Chinese
大正藏第 50 册 No. 2046 马鸣菩萨传 No. 2046 马鸣菩萨传 后秦三藏鸠摩罗什译 有大师名马鸣菩萨。长老胁弟子也。时长老胁勤忧佛法入三昧观。谁堪出家广宣道化开悟众生者。见中天竺有出家外道。世智聪辩善通论议。唱言若诸比丘。能与我论议者。可打揵椎。如其不能。不足公鸣揵椎受人供养。时长老胁。始从北天竺欲至中国。城名释迦。路逢诸沙弥。皆共戏之。大德长老与我富罗提。即有持去者。种种嫐之辄不以理。长老胁颜无异容恬然不忤。诸沙弥中广学问者。觉其远大疑非常人。试问其人观察所为。随问尽答而行不辍足。意色深远不存近细。时诸沙弥具观长老德量冲邃。知不可测倍加恭敬。咸共侍送。于是长老胁。即以神力乘虚而逝到中天竺。在一寺住问诸比丘。何不依法鸣揵椎耶。诸比丘言。长老摩诃罗。有以故不打也。问言何故。答言。有出家外道善能论议。唱令国中诸释子沙门众。若其不能与我论议者。不得公鸣犍椎受人供养。以有此言是故不打。长老胁言。但鸣犍椎。设彼来者吾自对之。诸旧比丘深奇其言。而疑不能辨。集共议言且鸣犍椎。外道若来。当令长老任其所为。即鸣犍椎。外道即问。今日何故打此木耶。答言。北方有长老 现代汉语译本 有位大师名叫马鸣菩萨（Aśvaghoṣa），是长老胁（Pārśva）的弟子。当时，长老胁勤于忧虑佛法，进入三昧（Samādhi）观察，谁能出家广为宣扬佛法，开悟众生。他看到中天竺（Madhya-deśa）有一位出家的外道，世俗智慧聪颖，善于辩论。他扬言说：‘如果各位比丘能与我辩论，就可以敲击犍椎（Ghaṇṭā）。如果不能，就不配公开敲击犍椎接受人们的供养。’ 当时，长老胁正从北天竺（Uttarapatha）想要前往中国（China），经过一座名叫释迦（Śākya）的城市。路上遇到一些沙弥（Śrāmaṇera），都戏弄他。‘大德长老，把我的富罗提（Phullati）给我！’有人拿走他的东西，用各种方式戏弄他，但长老胁始终不生气，神色平静。沙弥中一位博学的人，觉得他气度不凡，怀疑他不是普通人，便试着询问他，观察他的行为。无论问什么，他都回答，而且脚步不停。他的心思深远，不关注琐事。这时，沙弥们仔细观察长老胁的德行和深邃，知道他深不可测，更加恭敬，一起护送他。于是，长老胁就用神力腾空而去，到达中天竺，住在一座寺庙里，问各位比丘：‘为什么不依法敲击犍椎呢？’各位比丘说：‘长老摩诃罗（Mahāraula）有令，所以不敲。’问道：‘为什么？’回答说：‘有一位出家的外道，善于辩论，声称国内的各位释子（Śākyaputra）沙门（Śrāmaṇa）众，如果不能与他辩论，就不得公开敲击犍椎接受人们的供养。因为有这样的话，所以不敲。’长老胁说：‘只管敲击犍椎。如果他来了，我自会与他对辩。’各位老比丘觉得他的话很奇怪，但又怀疑他不能辩胜，便聚在一起商议说：‘先敲击犍椎，外道如果来了，就让长老自己处理。’于是就敲击犍椎。外道立刻问道：‘今天为什么敲击这木头？’回答说：‘北方有一位长老。’
English
English version There was a great master named Aśvaghoṣa (马鸣菩萨), a disciple of Elder Pārśva (长老胁). 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 (中国), passing through a city named Śākya (释迦). On the road, he encountered some Śrāmaṇeras (沙弥), who all teased him. 'Venerable Elder, give me my Phullati (富罗提)!' 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 (摩诃罗) 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 (释子) and Śrāmaṇas (沙门) 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.' --------------------------------------------------------------------------------
Chinese
沙门。来鸣犍椎非我等也。外道言。可令其来。即出相见。外道问言。欲论议耶。答言然。外道即形笑言。此长老比丘形貌既尔。又言。不出常人。如何乃欲与吾论议。即共要言。却后七日。当集国王大臣沙门外道。诸大法师于此论也。至六日夜长老胁。入于三昧观其所应。七日明旦大众云集。长老胁先至即升高座。颜色怡怿倍于常日。外道后来当前而坐。占视沙门容貌和悦志意安泰。又复举体备有论相。便念言将无非是圣比丘耶。志安且悦又备论相。今日将成佳论议也。便共立要若堕负者当以何罪外道言若负者当断其舌。长老胁言此不可也。但作弟子足以允约。答言可尔。又问谁应先语。长老胁言。吾既年迈故从远来。又先在此坐理应先语。外道言亦可尔耳。现汝所说吾尽当破。长老胁即言。当令天下泰平大王长寿国土丰乐无诸灾患。外道默然不知所言。论法无对即堕负处。伏为弟子剃除须发。度为沙弥受具足戒。独坐一处心自惟曰。吾才明远识声震天下。如何一言致屈便为人弟子。念已不悦。师知其心即命入房。为现神足种种变化。知师非恒心乃悦伏。念曰吾为弟子固其宜矣。师语言汝才明不易真未成耳。设学吾所得法。根力觉道辩才深达。明审义趣者。将天下无对也。师还本国弟子住中天竺。博通众经明达内外 现代汉语译本 沙门（佛教出家修行者）。来敲钟通知的不是我们这些人。外道（指佛教以外的其他宗教修行者）说：‘可以让他们进来。’（佛教徒）就出去与他们相见。外道问道：‘想要辩论吗？’回答说：‘是的。’外道随即嘲笑说：‘这位长老比丘的形貌既然如此，又说自己不是超凡之人，怎么敢想要与我们辩论？’于是共同约定，七天之后，应当聚集国王、大臣、沙门、外道，以及各位大法师，在这里辩论。到了第六天晚上，长老胁（Arhat Parsva）进入禅定，观察应该如何应对。第七天清晨，大众聚集。长老胁先到，随即登上高座，脸色喜悦，胜过往常。外道后来，坐在他的对面，观察沙门的容貌平和喜悦，心志安定泰然，而且全身具备辩论之相，便心想：‘莫非他是一位圣比丘？’心志安定而且喜悦，又具备辩论之相，今天将成就一场好的辩论。’于是共同立下约定，如果失败了，应当受到什么惩罚？外道说：‘如果失败了，应当割断他的舌头。’长老胁说：‘这不可以。但做弟子，足以满足约定。’回答说：‘可以。’又问：‘谁应该先说？’长老胁说：‘我既然年迈，又从远方而来，又先在这里坐着，理应先说。’外道说：‘也可以。’‘现在展现你所说的，我全部都会驳倒。’长老胁随即说：‘应当令天下太平，大王长寿，国家丰乐，没有各种灾患。’外道沉默不语，不知说什么好。辩论佛法没有对答，随即落败，伏地成为弟子，剃除须发，度为沙弥，受具足戒。独自坐在一处，心中自忖：‘我的才智明敏，见识深远，声名震动天下，怎么会因为一句话就屈服，便做了人家的弟子？’想到这里，心中不悦。师父知道他的心思，随即命令他进入房间，为他展现神通，种种变化。知道师父不是寻常之人，心中才喜悦信服，心想：‘我做弟子，本来就是应该的。’师父说：‘你的才智明敏，不容易真正成就。如果学习我所得到的佛法，根、力、觉、道，辩才深远通达，明了审察义理趣味，那么天下将无人能与你匹敌。’师父回到本国，弟子住在中天竺（Magadha），广泛通晓各种经典，精通内外学问。
English
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. --------------------------------------------------------------------------------
Chinese
。才辩盖世四辈敬伏。天竺国王甚珍遇之。其后北天竺小月氏国王。伐于中国围守经时。中天竺王遣信问言。若有所求当相给与。何足苦困人民久住此耶。答言汝意伏者送三亿金当相赦耳。王言举此一国无一亿金。如何三亿而可得耶。答言汝国内有二大宝。一佛钵二辩才比丘。以此与我足当二亿金也。王言此二宝者吾甚重之不能舍也。于是比丘为王说法。其辞曰。夫含情受化者天下莫二也。佛道渊弘义存兼救。大人之德亦以济物为上。世教多难故王化一国而已。今弘宣佛道自可为四海法王也。比丘度人义不容异功德在心理无远近。宜存远大何必在目前而已。王素宗重敬用其言。即以与之月氏王便还本国。诸臣议曰王奉佛钵固其宜矣。夫比丘者天下皆是当一亿金。无乃太过。王审知比丘高明胜达。导利弘深辩才说法乃感非人类。将欲悟诸群惑。饿七匹马至于六日旦。普集内外沙门异学请比丘说法。诸有听者莫不开悟。王系此马于众会前以草与之(马嗜浮流故以浮流草与之也)马垂泪听法无念食想。于是天下乃知非恒。以马解其音故。遂号为马鸣菩萨。于北天竺广宣佛法。导利群生善能方便。成人功德四辈敬重。复咸称为功德日。 马鸣菩萨传 现代汉语译本：他才辩盖世，四辈（指出家男女二众和在家男女二众）都敬佩信服。天竺国王非常珍视优待他。其后，北天竺的小月氏国王攻打中国，围困坚守了很长时间。中天竺国王派遣使者问道：‘如果有所求，应当供给你们，何必如此困苦百姓，长久驻扎在这里呢？’月氏国王回答说：‘如果你们愿意臣服，送来三亿黄金，我就赦免你们。’国王说：‘举全国之力，也没有一亿黄金，哪里能得到三亿呢？’月氏国王回答说：‘你们国内有两大宝物，一是佛钵（Buddha's alms bowl），二是辩才比丘（eloquent Bhiksu）。把这两样东西给我，就足够抵得上两亿黄金了。’国王说：‘这两件宝物，我非常看重，不能舍弃。’ 于是，比丘为国王说法，他的言辞是：‘凡是含有情识接受教化的人，天下没有第二个了。佛道深远弘大，其意义在于兼顾救助。大人的德行也以救济万物为上。世俗的教化多有困难，所以王道只能教化一个国家而已。如今弘扬佛道，自然可以成为四海的法王啊。比丘度化众生，其意义不容有所不同，功德在于内心，没有远近之分。应该存有长远的打算，何必只看眼前呢？’国王一向尊崇敬重他的话，就将佛钵和比丘给了月氏王，月氏王便返回本国。诸位大臣议论说：‘国王奉献佛钵，本来就应该。但是，比丘天下到处都是，竟然抵得上一亿黄金，未免太过分了吧。’ 国王深知比丘高明通达，引导利益深远，辩才说法能够感动非人类，将要开悟各种迷惑。于是饿了七匹马六天，到了第七天早晨，普遍召集国内外沙门（Sramana，佛教出家人的通称）和异学（非佛教的学说），请比丘说法。所有听法的人没有不因此而开悟的。国王将这七匹马系在法会前面，用草喂它们（马喜欢浮流草，所以用浮流草喂它们）。马流着眼泪听法，没有想吃东西的念头。于是天下人才知道比丘不是普通人，因为马能听懂他的话。因此，人们称他为马鸣菩萨（Asvaghosa Bodhisattva）。他在北天竺广泛宣扬佛法，引导利益众生，善于运用方便法门，成就人们的功德，四辈都敬重他，又都称他为功德日。 《马鸣菩萨传》