu）。婆藪（Vasu）翻譯為天，槃豆（Bandhu）翻譯為親。天竺（印度）給孩子起名字有這種習慣，雖然同一個名字，又另立別名來顯示區別。第三個兒子婆藪槃豆，在薩婆多部（Sarvastivada，說一切有部）出家，證得阿羅漢果。別名叫比鄰持跋婆（Bilimjiprabha）。比鄰持（Bilimji）是他的母親的名字，紱婆（Prabha）翻譯為子，也說是兒。這個名字通用於人和動物，比如牛犢也叫紱婆。但是此地稱呼牛犢為長子。婆藪槃豆是菩薩根性的人，也在薩婆多部出家，後來修習禪定，證得離欲。
【English Translation】 English version: (The Asura) then took my sister to be your wife. The Deva (Indra, a protector deity in Buddhism) replied, 'If I were not a husband, taking your sister as my wife might incur blame. I am a husband without a wife; your sister is a maiden without a husband. My taking her now is perfectly reasonable, why do you find it strange?' The Asura said, 'What ability do you have to call yourself a husband? If you are a husband and can fight and defeat me, I will give you my sister in marriage.' The Deva said, 'If you do not believe me, let us fight to the death.' Then they each took up weapons and struck at each other. Vishnu Deva (Vishnu, one of the three major deities in Hinduism) is the body of Narayana (an avatar of Vishnu), and cutting and stabbing cannot penetrate him. The Deva cut off the Asura's head, but it immediately returned to its original state. The same was true of his arms and other body parts; wherever they were cut off, they immediately returned to their original state. From morning to evening, they cut and stabbed without ceasing, but the Asura showed no signs of dying. The Deva's strength gradually waned, and he became tired and weary. If it were night, the Asura's strength would become even greater. Mingfei (Indra's wife) was worried that her husband was not as strong as the Asura, so she took an Utpala flower (blue lotus) and split it into two pieces, throwing each piece to one side. Mingfei walked back and forth between the two pieces of flower. The Deva immediately understood her meaning, seized the Asura's body, split it into two pieces, and threw each piece to one side. The Deva walked back and forth between the two pieces of the Asura's body, and the Asura died as a result. The Asura had previously begged a favor from a hermit, hoping that his body would immediately return to its original state after being cut and stabbed. The hermit granted him this favor, so he was not killed when he was cut and stabbed later. The hermit wanted the Devas to kill him, so he did not grant him the favor of being able to restore his body even if it was split apart, so the Asura died as a result. Vishnu Deva lived here, demonstrating the ability of a husband, and therefore established this place, calling it the Husband Country. In this land, there was a national teacher, a Brahmin named Kaushika. He had three sons, all named Vasubandhu. Vasu means 'Deva,' and Bandhu means 'relative.' In India, it is customary to give children names in this way. Although they have the same name, they also have different names to distinguish them. The third son, Vasubandhu, left home in the Sarvastivada school and attained the fruit of Arhat. His other name was Bilimjiprabha. Bilimji is his mother's name, and Prabha means 'son' or 'child.' This name is used for both humans and animals, such as calves, which are also called Prabha. However, in this land, calves are called the eldest son. Vasubandhu was a person with the nature of a Bodhisattva. He also left home in the Sarvastivada school and later practiced meditation, attaining freedom from desire.
惟空義不能得入。欲自殺身。賓頭羅阿羅漢。在東毗提訶觀見此事從彼方來。為說小乘空觀。如教觀之即便得入。雖得小乘空觀意猶未安。謂理不應止爾因此乘神通。往兜率多天咨問彌勒菩薩。彌勒菩薩為說大乘空觀。還閻浮提如說思惟。即便得悟于思惟時地六種動既得大乘空觀。因此為名。名阿僧伽。阿僧伽譯為無著。爾後數上兜率多天咨問彌勒大乘經義。彌勒廣為解說隨有所得。還閻浮提。以己所聞為餘人說。聞者多不生信。無著法師即自發愿。我今欲令眾生信解大乘。唯愿大師下閻浮提解說大乘令諸眾生皆得信解。彌勒即如其愿于夜時下閻浮提。放大光明廣集有緣眾。于說法堂誦出十七地經。隨所誦出隨解其義。經四月夜解十七地經方竟。雖同於一堂聽法。唯無著法師得近彌勒菩薩。餘人但得遙聞夜共聽彌勒說法。晝時無著法師更為餘人解釋彌勒所說。因此眾人聞信大乘彌勒菩薩教。無著法師修日光三摩提。如說修學即得此定從得此定。后昔所未解悉能通達。有所見聞永憶不忘。佛昔所說華嚴等諸大乘經悉解義。彌勒于兜率多天。悉為無著法師解說諸大乘經義。法師並悉通達皆能憶持。後於閻浮提造大乘經優波提舍。解釋佛所說一切大教。第二婆藪槃豆。亦于薩婆多部出家。博學多聞遍通墳籍。神才俊朗無可為
【現代漢語翻譯】 現代漢語譯本： 然而，他無法通過空性的道理進入（佛法）。因此想要自殺。賓頭羅阿羅漢（Pindola Bharadvaja Arhat，十六羅漢之一），在東毗提訶（Purva Videha）觀察到此事，便從那個地方趕來，為他宣說小乘的空觀。他按照教導進行觀修，便得以進入（佛法）。雖然得到了小乘的空觀，但他的內心仍然感到不安，認為道理不應該僅止於此。因此，他運用神通，前往兜率多天（Tushita Heaven），請教彌勒菩薩（Maitreya Bodhisattva）。彌勒菩薩為他宣說大乘的空觀。他回到閻浮提（Jambudvipa），按照所說的進行思惟，便立即開悟。在思惟的時候，大地發生了六種震動。既然得到了大乘的空觀，因此以此為名，名為阿僧伽（Asanga）。阿僧伽翻譯為無著。 此後，他多次前往兜率多天，請教彌勒菩薩關於大乘經典的意義。彌勒菩薩廣泛地為他解釋，他隨有所得，便回到閻浮提，將自己所聽到的為其他人宣說。但聽者大多不相信。無著法師（Asanga）於是發願：『我現在想要讓眾生信解大乘，唯愿大師（彌勒菩薩）降臨閻浮提，解說大乘，讓所有眾生都能信解。』彌勒菩薩便如他所愿，在夜晚降臨閻浮提，放出大光明，廣泛地聚集有緣的眾生。在說法堂上，誦出《瑜伽師地論》（Yogacarabhumi-sastra）的十七地經。隨著所誦出的內容，便解釋其中的意義。經過四個月的夜晚，才將十七地經解釋完畢。雖然在同一個法堂聽法，只有無著法師能夠靠近彌勒菩薩，其餘的人只能遙遠地聽到。夜晚一起聽彌勒菩薩說法，白天無著法師再為其他人解釋彌勒菩薩所說。因此，眾人聽聞並相信大乘彌勒菩薩的教導。無著法師修習日光三摩地（Suryagarbha-samadhi）。按照所說的修學，便得到了這種禪定。自從得到這種禪定后，過去所不理解的，現在都能夠通達。所有所見所聞，永遠記憶不忘。佛陀過去所說的《華嚴經》（Avatamsaka Sutra）等諸大乘經典，都能夠理解其中的意義。彌勒菩薩在兜率多天，為無著法師詳細地解釋諸大乘經典的意義，法師都能夠通達，並且都能夠記憶保持。 後來，他在閻浮提造了大乘經的優波提舍（Upadesha，論書），解釋佛陀所說的一切大教。第二位是婆藪槃豆（Vasubandhu），也在薩婆多部（Sarvastivada）出家，博學多聞，遍通各種典籍，神才俊朗，無人可以相比。
【English Translation】 English version: However, he could not enter (the Dharma) through the meaning of emptiness. He wanted to commit suicide. Pindola Bharadvaja Arhat (one of the Sixteen Arhats), observing this matter in Purva Videha (Eastern Videha), came from that place and expounded the Hinayana (Small Vehicle) view of emptiness for him. As he practiced according to the teachings, he was able to enter (the Dharma). Although he attained the Hinayana view of emptiness, his mind was still uneasy, thinking that the principle should not stop there. Therefore, he used his supernatural powers to go to Tushita Heaven and consult Maitreya Bodhisattva. Maitreya Bodhisattva expounded the Mahayana (Great Vehicle) view of emptiness for him. Returning to Jambudvipa, he contemplated as instructed and immediately attained enlightenment. At the time of contemplation, the earth shook in six ways. Since he had attained the Mahayana view of emptiness, he was named Asanga. Asanga translates to 'without attachment'. After this, he went to Tushita Heaven many times to consult Maitreya Bodhisattva about the meaning of the Mahayana sutras. Maitreya Bodhisattva extensively explained them to him, and as he gained understanding, he returned to Jambudvipa and expounded what he had heard to others. However, most of the listeners did not believe. Master Asanga then made a vow: 'Now I want to enable sentient beings to believe and understand the Mahayana. I wish that the Master (Maitreya Bodhisattva) would descend to Jambudvipa and explain the Mahayana, so that all sentient beings can believe and understand.' Maitreya Bodhisattva then fulfilled his wish, descending to Jambudvipa at night, emitting great light, and widely gathering sentient beings with affinity. In the Dharma hall, he recited the Seventeen Bhumis (Stages) of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). As he recited, he explained the meaning. After four months of nights, he finished explaining the Seventeen Bhumis. Although they were listening to the Dharma in the same hall, only Master Asanga was able to approach Maitreya Bodhisattva. The rest could only hear from afar. At night, they listened to Maitreya Bodhisattva expounding the Dharma together, and during the day, Master Asanga explained what Maitreya Bodhisattva had said to others. Therefore, the people heard and believed in the teachings of the Mahayana Maitreya Bodhisattva. Master Asanga practiced the Suryagarbha-samadhi (Sunlight Samadhi). As he practiced according to the teachings, he attained this samadhi. Since attaining this samadhi, he was able to understand everything he had not understood in the past. He would never forget everything he saw and heard. He was able to understand the meaning of all the Mahayana sutras that the Buddha had spoken in the past, such as the Avatamsaka Sutra (Flower Garland Sutra). Maitreya Bodhisattva extensively explained the meaning of the Mahayana sutras to Master Asanga in Tushita Heaven, and the Master was able to understand and remember them all. Later, in Jambudvipa, he composed the Upadesha (commentary) on the Mahayana sutras, explaining all the great teachings spoken by the Buddha. The second was Vasubandhu, who also became a monk in the Sarvastivada school, was learned and knowledgeable, and was well-versed in all the scriptures. His talent and intelligence were outstanding, and no one could compare to him.
儔。戒行清高難以相匹。兄弟既有別名故法師但稱婆藪槃豆。佛滅度后五百年中有阿羅漢。名迦旃延子。母姓迦旃延從母為名。先於薩婆多部出家。本是天竺人後往罽賓國。罽賓在天竺之西北。與五百阿羅漢及五百菩薩。共撰集薩婆多部阿毗達磨。製爲八伽蘭他。即此間云八干度。伽蘭他譯為結。亦曰節。謂義類各相結屬故云結。又攝義令不散故云結。義類各有分限故云節。亦稱此文為發慧論以神通力及願力。廣宣告遠近。若先聞說阿毗達磨隨所得多少可悉送來。於是若天諸龍夜叉乃至阿迦尼師吒。諸天有先聞佛說阿毗達磨。若略若廣乃至一句一偈悉送與之。迦旃延子共諸阿羅漢及諸菩薩簡擇其義。若與修多羅毗那耶不相違背。即便撰銘若相違背即便棄捨。是所取文句隨義類相關。若明慧義則安置慧結中。若明定義則安置定結中。余類悉爾。八結合有五萬偈。造八結竟復欲造毗婆沙釋之。馬鳴菩薩是舍衛國婆枳多土人。通八分毗伽羅論。及四皮陀六論。解十八部。三藏文宗學府允儀所歸。迦旃延子遣人往舍衛國。請馬鳴為表文句。馬鳴既至罽賓。迦旃延子次第解釋八結。諸阿羅漢及諸菩薩。即共研辯義意若定。馬鳴隨即著文。經十二年造毗婆沙方竟。凡百萬偈。毗婆沙譯為廣解。表述既竟。迦旃延子即刻石立表云。今
【現代漢語翻譯】 現代漢語譯本：儔（伴侶，同伴）。戒行清高，難以找到與之匹敵的人。因為兄弟二人有各自的別名，所以法師只稱他為婆藪槃豆（Vasubandhu）。佛陀滅度后五百年，有一位阿羅漢，名叫迦旃延子（Katyayaniputra）。他的母親姓迦旃延，因此隨母姓為名。他最初在薩婆多部（Sarvastivada）出家。原本是天竺人，後來前往罽賓國（Kashmir）。罽賓位於天竺的西北方。他與五百位阿羅漢和五百位菩薩，共同撰集薩婆多部的阿毗達磨（Abhidharma）。制定為八伽蘭他（eight sections），這裡翻譯為八干度。伽蘭他翻譯為『結』，也叫做『節』。意思是義理種類各自相互聯結，所以叫做『結』。又因為收攝義理使之不散失，所以叫做『結』。義理種類各有分限，所以叫做『節』。也稱這篇文章為發慧論，用神通力和願力，廣泛地宣告于遠近。如果先前聽聞過阿毗達磨的說法，無論多少，都可以全部送來。於是，無論是天、龍、夜叉，乃至阿迦尼師吒（Akanistha）諸天，凡是先前聽聞佛陀說過阿毗達磨的，無論是略說還是廣說，乃至一句一偈，都全部送給他們。迦旃延子與諸位阿羅漢和諸位菩薩一起簡擇其中的義理。如果與修多羅（Sutra）和毗那耶（Vinaya）不相違背，就撰寫銘記；如果相違背，就捨棄不用。所選取的文句，隨著義理種類相關聯。如果闡明智慧的義理，就安置在慧結中；如果闡明禪定的義理，就安置在定結中；其餘的種類都依此類推。八結共有五萬偈。造完八結后，又想造毗婆沙（Vibhasa）來解釋它。馬鳴菩薩（Asvaghosa）是舍衛國（Sravasti）婆枳多土人。通曉八分毗伽羅論（grammar），以及四皮陀（Vedas）六論。精通十八部（eighteen schools of Buddhism），是三藏（Tripitaka）的文宗，學府的楷模。迦旃延子派人前往舍衛國，邀請馬鳴來撰寫文句。馬鳴到達罽賓后，迦旃延子依次解釋八結。諸位阿羅漢和諸位菩薩，就共同研討辯論義理，確定之後，馬鳴隨即著文。經過十二年，才完成毗婆沙的撰寫。總共有百萬偈。毗婆沙翻譯為廣解。表述完畢后，迦旃延子就刻石立碑說：『現在…』
【English Translation】 English version: 'Chou' (companion, associate). His adherence to precepts and purity was so high that it was difficult to find anyone to match him. Because the two brothers had different names, the Dharma master only referred to him as Vasubandhu (婆藪槃豆). Five hundred years after the Buddha's Parinirvana, there was an Arhat named Katyayaniputra (迦旃延子). His mother's surname was Katyayani, so he took his mother's surname as his name. He initially renounced the world in the Sarvastivada (薩婆多部) school. Originally from India, he later went to Kashmir (罽賓國). Kashmir is located northwest of India. Together with five hundred Arhats and five hundred Bodhisattvas, he compiled the Abhidharma (阿毗達磨) of the Sarvastivada school. It was formulated into eight 'Galanthas' (伽蘭他) which is translated here as eight 'Khandas'. 'Galantha' is translated as 'knot' or 'section'. It means that the categories of meaning are interconnected, so it is called 'knot'. It is also called 'knot' because it collects the meanings so that they are not scattered. The categories of meaning each have their limits, so it is called 'section'. This text is also called 'Treatise on the Arising of Wisdom'. Using supernatural powers and vows, it was widely proclaimed far and near. If anyone had previously heard the Abhidharma, no matter how much, they could send it all. Therefore, whether it was gods, dragons, yakshas, or even the Akanistha (阿迦尼師吒) heavens, all those who had previously heard the Buddha speak of the Abhidharma, whether briefly or extensively, even a single verse, sent it all to them. Katyayaniputra, together with the Arhats and Bodhisattvas, selected the meanings. If it did not contradict the Sutras (修多羅) and Vinaya (毗那耶), they would write it down; if it contradicted, they would discard it. The selected sentences were related to the categories of meaning. If it clarified the meaning of wisdom, it was placed in the 'knot of wisdom'; if it clarified the meaning of samadhi, it was placed in the 'knot of samadhi'; the other categories were treated similarly. The eight knots contained a total of fifty thousand verses. After creating the eight knots, they wanted to create the Vibhasa (毗婆沙) to explain it. Asvaghosa (馬鳴菩薩) was a native of Saketa (舍衛國) in the land of Polita. He was proficient in the eight parts of grammar and the four Vedas (四皮陀) and six treatises. He was well-versed in the eighteen schools of Buddhism (十八部), and was the master of the Tripitaka (三藏), a model for the academy. Katyayaniputra sent someone to Saketa to invite Asvaghosa to write the sentences. After Asvaghosa arrived in Kashmir, Katyayaniputra explained the eight knots in order. The Arhats and Bodhisattvas discussed and debated the meaning together, and after it was determined, Asvaghosa immediately wrote the text. After twelve years, the Vibhasa was finally completed. It contained a total of one million verses. Vibhasa is translated as 'extensive explanation'. After the presentation was completed, Katyayaniputra carved a stone and erected a monument, saying: 'Now...'
去學此諸人不得出罽賓國。八結文句及毗婆沙文句亦悉不得出國。恐餘部及大乘污壞此正法。以立制事白王。王亦同此意。罽賓國四周有山如城。唯有一門出入。諸聖人以願力攝諸夜叉神令守門。若欲學此法者能來罽賓則不遮礙。諸聖人又以願力令五百夜叉神為檀越。若學此法者資身之具無所短乏。阿緰阇國有一法師。名婆娑須拔陀羅。聰明大智聞即能持。欲學八結毗婆沙義于余國弘通之。法師托跡為狂癡人往罽賓國。恒在大集中聽法。而威儀乖失言笑舛異。有時于集中論毗婆沙義。乃問羅摩延傳眾人輕之聞不齒錄。於十二年中聽毗婆沙得數遍文義已熟。悉誦持在心欲還本土。去至門側諸夜叉神高聲唱令。大阿毗達摩師今欲出國即執將還於大集中。眾共檢問言語紕繆不相領解。眾咸謂為狂人即便放遣。法師后又出門諸神復唱令執還遂聞徹國王。王又令于大集中更檢問之眾重檢問亦如先。不相領解如此三反。去而復還至第四反。諸神雖送將還眾不復檢問。令諸夜叉放遣出國。法師既達本土即宣示。近遠咸使知聞云我已學得罽賓國毗婆沙文義具足。有能學者可急來取。於是四方雲集。法師年衰老恐出此法不竟。令諸學徒急疾取之隨出隨書遂得究竟。罽賓諸師后聞此法已傳流余土人各嗟嘆。至佛滅后九百年中有外道。名頻阇
【現代漢語翻譯】 現代漢語譯本 這些人不得離開罽賓國（Kashmir）。《八結》的文句以及《毗婆沙》（Vibhasa）的文句，也一概不得帶出國境，恐怕其他部派以及大乘（Mahayana）會玷污破壞這純正的佛法。因此制定禁令並稟告國王，國王也同意這個想法。罽賓國四周有山，如同城墻一般，只有一個門可以出入。諸聖人以願力攝伏眾夜叉神（Yaksa），讓他們守護城門。如果有人想學習這些佛法，能夠來到罽賓國，則不會加以阻礙。諸聖人又以願力使五百夜叉神成為施主，如果有人學習這些佛法，在生活物資上就不會有所缺乏。 阿緰阇國（Asoka）有一位法師，名叫婆娑須拔陀羅（Vasubhadra）。他聰明且具有大智慧，聽聞之後就能記住。他想要學習《八結毗婆沙》的義理，並在其他國家弘揚傳播。這位法師假裝成瘋癲之人前往罽賓國，經常在大眾集會中聽法，但是他的威儀舉止不合規範，言語談笑也與常人不同。有時他在集會中談論《毗婆沙》的義理，甚至詢問《羅摩延傳》（Ramayana），眾人輕視他，不屑一顧。在十二年中，他聽聞《毗婆沙》數遍，對文句義理已經非常熟悉，全部背誦在心中，想要返回自己的家鄉。 當他走到城門邊時，眾夜叉神高聲喊叫，說：『這位大阿毗達摩（Abhidharma）師現在想要出國！』於是將他抓住帶回大眾集會中。眾人共同檢查審問他，發現他的言語錯亂，無法理解。眾人都認為他是瘋子，就放他離開了。法師後來又想出門，眾神再次喊叫並將他抓了回來，這件事甚至傳到了國王那裡。國王又命令在大眾集會中再次審問他，眾人再次審問，結果和之前一樣，無法理解。如此反覆三次，他想離開卻又被帶回來。到了第四次，眾神雖然將他送了回來，但眾人不再審問他，讓夜叉神放他出國了。 法師到達自己的家鄉后，立即向遠近各地宣告說：『我已經學得了罽賓國的《毗婆沙》，文義具足，有想學習的人可以趕快來學習。』於是四方的人都聚集而來。法師因為年老體衰，擔心這部佛法無法完整傳出，就讓他的學徒們趕緊記錄，隨他口述隨他們書寫，最終得以完整地記錄下來。 罽賓國的諸位法師後來聽聞這部佛法已經在其他地方流傳，人們都感嘆不已。到了佛陀滅度后九百年，有一位外道，名叫頻阇（Pinja）。
【English Translation】 English version These people are not allowed to leave Kashmir (Kashmir). The sentences of 'Eight Ties' and the sentences of 'Vibhasa' are not allowed to be taken out of the country, for fear that other schools and Mahayana (Mahayana) will defile and destroy this pure Dharma. Therefore, a ban was formulated and reported to the king, who also agreed with this idea. Kashmir is surrounded by mountains like city walls, with only one gate for entry and exit. The saints subdued the Yaksa (Yaksa) gods with their vows and made them guard the gate. If someone wants to learn these Dharma and can come to Kashmir, they will not be hindered. The saints also made five hundred Yaksa gods donors with their vows, so that if someone learns these Dharma, they will not lack in living materials. There was a Dharma master in Asoka (Asoka) named Vasubhadra (Vasubhadra). He was intelligent and had great wisdom, and he could remember what he heard. He wanted to learn the meaning of 'Eight Ties Vibhasa' and spread it in other countries. This Dharma master pretended to be a madman and went to Kashmir, often listening to Dharma in public gatherings, but his demeanor was not in accordance with the norms, and his words and laughter were different from ordinary people. Sometimes he talked about the meaning of 'Vibhasa' in the gathering, and even asked about 'Ramayana' (Ramayana), which was despised and ignored by everyone. In the twelve years, he heard 'Vibhasa' several times, and he was very familiar with the meaning of the sentences, and he memorized them all in his heart, wanting to return to his hometown. When he reached the gate, the Yaksa gods shouted loudly, saying: 'This great Abhidharma (Abhidharma) master wants to leave the country now!' So they grabbed him and took him back to the public gathering. Everyone examined and interrogated him together, and found that his words were chaotic and incomprehensible. Everyone thought he was a madman and let him go. Later, the Dharma master wanted to go out again, and the gods shouted again and grabbed him back, and this matter even reached the king. The king ordered him to be interrogated again in the public gathering, and everyone interrogated him again, and the result was the same as before, incomprehensible. After repeating this three times, he wanted to leave but was brought back. On the fourth time, although the gods sent him back, everyone no longer interrogated him and let the Yaksa gods let him leave the country. After the Dharma master arrived in his hometown, he immediately announced to all directions: 'I have learned the 'Vibhasa' of Kashmir, and the meaning of the sentences is complete. Those who want to learn can come and learn quickly.' So people from all directions gathered. Because the Dharma master was old and frail, he was worried that this Dharma could not be completely transmitted, so he asked his disciples to record it quickly, writing as he dictated, and finally it was completely recorded. Later, the Dharma masters of Kashmir heard that this Dharma had been spread in other places, and people sighed with emotion. Nine hundred years after the Buddha's extinction, there was a heretic named Pinja (Pinja).
訶婆娑頻阇訶是山名。婆娑譯為住。此外道住此山因以為名。有龍王名毗梨沙迦那。住在頻阇訶山下池中。此龍王善解僧佉論。此外道知龍王有解欲就受學。龍王變身作仙人狀貌住葉屋中。外道往至龍王所述其欲學意。龍王即許之。外道采華滿一大籃。頭戴華籃至龍王所。繞龍王一匝輒投一華以為供養。投一華作一偈讚歎龍王。隨聞隨破其所立偈義。即取華擲外。其隨施所立偈義既立還投所擲華。如此投一籃華盡。具破教諸偈。悉來就龍王。既嘉其聰明即為解說僧佉論語外道云。汝得論竟慎勿改易。龍王畏其勝己故。有此及其隨所得簡擇之有非次第。或文句不巧義意不如悉改易之。龍王講論竟其著述亦罷。即以所著述論呈龍王。龍王見其所制勝本。大起瞋妒語外道云。我先囑汝不得改易。我論汝云何改易。當令汝所著述不得宣行。外道答雲師本囑我論竟后不得改易不囑我于說論中不得改易。我不違師教云何賜責。乞師施我恩我身未壞。愿令此論不壞師即許之。外道得此論後心高佷慢。自謂其法最大無復過者。唯釋迦法盛行於世。眾生謂此法為大。我須破之。即入阿緰阇國以顯擊論義鼓云。我欲論義若我墮負當斬我頭。若彼墮負彼宜輸頭。國王馝柯羅摩阿祑多。譯為正勒日。王知此事即呼外道問之。外道曰王為國主。于
【現代漢語翻譯】 訶婆娑頻阇訶（Kuhavasapindzhaha）：這是一個山的名字。婆娑（Vasa）翻譯為『住』。因為有外道住在這座山上，所以因此得名。有一位龍王名叫毗梨沙迦那（Bilisakana），住在頻阇訶山下的池中。這位龍王精通僧佉論（Samkhya）。此外道得知龍王精通僧佉論，就想去向他學習。龍王於是變化成仙人的模樣，住在葉屋中。外道前去拜訪龍王，說明自己想要學習僧佉論的意願。龍王答應了他。外道採摘了滿滿一大籃的鮮花，頭戴著花籃來到龍王處。他繞著龍王轉一圈，就投擲一朵鮮花作為供養，每投擲一朵鮮花，就作一首偈頌來讚歎龍王。龍王隨聽隨破他所立的偈頌的意義，然後就把花扔掉。他每立一個偈頌，意義成立后，又把之前扔掉的花撿回來。就這樣，一籃子的花都投完了，龍王也破斥了他所立的所有偈頌。外道於是前來向龍王求學。龍王讚賞他的聰明，就為他講解僧佉論，並對外道說：『你學完這部論后，千萬不要隨意改動。』龍王是害怕外道勝過自己，所以這樣告誡他。龍王講論時，因為有所顧忌，所以講授的內容並非按照次第，或者文句不夠巧妙，意義表達不夠完善，這些都被外道改動了。 龍王講論完畢，外道也完成了他的著作。他把所著述的論呈給龍王。龍王看到他所寫的論勝過自己的原本，非常生氣嫉妒，對外道說：『我先前囑咐你不要改動，我的論，你為什麼要改動？我要讓你的著作無法流傳。』外道回答說：『老師只是囑咐我論完成後不要改動，並沒有囑咐我在說論的過程中不能改動。我沒有違背老師的教誨，為什麼要責備我呢？懇請老師施恩，在我身軀未壞之前，讓這部論不要損壞。』龍王答應了他。外道得到這部論后，內心高傲自大，自認為他的法是最大的，沒有超過它的。但是因為釋迦（Sakya）的佛法盛行於世，眾生都認為佛法是最好的，所以他想要破斥佛法。於是他進入阿緰阇國（Ayodhya），敲響論義的戰鼓，宣稱：『我想要與人辯論，如果我輸了，就斬下我的頭；如果對方輸了，對方也應該輸掉頭。』國王馝柯羅摩阿祑多（Vikramaditya），翻譯為『正勒日』。國王知道這件事後，就召見外道詢問情況。外道說：『大王是國主，對於
【English Translation】 Kuhavasapindzhaha (訶婆娑頻阇訶): This is the name of a mountain. Vasa (婆娑) translates to 'residence'. It is named because heretics reside on this mountain. There is a Dragon King named Bilisakana (毗梨沙迦那) who lives in a pond at the foot of Pindzhaha Mountain. This Dragon King is well-versed in Samkhya (僧佉論). The heretic, knowing that the Dragon King is proficient in Samkhya, wants to learn from him. The Dragon King transforms into the appearance of a celestial being and lives in a leaf hut. The heretic goes to visit the Dragon King and explains his desire to learn Samkhya. The Dragon King agrees. The heretic gathers a large basket full of flowers and, wearing the basket on his head, goes to the Dragon King. He circles the Dragon King once and throws a flower as an offering, composing a verse to praise the Dragon King with each flower thrown. The Dragon King immediately refutes the meaning of the verse he composes, and then the flower is discarded. Each time he establishes a verse, and its meaning is established, he picks up the discarded flower again. In this way, the entire basket of flowers is thrown, and the Dragon King refutes all the verses he establishes. The heretic then comes to study with the Dragon King. The Dragon King praises his intelligence and explains the Samkhya to him, saying to the heretic, 'After you have learned this treatise, do not change it arbitrarily.' The Dragon King is afraid that the heretic will surpass him, so he warns him in this way. When the Dragon King lectures, because he has reservations, the content he teaches is not in order, or the sentences are not skillful enough, and the meaning is not fully expressed, all of which are changed by the heretic. After the Dragon King finishes lecturing, the heretic also completes his writing. He presents the treatise he has written to the Dragon King. When the Dragon King sees that what he has written surpasses his original, he becomes very angry and jealous, and says to the heretic, 'I told you not to change it, my treatise, why did you change it? I will make sure that your writing cannot be circulated.' The heretic replies, 'The teacher only told me not to change it after the treatise was completed, but did not tell me that I could not change it during the process of explaining the treatise. I have not disobeyed the teacher's teachings, why should you blame me? I beg the teacher to grant me grace, and before my body is destroyed, let this treatise not be destroyed.' The Dragon King agrees. After obtaining this treatise, the heretic becomes arrogant and conceited, thinking that his Dharma is the greatest, and there is nothing that surpasses it. However, because Sakya's (釋迦) Buddha-dharma is prevalent in the world, and all beings think that Buddha-dharma is the best, he wants to refute Buddha-dharma. So he enters Ayodhya (阿緰阇國) and beats the drum of debate, declaring, 'I want to debate with someone, if I lose, my head will be cut off; if the other party loses, they should also lose their head.' King Vikramaditya (馝柯羅摩阿祑多), translated as 'Righteous Sun'. After the king learns of this matter, he summons the heretic and asks him about the situation. The heretic says, 'Your Majesty is the ruler of the country, regarding
沙門婆羅門心無偏愛。若有所習行法宜試其是非。我今欲與釋迦弟子決判勝劣。須以頭為誓。王即聽許王遣人問國內諸法師。誰能當此外道。若有能當可與論義。於時摩㝹羅他諸師。婆藪槃豆法師等。諸大法師悉往余國不在。摩㝹羅他。譯為心願。唯有婆藪槃豆法師。
佛陀蜜多羅法師在。佛陀蜜多羅。譯為覺親。此法師本雖大解年已老邁。神情昧弱辯說羸微。法師云我法大將悉行在外。外道強梁復不可縱。我今正應自當此事。法師即報國王。王仍剋日廣集大眾于論義堂。令外道與法師論義。外道問云沙門為欲立義為欲破義。法師答云我如大海無所不容。汝如土塊入中便沒。隨汝意所樂。外道云沙門可立義我當破汝。法師即立無常義云。一切有為法剎那剎那滅。何以故。后不見故以種種道理成就之是法師所說。外道一聞悉誦在口。外道次第以道理破之。令法師誦取誦不能得。令法師救之救不能得。法師即墮負。外道云汝是婆羅門種我亦是婆羅門種不容殺。汝今須鞭汝背以顯我得勝。於是遂行其事。王以三洛沙金賞外道。外道取金佈散國內施一切人。還頻阇訶山入石窟中。以咒術力召得夜叉神女名稠林。從此神女乞恩愿令我死後身變成石。永不毀壞。神女即許之。其自以石塞窟于中捨命身即成石。所以有此愿者其
【現代漢語翻譯】 現代漢語譯本：沙門（Śrāmaṇa，出家修道者）和婆羅門（Brāhmaṇa，印度教祭司）的心中沒有偏袒和憎愛。如果有什麼學習和修行的法門，應該試驗它是否正確。我現在想和釋迦牟尼（Śākyamuni）的弟子們決一勝負，必須以人頭作為誓言。國王就答應了他的請求，並派人詢問國內的各位法師，誰能抵擋這位外道。如果有人能抵擋，就可以和他辯論。當時，摩㝹羅他（Manoratha，意為『心願』）等諸位法師，以及婆藪槃豆（Vasubandhu）法師等各位大法師，都前往其他國家不在國內。只有佛陀蜜多羅（Buddhamitra，意為『覺親』）法師在。 這位佛陀蜜多羅法師，雖然原本學識淵博，但年事已高，精神狀態不佳，辯論能力也比較弱。法師說：『我的法門大將們都外出不在，但外道如此強橫，又不可放縱。我現在正應該親自承擔此事。』法師就稟告了國王。國王於是確定日期，廣泛召集大眾到論義堂，讓外道和法師辯論。外道問道：『沙門是想要立論，還是想要破論？』法師回答說：『我像大海一樣，無所不容；你像土塊一樣，進入大海就會沉沒。隨你喜歡。』外道說：『沙門可以立論，我來破你的論。』法師就立了無常的義理，說：『一切有為法，都是剎那剎那生滅的。』為什麼呢？因為後面的狀態看不見。法師用種種道理來成就這個義理。外道一聽，就把法師所說的全部背誦下來。外道依次用道理來破斥法師的義理，讓法師背誦外道的義理，法師卻背誦不出來；讓法師救護自己的義理，法師也救護不了。法師就因此失敗了。外道說：『你是婆羅門種姓，我也是婆羅門種姓，不能殺你。你現在必須鞭打你的背部，來顯示我獲得了勝利。』於是就施行了鞭打。國王用三洛沙（Laksha，印度數字單位，十萬）黃金賞賜了外道。外道拿了黃金，在全國佈施給所有人，然後回到頻阇訶（Piṇḍāraka）山，進入石窟中，用咒術的力量，召喚來夜叉（Yaksa）神女，名叫稠林（Ghaṇṭā）。從此神女乞求恩惠，希望自己死後身體變成石頭，永遠不會毀壞。神女就答應了他。他自己用石頭堵住石窟，在其中捨棄了生命，身體就變成了石頭。之所以有這個願望，是因為……（原文未完）
【English Translation】 English version: The Śrāmaṇa (ascetic) and the Brāhmaṇa (Hindu priest) have no partiality in their hearts. If there is any Dharma (teaching) that is learned and practiced, it should be tested for its correctness. I now wish to determine superiority with the disciples of Śākyamuni (Buddha), and must swear by my head. The king then granted his request and sent people to ask the Dharma masters in the country who could withstand this heretic. If anyone could withstand him, they could debate with him. At that time, the Dharma masters such as Manoratha (meaning 'wish') and Vasubandhu were all abroad in other countries. Only Buddhamitra (meaning 'friend of the Buddha') was present. This Dharma master Buddhamitra, although originally learned, was old, his spirit was weak, and his ability to debate was weak. The Dharma master said, 'My Dharma generals are all away, but the heretic is so strong and cannot be indulged. I should now take on this matter myself.' The Dharma master then reported to the king. The king then set a date and widely gathered the masses to the debate hall, and had the heretic debate with the Dharma master. The heretic asked, 'Does the Śrāmaṇa wish to establish a thesis or to refute a thesis?' The Dharma master replied, 'I am like the ocean, which contains everything; you are like a clod of earth, which sinks when it enters the ocean. As you wish.' The heretic said, 'The Śrāmaṇa can establish a thesis, and I will refute your thesis.' The Dharma master then established the meaning of impermanence, saying, 'All conditioned dharmas are extinguished moment by moment.' Why? Because the later state is not seen. The Dharma master accomplished this meaning with various reasons. As soon as the heretic heard it, he recited everything the Dharma master said. The heretic successively refuted the Dharma master's meaning with reason, causing the Dharma master to recite the heretic's meaning, but the Dharma master could not recite it; causing the Dharma master to save his own meaning, but the Dharma master could not save it. The Dharma master then fell into defeat. The heretic said, 'You are of the Brāhmaṇa caste, and I am also of the Brāhmaṇa caste, so I cannot kill you. You must now whip your back to show that I have won.' So he carried out the whipping. The king rewarded the heretic with three Laksha (hundred thousand) of gold. The heretic took the gold and distributed it to everyone in the country, and then returned to Piṇḍāraka Mountain, entered the stone cave, and used the power of spells to summon a Yaksa (a type of spirit) goddess named Ghaṇṭā. From this goddess, he begged for grace, hoping that his body would turn into stone after his death and never be destroyed. The goddess then granted him his wish. He himself blocked the cave with stones, abandoned his life in it, and his body became stone. The reason for this wish was that... (original text incomplete)
先從其師龍王乞恩。愿我身未壞之前我所著僧佉論亦不壞滅。故此論於今猶在。婆藪槃豆后還聞如此事嘆恨憤結。不得值之。遣人往頻阇訶山覓此外道欲摧伏。其佷慢以雪辱師之恥。外道身已成石。天親彌復憤懣。即造七十真實論破外道所造僧佉論。首尾瓦解無一句得立。諸外道憂苦如害己命。雖不值彼師其悉檀既壞枝末。無復所依。報仇雪恥於此為訖。眾人咸聞慶悅。王以三洛沙金賞法師。法師分此金為三分。于阿緰阇國起三寺。一比丘尼寺。二薩婆多部寺。三大乘寺。法師爾後更成立正法先學毗婆沙義已通。后為眾人講毗婆沙義。一日講即造一偈攝一日所說義。刻赤銅葉以書此偈。摽置醉象頭下擊鼓宣令。誰人能破此偈義能破者當出。如此次第造六百餘偈攝毗婆沙義。盡一一皆爾。遂無人能破即是俱舍論偈也。偈訖后以五十斤金並此偈寄與罽賓諸毗婆沙師。彼見聞大歡喜謂我正法已廣弘宣。但偈語玄深不能盡解。又以五十斤金足前五十為百斤金餉法師。乞法師為作長行解此偈義。法師即作長行解偈。立薩婆多義隨有僻處以經部義破之。名為阿毗達磨俱舍論。論成后寄與罽賓諸師。彼見其所執義壞各生憂苦。正勒日王太子名婆羅帙底也。婆羅譯為新。帙底也譯為日。王本令太子就法師受戒。王妃出家亦為法師弟子。
太子后登王位母子同請留法師住阿緰阇國受其供養。法師即許之。新日王妹夫婆羅門名婆修羅多。是外道法師解毗伽羅論。天親造俱舍論。此外道以毗伽羅論義破法師所立文句。謂與毗伽羅論相違令法師救之。若不能救此論則壞。法師云我若不解毗伽羅論豈能解其深義。法師仍造論破毗伽羅論三十二品始末皆壞。於是失毗伽羅論。唯此論在。王以一洛沙金奉法師。王母以兩洛沙金奉法師。法師分此金為三分。于丈夫國罽賓國阿緰阇國各起一寺。此外道慚忿欲伏法師。遣人往天竺請僧伽紱陀羅法師。來阿緰阇國造論破俱舍論。此法師至即造兩論。一光三摩耶論有一萬偈。止述毗婆沙義。三摩耶譯為義類。二隨實論有十二萬偈。救毗婆沙義破俱舍論。論成后呼天親更共面論決之。天親知其雖破不能壞俱舍義。不復將彼面共論決。法師云我今已老隨汝意所為我昔造論破毗婆沙義。亦不將汝面共論決。汝今造論何須呼我有智之人。自當知其是非。法師既遍通十八部義。妙解小乘執小乘。為是不信大乘。謂摩訶衍非佛所說。阿僧伽法師既見此弟聰明過人識解深廣該通內外。恐其造論破壞大乘。阿僧伽法師住在丈夫國。遣使往阿緰阇國報婆藪槃豆云。我今疾篤汝可急來。天親即隨使還本國與兄相見咨問疾源。兄答云我今心有重病由
汝而生。天親又問云何賜由。兄云汝不信大乘恒生譭謗。以此惡業必永淪惡道。我今愁苦命將不全。天親聞此驚懼即請兄為解說大乘。兄即為略說大乘要義。法師聰明殊有深淺。即於此時悟知大乘理。應過小乘。於是就兄遍學大乘義。后如兄所解悉得通達解意即明思惟。前後悉與理相應無有乖背。始驗小乘為失大乘為得。若無大乘則無三乘道果。昔既譭謗大乘不生信樂。懼此罪業必入惡道。深自咎責欲悔先過。往至兄所陳其過迷今欲懺悔。先愆未知何方得免。云我昔由舌故生譭謗。今當割舌以謝此罪。兄云汝設割千舌亦不能滅此罪。汝若欲滅此罪當更為方便。法師即請兄說滅罪方便。兄云汝舌能善以譭謗大乘。汝若欲滅此罪當善以解說大乘。阿僧伽法師殂歿后。天親方造大乘論。解釋諸大乘經。華嚴涅槃法華般若維摩勝鬘等。諸大乘經論悉是法師所造。又造唯識論。釋攝大乘三寶性甘露門等諸大乘論。凡是法師所造。文義精妙有見聞者靡不信求。故天竺及余邊土學大小乘人。悉以法師所造為學本。異部及外道論師聞法師名莫不畏伏。于阿緰阇國捨命年終八十。雖跡居凡地。理實難思議也。前來訖此記天親等兄弟此後記三藏阇梨從臺城出入東至廣州重譯大乘諸論並遷化後事傳於後代。
婆藪槃豆法師傳
【現代漢語翻譯】 現代漢語譯本：你因此而生。Vasubandhu（天親）又問：『這是什麼原因造成的？』Asanga（無著）回答說：『你不相信大乘佛法，經常譭謗它。憑藉這種惡業，你必定永遠沉淪於惡道。我現在愁苦不堪，恐怕性命將要不保。』Vasubandhu（天親）聽了這話，驚恐萬分，立即請求哥哥為他解說大乘佛法。Asanga（無著）便為他簡略地講述了大乘佛法的要義。Vasubandhu（天親）法師聰明過人，但理解有深淺。就在此時，他領悟到大乘佛法的道理，勝過小乘佛法。於是，他就向哥哥全面學習大乘佛法的義理。後來，他完全通達了哥哥所講解的內容，理解透徹，思慮周密。前後所思所想都與義理相應，沒有絲毫違背。他這才驗證了小乘佛法是失去，大乘佛法是獲得。如果沒有大乘佛法，就沒有三乘的道果。過去既然譭謗大乘佛法，不生起信心和喜樂，擔心這種罪業必定會使自己墮入惡道，他深深地責備自己，想要懺悔過去的過錯。他前往哥哥那裡，陳述自己的過錯和迷惑，現在想要懺悔以前的罪過，不知道用什麼方法才能免除。他說：『我過去因為舌頭而造作了譭謗的罪業，現在應當割掉舌頭來謝罪。』Asanga（無著）說：『你即使割掉一千條舌頭，也不能滅除這種罪業。你如果想要滅除這種罪業，應當另想辦法。』Vasubandhu（天親）法師立即請求哥哥說出滅罪的方便之法。Asanga（無著）說：『你的舌頭能夠用來譭謗大乘佛法，你如果想要滅除這種罪業，就應當善用它來解說大乘佛法。』Asanga（無著）法師去世后，Vasubandhu（天親）才開始造作大乘論，解釋諸部大乘經典，如《華嚴經》、《涅槃經》、《法華經》、《般若經》、《維摩經》、《勝鬘經》等。這些大乘經論都是法師所造。他又造作了《唯識論》，解釋《攝大乘論》、《三寶性論》、《甘露門論》等諸部大乘論。凡是法師所造的論著，文辭義理精妙，凡是見到或聽聞的人，沒有不信服和求學的。因此，在印度以及其他邊遠地區，學習大小乘佛法的人，都以法師所造的論著為學習的根本。其他部派以及外道的論師，聽到法師的名字，沒有不畏懼和信服的。他在Ayodhya（阿緰阇）國捨棄生命，享年八十歲。雖然他的事蹟居住在凡夫之地，但他的義理實在難以思議。前面已經記述了Asanga（無著）、Vasubandhu（天親）等兄弟的事蹟，此後將記述三藏法師從臺城出入，向東到達廣州，重新翻譯大乘諸論，以及他遷化后的事蹟，流傳於後代。 婆藪槃豆（Vasubandhu）法師傳
【English Translation】 English version: You were born because of that.' Then Vasubandhu (天親) asked, 'What caused this?' Asanga (無著) replied, 'You do not believe in Mahayana Buddhism and constantly slander it. With this evil karma, you will surely sink into evil realms forever. I am now in distress, fearing that my life will not be spared.' Vasubandhu (天親), upon hearing this, was greatly frightened and immediately requested his brother to explain Mahayana Buddhism to him. Asanga (無著) then briefly explained the essential meanings of Mahayana Buddhism to him. The Dharma Master Vasubandhu (天親) was exceptionally intelligent, but his understanding varied in depth. At that moment, he realized the principles of Mahayana Buddhism, which surpassed Hinayana Buddhism. Therefore, he comprehensively studied the doctrines of Mahayana Buddhism from his brother. Later, he fully understood what his brother had explained, comprehending thoroughly and thinking meticulously. His thoughts before and after were consistent with the principles, without any contradiction. He then verified that Hinayana Buddhism was a loss, and Mahayana Buddhism was a gain. Without Mahayana Buddhism, there would be no fruits of the Three Vehicles. Since he had slandered Mahayana Buddhism in the past and did not generate faith and joy, fearing that this sin would surely cause him to fall into evil realms, he deeply blamed himself and wanted to repent for his past mistakes. He went to his brother, confessed his faults and confusions, and now wanted to repent for his previous sins, not knowing how to be absolved. He said, 'In the past, I created the sin of slander because of my tongue. Now I should cut off my tongue to atone for this sin.' Asanga (無著) said, 'Even if you cut off a thousand tongues, you cannot eliminate this sin. If you want to eliminate this sin, you should think of another way.' Dharma Master Vasubandhu (天親) immediately asked his brother to explain the expedient means to eliminate the sin. Asanga (無著) said, 'Your tongue can be used to slander Mahayana Buddhism. If you want to eliminate this sin, you should use it to explain Mahayana Buddhism well.' After Dharma Master Asanga (無著) passed away, Vasubandhu (天親) began to compose Mahayana treatises, explaining various Mahayana sutras, such as the Avatamsaka Sutra (華嚴經), the Nirvana Sutra (涅槃經), the Lotus Sutra (法華經), the Prajna Sutra (般若經), the Vimalakirti Sutra (維摩經), and the Srimala Sutra (勝鬘經). All these Mahayana sutras and treatises were composed by the Dharma Master. He also composed the Treatise on Consciousness-Only (唯識論), explaining the Mahayana-samgraha (攝大乘論), the Ratnagotravibhaga (三寶性論), the Amrtaprabha Sutra (甘露門論), and other Mahayana treatises. All the treatises composed by the Dharma Master were exquisite in their wording and profound in their meaning. Anyone who saw or heard them could not help but believe and seek to learn. Therefore, in India and other remote regions, those who studied Hinayana and Mahayana Buddhism regarded the treatises composed by the Dharma Master as the foundation of their learning. The teachers of other schools and non-Buddhist teachers, upon hearing the Dharma Master's name, could not help but fear and submit. He relinquished his life in the country of Ayodhya (阿緰阇), at the age of eighty. Although his deeds resided in the realm of ordinary beings, his principles were truly inconceivable. The deeds of Asanga (無著), Vasubandhu (天親), and other brothers have been recorded earlier. Hereafter, the deeds of the Tripitaka Master, who entered and exited Taicheng (臺城), traveled east to Guangzhou (廣州), re-translated various Mahayana treatises, and his passing away, will be recorded and passed down to future generations. The Biography of Dharma Master Vasubandhu (婆藪槃豆)