（四）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124245" key="1124245"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （四） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124246" key="1124246"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00008','585961',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p class="font18" id="ZSK00404-001-BT0000005"><b>（四）</b></p><p> <span><span class="zhuanming">義淨</span>以前，<span class="zhuanming">南海</span>海路已通。《漢書》卷二八下《地理志》最早記載了<span class="zhuanming">中國</span>到<span class="zhuanming">印度</span>的航程：</span> </p><p> <span>“自<span class="zhuanming">日南</span>障塞﹑<span class="zhuanming">徐聞</span>﹑<span class="zhuanming">合浦</span>船行可五月，有<span class="zhuanming">都元國</span>。又船行可四月，有<span class="zhuanming">邑盧没國</span>。又船行可二十餘日，有<span class="zhuanming">諶離國</span>。步行可十餘日，有<span class="zhuanming">夫甘都盧國</span>。自<span class="zhuanming">夫甘都盧國</span>船行可二月餘，有<span class="zhuanming">黄支國</span>，其俗略與<span class="zhuanming">珠</span><span class="zhuanming">厓</span>相類。其州廣大，户口多，多異物，自<span class="zhuanming">武帝</span>以來皆獻見。……自<span class="zhuanming">黄支</span>船行可八<i class="pageTag" onclick="viewPic('ZSK00404-001-C00009','585961',this);" style="cursor:pointer;"> <span class="song">P9</span></i>月，到<span class="zhuanming">皮宗</span>。船行可二月，到<span class="zhuanming">日南</span>﹑<span class="zhuanming">象林</span>界云。<span class="zhuanming">黄之</span>之南，有<span class="zhuanming">己程不國</span>，<span class="zhuanming">漢</span>之譯使自此還矣。”</span> </p><p> <span><span class="zhuanming">日南</span>地在今<span class="zhuanming">越南</span>中部，<span class="zhuanming">徐聞</span>﹑<span class="zhuanming">合浦</span>在今<span class="zhuanming">廣東</span>﹑<span class="zhuanming">廣西</span>，其餘地名近代各家的考證衆説紛紜，但説<span class="zhuanming">黄支</span>一名指的是今<span class="zhuanming">印度</span>的某一個地方，則基本上没有什麽分歧。<a class="zhuhao" href="#17" id="5">（5）</a>《漢書》所記，是公元前及公元初的情況。在兩<span class="zhuanming">漢</span>以後，<span class="zhuanming">中國</span>出使<span class="zhuanming">南海</span>的使人﹑泛海貿易的中外商人﹑傳教與求法的僧人，頻繁往來，史不絶書。<span class="zhuanming">法顯</span>從陸路去，海路還。<span class="zhuanming">玄奘</span>從陸路去，<span class="zhuanming">印度</span><span class="zhuanming">鳩摩羅王</span>一度也建議他從海路返國，説：“師取<span class="zhuanming">南海</span>去者，當發使相送。”<a class="zhuhao" href="#18" id="6">（6）</a>可見<span class="zhuanming">中</span><span class="zhuanming">印</span>之間海路的交通從來没有中斷。而到了<span class="zhuanming">唐代</span>，顯然更有了新的發展。<span class="zhuanming">杜佑</span>在《通典》卷一八八中對此有一段很好的總結：</span> </p><p> <span>“<span class="zhuanming">日南郡</span>其徼外諸國，自<span class="zhuanming">武帝</span>以來皆獻見。<span class="zhuanming">後漢</span><span class="zhuanming">桓帝</span>時<span class="zhuanming">大秦</span><span class="zhuanming">天竺</span>皆由此道遣使貢獻。及<span class="zhuanming">吴</span><span class="zhuanming">孫權</span>遣<span class="zhuanming">宣化從事</span><span class="zhuanming">朱應</span>﹑<span class="zhuanming">中郎</span><span class="zhuanming">康泰</span>使諸國，其所經及傳聞，則有百數十國，因立記傳。<span class="zhuanming">晉代</span>通<span class="zhuanming">中國</span>者蓋尠。及<span class="zhuanming">宋</span><span class="zhuanming">齊</span>，至者有十餘國。自<span class="zhuanming">梁武</span><span class="zhuanming">隋煬</span>，諸國使至，踰於前代。<span class="zhuanming">大唐</span><span class="zhuanming">貞觀</span>以後，聲教遠被，自古未通者，重譯而至，又多於<span class="zhuanming">梁</span><span class="zhuanming">隋</span>焉。”</span> </p><p> <span><span class="zhuanming">杜佑</span>所言，本來是講中外之間的通使，其實古代外國來“貢獻”的使節，多半帶有到<span class="zhuanming">中國</span>來貿易的目的，或有商人隨行，或者自己本身就是商人。</span> </p><p> <span>從<span class="zhuanming">義淨</span>的記載看，<span class="zhuanming">南海</span>交通的路綫並非一道。或從<span class="zhuanming">廣州</span>登舶，或從<span class="zhuanming">交阯</span>，或從<span class="zhuanming">占波</span>登舶，或經<span class="zhuanming">佛逝</span>，或經<span class="zhuanming">訶陵</span>，或經<span class="zhuanming">郎迦戍</span>，或經<span class="zhuanming">裸人國</span>而抵<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底</span>，或從<span class="zhuanming">羯荼</span>西南行到<span class="zhuanming">南印度</span><span class="zhuanming">那伽鉢亶那</span>，再轉赴<span class="zhuanming">師子國</span>，或復從<span class="zhuanming">師子國</span>泛舶北上到<span class="zhuanming">東<i class="pageTag" onclick="viewPic('ZSK00404-001-C00010','585961',this);" style="cursor:pointer;"> <span class="song">P10</span></i>印度</span>諸國，或轉赴<span class="zhuanming">西印度</span>。道途衆多，不一定限定爲某一條固定的路綫。《新唐書》卷四三下《地理志》中<span class="zhuanming">賈耽</span>所記的路綫，不過祇是其中一條比較主要的路綫而已。<a class="zhuhao" href="#19" id="7">（7）</a>足見當時海上交通的頻繁與範圍的廣大。</span> </p><p> <span><span class="zhuanming">義淨</span>所記載的到<span class="zhuanming">印度</span>求法的<span class="zhuanming">中國</span>僧人。取海路的人數最多，這並非偶然。在<span class="zhuanming">義淨</span>以前，<span class="zhuanming">中</span><span class="zhuanming">印</span>之間海上的聯繫固然存在，但通過今<span class="zhuanming">新疆</span>﹑<span class="zhuanming">中亞</span>而來往的陸路是主要的通道，這就是著名的陸上“絲綢之路”。而從<span class="zhuanming">義淨</span>這個時期開始，海路就逐漸成爲主要的通道。陸路雖然仍然存在，但是時通時阻，重要性顯然就不如以前，漸漸讓位於海路了。不僅<span class="zhuanming">中國</span>僧人多取海路往返，<span class="zhuanming">印度</span>僧人，比如<span class="zhuanming">永徽</span>六年（655）到<span class="zhuanming">長安</span>的<span class="zhuanming">那提</span>，<span class="zhuanming">開元</span>七年（719）到<span class="zhuanming">廣州</span>的<span class="zhuanming">金剛智</span>﹑<span class="zhuanming">不空</span>，也都經海路來到<span class="zhuanming">中國</span>。<span class="zhuanming">那提</span>後又返回<span class="zhuanming">南海</span>。<span class="zhuanming">不空</span>在<span class="zhuanming">開元</span>二十九年（741）從海路返回<span class="zhuanming">印度</span>，復從海路再來<span class="zhuanming">中國</span>。海路在這一時期成爲重要通道，有兩個原因，一方面是由於政治形勢的變化，一方面還是社會經濟發展的結果。<span class="zhuanming">唐</span>初平定<span class="zhuanming">西突厥</span>後，西域的通道曾一度極爲暢通，從<span class="zhuanming">太宗</span>後期到<span class="zhuanming">高宗</span>前期，<span class="zhuanming">唐</span>王朝在西域設州置府，統治穩定，聲威極盛。這時<span class="zhuanming">吐蕃</span>興起，開始時與<span class="zhuanming">唐</span>王朝關係很好，但後來關係又惡化。<span class="zhuanming">咸亨</span>元年（670）<span class="zhuanming">吐蕃</span>陷<span class="zhuanming">安西</span>四鎮，其後<span class="zhuanming">長壽</span>元年（692）雖然重新奪回，<span class="zhuanming">安</span><span class="zhuanming">史</span>亂後却又没於<span class="zhuanming">吐蕃</span>。也是在這個時候，<span class="zhuanming">阿拉伯</span>人的軍事勢力也到達了<span class="zhuanming">中亞</span>地區，開始與<span class="zhuanming">唐</span>王朝發生直接的衝突。<span class="zhuanming">天寶</span>十載（751），<span class="zhuanming">唐</span>將<span class="zhuanming">高仙芝</span>在<span class="zhuanming">怛邏斯城</span>下與<span class="zhuanming">大食</span>兵遭遇，<span class="zhuanming">唐</span>軍大敗，被俘者甚衆。這些都使西域的道路不再如以前一樣通行無阻。<span class="zhuanming">義淨</span>在這部書裏就記載了一位<i class="pageTag" onclick="viewPic('ZSK00404-001-C00011','585961',this);" style="cursor:pointer;"> <span class="song">P11</span></i><span class="zhuanming">中國</span>僧人<span class="zhuanming">玄照</span>因此而未能歸國的事，從側面反映了這一形勢的變化。在另一方面，<span class="zhuanming">中國</span>的經濟重心自<span class="zhuanming">東晉</span>開始大規模南移以後，南方的經濟發展逐漸超過北方，經<span class="zhuanming">南北朝</span>﹑<span class="zhuanming">隋朝</span>，到了<span class="zhuanming">唐</span>代，更是如此。<span class="zhuanming">唐</span>代社會經濟繁榮，生産發展，隨之而來的是商業貿易的發達，南方的都市不僅成爲國内貿易的中心，有的還成爲國際貿易的商港。<span class="zhuanming">廣州</span>就是當時最大的對外貿易的城市，商舶雲集，蕃胡衆多。北方進行的陸路對外貿易的規模顯然再也比不上南方海路對外貿易的規模。這種對比，在<span class="zhuanming">唐</span>及<span class="zhuanming">宋</span>代非常明顯。當然，與海路交通直接有關的造船技術和航海技術在這時有了新的提高和發展，也是促使這種形勢出現的一個重要因素。船舶載物既多，獲利亦大。<span class="zhuanming">南海</span>交通暢達，成了聯繫<span class="zhuanming">中</span>外各國﹑<span class="zhuanming">中</span><span class="zhuanming">印</span>兩國之間的“新幹綫”，求法與布教的僧人所以多取海路往返了。</span> </p><p> <span><span class="zhuanming">西藏</span><span class="zhuanming">尼泊爾</span>道的開通，與當時<span class="zhuanming">吐蕃</span>的興起和<span class="zhuanming">吐蕃</span>政權與<span class="zhuanming">唐</span>王朝的友好關係有關。這當然大大地促進了<span class="zhuanming">中國</span>内地與<span class="zhuanming">西藏</span>地區，<span class="zhuanming">中國</span>與<span class="zhuanming">尼泊爾</span>﹑<span class="zhuanming">印度</span>之間經濟文化的交流，其意義和影響在這裏就不多談了。<span class="zhuanming">義淨</span>所記<span class="zhuanming">中國</span>僧人經過這條道路赴<span class="zhuanming">印</span>求法的情況，也反映了這一歷史事實。</span> </p><p> <span>《大唐西域求法高僧傳》裏還提到一條從今<span class="zhuanming">雲南</span>到<span class="zhuanming">印度</span>的道路。這條通道因爲路途艱難，經行不易，往來的人不多，有關的記載也很少。但在<span class="zhuanming">西漢</span><span class="zhuanming">武帝</span>以前，它就已經存在，而且實際上一直没有中斷過。<span class="zhuanming">中</span><span class="zhuanming">印</span>文化在這一個方向所進行的接觸和相互的影響，過去研究得比較少，現在還值得進一步深入地研究。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-C00012','585961',this);" style="cursor:pointer;"> <span class="song">P12</span></i><p> <span>僧人們求法和布教的路綫，其實就是商業貿易的路綫。<span class="zhuanming">佛教</span>從一開始似乎就和商業與商人結下了不解之緣。從<span class="zhuanming">義淨</span>的記載中也可以看到，僧人們泛海，多是附商舶，與商人結伴而行。陸行也同樣如此。當然，在交通極不便利的古代，除了奉命銜節的使人，也祇有商人和僧人肯背井離鄉，忍受辛苦，冒着生命危險，往來跋涉於中外之間。</span> </p></div></div></div>
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P
<div class="wlghyzd_wzb_18"><div id="FCdiv1124249" key="1124249"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; P </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124250" key="1124250"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00300','586016',this);" style="cursor:pointer;"> <span class="song">P300</span></i>P          <p> <span>pañcabhojanīya 五正</span> </p><p> <span>pañcavidyā 五明大論</span> </p><p> <span>Pāṅinisūtra 聲論</span> </p><p> <span>Parinirvāṅacaitya 般湼槃寺</span> </p><p> <span>Pembuan（？） 渤盆國</span> </p><p> <span>Persia，the merchant of 波斯舶主</span> </p><p> <span>poṣatha 布薩</span> </p><p> <span>PrakāŚamati 般迦舍末底，昭慧</span> </p><p> <span>Prajñādeva 般若提婆，惠天</span> </p><p> <span>Prajñādeva 般若提婆，（靈運）</span> </p><p> <span>Prajñādeva 般若提婆，慧天</span> </p><p> <span>Prajñāvarman 般若跋摩，慧甲</span> </p></div></div></div>
</>
（三）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124253" key="1124253"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （三） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124254" key="1124254"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00006','585960',this);" style="cursor:pointer;"> <span class="song">P6</span></i><p class="font18" id="ZSK00404-001-BT0000004"><b>（三）</b></p><p> <span>和<span class="zhuanming">玄奘</span>的《大唐西域記》比較起來，《大唐西域求法高僧傳》有自己的特點。《大唐西域記》記載的是當時稱爲“西域”（<span class="zhuanming">印度</span>﹑<span class="zhuanming">中亞</span>及今我國<span class="zhuanming">新疆</span>）的一百二十多個國家的情況，是一部地理志類型的著作，範圍廣，内容細，確實是一部杰作。後者因人立傳，祇是一部傳記著作，而且所記人物較多，有的就記述得比較簡略，後者的價值似乎比不上前者。但是仔細比較，<span class="zhuanming">義淨</span>赴<span class="zhuanming">印</span>和著作的時間既略晚於<span class="zhuanming">玄奘</span>，所聞所記，好多地方正可與《大唐西域記》相補充。比如一些晚於<span class="zhuanming">玄奘</span>時期的人名，一些《大唐西域記》未記的地名，在<span class="zhuanming">義淨</span>的書中間有出現。對著名的<span class="zhuanming">那爛陀寺</span>的建築情況﹑寺院管理制度，<span class="zhuanming">玄奘</span>所記比較空<i class="pageTag" onclick="viewPic('ZSK00404-001-C00007','585960',this);" style="cursor:pointer;"> <span class="song">P7</span></i>泛，<span class="zhuanming">義淨</span>則所記甚詳。而且，篇題《大唐西域求法高僧傳》，本身就是研究<span class="zhuanming">中</span><span class="zhuanming">印</span>關係史﹑交通史﹑宗教人物傳記史的重要資料。<span class="zhuanming">義淨</span>大概見過<span class="zhuanming">玄奘</span>。因爲<span class="zhuanming">玄奘</span>在世時，他正是一位青年僧人，遊學兩京，那時<span class="zhuanming">玄奘</span>的聲譽正隆。正是<span class="zhuanming">玄奘</span>的榜樣，激勵他把赴<span class="zhuanming">印</span>求法的愿望付諸實現。他也讀過《大唐西域記》，這從他寫的《南海寄歸内法傳》和本書中隱約可以看得出來。這大概是他没寫下和《大唐西域記》相似的著作，而把重點放在其它的方面的原因之一。</span> </p><p> <span>僅僅祇從<span class="zhuanming">中</span><span class="zhuanming">印</span>交通歷史的發展情況來看，《大唐西域求法高僧傳》就有好多值得注意的地方。比如從<span class="zhuanming">唐</span>代的<span class="zhuanming">長安</span>，經過今<span class="zhuanming">甘肅</span>﹑<span class="zhuanming">新疆</span>﹑<span class="zhuanming">中亞</span>等地前往<span class="zhuanming">印度</span>的道路，是自<span class="zhuanming">漢</span>以來<span class="zhuanming">中</span><span class="zhuanming">印</span>之間陸上最主要的交通路綫，《大唐西域記》和以記述<span class="zhuanming">玄奘</span>個人經歷爲内容的《大慈恩寺三藏法師傳》有關的記載是比較詳細的，《大唐西域求法高僧傳》於此所記極少，但却記載了<span class="zhuanming">唐</span>初新開通的經過今<span class="zhuanming">西藏</span>﹑<span class="zhuanming">尼泊爾</span>到<span class="zhuanming">印度</span>的道路，又比較詳細地記載了從<span class="zhuanming">南海</span>往<span class="zhuanming">印度</span>的交通情況，由此反映出<span class="zhuanming">唐</span>初以及以後<span class="zhuanming">中</span><span class="zhuanming">印</span>交通發展的新趨勢和新情況。</span> </p><p> <span>照<span class="zhuanming">義淨</span>自己的説法，《大唐西域求法高僧傳》所記求法的僧人，“其中次第多以去時年代近遠存亡而比先後”。上卷起自<span class="zhuanming">玄照</span>，時間是<span class="zhuanming">貞觀</span>年中（確切地説是<span class="zhuanming">貞觀</span>十五年以後）。第一至第七人俱從陸路往返（其中第四﹑第五兩人語焉不詳，但揣其文意，仍是取陸路）。從第八﹑第九兩人開始，有從海路赴<span class="zhuanming">印</span>的記載。但在第二十人以前，也僅有第十三﹑第十四兩人是從海路赴<span class="zhuanming">印</span>的。從第二十一人開始，就方向大變，幾乎全是取海<i class="pageTag" onclick="viewPic('ZSK00404-001-C00008','585960',this);" style="cursor:pointer;"> <span class="song">P8</span></i>路的記載了。僅有第三十人﹑第三十三人﹑第三十八人﹑第三十九人﹑第四十人共五人是從陸路往<span class="zhuanming">印度</span>，而且後三人也祇是得之傳説。第四十一人<span class="zhuanming">慧輪</span>雖是從陸路往<span class="zhuanming">印度</span>，但他在<span class="zhuanming">麟德</span>二年奉勅隨<span class="zhuanming">玄照</span>西行，時間甚早。上卷共記四十一人。至於下卷所記十六人以及《重歸南海傳》所記四人，則都是取海路往返的了，時間迄至<span class="zhuanming">義淨</span>返國的<span class="zhuanming">長壽</span>三年或<span class="zhuanming">證聖</span>元年。（其中祇有<span class="zhuanming">道琳</span>﹑<span class="zhuanming">智弘</span>﹑<span class="zhuanming">無行</span>擬取北道返國，但<span class="zhuanming">道琳</span>﹑<span class="zhuanming">智弘</span>“聞爲途賊斯擁，還乃復向<span class="zhuanming">北天</span>。”<span class="zhuanming">無行</span>卒於路途。）祇要按時間順序排列一個表，這種交通路綫轉變的趨勢便很容易看出來。從<span class="zhuanming">義淨</span>文中對年代時間的記載推斷，這種轉變大致發生在<span class="zhuanming">高宗</span><span class="zhuanming">麟德</span>年以後。再有，卽使是從陸路西行的僧人（包括國家使節），取傳統的<span class="zhuanming">新疆</span>﹑<span class="zhuanming">中亞</span>道往<span class="zhuanming">印度</span>的也不多，而多取新開闢的更爲便捷的<span class="zhuanming">西藏</span>﹑<span class="zhuanming">尼泊爾</span>道。這是值得注意的新情況。祇是因爲政治上的原因，這一條道路並未能長期維持暢通。這與海路又有所不同。</span> </p></div></div></div>
</>
N
<div class="wlghyzd_wzb_18"><div id="FCdiv1124258" key="1124258"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; N </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124259" key="1124259"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00300','586015',this);" style="cursor:pointer;"> <span class="song">P300</span></i>N          <p> <span>Nāga，the lake of 龍池</span> </p><p> <span>Nāgalanda 那伽爛陀</span> </p><p> <span>Nāgapatana 那伽鉢亶那</span> </p><p> <span>Nāgārjuna 龍樹</span> </p><p> <span>Nairañjanānadī 龍河，祥河</span> </p><p> <span>Nālandā 那爛陀</span> </p><p> <span>Nanda 難陀</span> </p><p> <span>Navavihāra 納婆毗訶羅，新寺</span> </p><p> <span>Nepāla 泥波羅國</span> </p></div></div></div>
</>
M
<div class="wlghyzd_wzb_18"><div id="FCdiv1124262" key="1124262"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; M </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124263" key="1124263"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00299','586014',this);" style="cursor:pointer;"> <span class="song">P299</span></i>M          <p> <span>MadhyadeŚa 中國，中土，中方，中天，中印度</span> </p><p> <span>MādhyamikaŚāstra 中（論），中觀（論）</span> </p><p> <span>Madhyāntika 末田地</span> </p><p> <span>Mahābodhisaṅghārāma 莫訶菩提（寺），菩提寺，菩提院，大覺寺</span> </p><p> <span>Mahācīna 莫訶支那</span> </p><p> <span>Mahāparinirvāṇasūtra 大乘湼槃（經）</span> </p><p> <span>Mahāprajñāpāramitāsūtra 大般若（經），般若（經）</span> </p><p> <span>Mahāyāna 大乘</span> </p><p> <span>Mahāyānapradīpa 莫訶夜那鉢地已波，大乘燈</span> </p><p> <span>MahāyānasaṃparigrahaŚās-tra 攝論，梁論</span> </p><p> <span>MaheŚvara（？），the temple of 天王寺</span> </p><p> <span>Maitreya 慈氏</span> </p><p> <span>Malāyu 末羅瑜國</span> </p><p> <span>maṇḍala 靈壇，壇場</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00300','586014',this);" style="cursor:pointer;"> <span class="song">P300</span></i><p> <span>Matisiṃha 末底僧訶，師子惠</span> </p><p> <span>Mokṣadeva 木叉提婆，解脱天</span> </p><p> <span>Mṛgadāva 鹿苑，鹿園，鹿林，僊苑</span> </p><p> <span>Mṛgasthāpana 蜜栗伽悉他鉢娜寺，鹿園寺</span> </p><p> <span>Mucilinda，the lake of 木真池</span> </p><p> <span>Mūlagandhakuṭī 慕攞健陀俱𦙆，根本香殿，根本塔</span> </p><p> <span>Mūlasarvāstivādavinayasaṅ-graha 薩婆多部律攝</span> </p></div></div></div>
</>
L
<div class="wlghyzd_wzb_18"><div id="FCdiv1124266" key="1124266"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; L </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124267" key="1124267"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00299','586013',this);" style="cursor:pointer;"> <span class="song">P299</span></i>L          <p> <span>Langkasuka 郎迦，郎迦戍</span> </p><p> <span>Laṭa羅荼國</span> </p><p> <span>loha 盧呵，鐵</span> </p><p> <span>Lokāditya 盧迦溢多</span> </p><p> <span>Lokajyeṣṭha（Lokanātha） 世尊</span> </p></div></div></div>
</>
引用書縮語表
<div class="wlghyzd_wzb_18"><div id="FCdiv55825" key="55825"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 引用書縮語表 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124269" key="1124269"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-D00001','585965',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00404-001-BT0000009"><b>引用書縮語表</b></p><p> <span>因下列書引用較繁，故以縮語標出：</span> </p></div></div></div>
</>
（七）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124272" key="1124272"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （七） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124273" key="1124273"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00016','585964',this);" style="cursor:pointer;"> <span class="song">P16</span></i><p class="font18" id="ZSK00404-001-BT0000008"><b>（七）</b></p><p> <span>最後談談校勘方面的情況。</span> </p><p> <span>《大唐西域求法高僧傳》二卷成書後，最早著録它的是《開元録》，其後歷代經録俱著録。《舊唐書》卷四六《經籍志》﹑《新唐書》卷五九《藝文志》也著録，唯《舊唐書》題爲《西域求法高僧傳》，無“大唐”二字。經録中還有題爲《求法高僧傳》或《西<i class="pageTag" onclick="viewPic('ZSK00404-001-C00017','585964',this);" style="cursor:pointer;"> <span class="song">P17</span></i>域求法傳》者。<a class="zhuhao" href="#24" id="12">（12）</a>《通志》卷六七﹑《文獻通考》卷二二六有著録。<span class="zhuanming">南宋</span><span class="zhuanming">晁公武</span>《郡齋讀書志》著録爲《求法高僧傳》。<span class="zhuanming">宋</span><span class="zhuanming">非濁</span>集《三寶感應要略録》中稱爲《求法記》。還有稱爲《大周行人傳》者。<span class="zhuanming">義淨</span>原書《大津傳》中是稱爲《西域求法高僧傳》的。大概此書原名在<span class="zhuanming">宋</span>以前稍有混亂，多半是全稱和畧稱之差，但宋以後卽以此名流行了。在卷帙上，祇有<span class="zhuanming">元代</span><span class="zhuanming">脱脱</span>等編撰的《宋史》卷二○五《藝文志》録爲“三卷”。但這顯然是錯誤的。</span> </p><p> <span>此書在<span class="zhuanming">義淨</span>去世後就入藏，以後歷代傳抄翻刻，多在藏經中，但也有單本流行。其他書籍中，僅見<span class="zhuanming">清代</span>編定的《全唐詩》卷八○八選録了<span class="zhuanming">義淨</span>詩七首，是從本書中抄出。《全唐文》卷九一四載<span class="zhuanming">義淨</span>文三篇，其中一篇是本書原序，不知是否也是從藏經中抄出。</span> </p><p> <span>這次校勘，採用的底本是《影印宋磧砂藏經》本。簡稱《磧本》。據《影印宋磧砂藏經》首册的補頁表説明，卷下部分系用<span class="zhuanming">宋</span>《思溪藏》和<span class="zhuanming">明</span>《永樂藏》（實卽<span class="zhuanming">明</span>《南藏》）補齊。對照的刻本有：</span> </p><p> <span>一﹑《趙城金藏》本，現藏<span class="zhuanming">北京圖書館</span>，僅存卷下。簡稱“金本”。刻於<span class="zhuanming">金</span>代。刊刻源流可參見<span class="zhuanming">蔣唯心</span>《金藏雕印始末考》一文。</span> </p><p> <span>二﹑《高麗藏》本，載<span class="zhuanming">臺灣</span>印《景印高麗大藏經》卷三十二。原千字文編號爲廣字函。<span class="zhuanming">高麗</span>（今<span class="zhuanming">朝鮮</span>）<span class="zhuanming">高宗</span>丙午歲，卽三十三年（1246）刻。簡稱“麗本”。</span> </p><p> <span>三﹑<span class="zhuanming">明</span>《洪武南藏》本。刻于<span class="zhuanming">明</span>初<span class="zhuanming">洪武</span>年間，現藏<span class="zhuanming">四川省圖書館</span>。簡稱“洪本”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-C00018','585964',this);" style="cursor:pointer;"> <span class="song">P18</span></i><p> <span>四﹑<span class="zhuanming">明</span>《南藏》本。刻于<span class="zhuanming">明</span>初<span class="zhuanming">永樂</span>年間，現藏<span class="zhuanming">中國</span><span class="zhuanming">佛教圖書文物館</span>。簡稱“南本”。</span> </p><p> <span>五﹑<span class="zhuanming">明</span>《北藏》本，藏<span class="zhuanming">重慶圖書館</span>。<span class="zhuanming">明</span><span class="zhuanming">正統</span>五年（1440）刻。簡稱“北本”。</span> </p><p> <span>六﹑<span class="zhuanming">明</span>《徑山藏》本。《徑山藏》又稱《嘉興藏》。藏<span class="zhuanming">重慶圖書館</span>。<span class="zhuanming">明</span><span class="zhuanming">萬曆</span>三十九年辛亥（1611）刻。簡稱“徑本”。</span> </p><p> <span>七﹑<span class="zhuanming">清</span>《龍藏》本，藏<span class="zhuanming">中國佛教圖書文物館</span>。簡稱“清本”。</span> </p><p> <span>八﹑《大正藏》本，載《大正藏》卷五一。簡稱“大本”。</span> </p><p> <span>九﹑<span class="zhuanming">天津</span>刻經處本。收入<span class="zhuanming">天津刻經處</span>刻《南海寄歸法要》中。<span class="zhuanming">民國</span>十三年，卽一九二四年刻。簡稱“天本”。</span> </p><p> <span>十﹑<span class="zhuanming">支那内學院</span>本，簽題《求法高僧傳》。<span class="zhuanming">民國</span>二十一年，卽一九三二年刻。簡稱“内本”。</span> </p><p> <span>十一﹑<span class="zhuanming">足立喜六</span>本。一九四二年<span class="zhuanming">日本</span><span class="zhuanming">岩波書店</span>出版。簡稱“足本”。</span> </p><p> <span>同時參考了“磧本”所附《音釋》及<span class="zhuanming">唐</span><span class="zhuanming">慧琳</span>《一切經音義》卷八一（簡稱《音義》）﹑《南海寄歸内法傳》﹑《宋高僧傳》﹑《全唐文》﹑《全唐詩》等書中與本書有關的部分。</span> </p><p> <span>在文字上，“金本”﹑“麗本”﹑“大本”﹑“天本”較接近。“麗本”﹑“大本”﹑“天本”幾乎相同。其餘各本較接近，大約都屬於<span class="zhuanming">南宋</span>刻本的系統。其中“北本”﹑“徑本”﹑“清本”基本上就是前後複刻。國内（除<span class="zhuanming">臺灣省</span>外）所有的古本，僅就目前所知的而言，卽盡於此。</span> </p><p> <span>校勘中對照各本文字異同，擇善而從。校記中主要的異文都已録出，但少數不太重要的，如同字異寫或語尾詞就從<i class="pageTag" onclick="viewPic('ZSK00404-001-C00019','585964',this);" style="cursor:pointer;"> <span class="song">P19</span></i>略了。</span> </p><p> <span>最後，需要説明一下，本書的校注工作，自始至終都是在<span class="zhuanming">北京大學</span><span class="zhuanming">季羡林</span>先生的指導和幫助下完成的。他是我念研究生時的導師。原稿本是我申請碩士學位的論文，承他審閲和修改。導師教誨指導之恩，深銘心感。初稿完成後，又承<span class="zhuanming">黄盛璋</span>﹑<span class="zhuanming">謝方</span>﹑<span class="zhuanming">耿引曾</span>﹑<span class="zhuanming">蔣忠新</span>等先生提出一些寶貴意見。另外，在校閲古本時，曾得到<span class="zhuanming">中國佛教圖書文物館</span><span class="zhuanming">周紹良</span>﹑<span class="zhuanming">四川省圖書館</span><span class="zhuanming">沙銘璞</span>﹑<span class="zhuanming">重慶市圖書館</span><span class="zhuanming">張拱卿</span>等先生的大力協助。謹此深致謝意。</span> </p><p> <span>校注中一定有不少錯誤，這當然應由我個人負責，並深望各方面專家批評指正。</span> </p><p> <span class="font12 zhu">王邦維</span> </p><p> <span class="font12 zhu">一九八二年八月初稿</span> </p><p> <span class="font12 zhu">一九八四年十月改畢</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="13">（1）</a>《慈恩傳》卷一：“（<span class="zhuanming">玄奘</span>）法師既遍謁衆師，備飡其説，詳考其理，各檀宗塗（途），驗之聖典，亦隱顯有異，莫知適從，乃誓遊西方，以問所惑，並取《十七地論》，以釋衆疑，卽今之《瑜伽師地論》也。”後<span class="zhuanming">玄奘</span>到達<span class="zhuanming">那爛陀</span>，又這樣回答<span class="zhuanming">戒賢</span>。（大50/222c；236c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="14">（2）</a>《寄歸傳》卷四（大54/233a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="15">（3）</a>《法顯傳》：“<span class="zhuanming">法顯</span>昔在<span class="zhuanming">長安</span>，慨律藏殘缺，於是遂以<span class="zhuanming">弘始</span>二年（按應作“一年”），歲在己亥，與<span class="zhuanming">慧景</span>﹑<span class="zhuanming">道整</span>﹑<span class="zhuanming">慧應</span>﹑<span class="zhuanming">慧嵬</span>等，同契至<span class="zhuanming">天竺</span>，尋求戒律。”（大51/857a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="16">（4）</a><span class="zhuanming">黄盛璋</span>《敦煌寫本〈西天路竟〉歷史地理研究》一文考證，《西天路竟》是<span class="zhuanming">北宋</span>初求法僧人的著作。<span class="zhuanming">黄</span>文載《歷史地理》創刊號，1981年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="17">（5）</a>近代有人考證，認爲<span class="zhuanming">黄支</span>卽《西域記》中<span class="zhuanming">達羅毗荼國</span>都城建<span class="zhuanming">志補羅</span>（梵文Kāñcīpura）。但也有其它不同説法。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="18">（6）</a>《慈恩傳》卷五（大50/249a）。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-C00020','585964',this);" style="cursor:pointer;"> <span class="song">P20</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="19">（7）</a><span class="zhuanming">賈耽</span>稱爲“<span class="zhuanming">廣州</span>通海夷道”，自<span class="zhuanming">廣州</span>始，經<span class="zhuanming">佛逝</span>等地到<span class="zhuanming">師子國</span>﹑<span class="zhuanming">南天竺</span>﹑<span class="zhuanming">西天竺</span>，直到“<span class="zhuanming">茂門王</span>所都<span class="zhuanming">縛達城</span>”，卽今<span class="zhuanming">伊拉克</span><span class="zhuanming">巴格達</span>等地。<span class="zhuanming">賈耽</span>所提到的地名和路綫，有的與<span class="zhuanming">義淨</span>所記相同，有的相類，有的又不相同。兩種記載正可以互相比較﹑印證。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="20">（8）</a>《貞元録》卷十三（大55/871c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="21">（9）</a>《開元録》卷九（大55/569a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="22">（10）</a><span class="zhuanming">法尊</span>法師從<span class="zhuanming">藏</span>文譯出《集量論頌》，載《世界宗教研究》一九八一年第二期。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#" id="23">（11）</a>P.C.Bagchi：Deux Lexiques Sanskrit-Chinois。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#12" id="24">（12）</a>《日本高山寺唐本一切經目録》（昭2/141c）及另一種《唐本一切經目録》（昭3/707b）。</span> </p></div></div></div>
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<div class="wlghyzd_wzb_18"><div id="FCdiv1124278" key="1124278"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; T </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124279" key="1124279"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00301','586019',this);" style="cursor:pointer;"> <span class="song">P301</span></i>T          <p> <span>Tāmralipti 耽摩立底（國）</span> </p><p> <span>Tathāgata 如來</span> </p><p> <span>Tāzi（Tadjik） 多氏，大食國</span> </p><p> <span>Telāḍhaka，the temple 羝羅荼寺</span> </p><p> <span>triratna 三寶</span> </p><p> <span>Tukhāra 覩貨羅，覩貨</span> </p><p> <span>Tuṣita 覩史多天</span> </p></div></div></div>
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（六）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124282" key="1124282"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （六） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124283" key="1124283"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00014','585963',this);" style="cursor:pointer;"> <span class="song">P14</span></i><p class="font18" id="ZSK00404-001-BT0000007"><b>（六）</b></p><p> <span>《大唐西域求法高僧傳》一書，過去在國内還没有人作過全面的整理工作，但西文的譯本很早就出現了。一八九四年，<span class="zhuanming">法國</span>人<span class="zhuanming">沙畹</span>（Ed.Chavannes）曾把它譯爲<span class="zhuanming">法</span>文，在<span class="zhuanming">巴黎</span>出版，題爲：</span> </p><p> <span>Mémoire composé à l’époque de la grande dyna-stie T’ang sur les religieux éminents qui allèrent chercher la loi dans les pays d’<span class="song">Occident</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-C00015','585963',this);" style="cursor:pointer;"> <span class="song">P15</span></i><p> <span><span class="zhuanming">沙畹</span>的譯本並附有他的注解。一九一一年，<span class="zhuanming">英國</span>人<span class="zhuanming">比爾</span>（S.Beal）在翻譯《慈恩傳》時，也把它節譯爲<span class="zhuanming">英</span>文，與《慈恩傳》的<span class="zhuanming">英</span>譯本一起出版，題爲：</span> </p><p> <span>The Life of Hiuen Tsiang by the Shaman Hwui Li，with an introduction containing an account of the works of I-<span class="song">Tsing</span></span> </p><p> <span>兩個西文譯本，<span class="zhuanming">沙畹</span>的較好。<span class="zhuanming">比爾</span>的譯本雖然祇是節譯，但錯誤很多。比如<span class="zhuanming">義淨</span>年三十七歲赴印，不知爲什麽譯爲與三十七位僧人一起赴印。<span class="zhuanming">義淨</span>記述自己赴印的經過，却張冠李戴，置於<span class="zhuanming">玄逵</span>（<span class="zhuanming">比爾</span>譯爲Hiuen-Ta，<span class="zhuanming">玄達</span>？）名下。<span class="zhuanming">沙畹</span>的譯本也有一些錯誤，但他在注釋上下了較大的功夫，工作態度是認真的，也比較謹慎仔細。他的一個最明顯的錯誤是把書中原有的注一概認爲是後人所加，而且認爲是<span class="zhuanming">後周</span>（955—960）時人所加，不知傳本<span class="zhuanming">義淨</span>著作中的“<span class="zhuanming">周</span>”，概指<span class="zhuanming">武周</span>，並非<span class="zhuanming">後周</span>。因爲他翻譯注釋的時間很早，所以有一些後來的研究成果，包括考古發掘的材料，他没有能够利用上。這是當時客觀條件的限制。另外，他的任務祇是譯注，祇能根據手邊的<span class="zhuanming">漢</span>文本進行，不可能對原文進行全面的比勘。後來的使用西文的外國學者，引用<span class="zhuanming">義淨</span>此書，一般就以<span class="zhuanming">沙畹</span>和<span class="zhuanming">比爾</span>的這兩個譯本爲根據。</span> </p><p> <span><span class="zhuanming">日本</span><span class="zhuanming">昭和</span>十七年（1942），<span class="zhuanming">日本</span>人<span class="zhuanming">足立喜六</span>出版了一個<span class="zhuanming">日</span>文的譯注本，同時有<span class="zhuanming">中</span>文的原文，仍題爲《大唐西域求法高僧傳》。據<span class="zhuanming">足立喜六</span>在序中所稱，他所採用的底本是<span class="zhuanming">日本</span><span class="zhuanming">宫内省</span>圖書寮所藏的<span class="zhuanming">南宋</span><span class="zhuanming">紹興</span>戊辰年（卽<span class="zhuanming">紹興</span>十八年，1148）<span class="zhuanming">福州</span><span class="zhuanming">開<i class="pageTag" onclick="viewPic('ZSK00404-001-C00016','585963',this);" style="cursor:pointer;"> <span class="song">P16</span></i>元禪寺</span>的刻本，卽後世所稱的《毘盧藏》本。他似乎以此與《高麗藏》本﹑《黄檗藏》本及其它刻本進行過對校。但<span class="zhuanming">足立喜六</span>刊行的本子，錯誤也相當多。句讀違失，改字往往指是爲非，以非爲是，而且未附校記。他的注釋，側重於文字的解釋，有的地方比<span class="zhuanming">沙畹</span>注得更細，但不知爲什麽有些重要的地名﹑史實却漏而未注。注釋中解釋常常十分牽强，引文也不大準確。<span class="zhuanming">足立喜六</span>本出版時間比較晚，照理説應該盡量利用近現代的研究成果，但這方面却使人感到失望，因此有些地方實際上還比不上<span class="zhuanming">沙畹</span>的譯注本。</span> </p><p> <span>另外，<span class="zhuanming">日本</span><span class="zhuanming">昭和</span>三十六年（1961）出版的一部佛教大叢書《國譯一切經》中，收有<span class="zhuanming">高田修</span>翻譯的另一個<span class="zhuanming">日</span>譯本。但據書中介紹，<span class="zhuanming">高田修</span>翻譯原書的時間是在<span class="zhuanming">昭和</span>十五年（1940）。</span> </p><p> <span>一九六二年，在<span class="zhuanming">英國</span><span class="zhuanming">倫敦</span>出版的一本書，名叫Buddhist Monks and Monasteries of India，其中把本書重新進行節譯，作爲一個附録專門附在書後。</span> </p><p> <span>這次注釋，參考過<span class="zhuanming">沙畹</span>和<span class="zhuanming">足立喜六</span>的譯注本，舊人之説，有重要的不同者往往列出，但一般的問題就不一一指出了。</span> </p></div></div></div>
</>
S
<div class="wlghyzd_wzb_18"><div id="FCdiv1124286" key="1124286"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; S </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124287" key="1124287"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00300','586018',this);" style="cursor:pointer;"> <span class="song">P300</span></i>S          <i class="pageTag" onclick="viewPic('ZSK00404-001-L00301','586018',this);" style="cursor:pointer;"> <span class="song">P301</span></i><p> <span>Śabdavidyā 聲明</span> </p><p> <span>Saddharmapuṇḍarīkasūtra 法華（經）</span> </p><p> <span>Sahā，the land of 索訶</span> </p><p> <span>Śākyamuni 能仁，釋迦，釋父</span> </p><p> <span>Śālagupta 娑羅笈多，貞固</span> </p><p> <span>Śāmaṃ（Sanskrit：śramaṇa）沙門</span> </p><p> <span>Samataṭa 三摩呾吒國</span> </p><p> <span>Samarkand 康國</span> </p><p> <span>Saṃskṛtam 梵語，梵文，梵言</span> </p><p> <span>Saṅghadeva 僧伽提婆</span> </p><p> <span>Saṅghavarman 僧伽跋摩</span> </p><p> <span>Sarvajñadeva 薩婆慎若提婆，一切智天</span> </p><p> <span>Sarvāstivādavinaya 一切有部律</span> </p><p> <span>Śataśāstra 百（論）</span> </p><p> <span>Śīlaprabha 尸羅鉢頗，戒光</span> </p><p> <span>Siṃhala 僧訶羅國，師子國，師子洲</span> </p><p> <span>Sindhu 信度國</span> </p><p> <span>Sinja（？），the temple 信者寺，信者道場</span> </p><p> <span>Śiṣya 室灑</span> </p><p> <span>Śloka 頌</span> </p><p> <span>Śraddhāvarman 設喇陀跋摩，信胄</span> </p><p> <span>Śrīdeva 室利提婆，吉祥天</span> </p><p> <span>Śrīgupta，King 室利笈多大王</span> </p><p> <span>Śrīnālandāmahāvihāra 室利那爛陀莫訶毗訶羅，吉祥神龍大住處</span> </p><p> <span>Śrīśakrāditya，King 室利鑠羯羅昳底（王）</span> </p><p> <span>Śrīvijaya 室利佛逝國，佛逝，尸利佛逝洲</span> </p><p> <span>sthavira 上座</span> </p><p> <span>stūpa 窣堵波</span> </p><p> <span>Subhavana，the temple 輸波伴娜（寺）</span> </p><p> <span>Sūlika 速利</span> </p><p> <span>sūtra 蘇呾羅</span> </p><p> <span>Suvarṇadvīpa 金洲</span> </p></div></div></div>
</>
（五）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124290" key="1124290"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （五） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124291" key="1124291"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00012','585962',this);" style="cursor:pointer;"> <span class="song">P12</span></i><p class="font18" id="ZSK00404-001-BT0000006"><b>（五）</b></p><p> <span><span class="zhuanming">義淨</span>一生，著譯甚多。過去一般都根據《宋高僧傳》卷一的説法，説他譯經五十六部，共二百三十卷，又撰《大唐西域求法高僧傳》等五部九卷。《宋高僧傳》的説法來自《開元録》卷九。《開元録》並且把這一共六十一部二百三十九卷翻譯的經名和撰述的著作名都一一載入經録。但是倘若根據現存的資料仔細地進行校核，則不止此數。《開元録》所録五十六部經和五部撰著，除《法華論》﹑《集量論》兩部九卷外，現在全部存在。但現存<span class="zhuanming">義淨</span>所譯的佛經，還有根本説一切有部律七部五十卷，是《開元録》没有收録的，<span class="zhuanming">智昇</span>似乎當時就没有見到。這七部經是：</span> </p><p> <span>《根本説一切有部毗奈耶藥事》二十卷（今《大正藏》本作十八卷）；</span> </p><p> <span>《根本説一切有部毗奈耶破僧事》二十卷（《貞元録》注：“内欠二卷”。但今《大正藏》本實作二十卷）；</span> </p><p> <span>《根本説一切有部毗奈耶出家事》五卷（《貞元録》注：“内欠一卷。”今《大正藏》本作四卷）；</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-C00013','585962',this);" style="cursor:pointer;"> <span class="song">P13</span></i><p> <span>《根本説一切有部毗奈耶安居事》一卷；</span> </p><p> <span>《根本説一切有部毗奈耶隨意事》一卷；</span> </p><p> <span>《根本説一切有部毗奈耶皮革事》二卷；</span> </p><p> <span>《根本説一切有部毗奈耶羯恥那事》一卷（《大正藏》本題作《根本説一切有部毗奈耶羯恥那衣事》）。</span> </p><p> <span>它們中有的梵文原本已在近代被發現，因此譯本和原本都具有重要的研究價值。另外，在現存的各種《大藏經》中，還有一些零散的題爲<span class="zhuanming">義淨</span>譯著的作品（其中有些可能是重出）。<span class="zhuanming">先天</span>二年<span class="zhuanming">義淨</span>去世時，<span class="zhuanming">盧璨</span>爲他撰寫《塔銘》，稱他“前後所翻經一百七部，都四百二十八卷，並勅編入一切經目。”<a class="zhuhao" href="#20" id="8">（8）</a>《開元録》所記及現存所能見到的總數，都和這個數目相差甚遠。大概<span class="zhuanming">義淨</span>在世時，一部分作品翻譯以後没有完全整理定稿，死後很快就散佚了。《開元録》説他“又出説一切有部跋窣堵約七八十卷，但出其本，未遑删綴，遽入泥洹，其文遂寢。”<a class="zhuhao" href="#21" id="9">（9）</a>前面説的那七部律，可能就是這其中的一部分。有的作品，比如《集量論》，是<span class="zhuanming">陳那</span>很有名很重要的講因明的著作，<span class="zhuanming">開元</span>十八年<span class="zhuanming">智昇</span>編定經録時，時距<span class="zhuanming">義淨</span>去世不過十多年，就已經“失本”，看不到了，而且以後就再也没有出現過（梵本亦不存，現尚存<span class="zhuanming">藏</span>譯本，有現代新<span class="zhuanming">漢</span>譯本<a class="zhuhao" href="#22" id="10">（10）</a>）。有的後來却又重新出現，比如那七部“有部律”，六七十年後，<span class="zhuanming">圓照</span>却看到了，在<span class="zhuanming">貞元</span>十六年（800）把它們補充進了經録。在早期經録未載的<span class="zhuanming">義淨</span>著譯的作品中，有《梵語千字文》。它是否真是<span class="zhuanming">義淨</span>所著，曾有争論，但却是一部有用而又顯得有點特别的書。國外進行研究的人不少。印度學者<span class="zhuanming">師覺月</span>有專門的著作。<a class="zhuhao" href="#23" id="11">（11）</a>此外，在《全唐文》卷九一四中，<i class="pageTag" onclick="viewPic('ZSK00404-001-C00014','585962',this);" style="cursor:pointer;"> <span class="song">P14</span></i>尚收有<span class="zhuanming">義淨</span>《少林寺戒壇銘并序》一文（亦收入《金石萃編》卷七十）。《貞元録》卷十三中録有<span class="zhuanming">義淨</span>臨終時所寫的《遺書》。<span class="zhuanming">宋</span><span class="zhuanming">法雲</span>編的《翻譯名義集》卷七有《題取經詩》一首。再有就是<span class="zhuanming">義淨</span>自己提到的《南海録》﹑《西方記》﹑《西方十德傳》﹑《中方録》四部書，很像是<span class="zhuanming">義淨</span>自己的著作，但除了<span class="zhuanming">義淨</span>自己提到以外，不見於任何其它書中，看來也是很早就佚失了。也許以後還能有發現的機會。從書名看，倒是研究古代<span class="zhuanming">印度</span>和<span class="zhuanming">南海</span>的好材料。</span> </p><p> <span>這裏順便還應該提一下<span class="zhuanming">義淨</span>的另一部重要著作《南海寄歸内法傳》。這部著作與《大唐西域求法高僧傳》同時寫成。它記述了當時<span class="zhuanming">印度</span>和<span class="zhuanming">南海</span>方面許多情況，雖然是以<span class="zhuanming">佛教</span>爲主要内容，但除了爲研究古代這些地區的宗教歷史提供材料外，我們也可以從中發現好些有關社會經濟生活﹑文化發展狀況﹑甚至醫藥衞生方面的資料。因此很早就引起了西方及<span class="zhuanming">日本</span>學者們的注意。</span> </p></div></div></div>
</>
R
<div class="wlghyzd_wzb_18"><div id="FCdiv1124294" key="1124294"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; R </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124295" key="1124295"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00300','586017',this);" style="cursor:pointer;"> <span class="song">P300</span></i>R          <p> <span>Rājarājabhaṭa（Rājabhaṭa），King 曷羅社跋吒（王）</span> </p><p> <span>Rājagṛha 王城，王舍城，舍城</span> </p><p> <span>RājavaṃŚa（？） 曷羅社槃社</span> </p><p> <span>rakṣas（rākṣasa） 羅刹</span> </p><p> <span>Ratnadvīpa 寶渚</span> </p><p> <span>Ratnasiṃha 寶師子</span> </p></div></div></div>
</>
卷下
<div class="wlghyzd_wzb_18"><div id="FCdiv1124297" key="1124297"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 卷下 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124298" key="1124298"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00133','585969',this);" style="cursor:pointer;"> <span class="song">P133</span></i><p class="font20" id="ZSK00404-001-BT0000082"><b>大唐西域求法高僧傳卷下<span class="font12 zhu">此卷十五人并重歸南海傳<a class="zhuhao" href="#1095" id="1055">（1）</a></span></b></p><p> <span class="font12 zhu">三藏法師義淨撰<a class="zhuhao" href="#1096" id="1056">（2）</a></span> </p><p> <span><span class="zhuanming">道琳</span>法師者，<span class="zhuanming">荆州</span><span class="zhuanming">江陵</span><a class="zhuhao" href="#1116" id="1057">（一）</a>人也。梵名<span class="zhuanming">尸羅鉢頗</span><a class="zhuhao" href="#1117" id="1058">（二）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">戒光</span><a class="zhuhao" href="#1097" id="1059">（3）</a>。</span> <span>弱冠之年，披緇離俗，成人之歲，訪友<a class="zhuhao" href="#1098" id="1060">（4）</a>尋真。搜律藏而戒珠<a class="zhuhao" href="#1118" id="1061">（三）</a>瑩，啓禪門而定水清。禀性虚潔<a class="zhuhao" href="#1099" id="1062">（5）</a>，雅操廉貞。濯青溪以恬志，漱玉泉而養靈。既常坐不卧，一食全誠。後復慨大教東流，時經多載，定門鮮<a class="zhuhao" href="#1100" id="1063">（6）</a>入，律典頗虧<a class="zhuhao" href="#1101" id="1064">（7）</a>，遂欲尋流討源，遠遊<span class="zhuanming">西國</span>。乃杖錫遐逝，鼓舶南溟。越銅柱而屆<span class="zhuanming">郎迦</span>，歷<span class="zhuanming">訶陵</span>而經<span class="zhuanming">裸國</span><a class="zhuhao" href="#1119" id="1065">（四）</a>。所在國王，禮待極致殷厚。經乎數載，到<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底國</span>。住經三年，學梵語。於是捨戒重受，學習一切有部律<a class="zhuhao" href="#1120" id="1066">（五）</a>。非唯學兼定慧<a class="zhuhao" href="#1121" id="1067">（六）</a>，蓋亦情耽呪藏<a class="zhuhao" href="#1122" id="1068">（七）</a>。後乃觀化<span class="zhuanming">中天</span>，頂禮<span class="zhuanming">金剛御座</span>﹑菩提聖儀。復至<span class="zhuanming">那爛陀寺</span>，搜覽大乘經論，漬情<a class="zhuhao" href="#1102" id="1069">（8）</a>《俱舍》，經於數年。至於<span class="zhuanming">鷲嶺</span><a class="zhuhao" href="#1123" id="1070">（八）</a>﹑<span class="zhuanming">杖林</span><a class="zhuhao" href="#1103" id="1071">（9）</a><a class="zhuhao" href="#1124" id="1072">（九）</a>﹑<span class="zhuanming">山園</span><a class="zhuhao" href="#1125" id="1073">（一○）</a>﹑鵠樹<a class="zhuhao" href="#1126" id="1074">（一一）</a>，備盡翹仰，並展精誠。乃遊<span class="zhuanming">南天竺國</span>，搜訪玄謨。向<span class="zhuanming">西印度</span>，於<span class="zhuanming">羅荼</span><a class="zhuhao" href="#1104" id="1075">（10）</a><span class="zhuanming">國</span>住經年稔。更立靈壇，重禀明呪，嘗試論之曰：“夫明呪者，梵云毗睇<a class="zhuhao" href="#1105" id="1076">（11）</a>陀羅棏<a class="zhuhao" href="#1106" id="1077">（12）</a></span> <span class="font12 zhu">丁澤反<a class="zhuhao" href="#1107" id="1078">（13）</a></span> <span>家。毗睇譯爲明呪，陀羅是持，必棏家<i class="pageTag" onclick="viewPic('ZSK00404-001-L00134','585969',this);" style="cursor:pointer;"> <span class="song">P134</span></i>是藏，應云持明呪藏<a class="zhuhao" href="#1127" id="1079">（一二）</a>。”然相承云此呪藏梵本有十万頌，<span class="zhuanming">唐</span>譯可成三百卷。現今求覓，多失少全。而大聖没後，<span class="zhuanming">阿離野那伽曷樹那</span><a class="zhuhao" href="#1128" id="1080">（一三）</a>，卽<span class="zhuanming">龍樹</span>菩薩，特精斯要。時彼弟子，厥號<span class="zhuanming">難陀</span><a class="zhuhao" href="#1129" id="1081">（一四）</a>，聰明博識，漬意斯典。在<span class="zhuanming">西印度</span>，經十二年，專心持呪，遂便感應。每至食時，食從空下。又<a class="zhuhao" href="#1108" id="1082">（14）</a>誦呪求如意瓶，不久便獲。乃於瓶中得經，歡喜不以<a class="zhuhao" href="#1109" id="1083">（15）</a>呪結，其瓶遂去。於是<span class="zhuanming">難陀</span>法師恐明呪<a class="zhuhao" href="#1110" id="1084">（16）</a>散失，遂便撮集，可十二千頌，成一家之言。每於一頌之内，離合呪印之文，雖復言同字同，實乃義别用别，自非口相傳授，而實解悟無因。後<span class="zhuanming">陳那</span><a class="zhuhao" href="#1130" id="1085">（一五）</a>論師見其製作巧<a class="zhuhao" href="#1111" id="1086">（17）</a>殊人智，思極情端，撫經歎曰：“嚮使此賢致意因明<a class="zhuhao" href="#1131" id="1087">（一六）</a>者，我復何顔之有乎！”是知智士識己之度量，愚者闇他之淺深矣。斯之呪藏，東夏未流，所以<span class="zhuanming">道琳</span>意存<a class="zhuhao" href="#1112" id="1088">（18）</a>斯妙。故呪藏云：“昇天乘龍，役使百神，利生之道<a class="zhuhao" href="#1113" id="1089">（19）</a>，唯呪是親。”<span class="zhuanming">淨</span>於<span class="zhuanming">那爛陀</span>，亦屢入壇場，希心此要，而爲功不並就，遂泯斯懷。爲廣異聽，粗題綱目云爾。<span class="zhuanming">道琳</span>遂從西境轉向<span class="zhuanming">北天</span>，觀化<span class="zhuanming">羯濕彌羅</span>，便入<span class="zhuanming">烏長那國</span>，詢訪定門，搜求《般若》。次往<span class="zhuanming">迦畢試國</span>，禮烏率膩沙<a class="zhuhao" href="#1132" id="1090">（一七）</a>。</span> <span class="font12 zhu">佛頂骨也。</span> <span>自爾之後，不委何託<a class="zhuhao" href="#1114" id="1091">（20）</a>。<span class="zhuanming">淨</span>迴至<span class="zhuanming">南海</span><span class="zhuanming">羯荼國</span><a class="zhuhao" href="#1133" id="1092">（一八）</a>，有北方胡至，云有兩僧胡國逢見，説其狀跡，應是其人。與<span class="zhuanming">智弘</span>相隨<a class="zhuhao" href="#1134" id="1093">（一九）</a>，擬歸故國，聞爲途賊斯<a class="zhuhao" href="#1115" id="1094">（21）</a>擁，還乃覆向<span class="zhuanming">北天</span>，年應五十餘矣。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00135','585969',this);" style="cursor:pointer;"> <span class="song">P135</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1055" id="1095">（1）</a>此卷十五人并重歸南海傳　北本﹑徑本﹑清本﹑天本﹑内本無此句；麗本﹑金本﹑大本﹑足本無“此卷十五人”五字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1056" id="1096">（2）</a>三藏法師義淨撰　清本﹑大本﹑天本在此前加“<span class="zhuanming">唐</span>”字；北本﹑徑本作：“<span class="zhuanming">唐</span>三藏法師<span class="zhuanming">義淨</span>奉詔撰”；内本作：“<span class="zhuanming">唐</span>沙門<span class="zhuanming">義淨</span>撰”并注：“從<span class="zhuanming">西國</span>還在<span class="zhuanming">南海</span><span class="zhuanming">室利佛逝</span>撰寄歸”。足本未題著者名。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1059" id="1097">（3）</a>唐云戒光　磧本﹑洪本原作大字正文；各本俱作小字注，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1060" id="1098">（4）</a>友　金本作“釋”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1062" id="1099">（5）</a>潔　金本作“雅”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1063" id="1100">（6）</a>鮮　磧本原作“光”；洪本﹑北本﹑徑本﹑清本作“先”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1064" id="1101">（7）</a>虧　磧本﹑洪本﹑北本﹑徑本﹑清本原作“窺”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1069" id="1102">（8）</a>漬情　金本﹑麗本﹑大本作“注情”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1071" id="1103">（9）</a>杖林　金本作“仗林”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1075" id="1104">（10）</a>羅荼　磧本“荼”字原作“茶”；今從金本﹑麗本﹑大本﹑天本﹑足本改作“<span class="zhuanming">羅荼</span>”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1076" id="1105">（11）</a>睇　金本﹑麗本作“䏲”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1077" id="1106">（12）</a>棏　麗本作“㧹”，足本作“䊓”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1078" id="1107">（13）</a>丁澤反　北本﹑徑本﹑清本無此三字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1082" id="1108">（14）</a>又　金本﹑足本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1083" id="1109">（15）</a>以　金本無此字。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00136','585969',this);" style="cursor:pointer;"> <span class="song">P136</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1084" id="1110">（16）</a>明呪　金本﹑麗本﹑大本﹑天本作“呪明”；足本無“呪”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1086" id="1111">（17）</a>巧　大本﹑天本作“功”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1088" id="1112">（18）</a>存　磧本原作“非”；各本俱作“存”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1089" id="1113">（19）</a>道　金本作“首”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1091" id="1114">（20）</a>託　足本作“訖”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1094" id="1115">（21）</a>斯　天本作“所”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1057" id="1116">（一）</a>荆州江陵　《舊唐書》卷三九《地理志》：“<span class="zhuanming">荆州</span><span class="zhuanming">江陵府</span>，<span class="zhuanming">隋</span>爲<span class="zhuanming">南郡</span>。<span class="zhuanming">武德</span>初，<span class="zhuanming">蕭銑</span>所據。四年，平<span class="zhuanming">銑</span>，改爲<span class="zhuanming">荆州</span>，領<span class="zhuanming">江陵</span>﹑<span class="zhuanming">枝江</span>﹑<span class="zhuanming">長林</span>﹑<span class="zhuanming">安興</span>﹑<span class="zhuanming">石首</span>﹑<span class="zhuanming">松滋</span>﹑<span class="zhuanming">公安</span>七縣。”（5/1551）治所在<span class="zhuanming">江陵</span>，今<span class="zhuanming">湖北</span><span class="zhuanming">江陵縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1058" id="1117">（二）</a>尸羅鉢頗　梵文Śīlaprabha。Śīla意譯戒，prabha意譯光。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1061" id="1118">（三）</a>戒珠　戒律潔白，莊嚴人身，譬如珠玉。《梵網經》卷下：“戒如明日月，亦如纓珞珠”。（大24/1004a）<span class="zhuanming">唐代宗</span>《新翻護國仁王般若經序》：“戒珠在握，明鏡入懷。”（昭3/1423b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1065" id="1119">（四）</a>裸國　卽<span class="zhuanming">裸人國</span>。《寄歸傳》卷一：“<span class="zhuanming">裸國</span>則迥無衣服，男女咸皆赤體。”（大54/214b）本書卷下《玄逵傳》後<span class="zhuanming">義淨</span>記敍甚詳。其地一般多以爲卽今<span class="zhuanming">尼科巴羣島</span>（Nicobar　Is）。<span class="zhuanming">沙畹</span>與<span class="zhuanming">足立喜六</span>均持此説。但<span class="zhuanming">義淨</span>此處所指，似爲<span class="zhuanming">安達曼羣島</span>（Andaman　Is.）之某島。<span class="zhuanming">義淨</span>謂在<span class="zhuanming">羯荼</span>以北船行十餘日處，從此更西北行半月許，遂達<span class="zhuanming">耽摩立底</span>。以此推算，<span class="zhuanming">裸人國</span>約在<span class="zhuanming">羯荼</span>至<span class="zhuanming">耽摩立底</span>二地行程之中，後段行程略長于前段行<i class="pageTag" onclick="viewPic('ZSK00404-001-L00137','585969',this);" style="cursor:pointer;"> <span class="song">P137</span></i>程。今<span class="zhuanming">安達曼羣島</span>則正約在兩地行程之中。九世紀時<span class="zhuanming">阿拉伯</span>航海家們對這一帶島嶼的記載與<span class="zhuanming">義淨</span>所記相同。<span class="zhuanming">明</span><span class="zhuanming">馬歡</span>《瀛涯勝覽》所記亦相似：“自<span class="zhuanming">帽山</span>南放洋，好風向東北行三日，見<span class="zhuanming">翠藍山</span>在海中。其山三四座，惟一山最高大，番名<span class="zhuanming">桉篤蠻山</span>（今譯<span class="zhuanming">安達曼</span>）。彼處之人，巢居穴處，男女赤體，皆無寸絲，如獸畜之形。土不出米，惟食山芋﹑波羅蜜﹑芭蕉之類，或海中捕魚蝦而食。”（<span class="zhuanming">中華書局</span>1955年版，頁34）參見《玄逵傳》後“<span class="zhuanming">義淨</span>自述”一節。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1066" id="1120">（五）</a>一切有部律　一切有部，卽説一切有部，又譯薩婆多部，<span class="zhuanming">佛教</span>部派之一，見本書卷上《玄照傳》“薩婆多部律攝”條注。<span class="zhuanming">義淨</span>所譯律經，全屬此部。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1067" id="1121">（六）</a>學兼定慧　定，梵文samādhi，指禪定之學，<span class="zhuanming">佛教</span>所謂三學之一。修持者須集中思慮，以求滅除情欲煩惱，悟徹佛理。慧，梵文prajñā，指慧學，又稱般若學，亦爲<span class="zhuanming">佛教</span>三學之一。謂依靠智慧而明了佛理，斷除煩惱，達到解脱。定﹑慧﹑戒，合稱三學。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1068" id="1122">（七）</a>呪藏　又稱持明呪藏﹑禁呪藏。指各種陀羅尼（呪）經。《西域記》卷九：“復集素呾纜藏﹑毘奈耶藏﹑阿毘達磨藏﹑雜集藏﹑禁呪藏。”（頁214）解釋見下文。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1070" id="1123">（八）</a>鷲嶺　卽<span class="zhuanming">鷲峯</span>。見本書卷上《玄照傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1072" id="1124">（九）</a>杖林　梵文Yaṣṭivana意譯。地名，在古<span class="zhuanming">印度</span><span class="zhuanming">摩揭陀國</span>。《西域記》卷九：“<span class="zhuanming">佛陀伐那山</span>空谷中東行三十餘里，至<span class="zhuanming">洩瑟知林</span>。”（頁204）洩瑟知卽梵文yaṣṭi音譯，意譯杖。《西域記》并記載了有關<span class="zhuanming">杖林</span>的傳説。<span class="zhuanming">佛陀伐那山</span>，一般認爲卽今<span class="zhuanming">佛<i class="pageTag" onclick="viewPic('ZSK00404-001-L00138','585969',this);" style="cursor:pointer;"> <span class="song">P138</span></i>陀因</span>（Buddhain）<span class="zhuanming">山</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1073" id="1125">（一○）</a>山園　未詳在何處。疑指<span class="zhuanming">尊足嶺</span>。見本書卷下《智弘傳》“山穴”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1074" id="1126">（一一）</a>鵠樹　又稱鵠林﹑鶴林﹑雙樹林﹑娑羅林，在<span class="zhuanming">俱尸國</span>佛湼槃處。傳説<span class="zhuanming">釋迦牟尼</span>湼槃時，娑羅樹一時開花，林色變白，如白鶴降落，因此稱娑羅林爲鶴林。南本《大般湼槃經》卷一：“爾時<span class="zhuanming">拘尸那城</span>娑羅樹林，其林變白，猶如白鶴。”（大12/608c）由鶴而訛爲鵠。《慧琳音義》卷二五解釋“白鵠﹑白鶴”：“鵠，胡木反。《玉篇》：似鵞，黄白色。又云：黄鵠，形如鶴，色蒼黄。詳此經文，其林變白，何得類於黄鵠？應爲鶴字，何各反。”（大54/465a）但古人確有以鵠爲白色者。《莊子·天運》：“鵠不日浴而白。”（《諸子集成》本《莊子集釋》，頁231）所以<span class="zhuanming">朱駿聲</span>《説文通訓定聲》“孚部第六”解釋“黄鵠”則云：“形似鶴，色蒼黄，亦有白者，其翔極高，一名天鵝。”（<span class="zhuanming">清</span>刻本，頁30a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1079" id="1127">（一二）</a>持明呪藏　毗睇陀羅必棏家，梵文vidyādharapi-ṭaka。vidyā意譯明，此處譯爲明呪；dhara意譯持；piṭaka意譯藏；合譯持明呪藏。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1080" id="1128">（一三）</a>阿離野那伽曷樹那　梵文Āryanāgārjuna的音譯，一般意譯爲<span class="zhuanming">龍樹</span>，又譯<span class="zhuanming">龍猛</span>﹑<span class="zhuanming">龍勝</span>等。古<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>哲學家，活動時間約在公元二世紀後期﹑三世紀初期。<span class="zhuanming">南印度</span>人，出身婆羅門，初學小乘，後學大乘，成爲大乘<span class="zhuanming">佛教</span>中觀派的建立者。其“空”﹑“中道”﹑“二諦”（真諦﹑俗諦）等學説對古<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>哲學的發展影響很大。<span class="zhuanming">姚秦</span><span class="zhuanming">鳩摩羅什</span>譯有《龍樹菩薩傳》。主要著作<span class="zhuanming">漢</span>譯有《中論》﹑《十二門論》﹑《大智度論》﹑《迴諍論》等。密<i class="pageTag" onclick="viewPic('ZSK00404-001-L00139','585969',this);" style="cursor:pointer;"> <span class="song">P139</span></i>教傳説<span class="zhuanming">龍樹</span>開<span class="zhuanming">南天</span>鐵塔，從<span class="zhuanming">金剛薩埵</span>受法，又傳密教教法與<span class="zhuanming">龍智</span>，<span class="zhuanming">龍智</span>傳<span class="zhuanming">金剛智</span>和<span class="zhuanming">善無畏</span>。此説雖不可信，但密教最早發展的淵源似乎和<span class="zhuanming">龍樹</span>也有一些關係。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1081" id="1129">（一四）</a>難陀　梵文Nanda音譯，意譯<span class="zhuanming">歡喜</span>。古代<span class="zhuanming">印度</span>以<span class="zhuanming">難陀</span>爲名者甚多，佛教傳説中稱爲<span class="zhuanming">難陀</span>的人物就有好幾個，但都不是這裏講的<span class="zhuanming">難陀</span>。此<span class="zhuanming">難陀</span>爲<span class="zhuanming">龍樹</span>弟子，與<span class="zhuanming">龍樹</span>同時或稍晚，在<span class="zhuanming">陳那</span>之前，應是公元三世紀左右的人。<span class="zhuanming">足立喜六</span>謂卽《續高僧傳》卷五《那提傳》的<span class="zhuanming">那提</span>，并謂<span class="zhuanming">義淨</span>下文意在批評排斥<span class="zhuanming">那提</span>的<span class="zhuanming">玄奘</span>等人。<span class="zhuanming">足立喜六</span>解釋：<span class="zhuanming">那提</span>卽Nadi，又名<span class="zhuanming">布如烏伐邪</span>，此言<span class="zhuanming">福生</span>，但因爲言以煩多，所以用意義相近的<span class="zhuanming">歡喜</span>Nanda（卽<span class="zhuanming">難陀</span>）相稱呼。Nanda再轉爲Nandi，Nandi又誤爲Nadi，所以<span class="zhuanming">那提</span>和<span class="zhuanming">難陀</span>卽同爲一人。如此數轉，推理甚奇。而且兩人時間也相差很遠。<span class="zhuanming">足</span>説誤。此處原文亦看不出<span class="zhuanming">義淨</span>有批評<span class="zhuanming">玄奘</span>等人之意。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1085" id="1130">（一五）</a>陳那　梵文Dignāga。意譯<span class="zhuanming">域龍</span>﹑<span class="zhuanming">大域龍</span>或<span class="zhuanming">童授</span>。古<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>哲學家，活動時間約在公元五世紀後期至六世紀初。<span class="zhuanming">南印度</span>人。藏文<span class="zhuanming">佛教</span>資料説他是<span class="zhuanming">世親</span>的門人。<span class="zhuanming">陳那</span>繼承古因明之學，創三支作法，被稱爲新因明。又弘揚《瑜伽師地論》，爲大乘<span class="zhuanming">佛教</span>瑜伽行派的大師，對古<span class="zhuanming">印度</span>哲學發展影響甚大。《西域記》卷十記載他在<span class="zhuanming">南印度</span><span class="zhuanming">案達羅國</span>制《因明論》（頁244）。《寄歸傳》卷四稱：“因明著功，鏡徹<span class="zhuanming">陳那</span>之八論。”八論是：“一﹑《觀三世論》；二﹑《觀總相論》；三﹑《觀境論》；四﹑《因門論》；五﹑《似因門論》；六﹑《理門論》；七﹑《取事施設論》；八﹑《集量論》。”（大54/230a）據《開元録》卷九，<span class="zhuanming">義淨</span>譯<span class="zhuanming">陳那</span>著<i class="pageTag" onclick="viewPic('ZSK00404-001-L00140','585969',this);" style="cursor:pointer;"> <span class="song">P140</span></i>作有：《集量論》四卷﹑《因照正理門論》一卷﹑《掌中論》一卷﹑《取因假設論》一卷﹑《觀總相論頌》一卷共五種。除《集量論》外，餘皆存。其它<span class="zhuanming">漢</span>譯及<span class="zhuanming">藏</span>譯著作尚有數種。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1087" id="1131">（一六）</a>因明　梵文hetuvidyā。hetu意譯因，vidyā意譯明。古代<span class="zhuanming">印度</span>的邏輯學，也包括一部分認識論的内客。<span class="zhuanming">佛教</span>的因明學爲<span class="zhuanming">佛教</span>哲學思想體系的重要組成部分之一。公元五世紀時<span class="zhuanming">無著</span>和<span class="zhuanming">世親</span>吸取正理論派的邏輯學思想而發展之因明稱古因明，推理用五支作法。五至六世紀時<span class="zhuanming">陳那</span>又進行改革，創新因明，推理用三支作法。其後<span class="zhuanming">法稱</span>又有所發展。<span class="zhuanming">陳那</span>所著《因明入正理門論》﹑《集量論》等都是<span class="zhuanming">佛教</span>因明學的重要著作。<span class="zhuanming">唐</span>初經<span class="zhuanming">玄奘</span>和<span class="zhuanming">義淨</span>等翻譯介紹，因明學在<span class="zhuanming">中國</span>也得到發展，歷代都有人研究。<span class="zhuanming">藏</span>傳<span class="zhuanming">佛教</span>中研習尤盛。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1090" id="1132">（一七）</a>烏率膩沙　梵文uṣṇīṣa，又譯烏瑟膩沙等。指<span class="zhuanming">釋迦牟尼</span>頭上之肉髻，所謂佛陀三十二相之一。《玄應音義》卷二一：“烏瑟膩沙，女致反，或作嗢瑟尼沙，或作𣡸瑟尼沙，此云髻。案《無上依經》云，頂骨涌起自然成髻是也。”（弘爲6/83a）佛湼槃後以此指佛舍利中的佛頂骨。在<span class="zhuanming">迦畢試國</span>。參見本書卷上《玄照傳》“如來頂骨”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1092" id="1133">（一八）</a>羯荼國　　<span class="zhuanming">羯荼</span>或寫作“<span class="zhuanming">羯茶</span>”。<span class="zhuanming">羯荼</span>一名，僅見于<span class="zhuanming">義淨</span>著作中。故地一般多以爲在今<span class="zhuanming">馬來西亞</span>的<span class="zhuanming">吉打</span>（kedah）<span class="zhuanming">州</span>。<span class="zhuanming">沙畹</span>把<span class="zhuanming">羯荼</span>還原爲Kaḍa，猶存疑。<span class="zhuanming">高楠順次郎</span>認爲<span class="zhuanming">羯荼</span>一名，可能來源于梵語kaccha，意爲海岸，謂在<span class="zhuanming">蘇門答臘島</span>西北<span class="zhuanming">亞齊</span>（Atchin）一帶。（RBR.Introduction，p.XXX，n.3）<span class="zhuanming">足立喜六</span>認爲在<span class="zhuanming">蘇島</span>西北角的Kota　Raja。本書卷下《玄逵傳》<i class="pageTag" onclick="viewPic('ZSK00404-001-L00141','585969',this);" style="cursor:pointer;"> <span class="song">P141</span></i>後記載，<span class="zhuanming">義淨</span>從<span class="zhuanming">末羅瑜</span>到<span class="zhuanming">羯荼</span>，又“從<span class="zhuanming">羯荼</span>北行十日餘，至<span class="zhuanming">裸人國</span>。”又本書卷下《無行傳》中記<span class="zhuanming">無行</span>曾從<span class="zhuanming">室利佛逝</span>十五日到<span class="zhuanming">末羅瑜</span>，又十五日到<span class="zhuanming">羯荼</span>，又從<span class="zhuanming">羯荼</span>西行三十日到<span class="zhuanming">南印度</span>東海岸的<span class="zhuanming">那伽鉢亶那</span>。G.Goedès，P.Wheatley，R.Braddell等認爲，<span class="zhuanming">羯荼</span>一名，大約就是梵文文獻中的Kaṭāha﹑<span class="zhuanming">泰米爾</span>文獻及碑銘中的Kaḍāram。Kaṭāha爲地名，見於《侏儒往世書》（Vāmanapurāṇa）﹑《大鵬往世書》（Garuḍapurāṇa）﹑《火神往世書》（Agnipurāṇa）﹑《故事海》（Kathāsaritsāgara）。近代因在今<span class="zhuanming">吉打</span>地區發現不少的梵文碑銘及其它文物，時間最早的屬于公元四﹑五世紀，證明這一地區在古代曾是<span class="zhuanming">南海</span>交通的一個重要過往地。所以一般多把Kaṭāha﹑<span class="zhuanming">羯荼</span>﹑《諸蕃志》<span class="zhuanming">南毗</span>條與《島夷志略》<span class="zhuanming">重迦羅</span>條中的<span class="zhuanming">吉陀</span>﹑《武備志》中的<span class="zhuanming">吉達</span>﹑<span class="zhuanming">阿拉伯</span>文獻中的Keda等俱指爲今<span class="zhuanming">吉打</span>。P.Wheatley在其GK.一書中有專章（Part　V，Chap.XVⅢ）討論甚詳，可參考。又據<span class="zhuanming">義淨</span>譯《根本説一切有部百一羯磨》卷五中<span class="zhuanming">義淨</span>原注，<span class="zhuanming">武后</span><span class="zhuanming">垂拱</span>元年（685），<span class="zhuanming">義淨</span>離<span class="zhuanming">印度</span>歸國，次年春初抵<span class="zhuanming">羯荼</span>，其時<span class="zhuanming">羯荼</span>似已屬<span class="zhuanming">室利佛逝</span>。見本書附録二：《義淨生平編年》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1093" id="1134">（一九）</a>與智弘相隨　見本書卷下《智弘傳》。</span> </p><p> <span><span class="zhuanming">曇光</span>律師者，<span class="zhuanming">荆州</span><span class="zhuanming">江陵</span>人也。既其出俗，遠適<span class="zhuanming">京師</span>，卽<span class="zhuanming">誠</span>律師<a class="zhuhao" href="#1139" id="1135">（一）</a>之室灑。善談論，有文情，學兼内外，戒行清謹。南遊溟渤，望禮<span class="zhuanming">西天</span>，承已至<span class="zhuanming">訶利雞羅國</span><a class="zhuhao" href="#1140" id="1136">（二）</a>，在<span class="zhuanming">東天</span>之東。年在盛壯，不委何之，<span class="zhuanming">中方</span><a class="zhuhao" href="#1138" id="1137">（1）</a>寂無消息，應是擯落江山耳。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00142','585969',this);" style="cursor:pointer;"> <span class="song">P142</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1137" id="1138">（1）</a>中方　金本﹑麗本﹑大本﹑天本作“中訪”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1135" id="1139">（一）</a>誠律師　　<span class="zhuanming">足立喜六</span>謂卽<span class="zhuanming">唐</span><span class="zhuanming">終南山</span><span class="zhuanming">悟真寺</span>釋<span class="zhuanming">法誠</span>。<span class="zhuanming">法誠</span>，《續高僧傳》卷二八有傳。（大50/688c。<span class="zhuanming">足</span>注引作卷三八，不知爲抄誤，或所據爲别本）姓<span class="zhuanming">樊</span>氏，<span class="zhuanming">雍州</span><span class="zhuanming">萬年</span>人，童小出家，後居<span class="zhuanming">終南山</span><span class="zhuanming">悟真寺</span>。<span class="zhuanming">貞觀</span>十四年夏卒，年七十有八。<span class="zhuanming">貞觀</span>十四年距<span class="zhuanming">義淨</span>著書時已五十餘年，<span class="zhuanming">曇光</span>若爲<span class="zhuanming">法誠</span>弟子，事在五十餘年前，而傳中又稱<span class="zhuanming">曇光</span>年在盛壯，兩人時間相差較遠。<span class="zhuanming">足</span>説疑不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1136" id="1140">（二）</a>訶利雞羅國　梵文Harikela。故地有數説。<span class="zhuanming">沙畹</span>引S.Julien説謂在今<span class="zhuanming">印度</span>東部<span class="zhuanming">奥里薩邦</span>沿岸。但據本書卷下《無行傳》：“（<span class="zhuanming">無行</span>）從<span class="zhuanming">師子洲</span>復東北泛舶，到<span class="zhuanming">訶利鷄羅國</span>。此國乃是<span class="zhuanming">東天</span>之東界也。”此國位置應在<span class="zhuanming">東印度</span>之極東界，今<span class="zhuanming">奥里薩邦</span>沿岸則不在此範圍中。因此有人以爲在今<span class="zhuanming">孟加拉國</span>沿海的<span class="zhuanming">巴卡爾甘杰縣</span>（Backerganj　dist.）和<span class="zhuanming">諾卡利縣</span>（Noakhali　dist.）；又或以爲在今<span class="zhuanming">梅格納河</span>（MeghnāR.）西岸；又或以爲在今<span class="zhuanming">吉大港</span>（Chittagong）附近。參見B.C.Law：HGAI.p.221。但<span class="zhuanming">足立喜六</span>謂在今<span class="zhuanming">緬甸</span><span class="zhuanming">阿拉干</span>（Arakan，今稱<span class="zhuanming">若開邦</span>），則已超出<span class="zhuanming">東印度</span>的範圍。</span> </p><p> <span>又見<span class="zhuanming">訶利雞羅國</span>僧，説有一<span class="zhuanming">唐</span>僧，年餘五十，得王敬重，秉權一寺，多賫經像，好行楚撻，卽於此國遇疾<i class="pageTag" onclick="viewPic('ZSK00404-001-L00143','585969',this);" style="cursor:pointer;"> <span class="song">P143</span></i>而<a class="zhuhao" href="#1143" id="1141">（1）</a>瘞<a class="zhuhao" href="#1144" id="1142">（2）</a>他鄉矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1141" id="1143">（1）</a>而　足本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1142" id="1144">（2）</a>瘞　金本作“殁”。</span> </p><p> <span><span class="zhuanming">慧命</span>禪師<a class="zhuhao" href="#1152" id="1145">（1）</a>者，<span class="zhuanming">荆州</span><span class="zhuanming">江陵</span>人也。戒行踈通，有懷節操，學兼内外，逸志雲表。仰<span class="zhuanming">祥河</span>而標<a class="zhuhao" href="#1153" id="1146">（2）</a>想，念<span class="zhuanming">竹苑</span>以<a class="zhuhao" href="#1154" id="1147">（3）</a>翹心。泛舶<a class="zhuhao" href="#1155" id="1148">（4）</a>行至<span class="zhuanming">占波</span><a class="zhuhao" href="#1157" id="1149">（一）</a>，遭風而屢遘艱苦。適<span class="zhuanming">馬援</span>之銅柱，息<span class="zhuanming">匕景</span><a class="zhuhao" href="#1156" id="1150">（5）</a><a class="zhuhao" href="#1158" id="1151">（二）</a>而歸<span class="zhuanming">唐</span>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1145" id="1152">（1）</a>禪師　金本﹑麗本﹑大本﹑天本﹑足本無“禪”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1146" id="1153">（2）</a>標　金本﹑麗本﹑大本﹑天本﹑足本作“牒”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1147" id="1154">（3）</a>以　磧本原作“而”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1148" id="1155">（4）</a>泛舶　麗本﹑大本﹑天本在此後加一“而”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1150" id="1156">（5）</a>匕景　磧本原作“<span class="zhuanming">上景</span>”；今從足本﹑《寄歸傳》卷一﹑《音義》﹑《水經注》卷三六﹑《新唐書》卷四三上及《舊唐書》卷四一改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1149" id="1157">（一）</a>占波　又作<span class="zhuanming">瞻波</span>，此處爲梵文Campā的音譯，卽指<span class="zhuanming">林邑</span>。本書卷下《法振傳》“<span class="zhuanming">瞻波</span>”一名下原注：“卽<span class="zhuanming">林邑國</span>也。”<i class="pageTag" onclick="viewPic('ZSK00404-001-L00144','585969',this);" style="cursor:pointer;"> <span class="song">P144</span></i>《寄歸傳》卷一：“<span class="zhuanming">驩州</span>正南，步行可餘半月，若乘船纔五六朝（一本“朝”作“潮”），卽到<span class="zhuanming">匕景</span>，南至<span class="zhuanming">占波</span>，卽是<span class="zhuanming">臨邑</span>。”（大54/205b）<span class="zhuanming">臨邑</span>卽<span class="zhuanming">林邑</span>。《西域記》卷十稱爲“<span class="zhuanming">摩訶瞻波</span>”，云：“<span class="zhuanming">摩訶瞻波國</span>，卽此云<span class="zhuanming">林邑</span>也。”（頁235）卽梵文Mahācampā的音譯。《舊唐書》卷一九七《南蠻西南蠻傳》：“<span class="zhuanming">林邑國</span>，<span class="zhuanming">漢</span><span class="zhuanming">日南</span><span class="zhuanming">象林</span>之地，在<span class="zhuanming">交州</span>南千餘里，其國延袤數千里，北與<span class="zhuanming">驩州</span>接。”（16/5269）《新唐書》卷二二二下《南蠻傳》稱爲<span class="zhuanming">占婆</span>﹑<span class="zhuanming">占不勞</span>，又謂“<span class="zhuanming">至德</span>（756—758）後，更號<span class="zhuanming">環王</span>。”（20/6297）到<span class="zhuanming">唐</span>末又被稱爲<span class="zhuanming">占城</span>。<span class="zhuanming">劉恂</span>《嶺表録異》卷上：“<span class="zhuanming">乾符</span>四年（877），<span class="zhuanming">占城國</span>進馴象三頭。”（<span class="zhuanming">武英殿</span>聚珍版，頁8b）<span class="zhuanming">占波</span>是古代<span class="zhuanming">占</span>人（Cham）建立的國家，公元二世紀建國，故地在今<span class="zhuanming">越南</span><span class="zhuanming">横山</span>以南的中部和南部部分地區。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1151" id="1158">（二）</a>匕景　又作<span class="zhuanming">比景</span>，或又作<span class="zhuanming">北景</span>。《新唐書》卷四三上《地理志》：“初以<span class="zhuanming">隋</span><span class="zhuanming">林邑郡</span>置<span class="zhuanming">林州</span>，<span class="zhuanming">比景郡</span>置<span class="zhuanming">匕州</span>。又更名<span class="zhuanming">匕州</span>曰<span class="zhuanming">南景州</span>，<span class="zhuanming">貞觀</span>二年綏懷<span class="zhuanming">林邑</span>，乃僑治<span class="zhuanming">驩州</span>之南境，領<span class="zhuanming">比景</span>﹑<span class="zhuanming">朱吾</span>二縣，并置<span class="zhuanming">由文縣</span>。”（4/1114）但《舊唐書》卷四一《地理志》中<span class="zhuanming">比景</span>作<span class="zhuanming">北景</span>：“<span class="zhuanming">北景</span>，<span class="zhuanming">漢縣名</span>，屬<span class="zhuanming">日南郡</span>，在<span class="zhuanming">安南府</span>南三千里。北景在南。<span class="zhuanming">晉將</span><span class="zhuanming">灌邃</span>攻<span class="zhuanming">林邑</span>王<span class="zhuanming">范佛</span>，破其國，遂於其國五月五日立表，<span class="zhuanming">北景</span>在表南，九寸一分，故自<span class="zhuanming">北景</span>已南，皆北户以向日也。北字或單爲匕。”（5/1757）考<span class="zhuanming">比景</span>一名，《漢書》卷二八下《地理志》（3/1630）﹑《晉書》卷一五《地理志》（2/466）﹑《南齊書》卷一四《州郡志》（1/267）﹑《隋書》卷三一《地理志》（3/886）俱作<span class="zhuanming">比景</span>。唐以前的載籍，惟有《宋書》卷三八《州郡志》作<span class="zhuanming">北景</span>（4/1208）。《水經注》卷三六亦作<span class="zhuanming">比景</span>：“至<span class="zhuanming">比景縣</span>，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00145','585969',this);" style="cursor:pointer;"> <span class="song">P145</span></i>日中頭上，景當身下，與景爲比。<span class="zhuanming">如淳</span>曰：故以<span class="zhuanming">比景</span>名縣。<span class="zhuanming">闞駰</span>曰：比讀蔭庇之庇，景在已下，言爲身所庇也。”（《四部叢刊》影印<span class="zhuanming">武英殿</span>本）《舊唐書》云“北字或單爲匕”，但實則北景一名後出，疑北字由比字之訛而來，<span class="zhuanming">唐</span>以後遂成定名。古書抄刻，北比二字極易相混。舊地不能確指爲何處，大約在今<span class="zhuanming">越南</span><span class="zhuanming">横山</span>以南。<span class="zhuanming">足立喜六</span>指爲今<span class="zhuanming">順化</span>。</span> </p><p> <span><span class="zhuanming">玄逵</span>律師者，<span class="zhuanming">潤州</span><span class="zhuanming">江寧</span><a class="zhuhao" href="#1217" id="1159">（一）</a>人也。俗姓<span class="zhuanming">胡</span>。令族高宗，兼文兼武<a class="zhuhao" href="#1195" id="1160">（1）</a>。尚仁貴義，敬法敬僧。枝葉蟬聯，嘉聲靡墜。律師則童子出家，長而欽德，及其進具，卓爾不羣。遍閑律部，偏務禪寂。戒行嚴峻，誠罕<a class="zhuhao" href="#1196" id="1161">（2）</a>其流。聽諸大經，頗究玄義。博<a class="zhuhao" href="#1197" id="1162">（3）</a>翫文什，草𨽻尤精。空有三衣<a class="zhuhao" href="#1218" id="1163">（二）</a>，袒膊爲飾。不披覆膊，衣角搭肩。入寺徒跣，行途著履<a class="zhuhao" href="#1198" id="1164">（4）</a><a class="zhuhao" href="#1219" id="1165">（三）</a>。縱使時人<a class="zhuhao" href="#1199" id="1166">（5）</a>見笑，高節曾不間然。不卧長坐，詎脇安眠之席；杜多<a class="zhuhao" href="#1220" id="1167">（四）</a>乞食，寧過酒肆之門。善人皆愛草鞋，巧知皮亦<a class="zhuhao" href="#1200" id="1168">（6）</a>無過；鑒者<a class="zhuhao" href="#1201" id="1169">（7）</a>足不履地，能閑露脚是儀。嗟乎<a class="zhuhao" href="#1202" id="1170">（8）</a>此子，闇與理諧。激揚清波，恥汩泥<a class="zhuhao" href="#1203" id="1171">（9）</a>而從俗；獨醒在旦，豈共醉而居昬。纔<a class="zhuhao" href="#1204" id="1172">（10）</a>於<span class="zhuanming">丹陽</span><a class="zhuhao" href="#1205" id="1173">（11）</a><a class="zhuhao" href="#1221" id="1174">（五）</a>一面<a class="zhuhao" href="#1206" id="1175">（12）</a>，遂卽同契南上。昆季留連，愴矣三荆之析<a class="zhuhao" href="#1222" id="1176">（六）</a>；友于攀絶，傷哉八翼之離<a class="zhuhao" href="#1223" id="1177">（七）</a>。以爲傳法在懷，無抑高節。行至<span class="zhuanming">廣州</span>，遂染<a class="zhuhao" href="#1207" id="1178">（13）</a>風疾，以斯嬰帶，弗遂遠<a class="zhuhao" href="#1208" id="1179">（14）</a>懷。於是<a class="zhuhao" href="#1209" id="1180">（15）</a>悵恨而歸，返錫<span class="zhuanming">吴楚</span>，年二十五六。後<span class="zhuanming">僧哲</span>師至<span class="zhuanming">西國</span>，云其人已亡，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00146','585969',this);" style="cursor:pointer;"> <span class="song">P146</span></i>有疚<a class="zhuhao" href="#1210" id="1181">（16）</a>于懷。嗟乎<a class="zhuhao" href="#1211" id="1182">（17）</a>不幸，勝途多難，驗非虚矣！實冀還以法資，空有<span class="zhuanming">鬱藍</span>之望<a class="zhuhao" href="#1224" id="1183">（八）</a>；復欲旋歸遺鍔，徒懷<span class="zhuanming">龍樹</span><a class="zhuhao" href="#1212" id="1184">（18）</a>之心<a class="zhuhao" href="#1225" id="1185">（九）</a>。乃歎曰：</span> </p><p> <span>俶人斯去，誰當繼來<a class="zhuhao" href="#1213" id="1186">（19）</a>？不幸短命，嗚呼哀哉！九仞希岳，一簣便摧<a class="zhuhao" href="#1226" id="1187">（一○）</a>。秀而不實，嗚呼哀哉！解乎易得，行也難求。嗟爾幼年，業德俱修。傳燈念往，嬰痼情收。慨乎壯志，哀哉去留。庶傳爾之令節，秉輝曜於長秋。</span> </p><p> <span>于時<span class="zhuanming">逵</span>師言離<span class="zhuanming">廣府</span><a class="zhuhao" href="#1227" id="1188">（一一）</a>，還望<span class="zhuanming">桂林</span><a class="zhuhao" href="#1214" id="1189">（20）</a><a class="zhuhao" href="#1228" id="1190">（一二）</a>，去留愴然，自述贈懷云爾<a class="zhuhao" href="#1215" id="1191">（21）</a>：</span> </p><p> <span>標<a class="zhuhao" href="#1216" id="1192">（22）</a>心之梵宇，運想入仙洲。嬰痼乖同好，沉情阻若抽。葉落乍難聚，情難不可收。何日乘杯<a class="zhuhao" href="#1229" id="1193">（一三）</a>至，詳觀演法流<a class="zhuhao" href="#1230" id="1194">（一四）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1160" id="1195">（1）</a>武　金本﹑麗本﹑大本﹑足本作“史”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1161" id="1196">（2）</a>罕　足本作“空”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1162" id="1197">（3）</a>博　洪本作“傅”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1164" id="1198">（4）</a>履　大本作“屢”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1166" id="1199">（5）</a>時人　金本無“時”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1168" id="1200">（6）</a>亦　磧本原作“赤”；今從麗本﹑大本﹑天本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1169" id="1201">（7）</a>鑒者　磧本原作“監者”；今從麗本﹑大本﹑天本﹑内本改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00147','585969',this);" style="cursor:pointer;"> <span class="song">P147</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1170" id="1202">（8）</a>乎　洪本作“子”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1171" id="1203">（9）</a>泥　足本作“没”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1172" id="1204">（10）</a>纔　麗本﹑大本作“繞”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1173" id="1205">（11）</a>丹陽　金本作“丹楊”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1175" id="1206">（12）</a>面　麗本﹑大本作“而”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1178" id="1207">（13）</a>染　足本作“沉”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1179" id="1208">（14）</a>遠　金本作“述”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1180" id="1209">（15）</a>是　大本作“足”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1181" id="1210">（16）</a>疚　磧本原作“疾”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1182" id="1211">（17）</a>乎　洪本作“子”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1184" id="1212">（18）</a>龍樹　磧本原作“隴樹”；今從足本改。據大本所附校記，一“宋本”及“宫本”（卽足本之底本）此亦作“龍”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1186" id="1213">（19）</a>誰當繼來　内本作“誰復當來”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1189" id="1214">（20）</a>桂林　麗本﹑大本作“柱林”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1191" id="1215">（21）</a>自述贈懷云爾　金本﹑麗本﹑大本在此後加大字正文：“五言”；内本﹑足本加小字注：“五言”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1192" id="1216">（22）</a>標　麗本﹑足本作“摽”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1159" id="1217">（一）</a>潤州江寧　《舊唐書》卷四○《地理志》：“<span class="zhuanming">潤州</span>上，<span class="zhuanming">隋</span><span class="zhuanming">江都郡</span>之<span class="zhuanming">延陵縣</span>。<span class="zhuanming">武德</span>三年，<span class="zhuanming">杜伏威</span>歸國，置<span class="zhuanming">潤州</span>於<span class="zhuanming">丹徒縣</span>，改<span class="zhuanming">隋</span><span class="zhuanming">延陵縣</span>爲<span class="zhuanming">丹徒</span>。”（5/1583）舊領縣五，江寧卽其一，《舊唐書》稱爲<span class="zhuanming">上元縣</span>，今<span class="zhuanming">江蘇</span><span class="zhuanming">南京市</span>。<span class="zhuanming">足立喜六</span>稱<span class="zhuanming">唐</span><span class="zhuanming">江南道</span><span class="zhuanming">潤江州</span><span class="zhuanming">江寧府</span>誤。<span class="zhuanming">唐</span>無<span class="zhuanming">潤江州</span>，亦無<span class="zhuanming">江寧府</span>。<span class="zhuanming">五代</span><span class="zhuanming">吴</span><span class="zhuanming">武義</span>二年（920）<i class="pageTag" onclick="viewPic('ZSK00404-001-L00148','585969',this);" style="cursor:pointer;"> <span class="song">P148</span></i>昇<span class="zhuanming">昇州</span>置<span class="zhuanming">金陵府</span>，治所在<span class="zhuanming">白下</span>。<span class="zhuanming">南唐</span><span class="zhuanming">昇元</span>元年（937）改<span class="zhuanming">金陵府</span>爲<span class="zhuanming">江寧府</span>，始見其名。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1163" id="1218">（二）</a>三衣　　<span class="zhuanming">佛教</span>僧人所穿袈裟，分作三種，稱爲三衣。據《行事鈔》卷下，一安陀會衣，梵文antaravāsaka，意譯中着衣，襯體而着；二鬱多羅僧衣，梵文uttarāsaṅga，意譯上衣，在安陀會衣上着之；三僧伽梨衣，梵文saṇghāṭī，意譯衆集時衣，大衆集會及授戒説戒時着之。（大40/105a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1165" id="1219">（三）</a>入寺徒跣，行途著履　《寄歸傳》卷一：“准依佛教，若對形像及近尊師，除病則徒跣是儀，無容輒著鞋履，偏露右肩，衣掩左髆，首無巾帊。”（大54/206c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1167" id="1220">（四）</a>杜多　梵文dhūta的音譯，又譯杜荼﹑頭陀等，意譯“抖擻”。《慧琳音義》卷二：“杜多，梵語也。古曰頭陀。十二種苦行，具如本經所説也。”（大54/319c）《釋氏要覽》卷上：“頭陀十二功德：一阿蘭若處；二常乞食；三次第乞；四一受食；五節量食；六中後無飲漿；七弊衣；八但三衣；九塚間；十樹下坐；十一露地坐；十二長坐不卧。”（大54/261b）《法門名義集》（大54/197b）﹑《翻譯名義集》卷一（大54/1074b）﹑《十二頭陀經》等所載大同小異。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1174" id="1221">（五）</a>丹陽　此處<span class="zhuanming">丹陽</span>一名，<span class="zhuanming">沙畹</span>﹑<span class="zhuanming">足立喜六</span>俱指爲<span class="zhuanming">唐</span><span class="zhuanming">潤州</span><span class="zhuanming">丹陽縣</span>，卽今<span class="zhuanming">江蘇</span><span class="zhuanming">丹陽縣</span>。《舊唐書》卷四十《地理志》：“<span class="zhuanming">丹陽</span>，<span class="zhuanming">漢</span><span class="zhuanming">曲阿縣</span>，屬<span class="zhuanming">會稽郡</span>。又改名<span class="zhuanming">雲陽</span>，後復爲<span class="zhuanming">曲阿</span>。<span class="zhuanming">武德</span>五年，於縣置<span class="zhuanming">簡州</span>。八年，州廢，縣屬<span class="zhuanming">潤州</span>。<span class="zhuanming">天寶</span>元年，改爲<span class="zhuanming">丹陽縣</span>，取<span class="zhuanming">漢</span>郡名。”（5/1584）據此所記，<span class="zhuanming">潤州</span><span class="zhuanming">丹陽</span>一名，至<span class="zhuanming">天寶</span>初始改<span class="zhuanming">曲阿縣</span>得來，<span class="zhuanming">義淨</span>著書，早於此五十餘年，所言<span class="zhuanming">丹陽</span>，必非<i class="pageTag" onclick="viewPic('ZSK00404-001-L00149','585969',this);" style="cursor:pointer;"> <span class="song">P149</span></i>此<span class="zhuanming">潤州</span><span class="zhuanming">丹陽</span>。<span class="zhuanming">唐</span>初實有另一<span class="zhuanming">丹陽縣</span>。同書又云：“（<span class="zhuanming">武德</span>八年）改<span class="zhuanming">蔣州</span>置<span class="zhuanming">揚州大都督府</span>。……<span class="zhuanming">揚州</span>領<span class="zhuanming">金陵</span>﹑<span class="zhuanming">句容</span>﹑<span class="zhuanming">丹陽</span>﹑<span class="zhuanming">溧水</span>六縣。……（九年）以<span class="zhuanming">延陵</span>﹑<span class="zhuanming">句容</span>﹑<span class="zhuanming">白下</span>三縣屬<span class="zhuanming">潤州</span>，<span class="zhuanming">丹陽</span>﹑<span class="zhuanming">溧陽</span>﹑<span class="zhuanming">溧水</span>三縣屬<span class="zhuanming">宣州</span>。”（5/1584）同書<span class="zhuanming">宣州</span>條云：“（<span class="zhuanming">武德</span>）九年，移<span class="zhuanming">揚州</span>於<span class="zhuanming">江都</span>，以<span class="zhuanming">溧陽</span>﹑<span class="zhuanming">溧水</span>﹑<span class="zhuanming">丹陽</span>來屬。”又云：“（<span class="zhuanming">貞觀</span>元年）省<span class="zhuanming">丹陽</span>入<span class="zhuanming">當塗縣</span>。”（5/1601）《新唐書》有關各條亦同。<span class="zhuanming">當塗</span>，卽<span class="zhuanming">秦</span>首置<span class="zhuanming">丹陽縣</span>地，亦<span class="zhuanming">漢</span><span class="zhuanming">丹陽縣</span>地，屬<span class="zhuanming">丹陽郡</span>。<span class="zhuanming">東晉</span><span class="zhuanming">成帝</span>以江北<span class="zhuanming">當塗縣</span>流人寓居於此，乃改爲<span class="zhuanming">當塗縣</span>。唐初之<span class="zhuanming">丹陽縣</span>卽在此，其縣始屬<span class="zhuanming">揚州</span>，繼屬<span class="zhuanming">宣州</span>，終併于<span class="zhuanming">當塗</span>。古<span class="zhuanming">丹陽縣</span>地治所在今<span class="zhuanming">安徽</span><span class="zhuanming">當塗縣</span>東北﹑現名仍稱<span class="zhuanming">小丹陽</span>。<span class="zhuanming">義淨</span>所指稱“<span class="zhuanming">丹陽</span>”，應或指此舊<span class="zhuanming">丹陽縣</span>，或指<span class="zhuanming">隋</span><span class="zhuanming">丹陽郡</span>舊地。<span class="zhuanming">隋</span><span class="zhuanming">丹陽郡</span>，<span class="zhuanming">大業</span>初置，治<span class="zhuanming">江寧縣</span>，縣有<span class="zhuanming">蔣山</span>，卽今<span class="zhuanming">南京市</span>。見《隋書》卷三一《地理志》（3/876）。但總之不是指<span class="zhuanming">唐</span><span class="zhuanming">潤州丹陽縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1176" id="1222">（六）</a>三荆之析　謂兄弟分離。《太平御覽》卷九五九引<span class="zhuanming">周景式</span>《孝子傳》云：“古有兄弟，忽欲分異。出門見三荆同株，接葉連陰，歎曰：木猶欣然聚，況我而殊哉！遂還爲雍和。”（<span class="zhuanming">中華書局</span>1960年影宋本，4/4256a）此文又見《白氏六帖》卷六“兄弟”條（<span class="zhuanming">菦圃</span>影印<span class="zhuanming">傅增湘</span>藏<span class="zhuanming">宋</span>本，頁30a）。<span class="zhuanming">足立喜六</span>解釋三荆指<span class="zhuanming">荆州</span>，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1177" id="1223">（七）</a>八翼之離　《孔子家語》卷五：“<span class="zhuanming">桓山</span>之鳥，生四子焉。羽翼既成，將分于四海，其母悲鳴而送之。”（《四部叢刊》本，頁2a）意與三荆之析同，謂兄弟朋友分離。《白氏六帖》卷六“兄弟”條：“連枝同氣（小字原注：無鳴四鳥之悲），金友玉昆（小字原注：詎見三荆之茂）。”（同上，頁28b）四鳥共八翼。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00150','585969',this);" style="cursor:pointer;"> <span class="song">P150</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1183" id="1224">（八）</a>空有鬱藍之望　　<span class="zhuanming">鬱藍</span>應指<span class="zhuanming">鬱頭藍子</span>。空有<span class="zhuanming">鬱藍</span>之望，謂<span class="zhuanming">玄逵</span>無緣得聞妙法。《西域記》卷六：“菩薩浴<span class="zhuanming">尼連河</span>，坐菩提樹，成等正覺，號天人師，寂然宴默，惟察應度，曰：‘彼<span class="zhuanming">鬱頭藍子</span>者，證非想定，堪受妙法。’空中諸天尋聲報曰：‘<span class="zhuanming">鬱頭藍子</span>命終已來，經今七日。’如來歎惜：‘斯何不遇？垂聞妙法，遽從變化！’”<span class="zhuanming">鬱頭藍子</span>本是<span class="zhuanming">釋迦牟尼</span>成道後欲第一度者，唯因命終，<span class="zhuanming">如來</span>“愍其薄祐。”（頁154）<span class="zhuanming">鬱頭藍子</span>，梵文Udrakarāma-putra。<span class="zhuanming">沙畹</span>解釋鬱爲<span class="zhuanming">鬱州</span>。<span class="zhuanming">足立喜六</span>解釋鬱藍卽“鬱蒼”，卽藍，又引《荀子》（原書誤作《筍子》）“青出于藍而青于藍”句，謂此句比喻弟子向老師學習而超過老師，因此藍卽指老師教授弟子之學問，“空有鬱藍之望”意爲<span class="zhuanming">玄逵</span>欲歸還故鄉，以自己的學問教授弟子。<span class="zhuanming">足</span>説誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1185" id="1225">（九）</a>徒懷龍樹之心　　<span class="zhuanming">龍樹</span>，磧本原作“隴樹”，今從<span class="zhuanming">足</span>本改。但<span class="zhuanming">足立喜六</span>解釋“龍”通壟﹑隴，龍樹卽墓壟之樹。<span class="zhuanming">沙畹</span>譯本所據原本亦作“隴樹”，解釋“隴”爲<span class="zhuanming">隴州</span>（在今<span class="zhuanming">陝西</span>）。今以<span class="zhuanming">龍樹</span>對上句<span class="zhuanming">鬱藍</span>，似仍爲人名。見前《道琳傳》注“<span class="zhuanming">龍樹</span>”條。傳説<span class="zhuanming">龍樹</span>曾入海求得佛經，豁然大悟。徒懷<span class="zhuanming">龍樹</span>之心，意謂<span class="zhuanming">玄逵</span>空懷求法之志，而未果行，與上句“空有<span class="zhuanming">鬱藍</span>之望”相對。參見本書卷下《無行傳》：“龍宫秘典海中探”句注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1187" id="1226">（一○）</a>九仭希岳，一簣便摧　《尚書·旅獒》：“爲山九仭，功虧一簣。”（《四部備要》本，頁122a）簣，盛土具。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1188" id="1227">（一一）</a>廣府　卽<span class="zhuanming">廣州</span>。<span class="zhuanming">武德</span>四年於<span class="zhuanming">廣州</span>置<span class="zhuanming">廣州總管府</span>。七年，改總管爲大都督。後又改爲中都督府，均駐節<span class="zhuanming">廣州</span>，故稱<span class="zhuanming">廣府</span>。今<span class="zhuanming">廣東</span><span class="zhuanming">廣州市</span>。見《舊唐書》卷四一《地理志》<i class="pageTag" onclick="viewPic('ZSK00404-001-L00151','585969',this);" style="cursor:pointer;"> <span class="song">P151</span></i>（5/1711）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1190" id="1228">（一二）</a>桂林　　<span class="zhuanming">唐</span>無<span class="zhuanming">桂林</span>一名。此處當指<span class="zhuanming">桂林郡</span>舊地。<span class="zhuanming">秦始皇</span>三十三年置<span class="zhuanming">桂林郡</span>，後歷代或立或改或廢。舊地在今<span class="zhuanming">廣西</span>。<span class="zhuanming">唐</span>置<span class="zhuanming">桂州</span>，屬<span class="zhuanming">嶺南道</span>，治<span class="zhuanming">臨桂</span>（今<span class="zhuanming">桂林市</span>），卽在其地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1193" id="1229">（一三）</a>乘杯　杯，木杯，此處指船。《高僧傳》卷十《杯度傳》：“<span class="zhuanming">杯度</span>者，不知姓名，常乘木杯度水。”（大50/390b）典或出於此。《與地紀勝》卷八九亦云：“世傳有<span class="zhuanming">盃（杯）渡</span>禪師渡海來居<span class="zhuanming">盃渡山</span>。”（<span class="zhuanming">道光</span>二十九年刻<span class="zhuanming">文選樓</span><span class="zhuanming">宋</span>鈔本，頁22a）<span class="zhuanming">盃度山</span>，在<span class="zhuanming">廣州</span>附近。有説在<span class="zhuanming">廣東</span>原<span class="zhuanming">寶安縣</span>（今改<span class="zhuanming">深圳</span>）南。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1194" id="1230">（一四）</a>法流　　<span class="zhuanming">佛教</span>認爲正法相續不絶，如水之流。《楞伽經》卷四：“申暢無生者，法流永不斷。”（大16/507c）</span> </p><p> <span><span class="zhuanming">淨</span>以<span class="zhuanming">咸亨</span>元年<a class="zhuhao" href="#1348" id="1231">（一）</a>在<span class="zhuanming">西京</span><a class="zhuhao" href="#1349" id="1232">（二）</a>尋聽，于時與<span class="zhuanming">并部</span><a class="zhuhao" href="#1350" id="1233">（三）</a><span class="zhuanming">處一</span>法師﹑<span class="zhuanming">萊州</span><a class="zhuhao" href="#1351" id="1234">（四）</a><span class="zhuanming">弘禕</span>論師，更有三二<a class="zhuhao" href="#1314" id="1235">（1）</a>諸德，同契<span class="zhuanming">鷲峯</span>，標<a class="zhuhao" href="#1315" id="1236">（2）</a>心覺樹。然而<span class="zhuanming">一</span>公屬母親之年老，遂懷戀於<span class="zhuanming">并川</span><a class="zhuhao" href="#1352" id="1237">（五）</a>；<span class="zhuanming">禕</span>師遇<span class="zhuanming">玄瞻</span>於<span class="zhuanming">江寧</span>，乃敦情於安養<a class="zhuhao" href="#1353" id="1238">（六）</a>。<span class="zhuanming">玄逵</span>既到<span class="zhuanming">廣府</span>，復阻先心。唯與<span class="zhuanming">晉州</span><a class="zhuhao" href="#1354" id="1239">（七）</a>小僧<span class="zhuanming">善行</span>同去。<span class="zhuanming">神州</span>故友，索爾分飛，<span class="zhuanming">印度</span>新知，冥焉未會。此時躑躅，難以爲懷，戲擬《四愁》<a class="zhuhao" href="#1355" id="1240">（八）</a>，聊題兩絶而已。五言<a class="zhuhao" href="#1316" id="1241">（3）</a>：</span> </p><p> <span>我行之數萬，愁緒百重思；那教六尺影，獨步五<span class="zhuanming">天</span>陲。</span> </p><p> <span>五言</span> <span class="font12 zhu">重自解憂曰<a class="zhuhao" href="#1317" id="1242">（4）</a>：</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00152','585969',this);" style="cursor:pointer;"> <span class="song">P152</span></i><p> <span>上將可陵<a class="zhuhao" href="#1318" id="1243">（5）</a>師，匹士志難移。如論惜短命，何得滿長祇<a class="zhuhao" href="#1356" id="1244">（九）</a>！</span> </p><p> <span>于時<span class="zhuanming">咸亨</span>二年<a class="zhuhao" href="#1319" id="1245">（6）</a><a class="zhuhao" href="#1357" id="1246">（一○）</a>，坐夏<span class="zhuanming">揚府</span><a class="zhuhao" href="#1320" id="1247">（7）</a><a class="zhuhao" href="#1358" id="1248">（一一）</a>。初秋，忽遇<span class="zhuanming">龔州</span>使君<a class="zhuhao" href="#1359" id="1249">（一二）</a><span class="zhuanming">馮孝詮</span>，隨<a class="zhuhao" href="#1321" id="1250">（8）</a>至<span class="zhuanming">廣府</span>，與<span class="zhuanming">波斯</span>舶主<a class="zhuhao" href="#1360" id="1251">（一三）</a>期會南行。復蒙使君令往<span class="zhuanming">崗州</span><a class="zhuhao" href="#1361" id="1252">（一四）</a>，重爲檀主<a class="zhuhao" href="#1362" id="1253">（一五）</a>。及弟<span class="zhuanming">孝誕</span>使君﹑<span class="zhuanming">孝𨋎</span>使君﹑郡君<a class="zhuhao" href="#1363" id="1254">（一六）</a><span class="zhuanming">寧</span>氏﹑郡君<span class="zhuanming">彭</span>氏等合門眷屬，咸見資贈，争抽上賄，各捨奇飡。庶無乏於海途，恐有勞於險地<a class="zhuhao" href="#1322" id="1255">（9）</a>。篤如親之惠<a class="zhuhao" href="#1323" id="1256">（10）</a>，順<span class="zhuanming">給孤</span>之心<a class="zhuhao" href="#1364" id="1257">（一七）</a>。共作歸依，同緣勝境。所以得成禮謁者，蓋<span class="zhuanming">馮</span>家之力也。又嶺南法俗，共鯁去留之心；北土英儒，俱懷生别之恨。至十一月，遂乃面<span class="zhuanming">翼𨋎</span><a class="zhuhao" href="#1365" id="1258">（一八）</a>，背<a class="zhuhao" href="#1324" id="1259">（11）</a><span class="zhuanming">番禺</span><a class="zhuhao" href="#1366" id="1260">（一九）</a>，指<span class="zhuanming">鹿園</span><a class="zhuhao" href="#1367" id="1261">（二○）</a>而遐想，望<span class="zhuanming">雞峯</span><a class="zhuhao" href="#1368" id="1262">（二一）</a>而太息。于時廣莫<a class="zhuhao" href="#1325" id="1263">（12）</a>初飆<a class="zhuhao" href="#1369" id="1264">（二二）</a>，向朱方而百丈雙挂<a class="zhuhao" href="#1326" id="1265">（13）</a><a class="zhuhao" href="#1370" id="1266">（二三）</a>；離<span class="zhuanming">箕</span>創節<a class="zhuhao" href="#1371" id="1267">（二四）</a>，棄玄朔而五兩單飛<a class="zhuhao" href="#1372" id="1268">（二五）</a>。長截洪溟，似山之濤横海；斜通巨壑，如雲之浪滔天。未隔兩旬，果之<span class="zhuanming">佛逝</span>。經停六月，漸學聲明。王贈支持<a class="zhuhao" href="#1373" id="1269">（二六）</a>，送往<a class="zhuhao" href="#1327" id="1270">（14）</a><span class="zhuanming">末羅瑜國</span>。</span> <span class="font12 zhu">今改爲<span class="zhuanming">室利佛逝</span>也<a class="zhuhao" href="#1374" id="1271">（二七）</a>。</span> <span>復停兩月，轉向<span class="zhuanming">羯荼</span>。至十二月，舉帆還乘王舶，漸向<span class="zhuanming">東天</span>矣。從<span class="zhuanming">羯荼</span>北行十日餘，至<span class="zhuanming">裸人國</span><a class="zhuhao" href="#1375" id="1272">（二八）</a>。向東望岸，可一二里許，但見椰子樹﹑檳榔林森然可愛。彼見舶至，争乘小艇，有盈百數，皆將椰子﹑芭蕉及藤竹器來求市易。其所愛者，但唯鐵焉，大如兩指，得椰子或五或十。丈夫悉皆露體，婦女以片<i class="pageTag" onclick="viewPic('ZSK00404-001-L00153','585969',this);" style="cursor:pointer;"> <span class="song">P153</span></i>葉遮形。商人戲授其衣，卽便摇手不用。傳聞斯國當<span class="zhuanming">蜀川</span>西南界矣。此國既不出鐵，亦寡<a class="zhuhao" href="#1328" id="1273">（15）</a>金銀，但食椰子藷根，無多稻穀，是以盧呵<a class="zhuhao" href="#1329" id="1274">（16）</a><a class="zhuhao" href="#1376" id="1275">（二九）</a>最爲珍貴。</span> <span class="font12 zhu">此國名鐵爲盧呵<a class="zhuhao" href="#1330" id="1276">（17）</a>。</span> <span>其人容色不黑，量等中形，巧織團藤箱，餘處莫能及。若不共交易，便放毒箭，一中之者，無復再生。從茲更半月許，望西北行，遂達<span class="zhuanming">耽摩立底國</span><a class="zhuhao" href="#1377" id="1277">（三○）</a>，卽<span class="zhuanming">東印度</span>之南界也，去<span class="zhuanming">莫訶菩提</span>及<span class="zhuanming">那爛陀</span>可六十餘驛。於此創與<span class="zhuanming">大乘燈</span>師<a class="zhuhao" href="#1331" id="1278">（18）</a>相見，留住一載，學梵語，習《聲論》<a class="zhuhao" href="#1332" id="1279">（19）</a><a class="zhuhao" href="#1378" id="1280">（三一）</a>，遂與<span class="zhuanming">燈</span>師同行，取正西路，商人數百，詣<span class="zhuanming">中天</span>矣<a class="zhuhao" href="#1379" id="1281">（三二）</a>。去<span class="zhuanming">莫訶菩提</span>有十日在，過大山澤，路險難通，要藉多人，必無孤進。于時<span class="zhuanming">淨</span>染時患，身體疲羸，求趁商徒<a class="zhuhao" href="#1333" id="1282">（20）</a>，旋困不能及<a class="zhuhao" href="#1334" id="1283">（21）</a>，雖可勵己求進，五里終須百息。其時有<span class="zhuanming">那爛陀寺</span>二十許僧，并<span class="zhuanming">燈</span>上人並皆前去，唯餘單己，孤步<a class="zhuhao" href="#1335" id="1284">（22）</a>險隘。日晚晡時，山賊便至，援弓大唤，來見相陵。先撮上衣，次抽下服，空有絛帶<a class="zhuhao" href="#1336" id="1285">（23）</a>，亦並奪將。當是時<a class="zhuhao" href="#1337" id="1286">（24）</a>也，實謂長辭人代，無諧禮謁之心，體散鋒端，不遂本求之望。又彼國相傳，若得白色之人，殺充天祭<a class="zhuhao" href="#1380" id="1287">（三三）</a>。既思此説，更𨋎于懷，乃入泥坑，遍塗<a class="zhuhao" href="#1338" id="1288">（25）</a>形體，以葉遮蔽。扶杖徐行，日云暮矣，營處尚遠。至夜兩更，方及徒侣，聞<span class="zhuanming">燈</span>上人村外長叫。既其相見，令<a class="zhuhao" href="#1339" id="1289">（26）</a>授一衣，池内洗身，方入村矣。從此北<a class="zhuhao" href="#1340" id="1290">（27）</a>行數日，先到<span class="zhuanming">那爛陀</span>，敬<span class="zhuanming">根本塔</span><a class="zhuhao" href="#1381" id="1291">（三四）</a>。次上<a class="zhuhao" href="#1341" id="1292">（28）</a><span class="zhuanming">耆闍崛</span>，見疊衣處<a class="zhuhao" href="#1382" id="1293">（三五）</a>。後往<span class="zhuanming">大覺寺</span>，禮真容<i class="pageTag" onclick="viewPic('ZSK00404-001-L00154','585969',this);" style="cursor:pointer;"> <span class="song">P154</span></i>像<a class="zhuhao" href="#1383" id="1294">（三六）</a>。<span class="zhuanming">山東</span>道俗所贈紽絹，持作<span class="zhuanming">如來</span>等量袈裟，親奉披服。<span class="zhuanming">濮州</span><a class="zhuhao" href="#1342" id="1295">（29）</a><a class="zhuhao" href="#1384" id="1296">（三七）</a><span class="zhuanming">玄</span>律師附羅蓋數萬，爲持奉上。<span class="zhuanming">曹州</span><a class="zhuhao" href="#1385" id="1297">（三八）</a><span class="zhuanming">安道</span>禪師寄拜禮菩提像<a class="zhuhao" href="#1343" id="1298">（30）</a>，亦爲禮訖。于時五體布地，一想虔誠。先爲<span class="zhuanming">東夏</span>四恩，普<a class="zhuhao" href="#1344" id="1299">（31）</a>及法界含識<a class="zhuhao" href="#1386" id="1300">（三九）</a>。願龍花揔會<a class="zhuhao" href="#1345" id="1301">（32）</a>，遇<span class="zhuanming">慈氏</span>尊<a class="zhuhao" href="#1387" id="1302">（四○）</a>，並契真宗，獲無生智<a class="zhuhao" href="#1388" id="1303">（四一）</a>。次乃遍禮聖跡，過方丈<a class="zhuhao" href="#1389" id="1304">（四二）</a>而屆<span class="zhuanming">拘尸</span><a class="zhuhao" href="#1390" id="1305">（四三）</a>；所在欽誠，入<span class="zhuanming">鹿園</span>而跨<span class="zhuanming">雞嶺</span><a class="zhuhao" href="#1391" id="1306">（四四）</a>。住<span class="zhuanming">那爛陀寺</span>，十載求經<a class="zhuhao" href="#1392" id="1307">（四五）</a>，方始旋踵，言歸還<span class="zhuanming">耽摩立底</span><a class="zhuhao" href="#1393" id="1308">（四六）</a>。未至之間，遭大劫賊，僅免剚<a class="zhuhao" href="#1346" id="1309">（33）</a>刃<a class="zhuhao" href="#1394" id="1310">（四七）</a>之禍，得存朝夕之命。於此昇舶，過<span class="zhuanming">羯</span>荼<span class="zhuanming">國</span><a class="zhuhao" href="#1395" id="1311">（四八）</a>。所將梵本三藏五十萬餘頌，<span class="zhuanming">唐</span>譯可成千卷，㩲<a class="zhuhao" href="#1347" id="1312">（34）</a>居<span class="zhuanming">佛逝</span>矣<a class="zhuhao" href="#1396" id="1313">（四九）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1235" id="1314">（1）</a>三二　金本﹑麗本﹑大本﹑天本﹑内本作“二三”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1236" id="1315">（2）</a>標　金本﹑麗本﹑足本作“摽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1241" id="1316">（3）</a>五言　内本﹑足本作小字注；天本無“五言”二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1242" id="1317">（4）</a>五言（小字注）重自解憂曰　天本無此七字；金本﹑内本七字俱作小字注；金本“曰”誤作“目”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1243" id="1318">（5）</a>陵　大本作“凌”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1245" id="1319">（6）</a>二年　磧本原作“三年”，各本除足本外俱同。今改“二年”，説見注。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1247" id="1320">（7）</a>揚府　磧本原作“<span class="zhuanming">楊府</span>”；今從金本﹑麗本﹑足本及新<i class="pageTag" onclick="viewPic('ZSK00404-001-L00155','585969',this);" style="cursor:pointer;"> <span class="song">P155</span></i>舊《唐書》等改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1250" id="1321">（8）</a>隨　磧本原無此字；今從金本﹑麗本﹑大本﹑天本﹑内本加。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1255" id="1322">（9）</a>地　足本作“阻”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1256" id="1323">（10）</a>惠　足本作“慧”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1259" id="1324">（11）</a>背　磧本原作“皆”；各本俱作“背”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1263" id="1325">（12）</a>廣莫　内本﹑足本作“廣漠”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1265" id="1326">（13）</a>挂　磧本原作“桂”；今從金本﹑麗本﹑大本﹑天本﹑内本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1270" id="1327">（14）</a>往　磧本原無此字；今從麗本﹑大本﹑天本﹑内本加。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1273" id="1328">（15）</a>寡　金本印作“󰺭”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1274" id="1329">（16）</a>盧呵　北本﹑徑本﹑清本作“盧阿”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1276" id="1330">（17）</a>盧呵　磧本原作“盧阿”；今從金本﹑麗本﹑北本﹑清本﹑大本﹑天本﹑内本﹑足本及上文改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1278" id="1331">（18）</a>大乘燈師　足本作“大乘師”，脱“燈”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1279" id="1332">（19）</a>聲論　麗本﹑大本作“聲聞論”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1282" id="1333">（20）</a>商徒　麗本﹑大本﹑天本﹑内本﹑足本作“商旅”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1283" id="1334">（21）</a>旋困不能及　金本作“旋困不及”；麗本作“因不能逮”，大本作“因不能建”；天本作“困不能及”；足本作“旋因不能及”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1284" id="1335">（22）</a>步　金本﹑足本作“出”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1285" id="1336">（23）</a>絛帶　金本作“條帶”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1286" id="1337">（24）</a>時　金本﹑足本無“時”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1288" id="1338">（25）</a>遍塗　足本無“遍塗”二字。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00156','585969',this);" style="cursor:pointer;"> <span class="song">P156</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1289" id="1339">（26）</a>令　磧本原作“念”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1290" id="1340">（27）</a>北　金本﹑麗本﹑大本﹑足本無“北”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1292" id="1341">（28）</a>上　金本無“上”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1295" id="1342">（29）</a>濮州　金本﹑麗本印作“󶂯州”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1298" id="1343">（30）</a>菩提像　金本作“菩薩像”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1299" id="1344">（31）</a>普　足本作“晉”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1301" id="1345">（32）</a>揔會　麗本﹑大本﹑天本作“初會”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1309" id="1346">（33）</a>剚　磧本原作“𪜃”；金本﹑麗本作“<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/14014601g5sr.png" style="width: 12px; display: inline-block;" width=""/></span>”；北本﹑徑本﹑清本作“<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/14014601emgn.png" style="width: 12px; display: inline-block;" width=""/></span>”；洪本﹑足本作“事”；《音義》作“倳”；今從大本﹑天本﹑内本作“剚”。諸字皆通，以“剚”較通行。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1312" id="1347">（34）</a>㩲　磧本原作“擁”；今從麗本﹑金本﹑大本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1231" id="1348">（一）</a>咸亨元年　　<span class="zhuanming">咸亨</span>，<span class="zhuanming">唐高宗</span>年號，公元六七○年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1232" id="1349">（二）</a>西京　　<span class="zhuanming">唐</span>代稱<span class="zhuanming">長安</span>爲<span class="zhuanming">西京</span>，<span class="zhuanming">洛陽</span>爲<span class="zhuanming">東京</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1233" id="1350">（三）</a>并部　卽<span class="zhuanming">并州</span>，見本書卷上《道方傳》注。<span class="zhuanming">漢武帝</span>置十三刺史部，後遂有以某部稱某州者。本書卷下《道宏傳》：“遂過<span class="zhuanming">韶部</span>，後屆<span class="zhuanming">峽山</span>。”《舊唐書》卷四一《地理志》：“（<span class="zhuanming">南詔</span>）結構南海蠻，深寇<span class="zhuanming">蜀部</span>。”（5/1697）《唐護法沙門法琳别傳》卷下：“勅從遷<span class="zhuanming">琳</span><span class="zhuanming">益部</span>。”（大50/212a）<span class="zhuanming">并州</span>亦<span class="zhuanming">漢武</span>所置十三刺史部之一，故稱<span class="zhuanming">并部</span>。<span class="zhuanming">足立喜六</span>斷“并部處”爲一詞，下文“一法師”爲一詞，注謂“<span class="zhuanming">并部</span><span class="zhuanming">處一</span>法師”意卽并部處的某一位法師，腰斬“處一”二字，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1234" id="1351">（四）</a>萊州　《舊唐書》卷三八《地理志》：“<span class="zhuanming">萊州</span>中，<span class="zhuanming">漢</span><span class="zhuanming">東萊<i class="pageTag" onclick="viewPic('ZSK00404-001-L00157','585969',this);" style="cursor:pointer;"> <span class="song">P157</span></i>郡</span>，<span class="zhuanming">隋</span>因之。<span class="zhuanming">武德</span>四年，討平<span class="zhuanming">綦順</span>，置<span class="zhuanming">萊州</span>。”（5/1455），<span class="zhuanming">唐</span>屬<span class="zhuanming">河南道</span>，其地相當于今<span class="zhuanming">山東</span><span class="zhuanming">掖縣</span>﹑<span class="zhuanming">卽墨</span>﹑<span class="zhuanming">萊陽</span>﹑<span class="zhuanming">平度</span>﹑<span class="zhuanming">萊西</span>﹑<span class="zhuanming">海陽</span>等縣地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1237" id="1352">（五）</a>并川　指<span class="zhuanming">并州</span>。<span class="zhuanming">高楠順次郎</span>謂一<span class="zhuanming">日本</span>本卽作“<span class="zhuanming">并州</span>。”（RBR.Introduction，p.xxvii，n.4）但<span class="zhuanming">唐</span>時稱某州地爲某川亦常見。《通典》卷一八七“<span class="zhuanming">梁</span><span class="zhuanming">益</span>二州”原注：“今<span class="zhuanming">漢川</span>﹑<span class="zhuanming">蜀川</span>郡縣地”。（《萬有文庫》本，頁999b）同卷“<span class="zhuanming">巴</span><span class="zhuanming">蜀</span>四郡”原注：“<span class="zhuanming">漢中</span>﹑<span class="zhuanming">廣漢</span>﹑<span class="zhuanming">巴郡</span>，今<span class="zhuanming">漢川</span>﹑<span class="zhuanming">巴川</span>﹑<span class="zhuanming">蜀川</span>地也”。（頁999c），卷一八八：“<span class="zhuanming">閩越</span>”原注：“卽今<span class="zhuanming">閩川</span>。”（頁1005b）本書《重歸南海傳·貞固傳》：“怡神峽谷，匠物<span class="zhuanming">廣川</span>”﹑“<span class="zhuanming">滎川</span>”等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1238" id="1353">（六）</a>遇玄瞻於江寧，乃敦情於安養　　<span class="zhuanming">玄瞻</span>，僧人名，餘不詳。安養，卽安養净土，見本書卷上《常慜傳》“安養”條注。<span class="zhuanming">足立喜六</span>解釋：玄卽黑，指因喪親而着黑衣；瞻，仰見；《詩·小雅》：“靡瞻匪父，靡依匪母。”卽仰見父親；此句指<span class="zhuanming">弘禕</span>遇母喪，遂奉事父親於<span class="zhuanming">江寧</span>，所以辭别了同行者。是説甚奇，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1239" id="1354">（七）</a>晉州　《舊唐書》卷三九《地理志》：“<span class="zhuanming">晉州</span>，<span class="zhuanming">隋</span><span class="zhuanming">臨汾郡</span>。……<span class="zhuanming">武德</span>元年改爲<span class="zhuanming">晉州</span>。”（5/1472）<span class="zhuanming">唐</span>屬<span class="zhuanming">河東道</span>。其地相當于今<span class="zhuanming">山西</span><span class="zhuanming">臨汾</span>﹑<span class="zhuanming">霍縣</span>﹑<span class="zhuanming">汾西</span>﹑<span class="zhuanming">洪洞</span>﹑<span class="zhuanming">浮山</span>及<span class="zhuanming">安澤</span>等縣地。<span class="zhuanming">足立喜六</span>注作今<span class="zhuanming">河北</span><span class="zhuanming">晉縣</span>。今<span class="zhuanming">河北</span><span class="zhuanming">晉縣</span>古時雖確曾稱<span class="zhuanming">晉州</span>，但此<span class="zhuanming">晉州</span>始置于<span class="zhuanming">蒙古</span><span class="zhuanming">成吉思汗</span>十年（1215），與前稱之<span class="zhuanming">晉州</span>名同而地異，非<span class="zhuanming">唐</span>代之<span class="zhuanming">晉州</span>。<span class="zhuanming">足</span>説誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1240" id="1355">（八）</a>四愁　　<span class="zhuanming">西漢</span><span class="zhuanming">張衡</span>有《四愁詩》。戲擬《四愁》，謂倣<span class="zhuanming">衡</span>之作而述愁懷。<span class="zhuanming">足立喜六</span>解釋“四愁”爲羈旅愁﹑别離愁﹑薄命愁﹑白髮愁，謂<span class="zhuanming">義淨</span>詩第一首一二句卽爲羈旅愁，三四句爲别<i class="pageTag" onclick="viewPic('ZSK00404-001-L00158','585969',this);" style="cursor:pointer;"> <span class="song">P158</span></i>離愁，第二首一二句爲薄命愁，三四句爲白髮愁。薄命指紅顔，白髮指老人。<span class="zhuanming">義淨</span>一僧人，愁何其多？説不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1244" id="1356">（九）</a>長祇　祇指阿僧祇，長祇更形容其長。見本書卷下《無行傳》“三祇不倦陵二車”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1246" id="1357">（一○）</a>咸亨二年　除足本外，各本原俱作“<span class="zhuanming">咸亨</span>三年”。但《寄歸傳》卷四云：“至三十七，方遂所願。”又云：“遂以<span class="zhuanming">咸亨</span>二年十一月附舶<span class="zhuanming">廣州</span>，舉帆<span class="zhuanming">南海</span>。”（大54/232c﹑233b）《中宗聖教序》：“三十有七，方遂雅懷，以<span class="zhuanming">咸亨</span>二年行至<span class="zhuanming">廣府</span>。”（昭3/1421c）《義淨塔銘》：“以<span class="zhuanming">咸亨</span>二年，發自全<span class="zhuanming">齊</span>，達于<span class="zhuanming">廣府</span>。”（大55/871c）《開元録》卷九﹑《續古今譯經圖記》﹑《貞元録》卷十三﹑《宋高僧傳》卷一所記同。以<span class="zhuanming">義淨</span>的生卒年推算，參核以上各家記載，可確定“三年”實爲“二年”之誤，今改正之。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1248" id="1358">（一一）</a>坐夏揚府　坐夏，<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>僧人在夏季雨期禁止外出，安居於室内三個月，致力於坐禪修行，梵文原文vārṣika，意爲雨期，<span class="zhuanming">中</span>譯或譯雨安居，或譯坐夏。<span class="zhuanming">中國</span>僧人因此亦有同樣規定。《西域記》卷二：“故<span class="zhuanming">印度</span>僧徒依佛聖教坐雨安居，或前三月，或後三月。前三月當此從五月十六日至八月十五日，後三月當此從六月十六日至九月十五日。前代譯經律者，或云坐夏，或云坐臘，斯皆邊裔殊俗，不達<span class="zhuanming">中國</span>正音，或方言未融，而傳譯有謬。”（頁33）但<span class="zhuanming">唐</span>代<span class="zhuanming">中國</span>僧徒多以四月十六日入安居，七月十五日解安居。見《西域記》卷八（頁197）。<span class="zhuanming">揚府</span>卽<span class="zhuanming">揚州</span>。《舊唐書》卷四十《地理志》：“<span class="zhuanming">揚州大都督府</span>，<span class="zhuanming">隋</span><span class="zhuanming">江都郡</span>。”（5/1571）<span class="zhuanming">唐</span>屬<span class="zhuanming">淮南道</span>，治所在<span class="zhuanming">江都</span>，卽今<span class="zhuanming">江蘇</span><span class="zhuanming">揚州市</span>。<span class="zhuanming">揚州</span>當運河交通要衝，近<span class="zhuanming">長江</span>，<span class="zhuanming">唐</span>時爲對外貿易海港之一，極爲<i class="pageTag" onclick="viewPic('ZSK00404-001-L00159','585969',this);" style="cursor:pointer;"> <span class="song">P159</span></i>繁盛，時稱“<span class="zhuanming">揚</span>一<span class="zhuanming">益</span>二”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1249" id="1359">（一二）</a>龔州使君《舊唐書》卷四一《地理志》：“<span class="zhuanming">龔州</span>下，<span class="zhuanming">隋永平郡</span>之<span class="zhuanming">武林縣</span>。”（5/1729）<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span>，治所在<span class="zhuanming">平南縣</span>，今<span class="zhuanming">廣西</span><span class="zhuanming">平南縣</span>。使君，<span class="zhuanming">漢</span>代稱州刺史爲使君。《三國志》卷三二《蜀書·先主傳》：“<span class="zhuanming">曹</span>公從容謂<span class="zhuanming">先主</span>曰：‘今天下英雄，唯使君與<span class="zhuanming">操</span>耳。’”（4/875）按<span class="zhuanming">劉備</span>當時爲<span class="zhuanming">豫州</span>牧。<span class="zhuanming">漢</span>以後用爲對州郡長官的尊稱。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1251" id="1360">（一三）</a>波斯舶主　　<span class="zhuanming">元開</span>《唐大和上東征記》：“（<span class="zhuanming">廣州</span>）江中有<span class="zhuanming">婆羅門</span>﹑<span class="zhuanming">波斯</span>﹑<span class="zhuanming">崑崙</span>等舶，不知其數。並載香藥珍寶，積聚如山，舶深六七丈。<span class="zhuanming">大石國</span>﹑<span class="zhuanming">骨唐國</span>﹑<span class="zhuanming">白蠻</span>﹑<span class="zhuanming">赤蠻</span>等往來居住，種類極多。”（大51/991c）<span class="zhuanming">唐</span>代中外商業貿易極盛，<span class="zhuanming">廣州</span>爲當時重要商港之一。來<span class="zhuanming">華</span>的外國僧人與向西方求法的<span class="zhuanming">中國</span>僧人，多附商舶從此往返。<span class="zhuanming">波斯</span>，一般指今<span class="zhuanming">伊朗</span>。但<span class="zhuanming">唐</span><span class="zhuanming">宋</span>人記載中也有稱<span class="zhuanming">南海</span>中國爲<span class="zhuanming">波斯</span>，卽所謂<span class="zhuanming">南海波斯</span>者，近代有人考定以爲在今<span class="zhuanming">緬甸</span><span class="zhuanming">勃生</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1252" id="1361">（一四）</a>崗州　　<span class="zhuanming">崗州</span>卽<span class="zhuanming">岡州</span>。《舊唐書》卷四一《地理志》：“<span class="zhuanming">岡州</span>，<span class="zhuanming">隋</span><span class="zhuanming">南海郡</span>之<span class="zhuanming">新會縣</span>。”（5/1716）<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span>，以地有<span class="zhuanming">金岡</span>而得名。治所在<span class="zhuanming">新會</span>，今<span class="zhuanming">廣東</span><span class="zhuanming">新會縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1253" id="1362">（一五）</a>檀主　梵文dānapati。dāna音譯檀，pati意譯主，合稱檀主，卽施主。《寄歸傳》卷一原注：“梵云陀那鉢底，譯爲施主。陀那是施，鉢底是主。而云檀越者，本非正譯。略去那字，取上陀音轉名爲檀，更加越字，意道由行檀捨，自可越渡貧窮。妙釋雖然，終乖正本。”（大54/211b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1254" id="1363">（一六）</a>郡君　《事物紀原》卷一：“<span class="zhuanming">唐</span>制，四品妻爲郡君。”<i class="pageTag" onclick="viewPic('ZSK00404-001-L00160','585969',this);" style="cursor:pointer;"> <span class="song">P160</span></i>（《叢書集成》本，1/24）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1257" id="1364">（一七）</a>順給孤之心　　<span class="zhuanming">給孤</span>，指<span class="zhuanming">給孤獨</span>長者，梵文Anātha-piṇḍika。佛經中講他是<span class="zhuanming">憍薩羅國</span><span class="zhuanming">舍衛城</span>的富商，佛的虔誠信奉者，曾以黄金布地買下園林，建<span class="zhuanming">祗園</span>精舍贈與<span class="zhuanming">釋迦牟尼</span>。又常施食於貧窮孤獨者，因此被稱作“<span class="zhuanming">給孤獨</span>長者”。又名<span class="zhuanming">須達多</span>，意譯<span class="zhuanming">善施</span>。順<span class="zhuanming">給孤</span>之心，謂起善心如同<span class="zhuanming">給孤獨</span>長者。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1258" id="1365">（一八）</a>面翼𨋎　<span class="zhuanming">翼</span>，<span class="zhuanming">翼宿</span>，二十八宿之一，<span class="zhuanming">朱雀</span>七宿之第六宿。有星二十二顆，包括<span class="zhuanming">巨爵座</span>α﹑γ﹑ζ﹑λ﹑η﹑δ﹑ι﹑χ﹑ε﹑θ﹑β等星和<span class="zhuanming">長蛇座</span>ν﹑χ等星。<span class="zhuanming">𨋎</span>，<span class="zhuanming">𨋎宿</span>。二十八宿之一，<span class="zhuanming">朱雀</span>七宿之末一宿。有星四顆，卽<span class="zhuanming">烏鴉座</span>γ﹑ε﹑δ﹑β四星。<span class="zhuanming">翼宿</span>﹑<span class="zhuanming">𨋎宿</span>俱爲南方星宿。面<span class="zhuanming">翼𨋎</span>，此處指向南行進。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1260" id="1366">（一九）</a>番禺　《舊唐書》卷四一《地理志》<span class="zhuanming">廣州</span><span class="zhuanming">南海縣</span>條：“今<span class="zhuanming">南海縣</span>卽<span class="zhuanming">漢</span><span class="zhuanming">番禺縣</span>，<span class="zhuanming">南海郡</span>。<span class="zhuanming">隋</span>分<span class="zhuanming">番禺</span>置<span class="zhuanming">南海縣</span>。<span class="zhuanming">番山</span>，在州東三百步。<span class="zhuanming">禺山</span>，在北一里。”又<span class="zhuanming">番禺縣</span>條：“<span class="zhuanming">番禺</span>，<span class="zhuanming">漢</span>縣名。<span class="zhuanming">秦</span>屬<span class="zhuanming">南海郡</span>。<span class="zhuanming">後漢</span>置<span class="zhuanming">交州</span>，領郡七。<span class="zhuanming">吴</span>置<span class="zhuanming">廣州</span>，皆治<span class="zhuanming">番禺</span>也。”（5/1712）<span class="zhuanming">唐</span>時<span class="zhuanming">廣州</span>治<span class="zhuanming">南海縣</span>，卽<span class="zhuanming">漢</span><span class="zhuanming">番禺縣</span>。又置有<span class="zhuanming">番禺縣</span>，俱在今<span class="zhuanming">廣東</span><span class="zhuanming">廣州市</span>。今<span class="zhuanming">番禺縣</span>在<span class="zhuanming">廣州</span>市南。此處以<span class="zhuanming">番禺</span>代指<span class="zhuanming">廣州</span>。背<span class="zhuanming">番禺</span>，謂離<span class="zhuanming">廣州</span>而去。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1261" id="1367">（二○）</a>鹿園　卽<span class="zhuanming">鹿苑</span>﹑<span class="zhuanming">鹿野苑</span>。見本書卷上《慧輪傳》後“<span class="zhuanming">鹿苑</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1262" id="1368">（二一）</a>雞峯　又稱<span class="zhuanming">雞嶺</span>﹑<span class="zhuanming">雞足山</span>﹑<span class="zhuanming">尊足嶺</span>﹑<span class="zhuanming">尊足山</span>。見本書卷上《玄會傳》“<span class="zhuanming">尊足嶺</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1264" id="1369">（二二）</a>廣莫初飆　廣莫，一作廣漠，指北風。《説文》十三下：“風，八風也。東方曰明庶風，東南曰清明風，南方曰景風，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00161','585969',this);" style="cursor:pointer;"> <span class="song">P161</span></i>西南曰凉風，西方曰閶闔風，西北曰不周風，北方曰廣莫風，東北曰融風。”（<span class="zhuanming">中華書局</span>1963年影印<span class="zhuanming">清</span>刻本，頁284b）。<span class="zhuanming">南海</span>和<span class="zhuanming">印度洋</span>上，每年季風交替，冬季爲東北風，夏季爲西南風。古代航海，全藉自然風力。所以<span class="zhuanming">朱彧</span>《萍洲可談》卷二云：“舶船去以十一月﹑十二月，就北風；來以五月﹑六月，就南風。”（《守山閣叢書》本，頁16）從<span class="zhuanming">廣州</span>南航，均以冬臘月出發。《諸蕃志》卷上亦云：“<span class="zhuanming">闍婆國</span>又名<span class="zhuanming">莆家龍</span>，於<span class="zhuanming">泉州</span>爲丙巳方，率以冬月發船，蓋藉北風之便，順風晝夜行，月餘可到。”（<span class="zhuanming">馮承鈞</span>校注本，<span class="zhuanming">中華書局</span>1956年版，頁22）而從<span class="zhuanming">南海</span>北上，均在五﹑六月間。<span class="zhuanming">法顯</span>從<span class="zhuanming">耽摩立底</span>（<span class="zhuanming">法顯</span>稱“<span class="zhuanming">多摩梨帝</span>”）乘船到<span class="zhuanming">師子國</span>，亦是“泛海西南行，得冬初信風，晝夜十四日到<span class="zhuanming">師子國</span>。”而從<span class="zhuanming">耶婆提</span>返國，則以四月十六日出發，東北行趣<span class="zhuanming">廣州</span>。（大51/864c）廣莫初飆，謂北風初起。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1266" id="1370">（二三）</a>向朱方而百丈雙挂　朱方，指西南方。朱方同朱天。《吕氏春秋·有始》：“西南曰朱天。”（《諸子集成》本，頁124）《淮南子·天文訓》：“西南方曰朱天。”<span class="zhuanming">高誘</span>注：“朱，陽也。西南爲少陽，故曰朱天。”（《諸子集成》本，頁37）百丈，船上的縴纜。見本書卷上《義朗傳》中注。“挂”字原作“桂”，今從金本﹑麗本﹑大本﹑天本﹑内本改。<span class="zhuanming">足立喜六</span>斷句爲“廣漠初飆向朱方，而百丈雙桂離箕”，注謂“百丈雙桂”指月亮，因傳説月中有大桂樹。斷句不當，説亦誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1267" id="1371">（二四）</a>離箕創節　　<span class="zhuanming">箕</span>，<span class="zhuanming">箕</span>宿。二十八宿之一，<span class="zhuanming">青龍</span>七宿之末一宿。有星四顆，卽<span class="zhuanming">人馬座</span>γ﹑δ﹑ε﹑η四星。離通麗，附麗之意。《詩·小雅·漸漸之石》：“月離於<span class="zhuanming">畢</span>，俾滂沱矣。”<span class="zhuanming">毛</span>傳：<i class="pageTag" onclick="viewPic('ZSK00404-001-L00162','585969',this);" style="cursor:pointer;"> <span class="song">P162</span></i>“月離陰星則雨。”（《四部備要》本，頁351a）《尚書·洪範》：“星有好風，星有好雨。日月之行，則有冬有夏，月之從星，則以風雨。”僞<span class="zhuanming">孔</span>傳：“<span class="zhuanming">箕</span>星好風，<span class="zhuanming">畢</span>星好雨。”又云：“月經於<span class="zhuanming">箕</span>則多風，離於<span class="zhuanming">畢</span>則多雨。”<span class="zhuanming">孔穎達</span>疏：“<span class="zhuanming">鄭玄</span>引《春秋緯》云：月離於<span class="zhuanming">箕</span>則風。”（《四部備要》本，頁117）離<span class="zhuanming">箕</span>，月離<span class="zhuanming">箕</span>，謂其時風起，與前句“廣莫初飆”意同。<span class="zhuanming">沙畹</span>釋“離”爲星名。<span class="zhuanming">足立喜六</span>和<span class="zhuanming">高楠順次郎</span>理解爲“離開”之離（seperate）。俱誤。創節，謂創逢節氣，指冬至。<span class="zhuanming">足立喜六</span>將“創節”二字斷入下句，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1268" id="1372">（二五）</a>棄玄朔而五兩單飛　玄朔，指北方。朔，北方。《尚書·堯典》：“申命<span class="zhuanming">和叔</span>，宅朔方。”僞<span class="zhuanming">孔</span>傳：“北稱朔，亦稱方。”（《四部備要》本，頁15b）古代以北方爲玄色。《吕氏春秋·有始》：“北方曰玄天。”<span class="zhuanming">高誘</span>注：“北方十一月建子，水之中也。水色黑，故曰玄天也。”（《諸子集成》本，頁124）《廣弘明集》卷二：“<span class="zhuanming">魏</span>先建國，出於玄朔，風俗淳一，與西域殊絶。”（大52/101c）五兩，古代候風器。用鷄毛五兩（或八兩）繫於高竿頂上而成。<span class="zhuanming">郭璞</span>《江賦》：“覘五兩之動静。”<span class="zhuanming">李善</span>注：“兵書曰：凡候風法，以鷄羽重八兩，建五丈旗，取羽繫其巔，立軍營中。<span class="zhuanming">許慎</span>《淮南子注》曰：綄，候風也，<span class="zhuanming">楚</span>人謂之五兩也。綄音桓。”（<span class="zhuanming">中華書局</span>影印<span class="zhuanming">清</span><span class="zhuanming">胡</span>刻本《文選》卷十二，頁188b）古代船上置五兩以候風。五兩單飛，謂孤船行進。<span class="zhuanming">高楠順次郎</span>理解五兩爲風帆，英譯文“the　pair　of　sails，each　in　five　lengths，flew　away”（RBR.Introduction，p.xxix）誤。<span class="zhuanming">沙畹</span>譯爲“et　la　girouette　de　plumes　flotta　isolée”則不誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1269" id="1373">（二六）</a>王贈支持　此<span class="zhuanming">佛逝</span>王爲誰不詳。據近代在<span class="zhuanming">蘇門答<i class="pageTag" onclick="viewPic('ZSK00404-001-L00163','585969',this);" style="cursor:pointer;"> <span class="song">P163</span></i>臘島</span><span class="zhuanming">巨港</span>附近發現的碑銘，公元六八四年前後，<span class="zhuanming">室利佛逝</span>國王名叫Jayanāśa，他信仰佛教。<span class="zhuanming">義淨</span>扺<span class="zhuanming">佛逝</span>，時在此前十三年。<span class="zhuanming">義淨</span>譯《根本説一切有部百一羯磨》卷五原注亦云：“<span class="zhuanming">南海</span>諸洲，咸多敬信，人王國主，崇福爲懷。此<span class="zhuanming">佛逝</span>廓下，僧衆千餘，學問爲懷，並多行鉢，所有尋讀，乃與<span class="zhuanming">中國</span>不殊。沙門軌儀，悉皆無别。若其<span class="zhuanming">唐</span>僧欲向<span class="zhuanming">西方</span>爲聽讀者，停斯一二載，習其法式，方進<span class="zhuanming">中天</span>，亦是佳也。”（大24/477c）<span class="zhuanming">無行</span>與<span class="zhuanming">智弘</span>到<span class="zhuanming">室利佛逝</span>的時間比<span class="zhuanming">義淨</span>稍晚，亦是“國王厚禮，特異常倫。布金花，散金粟，四事供養，五體呈心。見從大<span class="zhuanming">唐</span>天子處來，倍加欽上。後乘王舶，經十五日，達<span class="zhuanming">末羅瑜州</span>。又十五日，到<span class="zhuanming">羯荼國</span>。”見本書卷下《無行傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1271" id="1374">（二七）</a>（末羅瑜國）今改爲室利佛逝也　　<span class="zhuanming">末羅瑜國</span>見本書卷上《常慜傳》中注。據<span class="zhuanming">義淨</span>此處記載，<span class="zhuanming">末羅瑜</span>在<span class="zhuanming">義淨</span>赴<span class="zhuanming">印</span>時尚爲一獨立國家，<span class="zhuanming">義淨</span>返國時就已爲<span class="zhuanming">室利佛逝</span>所併。<span class="zhuanming">義淨</span>本書寫定在公元六九一年（<span class="zhuanming">武后</span><span class="zhuanming">天授</span>二年）。近代在<span class="zhuanming">蘇門答臘島</span><span class="zhuanming">巨港</span>與<span class="zhuanming">巴唐</span>·<span class="zhuanming">哈利</span>（Batang　Hari）河上遊的Karang　Brahi以及<span class="zhuanming">邦加島</span>（Bangka）上的Kota　Kapur發現的時間爲公元六八二（或六八三）至六八六年的五塊古馬來文碑銘上的銘文已證實了<span class="zhuanming">義淨</span>的記載。參見G.Coed　ès：ISSA.pp.82—84；Hall：The　History　of　South-east　Asia，Second　ed.，London，1964，p.42。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1272" id="1375">（二八）</a>裸人國　本書卷下《道琳傳》中稱作“<span class="zhuanming">裸國</span>”。見《道琳傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1275" id="1376">（二九）</a>盧呵　　<span class="zhuanming">裸人國</span>既不出鐵，盧呵一名定爲外來語。<span class="zhuanming">沙<i class="pageTag" onclick="viewPic('ZSK00404-001-L00164','585969',this);" style="cursor:pointer;"> <span class="song">P164</span></i>畹</span>把盧呵還原爲梵文loha。loha，梵文意爲鐵，有時也指其它金屬。（Monier-Williams：SED.p.908c）<span class="zhuanming">沙畹</span>是對的。<span class="zhuanming">足立喜六</span>還原爲loka，又謂<span class="zhuanming">義淨</span>因此指出了用語的謬誤，使人莫名其妙。loka，梵文意譯世界，佛經中常見之詞。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1277" id="1377">（三○）</a>遂達耽摩立底國　時在<span class="zhuanming">咸亨</span>四年（673）二月八日。《寄歸傳》卷四：“至<span class="zhuanming">咸亨</span>四年二月八日，方達<span class="zhuanming">耽摩立底國</span>。”（大54/233b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1280" id="1378">（三一）</a>《聲論》　《法門名義集》：“聲明顯示一切音聲差别，巧便言辭，名爲聲論。”（大54/200c）此或指《聲明論》。《西域記》卷二：“嘗聞<span class="zhuanming">波你尼</span>仙製《聲明論》，垂訓於世。”（頁55）<span class="zhuanming">波你尼</span>，梵文Pāṇini，約公元前四世紀末<span class="zhuanming">健陀羅國</span><span class="zhuanming">娑羅覩邏城</span>人，古<span class="zhuanming">印度</span>最傑出的梵文文法學家。《聲明論》是他著名的梵文文法著作，共有八章，因此稱《八章書》（梵文Aṣṭādhyāyī），又稱《波你尼經》（梵文Pāṇinisūtra），或略稱《蘇呾羅》（梵文Sūtra音譯，意譯經）。《寄歸傳》卷四：“《蘇呾羅》卽是一切聲明之根本經也。譯爲略詮意明，略詮要義，有一千頌。是古博學鴻儒<span class="zhuanming">波尼儞</span>所造也。”（大54/228b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1281" id="1379">（三二）</a>商人數百，詣中天矣　時在<span class="zhuanming">咸亨</span>五年（674）五月。《寄歸傳》卷四：“停至五月，逐伴西征，至<span class="zhuanming">那爛陀</span>及<span class="zhuanming">金剛座</span>，遂乃周禮聖蹤。”（大54/233b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1287" id="1380">（三三）</a>若得白色之人，殺充天祭　《慈恩傳》卷三記載：<span class="zhuanming">玄奘</span>從<span class="zhuanming">阿踰陀國</span>往<span class="zhuanming">阿耶穆佉國</span>，中途遇賊，賊見<span class="zhuanming">玄奘</span>儀容偉麗，欲殺以祭天，後幸遇救。（大50/233c—234a）古代<span class="zhuanming">印度</span>除了流行<span class="zhuanming">印度教</span>﹑<span class="zhuanming">佛教</span>﹑<span class="zhuanming">耆那教</span>等宗教外，在一些偏遠地區，尤其是<i class="pageTag" onclick="viewPic('ZSK00404-001-L00165','585969',this);" style="cursor:pointer;"> <span class="song">P165</span></i>一些生産與文化不發達的部落地區，還流行着某些原始宗教，有的仍保持着以人作犧牲之蠻風。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1291" id="1381">（三四）</a>根本塔　卽<span class="zhuanming">那爛陀寺</span>“<span class="zhuanming">根本香殿</span>”。見本書卷上《慧輪傳》後“那爛陀寺”一節中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1293" id="1382">（三五）</a>次上耆闍崛，見疊衣處　　<span class="zhuanming">耆闍崛</span>，梵文Gṛdhra-kūṭa的音譯，意譯<span class="zhuanming">鷲峯</span>。山名。山在古<span class="zhuanming">印度摩揭陀國</span><span class="zhuanming">王舍城</span>附近。見本書卷上《玄照傳》“<span class="zhuanming">鷲峯</span>”條注。《西域記》卷九：“（<span class="zhuanming">鷲峯山</span>）精舍東北石澗中有大磐石，是<span class="zhuanming">如來</span>曬袈裟處，衣文明徹，皎如雕刻。”（頁209）卽此疊衣處。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1294" id="1383">（三六）</a>真容像　卽<span class="zhuanming">大覺寺</span>“<span class="zhuanming">慈氏</span>所制真容。”見本書卷上《玄照傳》此條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1296" id="1384">（三七）</a>濮州　《舊唐書》卷三八《地理志》：“<span class="zhuanming">濮州</span>上，<span class="zhuanming">隋</span><span class="zhuanming">東平郡</span>之<span class="zhuanming">鄄城縣</span>也。<span class="zhuanming">武德</span>四年，置<span class="zhuanming">濮州</span>。”（5/1441）<span class="zhuanming">唐</span>屬<span class="zhuanming">河南道</span>。治<span class="zhuanming">鄄城</span>，今<span class="zhuanming">山東</span><span class="zhuanming">鄄城</span>北舊城。其他相當今<span class="zhuanming">山東</span><span class="zhuanming">鄄城</span>及<span class="zhuanming">河南</span><span class="zhuanming">濮陽</span>南部地區。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1297" id="1385">（三八）</a>曹州　《舊唐書》卷三八《地理志》：“<span class="zhuanming">曹州</span>上，<span class="zhuanming">隋</span><span class="zhuanming">濟陰郡</span>。<span class="zhuanming">武德</span>四年，改爲<span class="zhuanming">曹州</span>。”<span class="zhuanming">唐</span>屬<span class="zhuanming">河南道</span>。治<span class="zhuanming">濟陰</span>，城在今<span class="zhuanming">山東</span><span class="zhuanming">曹縣</span>西北。其地相當今<span class="zhuanming">山東</span><span class="zhuanming">荷澤</span>﹑<span class="zhuanming">曹縣</span>﹑<span class="zhuanming">成武</span>﹑<span class="zhuanming">東明</span>及<span class="zhuanming">河南蘭考</span>﹑<span class="zhuanming">民權</span>等縣地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1300" id="1386">（三九）</a>法界含識　法界，梵文dharmadhātu的意譯，音譯達磨馱多。法界一詞，意義甚多，此處泛指一切事物。法界含識，意指一切衆生有識者。《西域記》卷二：“大王以聖德君臨，爲含識主命。”（頁52）<span class="zhuanming">沙畹</span>譯“含”爲阿含（āgama），卽阿笈摩，誤。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00166','585969',this);" style="cursor:pointer;"> <span class="song">P166</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1302" id="1387">（四○）</a>願龍花揔會，遇慈氏尊　見本書卷上《玄照傳》“契揔會於龍花”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1303" id="1388">（四一）</a>無生智　《大乘義章》卷十五：“無生智者，若依《成實》，無學聖慧，能令當苦永不更生，名無生智。”（大44/756c）<span class="zhuanming">佛教</span>所謂聲聞果十智之笫十。斷三界煩惱，證知自己不再受生於三界，擺脱輪廻，是阿羅漢所能達到之最高智果。見《俱舍論》卷二六（大29/134b—140a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1304" id="1389">（四二）</a>方丈　指<span class="zhuanming">維摩詰</span>（梵文Vimalakīrti，<span class="zhuanming">玄奘</span>譯<span class="zhuanming">毗摩羅詰</span>，又意譯<span class="zhuanming">淨名</span>）故宅，在<span class="zhuanming">薜舍離</span>（<span class="zhuanming">玄奘</span>譯<span class="zhuanming">吠舍釐</span>）<span class="zhuanming">城</span>。故城在今<span class="zhuanming">印度</span><span class="zhuanming">比哈爾邦</span><span class="zhuanming">穆札伐普爾縣</span>（Muzaffarpur　dist.）之<span class="zhuanming">巴莎爾</span>（Basarh）<span class="zhuanming">村</span>，見本書卷上《大乘燈傳》中注。《西域記》卷七載：<span class="zhuanming">吠舍釐城</span>西北五里有一伽藍，伽藍東北三四里有窣堵波，是<span class="zhuanming">毗摩羅詰</span>故宅基址。（頁161）《法苑珠林》卷二九：“<span class="zhuanming">唐</span><span class="zhuanming">顯慶</span>年中，勅使衛長史<span class="zhuanming">王玄策</span>因向<span class="zhuanming">印度</span>，過<span class="zhuanming">淨名</span>宅，以笏量基，止有十笏，故號方丈之室也。”（大53/501c）舊説<span class="zhuanming">中國</span>稱<span class="zhuanming">佛教</span>寺院長老或住持所居處爲方丈，卽源於此。或以爲此説不確，方丈之名，先<span class="zhuanming">唐</span>已有。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1305" id="1390">（四三）</a>拘尸　卽<span class="zhuanming">俱尸</span>，<span class="zhuanming">俱尸國</span>。見本書卷上《道希傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1306" id="1391">（四四）</a>入鹿園而跨雞嶺　按<span class="zhuanming">義淨</span>在<span class="zhuanming">印度</span>之遊踪，各書所記極簡，只能盡現有各種資料進行考證，得其大概。見本書附録二：《義淨生平編年》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1307" id="1392">（四五）</a>住那爛陀寺，十載求經　十載，<span class="zhuanming">上元</span>二年（675）至<span class="zhuanming">光宅</span>元年（684）。見本書附録二：《義淨生平編年》。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00167','585969',this);" style="cursor:pointer;"> <span class="song">P167</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1308" id="1393">（四六）</a>言歸還耽摩立底　時在<span class="zhuanming">垂拱</span>元年（685）。本書《序》：“計當<span class="zhuanming">垂拱</span>元年，與<span class="zhuanming">無行</span>師執别西國。”卷下《無行傳》：“<span class="zhuanming">淨</span>來曰從<span class="zhuanming">那爛陀</span>相送，東行六驛，各懷生别之恨。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1310" id="1394">（四七）</a>剚刃　　<span class="zhuanming">張衡</span>《思玄賦》：“<span class="zhuanming">梁</span>叟患夫<span class="zhuanming">黎丘</span>兮，丁厥子而剚刃。”李善注：“《漢書》<span class="zhuanming">蒯通</span>曰：不敢剚刃公之腹者，畏<span class="zhuanming">秦</span>法也。<span class="zhuanming">韋昭</span>曰：北方人呼插物地中爲剚。”（<span class="zhuanming">中華書局</span>影印<span class="zhuanming">清胡</span>刻本《文選》卷一五，頁218a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1311" id="1395">（四八）</a>過羯荼國　時在<span class="zhuanming">垂拱</span>二年（686）春初。<span class="zhuanming">義淨</span>譯《根本説一切有部百一羯磨》卷五原注：“（<span class="zhuanming">耽摩立底</span>）卽是昇舶入海之處。從斯兩月泛舶東南，到<span class="zhuanming">羯荼國</span>，此屬<span class="zhuanming">佛逝</span>。舶到之時，當正﹑二月。”（大24/477c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1313" id="1396">（四九）</a>㩲居佛逝矣　　<span class="zhuanming">義淨</span>抵<span class="zhuanming">佛逝</span>，應在<span class="zhuanming">垂拱</span>三年。見本書附録二：《義淨生平編年》。</span> </p><p> <span><span class="zhuanming">善行</span>師者，<span class="zhuanming">晉州</span>人也。少辭桑梓，訪道東山<a class="zhuhao" href="#1402" id="1397">（一）</a>。長習律儀，寄情明呪，温恭儉素，利物是心，則<span class="zhuanming">淨</span>之門人也。隨至<span class="zhuanming">室利佛逝</span>。有懷<span class="zhuanming">中土</span>，既沉<a class="zhuhao" href="#1400" id="1398">（1）</a>痼疾，返棹而歸，年三十<a class="zhuhao" href="#1401" id="1399">（2）</a>許。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1398" id="1400">（1）</a>沉　麗本﹑大本﹑天本作“染”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1399" id="1401">（2）</a>三十　金本﹑麗本﹑大本﹑天本作“四十”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1397" id="1402">（一）</a>東山　東山何指不詳。古地以東山名者極多。或卽<i class="pageTag" onclick="viewPic('ZSK00404-001-L00168','585969',this);" style="cursor:pointer;"> <span class="song">P168</span></i>泛指一般名山。<span class="zhuanming">足立喜六</span>注引《詩·豳風·東山》篇，又引《史記·周本紀》，謂東山指<span class="zhuanming">殷</span>故地，卽今<span class="zhuanming">河南</span><span class="zhuanming">洛陽</span>。但此處東山未必指此。<span class="zhuanming">足</span>説頗牽強。</span> </p><p> <span><span class="zhuanming">靈運</span>師者，<span class="zhuanming">襄陽</span><a class="zhuhao" href="#1412" id="1403">（一）</a>人也。梵名<span class="zhuanming">般若提婆</span><a class="zhuhao" href="#1413" id="1404">（二）</a>。志懷耿介，情存出俗。追尋聖跡，與<span class="zhuanming">僧哲</span>同遊<a class="zhuhao" href="#1414" id="1405">（三）</a>。越<a class="zhuhao" href="#1409" id="1406">（1）</a>南溟，達<span class="zhuanming">西國</span>。極閑梵語，利物在<a class="zhuhao" href="#1410" id="1407">（2）</a>懷。所在至處，君王禮敬。遂於<span class="zhuanming">那爛陀</span>畫<span class="zhuanming">慈氏</span>真容﹑菩提樹像，一同尺量，妙簡工人。賫以歸國<a class="zhuhao" href="#1411" id="1408">（3）</a>，廣興佛事，翻譯聖教，實有堪能矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1406" id="1409">（1）</a>越　金本﹑麗本﹑大本作“戲”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1407" id="1410">（2）</a>在　金本﹑麗本﹑大本﹑天本作“存”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1408" id="1411">（3）</a>歸國　金本﹑麗本﹑大本﹑天本﹑内本作“歸唐”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1403" id="1412">（一）</a>襄陽　《舊唐書》卷三九《地理志》：“<span class="zhuanming">襄陽</span>，<span class="zhuanming">漢</span>縣，屬<span class="zhuanming">南郡</span>。<span class="zhuanming">建安</span>十三年，置<span class="zhuanming">襄陽郡</span>。<span class="zhuanming">晉</span>入爲<span class="zhuanming">荆州</span>治所。<span class="zhuanming">梁</span>置<span class="zhuanming">南雍州</span>，<span class="zhuanming">西魏</span>改爲<span class="zhuanming">襄州</span>，<span class="zhuanming">隋</span>爲<span class="zhuanming">襄陽郡</span>，皆以此縣爲治所。”（5/1550）<span class="zhuanming">唐</span>亦爲<span class="zhuanming">山南道</span><span class="zhuanming">襄州</span>治所。今<span class="zhuanming">湖北</span><span class="zhuanming">襄樊市</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1404" id="1413">（二）</a>般若提婆　梵文Prajñādeva，可意譯爲<span class="zhuanming">慧天</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1405" id="1414">（三）</a>與僧哲同遊　　<span class="zhuanming">僧哲</span>曾偕弟子<span class="zhuanming">玄遊</span>到<span class="zhuanming">師子國</span>。見本書卷下《僧哲傳》及《玄遊傳》。據此，<span class="zhuanming">靈運</span>亦應到過<span class="zhuanming">師子國</span>。三<i class="pageTag" onclick="viewPic('ZSK00404-001-L00169','585969',this);" style="cursor:pointer;"> <span class="song">P169</span></i>人出遊的路線似是泛舶<span class="zhuanming">南海</span>，到<span class="zhuanming">師子國</span>，再轉赴<span class="zhuanming">中印度</span>。</span> </p><p> <span><span class="zhuanming">僧哲</span>禪師者，<span class="zhuanming">澧州</span><a class="zhuhao" href="#1442" id="1415">（1）</a><a class="zhuhao" href="#1454" id="1416">（一）</a>人也。幼敦高節，早託玄門。而解悟之機，實有灌<a class="zhuhao" href="#1443" id="1417">（2）</a>瓶之妙<a class="zhuhao" href="#1455" id="1418">（二）</a>；談論之鋭<a class="zhuhao" href="#1444" id="1419">（3）</a>，固當重席之美<a class="zhuhao" href="#1456" id="1420">（三）</a>。沉深律苑，控緫禪畦。《中》﹑《百》兩門<a class="zhuhao" href="#1457" id="1421">（四）</a>，久提綱目。<span class="zhuanming">莊</span>﹑<span class="zhuanming">劉</span>二籍<a class="zhuhao" href="#1458" id="1422">（五）</a>，亟盡樞關。思慕聖蹤，泛舶西域<a class="zhuhao" href="#1459" id="1423">（六）</a>。既至<a class="zhuhao" href="#1445" id="1424">（4）</a><span class="zhuanming">西土</span>，適化隨緣。巡禮略周，歸<span class="zhuanming">東印度</span>。到<span class="zhuanming">三摩呾吒</span><a class="zhuhao" href="#1446" id="1425">（5）</a><span class="zhuanming">國</span><a class="zhuhao" href="#1460" id="1426">（七）</a>，國王名<span class="zhuanming">曷羅社跋吒</span><a class="zhuhao" href="#1447" id="1427">（6）</a><a class="zhuhao" href="#1461" id="1428">（八）</a>。其王既深敬三寶<a class="zhuhao" href="#1462" id="1429">（九）</a>，爲大鄔波索迦<a class="zhuhao" href="#1463" id="1430">（一○）</a>，深誠徹信，光絶前後。每於日日造拓模泥像十萬軀，讀《大般若》<a class="zhuhao" href="#1464" id="1431">（一一）</a>十萬頌，用鮮花十萬朶<a class="zhuhao" href="#1448" id="1432">（7）</a>親自供養。所呈薦設，積與人齊。整駕將行，<span class="zhuanming">觀音</span><a class="zhuhao" href="#1449" id="1433">（8）</a><a class="zhuhao" href="#1465" id="1434">（一二）</a>先發。幡旗<a class="zhuhao" href="#1450" id="1435">（9）</a>鼓樂，漲<a class="zhuhao" href="#1451" id="1436">（10）</a>日彌空。佛像僧徒<a class="zhuhao" href="#1452" id="1437">（11）</a>，並居前引，王乃後從。於王城内僧尼有四千許人，皆受王供養。每於晨朝，令使入寺，合掌房前，急行疾問：“大王奉問法師等宿夜得安和不？”僧答曰：“願大王無病長壽，國祚安寧。”使返報已，方論國事。五<span class="zhuanming">天</span>所有聰明大德﹑廣慧才人﹑博學十八部經<a class="zhuhao" href="#1466" id="1438">（一三）</a>﹑通解五明大論<a class="zhuhao" href="#1467" id="1439">（一四）</a>者，並集茲國矣。良以其王仁聲普洎，駿骨<a class="zhuhao" href="#1468" id="1440">（一五）</a>遐收之所致<a class="zhuhao" href="#1453" id="1441">（12）</a>也。其<span class="zhuanming">僧哲</span>住此王寺，尤蒙别禮，存情梵本，頗有日新矣。來時不與相見，承聞尚在，年可四十許。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00170','585969',this);" style="cursor:pointer;"> <span class="song">P170</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1415" id="1442">（1）</a>澧州　金本在此後加“澧陽”二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1417" id="1443">（2）</a>灌　金本作“㩲”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1419" id="1444">（3）</a>鋭　金本作“妙”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1424" id="1445">（4）</a>至　金本﹑麗本作“到”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1425" id="1446">（5）</a>三摩呾吒　足本作“三摩咀吒”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1427" id="1447">（6）</a>吒　麗本﹑大本作“乇”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1432" id="1448">（7）</a>朶　金本﹑麗本﹑大本﹑天本作“尋”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1433" id="1449">（8）</a>觀音　金本作“觀意”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1435" id="1450">（9）</a>幡旗　天本作“旗幡”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1436" id="1451">（10）</a>漲　金本作“張”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1437" id="1452">（11）</a>徒　洪本作“徙”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1441" id="1453">（12）</a>致　洪本作“到”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1416" id="1454">（一）</a>澧州　《舊唐書》卷四十《地理志》：“<span class="zhuanming">澧州</span>下，<span class="zhuanming">隋</span><span class="zhuanming">澧陽郡</span>。<span class="zhuanming">武德</span>四年，平<span class="zhuanming">蕭銑</span>，置<span class="zhuanming">澧州</span>。”（5/1614）<span class="zhuanming">唐</span>屬<span class="zhuanming">江南道</span>（後爲<span class="zhuanming">江南西道</span>），治所在<span class="zhuanming">澧陽</span>，今<span class="zhuanming">湖南</span><span class="zhuanming">澧縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1418" id="1455">（二）</a>灌瓶之妙　　<span class="zhuanming">佛教</span>以瀉瓶水於瓶喻師徒傳授之妙。北本《大般湼槃經》卷四十：“（<span class="zhuanming">阿難</span>）持我所説十二部經，一經其耳，曾不再問，如瀉瓶水，置之一瓶，唯除一問。”（大12/601c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1420" id="1456">（三）</a>重席之美　《寄歸傳》卷四：“坐談論之處，己則重席表寄；登破斥之場，他乃結舌稱愧。”（大54/229a）《梵語千字文》：“文參疊席，聰過閲肆。”疊席卽重席。其<span class="zhuanming">大正</span>藏本《後序》中解釋：“論壇制勝者之疊墮負者之席。”（大54/1196c）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00171','585969',this);" style="cursor:pointer;"> <span class="song">P171</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1421" id="1457">（四）</a>《中》﹑《百》兩門　《中》指《中論》，卽《中觀論》。《百》指《百論》。見本書卷上《玄照傳》“《中》﹑《百》等論”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1422" id="1458">（五）</a>莊﹑劉二籍　　<span class="zhuanming">莊</span>指<span class="zhuanming">莊周</span>。<span class="zhuanming">劉</span>應指<span class="zhuanming">漢</span><span class="zhuanming">淮南王</span><span class="zhuanming">劉安</span>。<span class="zhuanming">莊周</span>傳世的著作有《莊子》，<span class="zhuanming">劉安</span>有《淮南子》。兩書對後世影響都很大，爲諸子百家中重要著作。<span class="zhuanming">足立喜六</span>謂莊指《方廣大莊嚴經》，<span class="zhuanming">劉</span>指<span class="zhuanming">晉</span>代<span class="zhuanming">劉虬</span>。<span class="zhuanming">莊</span><span class="zhuanming">劉</span>並提，一指爲書名，一指爲人名，似未愜當。且<span class="zhuanming">劉虬</span>爲<span class="zhuanming">晉</span>代一隱士，傳世並無重要著作，現存僅在《出三藏記集》卷九中有短文《無量義經序》一篇（大55/68）。揣<span class="zhuanming">足立喜六</span>之意，<span class="zhuanming">僧哲</span>既是佛教徒，所學自然是佛教典籍。但本書卷上《明遠傳》里稱<span class="zhuanming">明遠</span>“善《中》﹑《百》，議<span class="zhuanming">莊周</span>，”本書所附《重歸南海傳》中《道宏傳》里稱<span class="zhuanming">道宏</span>“復翫<span class="zhuanming">莊周</span>。”可知<span class="zhuanming">唐</span>時僧人不僅諳佛理，亦通<span class="zhuanming">老</span><span class="zhuanming">莊</span>等“外學”。《慈恩傳》卷一講<span class="zhuanming">玄奘</span>之兄“好内外學，凡講《湼槃經》﹑《攝大乘論》﹑《阿毗曇》，兼通書傳，尤善<span class="zhuanming">老</span><span class="zhuanming">莊</span>。”（大50/222a）<span class="zhuanming">義淨</span>本書，亦時時引用外典。蓋一時風氣如此。<span class="zhuanming">沙畹</span>謂<span class="zhuanming">劉</span>指<span class="zhuanming">劉向</span>。<span class="zhuanming">劉向</span>著作甚多，但傳世的幾部著作在哲學思想方面影響不太大。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1423" id="1459">（六）</a>泛舶西域　本書卷下《玄逵傳》：“後<span class="zhuanming">僧哲</span>師至西國，云其人（<span class="zhuanming">玄逵</span>）已亡。”<span class="zhuanming">玄逵</span>染疾，從<span class="zhuanming">廣州</span>返錫<span class="zhuanming">吴楚</span>，事在<span class="zhuanming">咸亨</span>二年。<span class="zhuanming">僧哲</span>赴印，則應在此後數年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1426" id="1460">（七）</a>三摩呾吒國　三摩呾吒，梵文Samataṭa的音譯。<span class="zhuanming">三摩呾吒國</span>爲<span class="zhuanming">東印度</span>古國。《西域記》卷十：“從此（指<span class="zhuanming">迦摩縷波國</span>）南行千二三百里，至<span class="zhuanming">三摩呾吒國</span>。<span class="zhuanming">三摩呾吒國</span>周三千餘里。濱近大海，地遂卑溼。國大都城周二十餘里。”（頁234）故地在今<span class="zhuanming">恒河</span>三角洲一帶，大致包括今Tipperah，Noakhali，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00172','585969',this);" style="cursor:pointer;"> <span class="song">P172</span></i>Sylhet等縣，或者還包括Barisal縣的一部分。故城一般認爲在今<span class="zhuanming">孟加拉國</span>Comilla西十二英里處的Baḍ-kamta。見B.C.Law：HGAI.p.257；N.L.Dey：GDAMI.p.175。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1428" id="1461">（八）</a>曷羅社跋吒　梵文Rājabhaṭa或Rājarājabhaṭa。七世紀後期<span class="zhuanming">東印度</span><span class="zhuanming">三摩呾吒國</span>王。<span class="zhuanming">印度</span>方面的材料説他是Khaḍga王朝的國王Devakhaḍga的兒子。（R.C.Majumdar：HCIP.Vol.Ⅲ，p.143）<span class="zhuanming">沙畹</span>把此名還原爲Harṣabhaṭa，但七世紀後半期統治<span class="zhuanming">東孟加拉</span>地區的國王中没有稱作此名者。<span class="zhuanming">足立喜六</span>還原爲Grantha　Vata，傍注“文風”，莫名其妙。本書卷上《慧輪傳》後“那爛陀寺”節“<span class="zhuanming">曷羅社槃社</span>”條注中，<span class="zhuanming">足立喜六</span>曾引grantha一字，傍注“文飾”，已使人不解，加上vata，何以又成“文風”？</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1429" id="1462">（九）</a>三寶　梵文triratna。<span class="zhuanming">佛教</span>稱佛（Buddha）﹑法（dharma）﹑僧（saṇgha）爲三寶。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1430" id="1463">（一○）</a>鄔波索迦　梵文upāsaka音譯，又譯伊蒲塞﹑優婆塞等。《西域記》卷九原注：“<span class="zhuanming">唐</span>言近事男。”（頁203）或譯近善男﹑清信士等。指接受五戒，在家學佛的男子，卽居士。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1431" id="1464">（一一）</a>《大般若》　卽《大般若波羅密多經》。見本書卷上《常慜傳》中“般若”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1434" id="1465">（一二）</a>觀音　卽<span class="zhuanming">觀自在</span>菩薩。見本書卷上《僧伽跋摩傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1438" id="1466">（一三）</a>十八部經　指古代<span class="zhuanming">印度</span>十八種典籍。<span class="zhuanming">隋</span><span class="zhuanming">吉藏</span>《百論疏》卷上之下：“外道十八大經，亦云十八明處。四皮陀爲四。復有六論，合四皮陀爲十。復有八論，足爲十八。四皮陀<i class="pageTag" onclick="viewPic('ZSK00404-001-L00173','585969',this);" style="cursor:pointer;"> <span class="song">P173</span></i>者：一﹑荷力皮陀（Ṛgveda），明解脱法；二﹑治受皮陀（Yaju-rveda），明善道法；三﹑三摩皮陀（Sāmaveda），明欲塵法，謂一切婚嫁欲樂之事；四﹑阿闥皮陀（Atharvaveda），明呪術算數等法。本云皮陀，此間語訛，故云韋陀。六論者：一﹑式叉論（Śikṣā），釋六十四能法；二﹑毘伽羅論（Vyākaraṇa），釋諸音聲法；三﹑柯剌波論（Kalpa），釋諸天仙上古以來因緣名字；四﹑竪底沙論（Jyotiṣa），釋天文地理算數之法；五﹑闡陀論（Cha-ndas），釋作首盧伽法，佛弟子五通仙第説偈名首盧迦（śloka）；六﹑尼鹿多論（Nirukta），釋立一切物名因緣。復有八論：一﹑肩亡婆論（Kaiṭabha），簡擇諸法是非；二﹑那邪毘薩多論（Na-yavistara），明諸法道理；三﹑伊底呵婆（娑？）論（Itihāsa），明傳記宿世事；四﹑僧佉論（Sāṃkhya），解二十五諦；五﹑課伽論（Garga？Gargya？）明攝心法，此兩論同釋解脱法；六﹑陀菟論（Dhanu），釋用兵杖法；七﹑楗闡婆論（Gāndharva），釋音樂法；八﹑阿輸論（Āyur），釋醫方。”（大42/251a-b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1439" id="1467">（一四）</a>五明大論　五明，梵文pañcavidyā。《西域記》卷二記“五明大論”：“一曰聲明（梵文śŚabdavidyā），釋詁訓字，詮目疏别。二工巧明（梵文Śabdavidyā）śilpasthānavidyā），伎術機關，陰陽歷數。三醫方明（梵文cikitsāvidyā），禁呪閑邪，藥石針艾。四曰因明（梵文hetuvidyā），考定正邪，研覈真僞。五曰内明（梵文adhyātmavidyā），究暢五乘因果妙理。”（頁36）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1440" id="1468">（一五）</a>駿骨　駿馬之骨，比喻賢才。<span class="zhuanming">元稹</span>《獻滎陽公詩》：“駿骨黄金買，英髦絳帳延。”典出<span class="zhuanming">戰國</span>時<span class="zhuanming">燕昭王</span>以千金買千里馬骨事。見《戰國策·燕策一》（《叢書集成》本，頁61）。<span class="zhuanming">三摩<i class="pageTag" onclick="viewPic('ZSK00404-001-L00174','585969',this);" style="cursor:pointer;"> <span class="song">P174</span></i>呾吒國</span><span class="zhuanming">佛教</span>盛行。據<span class="zhuanming">玄奘</span>《西域記》卷八記載，當時<span class="zhuanming">那爛陀寺</span>的首席論師<span class="zhuanming">戒賢</span>就是<span class="zhuanming">三摩呾吒國</span>人（頁184）。</span> </p><p> <span><span class="zhuanming">僧哲</span>弟子<span class="zhuanming">玄遊</span>者，<span class="zhuanming">高麗國</span><a class="zhuhao" href="#1473" id="1469">（一）</a>人也。隨師於<span class="zhuanming">師子國</span>出家<a class="zhuhao" href="#1474" id="1470">（二）</a>，因住彼矣。</span> </p><p> <span>右五十人<a class="zhuhao" href="#1472" id="1471">（1）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1471" id="1472">（1）</a>右五十人　北本﹑徑本﹑清本無此句。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1469" id="1473">（一）</a>高麗國　見本書卷上《阿離耶跋摩傳》注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1470" id="1474">（二）</a>隨師於師子國出家　據此，<span class="zhuanming">僧哲</span>還曾到過<span class="zhuanming">師子國</span>。<span class="zhuanming">靈運</span>與<span class="zhuanming">僧哲</span>同遊，亦應到過<span class="zhuanming">師子國</span>。</span> </p><p> <span><span class="zhuanming">智弘</span>律師者，<span class="zhuanming">洛陽</span>人也，卽聘西域<a class="zhuhao" href="#1521" id="1475">（1）</a>大使<a class="zhuhao" href="#1522" id="1476">（2）</a><span class="zhuanming">王玄策</span>之姪也<a class="zhuhao" href="#1547" id="1477">（一）</a>。年纔弱歲，早狎冲虚，志蔑輕肥，情懷<a class="zhuhao" href="#1523" id="1478">（3）</a>棲<a class="zhuhao" href="#1524" id="1479">（4）</a>遁。遂往<span class="zhuanming">少林山</span><a class="zhuhao" href="#1548" id="1480">（二）</a>，飡松<a class="zhuhao" href="#1525" id="1481">（5）</a>服餌。樂誦經典，頗工文筆。既而悟朝市之諠譁，尚法門之澄寂，遂背八水而去三<span class="zhuanming">吴</span>，捨素禔而擐緇服。事<span class="zhuanming">瑳</span>禪師<a class="zhuhao" href="#1549" id="1482">（三）</a>爲師，禀承思<a class="zhuhao" href="#1526" id="1483">（6）</a>惠。而未經多載，卽髣髴玄關。復往<span class="zhuanming">蘄州</span><span class="zhuanming">忍</span>禪師<a class="zhuhao" href="#1550" id="1484">（四）</a>處，重修定㶑。而芳根雖植，崇條未聳。遂濟<span class="zhuanming">湘川</span>，跨<span class="zhuanming">衡嶺</span>，入<span class="zhuanming">桂林</span>而託想，遁幽泉以息心，頗經年載，仗<span class="zhuanming">寂</span>禪師<a class="zhuhao" href="#1551" id="1485">（五）</a>爲依止。覩<a class="zhuhao" href="#1527" id="1486">（7）</a>山水<a class="zhuhao" href="#1528" id="1487">（8）</a>之秀麗，翫林薄之清虚，揮翰<a class="zhuhao" href="#1529" id="1488">（9）</a>寫衷，製<a class="zhuhao" href="#1530" id="1489">（10）</a>《幽泉山<i class="pageTag" onclick="viewPic('ZSK00404-001-L00175','585969',this);" style="cursor:pointer;"> <span class="song">P175</span></i>賦》，申遠遊之懷<a class="zhuhao" href="#1531" id="1490">（11）</a>。既覽三<span class="zhuanming">吴</span>之法匠，頗盡芳筵；歷<span class="zhuanming">九江</span><a class="zhuhao" href="#1552" id="1491">（六）</a>之勝友，幾閑妙理。然而宿植善根，匪由人奬，出自<a class="zhuhao" href="#1532" id="1492">（12）</a><span class="zhuanming">中府</span><a class="zhuhao" href="#1553" id="1493">（七）</a>，欲觀禮<span class="zhuanming">西天</span><a class="zhuhao" href="#1533" id="1494">（13）</a>。幸遇<span class="zhuanming">無行</span>禪師，與之同契。至<span class="zhuanming">合浦</span><a class="zhuhao" href="#1554" id="1495">（八）</a>昇舶，長泛滄溟<a class="zhuhao" href="#1534" id="1496">（14）</a>。風便不通，漂居<span class="zhuanming">匕景</span><a class="zhuhao" href="#1535" id="1497">（15）</a>。覆向<span class="zhuanming">交州</span>，住經一夏。既至冬末，復往海濱<span class="zhuanming">神灣</span><a class="zhuhao" href="#1555" id="1498">（九）</a>，隨舶南遊，到<span class="zhuanming">室利佛逝國</span>。自餘經歷，具在<span class="zhuanming">行</span>禪師傳内<a class="zhuhao" href="#1556" id="1499">（一○）</a>。到<span class="zhuanming">大覺寺</span>，住經二載。瞻仰尊容，傾誠勵想。諷誦梵本，月故日新。閑《聲論》，能梵書。學律儀，習《對法》。既解《俱舍》，復善因明。於<span class="zhuanming">那爛陀寺</span>，則<a class="zhuhao" href="#1536" id="1500">（16）</a>披覽<a class="zhuhao" href="#1537" id="1501">（17）</a>大乘；在<span class="zhuanming">信者</span>道場<a class="zhuhao" href="#1557" id="1502">（一一）</a>，乃專功小教。復就名德，重洗律儀。懇懇<a class="zhuhao" href="#1538" id="1503">（18）</a>懃懃<a class="zhuhao" href="#1539" id="1504">（19）</a>，無忘<a class="zhuhao" href="#1540" id="1505">（20）</a>寸影。習<span class="zhuanming">德光</span>律師<a class="zhuhao" href="#1541" id="1506">（21）</a>所製《律經》<a class="zhuhao" href="#1558" id="1507">（一二）</a>，隨聽隨譯，實有功夫<a class="zhuhao" href="#1542" id="1508">（22）</a>。善護浮囊<a class="zhuhao" href="#1559" id="1509">（一三）</a>，無虧片檢<a class="zhuhao" href="#1543" id="1510">（23）</a>。常坐不卧，知足清廉。奉上謙下，久而彌敬。至於<span class="zhuanming">王城</span>﹑<span class="zhuanming">鷲嶺</span>﹑<span class="zhuanming">僊苑</span><a class="zhuhao" href="#1560" id="1511">（一四）</a>﹑<span class="zhuanming">鹿林</span><a class="zhuhao" href="#1561" id="1512">（一五）</a>﹑<span class="zhuanming">祇樹</span><a class="zhuhao" href="#1562" id="1513">（一六）</a>﹑<span class="zhuanming">天階</span><a class="zhuhao" href="#1563" id="1514">（一七）</a>﹑<span class="zhuanming">菴園</span><a class="zhuhao" href="#1544" id="1515">（24）</a><a class="zhuhao" href="#1564" id="1516">（一八）</a>﹑山穴<a class="zhuhao" href="#1565" id="1517">（一九）</a>，備申<a class="zhuhao" href="#1545" id="1518">（25）</a>翹想，並契<a class="zhuhao" href="#1546" id="1519">（26）</a>幽心。每掇衣鉢之餘，常懷供益之念。於<span class="zhuanming">那爛陀寺</span>，則上飡普設；在<span class="zhuanming">王舍城</span>中，乃器供常住。在<span class="zhuanming">中印度</span>，近有八年。後向<span class="zhuanming">北天</span><span class="zhuanming">羯濕彌羅</span>，擬之鄉國矣。聞與<span class="zhuanming">琳</span>公<a class="zhuhao" href="#1566" id="1520">（二○）</a>爲伴，不知今在何所。然而翻譯之功，其人已就矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1475" id="1521">（1）</a>西域　麗本誤印作“四域”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00176','585969',this);" style="cursor:pointer;"> <span class="song">P176</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1476" id="1522">（2）</a>大使　磧本原作“太史”；足本作“大史”；内本作“長史”；今從金本﹑麗本﹑大本﹑天本改爲“大使”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1478" id="1523">（3）</a>情懷　磧本原作“懷情”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1479" id="1524">（4）</a>棲　金本﹑麗本作“捿”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1481" id="1525">（5）</a>松　金本﹑麗本﹑大本作“和”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1483" id="1526">（6）</a>思　磧本原作“恩”；金本印作“㤙”，卽恩；今從各本改爲“思”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1486" id="1527">（7）</a>覩　足本作“斯”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1487" id="1528">（8）</a>山水　金本無“山”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1488" id="1529">（9）</a>揮翰　洪本作“撣翰”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1489" id="1530">（10）</a>製　金本﹑麗本﹑大本﹑天本作“掣”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1490" id="1531">（11）</a>懷　磧本原作“壞”；各本俱作“懷”；今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1492" id="1532">（12）</a>出自　麗本﹑大本作“出日”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1494" id="1533">（13）</a>西天　北本作“四天”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1496" id="1534">（14）</a>滄溟　磧本原作“倉溟”；各本俱作“滄溟”；今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1497" id="1535">（15）</a>匕景　磧本原作“<span class="zhuanming">上景</span>”；足本作“<span class="zhuanming">匕景</span>”；改同前。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1500" id="1536">（16）</a>則　足本無“則”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1501" id="1537">（17）</a>覽　金本﹑麗本作“攬”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1503" id="1538">（18）</a>懇懇　洪本﹑南本﹑北本﹑徑本﹑清本作“懇志”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1504" id="1539">（19）</a>懃懃　金本﹑麗本作“勤勤”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1505" id="1540">（20）</a>忘　金本作“亡”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1506" id="1541">（21）</a>律師　金本無“律”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1508" id="1542">（22）</a>夫　麗本作“夭”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00177','585969',this);" style="cursor:pointer;"> <span class="song">P177</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1510" id="1543">（23）</a>檢　金本﹑麗本印作“撿”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1515" id="1544">（24）</a>菴園　磧本原作“菴顯”；各本俱作“<span class="zhuanming">菴園</span>”；今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1518" id="1545">（25）</a>申　磧本原作“中”；各本俱作“申”；今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1519" id="1546">（26）</a>並契　金本﹑麗本﹑天本作“果契”；大本作“東契”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1477" id="1547">（一）</a>卽聘西域大使王玄策之姪也　　<span class="zhuanming">王玄策</span>見本書卷上《玄照傳》中注。<span class="zhuanming">智弘</span>爲<span class="zhuanming">洛陽</span>人，由此知<span class="zhuanming">王玄策</span>原籍亦應在<span class="zhuanming">洛陽</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1480" id="1548">（二）</a>少林山　卽<span class="zhuanming">少室山</span>。<span class="zhuanming">佛教</span>名山，在今<span class="zhuanming">河南</span><span class="zhuanming">登封縣</span>北。山北麓<span class="zhuanming">五乳峰</span>下有<span class="zhuanming">少林寺</span>，傳爲<span class="zhuanming">北魏</span><span class="zhuanming">孝文帝</span><span class="zhuanming">太和</span>十九年（495）所建，<span class="zhuanming">梁</span><span class="zhuanming">大通</span>元年（527）<span class="zhuanming">印度</span>僧人<span class="zhuanming">菩提達磨</span>來，傳説在此面壁九年，後代遂成名寺。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1482" id="1549">（三）</a>瑳禪師　　<span class="zhuanming">足立喜六</span>注謂<span class="zhuanming">彭城</span><span class="zhuanming">智瑳</span>禪師。<span class="zhuanming">智瑳</span>禪師出禪宗第四祖<span class="zhuanming">道信</span>禪師門下，見《景德傳燈録》卷四（大51/223b）。《慧琳音義》卷八一注謂<span class="zhuanming">瑳</span>禪師：“<span class="zhuanming">梁</span>朝高僧也。”（大54/835c）<span class="zhuanming">智弘</span>事<span class="zhuanming">瑳</span>禪師爲師，禪師何得爲<span class="zhuanming">梁</span>朝時人？</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1484" id="1550">（四）</a>蘄州忍禪師　　<span class="zhuanming">弘忍</span>禪師，<span class="zhuanming">唐</span>代禪宗高僧。<span class="zhuanming">蘄州</span><span class="zhuanming">黄梅</span>（今<span class="zhuanming">湖北</span><span class="zhuanming">黄梅</span>）人，一説<span class="zhuanming">潯陽</span>（今<span class="zhuanming">江西</span><span class="zhuanming">九江</span>）人。姓<span class="zhuanming">周</span>氏，七歲依<span class="zhuanming">蘄州</span><span class="zhuanming">雙峰山</span><span class="zhuanming">東山寺</span><span class="zhuanming">道信</span>出家，傳其禪法，爲禪宗第五祖。上元二年（675）卒，年七十有四。門下弟子有<span class="zhuanming">慧能</span>﹑<span class="zhuanming">神秀</span>等。事見《宋高僧傳》卷八﹑《景德傳燈録》卷四﹑《佛祖統紀》卷三九等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1485" id="1551">（五）</a>寂禪師　　<span class="zhuanming">足立喜六</span>謂卽<span class="zhuanming">神秀</span>弟子<span class="zhuanming">普寂</span>禪師。但據《宋高僧傳》卷八《神秀傳》及卷九《普寂傳》，<span class="zhuanming">神秀</span>爲<span class="zhuanming">弘忍</span>弟子，<span class="zhuanming">弘忍</span>死後，<span class="zhuanming">神秀</span>始赴<span class="zhuanming">荆州</span><span class="zhuanming">玉泉寺</span>傳法，<span class="zhuanming">普寂</span>乃往師事凡六年，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00178','585969',this);" style="cursor:pointer;"> <span class="song">P178</span></i><span class="zhuanming">久視</span>元年（700）<span class="zhuanming">普寂</span>始度爲僧（大50/756a，760c）。此時<span class="zhuanming">義淨</span>早已歸國。<span class="zhuanming">普寂</span>何得爲<span class="zhuanming">智弘</span>師？此處<span class="zhuanming">寂</span>禪師當另爲一人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1491" id="1552">（六）</a>九江　此處“<span class="zhuanming">九江</span>”與上句“三<span class="zhuanming">吴</span>”相對，當泛指今<span class="zhuanming">湖北</span><span class="zhuanming">江西</span>一帶。<span class="zhuanming">九江</span>一名，最早見於《尚書·禹貢》：“（<span class="zhuanming">荆州</span>）<span class="zhuanming">九江</span>孔殷”，“<span class="zhuanming">九江</span>納錫大龜。”（《四部備要》本，頁16a，b）<span class="zhuanming">九江</span>所指，後代解釋紛紜。<span class="zhuanming">秦</span>始置<span class="zhuanming">九江郡</span>，歷代地域沿革變化甚大。<span class="zhuanming">隋</span>代有<span class="zhuanming">九江郡</span>，轄境較小，<span class="zhuanming">唐</span>初改爲<span class="zhuanming">江州</span>。地在今<span class="zhuanming">江西</span><span class="zhuanming">九江</span>一帶。<span class="zhuanming">義淨</span>爲<span class="zhuanming">唐</span>初時人，所稱<span class="zhuanming">九江</span>，或可於此求之。<span class="zhuanming">足立喜六</span>注謂<span class="zhuanming">唐</span><span class="zhuanming">河南道</span><span class="zhuanming">九江郡</span>。<span class="zhuanming">唐</span>無<span class="zhuanming">九江郡</span>。<span class="zhuanming">武德</span>四年平<span class="zhuanming">林士弘</span>，改<span class="zhuanming">隋九江郡</span>爲<span class="zhuanming">江州</span>，<span class="zhuanming">天寶</span>元年曾改爲<span class="zhuanming">潯陽郡</span>，<span class="zhuanming">乾元</span>元年又復爲<span class="zhuanming">江州</span>。始屬<span class="zhuanming">江南道</span>，後屬<span class="zhuanming">江南西道</span>，非<span class="zhuanming">河南道</span>。見《舊唐書》卷四十《地理志》（5/1608）。<span class="zhuanming">足</span>注又謂三<span class="zhuanming">吴</span>之法匠指<span class="zhuanming">瑳</span>禪師，<span class="zhuanming">九江</span>之勝友指<span class="zhuanming">寂</span>禪師，説不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1493" id="1553">（七）</a>中府　此處指<span class="zhuanming">洛陽</span>。古代以今<span class="zhuanming">河南</span>一帶地在天下之中而稱中州。<span class="zhuanming">唐</span>代在<span class="zhuanming">洛陽</span>曾數置府，故稱<span class="zhuanming">中府</span>。見《舊唐書》卷三八《地理志》（5/1421）。<span class="zhuanming">智弘</span>本<span class="zhuanming">洛陽</span>人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1495" id="1554">（八）</a>合浦　《舊唐書》卷四一《地理志》：“<span class="zhuanming">合浦</span>，<span class="zhuanming">漢</span>縣，屬<span class="zhuanming">合浦郡</span>。……<span class="zhuanming">隋</span>改爲<span class="zhuanming">禄州</span>。及爲<span class="zhuanming">合州</span>，又改爲<span class="zhuanming">合浦</span>。<span class="zhuanming">唐</span>置<span class="zhuanming">廉州</span>。大海在西南一百六十里。有<span class="zhuanming">珠母海</span>，郡人採珠之所，云<span class="zhuanming">合浦</span>也。州界有瘴江，名<span class="zhuanming">合浦江</span>也。”（5/1759）<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span><span class="zhuanming">廉州</span>，爲<span class="zhuanming">廉州</span>治所，在今<span class="zhuanming">廣西</span><span class="zhuanming">合浦縣</span>東北。<span class="zhuanming">合浦</span>自古爲泛<span class="zhuanming">南海</span>登舶之處。《漢書》卷二八下《地理志》最早記載之<span class="zhuanming">南海</span>交通路線，卽由<span class="zhuanming">合浦</span>始。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1498" id="1555">（九）</a>海濱神灣　今<span class="zhuanming">廣東</span><span class="zhuanming">中山縣</span>南<span class="zhuanming">磨刀門</span>東岸有一地名<span class="zhuanming">神<i class="pageTag" onclick="viewPic('ZSK00404-001-L00179','585969',this);" style="cursor:pointer;"> <span class="song">P179</span></i>灣</span>。但原文説<span class="zhuanming">智弘</span><span class="zhuanming">無行</span>在<span class="zhuanming">交州</span>住經一夏，未言又返歸<span class="zhuanming">廣州</span>，疑此處<span class="zhuanming">神灣</span>在<span class="zhuanming">交州</span>海岸。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1499" id="1556">（一○）</a>自餘經歷，具在行禪師傳内　據本書卷下《無行傳》，<span class="zhuanming">智弘</span>與<span class="zhuanming">無行</span>結伴南遊，先到<span class="zhuanming">室利佛逝</span>，經<span class="zhuanming">末羅瑜洲</span>﹑<span class="zhuanming">羯荼國</span>，到<span class="zhuanming">那伽鉢亶那</span>，轉赴<span class="zhuanming">師子國</span>，復東北泛舶到<span class="zhuanming">訶利雞羅國</span>，停住一年，便之<span class="zhuanming">大覺寺</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1502" id="1557">（一一）</a>信者道場　卽<span class="zhuanming">信者寺</span>。見本書卷上《玄照傳》中注。佛教寺院亦稱道場。《佛祖統紀》卷三九：“（<span class="zhuanming">大業</span>）九年，詔改天下寺曰道場。”（大49/362a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1507" id="1558">（一二）</a>德光律師所製《律經》　　<span class="zhuanming">德光</span>，梵文Guṇaprabha意譯，音譯<span class="zhuanming">瞿拏鉢剌婆</span>。公元六世紀<span class="zhuanming">北印度</span><span class="zhuanming">鉢伐多國</span>人。《寄歸傳》卷四：“<span class="zhuanming">法稱</span>則重顯因明，<span class="zhuanming">德光</span>乃再弘律藏。”（大54/229b）《西域記》卷四稱他“作《辨真》等論，凡百餘部。”“少而英傑，長而弘敏，博物強識，碩學多聞。本習大乘，未窮玄奥，因覽《毗婆沙論》，退業而學小乘，作數十部論，破大乘網紀，成小乘執著。又製俗書數十餘部，非斥先進所作典論。”（頁95）又據《慈恩傳》卷二，<span class="zhuanming">玄奘</span>曾在<span class="zhuanming">中印度</span><span class="zhuanming">秣底補羅國</span>從其弟子<span class="zhuanming">蜜多斯那</span>學習數月（大50/232c）。《律經》，梵文Vinayasūtra。梵文貝葉寫本現尚存<span class="zhuanming">北京</span><span class="zhuanming">民族文化宫圖書館</span>，用<span class="zhuanming">藏</span>文字母抄寫。無<span class="zhuanming">漢</span>譯，但另有<span class="zhuanming">藏</span>譯，<span class="zhuanming">藏</span>文名Ḥdul　baḥi　mdo。今<span class="zhuanming">藏</span>譯<span class="zhuanming">佛經</span>中還有<span class="zhuanming">德光</span>著作數種，亦多爲律藏方面的論疏。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1509" id="1559">（一三）</a>善護浮囊　浮囊，泅渡時所用之氣囊，古時多爲皮製。浮囊爲佛經中常用譬喻。《釋氏要覽》卷中有“護惜浮囊”條：“《湼盤經》云，有一人渡海，假於浮囊。有一羅刹隨渡者乞<i class="pageTag" onclick="viewPic('ZSK00404-001-L00180','585969',this);" style="cursor:pointer;"> <span class="song">P180</span></i>其浮囊，乃至一針眼許，渡者不得。此喻持戒人，守護戒法，如渡海浮囊，不得少許穿漏，方渡生死大海。”（大54/281c）《湼盤經》卽《湼槃經》。此條引文出北本《大般湼槃經》卷十一（大12/432b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1511" id="1560">（一四）</a>僊苑　卽<span class="zhuanming">仙人鹿野苑</span>﹑<span class="zhuanming">鹿苑</span>。見本書卷上《慧輪傳》後“<span class="zhuanming">鹿苑</span>”條注。傳説<span class="zhuanming">鹿野苑</span>曾是仙人住處。或又説曾有五百仙人，飛行空中，因緣失去神通，一時墮落於此。因此稱<span class="zhuanming">僊人鹿野苑</span>﹑<span class="zhuanming">僊苑</span>或<span class="zhuanming">仙人墮處</span>。見《大毗婆論》卷一八三（大27/917a）等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1512" id="1561">（一五）</a>鹿林　又稱<span class="zhuanming">施鹿林</span>。在<span class="zhuanming">鹿野苑</span>，<span class="zhuanming">鹿野苑</span>卽因此得名。《西域記》卷七記載<span class="zhuanming">鹿林</span>傳説云：昔有國王，畋遊原澤，有菩薩鹿王以身代懷孕雌鹿獻王，遂感動王，國王“悉放諸鹿，不復輸命，卽以其林爲諸鹿藪，因而謂之<span class="zhuanming">施鹿林</span>焉。<span class="zhuanming">鹿野</span>之號，自此而興。”（頁152）亦見《大毗婆娑論》卷一八三﹑《六度集經》卷三等。<span class="zhuanming">施鹿林</span>在<span class="zhuanming">鹿野</span>伽藍側。一般也常以<span class="zhuanming">鹿林</span>一名指<span class="zhuanming">鹿野苑</span>。但此處<span class="zhuanming">義淨</span>稍稍作了區别。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1513" id="1562">（一六）</a>祇樹　卽<span class="zhuanming">祇樹給孤獨園</span>，或稱<span class="zhuanming">祇園</span>。見本書卷上《玄照傳》“<span class="zhuanming">祇園</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1514" id="1563">（一七）</a>天階　又稱<span class="zhuanming">天梯</span>﹑<span class="zhuanming">三寶階</span>﹑<span class="zhuanming">三道寶階</span>。《西域記》卷四：“（<span class="zhuanming">刼比他國</span>）城東二十餘里有大伽藍。……伽藍大垣中有<span class="zhuanming">三寶階</span>，南北列，東面下，是<span class="zhuanming">如來</span>自三十三天降還也。”（頁102）<span class="zhuanming">刧比他國</span>，梵文Kapittha。《法顯傳》稱作<span class="zhuanming">僧迦施國</span>，梵文SaṃkāŚya（大51/859c）。故城一般認爲在今<span class="zhuanming">印度</span><span class="zhuanming">北方邦</span><span class="zhuanming">法魯迦巴德縣</span>（Farrukhabad　dist.）之Sankīsa村。見B.C.<i class="pageTag" onclick="viewPic('ZSK00404-001-L00181','585969',this);" style="cursor:pointer;"> <span class="song">P181</span></i>Law：HGAI.p.120；N.L.Dey：GDAMI.p.92；Cun-ningham：AGI.pp.311—314。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1516" id="1564">（一八）</a>菴園　指<span class="zhuanming">菴摩羅園</span>，梵文Āmravana。又稱<span class="zhuanming">菴摩羅女園</span>。據説是<span class="zhuanming">薜舍離城</span><span class="zhuanming">菴摩羅女</span>獻給<span class="zhuanming">釋迦牟尼</span>的園林。據《西域記》卷七記載，園在<span class="zhuanming">薜舍離城</span>西北數里處（頁161）。但《法顯傳》説在城南三里道西處（大51/861c）。<span class="zhuanming">薜舍離</span>，見本書卷上《大乘燈傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1517" id="1565">（一九）</a>山穴　指<span class="zhuanming">尊足嶺</span>。本書卷下《無行傳》：“南睇<span class="zhuanming">尊嶺</span>穴猶存。”《西域記》卷九稱<span class="zhuanming">尊足嶺</span>：“高巒陗絶，壑洞無涯。”（頁203）<span class="zhuanming">尊足嶺</span>，見本書卷上《玄會傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1520" id="1566">（二○）</a>琳公　指<span class="zhuanming">道琳</span>，見本書卷下《道琳傳》。</span> </p><p> <span><span class="zhuanming">無行</span>禪師者，<span class="zhuanming">荆州</span><span class="zhuanming">江陵</span>人<a class="zhuhao" href="#1645" id="1567">（一）</a>也。梵名<span class="zhuanming">般若提婆</span><a class="zhuhao" href="#1646" id="1568">（二）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">慧天</span>。</span> <span>叶性虚融，禀質温雅，意存<a class="zhuhao" href="#1621" id="1569">（1）</a>仁德，志重烟霞。而竹馬之年<a class="zhuhao" href="#1647" id="1570">（三）</a>，投足<span class="zhuanming">石渠</span>之署<a class="zhuhao" href="#1648" id="1571">（四）</a>；塈乎弱冠<a class="zhuhao" href="#1622" id="1572">（2）</a>，有懷<span class="zhuanming">金馬</span>之門<a class="zhuhao" href="#1649" id="1573">（五）</a>。頗已漁獵百氏<a class="zhuhao" href="#1650" id="1574">（六）</a>，流睇三經<a class="zhuhao" href="#1651" id="1575">（七）</a>。州望推奇，鄉曲排儁<a class="zhuhao" href="#1623" id="1576">（3）</a><a class="zhuhao" href="#1652" id="1577">（八）</a>。于時則絢彩霞開，鏡三江<a class="zhuhao" href="#1653" id="1578">（九）</a>而挺秀；芳思泉湧，灌七澤而流津。然宿因感會，今果現前，希慕法門，有窺玄苑<a class="zhuhao" href="#1624" id="1579">（4）</a>。幸遇五人之度<a class="zhuhao" href="#1654" id="1580">（一○）</a>，爰<a class="zhuhao" href="#1625" id="1581">（5）</a>居<span class="zhuanming">等界</span><a class="zhuhao" href="#1626" id="1582">（6）</a><span class="zhuanming">道場</span><a class="zhuhao" href="#1655" id="1583">（一一）</a>。既而創染諦門<a class="zhuhao" href="#1627" id="1584">（7）</a>，初霑法侣，事<span class="zhuanming">大福田寺</span><a class="zhuhao" href="#1656" id="1585">（一二）</a><span class="zhuanming">慧英</span>法師爲鄔波馱耶<a class="zhuhao" href="#1657" id="1586">（一三）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云親教師，和上者訛也。</span> <span>斯乃<span class="zhuanming">吉藏</span>法師<a class="zhuhao" href="#1658" id="1587">（一四）</a>之上足，可謂蟬聯碩德，固乃世不乏賢。於是標<a class="zhuhao" href="#1628" id="1588">（8）</a>心<i class="pageTag" onclick="viewPic('ZSK00404-001-L00182','585969',this);" style="cursor:pointer;"> <span class="song">P182</span></i>《般若》，棲<a class="zhuhao" href="#1629" id="1589">（9）</a>志禪居，屏棄<a class="zhuhao" href="#1630" id="1590">（10）</a>人間，往來山水。每因談玄<a class="zhuhao" href="#1631" id="1591">（11）</a>講肆，擊闡微言，雖年在後生<a class="zhuhao" href="#1632" id="1592">（12）</a>，望逾先進。及乎受具，同壇乃二十餘人。誦戒契心，再辰便了，咸稱上首，餘莫能加。次隱幽巖，誦《法華》妙典，不盈一月，七軸言終<a class="zhuhao" href="#1633" id="1593">（13）</a>。乃歎曰：“夫尋筌者意在得魚<a class="zhuhao" href="#1659" id="1594">（一五）</a>，求言者本希趣理，宜可訪名匠，鏡心神，啓定門，斷煩惑。”遂乃杖錫<span class="zhuanming">九江</span>，移步三<span class="zhuanming">越</span><a class="zhuhao" href="#1660" id="1595">（一六）</a>，遊<span class="zhuanming">衡岳</span>，處<span class="zhuanming">金陵</span>，逸想<span class="zhuanming">嵩</span>﹑<span class="zhuanming">華</span>，長吟<span class="zhuanming">少室</span>，濯足八水，舉袂三川<a class="zhuhao" href="#1661" id="1596">（一七）</a>，求善知識<a class="zhuhao" href="#1662" id="1597">（一八）</a>，卽其志也。或擕定門而北上，獵<span class="zhuanming">智者</span>禪匠<a class="zhuhao" href="#1663" id="1598">（一九）</a>之精微；麾戒巚而東歸，究<span class="zhuanming">道宣</span>律師<a class="zhuhao" href="#1664" id="1599">（二○）</a>之淳粹。聽新舊經論，討古今儀則。洋洋焉波瀾萬頃，嶷嶷也崖岸千尋。與<span class="zhuanming">智弘</span>爲伴，東風泛舶，一月到<span class="zhuanming">室利佛逝國</span>。國王厚禮，特異常倫，布金花，散金粟，四事供養<a class="zhuhao" href="#1665" id="1600">（二一）</a>，五體<a class="zhuhao" href="#1634" id="1601">（14）</a>呈心，見從大<span class="zhuanming">唐</span>天子處來，倍加欽上。後乘王舶，經十五日，達<span class="zhuanming">末羅瑜洲</span>。又十五日到<span class="zhuanming">羯荼<a class="zhuhao" href="#1635" id="1602">（15）</a>國</span>。至冬末轉舶西行，經三十日，到<span class="zhuanming">那伽鉢亶那</span><a class="zhuhao" href="#1666" id="1603">（二二）</a>。從此泛海二日，到<span class="zhuanming">師子洲</span>，觀禮佛牙。從<span class="zhuanming">師子洲</span>復東北<a class="zhuhao" href="#1636" id="1604">（16）</a>泛舶一月，到<span class="zhuanming">訶利雞羅國</span>。此國乃是<span class="zhuanming">東天</span>之東界也，卽<span class="zhuanming">贍部洲</span>之地也。停住<a class="zhuhao" href="#1637" id="1605">（17）</a>一年，漸之<span class="zhuanming">東印度</span>，恆與<span class="zhuanming">智弘</span>相隨。此去<span class="zhuanming">那爛陀</span>途有百驛。既停息已，便之<span class="zhuanming">大覺</span>。蒙國家<a class="zhuhao" href="#1638" id="1606">（18）</a>安置入寺，俱爲主人。西國主人稍難得也。若其得主，則衆事皆同如也，爲客但食而已。禪師後向<span class="zhuanming">那爛陀</span>，聽《瑜伽》，習《中觀》<a class="zhuhao" href="#1639" id="1607">（19）</a><a class="zhuhao" href="#1667" id="1608">（二三）</a>，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00183','585969',this);" style="cursor:pointer;"> <span class="song">P183</span></i>研味《俱舍》，探求律典。復往<span class="zhuanming">羝<a class="zhuhao" href="#1640" id="1609">（20）</a>羅荼寺</span><a class="zhuhao" href="#1668" id="1610">（二四）</a>，去斯兩驛，彼有法匠，善解因明<a class="zhuhao" href="#1669" id="1611">（二五）</a>。屢在芳筵，習<span class="zhuanming">陳那</span>﹑<span class="zhuanming">法稱</span><a class="zhuhao" href="#1670" id="1612">（二六）</a>之作<a class="zhuhao" href="#1641" id="1613">（21）</a>，莫不漸入玄關，頗開幽鍵。每唯杖錫，乞食全軀，少欲自居，情超物外。曾因閑隙，譯出《阿笈摩經》述<span class="zhuanming">如來</span>湼槃之事，略爲三卷，已附歸<span class="zhuanming">唐</span><a class="zhuhao" href="#1671" id="1614">（二七）</a>，是一切有部律中所出，論其進不<a class="zhuhao" href="#1642" id="1615">（22）</a>乃與<span class="zhuanming">會寧</span>所譯同矣<a class="zhuhao" href="#1672" id="1616">（二八）</a>。<span class="zhuanming">行</span>禪師<a class="zhuhao" href="#1643" id="1617">（23）</a>既言欲居<span class="zhuanming">西國</span>，復道有意<span class="zhuanming">神州</span>，擬<a class="zhuhao" href="#1644" id="1618">（24）</a>取<span class="zhuanming">北天</span>歸乎故里<a class="zhuhao" href="#1673" id="1619">（二九）</a>。<span class="zhuanming">浄</span>來日從<span class="zhuanming">那爛陀</span>相送<a class="zhuhao" href="#1674" id="1620">（三○）</a>，東行六驛，各懷生别之恨，俱希重會之心，業也茫茫，流泗交袂矣。春秋五十六。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1569" id="1621">（1）</a>存　磧本原作“有”；各本俱作“存”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1572" id="1622">（2）</a>冠　磧本原作“元”；各本俱作“冠”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1576" id="1623">（3）</a>排儁　麗本作“非儁”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1579" id="1624">（4）</a>玄苑　磧本原作“玄化”；今從金本﹑麗本﹑大本﹑天本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1581" id="1625">（5）</a>爰　金本作“愛”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1582" id="1626">（6）</a>等界　磧本原作“等戒”；今從金本﹑麗本﹑大本﹑天本﹑足本及《全唐文》卷九一二改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1584" id="1627">（7）</a>諦門　磧本原作“譯門”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1588" id="1628">（8）</a>標　金本﹑麗本﹑足本作“摽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1589" id="1629">（9）</a>棲　金本作“㕓”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00184','585969',this);" style="cursor:pointer;"> <span class="song">P184</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1590" id="1630">（10）</a>棄　北本作“乘”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1591" id="1631">（11）</a>玄　洪本作“王”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1592" id="1632">（12）</a>後生　麗本﹑大本﹑天本﹑内本﹑足本在此後加“而”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1593" id="1633">（13）</a>七軸言終　磧本“軸言”二字原脱；今據各本補。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1601" id="1634">（14）</a>五體　大本﹑天本﹑内本作“五對”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1602" id="1635">（15）</a>羯荼　磧本“荼”字原作“茶”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改作“<span class="zhuanming">羯荼</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1604" id="1636">（16）</a>北　洪本作“比”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1605" id="1637">（17）</a>住　金本作“至”；麗本﹑大本﹑内本﹑足本作“在”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1606" id="1638">（18）</a>家　金本﹑麗本﹑大本﹑足本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1607" id="1639">（19）</a>中觀　磧本“中”字頗漫漶；各本俱作“中觀”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1609" id="1640">（20）</a>羝　磧本原印作“𦍝”；各本俱作“羝”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1613" id="1641">（21）</a>作　磧本原作“作者”；今從金本﹑麗本﹑大本﹑天本删“者”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1615" id="1642">（22）</a>不　天本作“否”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1617" id="1643">（23）</a>行禪師　磧本原在此後衍“説”字；今從金本﹑麗本﹑大本﹑天本﹑内本删。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1618" id="1644">（24）</a>擬　麗本﹑大本作“疑”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1567" id="1645">（一）</a>荆州江陵人　　<span class="zhuanming">荆州</span><span class="zhuanming">江陵</span>，見本書卷下《道琳傳》中注。<span class="zhuanming">無行</span>與<span class="zhuanming">道琳</span>同籍。《全唐文》卷九一二載<span class="zhuanming">無行</span>文一篇，題《荆南戒壇舍利贊》，前有小傳云：“<span class="zhuanming">無行</span>，<span class="zhuanming">乾封</span>中（666—668）<span class="zhuanming">荆州</span><span class="zhuanming">等界寺</span>沙門。”（<span class="zhuanming">清</span>刻本，頁2b）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00185','585969',this);" style="cursor:pointer;"> <span class="song">P185</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1568" id="1646">（二）</a>般若提婆　梵文Prajñādeva，意譯<span class="zhuanming">慧天</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1570" id="1647">（三）</a>竹馬之年　比喻幼年，或指七歲的年齡。《錦繡萬花谷》前集卷一六引《博物志》：“小兒五歲曰鳩車之戲，七歲曰竹馬之戲。”（<span class="zhuanming">明</span><span class="zhuanming">嘉靖</span>十五年<span class="zhuanming">錫山</span><span class="zhuanming">秦</span>氏校刻本，頁15a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1571" id="1648">（四）</a>投足石渠之署　　<span class="zhuanming">石渠</span>，<span class="zhuanming">石渠閣</span>，<span class="zhuanming">漢</span>代<span class="zhuanming">長安</span><span class="zhuanming">未央宫</span>内藏書閣。《三輔黄圖》卷六：“<span class="zhuanming">石渠閣</span>，<span class="zhuanming">蕭何</span>造。其下礲石爲渠，以導水，若今御溝，因爲閣名，所藏入關所得<span class="zhuanming">秦</span>之圖籍。至於<span class="zhuanming">成帝</span>，又於此藏秘書焉。”又注云：“《三輔故事》曰：<span class="zhuanming">石渠閣</span>在<span class="zhuanming">未央宫</span>殿北，藏秘書之所。”（《經訓堂叢書》本，頁1a）投足<span class="zhuanming">石渠</span>之署，謂潜心讀書。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1573" id="1649">（五）</a>有懷金馬之門　　<span class="zhuanming">金馬</span>，<span class="zhuanming">漢</span>代<span class="zhuanming">長安宫</span>門名。《史記》卷一二六《滑稽列傳》：“<span class="zhuanming">金馬門</span>者，宦署門也。門傍有銅馬，故謂之曰<span class="zhuanming">金馬門</span>。”（10/3205）<span class="zhuanming">漢</span>代實行徵辟制度，被徵辟者待詔公車，其中特優異者待詔<span class="zhuanming">金馬門</span>。《漢書》卷五八《公孫弘傳》：“天子擢<span class="zhuanming">弘</span>對爲第一，……待詔<span class="zhuanming">金馬門</span>。”（9/2617）有懷<span class="zhuanming">金馬</span>之門，謂有志於功名。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1574" id="1650">（六）</a>百氏　卽諸子百家。《漢書》卷三十《藝文志》載，諸子有一百八十九家，稱爲“百家”。（6/1745）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1575" id="1651">（七）</a>三經　《漢書》卷二七《五行志》：“聖人重之，載於三經。”<span class="zhuanming">顔師古</span>注：“謂《易》﹑《詩》﹑《春秋》。”但《新唐書》卷四四《選舉志》則云：“凡《禮記》﹑《春秋左氏傳》爲大經，《詩》﹑《周禮》﹑《儀禮》爲中經，《易》﹑《尚書》﹑《春秋公羊傳》﹑《穀梁傳》爲小經。通二經者，大經﹑小經各一，若中經二。通三經者，大經﹑中經﹑小經各一。”（4/1160）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00186','585969',this);" style="cursor:pointer;"> <span class="song">P186</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1577" id="1652">（八）</a>州望推奇，鄉曲排儁　《慧琳音義》卷八一註此條，引《廣雅》云：“排，推也。”推，推重。排儁與推奇意同。《續高僧傳》卷二八《法誠傳》：“<span class="zhuanming">和</span>亦鄉族所推，奉之比聖。”（大50/688c）<span class="zhuanming">足立喜六</span>以爲作因嫉妒而排斥講，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1578" id="1653">（九）</a>三江　《尚書·禹貢》<span class="zhuanming">揚州</span>條：“三江既入，震澤底定。”後代對三江有多種解釋。<span class="zhuanming">鄭玄</span>註：“三江，左合<span class="zhuanming">漢</span>爲北江，會<span class="zhuanming">彭蠡</span>爲南江，<span class="zhuanming">岷江</span>居其中，則爲中江。”（《四部備要》本《尚書今古文注疏》，頁45）《周禮·夏官·職方氏》揚州條：“其川三江，其浸五湖。”<span class="zhuanming">唐</span><span class="zhuanming">賈公彦</span>疏：“三江者，江至<span class="zhuanming">尋陽</span>，南合爲一，東行至<span class="zhuanming">揚州</span>，入<span class="zhuanming">彭蠡</span>，後分爲三道而入海，故得有三江也。”（《四部備要》本《周禮注疏》，頁321b）此處泛指<span class="zhuanming">長江</span>中下遊地區，與下句“七澤”相對。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1580" id="1654">（一○）</a>五人之度　傳説<span class="zhuanming">釋迦牟尼</span>成道後初轉法輪，在<span class="zhuanming">鹿野苑</span>度<span class="zhuanming">憍陳如</span>等五人。五人之名，《佛祖統記》卷二稱是<span class="zhuanming">憍陳如</span>（梵文Ājñātakauṇḍinya）﹑<span class="zhuanming">十力迦葉</span>（梵文DaŚabalakāŚya-pa）﹑<span class="zhuanming">頞鞞</span>（梵文AŚvajit）﹑<span class="zhuanming">跋提</span>（梵文Bhadrika），<span class="zhuanming">摩訶男俱利</span>（梵文Mahānāmakulika）。（大49/145b）《西域記》卷七講他們其中三人是<span class="zhuanming">淨飯王</span>家族中人，二人是舅氏家人（頁153）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1583" id="1655">（一一）</a>爰居等界道場　道場，此處指寺。<span class="zhuanming">等界</span><span class="zhuanming">道場</span>卽<span class="zhuanming">等界寺</span>。寺在<span class="zhuanming">荆州</span>。《全唐文》卷九一二：“<span class="zhuanming">無行</span>，<span class="zhuanming">乾封</span>中<span class="zhuanming">荆州</span><span class="zhuanming">等界寺</span>沙門。”（<span class="zhuanming">清</span>刻本，頁2b）幸遇五人之度，爰居<span class="zhuanming">等界</span><span class="zhuanming">道場</span>，謂<span class="zhuanming">無行</span>受度爲僧，在<span class="zhuanming">等界寺</span>出家。但<span class="zhuanming">足立喜六</span>引《國語》﹑《爾雅》及<span class="zhuanming">陸德明</span>﹑<span class="zhuanming">郭璞</span>等説，解釋爰居爲海鳥名，誤。由此其上下句斷句亦誤，考證及解釋甚繁，結論却極荒謬。不復引。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00187','585969',this);" style="cursor:pointer;"> <span class="song">P187</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1585" id="1656">（一二）</a>大福田寺　此<span class="zhuanming">大福田寺</span>不詳確在何處。據《續高僧傳》卷十六《僧實傳》及《曇相傳》中記，<span class="zhuanming">北周</span><span class="zhuanming">武帝</span><span class="zhuanming">保定</span>三年（563）曾在<span class="zhuanming">長安</span>東郊門外<span class="zhuanming">僧實</span>墓所建<span class="zhuanming">大福田寺</span>。（大50/558a，c）但據同書卷十一《明舜傳》，<span class="zhuanming">隋</span>末<span class="zhuanming">蘄州</span>（治所在今<span class="zhuanming">湖北</span><span class="zhuanming">蘄春縣</span><span class="zhuanming">蘄州鎮</span>西北）亦有<span class="zhuanming">福田寺</span>，云：“<span class="zhuanming">蘄州</span><span class="zhuanming">福田寺</span>，寺是（<span class="zhuanming">宋</span><span class="zhuanming">元</span><span class="zhuanming">明</span>本“是”字作“在”）州北三里<span class="zhuanming">鼓吹山</span>上。”（大50/511a）<span class="zhuanming">足立喜六</span>注引《咸寧縣志》卷十二云：“<span class="zhuanming">福田寺</span>在城東四十里，<span class="zhuanming">乾元</span>三年建。”<span class="zhuanming">乾元</span>爲<span class="zhuanming">唐肅宗</span>年號（758—760），晚<span class="zhuanming">義淨</span>著書時近八十年。若<span class="zhuanming">足</span>注所引書不誤，原文中<span class="zhuanming">大福田寺</span>則非此<span class="zhuanming">大福田寺</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1586" id="1657">（一三）</a>鄔波馱耶　梵文upādhyāya，又譯和尚﹑和上。《寄歸傳》卷三原注：“馱音停夜反。既無正體，借音言之。鄔波是其親近。波字長唤中有阿字。阿馱耶義當教讀。言和尚者非也。西方汎唤博士皆名烏社，斯非典語。若依梵本經律之文，咸云鄔波馱耶，譯爲親教師。北方諸國皆唤和社，致令傳譯習彼訛音。”（大54/222a）鄔波，梵文upa；阿馱耶，梵文adhyāya；二字合聲而成upādhyāya，音譯鄔波馱耶。<span class="zhuanming">中國</span>最早翻譯的佛經，多從古代<span class="zhuanming">中亞</span>語言轉譯而來。和尚一名，卽因轉譯而立。《宋高僧傳》卷三論“重譯”云：“如經傳嶺北，<span class="zhuanming">樓蘭</span>﹑<span class="zhuanming">焉耆</span>不解<span class="zhuanming">天竺</span>語，且譯爲胡語。如梵云鄔波陀耶，<span class="zhuanming">疏勒</span>曰鶻社，<span class="zhuanming">于闐</span>曰和尚。”（大50/723c）不過和尚一名，後已爲人習用，<span class="zhuanming">義淨</span>自己的著作中亦間有使用者。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1587" id="1658">（一四）</a>吉藏法師　　<span class="zhuanming">隋</span>代名僧，<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>三論宗的創始人。本姓<span class="zhuanming">安</span>，原籍<span class="zhuanming">安息</span>，祖避世仇而移居<span class="zhuanming">南海</span>，遂家於<span class="zhuanming">交</span><span class="zhuanming">廣</span>之間。後遷<span class="zhuanming">金陵</span>（今<span class="zhuanming">南京</span>）而生<span class="zhuanming">藏</span>。年在孩童，父引之見<span class="zhuanming">真諦</span>，<span class="zhuanming">真諦</span>爲<i class="pageTag" onclick="viewPic('ZSK00404-001-L00188','585969',this);" style="cursor:pointer;"> <span class="song">P188</span></i>取名“<span class="zhuanming">吉藏</span>”。七歲從<span class="zhuanming">興皇寺</span><span class="zhuanming">法朗</span>出家。十九歲學有成就，善講經論。後到<span class="zhuanming">會稽</span>（今<span class="zhuanming">浙江</span><span class="zhuanming">紹興</span>）<span class="zhuanming">嘉祥寺</span>講法，人稱“<span class="zhuanming">嘉祥</span>大師”。<span class="zhuanming">煬帝</span>時住<span class="zhuanming">長安</span><span class="zhuanming">日嚴寺</span>，創三論宗。<span class="zhuanming">唐</span><span class="zhuanming">武德</span>六年（623）卒，年七十有五。撰有《中論疏》﹑《百論疏》﹑《十二門論疏》﹑《三論玄義》等。《續高僧傳》卷十一有傳（大50/513c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1594" id="1659">（一五）</a>尋筌者意在得魚　《莊子·外物》：“筌者所以在魚，得魚而忘筌。”<span class="zhuanming">郭慶蕃</span>集釋：“筌，魚笱也，以竹爲之。”（《諸子集成》本，頁407）尋筌者意在得魚，此處活用之。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1595" id="1660">（一六）</a>三越　三<span class="zhuanming">越</span>亦有異説，或説<span class="zhuanming">東越</span>﹑<span class="zhuanming">南越</span>﹑<span class="zhuanming">西越</span>，或説<span class="zhuanming">吴越</span>﹑<span class="zhuanming">南越</span>﹑<span class="zhuanming">閩越</span>。此處當泛指今<span class="zhuanming">江</span><span class="zhuanming">浙</span>一帶。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1596" id="1661">（一七）</a>三川　指<span class="zhuanming">黄河</span>﹑<span class="zhuanming">雒水</span>﹑<span class="zhuanming">伊水</span>。<span class="zhuanming">戰國</span><span class="zhuanming">秦莊襄王</span>元年（前249）置<span class="zhuanming">三川郡</span>，以境内有<span class="zhuanming">河</span>﹑<span class="zhuanming">雒</span>﹑<span class="zhuanming">伊</span>三川得名。治所在<span class="zhuanming">雒陽</span>（今<span class="zhuanming">洛陽市</span>東北），一説在<span class="zhuanming">滎陽</span>（今縣東北）。<span class="zhuanming">漢高祖</span>二年（前205）改爲<span class="zhuanming">河南郡</span>。三川，此處代指今<span class="zhuanming">河南</span><span class="zhuanming">洛陽</span>一帶地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1597" id="1662">（一八）</a>善知識　知識，相知，相識。指熟識的人，《管子·入國》：“子孤幼，無父母所養，不能自生者，屬之其鄉黨知識故人。”（《諸子集成》本，頁300）善知識，佛教稱能在宗教上獲得教益的友人。《法華玄贊》卷十：“善知識者，能教衆生遠離十惡，修行十善，以是義故名善知識。”（大34/851c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1598" id="1663">（一九）</a>智者禪匠　指<span class="zhuanming">智顗</span>。<span class="zhuanming">智顗</span>，<span class="zhuanming">陳</span>﹑<span class="zhuanming">隋</span>時名僧，<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>天台宗的創立者。本姓<span class="zhuanming">陳</span>，祖籍<span class="zhuanming">潁川</span>（郡治今<span class="zhuanming">河南</span><span class="zhuanming">許昌</span>），後遷<span class="zhuanming">荆州</span><span class="zhuanming">華容</span>（今湖北<span class="zhuanming">潜江</span>西南）。十八歲出家，後從<span class="zhuanming">慧思</span>受業。<span class="zhuanming">陳</span><span class="zhuanming">太建</span>七年（575）入<span class="zhuanming">天台山</span>建草庵，講經九年，稱“<span class="zhuanming">天台</span>大師。”又因<span class="zhuanming">隋煬帝</span><span class="zhuanming">楊廣</span>爲<span class="zhuanming">晉王</span>時曾賜號“<span class="zhuanming">智者</span>”，故又稱“<span class="zhuanming">智者</span>大師”。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00189','585969',this);" style="cursor:pointer;"> <span class="song">P189</span></i><span class="zhuanming">隋</span><span class="zhuanming">開皇</span>十七年（597）卒，年六十有七。著作甚多，主要有《法華玄義》﹑《法華文句》﹑《摩訶止觀》等，由弟子<span class="zhuanming">灌頂</span>集録成書。《續高僧傳》卷十七有傳（大50/564a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1599" id="1664">（二○）</a>道宣律師　　<span class="zhuanming">道宣</span>，<span class="zhuanming">唐</span>代名僧，<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>律宗的創立者。本姓<span class="zhuanming">錢</span>，<span class="zhuanming">潤州</span><span class="zhuanming">丹徒</span>（今屬<span class="zhuanming">江蘇</span>）人，一説<span class="zhuanming">長城</span>（治所在今<span class="zhuanming">浙江</span><span class="zhuanming">長興</span>）人。十五歲出家。<span class="zhuanming">隋</span><span class="zhuanming">大業</span>中從<span class="zhuanming">智首</span>受戒，專究律學。曾參加<span class="zhuanming">玄奘</span>譯場，爲<span class="zhuanming">西明寺</span>上座。<span class="zhuanming">唐</span><span class="zhuanming">乾封</span>二年（667）卒，年七十有二。學識淵博，著述甚多。有《四分律删繁補闕行事鈔》等三大部，爲律宗重要著作。又編撰《廣弘明集》﹑《續高僧傳》﹑《釋迦方志》等。《宋高僧傳》卷十四有傳（大50/790b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1600" id="1665">（二一）</a>四事供養　《無量壽經》卷上：“常以四事，供養一切諸佛。如是功德不可稱説。”（大12/269c）四事，《法華經》卷五：“衣服﹑卧具﹑飲食﹑醫藥。”（大9/38a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1603" id="1666">（二二）</a>那伽鉢亶那　梵文Nāgapatana，可意譯爲“龍降”。古代<span class="zhuanming">南印度</span>重要港口，今<span class="zhuanming">印度</span><span class="zhuanming">泰米爾納德邦</span><span class="zhuanming">納加帕蒂南</span>（Nagapattinam或Negapatam）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1608" id="1667">（二三）</a>《中觀》　卽《中觀論》。見本書卷上《玄照傳》“《中》﹑《百》等論”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1610" id="1668">（二四）</a>羝羅荼寺　　<span class="zhuanming">沙畹</span>還原爲Tilāḍhaka，<span class="zhuanming">高楠順次郎</span>還原爲Tilaḍha。（RBR.p.184）《西域記》譯作<span class="zhuanming">鞮羅釋</span>（古本“釋”或作“擇”，應是。）<span class="zhuanming">迦伽藍</span>，《慈恩傳》卷三譯作<span class="zhuanming">低羅磔迦寺</span>（大50/236b），卷四譯作<span class="zhuanming">低羅擇迦寺</span>（大50/244a）。據《西域記》卷八，寺在<span class="zhuanming">波吒釐子城</span>（<span class="zhuanming">華氏城</span>）西南約三百餘里處。《慈恩傳》卷四記載在<span class="zhuanming">那爛陀</span>西三踰繕那處（大50/244a）。但<span class="zhuanming">義<i class="pageTag" onclick="viewPic('ZSK00404-001-L00190','585969',this);" style="cursor:pointer;"> <span class="song">P190</span></i>淨</span>此處所記爲兩驛。《西域記》卷八：“<span class="zhuanming">鞮羅釋迦伽藍</span>，庭宇四院，觀閣三層，崇臺累仞，重門洞啓，<span class="zhuanming">頻毘娑羅王</span>末孫之所建也。旌召高才，廣延俊德，異域學人，遠方髦彦，同類相趨，肩隨戾止。僧徒千數，並學大乘。”（頁180）Cunningham考定在今<span class="zhuanming">巴腊貢村</span>（Barāgaon，卽<span class="zhuanming">那爛陀</span>遺址所在地）西北十七英里處，<span class="zhuanming">帕爾古河</span>（Phalgu　R．）東岸的Tillāra。（Cunningham：AGI.p.385）又據該地出土的碑文，寺名爲Telāḍhaka。（<span class="zhuanming">水谷真成</span>譯注：《大唐西域記》，頁254，注一）<span class="zhuanming">足立喜六</span>謂卽本書卷上《土蕃公主嬭母息二人傳》中之<span class="zhuanming">天王寺</span>，還原<span class="zhuanming">羝羅荼</span>爲Therasakra。其還原及解釋甚奇，俱誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1611" id="1669">（二五）</a>彼有法匠，善解因明　《慈恩傳》卷四記載<span class="zhuanming">羝羅荼</span>寺“有出家大德名<span class="zhuanming">般若跋陀羅</span>，本<span class="zhuanming">縛羅鉢底國</span>人，於薩婆多部出家，善自宗三藏及聲明﹑因明等。（<span class="zhuanming">玄奘</span>）法師就停兩月，諮決所疑。”（大50/244a）此處<span class="zhuanming">羝羅荼寺</span>法匠或指<span class="zhuanming">般若跋陀羅</span>。<span class="zhuanming">般若跋陀羅</span>，梵文Prajñābhadra，意譯<span class="zhuanming">智賢</span>。但<span class="zhuanming">無行</span>赴印晚於<span class="zhuanming">玄奘</span>四十餘年，此<span class="zhuanming">般若跋陀羅</span>若在，則已高齡。又《寄歸傳》卷四云：“其西方現在，則<span class="zhuanming">羝羅荼寺</span>有<span class="zhuanming">智月</span>法師，<span class="zhuanming">那爛陀</span>中則<span class="zhuanming">寶師子</span>大德。”（大54/229c）知<span class="zhuanming">智月</span>爲當時<span class="zhuanming">羝羅荼寺</span>中最有名僧人。<span class="zhuanming">智月</span>，梵文Jñānacandra，<span class="zhuanming">印度</span>大乘<span class="zhuanming">佛教</span>瑜伽行派著名論師<span class="zhuanming">護法</span>的弟子，所謂“唯識十大論師”之一。<span class="zhuanming">玄奘</span>赴<span class="zhuanming">印</span>時，<span class="zhuanming">智月</span>在<span class="zhuanming">那爛陀</span>寺。《西域記》卷九稱他“風鑒明敏”，述作論釋有十數部（頁217）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1612" id="1670">（二六）</a>法稱　梵文Dharmakīrti。古代<span class="zhuanming">南印度</span><span class="zhuanming">睹梨摩羅耶</span>（Trimalaya）人，婆羅門出身。活動時期約在公元七世紀<i class="pageTag" onclick="viewPic('ZSK00404-001-L00191','585969',this);" style="cursor:pointer;"> <span class="song">P191</span></i>前半期。據<span class="zhuanming">多羅那他</span>《印度佛教史》等記載，他從<span class="zhuanming">護法</span>（Dha-rmapāla）學習唯識，又從<span class="zhuanming">陳那</span>的弟子<span class="zhuanming">自在軍</span>（IŚvarasena）學習因明，成爲著名<span class="zhuanming">佛教</span>哲學家。主要著作有《量釋論》﹑《量決定論》﹑《正理一滴論》﹑《因一滴論》﹑《觀相屬論》﹑《論議正理論》﹑《成他相續論》等，都有<span class="zhuanming">藏</span>譯。《寄歸傳》卷四：“<span class="zhuanming">法稱</span>則重顯因明。”又稱他是近時代人（大54/229b）。但比較奇怪的是同時代的<span class="zhuanming">玄奘</span>没有提到他，<span class="zhuanming">義淨</span>因此是<span class="zhuanming">中國</span>第一個介紹<span class="zhuanming">法稱</span>的人。<span class="zhuanming">沙畹</span>譯本未譯<span class="zhuanming">法稱</span>一名，將<span class="zhuanming">中</span>文原文斷句爲“習<span class="zhuanming">陳那</span>法，稱之作者”，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1614" id="1671">（二七）</a>已附歸唐　　<span class="zhuanming">無行</span>所譯經今不存。僅《慧琳音義》卷一百著録有《荆州沙門無行從中天附書於唐國諸大德》一書名，並注音義九條。（大54/928a）但現存《大藏經》中無此書。説明<span class="zhuanming">唐</span>時<span class="zhuanming">無行</span>著作曾入藏，後佚。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1616" id="1672">（二八）</a>與會寧所譯同矣　參見本書卷上《會寧傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1619" id="1673">（二九）</a>擬取北天歸乎故里　　<span class="zhuanming">智昇</span>《續古今譯經圖記》<span class="zhuanming">戍婆揭羅僧訶</span>（卽<span class="zhuanming">善無畏</span>）條：“曩時沙門<span class="zhuanming">無行</span>西遊<span class="zhuanming">天竺</span>，學畢東歸。迴至<span class="zhuanming">北天</span>，不幸而卒。所將梵本有勅迎還，比在西京<span class="zhuanming">華嚴寺</span>收掌。<span class="zhuanming">無畏</span>與沙門<span class="zhuanming">一行</span>於彼簡得數本梵經，並總持妙門，先未曾譯。至十二年，隨駕入<span class="zhuanming">洛</span>，於<span class="zhuanming">大福先寺</span>安置。遂爲沙門<span class="zhuanming">一行</span>譯。”（大55/372b）《宋高僧傳》卷二《善無畏傳》同（大50/715b）。<span class="zhuanming">善無畏</span>，<span class="zhuanming">印度</span>僧人，從<span class="zhuanming">北印度</span>來<span class="zhuanming">華</span>，<span class="zhuanming">開元</span>四年（716）抵<span class="zhuanming">長安</span>。後爲<span class="zhuanming">一行</span>師。又<span class="zhuanming">慧超</span>《往五天竺國傳》記<span class="zhuanming">慧超</span>至<span class="zhuanming">北印度</span>，有一寺，名<span class="zhuanming">多摩三磨娜</span>。（梵文Tāmaṣavana，按卽《西域記》卷四所譯<span class="zhuanming">荅秣蘇伐那僧伽藍</span>，意譯<span class="zhuanming">闇林寺</span>，在<span class="zhuanming">至那僕底國</span>）“又<i class="pageTag" onclick="viewPic('ZSK00404-001-L00192','585969',this);" style="cursor:pointer;"> <span class="song">P192</span></i>山中有一寺，名<span class="zhuanming">那揭羅䭾娜</span>。有一<span class="zhuanming">漢</span>僧，於此寺身亡。彼大德説，從<span class="zhuanming">中天</span>來，明閑三藏聖教，將欲還鄉，忽然違和，便卽化矣。”（大51/976c）<span class="zhuanming">慧超</span>西行年代不詳，僅知其<span class="zhuanming">開元</span>十五年（727）歸至<span class="zhuanming">安西</span>。<span class="zhuanming">馮承鈞</span>先生以爲，此<span class="zhuanming">漢</span>僧似卽<span class="zhuanming">無行</span>（《歷代求法翻經録》，<span class="zhuanming">商務</span>1934年版，頁84）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1620" id="1674">（三○）</a>净來日從那爛陀相送　時在<span class="zhuanming">垂拱</span>元年（685）。見本書《序》。<span class="zhuanming">馮承鈞</span>先生《歷代求法翻經録》稱此大約是在六七三年前後（同上，頁84），誤。</span> </p><p> <span>又禪師禀性<a class="zhuhao" href="#1748" id="1675">（1）</a>好上欽禮。每以覺樹初緑，觀洗沐於龍池<a class="zhuhao" href="#1784" id="1676">（一）</a>；<span class="zhuanming">竹苑</span>新黄，奉折花於<span class="zhuanming">鷲嶺</span>。</span> <span class="font12 zhu">此二時也，春中也，皆是大節會。無間<a class="zhuhao" href="#1749" id="1677">（2）</a>遠近<a class="zhuhao" href="#1750" id="1678">（3）</a>，道俗咸觀洗<a class="zhuhao" href="#1751" id="1679">（4）</a>菩提樹也。又<span class="zhuanming">鷲峯山</span>此時有黄花<a class="zhuhao" href="#1752" id="1680">（5）</a>，大<a class="zhuhao" href="#1753" id="1681">（6）</a>如手許，實同金色，人<a class="zhuhao" href="#1754" id="1682">（7）</a>皆折以<a class="zhuhao" href="#1755" id="1683">（8）</a>上呈。當此之時，彌覆山野，名春女花耳<a class="zhuhao" href="#1785" id="1684">（二）</a>。</span> <span>曾於一時與<span class="zhuanming">無行</span>禪師同遊<span class="zhuanming">鷲嶺</span>，瞻奉既<a class="zhuhao" href="#1756" id="1685">（9）</a>訖，遐眺鄉關，無任殷憂，<span class="zhuanming">浄</span>乃聊述所懷云爾<a class="zhuhao" href="#1757" id="1686">（10）</a>。雜言詩曰<a class="zhuhao" href="#1758" id="1687">（11）</a>：</span> </p><p> <span>觀化<span class="zhuanming">祇山</span>頂，流睇古<span class="zhuanming">王城</span><a class="zhuhao" href="#1786" id="1688">（三）</a>。萬載池猶潔，千年<a class="zhuhao" href="#1759" id="1689">（12）</a>苑尚清<a class="zhuhao" href="#1787" id="1690">（四）</a>；髣髴<span class="zhuanming">影堅</span>路，摧殘<span class="zhuanming">廣脇</span>𡺡<a class="zhuhao" href="#1788" id="1691">（五）</a>。七寶仙臺亡舊迹，四彩天花絶雨聲<a class="zhuhao" href="#1789" id="1692">（六）</a>。聲華遠<a class="zhuhao" href="#1760" id="1693">（13）</a>，自恨生何晚！既傷火宅眩中門，還嗟寶渚迷長坂<a class="zhuhao" href="#1790" id="1694">（七）</a>。步陟平郊望，心遊七海上<a class="zhuhao" href="#1791" id="1695">（八）</a>。擾擾三界溺邪津，渾渾萬品亡真匠<a class="zhuhao" href="#1792" id="1696">（九）</a>；唯有<span class="zhuanming">能仁</span><a class="zhuhao" href="#1793" id="1697">（一○）</a>獨圓悟，廓塵静浪開玄路。創逢飢命棄身城，更爲求人崩意樹<a class="zhuhao" href="#1794" id="1698">（一一）</a>；</span> <span class="font12 zhu">施也。</span> <span>持囊畢契戒珠淨<a class="zhuhao" href="#1795" id="1699">（一二）</a>；</span> <span class="font12 zhu">戒<i class="pageTag" onclick="viewPic('ZSK00404-001-L00193','585969',this);" style="cursor:pointer;"> <span class="song">P193</span></i>也。</span> <span>被甲要心忍衣固<a class="zhuhao" href="#1796" id="1700">（一三）</a>；</span> <span class="font12 zhu">忍也。</span> <span>三祇不倦陵二車，一足忘勞超九數<a class="zhuhao" href="#1797" id="1701">（一四）</a>；</span> <span class="font12 zhu">勤也。</span> <span>定㶑江清沐<a class="zhuhao" href="#1761" id="1702">（14）</a>久結；</span> <span class="font12 zhu">定也。</span> <span>智劒<a class="zhuhao" href="#1762" id="1703">（15）</a>霜凝斬<a class="zhuhao" href="#1763" id="1704">（16）</a>新霧。</span> <span class="font12 zhu">慧也。</span> <span>無邊大劫無不修，六時愍生<a class="zhuhao" href="#1764" id="1705">（17）</a>遵六度<a class="zhuhao" href="#1798" id="1706">（一五）</a>。度有流<a class="zhuhao" href="#1799" id="1707">（一六）</a>，化功收<a class="zhuhao" href="#1765" id="1708">（18）</a>，<span class="zhuanming">金河</span><a class="zhuhao" href="#1800" id="1709">（一七）</a>示滅歸長住，<span class="zhuanming">鶴林</span><a class="zhuhao" href="#1766" id="1710">（19）</a><a class="zhuhao" href="#1801" id="1711">（一八）</a>權唱演功周。聖徒往，傳餘響<a class="zhuhao" href="#1767" id="1712">（20）</a>；龍宫秘典海中探<a class="zhuhao" href="#1802" id="1713">（一九）</a>，石室真言山處仰<a class="zhuhao" href="#1803" id="1714">（二○）</a>。流教在茲辰，傳芳代有人。<span class="zhuanming">沙河</span><span class="zhuanming">雪嶺</span><a class="zhuhao" href="#1804" id="1715">（二一）</a>迷朝徑，巨海鴻崖亂夜津。入萬死，求一生；投針偶穴<a class="zhuhao" href="#1768" id="1716">（21）</a>非同喻<a class="zhuhao" href="#1805" id="1717">（二二）</a>，束<a class="zhuhao" href="#1769" id="1718">（22）</a>馬懸車豈等程<a class="zhuhao" href="#1806" id="1719">（二三）</a>。不徇今生樂，無祈後代榮。誓捨危軀追勝義，咸希畢契傳燈情。勞歌勿復陳，延眺且<a class="zhuhao" href="#1770" id="1720">（23）</a>周巡。東睇<span class="zhuanming">女巒</span>留二迹<a class="zhuhao" href="#1807" id="1721">（二四）</a>，西馳<span class="zhuanming">鹿苑</span>去三輪<a class="zhuhao" href="#1808" id="1722">（二五）</a>，北睨<span class="zhuanming">舍城</span>池尚在<a class="zhuhao" href="#1809" id="1723">（二六）</a>，南睎<span class="zhuanming">尊嶺</span>穴<a class="zhuhao" href="#1771" id="1724">（24）</a>猶存<a class="zhuhao" href="#1772" id="1725">（25）</a><a class="zhuhao" href="#1810" id="1726">（二七）</a>。五峯秀，百池分<a class="zhuhao" href="#1811" id="1727">（二八）</a>，粲粲鮮花明四曜<a class="zhuhao" href="#1812" id="1728">（二九）</a>，輝輝道樹鏡三春<a class="zhuhao" href="#1813" id="1729">（三○）</a>。揚<a class="zhuhao" href="#1773" id="1730">（26）</a>錫指山阿，擕步上<span class="zhuanming">祇陀</span><a class="zhuhao" href="#1814" id="1731">（三一）</a>。既覩<span class="zhuanming">如來</span>疊衣石，復觀<span class="zhuanming">天授</span>迸餘峩<a class="zhuhao" href="#1815" id="1732">（三二）</a>。佇<span class="zhuanming">靈鎮</span><a class="zhuhao" href="#1774" id="1733">（27）</a><a class="zhuhao" href="#1816" id="1734">（三三）</a>，凝思遍生河。金花逸掌儀前奉，芳蓋陵虚殿後過。旋遶經行砌<a class="zhuhao" href="#1817" id="1735">（三四）</a>，目想如神契。迴斯<a class="zhuhao" href="#1775" id="1736">（28）</a>少福潤生津<a class="zhuhao" href="#1776" id="1737">（29）</a><a class="zhuhao" href="#1818" id="1738">（三五）</a>，共會<a class="zhuhao" href="#1777" id="1739">（30）</a>龍花捨塵翳。</span> </p><p> <span>一三五七九言：</span> <span class="font12 zhu">在<span class="zhuanming">西國</span>懷<span class="zhuanming">王舍城</span>舊之作<a class="zhuhao" href="#1778" id="1740">（31）</a>。</span> </p><p> <span>遊，愁；<span class="zhuanming">赤縣</span>遠，丹思抽。<span class="zhuanming">鷲嶺</span>寒風駛<a class="zhuhao" href="#1779" id="1741">（32）</a>，<span class="zhuanming">龍河</span><a class="zhuhao" href="#1819" id="1742">（三六）</a>激水流。既喜朝聞日復日，不覺頽年<a class="zhuhao" href="#1780" id="1743">（33）</a><i class="pageTag" onclick="viewPic('ZSK00404-001-L00194','585969',this);" style="cursor:pointer;"> <span class="song">P194</span></i>秋更秋。已畢<span class="zhuanming">耆山</span><a class="zhuhao" href="#1781" id="1744">（34）</a><a class="zhuhao" href="#1820" id="1745">（三七）</a>本願誠<a class="zhuhao" href="#1782" id="1746">（35）</a>難遇，終望持經振錫往<span class="zhuanming">神州</span><a class="zhuhao" href="#1783" id="1747">（36）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1675" id="1748">（1）</a>禀性　金本無“禀”字，“性”作“姓”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1677" id="1749">（2）</a>間　麗本﹑大本﹑天本作“問”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1678" id="1750">（3）</a>遠近　足本作“連近”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1679" id="1751">（4）</a>洗　金本無“洗”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1680" id="1752">（5）</a>黄花　金本﹑麗本﹑大本﹑天本無“黄”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1681" id="1753">（6）</a>大　金本無“大”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1682" id="1754">（7）</a>人　金本作“又”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1683" id="1755">（8）</a>以　磧本原作“情”；今從金本﹑麗本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本﹑足本改爲“以”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1685" id="1756">（9）</a>既　内本無“既”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1686" id="1757">（10）</a>云爾　足本無“云爾”二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1687" id="1758">（11）</a>雜言詩曰　金本﹑麗本﹑大本﹑足本無“詩曰”二字；内本作小字注：“雜言”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1689" id="1759">（12）</a>千年　内本作“十年”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1693" id="1760">（13）</a>聲華遠　《全唐詩》作“聲華日以遠”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1702" id="1761">（14）</a>沐　内本﹑足本作“冰”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1703" id="1762">（15）</a>劒　金本印作“𣫍”；麗本印作“釼”；足本作“歛”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1704" id="1763">（16）</a>斬　金本﹑足本作“漸”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1705" id="1764">（17）</a>愍生　足本作“改心”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1708" id="1765">（18）</a>度有流，化功收　磧本原作“度有流化功德收”；《全<i class="pageTag" onclick="viewPic('ZSK00404-001-L00195','585969',this);" style="cursor:pointer;"> <span class="song">P195</span></i>唐詩》作“度有流光功德收”；今從金本﹑麗本﹑大本﹑天本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1710" id="1766">（19）</a>鶴林　大本作“鷄林”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1712" id="1767">（20）</a>聖徒往，傳餘響　磧本原作“聖徒佳昔傳餘響”；金本﹑北本﹑徑本﹑清本﹑内本﹑《全唐詩》作：“聖徒往昔傳餘響”；今從麗本﹑大本﹑天本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1716" id="1768">（21）</a>穴　足本作“坑”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1718" id="1769">（22）</a>束　磧本原作“速”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本及《全唐詩》改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1720" id="1770">（23）</a>且　磧本原作“旦”；今從金本﹑麗本﹑天本﹑内本及《全唐詩》改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1724" id="1771">（24）</a>穴　金本﹑足本作“寔”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1725" id="1772">（25）</a>存　金本﹑麗本﹑大本﹑天本﹑足本作“尊”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1730" id="1773">（26）</a>揚　金本作“楊”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1733" id="1774">（27）</a>佇靈鎮　《全唐詩》作“佇<span class="zhuanming">靈鎮</span>梵嶽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1736" id="1775">（28）</a>斯　金本﹑足本作“向”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1737" id="1776">（29）</a>潤生津　磧本原作“澗生津”；麗本﹑大本﹑天本作“潤津梁”；今從金本﹑北本﹑徑本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1739" id="1777">（30）</a>共會　足本作“於會”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1740" id="1778">（31）</a>一三五七九言（小字注）在西國懷王舍城舊之作　麗本﹑大本﹑天本﹑内本﹑足本作大字正文：“在西國<span class="zhuanming">王舍城</span>懷舊之作”，又加小字注：“一三五七九言”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1741" id="1779">（32）</a>駛　磧本原作“駃”；足本作“駚”；各本及磧本所附《音釋》俱作“駛”，今據改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00196','585969',this);" style="cursor:pointer;"> <span class="song">P196</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1743" id="1780">（33）</a>頽年　金本“頽”印作“頺”；磧本所附《音釋》作“隤年”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1744" id="1781">（34）</a>耆山　金本﹑麗本﹑大本﹑天本作“<span class="zhuanming">祇山</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1746" id="1782">（35）</a>誠　《全唐詩》作“城”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1747" id="1783">（36）</a>往神州　《全唐詩》作“住<span class="zhuanming">神州</span>”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1676" id="1784">（一）</a>覺樹初緑，觀洗沐於龍池　覺樹卽菩提樹。在<span class="zhuanming">釋迦牟尼</span>成道處，見本書卷上《玄太傳》中注。洗沐，謂洗菩提樹。龍池，菩提樹南<span class="zhuanming">木真池</span>，又稱<span class="zhuanming">目支鄰陀龍王池</span>。《西域記》卷八：“（菩提樹）每至<span class="zhuanming">如來</span>湼槃之日，葉皆凋落，頃之復故。是日也，諸國君王，異方法俗，數千萬衆，不召而集，香水香乳，以溉以洗，於是奏音樂，列香花，燈炬繼日，競修供養。”（頁187）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1684" id="1785">（二）</a>春女花　卽羯尼迦樹花。《西域記》卷九：（<span class="zhuanming">上茅宫城</span>，卽舊<span class="zhuanming">王舍城</span>）崇山四周，以爲外郭。……羯尼迦樹遍諸蹊徑，花含殊馥，色爛黄金，暮春之月，林皆金色。”（頁206）羯尼迦，梵文kanika或kanaka，又譯迦尼迦，春女花是意譯名。Monier-Williams列舉了數種樹木之拉丁文名，俱指爲此樹，未詳此處究竟應指何樹（SED.p.248b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1688" id="1786">（三）</a>觀化祇山頂，流睇古王城　　<span class="zhuanming">祇山</span>，此處應指<span class="zhuanming">耆闍崛山</span>，卽<span class="zhuanming">鷲嶺</span>﹑<span class="zhuanming">鷲峯</span>。<span class="zhuanming">沙畹</span>譯爲Jeta，卽<span class="zhuanming">祇陀園</span>，於音較合，但<span class="zhuanming">祇陀園</span>在<span class="zhuanming">室羅伐國</span>，似非此處所指。古<span class="zhuanming">王城</span>，卽<span class="zhuanming">王舍城</span>，此處更指<span class="zhuanming">王舍</span>舊城。《法顯傳》：“出（<span class="zhuanming">王舍</span>新城）城南四里，南向入谷，至五山裏。五山周圍，狀若城郭，卽是<span class="zhuanming">蓱沙王</span>舊城。”（大51/862c）舊<span class="zhuanming">王城</span>又稱<span class="zhuanming">矩奢揭羅補羅城</span>或<span class="zhuanming">上茅宫城</span>。《西域記》<i class="pageTag" onclick="viewPic('ZSK00404-001-L00197','585969',this);" style="cursor:pointer;"> <span class="song">P197</span></i>卷九稱這座城在“<span class="zhuanming">摩揭陀國</span>之正中，古先國王之所都，多出勝上吉祥香茅，以故謂之<span class="zhuanming">上茅城</span>也。”（頁206）<span class="zhuanming">矩奢揭羅補羅</span>，梵文Kuśāgarapura，<span class="zhuanming">上茅宫城</span>是其意譯。參見本書卷上《窺沖傳》“王舍城”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1690" id="1787">（四）</a>萬載池猶潔，千年苑尚清　《西域記》卷九：“山城（指<span class="zhuanming">上茅宫城</span>，卽<span class="zhuanming">王舍</span>舊城）北門西有<span class="zhuanming">毘布羅山</span>。聞之土俗曰：山西南崖陰，昔有五百温泉，今者數十而已。……泉流之口並皆彫石，或作師子﹑白象之首，或作石筒懸流之道，下乃編石爲池。諸方異域咸來洗浴，浴者宿疹多差。温泉左右諸窣堵波及精舍，基址鱗次，並是過去四佛座及經行遺迹之所。”（頁209）又山城北門一里餘處有<span class="zhuanming">迦蘭陀竹園</span>，園北有<span class="zhuanming">迦蘭陀池</span>，<span class="zhuanming">如來</span>在世，多此説法（頁214）。所以後面又説“北睨<span class="zhuanming">舍城</span>池尚在”，“五峯秀，百池分”等。苑，指<span class="zhuanming">迦蘭陀竹苑（園）</span>。見本書卷上《玄照傳》“竹苑”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1691" id="1788">（五）</a>髣髴影堅路，摧殘廣脇𡺡　<span class="zhuanming">影堅</span>，梵文Bimbisāra，音譯<span class="zhuanming">頻毗娑羅</span>，又意譯<span class="zhuanming">影勝</span>﹑<span class="zhuanming">影牢</span>等。古<span class="zhuanming">印度</span><span class="zhuanming">摩揭陀國</span>國王，與<span class="zhuanming">釋迦牟尼</span>同時。《西域記》卷九記載：佛在<span class="zhuanming">鷲峯山</span>“廣説妙法，<span class="zhuanming">頻毘娑羅王</span>爲聞法故，興發人徒，自山麓至峯岑，跨谷凌巖，編石爲階，廣十餘步，長五六里。”（頁208）<span class="zhuanming">廣脇</span>，<span class="zhuanming">王舍城</span>山名。見本書卷上《阿離耶跋摩傳》中此條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1692" id="1789">（六）</a>七寶仙臺亡舊迹，四彩天花絶雨聲　七寶仙臺，卽七寶塔，或稱多寶塔。《法華經》卷四：“爾時佛前有七寶塔，高七百由旬，縱廣二百五十由旬，從地踊出，住在空中。……爾時寶塔中，出大音聲，嘆言：善哉！善哉！<span class="zhuanming">釋迦牟尼</span>世尊，能以平<i class="pageTag" onclick="viewPic('ZSK00404-001-L00198','585969',this);" style="cursor:pointer;"> <span class="song">P198</span></i>等大慧，教菩薩法，佛所護念，《妙法華經》，爲大衆説。”（大9/326）傳説<span class="zhuanming">釋迦牟尼</span>在<span class="zhuanming">鷲峯山</span>説《法華經》。七寶仙臺亡舊迹，謂佛説法處舊迹難尋。四彩天花絶雨聲，傳説<span class="zhuanming">釋迦牟尼</span>説《法華經》時，天雨四花。《寄歸傳》卷四：“莊嚴經室，若<span class="zhuanming">鷲嶺</span>之天雨四華。”（大54/232b）《法華經》卷一：“（佛）説是經已，卽於大衆中結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陀羅華﹑摩訶曼陀羅華﹑曼殊沙華﹑摩訶曼殊沙華。”（大9/4a）四彩天花絶雨聲，謂佛説法事已成過去。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1694" id="1790">（七）</a>既傷火宅眩中門，還嗟寶渚迷長坂　《法華經》卷二《譬喻品》以火起之宅比喻人世間。有一長者，其家廣大，唯有一門。火起焚燒舍宅，長者諸子不知火起，於火宅中樂著嬉戲，無求出意。長者設方便法，引諸子出火宅。意謂世人沉溺，只有佛才能引導世人脱離危難（大9/12b）。寶渚卽寶處，典亦出《法華經》卷三《化城喻品》。見本書卷上《會寧傳》“終期寶渚，權居化城”條注。坂，坡也。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1695" id="1791">（八）</a>心遊七海上　　<span class="zhuanming">佛教</span>傳説世界以<span class="zhuanming">須彌山</span>（梵文Sume-ru）爲中心，共有九山八海。八海中七爲内海，一爲外海。見《俱舍論》卷十一（大29/57a）。七海卽指七内海。《寄歸傳》卷四：“殊因類七海而無窮。”（大54/226c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1696" id="1792">（九）</a>擾擾三界溺邪津，渾渾萬品亡真匠　三界，梵文triloka或trailokya。<span class="zhuanming">佛教</span>認爲衆生所住的世界分爲三個層次：一﹑欲界（kāmadhātu），此界中食欲和淫欲特盛；二﹑色界（rūpadhātu），在欲界之上，已離食﹑淫二欲；三﹑無色界（arūpadhātu），更在色界之上，爲無形色衆生所居；三者合稱<i class="pageTag" onclick="viewPic('ZSK00404-001-L00199','585969',this);" style="cursor:pointer;"> <span class="song">P199</span></i>三界。每界又分若干天。見《俱舍論》卷八（大29/40c）等。此處卽指世俗衆生，下“渾渾萬品”意同。真匠，能開示真理之大匠。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1697" id="1793">（一○）</a>能仁　卽<span class="zhuanming">釋迦牟尼</span>。《修行本起經》卷上：“佛告童子，汝却後百劫，當得作佛，名<span class="zhuanming">釋迦文</span>。”原注：“<span class="zhuanming">漢</span>言<span class="zhuanming">能仁</span>。”（大3/462b）《魏書》卷一一四《釋老志》：“所謂佛者，本號<span class="zhuanming">釋迦文</span>者，譯言<span class="zhuanming">能仁</span>。謂德充道備，堪濟萬物也。”（8/3027）但實際上這是Śākyamuni之誤譯，大概是因早期的譯經師不甚通解梵文的緣故所造成。此譯名後來就用得比較少了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1698" id="1794">（一一）</a>創逢飢命棄身城，更爲求人崩意樹　身城比喻身體，如城護心。南本《大般湼槃經》卷一：“頭爲殿堂，心王處中，如是身城，諸佛世尊之所棄捨，凡夫愚人常所味著。”（大12/606c）本書《重歸南海傳》中《貞固傳》：“隙駟不留，身城難保。”創逢飢命棄身城，似指佛在雪山爲饑餓羅刹舍生事。見《貞固傳》“雪山小偈”條注。意樹，比喻人之意如樹，善果惡果皆依意而結，此處亦指身體。《集沙門不應拜俗等事》序：“身城浪㴵，飛寶刃以冲天；意樹紛披，聳珍翹而拂漢。”（大52/443b）更爲求人崩意樹，仍是説佛舍身布施。佛經中有關於此的故事極多，所以原注：“施也。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1699" id="1795">（一二）</a>持囊畢契戒珠淨　持囊畢契，善持浮囊之意。見本書卷下《智弘傳》“善護浮囊”條注。戒珠淨，比喻慎守戒律，清淨如珠，所以原注：“戒也。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1700" id="1796">（一三）</a>被甲要心忍衣固　忍衣，所謂忍辱衣。《法華經》卷四《法師品》：“<span class="zhuanming">如來</span>衣者，柔和忍辱心是。”（大9/31c）<span class="zhuanming">佛<i class="pageTag" onclick="viewPic('ZSK00404-001-L00200','585969',this);" style="cursor:pointer;"> <span class="song">P200</span></i>教</span>認爲忍受各種侮辱煩惱而心無怨恨，就能防止一切外障，如有甲胄被覆，所以原注：“忍也。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1701" id="1797">（一四）</a>三祇不倦陵二車，一足忘勞超九數　三祇指三阿僧祇。阿僧祇，梵文asaṅkhya，意爲無數。或又稱阿僧祇劫，梵文asaṅkhyakalpa，意譯無數劫。三祇意謂三個無量長的時間。《大乘起信論》：“而實菩薩種性根等，發心則等，所證亦等，無有超過之法。以一切菩薩皆經三阿僧祇劫故。”（大32/581b）三祇不倦，謂精進不懈，終求佛果。二車，指羊車﹑鹿車。加上牛車，合稱三車。大乘<span class="zhuanming">佛教</span>用三車分别比喻聲聞﹑緣覺﹑菩薩三乘（梵文triyāna），認爲人有三種“根器”，通過不同的修持途徑獲得三種不同的結果，聲聞乘證“阿羅漢果”，緣覺乘證“辟支佛果”，菩薩乘證“佛果”。其中菩薩乘，卽大乘獲得的利益最高。見《法華經》卷二《譬喻品》（大9/13b）。陵二車，意謂超過聲聞﹑緣覺二乘而得大乘妙理。九數，指九界。大乘<span class="zhuanming">佛教</span>有十法界的説法。十法界是：地獄﹑餓鬼﹑畜生﹑阿修羅﹑人﹑天﹑聲聞﹑緣覺﹑菩薩﹑佛。除去佛界爲九界，佛界爲最高境界。超九數，謂虔心信佛，勤于修持，就能超越前面九界，達到佛界。所以原注：“勤也。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1706" id="1798">（一五）</a>六時愍生遵六度　六時，《西域記》卷二：“六時合成一日一夜（原注：晝三夜三）。”但同書又云：“又分一歲以爲六時。”此處泛指一切時候。度，梵文pāramitā的意譯，或譯到彼岸，音譯波羅蜜多或波羅蜜。佛教謂由生死此岸度人到湼槃彼岸，有六種法門，稱六度或六波羅蜜多：一﹑布施，梵文dāna；二﹑持戒，梵文Ś　īla；三﹑忍辱，梵文ksānti；四﹑精進，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00201','585969',this);" style="cursor:pointer;"> <span class="song">P201</span></i>梵文vīrya，或稱勤；五﹑禪定，梵文dhyāna或samādhi，或稱静慮；六﹑智慧，梵文prajñā，或稱般若。<span class="zhuanming">義淨</span>在前數句詩及注里已分别講到了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1707" id="1799">（一六）</a>有流　《止觀輔行傳弘决》卷一之四：“有謂三有，流卽四流。於此三處，因果不亡，故名爲有。爲此四法，漂溺不息，故名爲流。”（大46/172b）《摩訶止觀》卷一下：“三界無常，一篋偏苦，四山合來，無逃避處。唯當專心戒定智慧，竪破顛倒，横截死海，超度有流。”（大46/8a）《重歸南海傳》中《道宏傳》：“慶爾拔擢於有流，庶福資於無量。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1709" id="1800">（一七）</a>金河　梵文Hiraṅyavatī的意譯，又譯<span class="zhuanming">有金河</span>。音譯<span class="zhuanming">尸賴拏伐底河</span>﹑<span class="zhuanming">希連禪河</span>﹑<span class="zhuanming">醯連河</span>等。《西域記》卷六稱爲<span class="zhuanming">阿恃多伐底河</span>（梵文Ajitavatī），説在<span class="zhuanming">俱尸城</span>西北三四里處，西岸娑羅林是<span class="zhuanming">釋迦牟尼</span>湼槃地（頁141）。據現代實地調查，卽流經今<span class="zhuanming">印度</span><span class="zhuanming">北方邦</span>西境<span class="zhuanming">哥拉克普爾縣</span>（Gorakhpur　dist.）的<span class="zhuanming">小甘達克河</span>（Little　Gandak　R．）。見B.C.Law：HGAI.p.85。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1711" id="1801">（一八）</a>鶴林　指<span class="zhuanming">釋迦牟尼</span>湼槃處的娑羅樹林。見本書卷下《道琳傳》“鵠樹”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1713" id="1802">（一九）</a>龍宫秘典海中探　傳説<span class="zhuanming">龍樹</span>出家後讀大乘經典，妙理有所未盡，“獨在静處水精房中，<span class="zhuanming">大龍</span>菩薩見其如是，惜而愍之，卽接之入海，於宫殿中開七寶藏，發七寶華函，以諸方等深奥經典無量妙法授之。”見《龍樹菩薩傳》（大50/184c）。<span class="zhuanming">沙畹</span>注引《宋高僧傳》卷四《元曉傳》（大50/730a）龍王<span class="zhuanming">鈐海</span>獻經事，恐未愜當。<span class="zhuanming">元曉</span>爲<span class="zhuanming">新羅國</span>僧，與<span class="zhuanming">義淨</span>爲同時人，<span class="zhuanming">義淨</span>不可<i class="pageTag" onclick="viewPic('ZSK00404-001-L00202','585969',this);" style="cursor:pointer;"> <span class="song">P202</span></i>能在此用以爲典。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1714" id="1803">（二○）</a>石室真言山處仰　石室真言，指<span class="zhuanming">釋迦牟尼</span>的言教。<span class="zhuanming">鷲嶺山</span>有大石室，<span class="zhuanming">釋迦牟尼</span>曾於中止。《西域記》卷九：“（<span class="zhuanming">鷲峯山</span>）精舍南山崖則有大石室，<span class="zhuanming">如來</span>在昔於此入定。”（頁208）又《西域記》中記載<span class="zhuanming">釋迦牟尼</span>在石室説法之處頗多，如同卷：“<span class="zhuanming">小孤山</span>，山壁石室廣袤，可坐千餘人矣。<span class="zhuanming">如來</span>在昔于此三月説法。”（頁205）等等。<span class="zhuanming">沙畹</span>把此處石室解釋爲<span class="zhuanming">漢</span>代<span class="zhuanming">長安</span>宫中藏書之<span class="zhuanming">蘭臺</span>石室。<span class="zhuanming">足立喜</span>六的解釋也不確切。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1715" id="1804">（二一）</a>沙河雪嶺　今<span class="zhuanming">甘肅</span><span class="zhuanming">敦煌</span>以西到<span class="zhuanming">新疆</span><span class="zhuanming">羅布泊</span>附近一帶的沙漠，<span class="zhuanming">唐</span>以前稱爲<span class="zhuanming">沙河</span>，自古爲通西域之交通要道。《法顯傳》：“<span class="zhuanming">燉煌</span>太守<span class="zhuanming">李浩</span>供給度<span class="zhuanming">沙河</span>。<span class="zhuanming">沙河</span>中多有惡鬼熱風，遇則皆死，無一全者。上無飛鳥，下無走獸。遍望極目，欲求度處，則莫知所擬，唯以死人枯骨爲幖幟耳。行七十日，計可千五百里，得至<span class="zhuanming">鄯鄯國</span>。”（大51/857a）《慈恩傳》卷一：“從是（指<span class="zhuanming">玉門關</span>）已去，卽<span class="zhuanming">莫賀延磧</span>，長八百餘里，古曰<span class="zhuanming">沙河</span>，上無飛鳥，下無走獸，復無水草。”（大50/224b）雪嶺見本書卷上《玄照傳》中注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1717" id="1805">（二二）</a>投針偶穴非同喻　此句不知典出何處。《寄歸傳》卷四：“儻有傍人勸作，卽犯針穴之言。”（大54/231c）似有相似處。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1719" id="1806">（二三）</a>束馬懸車豈等程　此句亦不能確指典出何處。《長春真人西遊記》卷上記<span class="zhuanming">邱處機</span>西行，從“天池”南下山，賦詩：“天池海在山頭上，百里鏡空含萬象，縣車束馬西下山，四十八橋低萬丈。”（《叢書集成》本，頁12）與此句恰有一處相似。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00203','585969',this);" style="cursor:pointer;"> <span class="song">P203</span></i>天池，<span class="zhuanming">向達</span>先生謂卽今<span class="zhuanming">新疆</span><span class="zhuanming">天山</span>西部<span class="zhuanming">賽里木湖</span>，四十八橋卽棧道之類。見<span class="zhuanming">向達</span>校注《西遊録》（<span class="zhuanming">中華書局</span>1981年版，頁7）。但<span class="zhuanming">邱處機</span>西行是出<span class="zhuanming">居庸關</span>，過今<span class="zhuanming">張家口</span>，北行經<span class="zhuanming">達里泊</span>到<span class="zhuanming">克魯倫河</span>；再向西，横穿<span class="zhuanming">蒙古</span>地區，過<span class="zhuanming">杭愛山</span>；向西南過<span class="zhuanming">阿爾泰山</span>，穿過<span class="zhuanming">准噶爾盆地</span>，然後更西南行，才經過“天池”更向西行。此與<span class="zhuanming">唐</span>代一般通西域的道路頗不相同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1721" id="1807">（二四）</a>東睇女巒留二迹　二迹不知何指。<span class="zhuanming">女巒</span>在<span class="zhuanming">鷲嶺</span>東。<span class="zhuanming">足立喜六</span>注謂卽《西域記》卷九所記“<span class="zhuanming">小孤山</span>。”但據《西域記》，<span class="zhuanming">小孤山</span>﹑<span class="zhuanming">孤山</span>俱在<span class="zhuanming">上茅宫城</span>西，<span class="zhuanming">上茅宫城</span>又在<span class="zhuanming">鷲嶺</span>西南，從<span class="zhuanming">鷲嶺</span>不得“東睇”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1722" id="1808">（二五）</a>西馳鹿苑去三輪　<span class="zhuanming">鹿野苑</span>在<span class="zhuanming">鷲嶺</span>西，爲<span class="zhuanming">釋迦牟尼</span>初轉法輪處。三輪，指三轉法輪事。傳説<span class="zhuanming">釋迦牟尼</span>最初説法，從不同角度講了三次，後世稱爲“三轉法輪”。見<span class="zhuanming">義淨</span>譯《三轉法輪經》（大2/504）。去三輪，謂佛説法事已成過去。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1723" id="1809">（二六）</a>北睨舍城池尚在　　<span class="zhuanming">舍城</span>，<span class="zhuanming">王舍城</span>，此指<span class="zhuanming">王舍</span>新城，城在<span class="zhuanming">鷲嶺</span>之北。池指<span class="zhuanming">迦蘭陀池</span>，在<span class="zhuanming">王舍</span>新城附近稍南處。《西域記》卷九：“<span class="zhuanming">迦蘭陀池</span>，如來在世多此説法。水既清澄，具八功德。佛湼槃後，枯涸無餘。”（頁2/4）<span class="zhuanming">沙畹</span>譯<span class="zhuanming">舍城</span>爲KuŚāgā-rapura，意指舊<span class="zhuanming">王城</span>，卽<span class="zhuanming">上茅宫城</span>。據《西域記》卷九：“<span class="zhuanming">宫城</span>東北行十四五里，至<span class="zhuanming">姞栗陀羅矩吒山</span>。”（頁208）舊<span class="zhuanming">王城</span>因此在<span class="zhuanming">鷲嶺</span>西南十四五里處。北睨者，非舊城，新城也。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1726" id="1810">（二七）</a>南睎尊嶺穴猶存　　<span class="zhuanming">尊足嶺</span>在<span class="zhuanming">鷲嶺</span>南。《西域記》卷九稱<span class="zhuanming">尊足嶺</span>“高巒陗絶，壑洞無涯”（頁203）。《法顯傳》：“到一山，名<span class="zhuanming">鷄足</span>。<span class="zhuanming">大迦葉</span>今在此山中，擘山下入。入處不容人<i class="pageTag" onclick="viewPic('ZSK00404-001-L00204','585969',this);" style="cursor:pointer;"> <span class="song">P204</span></i>下，入極遠，有旁孔。<span class="zhuanming">迦葉</span>全身在此中住，孔外有<span class="zhuanming">迦葉</span>本洗手土。”（大51/863c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1727" id="1811">（二八）</a>五峯秀，百池分　五峯，古<span class="zhuanming">王城</span>周五山環繞。《法顯傳》：“出城（指<span class="zhuanming">王舍</span>新城）南四里，南向入谷，至五山裏。五山周圍，狀若城郭，卽是<span class="zhuanming">蓱沙王</span>舊城。”（大51/862c）《西域記》卷九也説古<span class="zhuanming">王城</span>是“崇山四周，以爲外郭。”（頁206）五山是：一﹑城西北的<span class="zhuanming">鞞婆羅跋怒山</span>，梵文Vaibhāravana，卽《西域記》的<span class="zhuanming">毘布羅山</span>，今<span class="zhuanming">鞞婆羅山</span>（Vaibhāragiri）；二﹑城南的<span class="zhuanming">薩多般那求呵山</span>，梵文Saptaparṇaguhā，卽<span class="zhuanming">七葉窟山</span>，今<span class="zhuanming">索那山</span>（Sona-giri）；三﹑<span class="zhuanming">因陀羅勢羅求呵山</span>，梵文IndraŚailaguhā，卽<span class="zhuanming">帝釋窟山</span>，今<span class="zhuanming">吉里也克山</span>（Girijek）；四﹑城東北<span class="zhuanming">薩𥳽怒魂直迦鉢婆羅山</span>，梵文Sarpiṣkuṇḍikāprāgbhāra，今<span class="zhuanming">毘布羅山</span>（Vipulagiri）；五﹑城東北<span class="zhuanming">鷲峯山</span>，卽<span class="zhuanming">耆闍崛山</span>，梵文Gṛdhrakūṭa，今<span class="zhuanming">薩伊羅山</span>（Śailagiri）。參見Soothill：DCBT.p.117a；Cunningham：AGI.pp.390—394。百池，見前“萬載池猶潔”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1728" id="1812">（二九）</a>四曜　　<span class="zhuanming">足立喜六</span>注謂四曜卽四陽，指四季。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1729" id="1813">（三○）</a>輝輝道樹鏡三春　道樹，卽菩提樹。三春，孟春﹑仲春﹑季春。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1731" id="1814">（三一）</a>祇陀　卽<span class="zhuanming">祇陀園</span>。見本書卷上《玄照傳》“<span class="zhuanming">祇園</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1732" id="1815">（三二）</a>復觀天授迸餘峩　　<span class="zhuanming">天授</span>，梵文Devadatta意譯，音譯<span class="zhuanming">提婆達多</span>﹑<span class="zhuanming">調達多</span>或<span class="zhuanming">調達</span>。《西域記》卷九：“（<span class="zhuanming">鷲峯山</span>精舍東）有大石，高丈四五尺，周三十餘步，是<span class="zhuanming">提婆達多</span>遥擲擊佛處也。”（頁208）《法顯傳》：“佛在石室前東西經行，<span class="zhuanming">調達</span>於山北嶮<i class="pageTag" onclick="viewPic('ZSK00404-001-L00205','585969',this);" style="cursor:pointer;"> <span class="song">P205</span></i>巇間，横擲石，傷佛足指處，石猶在。”（大51/862c）<span class="zhuanming">天授</span>據説是<span class="zhuanming">釋迦牟尼</span>從弟﹑<span class="zhuanming">斛飯王</span>之子﹑<span class="zhuanming">阿難</span>之兄。他出家學神通，身具三十大人相，誦持八萬法藏，但後來親近惡友，造三逆罪，生墮於地獄。在佛經里，他被描寫成佛的死敵，破壞<span class="zhuanming">佛教</span>，罪大惡極，但實際上可能只是<span class="zhuanming">釋迦牟尼</span>在世時<span class="zhuanming">佛教</span>内部的反對派，其思想和行爲對後代<span class="zhuanming">佛教</span>發展的影響值得研究。<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>實地所見，直到七世紀後期，<span class="zhuanming">印度</span>還有他的信徒。<span class="zhuanming">義淨</span>還親自與他們交談過。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1734" id="1816">（三三）</a>靈鎮　卽<span class="zhuanming">鷲嶺</span>。<span class="zhuanming">鷲嶺</span>又稱<span class="zhuanming">靈鷲山</span>﹑<span class="zhuanming">靈山</span>﹑<span class="zhuanming">靈嶽</span>﹑<span class="zhuanming">靈鎮</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1735" id="1817">（三四）</a>旋遶經行砌　經行砌，卽佛經行之基。參見本書卷上《慧輪傳》後“那爛陀寺”一節中注。旋遶，古代<span class="zhuanming">印度</span>風俗，周旋右遶表示敬意。《西域記》卷九：“執香爐往佛精舍，周旋右繞。”（頁218）《寄歸傳》：卷三：“若其右繞佛殿，旋遊制底，别爲生福。”（大54/221c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1738" id="1818">（三五）</a>生津　《寄歸傳》卷一：“依行則俱昇彼岸，棄背則並溺生津。”（大54/205c）本書所附《重歸南海傳》中《道宏傳》：“再想生津，實無論於性命。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1742" id="1819">（三六）</a>龍河　卽<span class="zhuanming">尼連禪河</span>，又稱<span class="zhuanming">祥河</span>。見本書卷上《玄照傳》“<span class="zhuanming">祥河</span>”條注。傳説河中有龍。<span class="zhuanming">義淨</span>譯《根本説一切有部毗奈耶破僧事》卷五：“<span class="zhuanming">尼連禪河</span>龍名<span class="zhuanming">伽陵伽</span>，以先業緣，住此河中，兩目皆盲。若佛出世，眼卽得明。若佛滅後，其眼還盲。”（大24/122c）《寄歸傳》卷一：“創成正覺<span class="zhuanming">龍河</span>。”（大54/205a）河在<span class="zhuanming">釋迦牟尼</span>成道處附近。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00206','585969',this);" style="cursor:pointer;"> <span class="song">P206</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1745" id="1820">（三七）</a>耆山　卽<span class="zhuanming">耆闍崛山</span>﹑<span class="zhuanming">鷲嶺</span>。</span> </p><p> <span><span class="zhuanming">法振</span>禪師者，<span class="zhuanming">荆州</span>人也。景行高尚，唯福是修。濯足禪波，棲心戒海。法侣欽肅，爲導<a class="zhuhao" href="#1834" id="1821">（1）</a>爲歸。諷誦律經，居山居水<a class="zhuhao" href="#1835" id="1822">（2）</a>。而思禮聖迹，有意西遄。遂共同州僧<span class="zhuanming">乘悟</span>禪師<a class="zhuhao" href="#1844" id="1823">（一）</a>，<span class="zhuanming">梁州</span><a class="zhuhao" href="#1845" id="1824">（二）</a>僧<span class="zhuanming">乘如</span>律師，學窮内外，智思鈎深，其德不孤，結契遊踐<a class="zhuhao" href="#1836" id="1825">（3）</a>。於是擕二友<a class="zhuhao" href="#1837" id="1826">（4）</a>，出三江，整帆<span class="zhuanming">匕景</span><a class="zhuhao" href="#1838" id="1827">（5）</a>之前，鼓浪<span class="zhuanming">訶陵</span>之北，巡歷諸島，漸至<span class="zhuanming">羯荼</span><a class="zhuhao" href="#1839" id="1828">（6）</a>。未久之間，<span class="zhuanming">法振</span>遇疾而殞，年可三十五六。既而一人斯委<a class="zhuhao" href="#1840" id="1829">（7）</a>，彼二情疑，遂附舶東歸，有望<span class="zhuanming">交阯</span><a class="zhuhao" href="#1841" id="1830">（8）</a>。覆至<span class="zhuanming">瞻波</span><a class="zhuhao" href="#1846" id="1831">（三）</a>，</span> <span class="font12 zhu">卽<a class="zhuhao" href="#1842" id="1832">（9）</a><span class="zhuanming">林邑國</span>也。</span> <span><span class="zhuanming">乘悟</span>又卒。<span class="zhuanming">瞻波</span>人至，傳説如此，而未的委。獨有<span class="zhuanming">乘如</span>言歸故里。雖不結實，仍嘉令秀尒<a class="zhuhao" href="#1843" id="1833">（10）</a>，獨何爲三無一就耳！</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1821" id="1834">（1）</a>爲導　金本無此二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1822" id="1835">（2）</a>居山居水　金本作“居山水”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1825" id="1836">（3）</a>遊踐　麗本﹑大本﹑天本作“由踐”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1826" id="1837">（4）</a>二友　麗本作“一友”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1827" id="1838">（5）</a>匕景　磧本原作“<span class="zhuanming">上景</span>”；足本作“<span class="zhuanming">匕景</span>”；改同上。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1828" id="1839">（6）</a>羯荼　磧本“荼”字原作“茶”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本同前改作“<span class="zhuanming">羯荼</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1829" id="1840">（7）</a>委　内本﹑足本作“萎”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1830" id="1841">（8）</a>交阯　内本﹑足本“阯”作“趾”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00207','585969',this);" style="cursor:pointer;"> <span class="song">P207</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1832" id="1842">（9）</a>卽　磧本原作“弗”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1833" id="1843">（10）</a>嘉令秀尒　金本作“喜合秀尒”；足本作“嘉合秀爾”；清本作“嘉令爾”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1823" id="1844">（一）</a>同州僧乘悟禪師　同州，謂<span class="zhuanming">乘悟</span>與<span class="zhuanming">法振</span>同爲<span class="zhuanming">荆州</span>人。本書《序》：“<span class="zhuanming">荆州</span><span class="zhuanming">乘悟</span>禪師”。<span class="zhuanming">足立喜六</span>誤爲<span class="zhuanming">關内道</span><span class="zhuanming">同州</span>。<span class="zhuanming">唐</span><span class="zhuanming">關内道</span><span class="zhuanming">同州</span>在今<span class="zhuanming">陝西</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1824" id="1845">（二）</a>梁州　《舊唐書》卷三九《地理志》：“<span class="zhuanming">梁州</span><span class="zhuanming">興元府</span>，<span class="zhuanming">隋</span><span class="zhuanming">漢川郡</span>。”（4/1528）<span class="zhuanming">唐</span>屬<span class="zhuanming">山南道</span>，其地約相當於今<span class="zhuanming">陝西</span><span class="zhuanming">城固</span>以西的<span class="zhuanming">漢水</span>流域一帶。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1831" id="1846">（三）</a>瞻波　卽<span class="zhuanming">占波</span>。見前《慧命傳》中“<span class="zhuanming">占波</span>”條注。</span> </p><p> <span><span class="zhuanming">大津</span>法師者<a class="zhuhao" href="#1869" id="1847">（1）</a>，<span class="zhuanming">澧州</span><a class="zhuhao" href="#1870" id="1848">（2）</a>人也。幼染法門，長敦節儉，有懷省欲，以乞食爲務。希禮聖跡，啟望<span class="zhuanming">王城</span>，每歎曰：“<span class="zhuanming">釋迦</span>悲父既其不遇，天宫<span class="zhuanming">慈氏</span>宜勗我心。自非覩覺樹之真容，謁<span class="zhuanming">祥河</span>之勝躅，豈能收情六境<a class="zhuhao" href="#1883" id="1849">（一）</a>，致想三祇<a class="zhuhao" href="#1884" id="1850">（二）</a>者哉？”遂以<span class="zhuanming">永淳</span>二年<a class="zhuhao" href="#1885" id="1851">（三）</a>振錫<span class="zhuanming">南海</span>。爰初結旅<a class="zhuhao" href="#1871" id="1852">（3）</a>，頗有多人，及其角立，唯斯一進。乃賫經像，與<span class="zhuanming">唐</span>使相逐，泛舶月餘，達<span class="zhuanming">尸利佛逝洲</span><a class="zhuhao" href="#1872" id="1853">（4）</a><a class="zhuhao" href="#1886" id="1854">（四）</a>。停斯多載，解崑崙語<a class="zhuhao" href="#1887" id="1855">（五）</a>，頗習梵書，潔行齊<a class="zhuhao" href="#1873" id="1856">（5）</a>心，更受圓具。<span class="zhuanming">浄</span>於此見，遂遣歸<span class="zhuanming">唐</span>，望請天恩於<span class="zhuanming">西方</span>造寺。既覩利益<a class="zhuhao" href="#1874" id="1857">（6）</a>之弘廣，乃輕命而復滄溟。遂以<span class="zhuanming">天授</span>二年<a class="zhuhao" href="#1875" id="1858">（7）</a>五<i class="pageTag" onclick="viewPic('ZSK00404-001-L00208','585969',this);" style="cursor:pointer;"> <span class="song">P208</span></i>月十五日附舶而向<span class="zhuanming">長安</span>矣<a class="zhuhao" href="#1888" id="1859">（六）</a>。今附新<a class="zhuhao" href="#1876" id="1860">（8）</a>譯雜經論十卷<a class="zhuhao" href="#1889" id="1861">（七）</a>﹑《南海寄歸内法傳》<a class="zhuhao" href="#1877" id="1862">（9）</a>四卷﹑《西域求法高僧傳》<a class="zhuhao" href="#1878" id="1863">（10）</a>兩卷。賛<a class="zhuhao" href="#1879" id="1864">（11）</a>曰：</span> </p><p> <span>嘉爾幼年，慕法情堅；既虔誠於<span class="zhuanming">東夏</span>，復請益於<span class="zhuanming">西天</span><a class="zhuhao" href="#1880" id="1865">（12）</a>。重指神州，爲物淹流；傳<a class="zhuhao" href="#1881" id="1866">（13）</a>十法之弘法<a class="zhuhao" href="#1890" id="1867">（八）</a>，竟千秋而不秋！</span> </p><p> <span>右揔五十六人<a class="zhuhao" href="#1882" id="1868">（14）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1847" id="1869">（1）</a>大津法師者　磧本原無“者”字；金本﹑麗本﹑大本﹑天本﹑足本無“法”字；今從金本﹑麗本﹑大本﹑天本﹑足本﹑内本補“者”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1848" id="1870">（2）</a>澧州　天本﹑内本“澧”作“灃”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1852" id="1871">（3）</a>旅　洪本作“放”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1853" id="1872">（4）</a>尸利佛逝洲　内本“尸”作“室”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1856" id="1873">（5）</a>齊　天本作“齋”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1857" id="1874">（6）</a>利益　金本作“舍利”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1858" id="1875">（7）</a>二年　磧本原作“三年”；今從金本﹑麗本﹑大本﹑天本﹑内本改。説見附録二：《義淨生平編年》。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1860" id="1876">（8）</a>新　足本無“新”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1862" id="1877">（9）</a>南海寄歸内法傳　麗本﹑大本﹑天本﹑内本脱“法”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1863" id="1878">（10）</a>西域求法高僧傳　金本﹑麗本﹑大本脱“傳”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1864" id="1879">（11）</a>賛　北本﹑徑本﹑清本﹑大本﹑天本﹑内本﹑足本作“讚”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00209','585969',this);" style="cursor:pointer;"> <span class="song">P209</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1865" id="1880">（12）</a>天　麗本作“尺”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1866" id="1881">（13）</a>傳　麗本作“專”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1868" id="1882">（14）</a>右揔五十六人　北本﹑徑本﹑清本無此句。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1849" id="1883">（一）</a>收情六境　六境，又稱六塵。塵，梵文guṇa。<span class="zhuanming">佛教</span>稱眼﹑耳﹑鼻﹑舌﹑身﹑意六種人的感覺器官爲“六根”，這六種感覺器官的對象稱作“六境”。六境是：色﹑聲﹑香﹑味﹑觸﹑意。收情六境，謂克制物質世界對主觀意識的影響，所謂“六塵不染”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1850" id="1884">（二）</a>致想三祇　三祇指三阿僧祇劫。見前《無行傳》中“三祇不倦陵二車”條注。致想三祇，意謂欲經三阿僧祇劫而求證佛果。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1851" id="1885">（三）</a>永淳二年　　<span class="zhuanming">永淳</span>，<span class="zhuanming">唐高宗</span>年號。<span class="zhuanming">永淳</span>二年，公元六八三年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1854" id="1886">（四）</a>與唐使相逐，泛舶月餘，達尸利佛逝洲　此<span class="zhuanming">唐</span>使未詳爲誰。《新唐書》卷二二二下《南蠻傳》：“（<span class="zhuanming">室利佛逝</span>）國王號<span class="zhuanming">曷蜜多</span>。咸<span class="zhuanming">亨至</span>開<span class="zhuanming">元間</span>，數遣使者朝，表爲邊吏侵掠，有詔<span class="zhuanming">廣州</span>慰撫。”（20/6305）<span class="zhuanming">唐</span>使或與此有關。<span class="zhuanming">尸利佛逝</span>卽<span class="zhuanming">室利佛逝</span>。同書同卷同條：“<span class="zhuanming">室利佛逝</span>，一曰<span class="zhuanming">尸利佛誓</span>。”泛舶月餘，<span class="zhuanming">義淨</span>從<span class="zhuanming">廣州</span>泛舶，至<span class="zhuanming">室利佛逝</span>“未隔兩旬”。海上航行，俱以風便爲準，時無定也。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1855" id="1887">（五）</a>崑崙語　見本書卷上《運期傳》“崑崙音”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1859" id="1888">（六）</a>遂以天授二年五月十五日附舶而向長安矣　各本或作“<span class="zhuanming">天授</span>二年”，或作“<span class="zhuanming">天授</span>三年”。今取“二年”説。説見附録二：《義淨生平編年》。<span class="zhuanming">天授</span>二年，公元六九一年。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00210','585969',this);" style="cursor:pointer;"> <span class="song">P210</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1861" id="1889">（七）</a>新譯雜經論十卷　　<span class="zhuanming">義淨</span>從<span class="zhuanming">南海</span>寄歸之經論，除《寄歸傳》四卷﹑《求法高僧傳》二卷外，其餘十卷“新譯雜經論”爲何，原書未曾明言，僅可間接考定之。《寄歸傳》卷二：“令一能者誦《無常經》，半紙一紙，匆令疲久。”原注：“其經别録附上。”（大54/216c）同書卷四：“其《一百五十讚》及《龍樹菩薩書》，並别録寄歸。”（大54/228a）可知同時寄歸者有此三種書。《無常經》，一卷，今存，《大正藏》收在卷十七。但《開元録》卷九云：“《無常經》一卷，亦名《三啟經》，<span class="zhuanming">大足</span>元年九月二十三日於東都<span class="zhuanming">大福先寺</span>譯。”未言是重綴，誤。《一百五十讚》卽《一百五十讚佛頌》，一卷，今存，《大正藏》收在卷三二。《開元録》卷九：“尊者<span class="zhuanming">摩咥里制吒</span>造，於<span class="zhuanming">中印度</span><span class="zhuanming">那爛陀寺</span>譯，至<span class="zhuanming">景云</span>二年於<span class="zhuanming">薦福寺</span>重更迴綴。”《龍樹菩薩書》卽《龍樹菩薩勸誡王頌》，一卷，今存，《大正藏》收在卷三二。《開元録》卷九：“第三出，與舊《勸發諸王要偈》等同本，於<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底國</span>譯，至都重綴。”又《根本説一切有部毘奈耶頌》五卷亦可能在其中。《開元録》卷九：“《根本説一切有部毘奈耶頌》五卷，尊者<span class="zhuanming">毘舍佉</span>造，<span class="zhuanming">景龍</span>四年於<span class="zhuanming">大薦福寺</span>翻經院譯，先在西域<span class="zhuanming">那爛陀寺</span>譯出，還都删正，<span class="zhuanming">景龍</span>奏行。”但今《大正藏》本裁爲三卷，收在《大正藏》卷二四。卷末原跋：“在<span class="zhuanming">那爛陀</span>已翻此頌，還至都下，重勘疎條。”又<span class="zhuanming">義淨</span>自己提到的幾部書，未見其它任何著作著録，但與《寄歸傳》﹑《求法高僧傳》相提並論，並謂互相參見，似亦爲<span class="zhuanming">義淨</span>自己的著作並同時寄歸者，卽：《中方録》﹑《南海録》﹑《西方記》﹑《西方十德傳》共四種。本書卷上《慧輪傳》後“那爛陀寺”節：“具如《中方録》及《寄歸傳》所述。”《寄歸傳》卷<i class="pageTag" onclick="viewPic('ZSK00404-001-L00211','585969',this);" style="cursor:pointer;"> <span class="song">P211</span></i>一：“廣如《南海録》中具述。”（大54/205b）同卷：“其花蓋法式，如《西方記》中所陳矣。”（大54/211b）卷四：“廣如《西方十德傳》中具述。”（大54/229b）如以上數種書都包括在内，則十卷之數足矣，但後數種書至今已不見，不能十分肯定。過去多以《開元録》卷九在著録《求法高僧傳》與《寄歸傳》後卽著録《别説罪要行法》一卷﹑《受用三水要法》一卷﹑《護命放生軌儀》一卷三書，以爲同時寄歸者。但《開元録》著録各書次序，大致以經﹑律﹑論爲先後，並不以著譯時間早晚爲根據。比較各經譯時及排列次序，便可知道。以爲後三種書爲《求法高僧傳》﹑《寄歸傳》同時著作，并無確實根據。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1867" id="1890">（八）</a>傳十法之弘法　　<span class="zhuanming">佛教</span>謂<span class="zhuanming">佛教</span>徒應弘揚佛法，對<span class="zhuanming">佛教</span>經典有十種行法：一﹑書寫；二﹑供養；三﹑施他；四﹑諦聽；五﹑披讀；六﹑受持；七﹑開演；八﹑諷誦；九﹑思惟；十﹑修習。見《辯中邊論》卷下（大31/474b）。</span> </p><p> <span>又《重歸南海傳》有師資四人。</span> </p><p> <span>苾芻<span class="zhuanming">貞固</span>律師者，梵名<span class="zhuanming">娑羅笈多</span><a class="zhuhao" href="#2107" id="1891">（一）</a>，</span> <span class="font12 zhu">譯爲<span class="zhuanming">貞固</span>。</span> <span>卽<span class="zhuanming">鄭</span>地<span class="zhuanming">滎川</span><a class="zhuhao" href="#2108" id="1892">（二）</a>人也。俗姓<span class="zhuanming">孟</span>，粤以驅烏之歲<a class="zhuhao" href="#2109" id="1893">（三）</a>，早藴慈門，揔角之秋<a class="zhuhao" href="#2110" id="1894">（四）</a>，棲心慧苑。年甫十四，遂丁荼蓼<a class="zhuhao" href="#2036" id="1895">（1）</a><a class="zhuhao" href="#2111" id="1896">（五）</a>。眷流俗<a class="zhuhao" href="#2037" id="1897">（2）</a>之難保，知法門之可尚，爰興正念，企步勝場。遂於<span class="zhuanming">汜水</span><a class="zhuhao" href="#2038" id="1898">（3）</a><span class="zhuanming">等慈寺</span><span class="zhuanming">遠</span>法師<a class="zhuhao" href="#2112" id="1899">（六）</a>處伸<a class="zhuhao" href="#2039" id="1900">（4）</a>侍席之業。意存教綱，便誦大經<a class="zhuhao" href="#2113" id="1901">（七）</a>。經三兩歲，師遂淪化。後往<span class="zhuanming">相州</span><span class="zhuanming">林慮</span>諸寺<a class="zhuhao" href="#2114" id="1902">（八）</a>，尋師訪道，欲致想禪<i class="pageTag" onclick="viewPic('ZSK00404-001-L00212','585969',this);" style="cursor:pointer;"> <span class="song">P212</span></i>扃。自念教檢未窺，難辨<a class="zhuhao" href="#2040" id="1903">（5）</a>真僞<a class="zhuhao" href="#2041" id="1904">（6）</a>，卽往<span class="zhuanming">東魏</span><a class="zhuhao" href="#2115" id="1905">（九）</a>，聽覽《唯識》<a class="zhuhao" href="#2116" id="1906">（一○）</a>。復往<span class="zhuanming">安州</span><span class="zhuanming">大猷</span>禪師<a class="zhuhao" href="#2117" id="1907">（一一）</a>處習學方等<a class="zhuhao" href="#2118" id="1908">（一二）</a>。數旬未隔，卽妙相現前。復往<span class="zhuanming">荆州</span>，歷諸山水<a class="zhuhao" href="#2042" id="1909">（7）</a>，求善知識，希覓未聞。復往<span class="zhuanming">襄州</span><a class="zhuhao" href="#2119" id="1910">（一三）</a>，遇<span class="zhuanming">善導</span>禪師<a class="zhuhao" href="#2120" id="1911">（一四）</a>，受<span class="zhuanming">彌陀</span>勝行<a class="zhuhao" href="#2121" id="1912">（一五）</a>。當尒之時，交望弃索訶之穢土<a class="zhuhao" href="#2122" id="1913">（一六）</a>，卽欲趣安養之芳林。覆思獨善傷大士<a class="zhuhao" href="#2043" id="1914">（8）</a>行，唯識所變，何非淨方。遂往<span class="zhuanming">峴山</span><span class="zhuanming">恢覺寺</span><span class="zhuanming">澄</span>禪師處<a class="zhuhao" href="#2123" id="1915">（一七）</a>，創蒙半字之訓，漸通完器之言<a class="zhuhao" href="#2124" id="1916">（一八）</a>。禪師則沉研律典，荷世尊五德<a class="zhuhao" href="#2125" id="1917">（一九）</a>之重寄；轥轢經論，當末代四依之住持<a class="zhuhao" href="#2126" id="1918">（二○）</a>。定㶑波深，灌<a class="zhuhao" href="#2044" id="1919">（9）</a>八解而流派<a class="zhuhao" href="#2127" id="1920">（二一）</a>；慧峯岳峻，聳六度而䟽巚<a class="zhuhao" href="#2045" id="1921">（10）</a>。五塵無雜，九惱非驚<a class="zhuhao" href="#2128" id="1922">（二二）</a>。外跨四流，内澄三定<a class="zhuhao" href="#2129" id="1923">（二三）</a>。法俗欽望，推爲導首。特蒙綸旨召入<span class="zhuanming">神都</span><a class="zhuhao" href="#2130" id="1924">（二四）</a>，在<span class="zhuanming">魏國東寺</span><a class="zhuhao" href="#2131" id="1925">（二五）</a>，居多聞之數。<span class="zhuanming">固</span>師年餘二十，卽於禪師足下而進圓具。纔經一載，揔涉律綱。覆向<span class="zhuanming">安州</span><span class="zhuanming">秀</span>律師<a class="zhuhao" href="#2132" id="1926">（二六）</a>處，三載端心，讀<span class="zhuanming">宣</span>律師文鈔<a class="zhuhao" href="#2133" id="1927">（二七）</a>。可謂問絶<span class="zhuanming">鄔波離</span>，貫五篇之表裏<a class="zhuhao" href="#2134" id="1928">（二八）</a>；受諧<span class="zhuanming">毗舍女</span>，洞七聚之幽關<a class="zhuhao" href="#2135" id="1929">（二九）</a>。律云五歲得遊方，未至歲而早契；十年離依止，不屆年而預<a class="zhuhao" href="#2046" id="1930">（11）</a>合<a class="zhuhao" href="#2136" id="1931">（三○）</a>。其<span class="zhuanming">秀</span>律師卽<span class="zhuanming">蜀郡</span><span class="zhuanming">興</span>律師<a class="zhuhao" href="#2137" id="1932">（三一）</a>之上足，既進圓具，仍居<span class="zhuanming">蜀川</span>，於和上處學律四載。後往<span class="zhuanming">長安</span><span class="zhuanming">宣</span>律師處爲依止之客<a class="zhuhao" href="#2047" id="1933">（12）</a>。投心乳器，若飲鵝之善識精麁<a class="zhuhao" href="#2138" id="1934">（三二）</a>；竭智水瓶，等<span class="zhuanming">歡喜</span>之妙持先後<a class="zhuhao" href="#2139" id="1935">（三三）</a>。經十六年，不離函丈<a class="zhuhao" href="#2048" id="1936">（13）</a><a class="zhuhao" href="#2140" id="1937">（三四）</a>。幽窮<a class="zhuhao" href="#2049" id="1938">（14）</a>諸部，鑄鍊<a class="zhuhao" href="#2050" id="1939">（15）</a>數<i class="pageTag" onclick="viewPic('ZSK00404-001-L00213','585969',this);" style="cursor:pointer;"> <span class="song">P213</span></i>家，將<span class="zhuanming">首</span>律師<a class="zhuhao" href="#2051" id="1940">（16）</a>疏<a class="zhuhao" href="#2141" id="1941">（三五）</a>以爲宗本。然後去三<span class="zhuanming">陽</span><a class="zhuhao" href="#2052" id="1942">（17）</a><a class="zhuhao" href="#2142" id="1943">（三六）</a>，之八水，復向<span class="zhuanming">黄州</span><a class="zhuhao" href="#2143" id="1944">（三七）</a>，報所生地。次往<span class="zhuanming">安州</span>，大興律教。諸王刺史，咸共尊承。故律云：“若有律師處，與我身不殊。”居<span class="zhuanming">十力寺</span>，年七十餘，方始寂化，戒行清素，耳目詳知<a class="zhuhao" href="#2144" id="1945">（三八）</a>。嗟乎！代有其人，棟梁佛日，蟬聯靡絶，繼踵相承。實謂<span class="zhuanming">漢</span>珍<a class="zhuhao" href="#2053" id="1946">（18）</a><span class="zhuanming">荆</span>玉，雖别川而俱媚；桂枝蘭葉，縱異節<a class="zhuhao" href="#2054" id="1947">（19）</a>而同芳。<span class="zhuanming">固</span>師既得律典斯<a class="zhuhao" href="#2055" id="1948">（20）</a>通，更<a class="zhuhao" href="#2056" id="1949">（21）</a>披經論。又復誦《法華》﹑《維摩》<a class="zhuhao" href="#2145" id="1950">（三九）</a>，向一千遍。心心常續，念念恒持，三業<a class="zhuhao" href="#2146" id="1951">（四○）</a>相驅，四儀<a class="zhuhao" href="#2147" id="1952">（四一）</a>無廢。覆往<span class="zhuanming">襄州</span>，在和上處，重聽蘇呾羅<a class="zhuhao" href="#2057" id="1953">（22）</a><a class="zhuhao" href="#2148" id="1954">（四二）</a>，披尋對法藏<a class="zhuhao" href="#2149" id="1955">（四三）</a>。頗通藴處，薄<a class="zhuhao" href="#2058" id="1956">（23）</a>檢衣珠<a class="zhuhao" href="#2150" id="1957">（四四）</a>，化城是息，終期寶渚。遂乃濯足<span class="zhuanming">襄水</span>，顧步<span class="zhuanming">廬山</span>。仰上德之清塵，住<span class="zhuanming">東林</span><a class="zhuhao" href="#2151" id="1958">（四五）</a>而散志。有意欲向<span class="zhuanming">師子洲</span>，頂禮佛牙，觀諸聖迹。以<span class="zhuanming">垂拱</span><a class="zhuhao" href="#2059" id="1959">（24）</a>之歲<a class="zhuhao" href="#2152" id="1960">（四六）</a>，移錫<span class="zhuanming">桂林</span>，適化遊方，漸之<span class="zhuanming">清遠</span>峽谷<a class="zhuhao" href="#2153" id="1961">（四七）</a>。同緣赴感，後屆<span class="zhuanming">番禺</span><a class="zhuhao" href="#2060" id="1962">（25）</a>，<span class="zhuanming">廣府</span>法徒請開律典。時屬大<span class="zhuanming">唐</span>聖主天下普置三師<a class="zhuhao" href="#2154" id="1963">（四八）</a>，欲令佛日再明，法舟長泛。既而威儀者律也，<span class="zhuanming">固</span>亦衆所欽情<a class="zhuhao" href="#2061" id="1964">（26）</a>，三藏道場，講毗奈耶教<a class="zhuhao" href="#2155" id="1965">（四九）</a>。經乎九夏<a class="zhuhao" href="#2156" id="1966">（五○）</a>，爰竟七篇<a class="zhuhao" href="#2157" id="1967">（五一）</a>。善教法徒，泛誘<a class="zhuhao" href="#2062" id="1968">（27）</a>時俗。于時<span class="zhuanming">制旨寺</span><span class="zhuanming">恭</span>闍梨<a class="zhuhao" href="#2158" id="1969">（五二）</a>每於講席<a class="zhuhao" href="#2063" id="1970">（28）</a>親自提奬，可謂恂恂善誘，弘濟忘倦。闍梨則童真<a class="zhuhao" href="#2064" id="1971">（29）</a>出家<a class="zhuhao" href="#2159" id="1972">（五三）</a>，高行貞節，年餘七十而恒敬五篇。有福之人，可逢上智。實乃禪池淼漫，引法海而通波；思嶺崔<i class="pageTag" onclick="viewPic('ZSK00404-001-L00214','585969',this);" style="cursor:pointer;"> <span class="song">P214</span></i>嵬，踈<a class="zhuhao" href="#2065" id="1973">（30）</a>慧嶽而騰峭。深明幻本，巧悟心源。雖閑<a class="zhuhao" href="#2066" id="1974">（31）</a>諸法體空，而利物之用盛<a class="zhuhao" href="#2067" id="1975">（32）</a>集。構有爲之福業，作無上之津梁。而屢<a class="zhuhao" href="#2068" id="1976">（33）</a>寫藏經，常<a class="zhuhao" href="#2069" id="1977">（34）</a>營衆食，實亦衆所知識。應物感<a class="zhuhao" href="#2070" id="1978">（35）</a>生，勸悟諸人，共敦律教。<span class="zhuanming">固</span>師既法侣言散，還向<span class="zhuanming">峽山</span><a class="zhuhao" href="#2160" id="1979">（五四）</a>。冀託松林之下，用畢幽棲之志。蒙<span class="zhuanming">謙</span>寺主<a class="zhuhao" href="#2161" id="1980">（五五）</a>等<a class="zhuhao" href="#2071" id="1981">（36）</a>特見賓迎。寺主乃道冠生知，體含仁恕，供承四海，靡倦三朝<a class="zhuhao" href="#2072" id="1982">（37）</a><a class="zhuhao" href="#2162" id="1983">（五六）</a>，屈己申他，卑辭是務。<span class="zhuanming">固</span>師意欲息想山門，有懷營搆。傾廊通直道<a class="zhuhao" href="#2073" id="1984">（38）</a>脱階正邪基。曲制山池，希流八解之清潤；傍開壇界，冀闡七聚之芳規。復欲於戒壇後面造一禪龕，立方等道場，修法華三昧<a class="zhuhao" href="#2163" id="1985">（五七）</a>。功雖未就，而情已<a class="zhuhao" href="#2074" id="1986">（39）</a>決然。布薩軌儀<a class="zhuhao" href="#2164" id="1987">（五八）</a>，已紹綱目。又每歎曰：“前不遭<span class="zhuanming">釋</span>父，後未遇<span class="zhuanming">慈</span>尊。未代時中，如何起行！”既沉吟<a class="zhuhao" href="#2075" id="1988">（40）</a>於空有之際<a class="zhuhao" href="#2165" id="1989">（五九）</a>，復躑躅於多師之門矣。<span class="zhuanming">浄</span>於<span class="zhuanming">佛逝</span><a class="zhuhao" href="#2076" id="1990">（41）</a>江口昇舶，附書凭信<span class="zhuanming">廣州</span>，見求墨紙，抄寫梵經，并雇手直。于時商人風便，舉帆高張。遂被載來，求住無路<a class="zhuhao" href="#2166" id="1991">（六○）</a>。是知業能裝飾，非人所圖<a class="zhuhao" href="#2077" id="1992">（42）</a>。遂以<span class="zhuanming">永昌</span><a class="zhuhao" href="#2078" id="1993">（43）</a>元年<a class="zhuhao" href="#2167" id="1994">（六一）</a>七月二十日達于<span class="zhuanming">廣府</span>，與諸法俗重得相見。于時在<span class="zhuanming">制旨寺</span>，處衆嗟曰：“本行西國，有望流通，迴<a class="zhuhao" href="#2079" id="1995">（44）</a>住海南，經本尚闕。所將三藏五十餘萬頌<a class="zhuhao" href="#2080" id="1996">（45）</a>，並在<span class="zhuanming">佛逝國</span><a class="zhuhao" href="#2081" id="1997">（46）</a>，事須<a class="zhuhao" href="#2082" id="1998">（47）</a>覆往。既而年餘五十，重越流波<a class="zhuhao" href="#2083" id="1999">（48）</a>，隙<a class="zhuhao" href="#2084" id="2000">（49）</a>駟不留<a class="zhuhao" href="#2168" id="2001">（六二）</a>，身城難保，朝露溘至，何所囑焉？經典既是要門，誰能共往收取？隨譯隨受，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00215','585969',this);" style="cursor:pointer;"> <span class="song">P215</span></i>須得其人。”衆僉告曰：“去斯不遠，有僧<span class="zhuanming">貞固</span>，久探律教，早藴精誠，儻得其人，斯爲善伴。”亦卽纔聞此告，髣髴雅合求心，於是裁封山扃，薄陳行李。<span class="zhuanming">固</span>乃啟封暫觀，卽有同行之念。譬乎<span class="zhuanming">遼城</span><a class="zhuhao" href="#2085" id="2002">（50）</a>一發，下三將之雄心<a class="zhuhao" href="#2169" id="2003">（六三）</a>；雪山小偈，牽大隱之深志<a class="zhuhao" href="#2170" id="2004">（六四）</a>。遂乃喜辤幽澗，歡去<a class="zhuhao" href="#2086" id="2005">（51）</a>松林。攘臂<span class="zhuanming">石門</span><a class="zhuhao" href="#2087" id="2006">（52）</a><a class="zhuhao" href="#2171" id="2007">（六五）</a>之前，褰衣<span class="zhuanming">制旨</span>之内。始傾一蓋，合襟情於撫塵<a class="zhuhao" href="#2172" id="2008">（六六）</a>；既投五體，契虚懷於曩日。雖則平生未面，而實冥符宿心。共在良宵，頗論行事。<span class="zhuanming">固</span>乃荅曰：“道欲合，不介而自親<a class="zhuhao" href="#2088" id="2009">（53）</a>；時將至，求抑而不可。謹卽共弘三藏，助燭千燈者歟。”於是重往<span class="zhuanming">峽山</span>，與<span class="zhuanming">謙</span>寺主等言别。寺主乃照機而作，曾不留連。見述所懷，咸助隨喜<a class="zhuhao" href="#2173" id="2010">（六七）</a>。己闕無念，他濟是心。並爲資裝，令無少乏。及<span class="zhuanming">廣府</span>法俗，悉贈資粮。卽以其年十一月一日附商舶<a class="zhuhao" href="#2089" id="2011">（54）</a>，去<span class="zhuanming">番禺</span><a class="zhuhao" href="#2090" id="2012">（55）</a>。望<span class="zhuanming">占波</span>而陵帆，指<span class="zhuanming">佛逝</span>以長驅。作含生之梯隥<a class="zhuhao" href="#2091" id="2013">（56）</a>，爲欲海之舟艫。慶<a class="zhuhao" href="#2092" id="2014">（57）</a>有懷於從<a class="zhuhao" href="#2093" id="2015">（58）</a>志，庶無廢於長途。<span class="zhuanming">固</span>師年四十矣。讚曰：</span> </p><p> <span>智者植業，禀自先因。童年潔想，唯福是親。情求勝己，意仗明仁。非馨香於事利<a class="zhuhao" href="#2094" id="2016">（59）</a>，固寶愛<a class="zhuhao" href="#2095" id="2017">（60）</a>於賢珍。</span> <span class="font12 zhu">其一。</span> </p><p> <span>受持妙册<a class="zhuhao" href="#2096" id="2018">（61）</a>，貞明固意。大善敦心，小瑕興畏。有懷脱屣，無望榮貴。若住𤚐<a class="zhuhao" href="#2097" id="2019">（62）</a>之毛尾弗虧<a class="zhuhao" href="#2174" id="2020">（六八）</a>，等遊蜂<a class="zhuhao" href="#2098" id="2021">（63）</a>之色香靡費<a class="zhuhao" href="#2175" id="2022">（六九）</a>。</span> <span class="font12 zhu">其二。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00216','585969',this);" style="cursor:pointer;"> <span class="song">P216</span></i><p> <span>孤辭<span class="zhuanming">滎澤</span><a class="zhuhao" href="#2176" id="2023">（七○）</a>，隻步<span class="zhuanming">漢</span>陰<a class="zhuhao" href="#2177" id="2024">（七一）</a>。哲人務本，律教是尋。既知綱領，更進<a class="zhuhao" href="#2099" id="2025">（64）</a>幽深。致遠懷於覺樹，遂杖藜於<span class="zhuanming">桂林</span>。</span> <span class="font12 zhu">其三。</span> </p><p> <span>怡神峽谷，匠物<span class="zhuanming">廣川</span><a class="zhuhao" href="#2178" id="2026">（七二）</a>。既而追舊聞於<span class="zhuanming">東夏</span>，復欲請新教以<a class="zhuhao" href="#2100" id="2027">（65）</a>南遄。希布揚<a class="zhuhao" href="#2101" id="2028">（66）</a>於未布，冀傳流<a class="zhuhao" href="#2102" id="2029">（67）</a>於未傳。慶斯人之壯志，能爲物而身捐。</span> <span class="font12 zhu">其四。</span> </p><p> <span>爲我良伴，共<a class="zhuhao" href="#2103" id="2030">（68）</a>屆<span class="zhuanming">金洲</span><a class="zhuhao" href="#2179" id="2031">（七三）</a>。能持<a class="zhuhao" href="#2104" id="2032">（69）</a>梵行，善友之由。船車<a class="zhuhao" href="#2105" id="2033">（70）</a>遞濟，手足相求。儻得契傳燈之一望，亦是不慙生於百秋。</span> <span class="font12 zhu">其五。</span> </p><p> <span>既至<span class="zhuanming">佛逝</span>，宿心是契。得聽未聞之法，還觀不覩之例。隨譯隨受，詳檢通滯。新見新知，巧明開制。博識多智，每勵朝聞之心；恭儉勤懷，無憂夕死之計<a class="zhuhao" href="#2180" id="2034">（七四）</a>。恐衆多而事撓，且逐静而兼濟。縱一焰之隨風，庶千燈<a class="zhuhao" href="#2106" id="2035">（71）</a>而罔翳。</span> <span class="font12 zhu">其六。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#1895" id="2036">（1）</a>荼蓼　内本作“蓼莪”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1897" id="2037">（2）</a>俗　洪本作“今”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1898" id="2038">（3）</a>汜水　大本﹑天本﹑足本作“氾水”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1900" id="2039">（4）</a>伸　金本作“申”；麗本作“甲”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1903" id="2040">（5）</a>辨　麗本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本﹑足本作“辯”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1904" id="2041">（6）</a>真僞　磧本原作“其僞”；各本俱作“真僞”，今據改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00217','585969',this);" style="cursor:pointer;"> <span class="song">P217</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#1909" id="2042">（7）</a>山水　麗本﹑大本﹑天本作“山寺”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1914" id="2043">（8）</a>大士　内本作“大土”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1919" id="2044">（9）</a>灌　金本﹑麗本﹑大本﹑天本作“濯”</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1921" id="2045">（10）</a>巚　金本﹑麗本作“巖”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1930" id="2046">（11）</a>預　足本作“務”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1933" id="2047">（12）</a>之客　磧本原作“有客”；足本無“之”字；今從金本﹑麗本﹑大本﹑天本﹑内本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1936" id="2048">（13）</a>函丈　金本作“函杖”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1938" id="2049">（14）</a>幽窮　麗本﹑大本﹑天本﹑内本作“研窮”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1939" id="2050">（15）</a>鑄鍊　金本﹑洪本作“濤鍊”；其它各本作“淘鍊”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1940" id="2051">（16）</a>首律師　磧本原作“<span class="zhuanming">守</span>律師”；今從金本﹑麗本﹑大本﹑天本﹑内本及《宋高僧傳》卷十四改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1942" id="2052">（17）</a>三陽　磧本原作“三楊”；今從大本﹑麗本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1946" id="2053">（18）</a>珍　麗本﹑大本﹑天本作“珠”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1947" id="2054">（19）</a>異節　磧本原作“易節”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1948" id="2055">（20）</a>斯　磧本原作“所”；各本俱作“斯”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1949" id="2056">（21）</a>更　磧本原作“便”；各本俱作“更”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1953" id="2057">（22）</a>蘇呾羅　足本“呾”作“咀”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1956" id="2058">（23）</a>薄　足本作“溥”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1959" id="2059">（24）</a>垂拱　磧本“拱”原作“栱”；今從各本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1962" id="2060">（25）</a>番禺　南本作“番隅”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1964" id="2061">（26）</a>情　磧本原作“請”；今從金本﹑麗本﹑大本﹑天本﹑内<i class="pageTag" onclick="viewPic('ZSK00404-001-L00218','585969',this);" style="cursor:pointer;"> <span class="song">P218</span></i>本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1968" id="2062">（27）</a>誘　洪本作“謗”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1970" id="2063">（28）</a>席　磧本原作“帝”；各本俱作“席”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1971" id="2064">（29）</a>童真　金本作“童年”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1973" id="2065">（30）</a>踈　金本﹑麗本﹑大本﹑天本﹑内本作“聳”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1974" id="2066">（31）</a>閑　金本作“聞”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1975" id="2067">（32）</a>盛　洪本﹑南本﹑徑本﹑清本作“咸”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1976" id="2068">（33）</a>屢　金本作“屬”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1977" id="2069">（34）</a>常　清本作“當”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1978" id="2070">（35）</a>感　足本作“咸”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1981" id="2071">（36）</a>等　金本﹑内本﹑足本無“等”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1982" id="2072">（37）</a>三朝　麗本“三”作“二”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1984" id="2073">（38）</a>直道　金本作“真道”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1986" id="2074">（39）</a>情已　金本倒作“已情”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1988" id="2075">（40）</a>吟　磧本原作“今”；各本俱作“吟”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1990" id="2076">（41）</a>佛逝　金本脱“逝”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1992" id="2077">（42）</a>圖　磧本原印作“啚”；今從各本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1993" id="2078">（43）</a>永昌　麗本誤作“水昌”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1995" id="2079">（44）</a>迴　足本無“迴”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1996" id="2080">（45）</a>五十餘萬頌　磧本“頌”原作“言”；今從麗本﹑大本﹑天本﹑内本﹑《開元録》卷九﹑《宋高僧傳》卷一及上文改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1997" id="2081">（46）</a>佛逝國　麗本﹑大本﹑天本無“國”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1998" id="2082">（47）</a>事須　麗本﹑大本﹑天本作“終須”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#1999" id="2083">（48）</a>流波　麗本﹑大本﹑天本﹑内本作“滄波”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00219','585969',this);" style="cursor:pointer;"> <span class="song">P219</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#2000" id="2084">（49）</a>隙　金本印作“隟”；麗本作“巢”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2002" id="2085">（50）</a>遼城　金本﹑麗本﹑大本﹑天本作“聊城”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2005" id="2086">（51）</a>去　足本作“喜”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2006" id="2087">（52）</a>石門　金本作“石箭”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2009" id="2088">（53）</a>自親　麗本“自”作“目”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2011" id="2089">（54）</a>舶　磧本原印作“<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/14014601hxwf.png" style="width: 12px; display: inline-block;" width=""/></span>”；今從各本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2012" id="2090">（55）</a>番禺　磧本原作“悉禺”；今從各本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2013" id="2091">（56）</a>梯隥　金本﹑麗本﹑大本﹑天本作“梯橙”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2014" id="2092">（57）</a>慶　磧本原作“愛”；今從金本﹑麗本﹑洪本﹑南本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2015" id="2093">（58）</a>從　洪本﹑南本﹑北本﹑徑本﹑清本作“促”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2016" id="2094">（59）</a>事利　洪本﹑南本作“東利”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2017" id="2095">（60）</a>寶愛　磧本原作“實受”；洪本﹑南本﹑北本﹑徑本﹑清本﹑足本作“實愛”；今從金本﹑麗本﹑大本﹑天本﹑内本改爲“寶愛”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2018" id="2096">（61）</a>妙册　麗本﹑大本﹑天本﹑内本作“妙典”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2019" id="2097">（62）</a>𤚐　磧本原印作“描”；今從各本及磧本所附《音釋》改爲“𤚐”；《音義》作“犛”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2021" id="2098">（63）</a>蜂　磧本原印作“<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/14014601aq6e.png" style="width: 12px; display: inline-block;" width=""/></span>”；今從各本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2025" id="2099">（64）</a>更進　金本作“進影”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2027" id="2100">（65）</a>以　北本作“峽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2028" id="2101">（66）</a>布揚　磧本原作“敷揚”；金本﹑麗本﹑天本﹑大本作“揚布”；今從洪本﹑南本﹑北本﹑徑本﹑清本﹑内本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2029" id="2102">（67）</a>傳流　磧本原作“傳芳”；麗本﹑大本﹑天本作“流<i class="pageTag" onclick="viewPic('ZSK00404-001-L00220','585969',this);" style="cursor:pointer;"> <span class="song">P220</span></i>傳”；今從洪本﹑南本﹑北本﹑徑本﹑清本﹑内本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2030" id="2103">（68）</a>共　大本作“其”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2032" id="2104">（69）</a>持　麗本﹑大本﹑天本作“堅”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2033" id="2105">（70）</a>船車　麗本“船”作“舩”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2035" id="2106">（71）</a>千燈　麗本﹑大本作“十登”；天本作“十燈”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#1891" id="2107">（一）</a>娑羅笈多　梵文Śālagupta，意譯<span class="zhuanming">貞固</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1892" id="2108">（二）</a>鄭地滎川　<span class="zhuanming">鄭</span>地，指今<span class="zhuanming">河南</span><span class="zhuanming">鄭州</span>一帶地，爲<span class="zhuanming">春秋</span>時<span class="zhuanming">鄭國</span>（都<span class="zhuanming">新鄭</span>，今<span class="zhuanming">新鄭</span>）故地。<span class="zhuanming">滎川</span>，磧本所附《音釋》：“水名，在<span class="zhuanming">鄭州</span>也。”此指<span class="zhuanming">滎澤縣</span>，<span class="zhuanming">唐</span>屬<span class="zhuanming">河南道</span><span class="zhuanming">鄭州</span>，地在今<span class="zhuanming">鄭州市</span>西北。下文有“孤辭<span class="zhuanming">滎澤</span>”句。其地古有<span class="zhuanming">滎澤</span>﹑<span class="zhuanming">滎水</span>。《周禮·夏官·職方氏》：“（豫州）其川<span class="zhuanming">滎雒</span>，其浸波溠。”<span class="zhuanming">鄭玄</span>注：“<span class="zhuanming">滎</span>，<span class="zhuanming">兗水</span>也。出<span class="zhuanming">東垣</span>，入於<span class="zhuanming">河</span>，泆爲<span class="zhuanming">滎</span>。”（《四部備要》本《周禮注疏》，頁322a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1893" id="2109">（三）</a>驅烏之歲　指年齡在七至十三歲之間。《摩訶僧祇律》卷二九：“沙彌有三品。一者從七歲至十三，名爲驅烏沙彌；二者從十四至十九，是名應法沙彌；三者從二十上至七十，是名名字沙彌。”（大22/461b）出典見《四分律》卷三四（大22/810c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1894" id="2110">（四）</a>揔角之秋　《詩·齊風·甫田》：“總角丱兮。”《禮記·内則》：“拂髦，總角。”<span class="zhuanming">鄭玄</span>注：“總角，收髮結之。”（《四部備要》本，頁328a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1896" id="2111">（五）</a>遂丁荼蓼　指父母亡故。《顔氏家訓·序致》：“年始九歲，便丁荼蓼。”（《諸子集成》本，頁1）丁，當，遭遇。《後漢<i class="pageTag" onclick="viewPic('ZSK00404-001-L00221','585969',this);" style="cursor:pointer;"> <span class="song">P221</span></i>書》卷一七《岑彭傳》：“我喜我生，獨丁斯時。”（3/663）荼蓼，苦菜。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1899" id="2112">（六）</a>汜水等慈寺遠法師　<span class="zhuanming">汜水</span>，大本﹑天本﹑足本作“<span class="zhuanming">氾水</span>”，《舊唐書》卷三八亦作“氾水”。（5/1426）古“汜”﹑“氾”二字多混。足本正文作“氾”，注中却作“汜”。今作<span class="zhuanming">汜水</span>。<span class="zhuanming">唐</span>初<span class="zhuanming">河南道</span><span class="zhuanming">鄭州</span>領有<span class="zhuanming">汜水縣</span>，地在今<span class="zhuanming">河南</span><span class="zhuanming">滎陽縣</span>。本書所指卽此。<span class="zhuanming">氾水</span>，古水名，故道在今<span class="zhuanming">山東</span><span class="zhuanming">曹縣</span>北，久湮。<span class="zhuanming">等慈寺</span><span class="zhuanming">遠</span>法師事不詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1901" id="2113">（七）</a>大經　此指《佛説無量壽經》。《觀經疏傳通記》卷三：“大經者，《無量壽經》，三經中此經廣故，對餘二經名大經也。”（大57/524b）《無量壽經》，梵文Aparimitāyursūtra。與《阿彌陀經》﹑《觀無量壽經》合稱“净土三經”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1902" id="2114">（八）</a>相州林慮諸寺　<span class="zhuanming">唐</span><span class="zhuanming">河北道</span><span class="zhuanming">相州</span><span class="zhuanming">林慮縣</span>。《舊唐書》卷三九《地理志》：“<span class="zhuanming">林慮</span>，<span class="zhuanming">漢</span><span class="zhuanming">隆慮縣</span>。<span class="zhuanming">武德</span>三年，置<span class="zhuanming">巖州</span>，領<span class="zhuanming">林慮</span>一縣。五年，<span class="zhuanming">巖州</span>廢，縣屬<span class="zhuanming">相州</span>。”（5/1492）今<span class="zhuanming">河南</span><span class="zhuanming">林縣</span>。縣西有<span class="zhuanming">林慮山</span>，本名<span class="zhuanming">隆慮山</span>，因避<span class="zhuanming">東漢</span><span class="zhuanming">殤帝</span><span class="zhuanming">劉隆</span>諱改名。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1905" id="2115">（九）</a>東魏　指今<span class="zhuanming">河南</span><span class="zhuanming">洛陽</span>以東一帶地。今<span class="zhuanming">河南</span>北部與<span class="zhuanming">山西</span>西南部<span class="zhuanming">戰國</span>時爲<span class="zhuanming">魏國</span>地。其後<span class="zhuanming">三國</span>時有<span class="zhuanming">曹魏</span>，南北朝時有<span class="zhuanming">東魏</span>。<span class="zhuanming">東魏</span>都<span class="zhuanming">鄴</span>（今<span class="zhuanming">河北</span><span class="zhuanming">臨漳縣</span>西南），卽領有今<span class="zhuanming">洛陽</span>以東地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1906" id="2116">（一○）</a>《唯識》　指《唯識二十論》，梵文Vijñāptimātrasid-dhiviṃŚakārikāŚāstra。古<span class="zhuanming">印度</span><span class="zhuanming">世親</span>著，<span class="zhuanming">玄奘</span>譯，一卷。主張萬法唯識，外境是内識顯現，爲大乘<span class="zhuanming">佛教</span>瑜伽行派的重要理論著作。凡二十一頌，但最後一頌爲結歎。<span class="zhuanming">漢</span>譯除<span class="zhuanming">玄奘</span>譯本外，還有<span class="zhuanming">北魏</span><span class="zhuanming">菩提流支</span>譯《唯識論》一卷，<span class="zhuanming">南朝</span><span class="zhuanming">陳真諦</span>譯《大乘唯識<i class="pageTag" onclick="viewPic('ZSK00404-001-L00222','585969',this);" style="cursor:pointer;"> <span class="song">P222</span></i>論》一卷。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1907" id="2117">（一一）</a>安州大猷禪師　　<span class="zhuanming">安州</span>，《舊唐書》卷四○《地理志》：“<span class="zhuanming">安州</span>中都督府，<span class="zhuanming">隋</span><span class="zhuanming">安陸郡</span>。<span class="zhuanming">武德</span>四年，平<span class="zhuanming">王世充</span>，改爲<span class="zhuanming">安州</span>。”（5/1581）<span class="zhuanming">唐</span>屬<span class="zhuanming">淮南道</span>，治所在<span class="zhuanming">安陸</span>（今縣），轄境相當於今<span class="zhuanming">湖北</span><span class="zhuanming">安陸</span>﹑<span class="zhuanming">雲夢</span>﹑<span class="zhuanming">應城</span>等縣地。<span class="zhuanming">大猷</span>禪師事不詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1908" id="2118">（一二）</a>方等　指大乘<span class="zhuanming">佛教</span>經典。《閲藏知津》卷二：“方等亦名方廣……是則始從《華嚴》，終《大湼槃》，一切菩薩法藏，皆稱方等經典。”（昭3/1034c）方等，梵文vaipulya意譯，又譯方廣。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1910" id="2119">（一三）</a>襄州　《舊唐書》卷三九《地理志》：“<span class="zhuanming">襄州</span>，緊上，<span class="zhuanming">隋</span><span class="zhuanming">襄陽郡</span>。<span class="zhuanming">武德</span>四年，平<span class="zhuanming">王世充</span>，改爲<span class="zhuanming">襄州</span>，因<span class="zhuanming">隋</span>舊名”（5/1549）<span class="zhuanming">唐</span>初屬<span class="zhuanming">山南道</span>，治所在<span class="zhuanming">襄陽</span>（今<span class="zhuanming">襄樊市</span>）。轄境相當於今<span class="zhuanming">湖北</span><span class="zhuanming">襄陽</span>﹑<span class="zhuanming">谷城</span>﹑<span class="zhuanming">光化</span>﹑<span class="zhuanming">南漳</span>﹑<span class="zhuanming">宜城</span>等縣地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1911" id="2120">（一四）</a>善導禪師　　<span class="zhuanming">善導</span>，<span class="zhuanming">唐</span>初僧人。或説爲<span class="zhuanming">臨淄</span>（今<span class="zhuanming">山東</span><span class="zhuanming">淄博</span>）人。<span class="zhuanming">貞觀</span>中曾師事<span class="zhuanming">道綽</span>。後在<span class="zhuanming">長安</span><span class="zhuanming">光明寺</span>，大倡淨土宗，追隨者“不可勝數”。<span class="zhuanming">高宗</span>時卒。見《續高僧傳》卷二七《會通傳》（大50/684a）﹑《佛祖統紀》卷二六（大49/263a）﹑卷二七（大49/276b）等。<span class="zhuanming">足立喜六</span>注謂《景德傳燈録》卷四所載<span class="zhuanming">慧忠</span>禪師門下<span class="zhuanming">白馬</span><span class="zhuanming">善導</span>禪師，卽另一<span class="zhuanming">善導</span>。此<span class="zhuanming">善導</span>《大正藏》本作“<span class="zhuanming">善道</span>”（大51/223c，225c）。但據同書同卷記載，<span class="zhuanming">慧忠</span><span class="zhuanming">大歷</span>四年（769）卒，年八十七（大51/229b），則生年爲<span class="zhuanming">永淳</span>二年（683），時代晚於<span class="zhuanming">義淨</span>。<span class="zhuanming">慧忠</span>門下兩世出三十六人，<span class="zhuanming">善道</span>爲其中之一，時代則更晚。且<span class="zhuanming">慧忠</span>所傳，爲所謂“牛頭禪宗”。此處<span class="zhuanming">善導</span>則傳“彌陀勝行”，爲淨土宗人，卽淨土<span class="zhuanming">善導</span>。足説顯誤。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00223','585969',this);" style="cursor:pointer;"> <span class="song">P223</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1912" id="2121">（一五）</a>彌陀勝行　　<span class="zhuanming">彌陀</span>，卽<span class="zhuanming">阿彌陀</span>佛。見本書卷上《常慜傳》“<span class="zhuanming">彌陀佛</span>”條注。<span class="zhuanming">彌陀</span>勝行，指淨土宗教法，日日念誦“南無<span class="zhuanming">阿彌陀佛</span>”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1913" id="2122">（一六）</a>索訶之穢土　索訶，梵文sahā的音譯，又譯娑婆等，意譯忍﹑堪忍。《法華文句》卷二：“娑婆，此翻忍。其土衆生安於十惡，不肯出離，從人名土，故稱爲忍。”（大34/24b）《希麟音義》卷六：“梵語也，此云堪忍，卽<span class="zhuanming">釋迦</span><span class="zhuanming">如來</span>所主忍土也。”（大54/959a）卽世俗世界。穢土，謂此世界充滿煩惱，污穢惡濁，與下文“安養之芳林”相對。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1915" id="2123">（一七）</a>峴山恢覺寺澄禪師　　<span class="zhuanming">峴山</span>，又名<span class="zhuanming">峴首山</span>。《唐六典》卷三：“<span class="zhuanming">峴山</span>，在<span class="zhuanming">襄州</span><span class="zhuanming">襄陽縣</span>。”（<span class="zhuanming">廣雅書局</span><span class="zhuanming">光緒</span>卄一年刻本，頁56）《讀史方輿紀要》卷七九：“<span class="zhuanming">峴山</span>，府南七里，亦曰<span class="zhuanming">南峴</span>。”（<span class="zhuanming">中華書局</span>1955年版，4/3377）在今<span class="zhuanming">湖北</span><span class="zhuanming">襄陽縣</span>南，東臨<span class="zhuanming">漢水</span>。<span class="zhuanming">恢覺寺</span><span class="zhuanming">澄</span>禪師事不詳。<span class="zhuanming">足立喜六</span>謂卽《景德傳燈録》卷四所載“<span class="zhuanming">京兆</span><span class="zhuanming">章敬寺</span><span class="zhuanming">澄</span>禪師”。（大51/226b）但據同書同卷，此<span class="zhuanming">澄</span>禪師爲<span class="zhuanming">普寂</span>弟子。又據《宋高僧傳》卷九《普寂傳》，<span class="zhuanming">普寂</span>爲<span class="zhuanming">神秀</span>弟子，<span class="zhuanming">久視</span>元年（700）始度爲僧（大50/760c）。<span class="zhuanming">普寂</span>時代已晚於<span class="zhuanming">義淨</span>，其弟子何得爲<span class="zhuanming">貞固</span>師？<span class="zhuanming">足</span>説甚誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1916" id="2124">（一八）</a>創蒙半字之訓，漸通完器之言　《寄歸傳》卷四：“教小童則誘之以半字，誠無按劍之疑；授大機則瀉之於完器，實有捧珍之益。”（大54/232a）舊謂梵文有所謂“半字”與“滿字”。《出三藏記集》卷一：“梵書製文有半字滿字。所以名半字者，義未具足，故字體半偏，猶<span class="zhuanming">漢</span>文‘月’字虧其傍也。”（大55/4b）此處比喻啓蒙初學。南本《大般湼槃經》卷五：“譬如<i class="pageTag" onclick="viewPic('ZSK00404-001-L00224','585969',this);" style="cursor:pointer;"> <span class="song">P224</span></i>長者，唯有一子，心常憶念，憐愛無已，將詣師所，欲令受學。懼不速成，尋便將還。以愛念故，晝夜慇懃，教其半字，而不教誨毘伽羅論。何以故？以其幼稚，力未堪故。……半字者，謂九部經。毘伽羅論者，所謂方等大乘經典。以諸聲聞無有慧力，是故<span class="zhuanming">如來</span>爲説半字九部經典，而不爲説毘伽羅論方等大乘。”（大12/603c）完器亦比喻。《大智度論》卷五：“譬如完器，水不漏散。”（大25/95c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1917" id="2125">（一九）</a>五德　五德有種種五德，此處應指所謂“師者五德”。《天台菩薩戒疏》卷上：“爲師者應具五德：一堅持淨戒，二年滿十臘，三善解律藏，四師師相授，五定慧窮玄。”（大40/582b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1918" id="2126">（二○）</a>轥轢經論，當末代四依之住持　轥轢，車輪輾過。<span class="zhuanming">司馬相如</span>《上林賦》：“徒車之所轥轢。”（<span class="zhuanming">中華書局</span>影印<span class="zhuanming">清</span><span class="zhuanming">胡</span>刻本《文選》卷八，頁128a）轥轢經論，此處比喻鑽研經論。末代，澆末之世代。佛經裏説<span class="zhuanming">釋迦牟尼</span>入滅後五百年爲正法時，次一千年爲像法時，後萬年爲末法時。末代卽末法時。四依，此處指所謂“人四依”。佛經裏説在末世宣傳<span class="zhuanming">佛教</span>有四種人，此四種人爲人天所依止。南本《大般湼槃經》：“有四種人，能護正法，建立正法，憶念正法，能多利益，憐愍世間，爲世間依，安樂人天。何等爲四？有人出世，具煩惱性，是名第一；須陀洹人，斯陀含人，是名第二；阿那含人，是名第三；阿羅漢人，是名第四。”（大12/637a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1920" id="2127">（二一）</a>定㶑波深，灌八解而流派　八解，卽八解脱。解脱，梵文mokṣa。<span class="zhuanming">佛教</span>謂脱離三界煩惱，解脱其束縛之八種禪<i class="pageTag" onclick="viewPic('ZSK00404-001-L00225','585969',this);" style="cursor:pointer;"> <span class="song">P225</span></i>定爲八解脱。據《法門名義集》，八解脱是：一﹑内有色外觀色解脱；二﹑内無色外觀色解脱；三﹑淨解脱；四﹑空處解脱；五﹑識處解脱；六﹑無處有處解脱；七﹑非想非非想處解脱；八﹑滅盡定解脱。亦名八背捨（大54/197a）。<span class="zhuanming">鳩摩羅什</span>譯《維摩經》卷中：“八解之浴池，定水湛然滿。”（大14/549c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1922" id="2128">（二二）</a>五塵無雜，九惱非驚　五塵，又稱五境。塵，梵文guṇa，原字可意譯爲“性”﹑“屬性”，或譯爲“德”。<span class="zhuanming">佛教</span>以爲色﹑聲﹑香﹑味﹑觸五種感覺現象能污染真性，因此譯爲“塵”。《摩訶止觀》卷四上：“五塵六欲，不睱貪染。”（大46/40a）參見本書卷下《大津傳》“收情六境”條注。九惱，《法門名義集》：“九惱，憎我善友，愛我怨家，及憎我身，此三種違情，各有三世，是爲（九惱）。”（大54/196b）<span class="zhuanming">足立喜六</span>引《大智度論》卷九，謂卽九難，卽傳説佛在世時所遇九種灾難。説不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1923" id="2129">（二三）</a>外跨四流，内澄三定　《祖庭事苑》卷一：“四流，一見流﹑二欲流﹑三有流﹑四無明流。”（續貳/18/1/11a）《止觀輔行傳弘決》卷一之四：“見流，三界見也；欲流，欲界一切諸惑，除見及癡；有流，上二界一切諸惑，除見及癡；無明流，三界癡也。”又云：“爲此四法，漂溺不息，故名爲流。”（大46/172b）三定，三禪定，所謂上定﹑中定﹑小定。《摩訶止觀》卷五上：“禪定者，禪自是其境。……三定攝之，上定攝菩薩二乘，中小二定攝八境。”（大46/52a）<span class="zhuanming">足立喜六</span>解釋爲三禪天，不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1924" id="2130">（二四）</a>神都　<span class="zhuanming">唐</span><span class="zhuanming">光宅</span>元年（684），<span class="zhuanming">武則天</span>定都<span class="zhuanming">洛陽</span>。<span class="zhuanming">洛陽</span>原稱<span class="zhuanming">東都</span>，至是改稱<span class="zhuanming">神都</span>。<span class="zhuanming">神龍</span>元年（705）又復稱<span class="zhuanming">東都</span>。《新唐書》卷三八《地理志》：“（<span class="zhuanming">洛陽</span>）<span class="zhuanming">顯慶</span>二年曰<span class="zhuanming">東都</span>，<span class="zhuanming">光宅</span>元年曰<i class="pageTag" onclick="viewPic('ZSK00404-001-L00226','585969',this);" style="cursor:pointer;"> <span class="song">P226</span></i><span class="zhuanming">神都</span>，<span class="zhuanming">神龍</span>元年復曰<span class="zhuanming">東都</span>。”（4/981）卽今<span class="zhuanming">洛陽市</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1925" id="2131">（二五）</a>魏國東寺　卽<span class="zhuanming">洛陽</span><span class="zhuanming">大福先寺</span>。《宋高僧傳》卷二《天智傳》：“（<span class="zhuanming">天智</span>）<span class="zhuanming">水昌</span>（應作“<span class="zhuanming">永昌</span>”）元年來，屆於此，謁天后於<span class="zhuanming">洛陽</span>，勅令就<span class="zhuanming">魏國東寺</span>（原注：後改<span class="zhuanming">大周東寺</span>。）翻譯。”（大50/719b）或稱<span class="zhuanming">魏國寺</span>。《唐會要》卷四八：“<span class="zhuanming">福先寺</span>，<span class="zhuanming">遊藝坊</span>，<span class="zhuanming">武太后</span>母<span class="zhuanming">楊</span>氏宅。<span class="zhuanming">上元</span>二年，立爲<span class="zhuanming">太原寺</span>。<span class="zhuanming">垂拱</span>三年二月，改爲<span class="zhuanming">魏國寺</span>。<span class="zhuanming">天授</span>二年，改爲<span class="zhuanming">福先寺</span>。”（<span class="zhuanming">中華書局</span>1955年版，中/848）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1926" id="2132">（二六）</a>安州秀律師　<span class="zhuanming">安州</span>見前。<span class="zhuanming">秀</span>律師，<span class="zhuanming">安州</span><span class="zhuanming">十力寺</span>僧，<span class="zhuanming">黄州</span>人。《宋高僧傳》卷十四有傳（大50/794c），文大致與此同。疑<span class="zhuanming">贊寧</span>撰是文時亦剪裁自<span class="zhuanming">義淨</span>此書。唯<span class="zhuanming">贊寧</span>文云：“釋<span class="zhuanming">秀</span>公者，<span class="zhuanming">齊安</span>人也。”<span class="zhuanming">天寶</span>元年曾改<span class="zhuanming">黄州</span>爲<span class="zhuanming">齊安郡</span>，事在<span class="zhuanming">秀</span>律師卒後五十餘年。見《舊唐書》卷四十《地理志》（5/1580）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1927" id="2133">（二七）</a>宣律師文鈔　<span class="zhuanming">宣</span>律師卽<span class="zhuanming">道宣</span>。見本書卷下《無行傳》“<span class="zhuanming">道宣</span>律師”條注。<span class="zhuanming">宣</span>律師文鈔，指<span class="zhuanming">道宣</span>著《四分律删繁補闕行事鈔》，十二卷，或分上﹑中﹑下三卷，每卷又分四卷，仍合十二卷。<span class="zhuanming">道宣</span>還著有《四分律拾毗尼義鈔》六卷，或分三卷；《四分比丘尼鈔》六卷，或分三卷；以及《四分律比丘含注戒本》三卷；《四分律删補隨機羯磨》二卷；與前書合稱五大部，爲<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>律宗重要著作。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1928" id="2134">（二八）</a>問絶鄔波離，貫五篇之表裏　<span class="zhuanming">鄔波離</span>，梵文Upāli音譯，又譯<span class="zhuanming">優婆離</span>﹑<span class="zhuanming">優婆利</span>﹑<span class="zhuanming">優波釐</span>等，意譯<span class="zhuanming">近取</span>﹑<span class="zhuanming">近執</span>。<span class="zhuanming">釋迦牟尼</span>弟子，精通戒律，稱“持律第一”。見《佛本行集經》卷五三﹑五四﹑五五中《優婆離因緣品》等。《西域記》卷五説他在第<i class="pageTag" onclick="viewPic('ZSK00404-001-L00227','585969',this);" style="cursor:pointer;"> <span class="song">P227</span></i>一次結集時“持律明究，衆所知識，集毘奈耶藏。”（頁214）五篇，佛經中根據僧尼犯戒情況的輕重和後果把戒律分别歸爲幾類，稱爲篇門或聚門（梵文skandha），有五篇﹑六聚﹑七聚﹑八聚﹑九聚之説。《行事鈔》卷中一：“五篇名者，一波羅夷，二僧殘，三波逸提，四提舍尼，五突吉羅。”（大40/48c）波羅夷，梵文pārājika。意譯斷頭，其罪最重，如斷頭而不能再生，不復得爲比丘。依《四分律》，比丘有四戒，比丘尼有八戒。僧殘，梵文saṇghāvaŚeṣa。比丘犯此罪，殆瀕於死，僅有殘餘之命，必須向僧衆懺悔，以全殘命。比丘有十三戒，比丘尼有十七戒。波逸提，梵文prāyaŚcitta，意譯墮或墮獄。比丘有一百二十戒，比丘尼有二百零八戒。提舍尼，梵文pratideŚa-nīya，意譯向彼悔。比丘有四戒，比丘尼有八戒。突吉羅，梵文duṣkṛta，意譯惡作。比丘有一百零九戒，比丘尼同。《釋氏要覽》卷上則云：“比丘並尼各一百。”（大54/272b）各部派每篇聚下戒條各有異。貫五篇之表裏，謂精通戒律。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1929" id="2135">（二九）</a>受諧毗舍女，洞七聚之幽關　<span class="zhuanming">毗舍女</span>，卽<span class="zhuanming">毗舍佉女</span>，梵文ViŚākhā的音譯。又稱<span class="zhuanming">鹿子母</span>。《慧琳音義》卷二五：“<span class="zhuanming">毗舍佉</span>優婆夷，<span class="zhuanming">毗舍佉</span>是星名，此女因星得名。《五分律》云：<span class="zhuanming">鹿子母</span>是也。”（大54/464b）<span class="zhuanming">毗舍佉</span>星，卽中國二十八宿中之<span class="zhuanming">氐</span>宿。優婆夷，梵文upāsikā，卽女居士。<span class="zhuanming">毗舍佉女</span>傳説是<span class="zhuanming">室羅伐城</span><span class="zhuanming">給孤獨</span>長者之妻，與夫建<span class="zhuanming">祇園</span>精舍獻<span class="zhuanming">釋迦牟尼</span>，同是佛的虔誠信徒。《中阿含經》卷五八：“於是<span class="zhuanming">毗舍佉</span>優婆夷聞<span class="zhuanming">法樂</span>比丘尼所説，善受，善持，善誦習。”（大1/788a）七聚，五篇加上偷蘭遮與惡説兩種，合稱七聚。亦見《行事鈔》卷中一（大<i class="pageTag" onclick="viewPic('ZSK00404-001-L00228','585969',this);" style="cursor:pointer;"> <span class="song">P228</span></i>40/48c）。偷蘭遮，梵文sthūlātyaya，意譯大障善道。惡説，梵文durbhāṣita。《寄歸傳》卷一：“若泛爲俗侣，但略言其五禁；局提法衆，遂廣彰乎七篇。”（大54/205a）五禁卽五篇，七篇卽七聚。洞七聚之幽關，與上句“貫五篇之表裏”意同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1931" id="2136">（三○）</a>律云五歲得遊方，未至歲而早契；十年離依止，不屆年而預合　《寄歸傳》卷三：“若其解律，五夏得離本師。人間遊行，進求餘業，到處還須依止。十夏既滿，依止方休。”（大54/222a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1932" id="2137">（三一）</a>蜀郡興律師　指<span class="zhuanming">道興</span>。<span class="zhuanming">唐</span>初僧人，姓<span class="zhuanming">劉</span>，本住<span class="zhuanming">秦州</span>。年十九出家，至<span class="zhuanming">蜀川</span>年滿進具。後至京師，就學<span class="zhuanming">智首</span>律師（見下文注）。還<span class="zhuanming">蜀</span>後講律。<span class="zhuanming">顯慶</span>四年（659）卒於<span class="zhuanming">益州</span><span class="zhuanming">福勝寺</span>，年六十有七。明本《續高僧傳》卷二九有傳。《大正藏》本附於卷二二後（大50/623a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1934" id="2138">（三二）</a>投心乳器，若飲鵝之善識粗麁　傳説置水乳於一器，鵝能分别水乳，飲乳而留水。《祖庭事苑》卷五：“《正法念經》云：譬如水乳同置一器，鵝王飲之，但飲其乳汁，其水猶存。”（續貳/18/1/70b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1935" id="2139">（三三）</a>竭智水瓶，等歡喜之妙持先後　水瓶，見本書卷下《僧哲傳》“灌瓶之妙”條注。<span class="zhuanming">歡喜</span>，梵文ĀĀnanda的意譯，音譯<span class="zhuanming">阿難</span>﹑<span class="zhuanming">阿難陀</span>。見本書卷上《玄會傳》“<span class="zhuanming">阿難陀</span>”條注。兩句俱喻<span class="zhuanming">秀</span>律師聰慧善學。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1937" id="2140">（三四）</a>函丈　《禮記·曲禮上》：“若非飲食之客，則布席，席間函丈。”<span class="zhuanming">鄭玄</span>注：“謂講問之客也。函，猶容也。講問宜相對容丈，足以指畫也。”（《四部備要》本，頁111a）後以此代指<i class="pageTag" onclick="viewPic('ZSK00404-001-L00229','585969',this);" style="cursor:pointer;"> <span class="song">P229</span></i>受教師長。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1941" id="2141">（三五）</a>首律師疏　<span class="zhuanming">首</span>律師，指<span class="zhuanming">智首</span>，<span class="zhuanming">隋</span><span class="zhuanming">唐</span>時名僧。本姓<span class="zhuanming">皇甫</span>，<span class="zhuanming">漳濱</span>人。幼從<span class="zhuanming">相州</span><span class="zhuanming">雲門寺</span><span class="zhuanming">智旻</span>出家，後從<span class="zhuanming">道洪</span>聽受律學，慨歎當時五部律互相混雜，於是研覈古今學説，撰《五部區分鈔》二十一卷。又以<span class="zhuanming">道雲</span>《四分律疏》爲基礎，概括各部異同，决定去取，撰成《四分律疏》，世稱《廣疏》，又稱《大疏》。四分律宗實際就出於他的法系。弟子中最著名者有<span class="zhuanming">道宣</span>。上文中“<span class="zhuanming">蜀郡</span><span class="zhuanming">興</span>律師”亦其弟子。<span class="zhuanming">貞觀</span>九年（635）卒於<span class="zhuanming">長安</span><span class="zhuanming">弘福寺</span>，年六十有九。《續高僧傳》卷二二有傳（大50/614a）。<span class="zhuanming">首</span>律師疏卽指《四分律疏》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1943" id="2142">（三六）</a>三陽　指<span class="zhuanming">咸陽</span>﹑<span class="zhuanming">涇陽</span>﹑<span class="zhuanming">櫟陽</span>。此處代指<span class="zhuanming">長安</span>一帶地。<span class="zhuanming">唐</span>初<span class="zhuanming">長安</span>所在<span class="zhuanming">京兆府</span>稱<span class="zhuanming">雍州</span>，<span class="zhuanming">長安</span>附近西有<span class="zhuanming">咸陽</span>，北有<span class="zhuanming">涇陽</span>，東有<span class="zhuanming">櫟陽</span>。<span class="zhuanming">櫟陽</span>，<span class="zhuanming">秦</span>置，<span class="zhuanming">東漢</span>廢入<span class="zhuanming">萬年縣</span>。<span class="zhuanming">唐</span><span class="zhuanming">武德</span>元年改<span class="zhuanming">萬年</span>復置。治所在今<span class="zhuanming">臨潼</span>北。元<span class="zhuanming">至元</span>初並入<span class="zhuanming">臨潼縣</span>。<span class="zhuanming">咸陽</span>﹑<span class="zhuanming">涇陽</span>，今地尚在。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1944" id="2143">（三七）</a>黄州　《舊唐書》卷四十《地理志》：“<span class="zhuanming">黄州</span>下，<span class="zhuanming">隋</span><span class="zhuanming">永安郡</span>。<span class="zhuanming">武德</span>三年，改爲<span class="zhuanming">黄州</span>。”（5/1580）<span class="zhuanming">唐</span>屬<span class="zhuanming">淮南道</span>，治所在<span class="zhuanming">黄岡</span>（今縣北）。轄境相當今<span class="zhuanming">湖北</span><span class="zhuanming">黄岡</span>﹑<span class="zhuanming">黄陂</span>﹑<span class="zhuanming">麻城</span>一帶地。<span class="zhuanming">足立喜六</span>注稱<span class="zhuanming">隋</span><span class="zhuanming">承安郡</span>，誤“永”爲“承”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1945" id="2144">（三八）</a>戒行清素，耳目詳知　《宋高僧傳》卷十四《唐安州十力寺秀律師傳》：“釋<span class="zhuanming">秀</span>公者，<span class="zhuanming">齊安</span>人也，髫年天然有離俗之意焉。既丁荼蓼，便往<span class="zhuanming">蜀郡</span>禮<span class="zhuanming">興</span>律師。諷誦經典，易若温尋。又依之進具，果通達毘尼，乃爲<span class="zhuanming">興</span>公傳律上足弟子歟。如是四載。入<span class="zhuanming">長安</span>造<span class="zhuanming">宣</span>律師門，爲依止之客。勤以忘勞，涉十六年不<i class="pageTag" onclick="viewPic('ZSK00404-001-L00230','585969',this);" style="cursor:pointer;"> <span class="song">P230</span></i>離函丈。窮幽諸部，陶練數家，將<span class="zhuanming">首</span>疏爲宗本。然向<span class="zhuanming">黄州</span>報所生地，次往<span class="zhuanming">安陸</span>大揚講訓。聲望所聞，諸王牧守，攸共尊奉。正化緇徒，咸慕細行。有<span class="zhuanming">貞固</span>律師居於上席，解冠諸生，最顯清名，餘皆後殿。其諸成業，不可勝算。春秋七十餘，卒於<span class="zhuanming">十力寺</span>本房焉。”（大50/794c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1950" id="2145">（三九）</a>《維摩》　指《維摩詰所説經》，梵文Vimalakīrtini-rdeŚasūtra。有三種漢譯：一﹑<span class="zhuanming">吴</span><span class="zhuanming">支謙</span>譯，題《維摩詰經》，二卷；二﹑<span class="zhuanming">姚秦</span><span class="zhuanming">鳩摩羅什</span>譯，題《維摩詰所説經》，三卷；三﹑<span class="zhuanming">唐</span><span class="zhuanming">玄奘</span>譯，題《説無垢稱經》，六卷。一般通行<span class="zhuanming">鳩摩羅什</span>本。<span class="zhuanming">維摩詰</span>是<span class="zhuanming">毗耶離城</span>（<span class="zhuanming">義淨</span>譯<span class="zhuanming">薜舍離</span>）一位<span class="zhuanming">佛教</span>居士。經的内容描述他與<span class="zhuanming">文殊</span><span class="zhuanming">師利</span>等人共論佛法，宣傳所謂解脱境界超出思議，而以<span class="zhuanming">維摩詰</span>的默然來表示對這一道理的體會，是大乘<span class="zhuanming">佛教</span>著名經典。<span class="zhuanming">中國</span><span class="zhuanming">漢</span>文注疏頗多。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1951" id="2146">（四○）</a>三業　《大毗婆沙論》卷一一三：“三業者，謂身業﹑語業﹑意業。”（大27/587b）身業，梵文kāyakarma；語業，梵文vākkarma；意業，梵文cittakarma。<span class="zhuanming">佛教</span>認爲身之所作，口之所言，意之所想都會産生業（karma），業影響來世，帶來或好或壞的結果。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1952" id="2147">（四一）</a>四儀　亦稱四威儀。《釋氏要覽》卷下：“威儀，經律中皆以行﹑住﹑坐﹑卧名四威儀。”（大54/298c）指<span class="zhuanming">佛教</span>僧人在此四方面必須遵守的儀則。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1954" id="2148">（四二）</a>蘇呾羅　梵文sūtra音譯，意譯經。指佛經。此處尤指佛教三藏中經藏。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1955" id="2149">（四三）</a>對法藏　梵文abhidharmapiṭaka意譯，卽三藏中<i class="pageTag" onclick="viewPic('ZSK00404-001-L00231','585969',this);" style="cursor:pointer;"> <span class="song">P231</span></i>論藏。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1957" id="2150">（四四）</a>衣珠　衣中之寶珠。典出《法華經》卷四：“譬如有人至親友家，醉酒而卧。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉卧，都不覺知。起已遊行，到於他國。爲衣食故，勤力求索，甚大艱難，若少有所得，便以爲足。於後親友會遇見之，而作是言：‘咄哉丈夫，何爲衣食，乃至如是！我昔欲令汝得安樂，五欲自恣，於某年日月，以無價寶珠，繫汝衣裏，今故現在，而汝不知，勤苦憂惱，以求自活，甚爲癡也。汝今可以此寶貿易所須，常可如意，無所乏短。’”（大9/29a）《法華文句記》卷三下：“衆生身中，有昔種緣，名爲衣珠。”（大34/210b）卽所謂佛性。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1958" id="2151">（四五）</a>東林　指<span class="zhuanming">廬山</span><span class="zhuanming">東林寺</span>。<span class="zhuanming">慧遠</span>於<span class="zhuanming">東晉</span><span class="zhuanming">孝武帝</span><span class="zhuanming">太元</span>九年（384）建，<span class="zhuanming">太元</span>十一年寺成。在<span class="zhuanming">廬山</span>山北。見《廬山記》卷一﹑卷三。（大51/1027c，1039b）上句“仰上德之清塵”，上德卽指<span class="zhuanming">慧遠</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1960" id="2152">（四六）</a>垂拱之歲　　<span class="zhuanming">垂拱</span>，<span class="zhuanming">武則天</span>年號，公元六八五至六八八年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1961" id="2153">（四七）</a>清遠峽谷　《舊唐書》卷四一《地理志》：“<span class="zhuanming">清遠</span>，<span class="zhuanming">隋</span>縣。<span class="zhuanming">武德</span>六年，廢<span class="zhuanming">政賓縣</span>併入，所治也。”（5/1713）<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span><span class="zhuanming">廣州</span>。<span class="zhuanming">漢</span>稱<span class="zhuanming">中宿縣</span>，<span class="zhuanming">隋</span>改<span class="zhuanming">清遠縣</span>。今<span class="zhuanming">廣東</span><span class="zhuanming">清遠縣</span>。<span class="zhuanming">清遠</span>峽谷，今北江自東北而西南流經<span class="zhuanming">清遠縣</span>境，切割山地，形成一系列峽谷，有著名的“<span class="zhuanming">北江</span>小三峽。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1963" id="2154">（四八）</a>三師　比丘受具足戒，要三師七證。三師是：一﹑戒和尚，正受戒者；二﹑羯磨師，讀表白及羯磨文；三﹑教授師，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00232','585969',this);" style="cursor:pointer;"> <span class="song">P232</span></i>教授以威儀作法。見<span class="zhuanming">道宣</span>《行事鈔》卷上三（大40/24b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1965" id="2155">（四九）</a>毗奈耶教　毗奈耶，梵文vinaya音譯，意譯律。毗奈耶教卽<span class="zhuanming">佛教</span>戒律。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1966" id="2156">（五○）</a>九夏　指夏季的九十天。<span class="zhuanming">陶潛</span>《榮木詩》詩序：“日月推遷，已復九夏。”<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>徒夏日安居，自四月十六日起，七月十五日迄，共九十日，亦稱九夏，或稱九旬。參見本書卷下《玄逵傳》後“<span class="zhuanming">義淨</span>自述”一節中“坐夏<span class="zhuanming">揚府</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1967" id="2157">（五一）</a>七篇　卽七聚，見前“七聚之幽關”注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1969" id="2158">（五二）</a>制旨寺恭闍梨　　<span class="zhuanming">制旨寺</span>在<span class="zhuanming">廣州</span>，<span class="zhuanming">明</span><span class="zhuanming">清</span>時稱<span class="zhuanming">光孝寺</span>。《羊城古鈔》卷三：“<span class="zhuanming">光孝寺</span>，在城内西北一里。本<span class="zhuanming">尉陀</span>元孫<span class="zhuanming">建德</span>故宅。<span class="zhuanming">三國</span><span class="zhuanming">吴</span><span class="zhuanming">虞翻</span>謫<span class="zhuanming">南海</span>，居此，廢其宅爲苑囿。……<span class="zhuanming">翻</span>卒，妻子還<span class="zhuanming">吴</span>，施其宅爲寺。扁曰<span class="zhuanming">制止</span>。……<span class="zhuanming">宋</span><span class="zhuanming">武帝</span><span class="zhuanming">永初</span>元年，梵僧<span class="zhuanming">求那跋陀</span>飛錫至此，始創戒壇，立<span class="zhuanming">制止</span>道場。……<span class="zhuanming">普通</span>八年，<span class="zhuanming">達磨</span>初祖自<span class="zhuanming">天竺</span>至此。<span class="zhuanming">唐</span><span class="zhuanming">正觀</span>間改<span class="zhuanming">制止</span>王園爲<span class="zhuanming">乾明法性寺</span>。”<span class="zhuanming">唐</span><span class="zhuanming">宋</span>數易名。<span class="zhuanming">成化</span>十八年勅賜<span class="zhuanming">光孝禪寺</span>扁額，始稱<span class="zhuanming">光孝寺</span>。（<span class="zhuanming">北大</span>善本室藏<span class="zhuanming">清</span>刻本，頁34—35）闍梨，卽阿闍梨。<span class="zhuanming">義淨</span>在《寄歸傳》卷三中又譯爲阿遮利耶，並注云：“譯爲軌範師，是能教弟子法式之義，先云阿闍梨訛也。”（大54/222a）卽梵文ācārya音譯。原爲<span class="zhuanming">印度</span>婆羅門教授《吠陀》時弟子對師傅的稱呼，佛教沿用，又有所謂出家﹑受戒﹑教授﹑授經﹑依止五種阿闍梨。<span class="zhuanming">恭</span>闍梨事不詳。<span class="zhuanming">足立喜六</span>引<span class="zhuanming">智昇</span>《續古今譯經圖記》，謂卽<span class="zhuanming">神龍</span>元年在制旨寺譯經的<span class="zhuanming">印度</span>僧人<span class="zhuanming">般剌蜜帝</span>（此云<span class="zhuanming">極量</span>），理由是：一﹑<span class="zhuanming">極量</span>曾居<span class="zhuanming">制旨寺</span>；二﹑通三學；三﹑時間相合；四﹑《續古今譯經圖記》原文稱極量“利物爲心，敷斯秘賾”，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00233','585969',this);" style="cursor:pointer;"> <span class="song">P233</span></i>語句與<span class="zhuanming">義淨</span>此文類似。<span class="zhuanming">足</span>注因此云：由於以上理由，可以明白<span class="zhuanming">極量</span>與<span class="zhuanming">恭</span>闍梨是同一個人，《開元釋教録》﹑《宋高僧傳》等都稱爲<span class="zhuanming">般剌蜜帝</span>paramātra（<span class="zhuanming">極量</span>），是因爲<span class="zhuanming">智昇</span>將<span class="zhuanming">般剌蜜那帝</span>Paramāneti誤譯的緣故，如此<span class="zhuanming">極量</span>不就是極恭卽<span class="zhuanming">恭</span>闍梨嗎？按足説甚奇，其説俱不可成立：一﹑<span class="zhuanming">制旨寺</span>爲<span class="zhuanming">廣州</span>有名佛寺，來往經過並住於此的僧人極多，有名的就有<span class="zhuanming">劉宋</span>時來<span class="zhuanming">華</span>的<span class="zhuanming">印度</span>僧人<span class="zhuanming">求那跋陀羅</span>，<span class="zhuanming">梁朝</span>時來<span class="zhuanming">華</span>的<span class="zhuanming">菩提達磨</span>等。二﹑<span class="zhuanming">足</span>注中第二﹑第四兩條所舉文字幾乎在所有僧傳裏都會見到。第三條理由亦有可疑處。<span class="zhuanming">義淨</span>文中已稱<span class="zhuanming">恭</span>闍梨“年餘七十”，而這至遲是<span class="zhuanming">永昌</span>元年前事（<span class="zhuanming">貞固</span>於<span class="zhuanming">永昌</span>元年隨<span class="zhuanming">義淨</span>赴<span class="zhuanming">佛逝</span>，<span class="zhuanming">貞固</span>在<span class="zhuanming">制旨寺</span>講律應在此前數年），<span class="zhuanming">般剌蜜帝</span>譯經在<span class="zhuanming">神龍</span>元年，其間相差十六年。如果<span class="zhuanming">般剌蜜帝</span>就是<span class="zhuanming">恭</span>闍梨，<span class="zhuanming">般剌蜜帝</span>此時就年已九十左右。但《續古今譯經圖記》又説<span class="zhuanming">般剌蜜帝</span>“傳經事畢，泛舶西歸”，以如此高齡，仍泛舶歸國，事有可疑。三﹑<span class="zhuanming">般剌蜜帝</span>一名，梵文應還原爲Paramiti或Pramiti，意譯“極量”，對音亦合。Paramātra雖也可勉强譯爲“極量”，但對音上不合。而説<span class="zhuanming">智昇</span>因此誤譯了<span class="zhuanming">般剌蜜那帝</span>，更不知根據何在，而且<span class="zhuanming">般剌蜜那帝</span>與Paramāneti對音亦不合。更不可解是，Paramāneti並不是一個正規的梵文詞，只有巴利文動詞man的致使動詞第三人稱單數可以有這樣一個寫法，並不是一個名詞。不知爲什麽<span class="zhuanming">足立喜六</span>在此處指爲人名。<span class="zhuanming">足</span>説甚誤。從<span class="zhuanming">義淨</span>原文看，<span class="zhuanming">恭</span>闍梨似乎是<span class="zhuanming">中國</span>僧人，可能就是<span class="zhuanming">制旨寺</span>的住持。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1972" id="2159">（五三）</a>童真出家　《慧琳音義》卷四四：“童真，是沙彌别名式。又此言學，亦云隨順。”（大54/600a）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00234','585969',this);" style="cursor:pointer;"> <span class="song">P234</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1979" id="2160">（五四）</a>峽山　在<span class="zhuanming">廣東</span><span class="zhuanming">清遠縣</span>東，又稱<span class="zhuanming">禺山</span>﹑<span class="zhuanming">二禺山</span>。《輿地紀勝》卷八九：“<span class="zhuanming">峽山</span>，在<span class="zhuanming">清遠縣</span>東三十里。崇山峻峙，如擘太華，中通江流。<span class="zhuanming">廣慶寺</span>居<span class="zhuanming">峽山</span>之中，有殿，甚古，<span class="zhuanming">梁武帝</span>時物也。”（<span class="zhuanming">道光</span>二十九年刻<span class="zhuanming">文選樓</span>影<span class="zhuanming">宋</span>鈔本，頁11a）《讀史方輿紀要》卷一○一<span class="zhuanming">廣州府</span><span class="zhuanming">清遠縣</span>條：“<span class="zhuanming">峽山</span>，縣東三十里。一名<span class="zhuanming">中宿峽</span>。崇山挺峙，中通江流。舊記<span class="zhuanming">黄帝</span>二庶子，曰<span class="zhuanming">禺陽</span>，曰<span class="zhuanming">禺號</span>，南採<span class="zhuanming">阮禺</span>之竹，爲黄鍾之管。今山上小竹，節間長九寸，圓徑三分。疑此山卽<span class="zhuanming">阮禺</span>也。亦曰<span class="zhuanming">禺山</span>，亦曰<span class="zhuanming">二禺</span>。有兩峯，穹窿對峙，束隘江流，故曰峽也。”（<span class="zhuanming">中華書局</span>1955版，5/4185）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1980" id="2161">（五五）</a>謙寺主　事不詳。大約卽是<span class="zhuanming">廣慶寺</span>主。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1983" id="2162">（五六）</a>三朝　《漢書》卷八一《孔光傳》：“歲之朝曰三朝。”<span class="zhuanming">顔師古</span>注：“歲之朝﹑月之朝﹑日之朝，故曰三朝。”（10/3359）<span class="zhuanming">敦煌</span><span class="zhuanming">唐</span>寫本P.2721《雜抄》則云：“何名三朝？冬臘歲。”未解其意。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1985" id="2163">（五七）</a>立方等道場，修法華三昧　方等，見前注。方等道場卽大乘道場。立方等道場，此處指根據大乘<span class="zhuanming">佛教</span>儀規，立壇（梵文maṇḍala）修習，卽方等壇。《大宋僧史略》卷下：“禀順方等之文而立戒壇，故名方等壇也。”（大54/250c）法華三昧，<span class="zhuanming">佛教</span>天台宗認爲，三諦（空諦﹑假諦﹑中道諦）圓融爲一實，攝一切法，使歸於一實相，稱“法華三昧”。《法華文句記》卷二下：“實道所證一切，名法華三昧。”（大34/186c）天台宗<span class="zhuanming">智顗</span>曾著有《法華三昧行法》一書，專講修法華三昧行法儀式。三昧一詞，從梵文samādhi音譯來。此處引伸爲指事物的精義或訣要。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00235','585969',this);" style="cursor:pointer;"> <span class="song">P235</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#1987" id="2164">（五八）</a>布薩軌儀　布薩，梵文poṣatha，巴利文upo-satha。前者似來源於後者。後者又來源於梵文upava-satha。（Takakusu：RBR．p.88，n.1）upavasatha原意指蘇摩祭前的齋戒日，<span class="zhuanming">佛教</span>用指一種説戒﹑懺悔的儀式。又音譯褒灑陀﹑布沙他，意譯净住﹑善宿﹑長養等。《寄歸傳》卷二：“半月半月爲褒灑陀，朝朝暮暮憶所犯罪。”（大54/217c）《釋氏要覽》卷下：“布薩，此律居常式也。此云共住，又云净住。《毗奈耶》云：裒灑陀，<span class="zhuanming">唐</span>言常養净，謂破除戒垢，長養清净故。意令半月半月，憶所犯事，對無犯人説露，異改前愆。一則遮現在之更爲，二則懲未來之慢法故。”（大54/302c）布薩軌儀卽指這種宗教儀式。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1989" id="2165">（五九）</a>沉吟於空有之際　空有，指大乘<span class="zhuanming">佛教</span>空宗和有宗，又稱中觀派和瑜伽行派。《寄歸傳》卷一：“大乘無過二種：一則中觀，二乃瑜伽。中觀則俗有真空，體虚如幻。瑜伽則外無内有，事皆唯識。斯並咸遵聖教。”（大54/205c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1991" id="2166">（六○）</a>遂被載來，求住無路　　<span class="zhuanming">義淨</span>第一次返<span class="zhuanming">廣州</span>，似因無意而致，但頗疑此不過是<span class="zhuanming">義淨</span>的一個借口。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#1994" id="2167">（六一）</a>永昌元年　　<span class="zhuanming">永昌</span>，<span class="zhuanming">武則天</span>年號。<span class="zhuanming">永昌</span>元年，公元六八九年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2001" id="2168">（六二）</a>隙駟不留　《莊子·知北遊》：“人生天地之間，如白駒之遇郤，忽然而已。”<span class="zhuanming">成玄英</span>疏：“白駒，駿馬也，亦言日也。”<span class="zhuanming">陸德明</span>釋文：“郤，本亦作隙。隙，孔也。”（《諸子集成》本《莊子集釋》，3/325）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2003" id="2169">（六三）</a>遼城一發，下三將之雄心　此典不知確出何處。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00236','585969',this);" style="cursor:pointer;"> <span class="song">P236</span></i><span class="zhuanming">遼城</span>似指<span class="zhuanming">遼東城</span>（今<span class="zhuanming">遼寧</span><span class="zhuanming">遼陽市</span>）。<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>十九年，<span class="zhuanming">太宗</span>率<span class="zhuanming">李勣</span>﹑<span class="zhuanming">張亮</span>﹑<span class="zhuanming">江夏王</span><span class="zhuanming">道宗</span>等出兵<span class="zhuanming">高麗</span>。夏五月，攻<span class="zhuanming">遼東城</span>，是役至爲激烈。拔<span class="zhuanming">遼城</span>，置<span class="zhuanming">遼州</span>。軍更進，<span class="zhuanming">高麗</span>大震。《舊唐書》卷一九九上《東夷傳》：“初，帝自<span class="zhuanming">定州</span>命每數十里置一烽，屬於<span class="zhuanming">遼城</span>，與太子約，克<span class="zhuanming">遼東</span>，當舉烽。是日，帝令舉烽，傳入塞。”（16/5323）此句或卽指此事。<span class="zhuanming">足立喜六</span>注謂<span class="zhuanming">遼城</span>卽<span class="zhuanming">唐</span><span class="zhuanming">河東道</span><span class="zhuanming">遠州</span><span class="zhuanming">遼陽府</span>。但<span class="zhuanming">河東道</span>並無<span class="zhuanming">遠州</span>一名。<span class="zhuanming">遠州</span>或爲<span class="zhuanming">遼州</span>之誤。<span class="zhuanming">唐</span><span class="zhuanming">河東道</span><span class="zhuanming">遼州</span>，<span class="zhuanming">武德</span>三年置，治<span class="zhuanming">遼山</span>（今<span class="zhuanming">山西</span><span class="zhuanming">左權縣</span>）。<span class="zhuanming">唐</span>亦無<span class="zhuanming">遼陽府</span>一名。<span class="zhuanming">遼陽府</span>，<span class="zhuanming">契丹</span><span class="zhuanming">天顯</span>十三年（983）置府，治<span class="zhuanming">遼陽</span>（今<span class="zhuanming">遼寧</span><span class="zhuanming">遼陽市</span>）。不知二名如何合而爲一？<span class="zhuanming">足</span>注又謂三將指<span class="zhuanming">李世民</span>﹑<span class="zhuanming">劉文静</span>﹑<span class="zhuanming">裴叔</span>（卽指<span class="zhuanming">裴寂</span>），下三將之雄心指三人共謀舉兵事，但不知此與<span class="zhuanming">遼城</span>有何關係？</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2004" id="2170">（六四）</a>雪山小偈，牽大隱之深志　佛本生故事：佛在過去世修菩薩道，於雪山苦行。<span class="zhuanming">天帝釋</span>化身爲饑餓羅刹，説過去佛所説四句偈：“諸行無常，是生滅法，生滅滅已，寂滅爲樂。”佛於是爲此而捨生。見北本《大般湼槃經》卷十四（大12/450a）。此偈卽稱“雪山偈”。全句此處喻求法心切。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2007" id="2171">（六五）</a>石門　《輿地紀勝》卷八九：“<span class="zhuanming">石門</span>，在（<span class="zhuanming">廣州</span>）州西北二十里。兩山對峙，横截巨浸，據南北往來之衝，屹若門闕。”（<span class="zhuanming">道光</span>二十九年刻<span class="zhuanming">文選樓</span>影<span class="zhuanming">宋</span>鈔本，頁11a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2008" id="2172">（六六）</a>始傾一蓋，合襟情於撫塵　《孔子家語·致思》：“<span class="zhuanming">孔子</span>之<span class="zhuanming">郯</span>，遭<span class="zhuanming">程子</span>於塗，傾蓋而語終日，甚相親。”（《四部叢刊》本，頁8b）《漢書》卷五一《鄒陽傳》：“有白頭如新，傾蓋如故。”（8/2345）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00237','585969',this);" style="cursor:pointer;"> <span class="song">P237</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#2010" id="2173">（六七）</a>隨喜　<span class="zhuanming">佛教</span>謂見人作善事而心中歡喜。《法華玄贊》卷十：“隨者順從之名，喜者欣悦之稱，身心順從，深生忻悦。”忻卽欣。（大34/836b）此指給予資助。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2020" id="2174">（六八）</a>若住𤚐之毛尾弗虧　𤚐卽犛字之異體。《慧琳音義》卷八一此句卽作“犛之毛㞑”。下注：“夘包反。西南夷人犛牛也。或從毛作氂，亦通。傳文中作猫，非也。”（大54/835c）由𤚐又常訛作猫或貓。《蠻書》卷四：“（<span class="zhuanming">望苴子蠻</span>）兜鍪上插犛牛尾。”（<span class="zhuanming">向達</span>校注本，頁101）《新唐書》卷二二二上《南蠻傳》同處卽訛作“插貓牛尾。”（20/6268）致文理難解。<span class="zhuanming">沙畹</span>與<span class="zhuanming">足立喜六</span>亦俱以爲“𤚐”卽“貓”，因此翻譯及解釋盡誤。犛牛有長毛，又有尾，尾毛蓬生，亦長。傳説犛牛愛尾。《法華經》卷一：“深著於五欲，如犛牛愛尾。”此處犛字一本亦作𤚐，一本作猫（大9/9b）。《法華玄贊》卷四解釋：“世間犛牛，由自愛尾，藏身護尾。”又云：“犛牛，《説文》：西南夷長髭牛也。有作猫字，人間捕鼠者，非此中義。有作猫﹑𤚐，不知所從。”（大34/729a）住𤚐卽犛牛，與下句“遊蜂”相對。毛尾弗虧，此處比喻<span class="zhuanming">貞固</span>守身嚴謹，品行無虧。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2022" id="2175">（六九）</a>等遊蜂之色香靡費　<span class="zhuanming">義淨</span>譯《根本薩婆多部律攝》卷十四：“譬如蜂採花，不壞色與香，但取其味去，苾芻入聚然。彼佛世尊，教諸苾芻，行入聚落乞食之時，不應壞彼施主敬心。喻若遊蜂在於花處，少持輕蘂，無損色香，趣得充虚，匆生惱壞。”（大24/609b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2023" id="2176">（七○）</a>滎澤　<span class="zhuanming">唐</span>縣名，亦古澤名。見前“<span class="zhuanming">鄭</span>地<span class="zhuanming">滎川</span>”條注。<span class="zhuanming">貞固</span>卽<span class="zhuanming">滎澤</span>人。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00238','585969',this);" style="cursor:pointer;"> <span class="song">P238</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#2024" id="2177">（七一）</a>漢陰　指<span class="zhuanming">漢水</span>以南。唐有<span class="zhuanming">漢陰縣</span>，但似非此處所指。<span class="zhuanming">漢陰</span>，<span class="zhuanming">唐</span>屬<span class="zhuanming">山南西道</span><span class="zhuanming">金州</span>，<span class="zhuanming">至德</span>二年（757）二月改<span class="zhuanming">安康縣</span>爲<span class="zhuanming">漢陰縣</span>，始見其名。見《舊唐書》卷三九《地理志》（5/1540）。今<span class="zhuanming">陝西</span><span class="zhuanming">漢陰縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2026" id="2178">（七二）</a>廣川　指<span class="zhuanming">廣州</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2031" id="2179">（七三）</a>金洲　梵文Suvarṇadvīpa的意譯，此指<span class="zhuanming">室利佛逝</span>。<span class="zhuanming">蘇門答臘島</span>古時稱<span class="zhuanming">金洲</span>，古<span class="zhuanming">希臘</span>和<span class="zhuanming">羅馬</span>的地理學家稱Khrysē或Chrysē。據説其地古代多産金，故有此名。但此名古代有時也用來指今<span class="zhuanming">緬甸</span>南部或<span class="zhuanming">馬來半島</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2034" id="2180">（七四）</a>博識多智，每勵朝聞之心；恭儉勤懷，無憂夕死之計　《論語·里仁》：“子曰：朝聞道，夕死可矣。”（《諸子集成》本，1/78）</span> </p><p> <span>又<span class="zhuanming">貞固</span>弟子一人，俗姓<span class="zhuanming">孟</span>，名<span class="zhuanming">懷業</span>，梵號<span class="zhuanming">僧伽提婆</span><a class="zhuhao" href="#2192" id="2181">（一）</a>。祖父本是北人，因官遂居嶺外。家屬權停<span class="zhuanming">廣府</span>，慕法遣奉師門。雖可年在弱冠，而實志逾強仕<a class="zhuhao" href="#2188" id="2182">（1）</a>。見師主懷弘法之念，卽有隨行之心。割愛抽悲，投命溟渤，至<span class="zhuanming">佛逝國</span>。解骨崙語<a class="zhuhao" href="#2189" id="2183">（2）</a><a class="zhuhao" href="#2193" id="2184">（二）</a>，頗學梵書，誦《俱舍論》偈。雖事憑於一獵，冀有望於千途。儻能<a class="zhuhao" href="#2190" id="2185">（3）</a>勤於熟思，希比迹於生芻<a class="zhuhao" href="#2194" id="2186">（三）</a>。且爲侍者，現供翻譯，年十七<a class="zhuhao" href="#2191" id="2187">（4）</a>耳。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#2182" id="2188">（1）</a>強仕　洪本﹑南本﹑北本﹑徑本﹑清本作“弘仕”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00239','585969',this);" style="cursor:pointer;"> <span class="song">P239</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#2183" id="2189">（2）</a>骨崙語　内本﹑足本作“崑崙語”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2185" id="2190">（3）</a>能　金本﹑麗本﹑大本﹑天本﹑内本作“策”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2187" id="2191">（4）</a>十七　磧本原倒作“七十”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#2181" id="2192">（一）</a>僧伽提婆　梵文Saṇghadeva，可意譯爲<span class="zhuanming">衆天</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2184" id="2193">（二）</a>骨崙語　卽崑崙語。見本書卷上《運期傳》“崑崙音”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2186" id="2194">（三）</a>生芻　《詩·小雅·白駒》：“皎皎白駒，在彼空谷，生芻一束，其人如玉。”</span> </p><p> <span>苾芻<span class="zhuanming">道宏</span>者，梵名<span class="zhuanming">佛陀提婆</span><a class="zhuhao" href="#2221" id="2195">（一）</a>，</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">覺天</span>。</span> <span><span class="zhuanming">汴州</span><span class="zhuanming">雍丘</span><a class="zhuhao" href="#2222" id="2196">（二）</a>人也。俗姓<span class="zhuanming">靳</span>。其父早因商侣，移步南遊，遠歷三江，遐登五嶺<a class="zhuhao" href="#2223" id="2197">（三）</a>。遂過<span class="zhuanming">韶部</span><a class="zhuhao" href="#2224" id="2198">（四）</a>，後届<span class="zhuanming">峽山</span>。覩巖谷之清虚，翫川源之澄寂。逢善知識，披緇釋素。于時<span class="zhuanming">道宏</span>其年尚小，任業風而萍轉，隨父師而遊涉。入<span class="zhuanming">桂林</span>以翹想，步幽泉而疊息。父名<span class="zhuanming">大感</span>禪師。遂於<span class="zhuanming">寂</span>禪師<a class="zhuhao" href="#2225" id="2199">（五）</a>處學秘心<a class="zhuhao" href="#2213" id="2200">（1）</a>關，頗經年載。薄知要義，還之峽谷。<span class="zhuanming">道宏</span>隨父亦復出家，年滿二十，此焉進具。往來<span class="zhuanming">廣府</span>，出入山門<a class="zhuhao" href="#2226" id="2201">（六）</a>，雖可年望未高，而頗懷節㮣。既聞<span class="zhuanming">淨</span>至，走赴<span class="zhuanming">莊嚴</span><a class="zhuhao" href="#2227" id="2202">（七）</a>，詢訪所居，云停<span class="zhuanming">制旨</span>。一申禮事，卽有契於行心；再想生津，實無論於性命。聞説滔天之浪，蔑若小池；觀横海之鯨，意同鰌鱓。尋卽重之<i class="pageTag" onclick="viewPic('ZSK00404-001-L00240','585969',this);" style="cursor:pointer;"> <span class="song">P240</span></i><span class="zhuanming">清遠</span>，言别山庭，與<span class="zhuanming">貞固</span>師同歸府下。於是乎畢志<span class="zhuanming">南海</span>，共赴<a class="zhuhao" href="#2214" id="2203">（2）</a><span class="zhuanming">金洲</span><a class="zhuhao" href="#2215" id="2204">（3）</a>，擬寫三藏，德被千秋。識悟聰敏，叶性温柔，頗功<a class="zhuhao" href="#2216" id="2205">（4）</a>草𥻊，復翫<span class="zhuanming">莊周</span>。體《齊物》之篇虚誕，知指馬之説悠悠<a class="zhuhao" href="#2217" id="2206">（5）</a><a class="zhuhao" href="#2228" id="2207">（八）</a>。不憑河而徒涉<a class="zhuhao" href="#2229" id="2208">（九）</a>，能臨懼而善籌。雖功未厠於移照，終有慶於英猷。英猷何陳？求法輕身，不計樂而爲樂，不將親而作親。欲希等生靈於己體，豈若媲芻狗<a class="zhuhao" href="#2218" id="2209">（6）</a>而行仁<a class="zhuhao" href="#2230" id="2210">（一○）</a>。既至<span class="zhuanming">佛逝</span>，敦心律藏；隨譯隨寫，傳燈是望。重瑩戒珠，極所欽尚。求寂滅之圓成，弃生津<a class="zhuhao" href="#2219" id="2211">（7）</a>之重障。畢我大業，由斯小匠。慶尒拔擢於有流，庶福資於無量。年二十二<a class="zhuhao" href="#2220" id="2212">（8）</a>矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#2200" id="2213">（1）</a>心　内本作“密”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2203" id="2214">（2）</a>共赴　金本作“𧺫意”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2204" id="2215">（3）</a>金洲　磧本原作“金州”；今從金本﹑麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2205" id="2216">（4）</a>功　磧本原作“攻”；内本﹑足本作“工”；金本﹑麗本﹑大本﹑天本作“功”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2206" id="2217">（5）</a>悠悠　磧本原印作“攸攸”；今從南本﹑麗本﹑洪本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2209" id="2218">（6）</a>狗　金本印作“苟”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2211" id="2219">（7）</a>生津　麗本﹑大本﹑天本作“迷津”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2212" id="2220">（8）</a>二十二　磧本原作“二十三”；今從金本﹑麗本﹑大<i class="pageTag" onclick="viewPic('ZSK00404-001-L00241','585969',this);" style="cursor:pointer;"> <span class="song">P241</span></i>本﹑天本﹑内本﹑足本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#2195" id="2221">（一）</a>佛陀提婆　梵文Buddhadeva，意譯<span class="zhuanming">覺天</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2196" id="2222">（二）</a>汴州雍丘　<span class="zhuanming">汴州</span>，<span class="zhuanming">北周</span><span class="zhuanming">宣帝</span>改<span class="zhuanming">梁州</span>置，因州城臨<span class="zhuanming">汴水</span>得名。《舊唐書》卷三八《地理志》：“<span class="zhuanming">汴州</span>，上，<span class="zhuanming">隋</span><span class="zhuanming">滎陽郡</span>之<span class="zhuanming">浚儀縣</span>也。<span class="zhuanming">武德</span>四年，平<span class="zhuanming">王世充</span>，置<span class="zhuanming">汴州</span><span class="zhuanming">總管府</span>。”（5/1432）<span class="zhuanming">唐</span>屬<span class="zhuanming">河南道</span>。治<span class="zhuanming">浚儀</span>，今<span class="zhuanming">河南</span><span class="zhuanming">開封市</span>。同書：“<span class="zhuanming">雍丘</span>，<span class="zhuanming">隋</span>縣。<span class="zhuanming">武德</span>四年，於縣置<span class="zhuanming">杞州</span>。……<span class="zhuanming">貞觀</span>元年，廢<span class="zhuanming">杞州</span>……（以）<span class="zhuanming">雍丘</span>屬<span class="zhuanming">汴州</span>。”故地在今<span class="zhuanming">河南</span><span class="zhuanming">杞縣</span>。杞，新點校本新舊《唐書》作𣏌，今作杞。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2197" id="2223">（三）</a>五嶺　指<span class="zhuanming">越城</span>﹑<span class="zhuanming">都龐</span>﹑<span class="zhuanming">萌諸</span>﹑<span class="zhuanming">騎田</span>﹑<span class="zhuanming">大庾</span>五嶺，在<span class="zhuanming">湖南</span>﹑<span class="zhuanming">江西</span>和<span class="zhuanming">廣東</span>﹑<span class="zhuanming">廣西</span>等省區邊境。《史記》卷八九《陳餘傳》：“南有五嶺之戍。”（8/2573）一説有<span class="zhuanming">揭陽</span>而無<span class="zhuanming">都龐</span>。但《輿地紀勝》卷八九引裴閔《廣州記》則云：“五嶺：<span class="zhuanming">大庾</span>﹑<span class="zhuanming">始安</span>﹑<span class="zhuanming">臨賀</span>﹑<span class="zhuanming">桂陽</span>﹑<span class="zhuanming">揭陽</span>也。”（<span class="zhuanming">道光</span>二十九年刻<span class="zhuanming">文選樓</span>影<span class="zhuanming">宋</span>鈔本，頁10b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2198" id="2224">（四）</a>韶部　卽<span class="zhuanming">韶州</span>。<span class="zhuanming">隋</span><span class="zhuanming">開皇</span>九年（589）改<span class="zhuanming">東衡州</span>置，以州北有韶石得名。旋廢。<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>初復置。《舊唐書》卷四一《地理志》：“<span class="zhuanming">韶州</span>，<span class="zhuanming">隋</span><span class="zhuanming">南海郡</span>之<span class="zhuanming">曲江縣</span>。<span class="zhuanming">武德</span>四年，平<span class="zhuanming">蕭銑</span>，置<span class="zhuanming">番州</span>。……<span class="zhuanming">貞觀</span>元年改爲<span class="zhuanming">韶州</span>。”（5/1714）<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span>，治<span class="zhuanming">曲江縣</span>（今<span class="zhuanming">廣東</span><span class="zhuanming">韶關市</span>西南）。地當<span class="zhuanming">嶺南</span>交通要道。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2199" id="2225">（五）</a>寂禪師　此<span class="zhuanming">寂</span>禪師應與本書卷下《智弘傳》中<span class="zhuanming">寂</span>禪師是一人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2201" id="2226">（六）</a>山門　佛寺的大門，此處代稱佛寺。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2202" id="2227">（七）</a>莊嚴　卽<span class="zhuanming">莊嚴寺</span>。<span class="zhuanming">宋</span>稱<span class="zhuanming">淨慧寺</span>。《羊城古鈔》卷三：<i class="pageTag" onclick="viewPic('ZSK00404-001-L00242','585969',this);" style="cursor:pointer;"> <span class="song">P242</span></i>“<span class="zhuanming">淨慧寺</span>，在府西北半里。<span class="zhuanming">梁</span><span class="zhuanming">大同</span>三年<span class="zhuanming">廣州</span>刺史<span class="zhuanming">梁譽</span>及僧<span class="zhuanming">曇裕</span>建舍利塔，曰<span class="zhuanming">寶莊嚴寺</span>。<span class="zhuanming">五代</span><span class="zhuanming">南漢</span>爲<span class="zhuanming">長壽寺</span>。<span class="zhuanming">宋</span><span class="zhuanming">端拱</span>中改名<span class="zhuanming">淨慧</span>。”<span class="zhuanming">明</span>稱<span class="zhuanming">六榕寺</span>。<span class="zhuanming">廣州</span>人稱<span class="zhuanming">花塔寺</span>。（<span class="zhuanming">北大</span>善本室藏<span class="zhuanming">清</span>刻本，頁35b）寺近代猶存，民初還稱<span class="zhuanming">六榕寺</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2207" id="2228">（八）</a>體《齊物》之篇虚誕，知指馬之説悠悠　《莊子·齊物論》：“以指喻指之非指，不若以非指喻指之非指也。以馬喻馬之非馬，不若以非馬喻馬之非馬也。天地一指也，萬物一馬也。可乎可，不可乎不可。道行之而成，物謂之而然。”（《諸子集成》本《莊子集釋》，3/33）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2208" id="2229">（九）</a>不憑河而徒涉　《詩·小雅·小旻》：“不敢暴虎，不敢馮河。人知其一，莫知其他。戰戰兢兢，如臨深淵，如履薄冰。”<span class="zhuanming">毛</span>傳：“馮，陵也。徒涉曰馮河。”（《四部備要》本，頁278a）馮卽憑。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2210" id="2230">（一○）</a>媲芻狗而行仁　《老子》：“天地不仁，以萬物爲芻狗。聖人不仁，以百姓爲芻狗。”<span class="zhuanming">河上公</span>注：“天地生萬物，人爲最貴，天地視之，如芻草狗畜。”“聖人視百姓，如芻草狗畜。”（《四部叢刊》本卷上，頁5a）</span> </p><p> <span>苾芻<span class="zhuanming">法朗</span>者，梵名<span class="zhuanming">達磨提婆</span><a class="zhuhao" href="#2252" id="2231">（一）</a>，</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">法天</span>。</span> <span><span class="zhuanming">襄州</span><span class="zhuanming">襄陽</span>人也。住<span class="zhuanming">靈集寺</span>。俗姓<span class="zhuanming">安</span>，實乃家傳禮義，門襲冠纓。童年出家，欽修是務。遂離桑梓，遊涉<span class="zhuanming">嶺南</span>。<span class="zhuanming">净</span>至<span class="zhuanming">番禺</span><a class="zhuhao" href="#2243" id="2232">（1）</a>，報知行李。雖復學悟非遠，而實希尚情深。意喜<a class="zhuhao" href="#2244" id="2233">（2）</a>相隨，同越滄海。經餘<a class="zhuhao" href="#2245" id="2234">（3）</a>一月，届乎<span class="zhuanming">佛逝</span>。亦既至此，業行是修。曉夜端心，習因明之秘典<a class="zhuhao" href="#2246" id="2235">（4）</a>；晨昬勵<i class="pageTag" onclick="viewPic('ZSK00404-001-L00243','585969',this);" style="cursor:pointer;"> <span class="song">P243</span></i>想，聽《俱舍》之幽宗。既而一簣已傾，庶罔隤於九仞；三藏<a class="zhuhao" href="#2247" id="2236">（5）</a>虔念，擬剋成乎<a class="zhuhao" href="#2248" id="2237">（6）</a>五篇。弗憚劬勞，性有聦識。復能志託弘益，抄寫忘疲。乞食自濟，但有三衣。袒膊塗<a class="zhuhao" href="#2249" id="2238">（7）</a>跣，尊修上儀。雖未成於角立<a class="zhuhao" href="#2253" id="2239">（二）</a>，終有慕於囊錐<a class="zhuhao" href="#2254" id="2240">（三）</a>。凡百徒侣，咸希<a class="zhuhao" href="#2250" id="2241">（8）</a>自樂，尒獨標心利生是恪。恪勤何始？專思至理。若能弘廣願於悲生，冀<a class="zhuhao" href="#2251" id="2242">（9）</a>大明於<span class="zhuanming">慈氏</span>。年二十四矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#2232" id="2243">（1）</a>番禺　磧本原作“<span class="zhuanming">番隅</span>”；各本俱作“<span class="zhuanming">番禺</span>”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2233" id="2244">（2）</a>意喜　磧本原在“意”後衍一“存”字；今據金本﹑麗本﹑洪本﹑南本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本删；足本作“意喜存”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2234" id="2245">（3）</a>經餘　金本﹑麗本﹑大本﹑天本﹑内本作“未經”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2235" id="2246">（4）</a>秘典　金本﹑麗本﹑大本﹑天本﹑内本﹑足本作“秘册”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2236" id="2247">（5）</a>三藏　足本作“三歲”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2237" id="2248">（6）</a>乎　金本無“乎”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2238" id="2249">（7）</a>塗　内本作“徒”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2241" id="2250">（8）</a>咸希　磧本原作“咸布”；各本俱作“咸希”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2242" id="2251">（9）</a>冀　麗本作“異”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#2231" id="2252">（一）</a>達磨提婆　梵文Dharmadeva，意譯<span class="zhuanming">法天</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2239" id="2253">（二）</a>角立　卓然特立。《後漢書》卷五三《徐穉傳》：“至於<i class="pageTag" onclick="viewPic('ZSK00404-001-L00244','585969',this);" style="cursor:pointer;"> <span class="song">P244</span></i><span class="zhuanming">穉</span>者，爰自江南卑薄之域，而角立杰出。”（6/1747）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2240" id="2254">（三）</a>囊錐　《史記》卷七六《平原君傳》：“夫賢士之處世，譬若錐之處襄中，其末立見。”（7/2366）</span> </p><p> <span>其僧<span class="zhuanming">貞固</span>等四人<a class="zhuhao" href="#2267" id="2255">（一）</a>，既而附舶俱至<span class="zhuanming">佛逝</span>，學經三載，梵<span class="zhuanming">漢</span>漸通。<span class="zhuanming">法朗</span>頃<a class="zhuhao" href="#2262" id="2256">（1）</a>往<span class="zhuanming">訶陵國</span>，在彼經夏，遇疾而卒。<span class="zhuanming">懷業</span>戀居<span class="zhuanming">佛逝</span>，不返<span class="zhuanming">番禺</span><a class="zhuhao" href="#2263" id="2257">（2）</a>。唯有<span class="zhuanming">貞固</span>﹑<span class="zhuanming">道宏</span>相隨俱還<span class="zhuanming">廣府</span>，各並淹留且住，更待後追。<span class="zhuanming">貞固</span>遂於三藏道場敷揚<a class="zhuhao" href="#2264" id="2258">（3）</a>律教，未終三載，染患身亡。<span class="zhuanming">道宏</span>獨在<span class="zhuanming">嶺南</span>，爾來迥絶消息。雖每顧問，音信不通。嗟乎四子，俱泛滄海<a class="zhuhao" href="#2265" id="2259">（4）</a>，竭力盡誠，思然法炬。誰知業有長短，各阻去留。每一念來，傷歎無極<a class="zhuhao" href="#2266" id="2260">（5）</a>。是知麟喻<a class="zhuhao" href="#2268" id="2261">（二）</a>難就，危命易虧。所有福田，共相資濟。龍花初會，俱出塵勞耳！</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#2256" id="2262">（1）</a>頃　磧本原作“項”；金本﹑麗本﹑大本作“須”；其餘各本作“頃”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2257" id="2263">（2）</a>番禺　磧本原作“番隅”；足本作“番偶”；其餘各本俱作“番禺”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2258" id="2264">（3）</a>揚　金本作“楊”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2259" id="2265">（4）</a>滄海　金本﹑麗本﹑天本﹑大本作“滄波”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#2260" id="2266">（5）</a>極　麗本﹑大本﹑天本作“及”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00245','585969',this);" style="cursor:pointer;"> <span class="song">P245</span></i>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#2255" id="2267">（一）</a>其僧貞固等四人　此段顯爲<span class="zhuanming">義淨</span><span class="zhuanming">證聖</span>歸國數年後方始增入，因其中言及<span class="zhuanming">證聖</span>元年（695）後<span class="zhuanming">貞固</span>“未終三載，染患身亡”等事。寫成應在<span class="zhuanming">神功</span>元年（697）或更晚。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2261" id="2268">（二）</a>麟喻　所謂麟角喻。《俱舍論》卷十二：“諸獨覺有二種殊：一者部行，二者麟角喻。部行獨覺先是聲聞，得勝果時轉名獨勝……麟角喻者，謂必獨居。二獨覺中麟角喻者，要百大劫，修菩提資糧，然後方成麟角喻獨覺”。（大29/64a）傳説麟唯有一角，遂比喻獨覺。獨覺，又作緣覺，梵文pratyekabu-ddha的意譯，音譯辟支佛，大乘<span class="zhuanming">佛教</span>所謂三種佛果之一。</span> </p></div></div></div>
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卷上
<div class="wlghyzd_wzb_18"><div id="FCdiv55835" key="55835"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 卷上 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124320" key="1124320"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00001','585968',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00404-001-BT0000012"><b>大唐西域求法高僧傳卷上<a class="zhuhao" href="#65" id="25">（1）</a></b></p><p> <span class="font12 zhu">沙門義淨從西國還在南海室利佛逝撰寄歸並那爛陀寺圖<a class="zhuhao" href="#66" id="26">（2）</a></span> </p><p> <span>觀夫自古神州之地，輕生徇<a class="zhuhao" href="#67" id="27">（3）</a>法之賓，<span class="zhuanming">顯</span>法師<a class="zhuhao" href="#94" id="28">（一）</a>則創闢荒途，<span class="zhuanming">奘</span>法師<a class="zhuhao" href="#95" id="29">（二）</a>乃中開王路<a class="zhuhao" href="#68" id="30">（4）</a>。其間或西越<a class="zhuhao" href="#69" id="31">（5）</a>紫塞<a class="zhuhao" href="#96" id="32">（三）</a>而孤征，或南渡滄溟以單逝。莫不咸思聖跡，罄五體而歸禮；俱懷旋踵，報四恩<a class="zhuhao" href="#97" id="33">（四）</a>以流望。然而勝途多難，寶處<a class="zhuhao" href="#98" id="34">（五）</a>彌長，苗秀盈十而蓋多，結實罕一而全少<a class="zhuhao" href="#99" id="35">（六）</a>。寔由茫茫象磧，長川吐赫日之光；浩浩鯨波，巨壑起滔天之浪。獨步<span class="zhuanming">鐵門</span><a class="zhuhao" href="#100" id="36">（七）</a>之外，亘萬嶺而投身；孤漂<a class="zhuhao" href="#70" id="37">（6）</a>銅柱<a class="zhuhao" href="#101" id="38">（八）</a>之前，跨<span class="zhuanming">千江</span>而遣命。</span> <span class="font12 zhu"><span class="zhuanming">跋南國</span>有<span class="zhuanming">千江口</span><a class="zhuhao" href="#71" id="39">（7）</a><a class="zhuhao" href="#102" id="40">（九）</a>。</span> <span>或亡飡幾日，輟飲數晨，可謂思慮銷精神，憂勞排正色。致使去者數盈半百，留者僅有幾人。設令得到<span class="zhuanming">西國</span>者，以大<span class="zhuanming">唐</span>無寺，飄寄棲<a class="zhuhao" href="#72" id="41">（8）</a>然，爲客遑遑，停託無所，遂使流離萍轉<a class="zhuhao" href="#73" id="42">（9）</a>，罕<a class="zhuhao" href="#74" id="43">（10）</a>居一處。身既不安，道寧隆矣！嗚呼！實可嘉其美誠，冀傳芳於來葉。粗據聞見，撰題行狀云爾。其中次第，多以去時年代近遠存亡而比先後<a class="zhuhao" href="#103" id="44">（一○）</a>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00002','585968',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p> <span>太州玄照法師</span> </p><p> <span>齊州道希法師</span> </p><p> <span>齊州師鞭法師</span> </p><p> <span>新羅阿離耶跋摩法師</span> </p><p> <span>新羅慧業法師<a class="zhuhao" href="#75" id="45">（11）</a></span> </p><p> <span>新羅玄太法師</span> </p><p> <span>新羅玄恪法師</span> </p><p> <span>新羅復有二人<a class="zhuhao" href="#76" id="46">（12）</a></span> </p><p> <span>覩貨羅佛陀達摩<a class="zhuhao" href="#77" id="47">（13）</a>師</span> </p><p> <span>并州道方法師</span> </p><p> <span>并州道生法師</span> </p><p> <span>并州常慜禪師</span> </p><p> <span>常慜師弟子一人<a class="zhuhao" href="#78" id="48">（14）</a></span> </p><p> <span>京師末底僧訶師</span> </p><p> <span>京師玄會法師</span> </p><p> <span>質多跋摩師</span> </p><p> <span>土蕃<a class="zhuhao" href="#79" id="49">（15）</a>公主嬭母息二人</span> </p><p> <span>隆法師</span> </p><p> <span>益州明遠法師</span> </p><p> <span>益州義朗律師</span> <span class="font12 zhu">并弟一人<a class="zhuhao" href="#80" id="50">（16）</a></span> </p><p> <span>益州智岸法師</span> </p><p> <span>益州會寧律師</span> </p><p> <span>交州運期法師</span> </p><p> <span>交州木叉提婆師</span> </p><p> <span>交州窺沖法師</span> </p><p> <span>交州慧琰法師</span> </p><p> <span>信胄法師</span> </p><p> <span>愛州智行法師</span> </p><p> <span>愛州大乘燈禪師</span> </p><p> <span>康國<a class="zhuhao" href="#81" id="51">（17）</a>僧伽跋摩師</span> </p><p> <span>高昌彼岸智岸二人<a class="zhuhao" href="#82" id="52">（18）</a></span> </p><p> <span>洛陽曇閏<a class="zhuhao" href="#83" id="53">（19）</a>法師</span> </p><p> <span>洛陽義輝論師</span> </p><p> <span>又大唐三人<a class="zhuhao" href="#84" id="54">（20）</a></span> </p><p> <span>新羅慧輪法師</span> </p><p> <span>荆州道琳法師</span> </p><p> <span>荆州曇光律師<a class="zhuhao" href="#85" id="55">（21）</a></span> </p><p> <span>又大唐一人<a class="zhuhao" href="#86" id="56">（22）</a></span> </p><p> <span>荆州慧命禪師</span> </p><p> <span>潤州玄逵<a class="zhuhao" href="#87" id="57">（23）</a>律師</span> </p><p> <span>晉州善行法師</span> </p><p> <span>襄陽靈運法師</span> </p><p> <span>澧州僧哲禪師</span> <span class="font12 zhu">弟子一人<a class="zhuhao" href="#88" id="58">（24）</a></span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00003','585968',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p> <span>洛陽智弘律師</span> </p><p> <span>荆州無行禪師</span> </p><p> <span>荆州法振禪師</span> </p><p> <span>荆州乘悟禪師<a class="zhuhao" href="#89" id="59">（25）</a></span> </p><p> <span>梁州乘如律師<a class="zhuhao" href="#90" id="60">（26）</a></span> </p><p> <span>澧州大津<a class="zhuhao" href="#91" id="61">（27）</a>法師</span> </p><p> <span>右總五十六人，先多零落，<span class="zhuanming">淨</span>來日有<span class="zhuanming">無行</span>師﹑<span class="zhuanming">道琳</span>師﹑<span class="zhuanming">慧輪</span><a class="zhuhao" href="#92" id="62">（28）</a>師﹑<span class="zhuanming">僧哲</span>師﹑<span class="zhuanming">智弘</span>師五人見在。計當<span class="zhuanming">垂拱</span>元年<a class="zhuhao" href="#104" id="63">（一一）</a>，與<span class="zhuanming">無行</span>師<a class="zhuhao" href="#93" id="64">（29）</a>執别<span class="zhuanming">西國</span>，不委今者何處存亡耳。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#25" id="65">（1）</a>麗本﹑大本﹑天本“卷上”後有“并序”二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#26" id="66">（2）</a>磧本原作“三藏法師<span class="zhuanming">義淨</span>奉詔譯”；南本作“三藏法師<span class="zhuanming">義淨</span>奉詔撰”；北本﹑徑本﹑清本作<span class="zhuanming">唐</span>三藏法師<span class="zhuanming">義淨</span>奉詔撰”；内本作“<span class="zhuanming">唐</span>沙門<span class="zhuanming">義淨</span>撰（小字注）從<span class="zhuanming">西國</span>還在<span class="zhuanming">南海</span><span class="zhuanming">室利佛逝</span>寄歸”；《音義》作“<span class="zhuanming">義淨</span>三藏撰”；今從麗本﹑大本﹑天本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#27" id="67">（3）</a>徇　麗本﹑大本﹑天本﹑内本﹑足本﹑《音義》作“殉”；《全唐文》作“循”。徇殉通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#30" id="68">（4）</a>王路　南本作“五路”；北本﹑徑本﹑清本﹑《全唐文》作“正路”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#31" id="69">（5）</a>越　《全唐文》作“域”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#37" id="70">（6）</a>漂　麗本作“標”；足本作“摽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#39" id="71">（7）</a>千江口　足本作“<span class="zhuanming">千江󲳴</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#41" id="72">（8）</a>棲　内本作“悽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#42" id="73">（9）</a>萍轉　麗本﹑大本﹑天本﹑内本作“蓬轉”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#43" id="74">（10）</a>罕　麗本﹑大本作“牢”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00004','585968',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#45" id="75">（11）</a>慧業法師　麗本﹑大本在此後加“<span class="zhuanming">新羅</span>求本法師”六字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#46" id="76">（12）</a>復有二人　麗本﹑大本﹑天本作“復有法師二人”；内本作“僧二人”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#47" id="77">（13）</a>達摩　磧本原作“<span class="zhuanming">跋摩</span>”，本傳﹑内本﹑足本作“<span class="zhuanming">達摩</span>”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#48" id="78">（14）</a>常慜師弟子一人　大本﹑天本﹑足本無“師”字；北本﹑徑本﹑清本﹑内本在“<span class="zhuanming">常慜</span>禪師”後作小字注“弟子一人”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#49" id="79">（15）</a>土蕃　麗本﹑大本﹑天本﹑内本﹑足本作“<span class="zhuanming">吐蕃</span>”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#50" id="80">（16）</a>“義朗律師”，磧本原作“<span class="zhuanming">義朗</span>法師”，今從各本及本傳改。“并弟一人”，麗本﹑大本作大字正文：“<span class="zhuanming">朗</span>律師弟子一人”；天本作小字注：“<span class="zhuanming">智岸</span>并弟一人”；北本﹑徑本﹑清本作小字注：“<span class="zhuanming">智岸</span>并弟”；内本作小字注：“<span class="zhuanming">智岸</span><span class="zhuanming">義玄</span>”；足本大字正文作：“<span class="zhuanming">義朗</span>律（法）師并弟，同州<span class="zhuanming">智岸</span>法師”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#51" id="81">（17）</a>康國　麗本﹑大本﹑天本作“<span class="zhuanming">唐國</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#52" id="82">（18）</a>二人　内本作“二師”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#53" id="83">（19）</a>曇閏　麗本﹑大本﹑天本﹑内本作“<span class="zhuanming">曇潤</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#54" id="84">（20）</a>又大唐三人　内本﹑足本作“大<span class="zhuanming">唐</span>僧三人”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#55" id="85">（21）</a>律師　磧本原作“法師”；今據北本﹑徑本﹑内本及本傳改；足本仅有“師”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#56" id="86">（22）</a>又大唐一人　内本作“大<span class="zhuanming">唐</span>僧一人”；北本﹑徑本﹑清本在“<span class="zhuanming">曇光</span>律師”後作小字注：“大唐一人”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#57" id="87">（23）</a>玄逵　磧本原作“<span class="zhuanming">玄達</span>”，今從麗本﹑大本﹑北本﹑徑<i class="pageTag" onclick="viewPic('ZSK00404-001-L00005','585968',this);" style="cursor:pointer;"> <span class="song">P5</span></i>本﹑清本﹑天本﹑内本﹑足本及本傳及磧本所附《音釋》改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#58" id="88">（24）</a>弟子一人　麗本作大字正文：“<span class="zhuanming">哲</span>禪師弟子一人”；大本﹑天本作小字注：“<span class="zhuanming">哲</span>禪師弟子二人”；内本亦作小字注：“弟子<span class="zhuanming">玄遊</span>”；足本在“<span class="zhuanming">僧哲</span>禪師”後作大字：“弟子”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#59" id="89">（25）</a>荆州乘悟禪師　北本﹑徑本﹑清本﹑内本在“<span class="zhuanming">荆州</span><span class="zhuanming">法振</span>禪師”後作小字注：“<span class="zhuanming">乘悟</span><span class="zhuanming">乘如</span>”；足本作大字：“同州<span class="zhuanming">乘悟</span>禪師”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#60" id="90">（26）</a>律師　足本作“禪師”。對照本傳，應作“律師”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#61" id="91">（27）</a>大津　磧本原作“<span class="zhuanming">大律</span>”；各本俱作“<span class="zhuanming">大津</span>”，今從各本及本傳改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#62" id="92">（28）</a>慧輪　磧本原作“<span class="zhuanming">慧輸</span>”；今從麗本﹑大本﹑北本﹑徑本﹑清本﹑内本﹑足本﹑天本及本傳改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#64" id="93">（29）</a>無行師　麗本﹑大本﹑天本﹑内本作“<span class="zhuanming">無行</span>禪師”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#28" id="94">（一）</a>顯法師　<span class="zhuanming">法顯</span>法師。<span class="zhuanming">法顯</span>於<span class="zhuanming">東晉</span><span class="zhuanming">隆安</span>三年（399）發自<span class="zhuanming">長安</span>，經今<span class="zhuanming">甘肅</span>﹑<span class="zhuanming">新疆</span>﹑<span class="zhuanming">中亞</span>等地，取陸路到<span class="zhuanming">印度</span>。後自<span class="zhuanming">師子國</span>（今<span class="zhuanming">斯里蘭卡</span>）附舶，於<span class="zhuanming">東晉</span><span class="zhuanming">義熙</span>八年（412）返回<span class="zhuanming">中國</span>。見《法顯傳》及《高僧傳》卷三《法顯傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#29" id="95">（二）</a>奘法師　<span class="zhuanming">玄奘</span>法師。<span class="zhuanming">玄奘</span>於<span class="zhuanming">唐</span><span class="zhuanming">貞觀</span>元年（627，一説<span class="zhuanming">貞觀</span>三年）出發，經陸路西行求法，遍遊五<span class="zhuanming">印度</span>。<span class="zhuanming">貞觀</span>十九年（645）返回<span class="zhuanming">長安</span>。見《慈恩傳》及《續高僧傳》卷四《玄奘傳》等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#32" id="96">（三）</a>紫塞　<span class="zhuanming">崔豹</span>《古今注》卷上《都邑》條：“<span class="zhuanming">秦</span>所築長城，土色皆紫。<span class="zhuanming">漢</span>亦然。故云紫塞也。塞者，塞也，所以擁塞夷狄也。”（《四部叢刊》本卷上，頁10b）<span class="zhuanming">鮑照</span>《蕪城賦》：“南馳<span class="zhuanming">蒼梧</span><i class="pageTag" onclick="viewPic('ZSK00404-001-L00006','585968',this);" style="cursor:pointer;"> <span class="song">P6</span></i><span class="zhuanming">漲海</span>，北走紫塞<span class="zhuanming">雁門</span>。”（<span class="zhuanming">中華書局</span>影印<span class="zhuanming">清</span><span class="zhuanming">胡</span>刻本《文選》卷十一，頁166b）古代赴<span class="zhuanming">印</span>求法的<span class="zhuanming">中國</span>僧人，在<span class="zhuanming">唐</span>以前和<span class="zhuanming">唐</span>初，多取道今<span class="zhuanming">河西</span>走廊入<span class="zhuanming">新疆</span>西行，必經<span class="zhuanming">玉門關</span>或<span class="zhuanming">陽關</span>。此處紫塞卽指<span class="zhuanming">玉門關</span>與<span class="zhuanming">陽關</span>一帶關塞，爲<span class="zhuanming">漢</span>代所築，後代又稱<span class="zhuanming">漢</span>長城，在今<span class="zhuanming">甘肅</span><span class="zhuanming">敦煌縣</span>西。《法顯傳》：“復進到<span class="zhuanming">燉煌</span>，有塞東西可八十里，南北四十里。”（大51/857a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#33" id="97">（四）</a>四恩　《釋氏要覽》卷中：“恩有四焉：一父母恩，二師長恩，三國王恩，四施主恩。”同書又引《大乘本生心地觀經》云：“佛言世間恩有四種：一父母恩，二衆生恩，三國主恩，四三寶恩。”（大54/289c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#34" id="98">（五）</a>寶處　《法華經》卷三《化城喻品》：“譬如五百由旬險難惡道，曠絶無人，怖畏之處。若有多衆，欲過此道，至珍寶處。”（大9/25c）寶處卽珍寶處，比喻求得勝法之處。此處比喻<span class="zhuanming">印度</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#35" id="99">（六）</a>苗秀盈十而蓋多，結實罕一而全少　《論語·子罕》：“子曰：苗而不秀者，有矣夫。秀而不實者，有矣夫。”<span class="zhuanming">何晏</span>集解：“言萬物有生而不育成者，喻人亦然。”（《諸子集成》本《論語正義》，頁190）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#36" id="100">（七）</a>鐵門　《西域記》卷一：“從此（<span class="zhuanming">羯霜那國</span>）西南行二百餘里，入山。……東南行三百餘里，入<span class="zhuanming">鐵門</span>。<span class="zhuanming">鐵門</span>者，左右帶山，山極峭峻，雖有狹徑，加之險阻，兩傍石壁，其色如鐵，既設門扉，又以鐵鋦，多有鐵鈴，懸諸户扇，因其險固，遂以爲名。”（<span class="zhuanming">章巽</span>校本，頁14，<span class="zhuanming">上海人民出版社</span>1977年版，下同）古代爲<span class="zhuanming">羯霜那</span>（又稱<span class="zhuanming">史國</span>）與<span class="zhuanming">覩貨羅</span>之間的分界，又是<span class="zhuanming">中亞</span>南北交通<i class="pageTag" onclick="viewPic('ZSK00404-001-L00007','585968',this);" style="cursor:pointer;"> <span class="song">P7</span></i>之要道。<span class="zhuanming">鐵門</span>一名亦見于《新唐書》。《新唐書》卷二二一下《西域傳》：“（<span class="zhuanming">史國</span>）有<span class="zhuanming">鐵門山</span>，左右巉峭，石色如鐵，爲關以限二國，以金錮闔。”（20/6248）<span class="zhuanming">唐</span>初設<span class="zhuanming">安西都護府</span>，<span class="zhuanming">鐵門</span>亦在其轄境内。《釋迦方志》卷上稱爲“<span class="zhuanming">漢</span>塞之西門”。（大51/953a）《續高僧傳》卷四《玄奘傳》稱爲“<span class="zhuanming">漢</span>之西屏”。（大50/447c）<span class="zhuanming">元代</span>仍稱“<span class="zhuanming">鐵門關</span>”。故址在今<span class="zhuanming">蘇聯</span><span class="zhuanming">烏兹别克</span>南部<span class="zhuanming">沙赫里夏勃兹</span>（Shahr-i　Sabz）南約九十公里處。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#38" id="101">（八）</a>銅柱　<span class="zhuanming">東漢</span><span class="zhuanming">馬援</span>征<span class="zhuanming">交阯</span>，在<span class="zhuanming">象林縣</span>南界立銅柱。《後漢書》卷二四《馬援傳》：“嶠南悉平。”<span class="zhuanming">章懷太子</span>注云：“《廣州記》曰：<span class="zhuanming">援</span>到<span class="zhuanming">交趾</span>，立銅柱，爲<span class="zhuanming">漢</span>之極界也。”（3/840）《舊唐書》卷四一《地理志》：“<span class="zhuanming">後漢</span>遣<span class="zhuanming">馬援</span>討<span class="zhuanming">林邑蠻</span>。<span class="zhuanming">援</span>自<span class="zhuanming">交趾</span>循海隅，開側道以避海，從<span class="zhuanming">蕩昌縣</span>至<span class="zhuanming">九真郡</span>，自<span class="zhuanming">九真</span>至其國。開陸路，至<span class="zhuanming">日南郡</span>。又行四百餘里，至<span class="zhuanming">林邑</span>。又南行二千餘里，有<span class="zhuanming">西屠夷國</span>。鑄二銅柱於<span class="zhuanming">象林</span>南界，與<span class="zhuanming">西屠夷</span>分境，以紀<span class="zhuanming">漢</span>德之盛。其時有不能還者數十人，留於銅柱之下。至<span class="zhuanming">隋</span>乃有三百餘家，南蠻呼爲‘馬留人’。其水路，自<span class="zhuanming">安南府</span>南海行三千餘里至<span class="zhuanming">林邑</span>，計<span class="zhuanming">交趾</span>至銅柱五千里。”（5/1755）唐代<span class="zhuanming">愛州</span>境内有銅柱，傳爲<span class="zhuanming">馬援</span>所鑄。《嶺表録異》卷上：“<span class="zhuanming">韋公幹</span>爲<span class="zhuanming">愛州</span>刺史，聞有<span class="zhuanming">漢</span><span class="zhuanming">伏波將軍</span>銅柱以表封疆，在其境。<span class="zhuanming">公幹</span>利其財，欲摧鎔貨之於賈胡。土人不知<span class="zhuanming">援</span>之所鑄，且謂神物，哭曰：‘使者果壞是，吾屬爲海人所殺矣！’<span class="zhuanming">公幹</span>不聽，百姓奔走訴于都督。<span class="zhuanming">韓約</span>移書辱之，<span class="zhuanming">公幹</span>乃止。”（武英殿聚珍版，頁4b）<span class="zhuanming">韋公幹</span>﹑<span class="zhuanming">韓約</span>，<span class="zhuanming">中唐</span>以後人。<span class="zhuanming">韓約</span>，《新唐書》卷一七九有傳（17/5324）。<span class="zhuanming">林邑</span>又有<span class="zhuanming">銅柱山</span>，或説銅柱有五。《通典》卷一八八引各書云：“《林邑國<i class="pageTag" onclick="viewPic('ZSK00404-001-L00008','585968',this);" style="cursor:pointer;"> <span class="song">P8</span></i>記》：<span class="zhuanming">馬援</span>樹兩銅柱於<span class="zhuanming">象林</span>南界，與<span class="zhuanming">西屠國</span>分<span class="zhuanming">漢</span>之南境。又云：<span class="zhuanming">銅柱山</span>周十里，形如倚蓋，西跨重巖，東臨大海。<span class="zhuanming">屈璆</span>《道里記》又云：<span class="zhuanming">林邑</span><span class="zhuanming">大浦口</span>有五銅柱焉”。（《萬有文庫》本，頁1007b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#40" id="102">（九）</a>跋南國有千江口　<span class="zhuanming">跋南國</span>卽<span class="zhuanming">扶南國</span>。《寄歸傳》卷一：“<span class="zhuanming">驩州</span>正南步行可餘半月，乘船纔五六朝（按“朝”一本作“潮”），卽到<span class="zhuanming">匕景</span>。南至<span class="zhuanming">占波</span>，卽是<span class="zhuanming">臨邑</span>（按“<span class="zhuanming">臨邑</span>”與“<span class="zhuanming">林邑</span>”通）。……西南一月至<span class="zhuanming">跋南國</span>，舊云<span class="zhuanming">扶南</span>。”（大54/205b）<span class="zhuanming">扶南國</span>是公元一世紀到七世紀初<span class="zhuanming">印度支那半島</span>上有名的古國。<span class="zhuanming">扶南</span>一詞，今多認爲爲古代<span class="zhuanming">孟</span>-<span class="zhuanming">高</span>棉語bnam的音譯，意爲“山”，在<span class="zhuanming">中國</span>古籍中用爲國名。始見於《三國志》卷六十《吕岱傳》（5/1385）。《晉書》卷九七（8/2547）﹑《南齊書》卷五八（3/1014）﹑《梁書》卷五四（3/787）﹑《新唐書》卷二二二下（20/6301）俱有專條記述。據<span class="zhuanming">中國</span>史籍記載，<span class="zhuanming">扶南國</span><span class="zhuanming">唐</span>初爲其屬國<span class="zhuanming">真臘</span>所併。<span class="zhuanming">扶南</span>古國的地域在今<span class="zhuanming">柬埔寨</span>和<span class="zhuanming">越南</span>南部，大致包括今<span class="zhuanming">洞里薩湖</span>周圍，<span class="zhuanming">湄公河</span>下游及三角洲一帶。但<span class="zhuanming">千江口</span>未詳爲<span class="zhuanming">扶南國</span>何地。足本“口”印作“󲳴”，<span class="zhuanming">足立喜六</span>注謂如果把“󲳴”看成是“國”之古寫，<span class="zhuanming">千江口</span>則可能是《隋書》卷八二中的“<span class="zhuanming">朱江國</span>”之訛，“千”字系“朱”字之誤，“口”字系“國”字之異寫，<span class="zhuanming">千江口</span>卽<span class="zhuanming">朱江國</span>，立説似過于臆測。<span class="zhuanming">義淨</span>原書明言：“<span class="zhuanming">跋南國</span>有<span class="zhuanming">千江口</span>”，謂<span class="zhuanming">千江口</span>爲<span class="zhuanming">扶南國</span>之一地。《隋書》原文亦言：“<span class="zhuanming">真臘</span>在<span class="zhuanming">林邑</span>西南，本<span class="zhuanming">扶南</span>之屬國也，去<span class="zhuanming">日南郡</span>舟行六十日，而南接<span class="zhuanming">車渠國</span>，西有<span class="zhuanming">朱江國</span>。”（6/1835）<span class="zhuanming">朱江國</span>更在<span class="zhuanming">真臘</span>之西，豈可遽爾與<span class="zhuanming">千江口</span>合而爲一？疑<span class="zhuanming">千江口</span>指今<span class="zhuanming">湄公河</span>下游入海口一帶，時地屬<span class="zhuanming">扶南國</span>。《梁書》卷五四《諸夷傳》：“（<span class="zhuanming">扶南</span>）有大江廣<i class="pageTag" onclick="viewPic('ZSK00404-001-L00009','585968',this);" style="cursor:pointer;"> <span class="song">P9</span></i>十里，西北流，東入於海。”（3/787）古代取海路赴印，須先循今<span class="zhuanming">印度支那</span>半島東部海岸南行，經過<span class="zhuanming">湄公河</span>河口。河口三角洲地區水道甚多，水流量極豐，今猶分九條汊道入<span class="zhuanming">南海</span>。亦有先陸行至半島中部或南部，登舶更南行者。所以此處稱：“孤漂銅柱之前，跨<span class="zhuanming">千江</span>而遣命。”<span class="zhuanming">沙畹</span>注引《海國圖志》卷九謂<span class="zhuanming">扶南</span>在今<span class="zhuanming">泰國</span>，亦不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#44" id="103">（一○）</a>其中次第，多以去時年代近遠存亡而比先後。<span class="zhuanming">義淨</span>所記五十七人（包括<span class="zhuanming">義浄</span>本人），起自<span class="zhuanming">玄照</span>，迄于<span class="zhuanming">大津</span>。<span class="zhuanming">玄照</span>赴<span class="zhuanming">印</span>爲<span class="zhuanming">貞觀</span>年（627—649）中事，傳中謂“蒙<span class="zhuanming">文成公主</span>送往<span class="zhuanming">北天</span>”，則當在<span class="zhuanming">文成公主</span>入<span class="zhuanming">藏</span>之後，卽<span class="zhuanming">貞觀</span>十五年（641）後事。<span class="zhuanming">大津</span>由<span class="zhuanming">室利佛逝</span>附舶而向<span class="zhuanming">長安</span>事在<span class="zhuanming">天授</span>二年（691）。則本書所記俱爲六四一年後，六九一年前四十余年間事。<span class="zhuanming">義浄</span>本人西行在<span class="zhuanming">咸亨</span>二年（671），時在<span class="zhuanming">曇光</span>﹑<span class="zhuanming">慧命</span>等之後，<span class="zhuanming">靈運</span>﹑<span class="zhuanming">僧哲</span>等之前。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#63" id="104">（一一）</a>垂拱元年　<span class="zhuanming">垂拱</span>，<span class="zhuanming">武則天</span>年號。<span class="zhuanming">垂拱</span>元年，公元六八五年。</span> </p><p> <span>沙門<a class="zhuhao" href="#220" id="105">（一）</a><span class="zhuanming">玄照</span>法師者，<span class="zhuanming">太州</span><span class="zhuanming">仙掌</span><a class="zhuhao" href="#221" id="106">（二）</a>人也。梵名<span class="zhuanming">般伽舍末底</span><a class="zhuhao" href="#222" id="107">（三）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">昭慧</span><a class="zhuhao" href="#195" id="108">（1）</a>。</span> <span>乃祖乃父，冠冕相承。而𩮀髻之秋，抽簪出俗。成人之歲，思禮聖蹤。遂適<span class="zhuanming">京師</span>，尋聽經論。以<span class="zhuanming">貞觀</span>年中，乃於<span class="zhuanming">大興善寺</span><a class="zhuhao" href="#196" id="109">（2）</a><span class="zhuanming">玄證</span>師<a class="zhuhao" href="#223" id="110">（四）</a>處初學梵語。於是杖錫<a class="zhuhao" href="#197" id="111">（3）</a><a class="zhuhao" href="#224" id="112">（五）</a>西邁，掛想<span class="zhuanming">祗園</span><a class="zhuhao" href="#225" id="113">（六）</a>。背<span class="zhuanming">金府</span><a class="zhuhao" href="#226" id="114">（七）</a>而出<span class="zhuanming">流沙</span><a class="zhuhao" href="#227" id="115">（八）</a>，踐<span class="zhuanming">鐵門</span><a class="zhuhao" href="#228" id="116">（九）</a>而登<span class="zhuanming">雪嶺</span><a class="zhuhao" href="#229" id="117">（一○）</a>。漱<span class="zhuanming">香<i class="pageTag" onclick="viewPic('ZSK00404-001-L00010','585968',this);" style="cursor:pointer;"> <span class="song">P10</span></i>池</span><a class="zhuhao" href="#230" id="118">（一一）</a>以結念，畢契四弘<a class="zhuhao" href="#231" id="119">（一二）</a>；陟<span class="zhuanming">葱阜</span><a class="zhuhao" href="#232" id="120">（一三）</a>而翹心，誓度三有<a class="zhuhao" href="#233" id="121">（一四）</a>。途經<span class="zhuanming">速利</span><a class="zhuhao" href="#234" id="122">（一五）</a>，過<span class="zhuanming">覩貨羅</span><a class="zhuhao" href="#235" id="123">（一六）</a>，遠跨胡壃<a class="zhuhao" href="#198" id="124">（4）</a><a class="zhuhao" href="#236" id="125">（一七）</a>，到<span class="zhuanming">土蕃國</span><a class="zhuhao" href="#237" id="126">（一八）</a>。蒙<span class="zhuanming">文成公主</span><a class="zhuhao" href="#238" id="127">（一九）</a>送往<span class="zhuanming">北天</span><a class="zhuhao" href="#239" id="128">（二○）</a>，漸向<span class="zhuanming">闍闌陀國</span><a class="zhuhao" href="#240" id="129">（二一）</a>。未至之間，長途險隘<a class="zhuhao" href="#199" id="130">（5）</a>，爲賊見拘。既而商旅計窮，控告無所，遂乃援神寫契，仗聖<a class="zhuhao" href="#200" id="131">（6）</a>明衷，夢而感徵<a class="zhuhao" href="#201" id="132">（7）</a>，覺見群賊皆睡，私引出圍，遂便免難。住<span class="zhuanming">闍闌陀國</span>，經于四載。蒙國王欽重，留之供養。學經律，習梵文。既得少通，漸次南上。到<span class="zhuanming">莫訶菩提</span><a class="zhuhao" href="#241" id="133">（二二）</a>，復經四夏。自恨生不遇聖，幸覩遺蹤。仰<span class="zhuanming">慈氏</span>所制真容<a class="zhuhao" href="#202" id="134">（8）</a><a class="zhuhao" href="#242" id="135">（二三）</a>，著精誠而無替。爰以翹敬之餘，沉情《俱舍》<a class="zhuhao" href="#243" id="136">（二四）</a>。既解《對法》<a class="zhuhao" href="#244" id="137">（二五）</a>，清想律儀，兩教斯明<a class="zhuhao" href="#245" id="138">（二六）</a>。後之<span class="zhuanming">那爛陀寺</span><a class="zhuhao" href="#246" id="139">（二七）</a>，留住三年。就<span class="zhuanming">勝光</span>法師<a class="zhuhao" href="#247" id="140">（二八）</a>學《中》﹑《百》等論<a class="zhuhao" href="#203" id="141">（9）</a><a class="zhuhao" href="#248" id="142">（二九）</a>，復就<span class="zhuanming">寶師子</span>大德<a class="zhuhao" href="#249" id="143">（三○）</a>受《瑜伽十七地》<a class="zhuhao" href="#250" id="144">（三一）</a>。禪門定㶑，亟覩<a class="zhuhao" href="#204" id="145">（10）</a>關涯。既盡宏綱，遂往<span class="zhuanming">弶</span></span> <span class="font12 zhu">巨亮反。</span> <span><span class="zhuanming">伽河</span><a class="zhuhao" href="#251" id="146">（三二）</a>北，受國王<span class="zhuanming">苫部</span><a class="zhuhao" href="#252" id="147">（三三）</a>供養。住<span class="zhuanming">信者</span>等寺<a class="zhuhao" href="#253" id="148">（三四）</a>，復歷三年。後因<span class="zhuanming">唐</span>使<span class="zhuanming">王玄策</span><a class="zhuhao" href="#254" id="149">（三五）</a>歸鄉，表奏言其實德，遂蒙降勑旨<a class="zhuhao" href="#205" id="150">（11）</a>，重詣<a class="zhuhao" href="#206" id="151">（12）</a><span class="zhuanming">西天</span>，追<span class="zhuanming">玄照</span>入京<a class="zhuhao" href="#255" id="152">（三六）</a>。路次泥波<span class="zhuanming">羅國</span><a class="zhuhao" href="#256" id="153">（三七）</a>，蒙國王<a class="zhuhao" href="#207" id="154">（13）</a>發遣<a class="zhuhao" href="#257" id="155">（三八）</a>，送至<span class="zhuanming">土蕃</span>。重見<span class="zhuanming">文成公主</span>，深致禮遇，資給歸<span class="zhuanming">唐</span>。於是巡涉<span class="zhuanming">西蕃</span>，而至<span class="zhuanming">東夏</span><a class="zhuhao" href="#258" id="156">（三九）</a>。以九月而辭<span class="zhuanming">苫部</span>，正月便到<span class="zhuanming">洛陽</span>，五月之間，途經萬里。于時<span class="zhuanming">麟德</span>年中，駕幸<span class="zhuanming">東洛</span><a class="zhuhao" href="#259" id="157">（四○）</a>。奉謁闕庭，遂蒙<a class="zhuhao" href="#208" id="158">（14）</a>勑旨<a class="zhuhao" href="#209" id="159">（15）</a>，令往<span class="zhuanming">羯濕彌囉國</span><a class="zhuhao" href="#260" id="160">（四一）</a>，取長年婆<i class="pageTag" onclick="viewPic('ZSK00404-001-L00011','585968',this);" style="cursor:pointer;"> <span class="song">P11</span></i>羅門<span class="zhuanming">盧迦溢多</span><a class="zhuhao" href="#261" id="161">（四二）</a>。既與<span class="zhuanming">洛陽</span>諸德相見，略論佛法綱紀，<span class="zhuanming">敬愛寺</span><span class="zhuanming">導</span>律師﹑<span class="zhuanming">觀</span>法師<a class="zhuhao" href="#262" id="162">（四三）</a>等請譯《薩婆多部律攝》<a class="zhuhao" href="#263" id="163">（四四）</a>。既而勑令促去，不遂本懷，所將梵本悉留京下。於是重涉<span class="zhuanming">流沙</span>，還經磧石<a class="zhuhao" href="#264" id="164">（四五）</a>。崎嶇棧道之側，曳半影而斜通；摇泊繩橋之下，没全軀以傍渡<a class="zhuhao" href="#265" id="165">（四六）</a>。遭<span class="zhuanming">土蕃</span>賊，脱首得全；遇兇奴<a class="zhuhao" href="#210" id="166">（16）</a>寇，僅存餘命。行至<span class="zhuanming">北印度</span>界，見<span class="zhuanming">唐</span>使人引<span class="zhuanming">盧迦溢多</span>於路相遇。<span class="zhuanming">盧伽溢多</span>復令<span class="zhuanming">玄照</span>及使傔數人<a class="zhuhao" href="#266" id="167">（四七）</a>向<span class="zhuanming">西印度</span>羅荼國<a class="zhuhao" href="#211" id="168">（17）</a><a class="zhuhao" href="#267" id="169">（四八）</a>取長年藥。路過<span class="zhuanming">縛渴羅</span><a class="zhuhao" href="#268" id="170">（四九）</a>，到<span class="zhuanming">納婆毗訶羅</span><a class="zhuhao" href="#269" id="171">（五○）</a>，</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">新寺</span>。</span> <span>覩<span class="zhuanming">如來</span>澡盆<a class="zhuhao" href="#212" id="172">（18）</a>及諸聖跡。漸至<span class="zhuanming">迦畢試國</span><a class="zhuhao" href="#270" id="173">（五一）</a>，禮<span class="zhuanming">如來</span>頂骨<a class="zhuhao" href="#271" id="174">（五二）</a>，香花具設，取其印文，觀來生善惡。復過<span class="zhuanming">信度國</span><a class="zhuhao" href="#272" id="175">（五三）</a>，方達<span class="zhuanming">羅荼</span>矣。蒙王禮敬，安居四載，轉歷<span class="zhuanming">南天</span>。將諸雜藥，望歸<span class="zhuanming">東夏</span>。到<span class="zhuanming">金剛座</span><a class="zhuhao" href="#273" id="176">（五四）</a>，旋之<span class="zhuanming">那爛陀寺</span>，<span class="zhuanming">淨</span>與相見<a class="zhuhao" href="#274" id="177">（五五）</a>。盡平生之志願，契揔會於龍花<a class="zhuhao" href="#213" id="178">（19）</a><a class="zhuhao" href="#275" id="179">（五六）</a>。但以<span class="zhuanming">泥波羅</span>道<span class="zhuanming">土蕃</span>擁塞不通<a class="zhuhao" href="#276" id="180">（五七）</a>，<span class="zhuanming">迦畢試</span>途<span class="zhuanming">多氏</span>捉<a class="zhuhao" href="#214" id="181">（20）</a>而難度<a class="zhuhao" href="#277" id="182">（五八）</a>，遂且棲志<span class="zhuanming">鷲峯</span><a class="zhuhao" href="#278" id="183">（五九）</a>，沉情<span class="zhuanming">竹苑</span><a class="zhuhao" href="#279" id="184">（六○）</a>。雖每有傳燈之望，而未諧落葉之心。嗟乎！苦行標誠<a class="zhuhao" href="#215" id="185">（21）</a>，利生不遂。思攀雲駕，墜翼<span class="zhuanming">中天</span>！在<span class="zhuanming">中印度</span><span class="zhuanming">菴摩羅跋</span><a class="zhuhao" href="#216" id="186">（22）</a>國<a class="zhuhao" href="#280" id="187">（六一）</a>遘疾而卒，春秋六十餘矣。</span> <span class="font12 zhu">言<span class="zhuanming">多氏</span>者，卽<span class="zhuanming">大食國</span>也。</span> <span>傷曰：</span> </p><p> <span>卓矣壯志，穎秀生田。頻經<span class="zhuanming">細柳</span><a class="zhuhao" href="#281" id="188">（六二）</a>，幾步<span class="zhuanming">祁連</span>。<span class="zhuanming">祥河</span><a class="zhuhao" href="#282" id="189">（六三）</a>濯流<a class="zhuhao" href="#217" id="190">（23）</a>，<span class="zhuanming">竹苑</span>摇芊。翹心念念，渴想玄玄。專希演法，志託提生。嗚呼不遂，愴矣無成。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00012','585968',this);" style="cursor:pointer;"> <span class="song">P12</span></i>兩河<a class="zhuhao" href="#283" id="191">（六四）</a>沉骨，八水<a class="zhuhao" href="#284" id="192">（六五）</a>揚名。善乎守死，哲人利貞。</span> <span class="font12 zhu">兩河卽在<span class="zhuanming">西國</span><a class="zhuhao" href="#218" id="193">（24）</a>，八水乃屬京都<a class="zhuhao" href="#219" id="194">（25）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#108" id="195">（1）</a>唐云昭慧　大本﹑天本作“<span class="zhuanming">唐</span>言<span class="zhuanming">照慧</span>”；麗本﹑内本﹑足本作“<span class="zhuanming">唐</span>云<span class="zhuanming">照慧</span>”；北本﹑徑本﹑清本作“此云<span class="zhuanming">昭慧</span>”。下文中所有“<span class="zhuanming">唐</span>云”處，北本﹑徑本﹑清本俱作“此云”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#109" id="196">（2）</a>大興善寺　磧本原作“<span class="zhuanming">大興聖寺</span>”；今據麗本﹑大本﹑天本改。説見本條注。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#111" id="197">（3）</a>杖錫　麗本﹑大本作“仗錫”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#124" id="198">（4）</a>胡壃　大本﹑天本﹑内本﹑足本作“胡疆”。壃疆通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#130" id="199">（5）</a>險隘　足本作“險阻”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#131" id="200">（6）</a>仗聖　磧本原作“伏聖”；今從麗本﹑大本﹑天本﹑内本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#132" id="201">（7）</a>感徵　大本﹑天本作“咸徵”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#134" id="202">（8）</a>所制真容　麗本﹑大本﹑天本作“所制之真容”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#141" id="203">（9）</a>學中百等論　大本作“中百學等論”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#145" id="204">（10）</a>亟覩　磧本原作“凾覩”；今從麗本﹑大本﹑北本﹑徑本﹑清本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#150" id="205">（11）</a>勑旨　麗本﹑大本﹑天本﹑足本無“旨”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#151" id="206">（12）</a>重詣　足本作“重指”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#154" id="207">（13）</a>蒙國王　麗本﹑大本﹑天本無“國”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#158" id="208">（14）</a>遂蒙　麗本﹑大本﹑天本﹑内本作“還蒙”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#159" id="209">（15）</a>勑旨　足本無“勑”字。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00013','585968',this);" style="cursor:pointer;"> <span class="song">P13</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#166" id="210">（16）</a>兇奴　足本作“<span class="zhuanming">匈奴</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#168" id="211">（17）</a>羅荼國　磧本“荼”字原作“茶”。按茶始見於中唐以後，今從麗本﹑大本﹑天本﹑内本﹑足本改作“<span class="zhuanming">羅荼國</span>”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#172" id="212">（18）</a>澡盆　麗本﹑大本﹑天本作“澡盥”；足本作“澡罐”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#178" id="213">（19）</a>龍花　大本﹑天本﹑北本﹑徑本﹑清本﹑内本作“龍華”。花華通。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#181" id="214">（20）</a>捉　足本作“投”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#185" id="215">（21）</a>標誠　麗本﹑足本作“摽誠”。足本“標”俱印作“摽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#186" id="216">（22）</a>菴摩羅跋　麗本﹑大本﹑天本作“<span class="zhuanming">菴摩羅跛</span>”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#190" id="217">（23）</a>流　洪本作“沉”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#193" id="218">（24）</a>西國　麗本作“西河”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#194" id="219">（25）</a>京都　磧本原作“東郡”；今從麗本﹑大本﹑天本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#105" id="220">（一）</a>沙門　吐火羅文ṣāmaṃ的音譯。梵文作śramaṇa，又譯桑門﹑沙門那等。意譯“息心”或“勤息”。在古代<span class="zhuanming">印度</span>本指非<span class="zhuanming">婆羅門教</span>的各種教派的出家修行者，後<span class="zhuanming">佛教</span>專指依照戒律出家修行之人。<span class="zhuanming">中國</span>就指出家的<span class="zhuanming">佛教</span>僧人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#106" id="221">（二）</a>太州仙掌　<span class="zhuanming">太州</span>，卽<span class="zhuanming">華州</span>。《新唐書》卷三七《地理志》：“<span class="zhuanming">華州</span><span class="zhuanming">華陰郡</span>，上輔。<span class="zhuanming">義寧</span>元年析<span class="zhuanming">京兆郡</span>之<span class="zhuanming">鄭</span>﹑<span class="zhuanming">華陰</span>置，<span class="zhuanming">垂拱</span>二年避<span class="zhuanming">武氏</span>諱曰<span class="zhuanming">太州</span>，<span class="zhuanming">神龍</span>元年復故名”。<span class="zhuanming">唐</span>屬<span class="zhuanming">關内道</span>，領<span class="zhuanming">鄭</span>﹑<span class="zhuanming">華陰</span>﹑<span class="zhuanming">下邽</span>﹑<span class="zhuanming">櫟陽</span>等縣。<span class="zhuanming">仙掌</span>卽<span class="zhuanming">華陰縣</span>。同書<span class="zhuanming">華陰縣</span>條原注：“<span class="zhuanming">華陰</span>，望，<span class="zhuanming">垂拱</span>元年更名<span class="zhuanming">仙掌</span>。……<span class="zhuanming">神龍</span>元年，復爲<span class="zhuanming">華陰</span>。”（4/964）《舊唐書》卷三八《地理志》所記稍異，稱：“<span class="zhuanming">垂拱</span>二年，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00014','585968',this);" style="cursor:pointer;"> <span class="song">P14</span></i>改爲<span class="zhuanming">仙掌縣</span>。”（5/1399）今<span class="zhuanming">陝西</span><span class="zhuanming">華陰縣</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#107" id="222">（三）</a>般迦舍末底　梵文Prakāśamati音譯。prakāśa意譯昭，mati意譯慧。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#110" id="223">（四）</a>大興善寺玄證師　磧本“<span class="zhuanming">大興善寺</span>”原作“<span class="zhuanming">大興聖寺</span>”，今從麗本﹑大本﹑天本改“聖”爲“善”。<span class="zhuanming">大興聖寺</span>在<span class="zhuanming">唐</span>代爲尼寺。<span class="zhuanming">足</span>注節引<span class="zhuanming">宋敏求</span>《長安志》與《廣弘明集》兩段文字俱無“尼”字，不知所據原本俱如此或是因疏忽所致。《長安志》卷九原文：“（<span class="zhuanming">通義坊</span>）西南隅<span class="zhuanming">興聖尼寺</span>。”原注：“<span class="zhuanming">高祖</span>龍潛舊宅，<span class="zhuanming">武德</span>元年以爲<span class="zhuanming">通義官</span>（“官”爲“宫”之誤），<span class="zhuanming">貞觀</span>元年建爲寺。”（《經訓堂叢書》本，頁9a）《廣弘明集》卷二八載<span class="zhuanming">貞觀</span>三年《造興聖寺詔》：“<span class="zhuanming">通義宫</span>皇家舊宅……宜捨爲尼寺。”（大52/329c）《唐會要》卷四八所記亦同（<span class="zhuanming">中華書局</span>1955年版，中/845）。<span class="zhuanming">大興善寺</span>則爲<span class="zhuanming">唐</span>代<span class="zhuanming">長安</span>名寺。《長安志》卷七：“（靖善坊）<span class="zhuanming">大興善寺</span>，盡一坊之地。”原注：“初曰<span class="zhuanming">遵善寺</span>，<span class="zhuanming">隋文</span>承<span class="zhuanming">周武</span>之後，大崇<span class="zhuanming">釋氏</span>，以收人望，移都，先置此寺，以其本封名焉。<span class="zhuanming">神龍</span>中<span class="zhuanming">韋庶人</span>追贈父<span class="zhuanming">貞</span>爲<span class="zhuanming">酆王</span>，改此寺爲<span class="zhuanming">酆國寺</span>。<span class="zhuanming">景雲</span>元年復舊。《酉陽雜俎》曰：寺取<span class="zhuanming">大興城</span>兩字，坊名一字爲名”。又云：“寺殿崇廣，爲京城之最，<span class="zhuanming">總章</span>二年火焚之，更營建，又廣前，居二十畝之地。”（頁8a—b）<span class="zhuanming">段成式</span>在<span class="zhuanming">唐</span><span class="zhuanming">武宗</span><span class="zhuanming">會昌</span>三年（843）曾游此寺。見《酉陽雜俎》續集卷五《寺塔記上》（<span class="zhuanming">中華書局</span>1981年版，頁245）。寺在今<span class="zhuanming">西安</span><span class="zhuanming">大南門</span>外五里處。<span class="zhuanming">玄證</span>師事不詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#112" id="224">（五）</a>杖錫　卽錫杖。梵文khakkhara的意譯，亦譯聲仗﹑鳴仗等。《寄歸傳》卷四：“言錫仗者，梵云喫棄羅，卽是鳴聲之意，古人譯爲錫者，意取錫錫作聲。鳴仗錫仗，任情稱説。”<i class="pageTag" onclick="viewPic('ZSK00404-001-L00015','585968',this);" style="cursor:pointer;"> <span class="song">P15</span></i>（大54/230b）杖高與眉齊，頭有鐵環。僧人常持，乞食時振環作聲，以代扣門，又兼防牛犬。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#113" id="225">（六）</a>祗園　梵文Jetavana，又譯<span class="zhuanming">祗陀園</span>﹑<span class="zhuanming">祗樹園</span>﹑<span class="zhuanming">祗樹給孤獨園</span>﹑<span class="zhuanming">祗林</span>﹑<span class="zhuanming">逝多林</span>﹑<span class="zhuanming">勝林</span>等。傳説<span class="zhuanming">釋迦牟尼</span>成道後，<span class="zhuanming">憍薩羅國</span><span class="zhuanming">給孤獨長者</span>用黄金布地，買下<span class="zhuanming">舍衛城</span>南<span class="zhuanming">祗陀太子</span>的園林，修建精舍，獻給<span class="zhuanming">釋迦牟尼</span>，<span class="zhuanming">祇陀太子</span>亦奉獻了園中的林木，此園因此以兩人的名字命名。<span class="zhuanming">釋加牟尼</span>後常在此説法，遂成<span class="zhuanming">佛教</span>有名聖地。事見《西域記》卷六﹑《法顯傳》及《根本説一切有部毗奈耶破僧事》卷八（大24/137b）﹑《賢愚經》卷十（大4/418b）等。園在古<span class="zhuanming">印度</span>Śrāvastī城，<span class="zhuanming">玄奘</span>譯爲<span class="zhuanming">室羅伐悉底國</span>，<span class="zhuanming">義净</span>譯<span class="zhuanming">室羅伐</span>，卽<span class="zhuanming">法顯</span>所稱<span class="zhuanming">拘薩羅國</span><span class="zhuanming">舍衛城</span>。故城遺址在今<span class="zhuanming">北方邦</span>Gonda縣與Bahraich縣交界處的Sāheth-Māheth。見B.C.Law：HGAI.p.124。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#114" id="226">（七）</a>金府　此指<span class="zhuanming">蘭州</span>，今<span class="zhuanming">甘肅</span><span class="zhuanming">蘭州市</span>。<span class="zhuanming">漢</span><span class="zhuanming">始元</span>六年（81B.C.）置<span class="zhuanming">金城郡</span>。<span class="zhuanming">晉</span>遷治<span class="zhuanming">榆中</span>（今<span class="zhuanming">蘭州市</span>東），十六國<span class="zhuanming">前凉</span>遷治<span class="zhuanming">金城</span>（今<span class="zhuanming">蘭州市</span>西北）。<span class="zhuanming">隋</span>代仍置<span class="zhuanming">金城郡</span>，治<span class="zhuanming">金城縣</span>（今<span class="zhuanming">蘭州市</span>）。<span class="zhuanming">隋</span>未<span class="zhuanming">薛舉</span>割據於此。<span class="zhuanming">唐</span><span class="zhuanming">武德</span>二年（619）平<span class="zhuanming">薛舉</span>，改稱<span class="zhuanming">蘭州</span>，仍治<span class="zhuanming">金城縣</span>，北有<span class="zhuanming">金城關</span>，屬<span class="zhuanming">隴右道</span>。<span class="zhuanming">天寶</span>時又曾改稱<span class="zhuanming">金城郡</span>。<span class="zhuanming">武德</span>八年置都督府，因此此處稱爲<span class="zhuanming">金府</span>，如<span class="zhuanming">揚府</span>﹑<span class="zhuanming">廣府</span>﹑<span class="zhuanming">益府</span>之類。見《舊唐書》卷四十﹑《新唐書》卷四十。<span class="zhuanming">河西</span>走廊自古爲從<span class="zhuanming">長安</span>赴西域之要道，<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>等均從此經過。<span class="zhuanming">沙畹</span>謂<span class="zhuanming">金府</span>卽<span class="zhuanming">金州</span>，并注在今<span class="zhuanming">陝西</span><span class="zhuanming">安康</span>。<span class="zhuanming">唐</span>時確有<span class="zhuanming">金州</span>一地，轄境在今<span class="zhuanming">陝西</span><span class="zhuanming">漢水</span>一帶，治所在今<span class="zhuanming">安康</span>。但此處<span class="zhuanming">金府</span>絶非指<span class="zhuanming">金州</span>，因<span class="zhuanming">金州</span>不在<span class="zhuanming">長安</span>之西，而在<span class="zhuanming">長安</span>之南，并不在赴西域之道<i class="pageTag" onclick="viewPic('ZSK00404-001-L00016','585968',this);" style="cursor:pointer;"> <span class="song">P16</span></i>上。而且原文也説得很清楚：“背<span class="zhuanming">金府</span>而出流沙。”<span class="zhuanming">沙</span>注誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#115" id="227">（八）</a>流沙　古代稱出<span class="zhuanming">河西走廊</span>後我國<span class="zhuanming">新疆</span>的大沙漠爲<span class="zhuanming">流沙</span>。《尚書·禹貢》：“導<span class="zhuanming">弱水</span>，至于<span class="zhuanming">合黎</span>，餘波入于<span class="zhuanming">流沙</span>。”《高僧傳》卷三《法顯傳》：“發自<span class="zhuanming">長安</span>，西渡<span class="zhuanming">流沙</span>。”（大50/237b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#116" id="228">（九）</a>鐵門　見本書《序》及注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#117" id="229">（一○）</a>雪嶺　又稱<span class="zhuanming">雪山</span>﹑<span class="zhuanming">大雪山</span>。指今<span class="zhuanming">阿富汗</span>境内的<span class="zhuanming">興都庫什山脉</span>。《慈恩傳》卷二記載<span class="zhuanming">玄奘</span>出<span class="zhuanming">鐵門</span>，到<span class="zhuanming">覩貨羅國</span>故地，又東南入<span class="zhuanming">大雪山</span>，“<span class="zhuanming">雪山</span>中塗路艱危，倍於凌磧之地，凝雲飛雪，曾不暫霽，或逢尤甚之處，則平途數丈……法師今涉<span class="zhuanming">雪嶺</span>求經，亦可謂<span class="zhuanming">如來</span>真子矣。”（大50/228c）《玄奘法師行狀》：“中間所經，<span class="zhuanming">葱山</span><span class="zhuanming">雪嶺</span>，<span class="zhuanming">熱海</span><span class="zhuanming">鐵門</span>。”（大50/215b）《西域記》卷二稱爲“<span class="zhuanming">大雪山</span>”。（頁12）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#118" id="230">（一一）</a>香池　卽傳説中的<span class="zhuanming">無熱惱池</span>，梵文Anavatapta，音譯<span class="zhuanming">阿耨達池</span>，<span class="zhuanming">玄奘</span>譯作<span class="zhuanming">阿那婆荅多池</span>。《西域記》序：“<span class="zhuanming">贍部州</span>之中地者，<span class="zhuanming">阿那婆荅多池</span>也。在<span class="zhuanming">香山</span>之南，<span class="zhuanming">大雪山</span>之北，周八百里矣。”又謂<span class="zhuanming">弶伽河</span>（<span class="zhuanming">恒河</span>）﹑<span class="zhuanming">信度河</span>（<span class="zhuanming">印度河</span>）﹑<span class="zhuanming">縛芻河</span>（<span class="zhuanming">阿姆河</span>）﹑<span class="zhuanming">徙多河</span>（<span class="zhuanming">柴達木河</span>）皆從池中分流。（頁2）<span class="zhuanming">道宣</span>《釋迦方志》卷上稱<span class="zhuanming">小香山</span><span class="zhuanming">阿耨達池</span>。（大51/949a）又有以爲<span class="zhuanming">阿耨達池</span>在<span class="zhuanming">香山</span>頂上者。《慧琳音義》卷二二：“<span class="zhuanming">香山</span>頂上有<span class="zhuanming">阿耨達池</span>。”（大54/446c）<span class="zhuanming">香池</span>一名大約卽因此而得來。其位置所在説法不一。<span class="zhuanming">沙畹</span>認爲卽Issikkul（<span class="zhuanming">伊塞克</span>）湖。但<span class="zhuanming">伊塞克湖</span>《西域記》中稱作<span class="zhuanming">大清池</span>，有專條記述。<span class="zhuanming">足立喜六</span>認爲應是今<span class="zhuanming">印度河</span>上游與<span class="zhuanming">雅魯藏布江</span>（下遊入<span class="zhuanming">印度</span>，稱Brahmaputra河）上遊之間的Manasarowar等湖。Manasarowar卽<span class="zhuanming">瑪法木錯</span>，<span class="zhuanming">藏</span><i class="pageTag" onclick="viewPic('ZSK00404-001-L00017','585968',this);" style="cursor:pointer;"> <span class="song">P17</span></i>名Ma　pham　mtsho。但實際上<span class="zhuanming">香池</span>可能只是古代對<span class="zhuanming">喀喇崑崙山</span>一帶某個較大的高山湖泊的不準確的傳説。其地此種高山湖泊大大小小甚多。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#119" id="231">（一二）</a>四弘　所謂四弘誓願。據《往生要集》卷上是：一﹑衆生無邊誓願度；二﹑煩惱無數誓願斷；三﹑法門無盡誓願知；四﹑無上菩提誓願證。（大84/48c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#120" id="232">（一三）</a>葱阜　卽<span class="zhuanming">葱嶺</span>。《西域記》卷十二：“<span class="zhuanming">葱嶺</span>者，據<span class="zhuanming">贍部洲</span>中，南接大雪山，北至<span class="zhuanming">熱海</span>﹑<span class="zhuanming">千泉</span>，西至<span class="zhuanming">活國</span>，東至<span class="zhuanming">烏鎩國</span>，東西南北各數千里，崖嶺數百重，幽谷險峻，恒積冰雪，寒風勁烈。地多出葱，故謂<span class="zhuanming">葱嶺</span>，又以山崖青翠，遂以名焉。”（頁283）卽今<span class="zhuanming">帕米爾高原</span>。但古代也有總稱今<span class="zhuanming">帕米爾高原</span>﹑<span class="zhuanming">崑崙山</span>﹑<span class="zhuanming">喀喇崑崙山</span>西部諸山爲<span class="zhuanming">葱嶺</span>者。《法顯傳》：“<span class="zhuanming">葱嶺</span>山冬夏有雪，又有毒龍，若失意則吐毒風，雨雪，飛沙礫石。遇此難者，萬無一全。彼土人卽名爲雪山也。度嶺已，到<span class="zhuanming">北天竺</span>。”（大51/857c）古代中西交通，常經由<span class="zhuanming">葱嶺</span>山道。<span class="zhuanming">唐</span>代<span class="zhuanming">安西都護府</span>在此設有<span class="zhuanming">葱嶺守捉</span>。一説《穆天子傳》中的<span class="zhuanming">春山</span>卽<span class="zhuanming">葱嶺</span>，春葱係一音之轉。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#121" id="233">（一四）</a>三有　指欲有﹑色有﹑無色有，此處指三界。《法門名義集》：“三界，欲界﹑色界﹑無色界，是名三界，亦名三有。”（大54/203c）三界，見本書卷下《無行傳》“擾擾三界溺邪津”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#122" id="234">（一五）</a>速利　又譯作<span class="zhuanming">窣利</span>，或以爲是中古<span class="zhuanming">波斯</span>語Sūlika的對音。<span class="zhuanming">東晉</span>時譯作<span class="zhuanming">修利</span>。卽後漢時之<span class="zhuanming">栗弋</span>（“栗”疑爲“粟”之誤）﹑<span class="zhuanming">晉</span>時之<span class="zhuanming">粟弋</span>﹑北朝時之<span class="zhuanming">粟特</span>。《西域記》卷一：“自<span class="zhuanming">素葉<i class="pageTag" onclick="viewPic('ZSK00404-001-L00018','585968',this);" style="cursor:pointer;"> <span class="song">P18</span></i>水城</span>，至<span class="zhuanming">羯霜那國</span>，地名<span class="zhuanming">窣利</span>，人亦謂焉。”卽東起今<span class="zhuanming">蘇聯</span><span class="zhuanming">吉爾吉斯</span>北部<span class="zhuanming">托克馬克城</span>，西至今<span class="zhuanming">蘇聯</span><span class="zhuanming">烏兹别克</span>東南部<span class="zhuanming">沙赫里夏勃兹</span>一帶，所謂<span class="zhuanming">昭武</span>九姓國之地卽在其内。<span class="zhuanming">唐</span><span class="zhuanming">顯慶</span>二年（657）設<span class="zhuanming">濛池都護府</span>後，此一地區皆在<span class="zhuanming">安西都護府</span>轄境内。見《舊唐書》卷四○《地理志》（5/1647）。古代<span class="zhuanming">窣利</span>語（<span class="zhuanming">粟特</span>語）文字近代已發現。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#123" id="235">（一六）</a>覩貨羅　梵文Tukhāra，《魏書》作<span class="zhuanming">吐呼羅</span>，《隋書》﹑《新唐書》作<span class="zhuanming">吐火羅</span>，《西域記》作<span class="zhuanming">覩貨邏</span>，佛經中又譯作<span class="zhuanming">兜佉羅</span>﹑<span class="zhuanming">兜佉勒</span>﹑<span class="zhuanming">兜呿羅</span>﹑<span class="zhuanming">兜沙羅</span>等。<span class="zhuanming">中亞</span>古國名，亦用作地名。《新唐書》卷二二一下《西域傳》：“<span class="zhuanming">吐火羅</span>，或日<span class="zhuanming">土豁羅</span>，曰<span class="zhuanming">覩貨邏</span>，<span class="zhuanming">元魏</span>謂之<span class="zhuanming">吐呼羅</span>者。居<span class="zhuanming">葱嶺</span>西，<span class="zhuanming">烏滸河</span>之南，古<span class="zhuanming">大夏</span>地。與<span class="zhuanming">挹怛</span>雜處。”（20/6252）同書<span class="zhuanming">挹怛國</span>條又云：“<span class="zhuanming">大夏</span>卽<span class="zhuanming">吐火羅</span>也。”（20/6252）《西域記》卷一：“出<span class="zhuanming">鐵門</span>，至<span class="zhuanming">覩貨邏國</span>故地。南北千餘里，東西三千餘里。東阨<span class="zhuanming">葱嶺</span>，西接<span class="zhuanming">波刺斯</span>，南<span class="zhuanming">大雪山</span>，北據<span class="zhuanming">鐵門</span>，<span class="zhuanming">縛芻大河</span>中境西流。”（頁14）卽在今<span class="zhuanming">興都庫什山</span>與<span class="zhuanming">阿姆河</span>上遊之間，今<span class="zhuanming">阿富汗</span>北部一帶。自公元前二世紀起，先後臣服於<span class="zhuanming">大月氏</span>﹑<span class="zhuanming">嚈噠</span>﹑<span class="zhuanming">突厥</span>諸族。<span class="zhuanming">龍朔</span>元年，<span class="zhuanming">西域</span>諸國遣使來内屬，<span class="zhuanming">唐</span>王朝分置十六都督府統之，皆隸<span class="zhuanming">安西都護府</span>。於<span class="zhuanming">覩貨羅</span>地置<span class="zhuanming">月氏</span><span class="zhuanming">都督府</span>，治<span class="zhuanming">遏换城</span>（《新唐書》譯“<span class="zhuanming">阿緩城</span>”），以其王<span class="zhuanming">葉護</span>領之，於其部内又分置二十四州，都督統之。見《舊唐書》卷四十《地理志》（5/1649）﹑《新唐書》卷四三《地理志》（4/1135）。公元八世紀，其地爲<span class="zhuanming">阿拉伯</span>人所併。近代東西方學者結合考古發現，對<span class="zhuanming">覩貨羅</span>地區的歷史及語言等進行了大量研究，已有相當成績。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00019','585968',this);" style="cursor:pointer;"> <span class="song">P19</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#125" id="236">（一七）</a>胡壃　壃卽疆。《寄歸傳》卷三原注：“<span class="zhuanming">五天</span>之地，皆曰<span class="zhuanming">婆羅門國</span>。北方<span class="zhuanming">速利</span>，總號胡疆。”（大54/222a）卷一又云：“北方諸胡，<span class="zhuanming">覩貨羅</span>及<span class="zhuanming">速利</span>國等。”（大54/211b）本書卷下《道琳傳》中亦云：“<span class="zhuanming">淨</span>迴至<span class="zhuanming">南海</span><span class="zhuanming">羯荼國</span>，有北方胡至，云有兩僧，胡國逢見。”<span class="zhuanming">義淨</span>所稱胡疆，應是指<span class="zhuanming">印度</span>西北邊境以外的<span class="zhuanming">中亞</span>諸小國。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#126" id="237">（一八）</a>土蕃國　　<span class="zhuanming">土蕃</span>卽<span class="zhuanming">吐蕃</span>，<span class="zhuanming">唐</span>初在今<span class="zhuanming">西藏</span>地區建立的<span class="zhuanming">藏族</span>政權，首都<span class="zhuanming">邏些</span>（今<span class="zhuanming">拉薩</span>）。<span class="zhuanming">貞觀</span>十五年（641）<span class="zhuanming">吐蕃</span>贊普<span class="zhuanming">松贊干布</span>與<span class="zhuanming">文成公主</span>聯姻後，<span class="zhuanming">唐</span><span class="zhuanming">蕃</span>通使頻繁，經濟文化聯係至爲密切。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#127" id="238">（一九）</a>文成公主　　<span class="zhuanming">唐</span>宗室女，<span class="zhuanming">貞觀</span>十五年（641）入<span class="zhuanming">吐蕃</span>與<span class="zhuanming">松贊干布</span>聯姻。<span class="zhuanming">玄照</span><span class="zhuanming">貞觀</span>年中離<span class="zhuanming">長安</span>，又蒙<span class="zhuanming">文成公主</span>送往<span class="zhuanming">北天</span>，由此可推定<span class="zhuanming">玄照</span>到<span class="zhuanming">吐蕃</span>的時間最早也在<span class="zhuanming">貞觀</span>十五年後。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#128" id="239">（二○）</a>送往北天　　<span class="zhuanming">玄照</span>此段行程，頗有難解之處。依前文敍述，<span class="zhuanming">玄照</span>背<span class="zhuanming">金府</span>，出<span class="zhuanming">流沙</span>，踐<span class="zhuanming">鐵門</span>，登<span class="zhuanming">雪嶺</span>，途經<span class="zhuanming">速利</span>，過<span class="zhuanming">覩貨羅</span>，遠跨胡疆，則已到達今<span class="zhuanming">中亞</span><span class="zhuanming">阿富汗</span>北部一帶，理應更向南行，卽入<span class="zhuanming">北印度</span>。但此處却説是“到<span class="zhuanming">土蕃國</span>”，然後又“蒙<span class="zhuanming">文成公主</span>送往<span class="zhuanming">北天</span>”，迂迴若是。而且從<span class="zhuanming">土蕃</span>往<span class="zhuanming">北天</span>，似乎也未取道<span class="zhuanming">泥波羅</span>，而是直接到<span class="zhuanming">闍闌陀國</span>。如此<span class="zhuanming">玄照</span>則祇能沿今<span class="zhuanming">西藏</span>西南部<span class="zhuanming">岡底斯山</span>與<span class="zhuanming">喜馬拉雅山</span>之間，<span class="zhuanming">雅魯藏布江</span>上遊<span class="zhuanming">馬泉河</span>河谷西北行，卽略相當于今<span class="zhuanming">新</span><span class="zhuanming">藏</span>公路南段的路綫，然後順<span class="zhuanming">薩特累季河</span>上遊河谷入<span class="zhuanming">北印度</span>。此條通道也相當難行，而且<span class="zhuanming">唐</span>代除<span class="zhuanming">玄照</span>以外，似未見有其它任何人經由此道。近代<span class="zhuanming">瑞典</span>探險家Sven　Hedin曾沿此道對<span class="zhuanming">西藏</span>西部及<span class="zhuanming">印度</span>西北部地區進<i class="pageTag" onclick="viewPic('ZSK00404-001-L00020','585968',this);" style="cursor:pointer;"> <span class="song">P20</span></i>行考察。見其Transhimalaja一書及所附地圖（Leipzig，1909）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#129" id="240">（二一）</a>闍闌陀國　梵文Jālandhara，又譯<span class="zhuanming">闍爛達羅</span>﹑<span class="zhuanming">闍爛達那</span>﹑<span class="zhuanming">闍蘭達</span>﹑<span class="zhuanming">太</span>（左？）<span class="zhuanming">爛陀羅</span>等。《西域記》卷四：“<span class="zhuanming">闍爛達羅國</span>，東西千餘里，南北八百餘里。國大都城周十二三里。”（頁88）《慈恩傳》卷五稱其爲“<span class="zhuanming">北印度</span>王都”。（大50/249a）<span class="zhuanming">慧超</span>《往五天竺國傳》又云：“從<span class="zhuanming">西天</span>北行三箇餘月，至<span class="zhuanming">北天國</span>也，名<span class="zhuanming">闍蘭達羅國</span>。……西是平川，東近雪山。國内足寺足僧，大小乘俱行。又一月程過大雪山，東有一小國，名<span class="zhuanming">蘇跋那具怛羅</span>，屬<span class="zhuanming">土蕃國</span>所管。”（大51/976b）其地卽今<span class="zhuanming">印度</span><span class="zhuanming">旁遮普邦</span><span class="zhuanming">賈朗達爾</span>（Jullundur　dist.）。見B.C.Law：HGAI.p.86；Cunning-ham：AGI.pp.115—117。<span class="zhuanming">玄照</span>從<span class="zhuanming">土蕃</span>往<span class="zhuanming">闍闌陀國</span>，大約亦經<span class="zhuanming">蘇跋那具怛羅國</span>，越大雪山，方至其國。大雪山，卽<span class="zhuanming">喜馬拉雅山</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#133" id="241">（二二）</a>莫訶菩提　卽<span class="zhuanming">莫訶菩提僧伽藍</span>。梵文Mahābodhisaṅghārāma音譯之略稱，意譯<span class="zhuanming">大覺寺</span>。古代<span class="zhuanming">印度</span>有名的佛教寺廟，建築在<span class="zhuanming">釋迦牟尼</span>成道的<span class="zhuanming">金剛座</span>菩提樹附近，卽在今<span class="zhuanming">印度</span><span class="zhuanming">比哈爾邦</span><span class="zhuanming">菩提伽耶</span>（Bodh　Gayā）。寺傳説爲<span class="zhuanming">僧訶羅國</span>王所造。參見本書卷上末段﹑《西域記》卷八等。<span class="zhuanming">玄照</span>到<span class="zhuanming">大覺寺</span>，一路相隨者尚有<span class="zhuanming">新羅</span>僧<span class="zhuanming">玄恪</span>。見本書卷上《玄恪傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#135" id="242">（二三）</a>慈氏所制真容　　<span class="zhuanming">慈氏</span>，梵文Maitreya意譯，卽<span class="zhuanming">彌勒</span>菩薩。《西域記》卷七又譯<span class="zhuanming">梅呾麗耶</span>。爲大乘佛教神話中的人物，但後期小乘中已經出現。《彌勒上生經》説他現住兜率天，《彌勒下生經》説他從兜率天下生於世，在龍華樹下繼承<span class="zhuanming">釋迦牟尼</span>而成佛，三會説法，普化一切人﹑天，稱爲龍華會。公元<i class="pageTag" onclick="viewPic('ZSK00404-001-L00021','585968',this);" style="cursor:pointer;"> <span class="song">P21</span></i>四至五世紀時<span class="zhuanming">無著</span>與<span class="zhuanming">世親</span>所弘大乘瑜伽行派學説，傳説卽出于他的講授。<span class="zhuanming">慈氏</span>所制真容，指傳説<span class="zhuanming">慈氏</span>菩薩所制佛像。《西域記》卷八記載：像在菩提樹東精舍中，座高四尺二寸，廣丈二尺五寸，像高丈一尺五寸，兩膝相去八尺八寸，兩肩六尺二寸。<span class="zhuanming">玄奘</span>親見此像，謂“像今尚在，神功不虧”，并記載了<span class="zhuanming">慈氏</span>制作此像的傳説。（頁188—189）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#136" id="243">（二四）</a>《俱舍》　全名《阿毗達磨俱舍論》，梵文Abhidhar-makośaśāstra。四至五世紀時<span class="zhuanming">世親</span>所著。漢譯有南北朝<span class="zhuanming">真諦</span>譯本二十二卷與<span class="zhuanming">唐</span><span class="zhuanming">玄奘</span>譯本三十卷。<span class="zhuanming">真諦</span>譯本稱《阿毗達磨俱舍釋論》。<span class="zhuanming">玄奘</span>譯本流行後，講習很盛，成爲一派。稱“俱舍師”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#137" id="244">（二五）</a>《對法》　對法，梵文abhidharma的意譯，abhi譯爲對，dharma譯爲法。又音譯爲阿毗達磨﹑阿毗曇。此處指<span class="zhuanming">無著</span>所著《阿毗達磨集論》，或稱《大乘阿毗達磨集論》，梵文Abhidharmasamuccaya。有<span class="zhuanming">玄奘</span><span class="zhuanming">漢</span>譯本七卷。爲古<span class="zhuanming">印度</span>大乘<span class="zhuanming">佛教</span>瑜伽行派的重要理論著作“<span class="zhuanming">無著</span>之八支”之一。《寄歸傳》卷四引書名爲《對法論》（大54/230a），亦省稱《對法》（大54/233b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#138" id="245">（二六）</a>清想律儀，兩教斯明　律儀，指<span class="zhuanming">佛教</span>戒律。兩教，指大乘<span class="zhuanming">佛教</span>與小乘<span class="zhuanming">佛教</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#139" id="246">（二七）</a>那爛陀寺　　<span class="zhuanming">那爛陀</span>，梵文Nālandā音譯，又意譯爲“施無厭”。古代<span class="zhuanming">印度</span>著名佛教寺院，在古<span class="zhuanming">摩揭陀國</span><span class="zhuanming">王舍城</span>北，今<span class="zhuanming">比哈爾邦</span><span class="zhuanming">巴特那</span>（Patna）東南的<span class="zhuanming">巴爾貢</span>（Bargaon）村附近。遺址已發掘。<span class="zhuanming">那爛陀</span>是古代<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>最重要的學術中心，規模<i class="pageTag" onclick="viewPic('ZSK00404-001-L00022','585968',this);" style="cursor:pointer;"> <span class="song">P22</span></i>宏大，學者輩出。<span class="zhuanming">玄奘</span>在此從<span class="zhuanming">戒賢</span>法師學習數年，<span class="zhuanming">義淨</span>在此從<span class="zhuanming">寶師子</span>等學習十年，其它<span class="zhuanming">中國</span>僧人在此留學的也很多。寺十二世紀末毁于穆斯林入侵者。本書卷上在《慧輪傳》後記<span class="zhuanming">那爛陀寺</span>尤詳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#140" id="247">（二八）</a>勝光法師　　<span class="zhuanming">勝光</span>，梵文Jinaprabha；jina意譯勝，prabha意譯光。七世紀後期<span class="zhuanming">那爛陀寺</span>的<span class="zhuanming">佛教</span>大師。《寄歸傳》卷四：“近則<span class="zhuanming">陳那</span>﹑<span class="zhuanming">護法</span>﹑<span class="zhuanming">法稱</span>﹑<span class="zhuanming">戒賢</span>及<span class="zhuanming">師子月</span>﹑<span class="zhuanming">安慧</span>﹑<span class="zhuanming">德慧</span>﹑<span class="zhuanming">慧護</span>﹑<span class="zhuanming">德光</span>﹑<span class="zhuanming">勝光</span>之輩，斯等大師，無不具前内外衆德，各并少欲知足，誠無與比。”（大54/229b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#142" id="248">（二九）</a>《中》﹑《百》等論　《中》指《中觀論》，《百》指《百論》。《中觀論》，梵文Mādhyamikaśāstra，古<span class="zhuanming">印度</span><span class="zhuanming">龍樹</span>著，<span class="zhuanming">青目</span>釋，爲大乘<span class="zhuanming">佛教</span>中觀派的重要經典。漢譯有<span class="zhuanming">鳩摩羅什</span>四卷本。《百論》，梵文Śataśāstra，古<span class="zhuanming">印度</span><span class="zhuanming">提婆</span>著，<span class="zhuanming">世親</span>釋，漢譯有<span class="zhuanming">鳩摩羅什</span>二卷本。據説<span class="zhuanming">提婆</span>原本有二十品，每品五頌，合有百頌（偈），故稱《百論》，然譯者已作增減。僧<span class="zhuanming">肇</span>序：“論凡二十品，品各五偈，後十品其人以爲無益此土，故厥而不傳。”（大30/168a）但近代有人頗疑此説不確，見<span class="zhuanming">吕澂</span>：《印度佛學源流略講》，上海人民出版社1979年版，頁117。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#143" id="249">（三○）</a>寶師子大德　寶師子，梵文Ratnasiṃha；ratna意譯寶，siṃha意譯師子。七世紀後期<span class="zhuanming">那爛陀</span>寺<span class="zhuanming">佛教</span>大師。《寄歸傳》卷四：“其西方現在，則<span class="zhuanming">羝羅荼寺</span>有智月法師，<span class="zhuanming">那爛陀</span>中則<span class="zhuanming">寶師子</span>大德。”（大54/229c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#144" id="250">（三一）</a>《瑜伽十七地》　此指《瑜伽師地論》，梵文Yogā-cāryabhūmiśāstra。相傳爲<span class="zhuanming">彌勒</span>所説，<span class="zhuanming">無著</span>記録。有<span class="zhuanming">玄奘</span><span class="zhuanming">漢</span>譯<i class="pageTag" onclick="viewPic('ZSK00404-001-L00023','585968',this);" style="cursor:pointer;"> <span class="song">P23</span></i>本，共一百卷。爲闡發大乘瑜伽行派理論的重要著作，因其前部分詳説十七地，所以又稱作《十七地論》。《慧琳音義》卷四八：“瑜伽，羊朱反，此譯云相應。一切乘境行果等所有諸法，皆名相應。”（大54/624b）十七地是：1﹑五識相應地；2﹑意識相應地；3﹑有尋有伺地；4﹑無尋唯伺地；5﹑無尋無伺地；6﹑三摩呬多地；7﹑非三摩呬多地；8﹑有心地；9﹑無心地；10﹑聞所成地；11﹑思所成地；12﹑修所成地；13﹑聲聞地；14﹑獨覺地；15﹑菩薩地；16﹑有餘依地；17﹑無餘依地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#146" id="251">（三二）</a>弶伽河　梵文Gaṅgā音譯，卽<span class="zhuanming">恒河</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#147" id="252">（三三）</a>國王苫部　　<span class="zhuanming">中印度</span><span class="zhuanming">菴摩羅跋國</span>國王。<span class="zhuanming">苫部</span>，<span class="zhuanming">沙畹</span>還原爲Jambu，猶存疑。<span class="zhuanming">足立喜六</span>還原爲Champu，字不知從何來。<span class="zhuanming">菴摩羅跋國</span>一名，僅見于<span class="zhuanming">義淨</span>本書。下文云：“在<span class="zhuanming">中印度</span><span class="zhuanming">菴摩羅跋國</span>遘疾而卒。”卷上《道希傳》：“既住<span class="zhuanming">那爛陀</span>，亦在<span class="zhuanming">俱尸國</span>。蒙<span class="zhuanming">菴摩羅跋國</span>王甚相敬待。”《慧輪傳》：“居<span class="zhuanming">菴摩羅跋國</span>，在<span class="zhuanming">信者寺</span>，住經十載。”<span class="zhuanming">菴摩羅跋</span>，<span class="zhuanming">沙畹</span>還原爲Amrava，Amarava，仍存疑。<span class="zhuanming">足立喜六</span>認爲<span class="zhuanming">菴摩羅跋國</span>卽<span class="zhuanming">毗舍離國</span>，<span class="zhuanming">苫</span>部Champu是<span class="zhuanming">毗舍離國</span>王族<span class="zhuanming">梨車</span>Licchavi的略音，不知從何講起。<span class="zhuanming">毗舍離</span>，梵文Vaiśālī，<span class="zhuanming">玄奘</span>譯<span class="zhuanming">吠舍釐</span>，<span class="zhuanming">義淨</span>譯<span class="zhuanming">薜舍離</span>，本書中數見，<span class="zhuanming">義淨</span>所譯其它佛經中亦常見，顯然與<span class="zhuanming">菴摩羅跋</span>不同，所指地方應亦異。<span class="zhuanming">菴摩羅跋國</span>在<span class="zhuanming">中印度</span><span class="zhuanming">弶伽河</span>北，地似在今<span class="zhuanming">比哈爾邦</span>一帶，但難確指何處。從<span class="zhuanming">義淨</span>的記載看，<span class="zhuanming">菴摩羅跋國</span>似是<span class="zhuanming">中印度</span>一個比較有名的國家，不少<span class="zhuanming">中國</span>僧人受到國王接待，住在<span class="zhuanming">信者寺</span>，但奇怪的是此譯名或相近的譯名不見于其它求法僧人的著作。國外有人以<span class="zhuanming">菴摩羅跋</span>卽Amarāvatī（L.<i class="pageTag" onclick="viewPic('ZSK00404-001-L00024','585968',this);" style="cursor:pointer;"> <span class="song">P24</span></i>M.Joshi：Studies　in　the　Buddhistic　Culture　of　India　during　the　7th　and　8th　Centuries　A.D.，2nd　ed.，Delhi，1977，p.141），對音上雖較合，但Amarāvatī地在<span class="zhuanming">南印度</span>，地理位置相差太遠，顯非<span class="zhuanming">義淨</span>所指。或以爲<span class="zhuanming">菴摩羅跋</span>卽<span class="zhuanming">迦摩縷波</span>（梵文Kāmarūpa。<span class="zhuanming">馮承鈞</span>《西域地名》1980年版，頁40；<span class="zhuanming">張星烺</span>《中西交通史資料匯編》第六册，1979年版，頁288；<span class="zhuanming">陳翰笙</span>《古代中國與尼泊爾的文化交流》，載《歷史研究》1961年第2期）。但<span class="zhuanming">迦摩縷波</span>地在今<span class="zhuanming">阿薩姆</span>一帶，屬<span class="zhuanming">東印度</span>。此説大約亦以<span class="zhuanming">菴摩羅跋</span>與<span class="zhuanming">迦摩縷波</span>相對音而得來，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#148" id="253">（三四）</a>信者等寺　　<span class="zhuanming">信者寺</span>又稱<span class="zhuanming">信者道場</span>，在<span class="zhuanming">弶伽河</span>北<span class="zhuanming">菴摩羅跋國</span>，似乎是一個有名的大寺。據<span class="zhuanming">義淨</span>本書記載，<span class="zhuanming">玄照</span>﹑<span class="zhuanming">末底僧訶</span>﹑<span class="zhuanming">信胄</span>﹑<span class="zhuanming">智行</span>﹑<span class="zhuanming">慧輪</span>﹑<span class="zhuanming">智弘</span>等都曾在此住過，<span class="zhuanming">信胄</span>并卒於此。但此寺寺名未見于其他著作。<span class="zhuanming">信者</span>一名，是譯音還是譯意，亦難確定。<span class="zhuanming">沙畹</span>還原爲Sinjā，猶存疑。Sinjā，梵文一般應寫作śiñjā，從字根śiñj來，原意指手或脚上金屬飾物所發出的叮噹聲。（Monier-Williams：SED.p.1071b）<span class="zhuanming">足立喜六</span>認爲<span class="zhuanming">信者寺</span>卽《西域記》卷七<span class="zhuanming">吠舍釐國</span>的<span class="zhuanming">溼吠多補羅僧伽藍</span>；溼吠多還原爲Subhuti（實際應作subhūti），意譯善現﹑善業；補羅還原爲Purusa（實際應作puruṣa）意譯士﹑丈夫；合起來意譯卽爲信者寺；其對音及推斷俱誤。<span class="zhuanming">溼吠多補羅僧伽藍</span>，還原梵文應是Śvetapurasaṅghārāma，意譯<span class="zhuanming">白城寺</span>。<span class="zhuanming">玄奘</span>記載此寺“僧衆清肅，並學大乘。”（頁165）本書卷下《智弘傳》則稱：“（<span class="zhuanming">智弘</span>）在<span class="zhuanming">信者道場</span>，乃專功小教。”<span class="zhuanming">信者寺</span>爲小乘佛教寺廟，僅此卽知與<span class="zhuanming">溼吠多補羅僧伽藍</span>各各不同。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00025','585968',this);" style="cursor:pointer;"> <span class="song">P25</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#149" id="254">（三五）</a>王玄策　　<span class="zhuanming">唐</span>初出使<span class="zhuanming">印度</span>的使者。原籍<span class="zhuanming">洛陽</span>，曾經作過<span class="zhuanming">融州</span><span class="zhuanming">黄水縣</span>（今<span class="zhuanming">廣西</span><span class="zhuanming">羅城</span>西北）縣令。<span class="zhuanming">貞觀</span>十七年（643）二月隨<span class="zhuanming">李義表</span>送<span class="zhuanming">摩揭陀國</span>使者還<span class="zhuanming">印度</span>，經<span class="zhuanming">泥婆羅</span>，十二月抵其國，留<span class="zhuanming">印度</span>兩年。<span class="zhuanming">貞觀</span>二十一年（647）又以右衛率府長史銜出使<span class="zhuanming">中印度</span>，中途因<span class="zhuanming">摩揭陀國</span><span class="zhuanming">戒日王</span>死，國中大亂，使隊被<span class="zhuanming">帝那伏帝國</span><span class="zhuanming">阿羅那順</span>刧掠，<span class="zhuanming">玄策</span>遂借<span class="zhuanming">吐蕃</span>及<span class="zhuanming">泥婆羅</span>等國兵大破之，擒<span class="zhuanming">阿羅那順</span>歸<span class="zhuanming">長安</span>。二十二年五月獻俘闕下，拜朝散大夫。<span class="zhuanming">顯慶</span>二年（657）又第三次出使，送佛袈裟到<span class="zhuanming">印度</span>，經<span class="zhuanming">泥婆羅</span>。<span class="zhuanming">顯慶</span>四年（659）曾到過<span class="zhuanming">婆栗闍國</span>，又到過<span class="zhuanming">迦畢試國</span>。<span class="zhuanming">顯慶</span>五年（660）離<span class="zhuanming">印度</span>，<span class="zhuanming">龍朔</span>元年（661）春初返回<span class="zhuanming">長安</span>。後官左（一作右）驍衛長史。<span class="zhuanming">玄策</span>正史無傳。著有《中天竺行記》十卷，新﹑舊《唐書》均著録，但原文已佚。其事迹及《中天竺國行記》佚文散見于《法苑珠林》﹑《諸經要集》等書。<span class="zhuanming">烈維</span>﹑<span class="zhuanming">柳詒徵</span>﹑<span class="zhuanming">馮承鈞</span>等都曾就<span class="zhuanming">玄策</span>事迹輯録過佚文。其中<span class="zhuanming">馮承鈞</span>所輯較全，見其《王玄策事輯》一文（載《西域南海史地考證匯輯》，<span class="zhuanming">中華書局</span>1957年版）此處稱“<span class="zhuanming">王玄策</span>歸鄉，表奏言其實德”，應該是指<span class="zhuanming">玄策</span>第三次出使歸來後事，時在<span class="zhuanming">龍朔</span>年間（661—663）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#152" id="255">（三六）</a>重詣西天，追玄照入京　重詣<span class="zhuanming">西天</span>，追<span class="zhuanming">玄照</span>入京，這裏指的是誰，原文説得不清楚。但似乎不是指<span class="zhuanming">王玄策</span>。因據《法苑珠林》中所引《西國志》等殘文，都是説<span class="zhuanming">王玄策</span>“三度至彼”，（大53/310b）“前後三迴往彼”，（53/559b）“使至西域，前後三度”。（53/703c）<span class="zhuanming">玄策</span>《議沙門不應拜俗狀》亦自稱：“臣經三使。”（載<span class="zhuanming">彦悰</span>《集沙門不應拜俗等事》，大52/461c）下文講<span class="zhuanming">玄照</span>復“至<span class="zhuanming">北印度界</span>，見<span class="zhuanming">唐</span>使人引<span class="zhuanming">盧迦溢多</span>於路相遇”的<span class="zhuanming">唐</span>使<i class="pageTag" onclick="viewPic('ZSK00404-001-L00026','585968',this);" style="cursor:pointer;"> <span class="song">P26</span></i>人，也似乎不是<span class="zhuanming">王玄策</span>。<span class="zhuanming">法國</span>學者<span class="zhuanming">烈維</span>和印度學者<span class="zhuanming">師覺月</span>據此認爲<span class="zhuanming">玄策</span>在六六三或六六四年曾第四次往<span class="zhuanming">印度</span>（S.Lévi：Wang　Hiuan-ts’ö　et　Kaniṣka，T’oung　Pao，Vol．XⅢ，1912，pp.307—309；P.C.Bagchi：India　and　China，Saraswat　ed　Calcutta，1981，p.97），根據并不充分。按<span class="zhuanming">玄策</span>出使印度的次數和時間，外國學者常常弄錯。<span class="zhuanming">尼泊爾</span>學者D.R.Regmi把<span class="zhuanming">玄策</span>出使（指第二次）定在六四六年，與實際相差一年（Anci-ent　Nepal，Calcutta，1960，p.158）。R.C.Majumdar把第二次出使的時間亦定爲六四六年（AHI.p.275）。<span class="zhuanming">足立喜六</span>則以<span class="zhuanming">玄策</span>第一次到<span class="zhuanming">王舍城</span>在<span class="zhuanming">貞觀</span>十九年，二十二年俘<span class="zhuanming">阿羅那順</span>返<span class="zhuanming">長安</span>，把第一﹑二兩次混爲一次，又把第三次誤作第二次，再把這裏的“重詣<span class="zhuanming">西天</span>，追<span class="zhuanming">玄照</span>入京”和迎<span class="zhuanming">盧迦溢多</span>入<span class="zhuanming">唐</span>的使人認爲是<span class="zhuanming">王玄策</span>，作爲<span class="zhuanming">玄策</span>的第三次出使，顯然也是錯誤的。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#153" id="256">（三七）</a>泥波羅　梵文Nepāla的音譯，又譯<span class="zhuanming">泥婆羅</span>﹑<span class="zhuanming">儞波羅</span>﹑<span class="zhuanming">尼八刺</span>等，卽<span class="zhuanming">尼泊爾</span>古國，在今<span class="zhuanming">尼泊爾</span><span class="zhuanming">加德滿都</span>谷地。《西域記》卷七有專條，《舊唐書》卷一九八﹑《新唐書》卷二二一上俱有傳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#155" id="257">（三八）</a>蒙國王發遣　　<span class="zhuanming">玄照</span>經<span class="zhuanming">泥波羅</span>返國，時在<span class="zhuanming">麟德</span>元年（664）九﹑十月間，其時<span class="zhuanming">泥波羅</span>國王是誰，史無明文記載。據新舊《唐書》中《泥婆羅傳》，<span class="zhuanming">貞觀</span>年間，<span class="zhuanming">泥波羅王</span>名<span class="zhuanming">那陵提婆</span>（Narendradeva）；<span class="zhuanming">永徽</span>年間（650—655）是<span class="zhuanming">尸利那連陀羅</span>（ŚrīNarendra）。到<span class="zhuanming">麟德</span>元年，不知國王還是否是這位<span class="zhuanming">尸利那連陀羅</span>。但此二名亦疑指同一人。<span class="zhuanming">尼泊爾</span>學者D.R.Regmi在其Ancient　and　Medieva1　Nepal一書中根據碑銘方面的材料，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00027','585968',this);" style="cursor:pointer;"> <span class="song">P27</span></i>説在此以後，到公元六八八年以前，<span class="zhuanming">尼波羅</span>還出現過兩位統治者Vikramasena和Bhaṭṭāraka　Skandadeva（原書，p.117，Kathamandu，1952）。但一九七六年在<span class="zhuanming">尼泊爾</span>出版的另一部書The　History　of　Ancient　and　Medieval　Nepal則把Naren-dradeva統治的時間定在公元六四三至六九○年（原書Book1，p9）。在<span class="zhuanming">那陵提婆</span>或<span class="zhuanming">尸利那連陀羅</span>統治時期，<span class="zhuanming">泥波羅</span>與<span class="zhuanming">吐蕃</span>以及<span class="zhuanming">唐</span>王朝都保持着良好的關係。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#156" id="258">（三九）</a>巡涉西蕃，而至東夏　從<span class="zhuanming">唐</span>代的<span class="zhuanming">長安</span>或<span class="zhuanming">洛陽</span>，經過今<span class="zhuanming">西藏</span>﹑<span class="zhuanming">尼泊爾</span>到<span class="zhuanming">印度</span>的道路，稱爲<span class="zhuanming">吐蕃</span><span class="zhuanming">尼波羅</span>道。此古道在<span class="zhuanming">唐</span>以前未見記載，所以<span class="zhuanming">義淨</span>的記載十分重要。一般認爲，<span class="zhuanming">吐蕃</span><span class="zhuanming">泥波羅</span>道的開通，是<span class="zhuanming">吐蕃</span>贊普<span class="zhuanming">松贊干布</span>與<span class="zhuanming">尼波羅</span><span class="zhuanming">赤貞</span>（梵文Bhrkuti，藏文Bri　btsum）<span class="zhuanming">公主</span>聯姻，又與<span class="zhuanming">唐</span>宗室<span class="zhuanming">文成公主</span>聯姻的結果。前者導致了從<span class="zhuanming">尼國</span><span class="zhuanming">加德滿都</span>到<span class="zhuanming">西藏</span><span class="zhuanming">拉薩</span>（<span class="zhuanming">唐</span>時稱<span class="zhuanming">邏些</span>）道路的開通，時間在公元六三九年；後者導致了從<span class="zhuanming">拉薩</span>到内地（<span class="zhuanming">長安</span>）道路的開通，時間是<span class="zhuanming">貞觀</span>十五年（641）。經<span class="zhuanming">吐蕃</span><span class="zhuanming">泥波羅</span>道到<span class="zhuanming">印度</span>，最早有明確記載的是<span class="zhuanming">貞觀</span>十七年（643）出使<span class="zhuanming">摩揭陀</span>的<span class="zhuanming">李義表</span>和<span class="zhuanming">王玄策</span>。《釋迦方志》卷上比較詳細地記載了這條道路的里程和經由地方，稱爲“東道”：“自<span class="zhuanming">漢</span>至<span class="zhuanming">唐</span>往<span class="zhuanming">印度</span>者，其道衆多，未可言盡。如後所記，且依大<span class="zhuanming">唐</span>往年使者，則有三道。依道所經，具覩遺跡，卽而序之。其東道者從<span class="zhuanming">河州</span>（<span class="zhuanming">唐</span>時治<span class="zhuanming">枹</span><span class="zhuanming">罕</span>，今<span class="zhuanming">甘肅</span><span class="zhuanming">臨夏</span>北）西北度大河（按卽<span class="zhuanming">黄河</span>），上<span class="zhuanming">曼天嶺</span>，減四百里至<span class="zhuanming">鄯州</span>（<span class="zhuanming">唐</span>治<span class="zhuanming">樂都城</span>，今<span class="zhuanming">青海</span><span class="zhuanming">樂都縣</span>）。又西減百里，至<span class="zhuanming">鄯城鎮</span>（今<span class="zhuanming">西寧</span>），古州地也。又西南減百里，至故<span class="zhuanming">承風戍</span>，是隨（疑卽“<span class="zhuanming">隋</span>”字）互市地也。（按<span class="zhuanming">承風戍</span>卽<span class="zhuanming">承風堡</span>，在<i class="pageTag" onclick="viewPic('ZSK00404-001-L00028','585968',this);" style="cursor:pointer;"> <span class="song">P28</span></i><span class="zhuanming">河源軍</span>附近，屬<span class="zhuanming">鄯城縣</span>）。又西減二百里至<span class="zhuanming">清海</span>（卽今<span class="zhuanming">青海湖</span>）。海中有小山，海周七百餘里，海西南至<span class="zhuanming">吐谷渾</span>衙帳。又西南至國界名<span class="zhuanming">白蘭羌</span>，北界至<span class="zhuanming">積魚城</span>，西北至<span class="zhuanming">多彌國</span>。又西南至<span class="zhuanming">蘇毘國</span>。又西南至<span class="zhuanming">敢國</span>。又南少東至<span class="zhuanming">吐蕃國</span>。又西南至<span class="zhuanming">小羊同國</span>。又西南度<span class="zhuanming">呾蒼去關</span>（“去”字一本作“法”），<span class="zhuanming">吐蕃</span>南界也。又東少南度<span class="zhuanming">末上加三鼻關</span>，東南入谷，經十三飛梯﹑十九棧道，又東南或西南，緣葛攀藤，野行四十餘日，至<span class="zhuanming">北印度</span><span class="zhuanming">尼波羅國</span>。”原注：“此國去<span class="zhuanming">吐蕃</span>約爲九千里。”（大51/950c）按此數太大。據《舊唐書》卷一九六上《吐蕃傳》，<span class="zhuanming">吐蕃</span>至<span class="zhuanming">長安</span>不過八千唐里。<span class="zhuanming">尼波羅</span>至<span class="zhuanming">吐蕃</span>距離不得大於此。以上<span class="zhuanming">白蘭羌</span>﹑<span class="zhuanming">多彌國</span>﹑<span class="zhuanming">蘇毘國</span>﹑<span class="zhuanming">小羊同國</span>等俱爲古<span class="zhuanming">羌</span>族國名，<span class="zhuanming">唐</span>時在今<span class="zhuanming">青海</span>﹑<span class="zhuanming">西藏</span>境内，《通典》《新唐書》等多有專條，兹不贅引。其他地名則難確考。同書<span class="zhuanming">泥波羅國</span>條：“比者國命並從此國而往還矣。今屬<span class="zhuanming">吐蕃</span>。又從<span class="zhuanming">吠舍</span>（應卽<span class="zhuanming">吠舍釐</span>，脱一“釐”字）南百五十里渡<span class="zhuanming">殑伽河</span>，至<span class="zhuanming">摩揭陀國</span>，卽常所謂<span class="zhuanming">摩揭</span><span class="zhuanming">提王舍城</span>也。”（大51/961b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#157" id="259">（四○）</a>于時麟德年中，駕幸東洛　　<span class="zhuanming">麟德</span>，<span class="zhuanming">唐</span><span class="zhuanming">高宗</span>年號，公元六六四至六六五年。<span class="zhuanming">東洛</span>卽<span class="zhuanming">洛陽</span>。<span class="zhuanming">唐</span><span class="zhuanming">顯慶</span>二年（657）以<span class="zhuanming">洛陽</span>爲東都。《舊唐書》卷四《高宗本紀》：“（<span class="zhuanming">麟德</span>）二年春正月壬午，幸<span class="zhuanming">東都</span>。”（1/86）但《新唐書》卷三《高宗本紀》所記稍異，稱“（<span class="zhuanming">麟德</span>）二年二月壬午，如<span class="zhuanming">東都</span>。”（1/64）《通鑑》卷二○一同（14/6343）。按<span class="zhuanming">麟德</span>二年正月甲辰朔，無壬午，應以《新唐書》及《通鑑》所記爲是。又據《通鑑》，是年閏三月，<span class="zhuanming">高宗</span>車駕至<span class="zhuanming">洛陽</span>。<span class="zhuanming">玄照</span>抵<span class="zhuanming">洛</span>在是年正月，見<span class="zhuanming">高宗</span>應在閏三月或此後。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#160" id="260">（四一）</a>羯濕彌囉　梵文kāśmīra的音譯，囉又寫作羅。又<i class="pageTag" onclick="viewPic('ZSK00404-001-L00029','585968',this);" style="cursor:pointer;"> <span class="song">P29</span></i>譯作<span class="zhuanming">迦濕彌羅</span>﹑<span class="zhuanming">箇失蜜</span>﹑<span class="zhuanming">迦閃弭</span>﹑<span class="zhuanming">迦葉彌羅</span>等。《西域記》卷三：“<span class="zhuanming">迦濕彌羅國</span>，周七千餘里，四境負山，山極陗峻，雖有門徑，而復隘狹，自古鄰敵無能攻伐。國大都城西臨大河。”（頁73）《新唐書》卷二二一下《西域傳》：“<span class="zhuanming">箇失蜜</span>，或曰<span class="zhuanming">迦濕彌羅</span>。北距<span class="zhuanming">勃律</span>五百里，環地四千里，山回繚之。”（20/6255）卽今<span class="zhuanming">克什米爾</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#161" id="261">（四二）</a>盧迦溢多　又譯<span class="zhuanming">盧伽逸多</span>﹑<span class="zhuanming">盧伽阿逸多</span>。《新唐書》卷二二一上《西域傳》：“<span class="zhuanming">高宗</span>時，<span class="zhuanming">盧伽逸多</span>者，<span class="zhuanming">東天竺</span><span class="zhuanming">烏茶</span>人，亦以術進，拜懷化大將軍。”（20/6239）《唐會要》卷一○○：“<span class="zhuanming">總章</span>元年十一月，授婆羅門<span class="zhuanming">盧伽逸多</span>懷化大將軍。”（下/1798）《舊唐書》卷八四《郝處俊傳》：“又有胡僧<span class="zhuanming">盧伽阿逸多</span>受詔合長年藥，<span class="zhuanming">高宗</span>將餌之。<span class="zhuanming">處俊</span>諫……<span class="zhuanming">高宗</span>納之，但加<span class="zhuanming">盧伽</span>爲懷化大將軍，不服其藥。”（8/2799）<span class="zhuanming">盧迦溢多</span>一名，<span class="zhuanming">沙畹</span>還原爲Lokāyata，<span class="zhuanming">足立喜六</span>作Lokayata。<span class="zhuanming">足立喜六</span>據此并認爲<span class="zhuanming">盧伽溢多</span>爲順世外道信徒。但據《舊唐書》的譯名“<span class="zhuanming">盧伽阿逸多</span>”，還原爲Lokāditya則更爲恰當。<span class="zhuanming">戒日王</span>梵文原文爲Sīlāditya，新舊《唐書》俱譯作<span class="zhuanming">尸羅逸多</span>，<span class="zhuanming">玄奘</span>譯作<span class="zhuanming">尸羅阿迭多</span>（《西域記》卷五，頁108），因此逸多﹑阿逸多﹑溢多﹑阿迭多都可還原爲āditya。如此則<span class="zhuanming">盧伽溢多</span>一名可意譯爲“世日”，與順世外道并無關係，其意更通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#162" id="262">（四三）</a>敬愛寺導律師觀法師　　<span class="zhuanming">敬愛寺</span>在<span class="zhuanming">洛陽</span>。《唐會要》卷四八：“<span class="zhuanming">敬愛寺</span>，<span class="zhuanming">懷仁坊</span>。<span class="zhuanming">顯慶</span>二年，孝敬在春宫，爲<span class="zhuanming">高宗</span><span class="zhuanming">武太后</span>立之。以<span class="zhuanming">敬愛寺</span>爲名，制度與<span class="zhuanming">西明寺</span>同。<span class="zhuanming">天授</span>二年，改爲<span class="zhuanming">佛授記寺</span>。其後又改爲<span class="zhuanming">敬愛寺</span>。”（<span class="zhuanming">中華書局</span>1955年版，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00030','585968',this);" style="cursor:pointer;"> <span class="song">P30</span></i>中/848）<span class="zhuanming">導</span>律師﹑<span class="zhuanming">觀</span>法師事不詳。<span class="zhuanming">足立喜六</span>注謂<span class="zhuanming">導</span>律師卽《續高僧傳》卷二九所載“釋<span class="zhuanming">明導</span>”。<span class="zhuanming">道宣</span>撰《續高僧傳》時<span class="zhuanming">明導</span>尚在，<span class="zhuanming">宣</span>未嘗言<span class="zhuanming">明導</span>居<span class="zhuanming">敬愛寺</span>，而稱“<span class="zhuanming">洛州</span><span class="zhuanming">天宫寺</span>釋<span class="zhuanming">明導</span>。”而<span class="zhuanming">宣</span>撰此段文字，則正在<span class="zhuanming">麟德</span>二年前後。兩年以後，<span class="zhuanming">乾封</span>二年<span class="zhuanming">道宣</span>卽去世。（見<span class="zhuanming">陳垣</span>《中國佛教史籍概論》卷二，<span class="zhuanming">中華書局</span>1962年版，頁28—29）疑此處<span class="zhuanming">導</span>律師非<span class="zhuanming">明導</span>。<span class="zhuanming">足</span>注所引《續高僧傳》卷二九，《大正藏》本附在卷二二後（大50/623c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#163" id="263">（四四）</a>《薩婆多部律攝》　薩婆多，梵文Sarvāstivāda的音譯，意譯説一切有。薩婆多部卽説一切有部，此指根本説一切有部，或簡稱有部。<span class="zhuanming">佛教</span>部派之一。《薩婆多部律攝》又稱《根本薩婆多部律攝》，梵文名Mūlasarvāstivādavinayasangr-aha，尊者<span class="zhuanming">勝友</span>集。後<span class="zhuanming">久視</span>元年<span class="zhuanming">義淨</span>有<span class="zhuanming">漢</span>譯，二十卷，或作十四卷（大24/525—617a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#164" id="264">（四五）</a>磧石　磧石似非專名。唐有<span class="zhuanming">積石山</span>一名，《史記正義》引《括地志》云：“<span class="zhuanming">積石山</span>，今名<span class="zhuanming">小積石</span>，在<span class="zhuanming">河州</span><span class="zhuanming">枹罕縣</span>西七里。”（1/65）卽在今<span class="zhuanming">甘肅</span><span class="zhuanming">臨夏</span>西北。但磧石疑非<span class="zhuanming">積石</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#165" id="265">（四六）</a>崎嶇棧道之側，曳半影而斜通；摇泊繩橋之下，没全軀以傍渡　《法顯傳》記<span class="zhuanming">法顯</span>度<span class="zhuanming">葱嶺</span>後入<span class="zhuanming">北印度</span>，“順嶺西南行十五日，其道艱岨，崖岸嶮絶。其山唯石，壁立千仞，臨之目眩，欲進則投足無所。下有水名<span class="zhuanming">新頭河</span>。昔人有鑿石通路，施傍梯者，凡度七百。度梯已，躡懸絙過河。河兩岸相去減八十步。”（大51/858a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#167" id="266">（四七）</a>使傔數人　使傔，卽隨從。<span class="zhuanming">玄照</span>從<span class="zhuanming">北印度</span>向<span class="zhuanming">西印度</span>，隨行數人中有<span class="zhuanming">師鞭</span>，見本書卷上《師鞭傳》。又有<span class="zhuanming">慧輪</span>，自<i class="pageTag" onclick="viewPic('ZSK00404-001-L00031','585968',this);" style="cursor:pointer;"> <span class="song">P31</span></i><span class="zhuanming">洛陽</span>奉勅相隨以充侍者，見本書卷上《慧輪傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#169" id="267">（四八）</a>羅荼國　　<span class="zhuanming">羅荼</span>或又作<span class="zhuanming">羅茶</span>。<span class="zhuanming">羅荼國</span>一名，<span class="zhuanming">中國</span>載籍中僅見於<span class="zhuanming">義淨</span>的著作。本書中又見於卷下《道琳傳》：“向<span class="zhuanming">西印度</span>，於<span class="zhuanming">羅荼國</span>住經年稔。”亦見於《寄歸傳》中。<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>等俱未講到<span class="zhuanming">羅荼</span>。<span class="zhuanming">沙畹</span>將<span class="zhuanming">羅荼</span>還原爲Ladak，猶存疑，未指出具體位置。<span class="zhuanming">足立喜六</span>認爲<span class="zhuanming">羅荼國</span>卽《西域記》卷十一中的<span class="zhuanming">摩訶剌吒國</span>，大約是因爲將<span class="zhuanming">羅荼</span>還原爲rāṣṭra的緣故。但《西域記》把<span class="zhuanming">摩訶剌吒國</span>歸入<span class="zhuanming">南印度</span>的範圍，<span class="zhuanming">摩訶剌吒</span>也確在<span class="zhuanming">温德亞山</span>以南。而<span class="zhuanming">義淨</span>總是同時講到<span class="zhuanming">羅荼國</span>和<span class="zhuanming">信度國</span>，説是在<span class="zhuanming">西印度</span>。<span class="zhuanming">足</span>説因此不可信。<span class="zhuanming">羅荼</span>一名，應還原爲梵文Lāṭa，屢見於銘文與文獻中。巴利文文獻中作Lāḷa，Ptolemy稱作Lārike。Bühler認爲其地在今<span class="zhuanming">印度</span><span class="zhuanming">古吉拉特</span>（Gujarat）<span class="zhuanming">馬希河</span>（Mahi　R.）與<span class="zhuanming">基姆河</span>（Kim　R.）兩河之間的地區。一般都同意這種看法，其它不同看法出入也不大。此地區正與<span class="zhuanming">信度國</span>所在的今<span class="zhuanming">印度河</span>中下遊地區相接。參見B.C.Law：HGAI.p.287。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#170" id="268">（四九）</a>縛渴羅　《西域記》作<span class="zhuanming">縛喝</span>，《慈恩傳》中作<span class="zhuanming">縛喝羅</span>，其它<span class="zhuanming">中國</span>載籍中又作<span class="zhuanming">薄提</span>﹑<span class="zhuanming">撥底延</span>﹑<span class="zhuanming">薄羅</span>﹑<span class="zhuanming">薄佉羅</span>﹑<span class="zhuanming">縛底耶</span>﹑<span class="zhuanming">縛底野</span>等。卽古<span class="zhuanming">大夏國</span>（Bactria）都城Baktra（或Bactra）。中世紀<span class="zhuanming">阿拉伯</span>﹑<span class="zhuanming">波斯</span>地理著作中作Balkh。《西域記》卷一：“<span class="zhuanming">縛喝國</span>，東西八百餘里，南北四百餘里，北臨<span class="zhuanming">縛芻訶</span>。國大都城周二十餘里，人皆謂之<span class="zhuanming">小王舍城</span>也。”（頁17）故城在今<span class="zhuanming">阿富汗</span>北部<span class="zhuanming">馬札里沙里夫</span>（Mazar-i-shrif）西二十餘公里處，已發掘。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#171" id="269">（五○）</a>納婆毗訶羅　梵文Navavihāra，意譯<span class="zhuanming">新寺</span>。《西域記》卷一記載了此寺，稱爲<span class="zhuanming">納縛僧伽藍</span>：“城外西南有<span class="zhuanming">納縛僧伽<i class="pageTag" onclick="viewPic('ZSK00404-001-L00032','585968',this);" style="cursor:pointer;"> <span class="song">P32</span></i>藍</span>，此國先王之所建也。……伽藍内南佛堂中有佛澡罐，量可斗餘，雜色炫耀，金石難名。”（頁18）又有佛牙﹑佛掃帚﹑舍利等。據本書卷上《質多跋摩傳》，<span class="zhuanming">新寺</span>屬小乘寺廟。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#173" id="270">（五一）</a>迦畢試國　梵文Kapiśa，Kāpiśa，Kapiśā或Kā-piśī，Pliny之Natural　History作Capissa，Solinus稱作Caphusa，<span class="zhuanming">漢</span>譯又作<span class="zhuanming">迦臂施</span>﹑<span class="zhuanming">迦毗尸</span>﹑<span class="zhuanming">伽比沙</span>等。《西域記》卷一：“<span class="zhuanming">迦畢試國</span>，周四千餘里，北背<span class="zhuanming">雪山</span>，三陲<span class="zhuanming">黑嶺</span>。王大都城周十餘里。”（頁23）其地約相當于今<span class="zhuanming">阿富汗</span>西部<span class="zhuanming">興都庫什山</span>以南<span class="zhuanming">喀布爾河</span>河谷一帶。故城一般認爲在今<span class="zhuanming">喀布爾</span>北六十餘公里處Begram，已發掘。參見Cunningham：AGI.p.16；B.C.Law：HGAI.p.90。<span class="zhuanming">迦畢試</span>，本書卷上《慧輪傳》後又寫作“<span class="zhuanming">迦畢施</span>”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#174" id="271">（五二）</a>如來頂骨　又稱烏率膩沙，梵文uṣṇīṣa。本書卷下《道琳傳》：“次往<span class="zhuanming">迦畢試國</span>，禮烏率膩沙。”原注：“佛頂骨也。”見彼處注。《西域記》卷一：“（迦<span class="zhuanming">畢試國王</span>城西北大河南岸<span class="zhuanming">舊王</span><span class="zhuanming">伽藍</span>）東南有一伽藍，亦名<span class="zhuanming">舊王</span>，有<span class="zhuanming">如來</span>頂骨一片，面廣寸餘，其色黄白，髮孔分明。”（頁28）卷二又記載<span class="zhuanming">那揭羅曷國</span><span class="zhuanming">醯羅城</span>中亦有<span class="zhuanming">如來</span>頂骨，并詳載取印文以觀來生善惡之事（頁46）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#175" id="272">（五三）</a>信度國　　<span class="zhuanming">信度</span>，梵文Sindhu，原意河，指古信度河，卽今<span class="zhuanming">印度河</span>。此國以河得名。《西域記》卷十一：“渡<span class="zhuanming">信度大河</span>，至<span class="zhuanming">信度國</span>。<span class="zhuanming">信度國</span>周七千餘里。國大都城號<span class="zhuanming">毘苫婆補羅</span>，周三十餘里。”（頁271）其地在今<span class="zhuanming">巴基斯坦</span><span class="zhuanming">印度河</span>中下遊一帶。故城所在諸説不一。Cunningham認爲卽Alor。見AGI.pp.210—211。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00033','585968',this);" style="cursor:pointer;"> <span class="song">P33</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#176" id="273">（五四）</a>金剛座　　<span class="zhuanming">菩提伽耶</span>菩提樹下的石座，傳説是<span class="zhuanming">釋迦牟尼</span>成道時坐處。《西域記》卷八：“（<span class="zhuanming">伽耶城</span>）菩提樹垣正中，有<span class="zhuanming">金剛座</span>。昔賢劫初成，與大地俱起，據三千大千世界之中，下極金輪，上侵地際，金剛所成，周百餘步，賢劫千佛坐之而入金剛定，故曰<span class="zhuanming">金剛座</span>焉。”（頁187）金剛，梵文vajra的意譯，音譯跋折羅，金中最剛者，爲<span class="zhuanming">佛教</span>常用的譬喻。<span class="zhuanming">金剛座</span>，梵文Vajrāsana。其地遺址至今尚在，爲<span class="zhuanming">佛教</span>最著名的聖地之一。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#177" id="274">（五五）</a>旋之那爛陀，淨與相見　據本書卷上《窺沖傳》：“（<span class="zhuanming">窺沖</span>）向<span class="zhuanming">西印度</span>，見<span class="zhuanming">玄照</span>師，共詣<span class="zhuanming">中土</span>。”則<span class="zhuanming">玄照</span>從<span class="zhuanming">西印度</span>到<span class="zhuanming">中印度</span>，還有<span class="zhuanming">窺沖</span>同行。<span class="zhuanming">淨</span>與相見，<span class="zhuanming">義淨</span>到達<span class="zhuanming">那爛陀</span>，時在<span class="zhuanming">咸亨</span>五年（674）六七月間。兩人相見，大約亦在此時或稍後。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#179" id="275">（五六）</a>契揔會於龍花　卽所謂“龍華三會”。<span class="zhuanming">佛教</span>傳説，<span class="zhuanming">彌勒</span>佛（又譯<span class="zhuanming">慈氏</span>）在<span class="zhuanming">華林園</span>中龍華樹下成道，三度説法，度盡上中下三根之衆生，稱爲龍華三會或龍華揔會。見《彌勒下生經》及《西域記》卷七等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#180" id="276">（五七）</a>泥波羅道土蕃擁塞不通　　<span class="zhuanming">永徽</span>元年（650），<span class="zhuanming">松贊干布</span>死。<span class="zhuanming">顯慶</span>年間，<span class="zhuanming">吐蕃</span>擊<span class="zhuanming">吐谷渾</span>，與<span class="zhuanming">唐</span>王朝關係開始惡化。“<span class="zhuanming">咸亨</span>元年（670），入殘羈縻十八州，率<span class="zhuanming">于闐</span>取<span class="zhuanming">龜兹</span><span class="zhuanming">撥换城</span>，於是<span class="zhuanming">安西</span>四鎮并廢。”<span class="zhuanming">唐</span>遣<span class="zhuanming">薛仁貴</span>率師十餘萬討伐<span class="zhuanming">吐蕃</span>，兵敗於<span class="zhuanming">青海</span><span class="zhuanming">大非川</span>。見《新唐書》卷二一六上《吐蕃傳》（19/6076）。<span class="zhuanming">義淨</span>見到<span class="zhuanming">玄照</span>，正是<span class="zhuanming">唐</span><span class="zhuanming">蕃</span>關係緊張，交通斷絶的時期，因此<span class="zhuanming">玄照</span>也就不能取<span class="zhuanming">泥波羅</span>道返國了。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#182" id="277">（五八）</a>迦畢試途多氏捉而難度　義<span class="zhuanming">淨下</span>文中原注：“言<span class="zhuanming">多氏</span>者，卽<span class="zhuanming">大食國</span>也。”<span class="zhuanming">大食</span>，波斯文Tāzi或Tadjik的音譯，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00034','585968',this);" style="cursor:pointer;"> <span class="song">P34</span></i>原係一<span class="zhuanming">波斯</span>部族的名稱，<span class="zhuanming">唐</span>代以來<span class="zhuanming">中國</span>以此名稱<span class="zhuanming">阿拉伯帝國</span>。公元六二二年，<span class="zhuanming">穆罕默德</span>在<span class="zhuanming">麥地那</span>建立伊斯蘭教神權國家。七世紀三十年代，<span class="zhuanming">阿拉伯</span>帝國開始向外擴張，六四二年滅<span class="zhuanming">波斯薩珊</span>王朝，六六四年占領今<span class="zhuanming">喀布爾</span>，六七四年越過<span class="zhuanming">阿姆河</span>，先後占領<span class="zhuanming">布哈拉</span>和<span class="zhuanming">撒馬爾罕</span>等城，控制了<span class="zhuanming">中亞</span>大部分地區并開始威脇西北<span class="zhuanming">印度</span>。從此伊斯蘭教勢力進入<span class="zhuanming">中亞</span>及<span class="zhuanming">印度</span>。《舊唐書》卷一九八《西戎傳》：“<span class="zhuanming">龍朔</span>初，（<span class="zhuanming">大食</span>）擊破<span class="zhuanming">波斯</span>，又破<span class="zhuanming">拂菻</span>。……又將兵南侵<span class="zhuanming">婆羅門</span>，吞併諸胡國，勝兵四十餘萬。”（16/5316）記載與此同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#183" id="278">（五九）</a>鷲峯　梵文Gṛdhrakūṭa。又稱<span class="zhuanming">鷲嶺</span>，音譯<span class="zhuanming">姞栗陀羅矩吒山</span>﹑<span class="zhuanming">耆闍崛山</span>等。在古<span class="zhuanming">印度</span><span class="zhuanming">摩揭陀國</span><span class="zhuanming">王舍城</span>附近。《西域記》卷九：“宫城（指<span class="zhuanming">王舍舊城</span>）東北行十四五里，至<span class="zhuanming">姞栗陀羅矩吒山</span>，（原注：唐言<span class="zhuanming">鷲峯</span>，亦謂<span class="zhuanming">鷲臺</span>。舊曰<span class="zhuanming">耆闍崛山</span>，訛也。）接北山之陽，孤標特起，既棲鷲鳥，又類高臺，空翠相映，濃淡分色。如來御世垂五十年，多居此山，廣説妙法。”（頁208）Cun-ningham認爲卽今<span class="zhuanming">比哈爾邦</span><span class="zhuanming">巴特那</span>南境之Śailagiri山。見其AGI.pp.393—394。<span class="zhuanming">沙畹</span>亦持是説。但也有人提出不同意見，認爲應在今Ratnagiri山之某處。見L.Petech：Northern　India　according　to　the　Shui-Ching-Chu，Serie　Orientale　Roma，Ⅱ，1950，pp.45—46；B.C.Law：HGAI．pp.220—221。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#184" id="279">（六○）</a>竹苑　梵文Veṇuvana。又作<span class="zhuanming">竹園</span>，或稱<span class="zhuanming">迦蘭陀竹園</span>。亦在<span class="zhuanming">王舍城</span>附近。《西域記》卷九：“山城（舊<span class="zhuanming">王舍城</span>）北門行一里餘，至<span class="zhuanming">迦蘭陀竹園</span>，今有精舍，石基甎室，東開其户。<span class="zhuanming">如<i class="pageTag" onclick="viewPic('ZSK00404-001-L00035','585968',this);" style="cursor:pointer;"> <span class="song">P35</span></i>來</span>在世，多居此中，説法開化，導凡拯俗。”（頁211）《法顯傳》：“出（<span class="zhuanming">王舍</span>）舊城北行三百餘步，道西<span class="zhuanming">迦蘭陀竹園</span>精舍今現在。”（大51/863a）傳説<span class="zhuanming">王舍城</span>中長者<span class="zhuanming">迦蘭陀</span>先以此園施諸外道，後又收回，建立精舍，奉施於<span class="zhuanming">釋迦牟尼</span>。見《西域記》卷九﹑《根本説一切有部毘奈耶破僧事》卷八等。南傳<span class="zhuanming">佛教</span>説法稍異。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#187" id="280">（六一）</a>菴摩羅跋國　見前“國王<span class="zhuanming">苫部</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#188" id="281">（六二）</a>細柳　　<span class="zhuanming">唐</span>代有三處<span class="zhuanming">細柳</span>：<span class="zhuanming">細柳營</span>﹑<span class="zhuanming">細柳原</span>﹑<span class="zhuanming">細柳倉</span>，俱在<span class="zhuanming">長安</span>附近。據《元和郡縣圖志》卷一，<span class="zhuanming">萬年縣</span>有“<span class="zhuanming">細柳營</span>”；<span class="zhuanming">長安縣</span>有“<span class="zhuanming">細柳原</span>”；<span class="zhuanming">咸陽縣</span>有“<span class="zhuanming">細柳倉</span>”。（《叢書集成初編》本，頁4﹑頁12）此處以<span class="zhuanming">細柳</span>代指<span class="zhuanming">長安</span>。《寄歸傳》卷二：“細柳乃同暉於覺樹。”（大54/214c）<span class="zhuanming">足</span>注謂細柳卽楊柳，<span class="zhuanming">中國</span>内地多楊柳，頻經細柳，謂多年在内地遊歷。不確。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#189" id="282">（六三）</a>祥河　又稱<span class="zhuanming">龍河</span>﹑<span class="zhuanming">靈河</span>，卽<span class="zhuanming">尼連禪河</span>，梵文Nairañ-janānadī。現名<span class="zhuanming">帕爾古河</span>（Phalgu　R.）。河西岸不遠卽今<span class="zhuanming">菩提</span><span class="zhuanming">伽耶</span>。見B.C.Law：HGAI.p.244。傳説<span class="zhuanming">釋迦牟尼</span>曾在此河中沐浴，然後在菩提樹下<span class="zhuanming">金剛座</span>成等正覺。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#191" id="283">（六四）</a>兩河　　<span class="zhuanming">沙畹</span>謂指<span class="zhuanming">恒河</span>與<span class="zhuanming">朱木拿河</span>；<span class="zhuanming">足立喜六</span>謂指<span class="zhuanming">恒河</span>與<span class="zhuanming">印度河</span>。但此處似指<span class="zhuanming">尼連禪河</span>與<span class="zhuanming">跋提河</span>（《西域記》卷六又稱<span class="zhuanming">有金河</span>，梵文Hiraṇyavatī）。前者在<span class="zhuanming">釋迦牟尼</span>成道處，後者在其涅槃處。《寄歸傳》卷一：“跡滅兩河，人天掩望；影淪雙樹，龍鬼摧心。”（大54/205a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#192" id="284">（六五）</a>八水　下文原注：“八水乃屬京都。”京都卽國都，指<span class="zhuanming">長安</span>。<span class="zhuanming">應璩</span>《與從弟君苗書》：“來還京都，塊然獨處。”八水又稱八川。<span class="zhuanming">司馬相如</span>《上林賦》：“蕩蕩乎八川分流。”<span class="zhuanming">李善</span>注：<i class="pageTag" onclick="viewPic('ZSK00404-001-L00036','585968',this);" style="cursor:pointer;"> <span class="song">P36</span></i>“<span class="zhuanming">潘岳</span>《關中記》曰：<span class="zhuanming">涇</span>﹑<span class="zhuanming">渭</span>﹑<span class="zhuanming">灞</span>﹑<span class="zhuanming">滻</span>﹑<span class="zhuanming">酆</span>﹑<span class="zhuanming">鄗</span>﹑<span class="zhuanming">潦</span>﹑<span class="zhuanming">潏</span>凡八川。”（<span class="zhuanming">中華書局</span>影印<span class="zhuanming">清</span><span class="zhuanming">胡</span>刻本《文選》卷八，頁123b）《説郛》本《關中記》此句則作：“<span class="zhuanming">涇</span>與<span class="zhuanming">渭</span>﹑<span class="zhuanming">洛</span>爲<span class="zhuanming">關中</span>三川，與<span class="zhuanming">渭</span>﹑<span class="zhuanming">灞</span>﹑<span class="zhuanming">滻</span>﹑<span class="zhuanming">澇</span>﹑<span class="zhuanming">潏</span>﹑<span class="zhuanming">澧</span>﹑<span class="zhuanming">滈</span>爲<span class="zhuanming">關中</span>八水。”（<span class="zhuanming">宛委山堂</span>本，册六二，頁1a）此處以八水代指<span class="zhuanming">長安</span>。</span> </p><p> <span><span class="zhuanming">道希</span>法師者，<span class="zhuanming">齊州</span><span class="zhuanming">歷城</span><a class="zhuhao" href="#300" id="285">（1）</a><a class="zhuhao" href="#306" id="286">（一）</a>人也。梵名<span class="zhuanming">室利提</span>婆<a class="zhuhao" href="#307" id="287">（二）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">吉祥天</span>。</span> <span>乃門傳禮義，家襲縉紳<a class="zhuhao" href="#301" id="288">（2）</a>。幼漸玄門，少懷貞操。涉<span class="zhuanming">流沙</span>之廣蕩，觀化<span class="zhuanming">中天</span>；陟<span class="zhuanming">雪嶺</span>之嶔岑，輕生徇法<a class="zhuhao" href="#302" id="289">（3）</a>。行至<span class="zhuanming">土蕃</span><a class="zhuhao" href="#308" id="290">（三）</a>，中途危厄，恐戒檢難護，遂便暫捨。行至<span class="zhuanming">西方</span>，更復重受。周遊諸國，遂達<span class="zhuanming">莫訶菩提</span>。翹仰聖蹤，經于數載。既住<span class="zhuanming">那爛陀</span>，亦在<span class="zhuanming">俱尸國</span><a class="zhuhao" href="#309" id="291">（四）</a>。蒙<span class="zhuanming">菴摩羅跋國</span>王甚相敬待。在<span class="zhuanming">那爛陀寺</span>，頻學大乘；住<span class="zhuanming">輸婆伴娜</span><a class="zhuhao" href="#310" id="292">（五）</a>，</span> <span class="font12 zhu">在涅槃處寺名也。</span> <span>專功律藏。復習聲明<a class="zhuhao" href="#311" id="293">（六）</a>，頗盡綱目。有文情，善草𨽻。在<span class="zhuanming">大覺寺</span>造<span class="zhuanming">唐</span>碑一首<a class="zhuhao" href="#312" id="294">（七）</a>。所將<span class="zhuanming">唐</span>國新舊經論<a class="zhuhao" href="#313" id="295">（八）</a>四百餘卷，並在<span class="zhuanming">那爛陀</span>矣。<span class="zhuanming">淨</span>在<span class="zhuanming">西國</span>，未及相見。住<span class="zhuanming">菴摩羅跋國</span>，遭疾而終，春秋五十餘矣。後因巡禮，見<span class="zhuanming">希</span>公住房，傷其不達<a class="zhuhao" href="#303" id="296">（4）</a>，聊題一絶：</span> <span class="font12 zhu">七言<a class="zhuhao" href="#304" id="297">（5）</a></span> </p><p> <span>百苦忘勞獨進影，四恩在念<a class="zhuhao" href="#305" id="298">（6）</a>契流通；如何未盡傳燈志，溘然於此遇途窮！<a class="zhuhao" href="#314" id="299">（九）</a></span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#285" id="300">（1）</a>歷城　磧本原作“<span class="zhuanming">歷成</span>”；今從麗本﹑大本﹑天本﹑内本<i class="pageTag" onclick="viewPic('ZSK00404-001-L00037','585968',this);" style="cursor:pointer;"> <span class="song">P37</span></i>及新﹑舊《唐書》等改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#288" id="301">（2）</a>縉紳　麗本﹑大本﹑天本﹑足本作“搢紳”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#289" id="302">（3）</a>徇法　麗本﹑大本﹑天本﹑内本﹑足本作“殉法”。徇殉通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#296" id="303">（4）</a>不達　麗本﹑洪本﹑南本﹑大本﹑天本﹑内本﹑足本作“不幸”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#297" id="304">（5）</a>七言　麗本﹑大本﹑天本作大字正文；北本﹑徑本﹑清本無“七言”二字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#298" id="305">（6）</a>在念　麗本﹑大本﹑天本作“存念”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#286" id="306">（一）</a>齊州歷城　《舊唐書》卷三八《地理志》：“<span class="zhuanming">齊州</span>，上，<span class="zhuanming">漢</span><span class="zhuanming">濟南郡</span>，<span class="zhuanming">隋</span>爲<span class="zhuanming">齊郡</span>。<span class="zhuanming">武德</span>元年改爲<span class="zhuanming">齊州</span>，領<span class="zhuanming">歷城</span>﹑<span class="zhuanming">山茌</span>﹑<span class="zhuanming">祝阿</span>﹑<span class="zhuanming">源陽</span>﹑<span class="zhuanming">臨</span>五縣。”<span class="zhuanming">唐</span>屬<span class="zhuanming">河南道</span>。同書：“<span class="zhuanming">歷城</span>，漢縣，屬<span class="zhuanming">濟南</span>郡。”（5/1451）<span class="zhuanming">唐</span>時爲<span class="zhuanming">齊州</span>州治所在。今<span class="zhuanming">山東</span><span class="zhuanming">濟南市</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#287" id="307">（二）</a>室利提婆　梵文Śrīdeva的音譯。śrī意譯吉祥，deva意譯天。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#290" id="308">（三）</a>行至土蕃　　<span class="zhuanming">道希</span>涉<span class="zhuanming">流沙</span>，陟<span class="zhuanming">雪嶺</span>，至<span class="zhuanming">土蕃</span>，此路綫似與<span class="zhuanming">玄照</span>第一次赴<span class="zhuanming">印</span>相同。但據本書卷上《玄太傳》，<span class="zhuanming">玄太</span><span class="zhuanming">永徽</span>年内取<span class="zhuanming">土蕃</span>道經<span class="zhuanming">泥波羅</span>到<span class="zhuanming">中印度</span>，後返<span class="zhuanming">東土</span>，行至<span class="zhuanming">土峪渾</span>，逢<span class="zhuanming">道希</span>，復相引致，還向<span class="zhuanming">大覺寺</span>，則似仍取<span class="zhuanming">土峪渾</span>﹑<span class="zhuanming">土蕃</span>﹑<span class="zhuanming">泥波羅</span>﹑<span class="zhuanming">印度</span>一道。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#291" id="309">（四）</a>俱尸國　梵文Kuśīnārā或Kuśīnagara。漢譯又作<span class="zhuanming">拘尸</span>或<span class="zhuanming">拘尸那</span>，《法顯傳》作<span class="zhuanming">拘夷那竭</span>，《西域記》作<span class="zhuanming">拘尸那揭羅</span>，又有作<span class="zhuanming">拘尸那迦</span>或<span class="zhuanming">拘夷</span>者。意譯<span class="zhuanming">角城</span>﹑<span class="zhuanming">上茅城</span>﹑<span class="zhuanming">香茅城</span>等。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00038','585968',this);" style="cursor:pointer;"> <span class="song">P38</span></i>傳説<span class="zhuanming">釋迦牟尼</span>從<span class="zhuanming">薜舍離</span>赴<span class="zhuanming">王舍城</span>，途中得病，在此地娑羅雙樹下入湼槃，因此成爲<span class="zhuanming">佛教</span>聖地。見《西域記》卷六﹑《法顯傳》﹑《大般湼槃經》等。其地在今<span class="zhuanming">印度</span><span class="zhuanming">北方邦</span><span class="zhuanming">廓拉喀普爾縣</span>（Gor-akhpur　dist.）東三十五英里處的<span class="zhuanming">伽西亞</span>（Kāsiā）村。見B.C.Law：HGAI.p.102；Cunningham：AGI.p.363。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#292" id="310">（五）</a>輸婆伴娜　　<span class="zhuanming">沙畹</span>將此名還原爲Subhavana，注中謂subha一音可能是Subhadra的簡略。Subhadra，漢譯<span class="zhuanming">須跋陀羅</span>﹑<span class="zhuanming">蘇跋陀羅</span>，又意譯<span class="zhuanming">善賢</span>，<span class="zhuanming">俱尸城</span>長者，<span class="zhuanming">釋迦牟尼</span>臨湼槃前在<span class="zhuanming">俱尸城</span>所度最後一個弟子。<span class="zhuanming">玄奘</span>記載，曾於此處見到<span class="zhuanming">蘇跋陀羅</span>窣堵波。見《西域記》卷六（頁142）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#293" id="311">（六）</a>聲明　梵文śabdavidyā意譯。古<span class="zhuanming">印度</span>五明之一。《寄歸傳》卷四：“夫聲明者，梵云攝拖苾馱。攝拖是聲，苾馱是明，卽五明論之一明也。”（大54/228b）攝拖，梵文śabda；苾馱，梵文vidyā。《西域記》卷二解釋：“五明大論，一曰聲明，釋詁訓字，詮目疏别。”（頁36）卽語言文字之學。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#294" id="312">（七）</a>在大覺寺造唐碑一首　　<span class="zhuanming">唐</span>代在<span class="zhuanming">大覺寺</span>造<span class="zhuanming">唐</span>碑者，有記載者除<span class="zhuanming">道希</span>外，還有<span class="zhuanming">貞觀</span>十七年出使<span class="zhuanming">印度</span>之<span class="zhuanming">李義表</span>﹑<span class="zhuanming">王玄策</span>，曾於貞觀十九年二月十一日於此立碑。但到目前爲止，考古發掘在此只發現了五方漢文碑刻，均爲<span class="zhuanming">五代</span>及<span class="zhuanming">北宋</span>時遊𠪾<span class="zhuanming">印度</span>之<span class="zhuanming">中國</span>僧人所立。見<span class="zhuanming">周達甫</span>《改正法國漢學家沙畹對印度出土漢文碑的誤釋》一文（載《歷史研究》1957年第6期）。<span class="zhuanming">周</span>文改正<span class="zhuanming">沙畹</span>的誤釋，并全載五方碑文。<span class="zhuanming">李俊承</span>《古佛國遊記》有照片。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#295" id="313">（八）</a>所將唐國新舊經論　新舊經論，指新譯舊譯經論。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00039','585968',this);" style="cursor:pointer;"> <span class="song">P39</span></i><span class="zhuanming">中國</span>佛經的翻譯，從<span class="zhuanming">唐</span>代<span class="zhuanming">玄奘</span>開始，達到了一新的水平，因此<span class="zhuanming">玄奘</span>所譯經論被稱爲“新譯”，前代所譯稱爲“舊譯”。<span class="zhuanming">宋</span><span class="zhuanming">從義</span>《法華三大部補注》卷五解釋“新云舊云”云：“舊謂<span class="zhuanming">劉漢</span>已來，新謂<span class="zhuanming">李唐</span>而下。”（續壹44/1/51　a）<span class="zhuanming">唐</span>代赴<span class="zhuanming">印</span>求法的僧人，多賫<span class="zhuanming">漢</span>譯經論隨行，見本書以下<span class="zhuanming">慧業</span>﹑<span class="zhuanming">大乘燈</span>﹑<span class="zhuanming">彼岸</span>﹑<span class="zhuanming">智岸</span>﹑<span class="zhuanming">大津</span>諸傳。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#299" id="314">（九）</a><span class="zhuanming">道希</span>赴<span class="zhuanming">印</span>的時間，傳文中没有明言。但據本書卷上《玄太傳》，<span class="zhuanming">玄太</span><span class="zhuanming">永徽</span>年内到<span class="zhuanming">印度</span>，後返東土，行至<span class="zhuanming">土峪渾</span>，逢<span class="zhuanming">道希</span>，復相引致，還向<span class="zhuanming">大覺寺</span>。如此<span class="zhuanming">道希</span>赴印時間亦約在<span class="zhuanming">永徽</span>年末或<span class="zhuanming">顯慶</span>年間。</span> </p><p> <span><span class="zhuanming">師鞭</span>法師者，<span class="zhuanming">齊州</span>人也。善禁呪<a class="zhuhao" href="#320" id="315">（1）</a><a class="zhuhao" href="#322" id="316">（一）</a>，閑梵語。與<span class="zhuanming">玄照</span>師從<span class="zhuanming">北天</span>向<span class="zhuanming">西印度</span><a class="zhuhao" href="#323" id="317">（二）</a>。到<span class="zhuanming">菴摩羅割波城</span><a class="zhuhao" href="#321" id="318">（2）</a><a class="zhuhao" href="#324" id="319">（三）</a>，爲國王所敬。居王寺，與<span class="zhuanming">道希</span>法師相見，伸鄉國之好。同居一夏，遇疾而終，年三十五矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#315" id="320">（1）</a>禁呪　麗本﹑大本﹑天本作“呪禁”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#318" id="321">（2）</a>菴摩羅割波城　麗本﹑大本﹑天本作“<span class="zhuanming">菴摩羅割跛城</span>”；内本﹑足本作“<span class="zhuanming">菴摩羅跋城</span>”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#316" id="322">（一）</a>禁呪　卽呪陀羅尼，四種陀羅尼之一。陀羅尼，梵文dhāraṇī，意謂總持，所謂持善法而不使惡法起。<span class="zhuanming">佛教</span>稱佛菩薩入禪定後所發的秘密語言爲呪陀羅尼。《大乘義章》卷十<i class="pageTag" onclick="viewPic('ZSK00404-001-L00040','585968',this);" style="cursor:pointer;"> <span class="song">P40</span></i>一：“菩薩依禪能起咒術，爲衆除患，第一神驗，名呪術陀羅尼。”（大44/685　b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#317" id="323">（二）</a>與玄照師從北天向西印度　此應指<span class="zhuanming">玄照</span>第二次赴<span class="zhuanming">印</span>事。<span class="zhuanming">玄照</span>第二次赴<span class="zhuanming">印</span>，時在<span class="zhuanming">麟德</span>二年（665）或<span class="zhuanming">乾封</span>元年（666）。見前《玄照傳》。<span class="zhuanming">師鞭</span>遊<span class="zhuanming">印</span>時間亦同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#319" id="324">（三）</a>菴摩羅割波城　　<span class="zhuanming">沙畹</span>引S.Beal説將<span class="zhuanming">菴摩羅割波</span>一名還原爲Amārakuva。此城在何處不詳。足本及内本作“<span class="zhuanming">菴摩羅跋城</span>”。<span class="zhuanming">足立喜六</span>因此謂下文中“王寺”卽<span class="zhuanming">菴摩羅跋國</span><span class="zhuanming">信者寺</span>。</span> </p><p> <span><span class="zhuanming">阿離耶跋摩</span><a class="zhuhao" href="#333" id="325">（1）</a><a class="zhuhao" href="#337" id="326">（一）</a>者，<span class="zhuanming">新羅</span><a class="zhuhao" href="#338" id="327">（二）</a>人也。以<span class="zhuanming">貞觀</span>年中出<span class="zhuanming">長安</span>，之<span class="zhuanming">廣脇</span><a class="zhuhao" href="#339" id="328">（三）</a>，</span> <span class="font12 zhu"><span class="zhuanming">王城山</span>名<a class="zhuhao" href="#334" id="329">（2）</a>。</span> <span>追求正教，親禮聖蹤。住<span class="zhuanming">那爛陀寺</span>，多閑經論，抄寫衆經。痛矣歸心，所期不契。出<span class="zhuanming">雞貴</span>之東境，没<span class="zhuanming">龍泉</span>之西裔。卽於此寺無常，年七十餘矣。</span> <span class="font12 zhu"><span class="zhuanming">雞貴</span>者，梵云<span class="zhuanming">矩矩吒</span><a class="zhuhao" href="#335" id="330">（3）</a><span class="zhuanming">醫説羅</span>。矩矩吒是雞，醫説羅是貴，卽<span class="zhuanming">高麗國</span>也。相傳云彼國敬雞神而取尊，故戴翎羽而表飾矣。<span class="zhuanming">那爛陀</span>有池，名曰<span class="zhuanming">龍泉</span>。<span class="zhuanming">西方</span>唤<span class="zhuanming">高麗</span>爲<span class="zhuanming">矩矩吒</span><a class="zhuhao" href="#336" id="331">（4）</a><span class="zhuanming">醫説羅</span>也<a class="zhuhao" href="#340" id="332">（四）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#325" id="333">（1）</a>阿離耶跋摩　南本作“可離耶跋摩”，大本“離”字作“難”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#329" id="334">（2）</a>王城山名　麗本﹑大本作“<span class="zhuanming">王城</span>小名”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#330" id="335">（3）</a>矩矩吒　磧本原作“雞矩吒”；今從麗本﹑大本﹑天本﹑内本﹑足本﹑《音義》﹑下文及梵文原音改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00041','585968',this);" style="cursor:pointer;"> <span class="song">P41</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#331" id="336">（4）</a>爲矩矩吒　磧本原作“矩吒吒”；改同上。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#326" id="337">（一）</a>阿離耶跋摩　梵文Āryavarman。可意譯爲<span class="zhuanming">聖鎧</span>或<span class="zhuanming">聖胄</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#327" id="338">（二）</a>新羅　　<span class="zhuanming">朝鮮</span>古國。《舊唐書》卷一九九上《東夷傳》：“<span class="zhuanming">新羅</span>國，本<span class="zhuanming">弁韓</span>之苗裔也。其國在<span class="zhuanming">漢</span>時爲<span class="zhuanming">樂浪</span>之地，東及南方俱限大海，西接<span class="zhuanming">百濟</span>，北鄰<span class="zhuanming">高麗</span>，東西千里，南北二千里。”（16/5334）<span class="zhuanming">唐</span>初，<span class="zhuanming">新羅</span>在<span class="zhuanming">朝鮮半島</span>東南部，與<span class="zhuanming">百濟</span>﹑<span class="zhuanming">高麗</span>成鼎足。七世紀中叶統一半島大部，爲最盛時期，與<span class="zhuanming">唐</span>王朝關係十分密切。<span class="zhuanming">新羅</span>人入<span class="zhuanming">唐</span>求學，<span class="zhuanming">新羅</span>僧入<span class="zhuanming">唐</span>求法，繼而赴<span class="zhuanming">印</span>者甚多。《往五天竺國傳》之作者<span class="zhuanming">慧超</span>卽<span class="zhuanming">新羅</span>人。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#328" id="339">（三）</a>廣脇　卽<span class="zhuanming">廣脇山</span>。梵文Vipārśvagiri。原注：“<span class="zhuanming">王城</span>山名。”<span class="zhuanming">王城</span>卽<span class="zhuanming">王舍城</span>，見本書卷上《窺沖傳》中注。此山疑卽《西域記》卷九所稱之<span class="zhuanming">毘布羅山</span>，梵文Vipulagiri。<span class="zhuanming">毘布羅山</span>在“山城北門西。”（頁209）<span class="zhuanming">足立喜六</span>注謂脇卽胸之兩側，天子之城在國之中，廣脇卽比喻<span class="zhuanming">長安</span>附近，説誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#332" id="340">（四）</a>西方唤高麗爲矩矩吒醫説羅也　　<span class="zhuanming">高麗</span>，又稱<span class="zhuanming">高句麗</span>，<span class="zhuanming">朝鮮半島</span>北部的古國，首都<span class="zhuanming">平壤</span>。<span class="zhuanming">總章</span>元年（668）國滅，<span class="zhuanming">唐</span>置<span class="zhuanming">安東都護府</span>於<span class="zhuanming">平壤</span>。<span class="zhuanming">矩矩吒醫説羅</span>，梵文可還原爲Kukku-ṭeśvara，意譯<span class="zhuanming">雞貴</span>。矩矩吒，梵文kukkuṭa，意譯雞；醫説羅，梵文īśvara，意譯貴。然此詞來源不詳，此傳説出于何處亦不詳。<span class="zhuanming">中國</span><span class="zhuanming">唐</span>代以前曾有稱今<span class="zhuanming">朝鮮</span>爲<span class="zhuanming">雞林</span>者。<span class="zhuanming">龍朔</span>元年詔以<span class="zhuanming">新羅國</span>爲<span class="zhuanming">雞林州</span><span class="zhuanming">都督府</span>，授其王<span class="zhuanming">法敏</span>爲<span class="zhuanming">雞林州</span>都督。見《舊唐書》卷一九九上（16/5336）。<span class="zhuanming">雞貴</span>﹑<span class="zhuanming">雞林</span>二名似乎有些關係。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00042','585968',this);" style="cursor:pointer;"> <span class="song">P42</span></i><span class="zhuanming">雞貴</span>一名又見於《寄歸傳》卷一：“遂使<span class="zhuanming">雞貴</span><span class="zhuanming">象尊</span>之國，頓顙丹墀。”（大54/206b）</span> </p><p> <span><span class="zhuanming">慧業</span>法師者，<span class="zhuanming">新羅</span>人也。在<span class="zhuanming">貞觀</span>年中往遊西域。住<span class="zhuanming">菩提寺</span>，親禮聖蹤。於<span class="zhuanming">那爛陀</span>，久而聽讀。<span class="zhuanming">淨</span>因檢<span class="zhuanming">唐</span>本，忽見《梁論》<a class="zhuhao" href="#343" id="341">（一）</a>下記云：“在佛齒木樹<a class="zhuhao" href="#344" id="342">（二）</a>下<span class="zhuanming">新羅</span>僧<span class="zhuanming">慧業</span>寫記。”訪問寺僧，云終於此，年將六十餘矣。所寫梵本並在<span class="zhuanming">那爛陀寺</span>。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#341" id="343">（一）</a>《梁論》　卽《梁攝論》。<span class="zhuanming">唐</span>時稱<span class="zhuanming">梁朝</span>時來<span class="zhuanming">華</span>的<span class="zhuanming">西印度</span><span class="zhuanming">優禪尼</span>僧<span class="zhuanming">真諦</span>（亦名<span class="zhuanming">拘羅那他</span>）所譯<span class="zhuanming">無著</span>《攝大乘論》三卷﹑<span class="zhuanming">世親</span>《攝大乘論釋》十五卷爲《梁攝論》，另稱<span class="zhuanming">玄奘</span>所譯<span class="zhuanming">無著</span>《攝大乘論》三卷及《攝大乘論世親釋》十卷﹑《攝大乘論無性釋》十卷爲《唐攝論》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#342" id="344">（二）</a>佛齒木樹　佛齒木，梵文dantakāṣṭha。本書卷上《慧輪傳》後：“（<span class="zhuanming">那爛陀</span>）<span class="zhuanming">根本殿</span>西有佛齒木樹，非是楊柳。”《西域記》卷九亦記載此樹（頁218）。古代<span class="zhuanming">印度</span>有嚼木条淨口的衛生習慣，所嚼木条稱齒木。《寄歸傳》卷一：“其齒木者，梵云憚哆家瑟詑。憚哆譯之爲齒，家瑟詑卽是其木。”（大54/208c）憚哆，梵文danta，意爲齒；家瑟詑，梵文kāṣṭha，意爲木片。傳説<span class="zhuanming">釋迦牟尼</span>曾取此樹之木作齒木，或説以其所嚼餘齒木擲於地上而長成大樹，遂得到後代<span class="zhuanming">佛教</span>徒的尊敬。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00043','585968',this);" style="cursor:pointer;"> <span class="song">P43</span></i><p> <span><span class="zhuanming">玄太</span>法師者，<span class="zhuanming">新羅</span>人也。梵名<span class="zhuanming">薩婆慎若提婆</span><a class="zhuhao" href="#354" id="345">（1）</a><a class="zhuhao" href="#358" id="346">（一）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">一切</span><span class="zhuanming">智天</span>。</span> <span><span class="zhuanming">永徽</span><a class="zhuhao" href="#359" id="347">（二）</a>年内取<span class="zhuanming">土蕃</span>道，經<span class="zhuanming">泥波羅</span>，到<span class="zhuanming">中印度</span><a class="zhuhao" href="#360" id="348">（三）</a>。禮菩提樹<a class="zhuhao" href="#361" id="349">（四）</a>，詳檢經論。旋踵東土，行至<span class="zhuanming">土峪渾</span><a class="zhuhao" href="#355" id="350">（2）</a><a class="zhuhao" href="#362" id="351">（五）</a>，逢<span class="zhuanming">道希</span>法師<a class="zhuhao" href="#356" id="352">（3）</a>，覆相引致，還向<span class="zhuanming">大覺寺</span><a class="zhuhao" href="#357" id="353">（4）</a>。後歸<span class="zhuanming">唐</span>國，莫知所終矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#345" id="354">（1）</a>薩婆慎若提婆　足本“慎”作“真”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#350" id="355">（2）</a>土峪渾　麗本﹑大本﹑天本﹑内本作“<span class="zhuanming">土谷渾</span>”；洪本作“<span class="zhuanming">上峪渾</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#352" id="356">（3）</a>法師　麗本﹑大本﹑天本﹑足本無“法”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#353" id="357">（4）</a>大覺寺　麗本﹑大本無“寺”字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#346" id="358">（一）</a>薩婆慎若提婆　梵文Sarvajñadeva。sarvajña意譯一切智，deva意譯天。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#347" id="359">（二）</a>永徽　　<span class="zhuanming">唐高宗</span>年號，公元六五○至六五五年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#348" id="360">（三）</a>取土蕃道，經泥波羅，到中印度　前言<span class="zhuanming">玄照</span>經<span class="zhuanming">土蕃</span>到<span class="zhuanming">北印度</span>，而不言經<span class="zhuanming">泥波羅</span>，似與此有别。看來<span class="zhuanming">土蕃</span>確有兩条到<span class="zhuanming">印度</span>的路綫：一經<span class="zhuanming">泥波羅</span>到<span class="zhuanming">中印度</span>，此道最捷；一西北行到<span class="zhuanming">北印度</span>，此道多不爲人所知。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#349" id="361">（四）</a>菩提樹　梵文Bodhidruma，意譯覺樹﹑道樹。又稱畢鉢羅樹，梵文Pippala。一種常緑高大喬木，拉丁文名Ficus　religiosa。《西域記》卷八：“<span class="zhuanming">金剛座</span>上菩提樹者，卽畢鉢羅之樹也。昔佛在世，高數百尺，屢經殘伐，猶高四五丈，佛坐其下成<i class="pageTag" onclick="viewPic('ZSK00404-001-L00044','585968',this);" style="cursor:pointer;"> <span class="song">P44</span></i>等正覺，因而謂之菩提樹焉。”菩提樹是<span class="zhuanming">佛教</span>最著名聖迹。樹今猶存，但已是經砍伐後重生者，在今<span class="zhuanming">印度</span><span class="zhuanming">比哈爾邦</span><span class="zhuanming">菩提伽耶</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#351" id="362">（五）</a>土峪渾　又作<span class="zhuanming">土谷渾</span>，古代少數民族名。原爲<span class="zhuanming">鮮卑</span>之一支，遊牧于今<span class="zhuanming">遼寧</span><span class="zhuanming">錦縣</span>西北。<span class="zhuanming">西晉</span>末西遷至今<span class="zhuanming">甘肅</span>﹑<span class="zhuanming">青海</span>間，後始以首領之名<span class="zhuanming">土谷渾</span>爲族名。此處用作地名，指<span class="zhuanming">土谷渾族</span><span class="zhuanming">唐</span>代所居處。《新唐書》卷二二一上《西域傳》：“<span class="zhuanming">吐谷渾</span>，居<span class="zhuanming">甘松山</span>之陽，<span class="zhuanming">洮水</span>之西，南抵<span class="zhuanming">白蘭</span>，地數千里。”（20/6224）卽今<span class="zhuanming">甘肅</span>﹑<span class="zhuanming">青海</span>一帶。<span class="zhuanming">太宗</span>時其王<span class="zhuanming">諾曷鉢</span>曾受封爲<span class="zhuanming">河源郡</span>王，<span class="zhuanming">高宗</span>時又拜爲駙馬都尉，更封<span class="zhuanming">青海國</span>王。<span class="zhuanming">咸亨</span>元年（670），<span class="zhuanming">薛仁貴</span>兵敗<span class="zhuanming">大非川</span>，其地全併于<span class="zhuanming">吐蕃</span>，<span class="zhuanming">唐</span><span class="zhuanming">蕃</span>交通亦斷絶。見《舊唐書》卷五《高宗本紀》（1/94）。<span class="zhuanming">玄太</span>行至<span class="zhuanming">土峪渾</span>，時間當在此以前。</span> </p><p> <span><span class="zhuanming">玄恪</span>法師者，<span class="zhuanming">新羅</span>人也。與<span class="zhuanming">玄照</span>法師<span class="zhuanming">貞觀</span>年中相隨<a class="zhuhao" href="#367" id="363">（一）</a>而至<span class="zhuanming">大覺寺</span><a class="zhuhao" href="#366" id="364">（1）</a>。既伸禮敬，遇疾而亡，年過不惑之期耳<a class="zhuhao" href="#368" id="365">（二）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#364" id="366">（1）</a>大覺寺　麗本﹑大本無“寺”字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#363" id="367">（一）</a>與玄照法師貞觀年中相隨　此指<span class="zhuanming">玄照</span>第一次赴<span class="zhuanming">印</span>事。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#365" id="368">（二）</a>不惑之期　《論語·爲政》：“子曰：吾十五有志于學，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00045','585968',this);" style="cursor:pointer;"> <span class="song">P45</span></i>三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。”不惑之期卽四十歲。本書中多以“而立”﹑“知命”﹑“耳順”等指年齡。</span> </p><p> <span>復有<span class="zhuanming">新羅</span>僧二人，莫知其諱。發自<span class="zhuanming">長安</span>，遠之<span class="zhuanming">南海</span>。泛舶至<span class="zhuanming">室利佛逝國</span><a class="zhuhao" href="#371" id="369">（一）</a>西<span class="zhuanming">婆魯師國</span><a class="zhuhao" href="#372" id="370">（二）</a>，遇疾俱亡。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#369" id="371">（一）</a>室利佛逝國　又稱<span class="zhuanming">佛逝</span>﹑<span class="zhuanming">佛誓</span>﹑<span class="zhuanming">尸利佛誓</span>。<span class="zhuanming">室利佛逝</span>一名，最早卽見于<span class="zhuanming">義淨</span>此書﹑《寄歸傳》及<span class="zhuanming">義淨</span>譯《根本説一切有部百一羯磨》卷五的一條注中。《新唐書》卷二二二下《南蠻傳》：“<span class="zhuanming">室利佛逝</span>，一曰<span class="zhuanming">尸利佛誓</span>。過<span class="zhuanming">軍徒弄山</span>二千里，地東西千里，南北四千里而遠。有城十四，以二國分總。西曰<span class="zhuanming">郎婆露斯</span>。多金﹑汞﹑龍腦。夏至立八尺表，影在表南二尺五寸。”（20/6305）《唐會要》《册府元龜》等書亦有記載，但《舊唐書》無傳。其地在今<span class="zhuanming">印尼</span><span class="zhuanming">蘇門答臘島</span>上。據<span class="zhuanming">義淨</span>的記載及銘文方面的材料，七世紀時<span class="zhuanming">室利佛逝</span>爲<span class="zhuanming">南海</span>一大國。<span class="zhuanming">義淨</span>赴<span class="zhuanming">印</span>時<span class="zhuanming">室利佛逝</span>西面之<span class="zhuanming">末羅瑜</span>尚爲一獨立國家，<span class="zhuanming">義淨</span>返國經過時就已爲其併吞。後極盛時勢力達到西<span class="zhuanming">爪哇</span>﹑<span class="zhuanming">馬來半島</span>及<span class="zhuanming">加里曼丹島</span>西部，控制了當時<span class="zhuanming">南海</span>交通的要冲。<span class="zhuanming">室利佛逝</span>所在方位一般無大争論，多認爲在今<span class="zhuanming">蘇門答臘島</span>東南部。但其地域似應較寬。《寄歸傳》卷三：“又如<span class="zhuanming">室利佛逝國</span>，至八月中以圭測影，不縮不盈，日中人立，並皆無影，春中亦爾。一年再度，日過頭上。若日南行，則北畔影長<i class="pageTag" onclick="viewPic('ZSK00404-001-L00046','585968',this);" style="cursor:pointer;"> <span class="song">P46</span></i>二尺三尺，日向北邊，南影同爾。”（大54/225c）八月中卽秋分，春中卽春分，日中卽正午。據此則正在赤道之上，應包括<span class="zhuanming">蘇島</span>大部。但據《新唐書》上段引文，“夏至立八尺表，影在表南二尺五寸”，計算立表的位置，則在北緯約六度許處，應在今<span class="zhuanming">馬來半島</span>南部。《新唐書》所記或不確，或<span class="zhuanming">室利佛逝</span>地域既寬，後亦包括<span class="zhuanming">馬來半島</span>南部。<span class="zhuanming">室利佛逝國</span>都城亦稱<span class="zhuanming">佛逝</span>。<span class="zhuanming">佛逝城</span>之位置，<span class="zhuanming">足立喜六</span>謂在今<span class="zhuanming">占碑</span>（Jambi，<span class="zhuanming">足</span>注北緯一度三十五分誤，<span class="zhuanming">占碑</span>在赤道南。）。<span class="zhuanming">藤田豐八</span>亦同。但據<span class="zhuanming">唐</span>及<span class="zhuanming">宋</span>以後的史料及碑銘方面的材料，仍應是在今<span class="zhuanming">巨港</span>（Palembang，又譯<span class="zhuanming">巴鄰邦</span>）。其地在<span class="zhuanming">唐</span>末及<span class="zhuanming">宋</span>稱<span class="zhuanming">三佛齊</span>，後代各書記載頗多。具體考證甚繁，兹不贅引。近人有關室利佛逝撰述亦多，可參考G.Coe-dès：The　Indianized　States　of　Southeast　Asia，edited　by　W.F.Vella，translated　by　S.B.Cowing，Canberra，1975；K.A.N.Sastri：History　of　Śrīvijaya，Madras，1949；O.W.Wolters：Early　Indonesian　Commerce，A　Study　of　the　Origins　of　Śrīvijaya，New　York，1967；D.G.E.Hall：A　History　of　South-east　Asia，3rd　ed.，New　York　and　London，1968，等。又<span class="zhuanming">室利佛逝</span>一名，S.Julien還原爲梵文Śrīboja，<span class="zhuanming">沙畹</span>﹑<span class="zhuanming">高楠順次郎</span>等亦同。據後來發現的碑銘，應還原爲Śrīvijaya，可意譯爲佳妙勝利。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#370" id="372">（二）</a>婆魯師國　《寄歸傳》卷一原注：“從西數之，有<span class="zhuanming">婆魯師洲</span>﹑<span class="zhuanming">末羅遊洲</span>，卽今<span class="zhuanming">尸利佛逝國</span>是，<span class="zhuanming">莫訶信洲</span>﹑<span class="zhuanming">訶陵洲</span>﹑<span class="zhuanming">呾呾洲</span>﹑<span class="zhuanming">盆盆洲</span>﹑<span class="zhuanming">婆里洲</span>﹑<span class="zhuanming">掘倫洲</span>﹑<span class="zhuanming">佛逝補羅洲</span>﹑<span class="zhuanming">阿善洲</span>﹑<span class="zhuanming">末迦漫洲</span>，又有小洲，不能具録。”（大54/205　b）此處之<span class="zhuanming">婆魯師洲</span>，在<span class="zhuanming">室利<i class="pageTag" onclick="viewPic('ZSK00404-001-L00047','585968',this);" style="cursor:pointer;"> <span class="song">P47</span></i>佛逝國</span>西，應卽<span class="zhuanming">婆魯師國</span>。《新唐書》卷二二二下《南蠻傳》中稱<span class="zhuanming">室利佛逝</span>西曰<span class="zhuanming">郎婆露斯</span>（前注引文），亦應是同指一地，而譯名略異。又《新唐書》卷四三下《地理志》載<span class="zhuanming">賈耽</span>記“廣州通海夷道”，從<span class="zhuanming">佛逝國</span>西出“硤”（應指今<span class="zhuanming">新加坡海峽</span>）西行經十數日抵<span class="zhuanming">婆露國</span>。<span class="zhuanming">婆露</span>似亦爲“<span class="zhuanming">郎婆露斯</span>”之略稱。故地一般以爲在今<span class="zhuanming">蘇門荅臘島</span>西北部。<span class="zhuanming">沙畹</span>謂卽<span class="zhuanming">馬可波羅</span>所稱之Ferlec，今Diamond　Point。<span class="zhuanming">足立喜六</span>謂在西岸今Baros。G.Coedes引S.Lévi的説法，認爲此Baros卽Ptolemy所稱之Boro-usai（ISSA.p.284，n.71；S.Lévi：Ptolémée，le　Niddesa　et　la　Bṛihatkathā，in　Et.Asiat.EFEO.Ⅱ，p.27）；十四世紀的<span class="zhuanming">爪哇</span>文獻Nāgarakṛitāgama中的Barus（ibid.p.244；p.367，n.84引Kern：Verspreide　Geschriften，Ⅶ及Krom：Hindoe-Javaansche　Geschiedenis）。</span> </p><p> <span><span class="zhuanming">佛陀達摩</span><a class="zhuhao" href="#379" id="373">（一）</a>者，卽<span class="zhuanming">覩貨速利國</span>人也<a class="zhuhao" href="#380" id="374">（二）</a>。大形模，足氣力，習小教<a class="zhuhao" href="#381" id="375">（三）</a>，常乞食。少因興易，遂屆<span class="zhuanming">神州</span>。云於<span class="zhuanming">益府</span><a class="zhuhao" href="#382" id="376">（四）</a>出家。性好遊涉，九州之地，無不履焉。後遂西遄，周觀聖迹。<span class="zhuanming">淨</span>於<span class="zhuanming">那爛陀</span>見矣。後乃轉向<span class="zhuanming">北天</span>，年五十許。</span> </p><p> <span>右十人<a class="zhuhao" href="#378" id="377">（1）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#377" id="378">（1）</a>右十人　麗本﹑大本﹑天本﹑内本作“右一十人”；北本﹑徑本﹑清本無此三字。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00048','585968',this);" style="cursor:pointer;"> <span class="song">P48</span></i>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#373" id="379">（一）</a>佛陀達摩　梵文Buddhadharma。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#374" id="380">（二）</a>覩貨速利國人也　　<span class="zhuanming">覩貨</span>卽<span class="zhuanming">覩貨羅</span>。本書《序》此作“<span class="zhuanming">覩貨羅</span><span class="zhuanming">佛陀達摩</span>師”。此處“覩貨”後似脱一“羅”字。但<span class="zhuanming">覩貨羅</span>與<span class="zhuanming">速利</span>在<span class="zhuanming">唐</span>時一般分指兩個地理區域，此處合而爲一，不甚可解。疑有遺誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#375" id="381">（三）</a>小教　小乘<span class="zhuanming">佛教</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#376" id="382">（四）</a>益府　《舊唐書》卷四一《地理志》：“<span class="zhuanming">成都府</span>，<span class="zhuanming">隋</span><span class="zhuanming">蜀郡</span>。<span class="zhuanming">武德</span>元年改爲<span class="zhuanming">益州</span>，置總管府。”（5/1663）<span class="zhuanming">唐</span>屬<span class="zhuanming">劍南道</span>。今<span class="zhuanming">四川</span><span class="zhuanming">成都市</span>。</span> </p><p> <span><span class="zhuanming">道方</span>師<a class="zhuhao" href="#386" id="383">（1）</a>者，<span class="zhuanming">并州</span><a class="zhuhao" href="#387" id="384">（一）</a>人也。出沙磧，到泥波<span class="zhuanming">羅</span>。至<span class="zhuanming">大覺寺</span>住，得爲主人<a class="zhuhao" href="#388" id="385">（二）</a>。經數年後，還向泥波<span class="zhuanming">羅</span>，于今現在。既虧戒檢，不習經書，年將老矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#383" id="386">（1）</a>道方師　麗本﹑大本﹑天本﹑北本﹑徑本﹑清本作“<span class="zhuanming">道方</span>法師”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#384" id="387">（一）</a>并州　《舊唐書》卷三九《地理志》：“<span class="zhuanming">北京</span><span class="zhuanming">太原府</span>，<span class="zhuanming">隋</span>爲<span class="zhuanming">太原郡</span>。<span class="zhuanming">武德</span>元年改爲<span class="zhuanming">并州總管</span>。”（5/1480）<span class="zhuanming">唐</span>屬<span class="zhuanming">河東道</span>，領<span class="zhuanming">晉陽</span>﹑<span class="zhuanming">太原</span>﹑<span class="zhuanming">交城</span>﹑<span class="zhuanming">文水</span>﹑<span class="zhuanming">遼山</span>等十餘縣，州治<span class="zhuanming">太原</span>（今<span class="zhuanming">山西</span><span class="zhuanming">太原市</span>），其地相當今<span class="zhuanming">山西</span><span class="zhuanming">陽曲</span>以南﹑<span class="zhuanming">文水</span>以北地區。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#385" id="388">（二）</a>主人　本書卷下《無行傳》：“<span class="zhuanming">西國</span>主人稍難得也。若<i class="pageTag" onclick="viewPic('ZSK00404-001-L00049','585968',this);" style="cursor:pointer;"> <span class="song">P49</span></i>其得主，則衆事皆同如也，爲客但食而已。</span> </p><p> <span><span class="zhuanming">道生</span>法師者，<span class="zhuanming">并州</span>人也。梵名<span class="zhuanming">旃達羅提婆</span><a class="zhuhao" href="#397" id="389">（一）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">月天</span>。</span> <span>以<span class="zhuanming">貞觀</span>末年，從<span class="zhuanming">土蕃</span>路往遊<span class="zhuanming">中國</span><a class="zhuhao" href="#398" id="390">（二）</a>。到<span class="zhuanming">菩提寺</span>，禮制底<a class="zhuhao" href="#399" id="391">（三）</a>訖。在<span class="zhuanming">那爛陀寺</span>，學爲<span class="zhuanming">童子王</span><a class="zhuhao" href="#400" id="392">（四）</a>深所禮敬<a class="zhuhao" href="#396" id="393">（1）</a>。復向此寺東行十二驛<a class="zhuhao" href="#401" id="394">（五）</a>，有王寺，全是小乘，於其寺内停住多載，學小乘三藏精順正理。多賫經像，言歸本國，行至<span class="zhuanming">泥波羅</span>，遘疾而卒，可在知命之年<a class="zhuhao" href="#402" id="395">（六）</a>矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#393" id="396">（1）</a>禮敬　麗本﹑大本作“禮遇”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#389" id="397">（一）</a>旃達羅提婆　梵文Candradeva。candra意譯月，deva意譯天。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#390" id="398">（二）</a>中國　梵文Madhyadeśa的意譯。本是古代<span class="zhuanming">印度</span>的一個地理區域概念，具體范圍各種法經﹑法論及其它著作説法不一，大致指今<span class="zhuanming">恒河</span>與<span class="zhuanming">朱木拿河</span>流域一帶。<span class="zhuanming">玄奘</span>稱<span class="zhuanming">中印度</span>。見B.C.Law：HGAI.pp.12—13。《法顯傳》：“從是（<span class="zhuanming">摩頭羅</span>，今<span class="zhuanming">馬土腊</span>附近）以南，名爲<span class="zhuanming">中國</span>。<span class="zhuanming">中國</span>寒暑調和，無霜雪。”（大51/859b）我國古代僧人常以此代指<span class="zhuanming">印度</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#391" id="399">（三）</a>制底　梵文caitya音譯，又譯支提。《寄歸傳》卷三：“大師世尊既湼槃後，人天並集，以火焚之。衆聚香柴，遂成大𧂐，卽名此處以爲制底，是積聚義。據從生理，遂有制底<i class="pageTag" onclick="viewPic('ZSK00404-001-L00050','585968',this);" style="cursor:pointer;"> <span class="song">P50</span></i>之名。又釋：一想世尊衆德俱聚於此，二乃積甎土而成之。詳得字義如是。或名窣堵波，義亦同此。舊總名塔，别道支提，斯皆訛矣。或可俱是，衆共了名，不論其義。”（大54/222b）最初指保存骨灰的塔式的建築，後又引申爲一般的廟宇或朝拜聖地。《慧琳音義》卷二：“制多，古譯或云制底，或云支提，皆梵語聲轉耳，其實一也。此譯爲廟，卽寺宇﹑伽藍﹑塔廟等是也。”（大54/321a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#392" id="400">（四）</a>童子王　童子，梵文Kumāra意譯，又音譯爲<span class="zhuanming">拘摩羅</span>。七世紀前期<span class="zhuanming">東印度</span><span class="zhuanming">迦摩縷波</span>國（Kāmarūpa，地在今<span class="zhuanming">阿薩姆</span>一帶）國王，與<span class="zhuanming">戒日王</span>同時。《西域記》卷十：“（<span class="zhuanming">迦摩縷波</span>）今王本<span class="zhuanming">那羅延天</span>之祚胤，婆羅門之種也。字<span class="zhuanming">婆塞羯羅伐摩</span>，號<span class="zhuanming">拘摩羅</span>。……國王好學，衆庶從化，遠方高才慕義客遊。雖不淳信佛法，然敬多學沙門。”（頁232）<span class="zhuanming">婆塞羯羅伐摩</span>，梵文Bhā-skaravarman，意譯<span class="zhuanming">日胄</span>。據《西域記》和《慈恩傳》卷五記載，<span class="zhuanming">拘摩羅王</span>聞<span class="zhuanming">玄奘</span>在<span class="zhuanming">那爛陀</span>，學佛深法，殷勤往復再三，邀<span class="zhuanming">玄奘</span>至其國相見。《舊唐書》卷一九八﹑《新唐書》卷一二一上又記載，<span class="zhuanming">貞觀</span>二十一年（647）<span class="zhuanming">王玄策</span>到<span class="zhuanming">印度</span>，擊<span class="zhuanming">阿羅那順</span>，<span class="zhuanming">拘摩羅王</span>曾送牛馬三萬餽軍，及弓﹑刀﹑寶纓絡。又贈送奇珍異物及地圖，并請<span class="zhuanming">老子</span>像及《道德經》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#394" id="401">（五）</a>驛　本書卷上《慧輪傳》後“那爛陀寺”一節原注：“言驛者卽當一瑜繕那也。”瑜繕那，又寫作踰繕那﹑瑜膳那，或譯爲由旬﹑由延等。梵文yojana音譯，從字根yuj來，本意是一頭牛套上車後一氣可拉的距離。究竟多長，説法不一。或説四英里，或説五英里，或説九英里。<span class="zhuanming">義淨</span>所言，大致與後一説較近。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00051','585968',this);" style="cursor:pointer;"> <span class="song">P51</span></i>義淨譯《根本説一切有部百一羯磨》卷三原注：“言瑜膳那者，既無正翻義，當東夏一驛，可三十餘里。舊云由旬者訛略。若准西國俗法，四俱盧舍爲一瑜膳那，計一俱盧舍可有八里，卽是當其三十二里。若准内教，八俱盧舍爲一瑜膳那，一俱盧舍有五百弓，弓有一步數。准其步數，纔一里半餘，將八倍之，當十二里。此乃不充一驛。親驗當今西方瑜膳那，可有一驛故，今皆作一驛翻之，庶無遠滯。然則<span class="zhuanming">那爛陀寺</span>南向<span class="zhuanming">王舍城</span>有五俱盧舍，計其里數，可一驛餘耳。”（大24/467c）《西域記》卷二所記大同小異：“踰繕那者，自古聖王一日軍行也。舊傳一踰繕那四十里矣，<span class="zhuanming">印度</span>國俗乃三十里，聖教所載，惟十六里。”（頁32）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#395" id="402">（六）</a>知命之年　指五十歲。見前《玄恪傳》注。</span> </p><p> <span><span class="zhuanming">常慜</span><a class="zhuhao" href="#424" id="403">（1）</a>禪師者，<span class="zhuanming">并州</span>人也。自落髮投簪，披緇釋素，精勤匪懈，念誦無歇。常發大誓，願生極樂<a class="zhuhao" href="#431" id="404">（一）</a>。所作淨業，稱念佛名。福基既廣，數難詳悉<a class="zhuhao" href="#425" id="405">（2）</a>。後遊<span class="zhuanming">京洛</span><a class="zhuhao" href="#432" id="406">（二）</a>，專崇斯業。幽誠冥兆，有所感徵。遂願寫《般若經》<a class="zhuhao" href="#433" id="407">（三）</a>，滿於萬卷，冀得遠詣<span class="zhuanming">西方</span>，禮<span class="zhuanming">如來</span>所行聖迹，以此勝福，迴向願生。遂詣闕上書，請於諸州教化抄寫《般若》。且<a class="zhuhao" href="#426" id="408">（3）</a>心所志<a class="zhuhao" href="#427" id="409">（4）</a>也，天必從之<a class="zhuhao" href="#434" id="410">（四）</a>。乃蒙授墨勑，南遊江表<a class="zhuhao" href="#435" id="411">（五）</a>，敬寫《般若》，以報天澤。要心既滿，遂至海濱，附舶南征，往<span class="zhuanming">訶陵國</span><a class="zhuhao" href="#436" id="412">（六）</a>。從此附舶，往<span class="zhuanming">末羅瑜國</span><a class="zhuhao" href="#437" id="413">（七）</a>。復從此國欲詣<span class="zhuanming">中天</span>。然所附商舶載物既重，解纜未遠<a class="zhuhao" href="#428" id="414">（5）</a>，忽起<a class="zhuhao" href="#429" id="415">（6）</a>滄波，不經半日，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00052','585968',this);" style="cursor:pointer;"> <span class="song">P52</span></i>遂便沉没。當没之時，商人争上小舶，互相戰鬭。其舶主既有信心，高聲唱言：“師來上舶！”<span class="zhuanming">常慜</span>曰：“可載餘人，我不去也！所以然者，若輕生爲物，順菩提心，亡己濟人，斯大士行。”於是合掌西方，稱<span class="zhuanming">彌陀佛</span><a class="zhuhao" href="#438" id="416">（八）</a>。念念之頃，舶沉身没，聲盡而終，春秋五十餘矣。有弟子一人，不知何許人也。號咷悲泣，亦念西方，與之俱没。其得濟之人具陳斯事耳。傷曰：</span> </p><p> <span>悼矣偉人，爲物流身。明同水鏡<a class="zhuhao" href="#439" id="417">（九）</a>，貴等和𤪙<a class="zhuhao" href="#440" id="418">（一○）</a>。湼而不黑，磨而不磷<a class="zhuhao" href="#441" id="419">（一一）</a>。投軀慧巚，養智芳津。在自國而弘自業，適他土而作他因。覯將沉之險難，決於己而亡親。在物常慜，子其寡隣<a class="zhuhao" href="#442" id="420">（一二）</a>。穢體散鯨波以取滅，淨願詣安養<a class="zhuhao" href="#443" id="421">（一三）</a>而流神。道乎不昧，德也寧湮<a class="zhuhao" href="#430" id="422">（7）</a>。布慈光之赫赫，竟塵劫<a class="zhuhao" href="#444" id="423">（一四）</a>而新新。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#403" id="424">（1）</a>慜　《序》中原印作“愍”，已改“慜”。慜愍同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#405" id="425">（2）</a>悉　麗本作“志”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#408" id="426">（3）</a>且　足本作“旦”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#409" id="427">（4）</a>志　麗本﹑大本﹑天本作“至”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#414" id="428">（5）</a>遠　足本作“達”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#415" id="429">（6）</a>忽起　磧本原作“超忽”；麗本﹑大本作“起忽”；足本作“忽超”；南本﹑北本﹑徑本﹑清本﹑天本﹑内本作“忽起”，今據改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00053','585968',this);" style="cursor:pointer;"> <span class="song">P53</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#422" id="430">（7）</a>湮　麗本﹑大本﹑天本作“堙”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#404" id="431">（一）</a>極樂　指所謂“西方極樂世界”，又稱“淨土”﹑“安養國”，梵文sukhāvatī。<span class="zhuanming">佛教</span>淨土宗在<span class="zhuanming">唐</span>代廣泛流行。淨土宗據《無量壽經》﹑《觀無量壽經》﹑《阿彌陀經》和《往生論》，認爲祇要反復念誦“<span class="zhuanming">阿彌陀佛</span>”名號，便可往生“極樂淨土”，成爲<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>各宗派中修行方法最簡便的一派，信徒甚衆。下文中所以又有“所作淨業，稱念佛名”及“以此勝福，迴向願生”句。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#406" id="432">（二）</a>京洛　卽<span class="zhuanming">洛陽</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#407" id="433">（三）</a>《般若經》　此應指《大般若波羅蜜多經》，梵文Ma-hāprajñāpāramitāsūtra。從<span class="zhuanming">魏晉</span>至<span class="zhuanming">唐</span>，般若部類的經典各種譯本甚多。較著者有<span class="zhuanming">西晉</span><span class="zhuanming">無羅叉</span>等譯《放光般若經》﹑<span class="zhuanming">姚秦</span><span class="zhuanming">鳩摩羅什</span>譯《摩訶般若波羅蜜經》﹑《小品般若波羅蜜經》﹑《金剛般若波羅蜜經》等。<span class="zhuanming">唐</span><span class="zhuanming">玄奘</span>譯《大般若波羅蜜多經》六百卷，卷帙最爲浩大。般若，意譯智慧；波羅蜜多，意譯彼岸；全名卽智慧到彼岸之意。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#410" id="434">（四）</a>且心所志也，天必從之　　<span class="zhuanming">足</span>本“且”作“旦”，與下文相連，作“旦心”，解釋“旦”，明也，謂心地誠懇，同“赤心”。古本“且”﹑“旦”两字本來比較容易混淆，但奇怪的是<span class="zhuanming">足</span>本總是在應是“且”處作“旦”，而應是“旦”處全作“且”。如“三摩呾咤”俱作“三摩咀咤”，“蘇呾羅”作“蘇咀羅”；“道宣”作“道宜”。此例頗多。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#411" id="435">（五）</a>江表　　<span class="zhuanming">長江</span>以南地。與中原相對，地在<span class="zhuanming">長江</span>以外，因此稱江表。<span class="zhuanming">庾信</span>《哀江南賦》：“五十年來，江表無事。”</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00054','585968',this);" style="cursor:pointer;"> <span class="song">P54</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#412" id="436">（六）</a>訶陵國　　<span class="zhuanming">訶陵</span>一名，首見于<span class="zhuanming">義淨</span>此書與《寄歸傳》。《寄歸傳》卷一原注中稱<span class="zhuanming">訶陵洲</span>，謂在<span class="zhuanming">婆魯師洲</span>﹑<span class="zhuanming">末羅遊洲</span>﹑<span class="zhuanming">室利佛逝</span>之東，<span class="zhuanming">呾呾洲</span>﹑<span class="zhuanming">盆盆洲</span>﹑<span class="zhuanming">婆利洲</span>之西。（大54/205b）《開元録》卷九稱爲<span class="zhuanming">波凌</span>，注：“亦曰<span class="zhuanming">訶陵</span>。”（大55/563c）《舊唐書》卷一九七下《南蠻西南蠻傳》有專條：“<span class="zhuanming">訶陵國</span>，在南方海中洲上居，東與<span class="zhuanming">婆利</span>，西與<span class="zhuanming">墮婆登</span>，北與<span class="zhuanming">真臘</span>接，南臨大海。”（16/5273）《新唐書》卷二二二下《南蠻傳》記述大致同，唯增“<span class="zhuanming">訶陵</span>亦曰<span class="zhuanming">社婆</span>，曰<span class="zhuanming">闍婆</span>”一句。（20/6302）據此，後來一般都認爲<span class="zhuanming">訶陵地</span>在今<span class="zhuanming">印尼</span><span class="zhuanming">爪哇島</span>。<span class="zhuanming">沙畹</span>﹑<span class="zhuanming">高楠順次郎</span>﹑<span class="zhuanming">伯希和</span>﹑<span class="zhuanming">足立喜六</span>﹑G.Coedès等俱持此説。<span class="zhuanming">沙畹</span>認爲在<span class="zhuanming">爪哇島</span>之西部。<span class="zhuanming">足立喜六</span>認爲在今<span class="zhuanming">北加浪岸</span>（（Pekalongan）。但此種説法仍不無可疑之處：一﹑《新唐書》卷四三下引<span class="zhuanming">賈耽</span>記“<span class="zhuanming">廣州</span>通海夷道”云：“至海硤，番人謂之‘質’，南北百里。北岸則<span class="zhuanming">羅越國</span>﹑南岸則<span class="zhuanming">佛逝國</span>。<span class="zhuanming">佛逝</span>東水行四五日，至<span class="zhuanming">訶陵國</span>，南中洲之最大者。”（4/1153）海硤，一般認爲卽指今<span class="zhuanming">新加坡</span>海峽。<span class="zhuanming">佛逝國</span>在今<span class="zhuanming">蘇門荅臘島</span>東南部。從<span class="zhuanming">佛逝</span>東南水行，可至今<span class="zhuanming">爪哇島</span>，若向正東行，則至<span class="zhuanming">加里曼丹島</span>。而<span class="zhuanming">南海</span>中洲之最大者，又非<span class="zhuanming">加里曼丹</span>莫屬，<span class="zhuanming">爪哇島</span>遠小於<span class="zhuanming">加島</span>。<span class="zhuanming">訶陵</span>既在從<span class="zhuanming">佛逝</span>東水行四五日處，又是南中洲之最大者，則似在<span class="zhuanming">加里曼丹</span>之西海岸。二﹑新舊《唐書》俱稱<span class="zhuanming">訶陵</span>東是<span class="zhuanming">婆利</span>，西是<span class="zhuanming">墮婆登</span>，北是<span class="zhuanming">真臘</span>。南臨大海。<span class="zhuanming">婆利</span>一説卽今<span class="zhuanming">巴厘島</span>，但細考新舊《唐書》之記載，應在<span class="zhuanming">加里曼丹島</span>。<span class="zhuanming">墮婆登</span>可能在今<span class="zhuanming">馬來半島</span>某地。<span class="zhuanming">真臘</span>卽今<span class="zhuanming">柬埔寨</span>。<span class="zhuanming">訶陵</span>與此三地較近，據此似亦應在今<span class="zhuanming">加里曼丹島</span>西部。而<span class="zhuanming">爪哇</span>則距此三地甚遠。三﹑據<span class="zhuanming">義淨</span>本書中有關<span class="zhuanming">訶陵</span>的記述，從<span class="zhuanming">廣州</span>或<span class="zhuanming">交阯</span><i class="pageTag" onclick="viewPic('ZSK00404-001-L00055','585968',this);" style="cursor:pointer;"> <span class="song">P55</span></i>附舶，俱是直接抵達<span class="zhuanming">訶陵</span>，<span class="zhuanming">訶陵</span>爲<span class="zhuanming">南海</span>交通一大中轉地，抵<span class="zhuanming">訶陵</span>前無需中轉。如<span class="zhuanming">訶陵</span>在<span class="zhuanming">爪哇</span>，則距離較遠，似需先經<span class="zhuanming">佛逝</span>等地。四﹑<span class="zhuanming">訶陵</span>一名，僅見于<span class="zhuanming">唐</span>代，<span class="zhuanming">訶陵</span>卽<span class="zhuanming">闍婆</span>一説，也僅見于《新唐書》。《新唐書》之記載，不可不信，亦不可全信。其有關外國部分，尤多混亂之語。此缺點前人早已指出。綜上數條，<span class="zhuanming">訶陵</span>似不在<span class="zhuanming">爪哇</span>，而在今<span class="zhuanming">加里曼丹島</span>西部。<span class="zhuanming">訶陵</span>一名，或以爲來源于梵文Kaliṅga一詞。G.Coed　ès引L.C.Damais的説法，認爲可能來源于<span class="zhuanming">爪哇</span>中部的Walaing王國這一名稱。見其ISSA.p.79。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#413" id="437">（七）</a>末羅瑜國　本書卷下《無行傳》中稱作<span class="zhuanming">末羅瑜洲</span>，《寄歸傳》卷一稱作<span class="zhuanming">末羅遊洲</span>，《新唐書》卷一四六下《西域傳》（20/6259）﹑《册府元龜》卷一七七亦稱<span class="zhuanming">末羅遊</span>。據《無行傳》記載，<span class="zhuanming">無行</span>從<span class="zhuanming">室利佛逝</span>經十五日到<span class="zhuanming">末羅瑜</span>，又十五日到<span class="zhuanming">羯荼</span>。<span class="zhuanming">義淨</span>赴<span class="zhuanming">印</span>，行程亦與此同。<span class="zhuanming">末羅瑜</span>應在<span class="zhuanming">室利佛逝</span>與<span class="zhuanming">羯荼</span>二地之間。<span class="zhuanming">蘇門答臘島</span>上有古國名Malāyu，泰米爾文碑銘中作Malaiyur（G.Coedès：ISSA.p.142），《馬可波羅遊記》中作Malaiur（ibid.p.203），<span class="zhuanming">末羅瑜</span>卽其譯音。一般認爲地在今<span class="zhuanming">占碑</span>（Jambi）及其附近一帶。根據<span class="zhuanming">義淨</span>在本書卷下《玄逵傳》後對自己赴<span class="zhuanming">印</span>行程記載中原注所言，<span class="zhuanming">末羅瑜</span>不久被併入<span class="zhuanming">室利佛逝</span>。但後似又曾復國。《元史》所載<span class="zhuanming">末剌由</span>﹑<span class="zhuanming">木來由</span>﹑<span class="zhuanming">没剌予</span>﹑<span class="zhuanming">麻里予兒</span>等，應卽其名之異譯。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#416" id="438">（八）</a>彌陀佛　卽<span class="zhuanming">阿彌陀佛</span>。梵文Amitābha　Buddha與Amitāyus　Buddha音譯的畧稱，意譯<span class="zhuanming">無量光佛</span>﹑<span class="zhuanming">無量壽佛</span>。大乘<span class="zhuanming">佛教</span>的佛名，所謂“西方極樂世界”的教主，爲淨土宗的主要<i class="pageTag" onclick="viewPic('ZSK00404-001-L00056','585968',this);" style="cursor:pointer;"> <span class="song">P56</span></i>崇拜對像。有十三種名號。淨土宗教徒以日日念誦“南無<span class="zhuanming">阿彌陀佛</span>”爲修行手段。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#417" id="439">（九）</a>水鏡　《世説新語》卷三《賞譽》：“（<span class="zhuanming">衛伯玉</span>）見<span class="zhuanming">樂廣</span>與中朝名士談議，奇之……曰：‘此人，人之水鏡也，見之若披雲霧，睹青天。”（《諸子集成》本，8/113）喻識見清明，能解人疑。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#418" id="440">（一○）</a>和𤪙　指<span class="zhuanming">和</span>氏璧。<span class="zhuanming">春秋</span>時<span class="zhuanming">楚</span>人<span class="zhuanming">卞和</span>所得美玉。見《韓非子·和氏》。《史記》卷八一《廉頗藺相如傳》：“<span class="zhuanming">和</span>氏璧，天下所共傳寶也。”（8/2440）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#419" id="441">（一一）</a>湼而不黑，磨而不磷　《論語·陽貨》：“不曰堅乎，磨而不磷，不曰白乎，湼而不緇。”<span class="zhuanming">孔</span>注：“磷，薄也。湼可以染皁。言至堅者磨之而不薄，至白者染之於湼而不黑。喻君子雖在濁亂，濁亂不能污。”（《諸子集成》本，1/372）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#420" id="442">（一二）</a>在物常慜，子其寡隣　《論語·里仁》：“子曰：德不孤，必有鄰。”此反其意用之。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#421" id="443">（一三）</a>安養　卽安養國。《無量壽經》卷下：“在世當勤精進，其有至願生安養國者，可得智慧明達，功德殊勝。”（大12/275b）見前“極樂”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#423" id="444">（一四）</a>塵劫　劫，梵文kalpa音譯，又譯“劫波”。古代<span class="zhuanming">印度</span>傳説世界經歷若干萬年毁滅一次，重新再開始，此爲一“劫”。塵劫，喻其多，喻其長。</span> </p><p> <span><span class="zhuanming">末底僧訶</span><a class="zhuhao" href="#453" id="445">（一）</a>者，</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">師子惠</span><a class="zhuhao" href="#451" id="446">（1）</a>。</span> <span><span class="zhuanming">京師</span><a class="zhuhao" href="#452" id="447">（2）</a><a class="zhuhao" href="#454" id="448">（二）</a>人也。俗姓<span class="zhuanming">皇甫</span>，莫知本諱。與<span class="zhuanming">師鞭</span>同遊<a class="zhuhao" href="#455" id="449">（三）</a>，俱到<span class="zhuanming">中土</span><a class="zhuhao" href="#456" id="450">（四）</a>。住<span class="zhuanming">信者寺</span>。少閑梵語，未詳經論。思還故里，路過<span class="zhuanming">泥波<i class="pageTag" onclick="viewPic('ZSK00404-001-L00057','585968',this);" style="cursor:pointer;"> <span class="song">P57</span></i>羅國</span>，遇患身死，年四十餘。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#446" id="451">（1）</a>惠　麗本﹑大本﹑天本﹑内本﹑足本作“慧”。惠慧通。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#447" id="452">（2）</a>京師　麗本﹑大本﹑天本﹑内本﹑足本作“京兆”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#445" id="453">（一）</a>末底僧訶　梵文Matisiṃha。mati意譯慧，慧惠通；simha意譯師子。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#448" id="454">（二）</a>京師　卽長安，今陝西西安。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#449" id="455">（三）</a>與師鞭同遊　據此，<span class="zhuanming">末底僧訶</span>遊<span class="zhuanming">印</span>的時間與<span class="zhuanming">師鞭</span>同，亦應在<span class="zhuanming">乾封</span>年間或稍晚。見前《師鞭傳》注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#450" id="456">（四）</a>中土　同“<span class="zhuanming">中國</span>”﹑“<span class="zhuanming">中方</span>”。見前《道生傳》“<span class="zhuanming">中國</span>”條注。</span> </p><p> <span><span class="zhuanming">玄會</span>法師者，<span class="zhuanming">京師</span>人，云是<span class="zhuanming">安</span>將軍<a class="zhuhao" href="#476" id="457">（一）</a>之息也。從<span class="zhuanming">北印度</span>入<span class="zhuanming">羯濕彌羅國</span>，爲國王賞識<a class="zhuhao" href="#471" id="458">（1）</a>。乘王象，奏王樂，日日向<span class="zhuanming">龍池山寺</span>供養。寺是五百羅漢受供之處，卽尊者<span class="zhuanming">阿難陀</span><a class="zhuhao" href="#477" id="459">（二）</a>室灑<a class="zhuhao" href="#478" id="460">（三）</a><span class="zhuanming">末田地</span><a class="zhuhao" href="#479" id="461">（四）</a>所化龍王之地<a class="zhuhao" href="#480" id="462">（五）</a>也。</span> <span class="font12 zhu">室灑譯爲所教，舊云弟子非也。</span> <span>復勸化<a class="zhuhao" href="#472" id="463">（2）</a><span class="zhuanming">羯濕彌羅</span>王大放恩赦，國内有死囚千餘人，勸王釋放。出入王宅，既漸年載，後因失意，遂乃南遊。至<span class="zhuanming">大覺寺</span>，禮菩提樹，覩<span class="zhuanming">木真池</span><a class="zhuhao" href="#481" id="464">（六）</a>，登<span class="zhuanming">鷲峯山</span>，陟<span class="zhuanming">尊足嶺</span><a class="zhuhao" href="#482" id="465">（七）</a>。禀識聰叡，多繕工伎。雖復經過未幾，而梵韻清澈。少攜<a class="zhuhao" href="#473" id="466">（3）</a>經教，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00058','585968',this);" style="cursor:pointer;"> <span class="song">P58</span></i>思返<a class="zhuhao" href="#474" id="467">（4）</a>故居。到<span class="zhuanming">泥波羅</span><a class="zhuhao" href="#475" id="468">（5）</a>，不幸而卒，春秋僅過而立矣<a class="zhuhao" href="#483" id="469">（八）</a>。</span> <span class="font12 zhu"><span class="zhuanming">泥波羅</span>既有毒藥，所以到彼多亡<a class="zhuhao" href="#484" id="470">（九）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#458" id="471">（1）</a>識　麗本印作“軄”；大本作“職”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#463" id="472">（2）</a>勸化　麗本﹑大本無“勸”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#466" id="473">（3）</a>擕　麗本﹑大本作“雋”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#467" id="474">（4）</a>返　麗本﹑大本作“反”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#468" id="475">（5）</a>泥波羅　麗本﹑大本﹑天本後加“國”字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#457" id="476">（一）</a>安將軍　　<span class="zhuanming">沙畹</span>注謂卽“<span class="zhuanming">廣州</span>刺史安南將軍<span class="zhuanming">陽山公</span>”﹑<span class="zhuanming">足立喜六</span>謂卽“<span class="zhuanming">雍州</span>司兵參軍<span class="zhuanming">韋安石</span>”。<span class="zhuanming">黄盛璋</span>《關於中國紙和造紙法傳入印巴次大陸的時間和路綫問題》（載《歷史研究》1980年第1期）一文認爲應是<span class="zhuanming">武德</span>二年執送<span class="zhuanming">李軌</span>於<span class="zhuanming">長安</span>的<span class="zhuanming">安興貴</span>﹑<span class="zhuanming">安修仁</span>二兄弟。三説中<span class="zhuanming">黄</span>説較通。據《舊唐書》卷五五（7/2248）﹑《新唐書》卷八六（12/3710），<span class="zhuanming">安</span>氏原籍<span class="zhuanming">凉州</span>。<span class="zhuanming">安興貴</span>以功授右武侯大將軍﹑上柱國，封<span class="zhuanming">凉國公</span>；<span class="zhuanming">安修仁</span>授左武侯大將軍，封<span class="zhuanming">申國公</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#459" id="477">（二）</a>阿難陀　梵文Ānanda音譯，又略作<span class="zhuanming">阿難</span>。意譯<span class="zhuanming">歡喜</span>。<span class="zhuanming">釋迦牟尼</span>之從弟，又是十大弟子之一。出家後隨侍<span class="zhuanming">釋迦牟尼</span>二十餘年，長於記憶，稱“多聞第一”。<span class="zhuanming">釋迦牟尼</span>入滅後，傳説第一次結集時，他爲主誦人。佛經開頭第一句：“如是我聞”，據説卽<span class="zhuanming">阿難陀</span>語。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#460" id="478">（三）</a>室灑　梵文śiṣya音譯，意譯弟子。下文原注：“室<i class="pageTag" onclick="viewPic('ZSK00404-001-L00059','585968',this);" style="cursor:pointer;"> <span class="song">P59</span></i>灑譯爲所教，舊云弟子非也。”śiṣya從字根śās來，原意是所教，但實際上意譯弟子亦可。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#461" id="479">（四）</a>末田地　梵文Madhyāntika音譯，又譯<span class="zhuanming">末田地那</span>﹑<span class="zhuanming">末田底迦</span>﹑<span class="zhuanming">末彈提</span>﹑<span class="zhuanming">末闡提</span>﹑<span class="zhuanming">末田鐸迦</span>等。意譯<span class="zhuanming">日中</span>或<span class="zhuanming">水中</span>。<span class="zhuanming">義淨</span>譯《根本説一切有部毗奈耶雜事》卷四十原注：“本云<span class="zhuanming">末田地那</span>。末田是中，地那是日，因以爲名，唤爲<span class="zhuanming">日中</span>。或云<span class="zhuanming">末田鐸迦</span>，末田是中，鐸迦是水，由在水中出家，卽以爲名，唤爲<span class="zhuanming">水中</span>。舊爲<span class="zhuanming">末田地</span>者，但出其名，皆未詳所以，故爲注出。”（大24/410c）<span class="zhuanming">末田地</span>爲<span class="zhuanming">阿難陀</span>弟子，受<span class="zhuanming">阿難陀</span>命布化<span class="zhuanming">罽賓國</span>（此卽<span class="zhuanming">羯濕彌羅</span>）。<span class="zhuanming">末田地</span>化龍王事見上引注之本文﹑《阿育王傳》卷四《摩田提因緣》（大50/116b）﹑《西域記》卷三等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#462" id="480">（五）</a>化龍王之地　《西域記》卷三記載<span class="zhuanming">龍池山寺</span>之傳説云：“《國志》曰：國地本龍池也。……<span class="zhuanming">如來</span>寂滅之後第五十年，<span class="zhuanming">阿難</span>弟子<span class="zhuanming">末田底迦</span>羅漢者，得六神通，具八解脱，聞佛懸記，心自慶悦，便來至此，於大山嶺，宴坐林中，現大神變。龍見深信，請資所欲。阿羅漢曰：‘願於池内，惠以容膝。’龍王於是縮水奉施，羅漢神通廣身。龍王縱力縮水，池空水盡，龍飜請地。阿羅漢於此西北爲留一池，周百餘里，自餘枝屬，别居小池。龍王曰：‘池地總施，願恒受供。’<span class="zhuanming">末田底迦</span>曰：‘我今不久無餘湼槃，雖欲受請，其可得乎？’龍王重請：‘五百羅漢常受我供，乃至法盡，法盡之後，還取此國以爲居池。’<span class="zhuanming">末田底迦</span>從其所請。時阿羅漢既得其地，運大神通力，立五百伽藍。”（頁73）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#464" id="481">（六）</a>木真池　卽<span class="zhuanming">目支鄰陀龍王池</span>。《西域記》卷八：“<span class="zhuanming">帝釋化池</span>東林中，有<span class="zhuanming">目支鄰陀龍王池</span>，其水清黑，其味甘美。”（頁<i class="pageTag" onclick="viewPic('ZSK00404-001-L00060','585968',this);" style="cursor:pointer;"> <span class="song">P60</span></i>193）池在菩提樹垣外東南附近。<span class="zhuanming">木真</span>卽<span class="zhuanming">目支鄰陀</span>之異譯，梵文Mucilinda，又譯<span class="zhuanming">目真</span>﹑<span class="zhuanming">目真鄰</span>﹑<span class="zhuanming">文鱗</span>等。傳説<span class="zhuanming">釋迦牟尼</span>成道後，受<span class="zhuanming">目支鄰陀龍王</span>邀請至龍宫，坐禪七日中風雨大作，驟寒冷，龍王以身纏繞七重保護佛身，以七頭作大蓋於世尊之上。事見《佛本行集經》卷三一（大3/800b）。《法顯傳》作“文鱗盲龍七日繞佛處”（大51/863b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#465" id="482">（七）</a>尊足嶺　又稱<span class="zhuanming">尊足山</span>，梵文Gurupādagiri意譯。或稱<span class="zhuanming">雞嶺</span>﹑<span class="zhuanming">雞峯</span>﹑<span class="zhuanming">雞足山</span>。<span class="zhuanming">雞足山</span>，梵文Kukkuṭapādagiri意譯。《西域記》卷九：“<span class="zhuanming">莫訶河</span>東入大林野，行百餘里，至<span class="zhuanming">屈屈吒播陀山</span>（原注：<span class="zhuanming">唐</span>言<span class="zhuanming">雞足山</span>），亦謂<span class="zhuanming">寠盧播陀山</span>（原注：<span class="zhuanming">唐</span>言<span class="zhuanming">尊足山</span>）。高巒陗絶，壑洞無涯，山麓谿澗，喬林羅谷，崗岑嶺嶂，繁草被巖，峻起三峯，傍挺絶崿，氣將天接，形與雲同。其後尊者<span class="zhuanming">大迦葉波</span>居中寂滅，不敢指言，故云<span class="zhuanming">尊足</span>。”（頁203）山在古<span class="zhuanming">摩揭陀國</span>，在<span class="zhuanming">那爛陀</span>正南七驛。今地有數説。<span class="zhuanming">斯坦因</span>（A.Stein）認爲是指今<span class="zhuanming">印度</span><span class="zhuanming">比哈爾邦</span><span class="zhuanming">庫爾基哈爾</span>（Kurkihār）西南，距<span class="zhuanming">瓦兹爾甘吉</span>（Wazirganj）<span class="zhuanming">村</span>約四英里處的<span class="zhuanming">索布納特山</span>（Sobhnāthhill）。也有人認爲是指<span class="zhuanming">菩提伽耶</span>東約一百里處的<span class="zhuanming">古爾帕山</span>（Gurpāhill）。Cunningham認爲是指距今<span class="zhuanming">伽耶</span>（Gayā）<span class="zhuanming">城</span>東北十六英里，<span class="zhuanming">庫爾基哈爾</span>北約一英里處的三個峯頂。此説理由較充足。見AGI.p.388；B.C　Law：HGAI.p.230。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#469" id="483">（八）</a>春秋僅過而立矣　指三十歲。見前《玄恪傳》注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#470" id="484">（九）</a>泥波羅既有毒藥，所以到彼多亡　　<span class="zhuanming">足立喜六</span>解釋，是因爲高山地區低氣壓，有毒礦物﹑毒瓦斯等原因所致。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00061','585968',this);" style="cursor:pointer;"> <span class="song">P61</span></i><p> <span>復有一人，與北道使人<a class="zhuhao" href="#495" id="485">（一）</a>相逐至<span class="zhuanming">縛渴羅國</span>，於<span class="zhuanming">新寺</span><a class="zhuhao" href="#496" id="486">（二）</a>小乘師處出家，名<span class="zhuanming">質多跋摩</span><a class="zhuhao" href="#497" id="487">（三）</a>。後將受具<a class="zhuhao" href="#498" id="488">（四）</a>，而不食三淨<a class="zhuhao" href="#499" id="489">（五）</a>，其師曰：“<span class="zhuanming">如來</span>大師親開五正<a class="zhuhao" href="#500" id="490">（六）</a>，既其無罪，爾何不食？”對曰：“諸大乘經具有令制<a class="zhuhao" href="#493" id="491">（1）</a>，是所舊習，性不能改。”師曰：“我依三藏，律有成科。汝之引文，非吾所學。若懷别見，我非汝師。”遂強令進，乃掩泣而食，方爲受具。少閑梵語。覆取北路而歸，莫知所至。傳聞於<span class="zhuanming">天竺</span><a class="zhuhao" href="#494" id="492">（2）</a>之僧矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#491" id="493">（1）</a>令制　麗本﹑大本﹑天本作“全制”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#492" id="494">（2）</a>天竺　麗本﹑大本﹑天本作“<span class="zhuanming">北天</span>”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#485" id="495">（一）</a>北道使人　古代<span class="zhuanming">中國</span>中原地區對西域交通之主要道路，自<span class="zhuanming">漢</span>代起記載有南北二道。據《漢書》卷九六上《西域傳》：“自<span class="zhuanming">玉門</span>﹑<span class="zhuanming">陽關</span>出<span class="zhuanming">西域</span>有兩道：從<span class="zhuanming">鄯善</span>傍<span class="zhuanming">南山</span>北，<span class="zhuanming">波河</span>西行至<span class="zhuanming">莎車</span>，爲南道；南道西踰<span class="zhuanming">葱嶺</span>則出<span class="zhuanming">大月氏</span>﹑<span class="zhuanming">安息</span>。自<span class="zhuanming">車師前王廷</span>隨<span class="zhuanming">北山</span>﹑<span class="zhuanming">波河</span>西行至<span class="zhuanming">疏勒</span>，爲北道；北道西踰<span class="zhuanming">葱嶺</span>則出<span class="zhuanming">大宛</span>﹑<span class="zhuanming">康居</span>﹑<span class="zhuanming">奄察</span>焉。”（12/3872）此處所稱之北道，大體是經今<span class="zhuanming">新疆</span>中部<span class="zhuanming">天山</span>山脉與<span class="zhuanming">塔里木河</span>之間的通道西行，在<span class="zhuanming">疏勒</span>（今<span class="zhuanming">喀什</span>）以西越<span class="zhuanming">葱嶺</span>而通向今<span class="zhuanming">中亞</span>各地。但北道之稱，歷代所指又有不同。《隋書》卷六七《裴矩傳》載<span class="zhuanming">裴矩</span>撰《西域圖記》序中所記卽與此異：“發自<span class="zhuanming">敦煌</span>，至於<span class="zhuanming">西海</span>，凡爲三道，各有襟帶。北道從<span class="zhuanming">伊吾</span>，經<span class="zhuanming">蒲類海</span>﹑<span class="zhuanming">鐵勒部</span>﹑<span class="zhuanming">突厥可汗庭</span>，度<span class="zhuanming">北流河</span>水，至<span class="zhuanming">拂菻國</span>，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00062','585968',this);" style="cursor:pointer;"> <span class="song">P62</span></i>達於<span class="zhuanming">西海</span>。其中道從<span class="zhuanming">高昌</span>﹑<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">疏勒</span>，度<span class="zhuanming">葱嶺</span>，又經<span class="zhuanming">鏺汗</span>﹑<span class="zhuanming">蘇對沙那國</span>﹑<span class="zhuanming">康國</span>﹑<span class="zhuanming">曹國</span>﹑<span class="zhuanming">何國</span>﹑<span class="zhuanming">大</span>﹑<span class="zhuanming">小安國</span>﹑<span class="zhuanming">穆國</span>，至<span class="zhuanming">波斯</span>，達於<span class="zhuanming">西海</span>。其南道從<span class="zhuanming">鄯善</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">朱俱波</span>﹑<span class="zhuanming">喝槃陀</span>，度<span class="zhuanming">葱嶺</span>，又經<span class="zhuanming">護密</span>﹑<span class="zhuanming">吐火羅</span>﹑<span class="zhuanming">悒怛</span>﹑<span class="zhuanming">帆延</span>﹑<span class="zhuanming">漕國</span>，至<span class="zhuanming">北婆羅門</span>，達於<span class="zhuanming">西海</span>。其三道諸國，亦各有路。”（6/1579）<span class="zhuanming">裴矩</span>所稱之北道，大體是經今<span class="zhuanming">新疆</span><span class="zhuanming">天山</span>山脉以北<span class="zhuanming">伊犁河</span>流域西行而通往今<span class="zhuanming">中亞</span>及<span class="zhuanming">西亞</span>各地。其“中道”始同於《漢書》之“北道”。<span class="zhuanming">唐</span>初北道的路綫則見於《釋迦方志》卷上，其載甚詳，今録其自<span class="zhuanming">長安</span>至<span class="zhuanming">縛渴羅國</span>一段：“其北道入<span class="zhuanming">印度</span>者，從<span class="zhuanming">京師</span>西北行三千三百餘里至<span class="zhuanming">瓜州</span>。又西北三百餘里至<span class="zhuanming">莫賀延磧</span>口。又西北八百餘里出磧至<span class="zhuanming">柔遠縣</span>。又西南百六十里至<span class="zhuanming">伊州</span>。又西七百餘里至<span class="zhuanming">蒲昌縣</span>。又西百餘里至<span class="zhuanming">西洲</span>（一本作“西州”，應是。），卽<span class="zhuanming">高昌</span>故地，<span class="zhuanming">漢</span>時宜禾都尉所治處也。後<span class="zhuanming">沮渠凉王</span>避地於彼，今爲塞内。又西七百餘里至<span class="zhuanming">阿耆尼國</span>。……又西南行二百餘里，踰一小山，越二大河，川行七百餘里至<span class="zhuanming">屈支國</span>。……又西經小磧六百餘里，至<span class="zhuanming">跋禄迦國</span>。……西北行三百餘里，度石磧，至<span class="zhuanming">凌山</span>，卽<span class="zhuanming">葱嶺</span>北原也，水多東流。……山行自西四百餘里，至<span class="zhuanming">大清池</span>，周千餘里，東西長，四面有山，行人祈福。又西北五百餘里至<span class="zhuanming">素葉水城</span>。……又西四百餘里至<span class="zhuanming">千泉</span>。……又西百五十里至<span class="zhuanming">呾邏私城</span>。又西南二百餘里至<span class="zhuanming">恭敬</span>（一本作“<span class="zhuanming">恭御</span>”，《西域記》亦作“<span class="zhuanming">恭御</span>”）<span class="zhuanming">城</span>。又南五十里至<span class="zhuanming">笯赤建國</span>。……又西二百餘里至<span class="zhuanming">赭時國</span>。……又東南千餘里至<span class="zhuanming">悚捍國</span>（西域記》作“<span class="zhuanming">𢘥捍國</span>”）。……又西行千餘里至<span class="zhuanming">窣覩利瑟那國</span>。……又西北入大磧，應五百餘里至<span class="zhuanming">颯末建國</span>。……自此東南至<span class="zhuanming">弭末賀國</span>。……又西北至<i class="pageTag" onclick="viewPic('ZSK00404-001-L00063','585968',this);" style="cursor:pointer;"> <span class="song">P63</span></i><span class="zhuanming">劫布咀那國</span>（《西域記》作“<span class="zhuanming">劫布呾那國</span>”）……又西三百餘里至<span class="zhuanming">屈霜儞迦國</span>。……又西二百餘里至<span class="zhuanming">喝捍國</span>。……又西四百餘里至<span class="zhuanming">捕捍國</span>。……又西四百餘里至<span class="zhuanming">伐底國</span>。……又西南行五百餘里至<span class="zhuanming">貨利習彌國</span>。……又從<span class="zhuanming">颯末建國</span>西南行三百餘里，至<span class="zhuanming">羯霜那國</span>。……又西南二百餘里入大山。山路險絶，又少人物。東南山行三百餘里，至<span class="zhuanming">鐵門關</span>。……卽<span class="zhuanming">漢</span>塞之西門也。出<span class="zhuanming">鐵門關</span>，便至<span class="zhuanming">覩貨邏國</span>之故地也。……<span class="zhuanming">縛芻大河</span>中境西流。……順河北下，至<span class="zhuanming">呾密國</span>。……又東至<span class="zhuanming">赤鄂衍那國</span>。……又東至<span class="zhuanming">忿露摩國</span>（它本有作“<span class="zhuanming">忽露摩國</span>”者，《西域記》作“<span class="zhuanming">忽露摩國</span>”）。……東至<span class="zhuanming">愉漫國</span>。……（<span class="zhuanming">愉漫國</span>）西南臨<span class="zhuanming">縛芻河</span>，便至<span class="zhuanming">鞠和衍那國</span>。……又東至<span class="zhuanming">鑊沙國</span>。……又東至<span class="zhuanming">珂咄羅國</span>。……（<span class="zhuanming">珂咄羅國</span>）東接<span class="zhuanming">葱嶺</span>。至<span class="zhuanming">拘謎陀國</span>。……（<span class="zhuanming">拘謎陀國</span>）據<span class="zhuanming">大葱嶺</span>之中……西南臨<span class="zhuanming">縛芻河</span>，國南接<span class="zhuanming">尸棄尼國</span>。南度此河，至<span class="zhuanming">達摩悉帝</span>（《西域記》作“<span class="zhuanming">達摩悉鐵帝</span>”）等國。如前中道所引也。又從<span class="zhuanming">鐵門</span>南而少東，五百餘里至<span class="zhuanming">縛喝國</span>（卽此<span class="zhuanming">縛渴羅國</span>）。一道<span class="zhuanming">拘謎</span>西南至<span class="zhuanming">嚩伽浪國</span>。……又南至<span class="zhuanming">紇露悉泯健國</span>。……又西北至<span class="zhuanming">忽懍國</span>。……又西至<span class="zhuanming">縛喝國</span>。”（大51/952b—953b）<span class="zhuanming">道宣</span>此處所記北道，與<span class="zhuanming">玄奘</span>赴印之路綫基本相同。<span class="zhuanming">道宣</span>撰此段文字，材料大約亦多得自<span class="zhuanming">玄奘</span>。但亦有不同者：一﹑《西域記》自<span class="zhuanming">阿耆尼國</span>始，<span class="zhuanming">道宣</span>所記北道自<span class="zhuanming">長安</span>始。<span class="zhuanming">長安</span>至<span class="zhuanming">阿耆尼</span>的地名道里，與《慈恩傳》亦略異。二﹑<span class="zhuanming">鐵門</span>一段有一句話很重要：“（<span class="zhuanming">鐵門</span>）卽<span class="zhuanming">漢</span>塞之西門也。”此句爲《西域記》未有，《慈恩傳》亦僅稱“卽<span class="zhuanming">突厥</span>之關塞也。”（大50/228a）表明<span class="zhuanming">唐</span>初<span class="zhuanming">鐵門</span>以内地區，到<span class="zhuanming">道宣</span>撰文時，確在<span class="zhuanming">唐</span>王朝中央勢力的控制之下。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00064','585968',this);" style="cursor:pointer;"> <span class="song">P64</span></i>三﹑出<span class="zhuanming">鐵門</span>後從<span class="zhuanming">覩貨羅</span>故地諸國到<span class="zhuanming">縛渴羅</span>之路綫，<span class="zhuanming">道宣</span>所記較<span class="zhuanming">玄奘</span>所記更詳。他所依據的資料看來不僅限於《西域記》一書。<span class="zhuanming">唐</span>初北道，確以<span class="zhuanming">道宣</span>所記路綫爲通行之道。因上引文前，<span class="zhuanming">道宣</span>又稱：“自<span class="zhuanming">漢</span>至<span class="zhuanming">唐</span>往<span class="zhuanming">印度</span>者，其道衆多，未可言盡。如後所紀，且依大<span class="zhuanming">唐</span>往年使者，則有三道。”此卽其一。但此處“北道使人”未詳爲誰。《唐會要》卷三六：“（<span class="zhuanming">顯慶</span>三年）其年五月九日，以<span class="zhuanming">西域</span>平，遣使分往<span class="zhuanming">康國</span>及<span class="zhuanming">吐火羅</span>等國。”（<span class="zhuanming">中華書局</span>1955年版，中/656）時間上相合，似與此有關。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#486" id="496">（二）</a>新寺　卽前《玄照傳》中“<span class="zhuanming">納婆毗訶羅</span>”。見《玄照傳》注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#487" id="497">（三）</a>質多跋摩　梵文Cittavarman，可意譯爲<span class="zhuanming">心胄</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#488" id="498">（四）</a>受具　受具足戒，又稱受“大戒”。梵文upasaṃpanna的意譯。僧尼出家，到一定時期後舉行儀式，接受戒律，稱爲“受具”。戒律甚多，<span class="zhuanming">中國</span><span class="zhuanming">漢族</span>僧尼<span class="zhuanming">隋</span><span class="zhuanming">唐</span>以後依據《四分律》受戒，比丘戒有二百五十條，比丘尼戒有三百四十八條。<span class="zhuanming">印度</span>則各個地區與各個部派有所不同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#489" id="499">（五）</a>三淨　卽三淨肉。《慧琳音義》卷二五：“三種淨肉，一不見殺，二不聞殺，三不疑殺爲己殺等是。”（大51/467b）小乘<span class="zhuanming">佛教</span>不禁僧人食，大乘<span class="zhuanming">佛教</span>則禁止食用。見《十誦律》卷三七﹑《四分律》卷四二。所以下文説“諸大乘經具有令制，是所舊習，性不能改”。大概<span class="zhuanming">佛教</span>最初不禁肉食，小乘之“三淨肉”卽爲這種傳統的繼承。《慈恩傳》卷二記<span class="zhuanming">玄奘</span>過<span class="zhuanming">屈支國</span>，“王請過宫，備陳供養，而食有三淨，法師不受，王深怪之。法師報：‘此慚（按應作“漸”）教所開，而<span class="zhuanming">玄奘</span>所學者大乘不爾也。’受餘<i class="pageTag" onclick="viewPic('ZSK00404-001-L00065','585968',this);" style="cursor:pointer;"> <span class="song">P65</span></i>别食。”（大50/226c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#490" id="500">（六）</a>五正　梵文pañcabhojanīya意譯，音譯半者蒲膳尼。《寄歸傳》卷一：“半者蒲膳尼，應譯爲五噉食。舊譯爲五正者，準義翻也。一飯﹑二麥豆飯﹑三麨﹑四肉﹑五餅。”（大54/210b）又見<span class="zhuanming">義淨</span>譯《根本説一切有部百一羯磨》卷五（大24/478a）。</span> </p><p> <span>復有二人，在<span class="zhuanming">泥波羅國</span>，是<span class="zhuanming">土蕃公主</span><a class="zhuhao" href="#507" id="501">（一）</a>嬭母之息也。初并出家，後一歸俗。住<span class="zhuanming">天王寺</span><a class="zhuhao" href="#505" id="502">（1）</a><a class="zhuhao" href="#508" id="503">（二）</a>，善梵語并梵書。年三十五﹑二十五<a class="zhuhao" href="#506" id="504">（2）</a>矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#502" id="505">（1）</a>天王寺　麗本﹑大本﹑天本作“大王寺”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#504" id="506">（2）</a>二十五　麗本作“一十五”；北本﹑徑本﹑清本無此三字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#501" id="507">（一）</a>土蕃公主　此處應指<span class="zhuanming">貞觀</span>十五年入<span class="zhuanming">土蕃</span>通婚的<span class="zhuanming">文成公主</span>。如<span class="zhuanming">漢武帝</span>以<span class="zhuanming">江都王</span><span class="zhuanming">劉建</span>之女<span class="zhuanming">細君</span>作爲公主嫁<span class="zhuanming">烏孫王</span>爲妻，後稱<span class="zhuanming">細君</span>爲<span class="zhuanming">烏孫公主</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#503" id="508">（二）</a>天王寺　　<span class="zhuanming">天王寺</span>不詳在何處。<span class="zhuanming">沙畹</span>注謂天王是指<span class="zhuanming">濕婆</span>（Śiva），<span class="zhuanming">濕婆</span>又稱<span class="zhuanming">大自在天</span>（Mahā-iśvara），<span class="zhuanming">天王寺</span>爲濕婆教寺廟。但<span class="zhuanming">印度教</span>寺廟<span class="zhuanming">中國</span>僧人多稱“祠”或“天祠”。<span class="zhuanming">足立喜六</span>注謂<span class="zhuanming">天王寺</span>又稱<span class="zhuanming">大王寺</span>，卽《慈恩傳》中的<span class="zhuanming">底羅礫寺</span>﹑《西域記》中的<span class="zhuanming">鞮羅釋（擇）迦伽藍</span>《寄歸傳》中﹑<span class="zhuanming">羝羅荼寺</span>，所有這些<i class="pageTag" onclick="viewPic('ZSK00404-001-L00066','585968',this);" style="cursor:pointer;"> <span class="song">P66</span></i>名稱都是Thera　sakra的訛略，Thera是巴利文，意爲長老﹑上座，sakra卽<span class="zhuanming">天帝釋</span>，<span class="zhuanming">天帝釋</span>是忉利天之主，統率三十天的大王，所以<span class="zhuanming">鞮羅礫寺</span>（原文如此）稱<span class="zhuanming">天王寺</span>或<span class="zhuanming">大王寺</span>。此種對音及推斷頗奇。<span class="zhuanming">羝羅荼寺</span>一名，卽見於本書卷下《無行傳》。<span class="zhuanming">沙畹</span>﹑<span class="zhuanming">高楠順次郎</span>早有較正確之還原，Cunningham並有對今地的考證。參見《無行傳》注。這些資料<span class="zhuanming">足立喜六</span>似乎都未參考過。依<span class="zhuanming">義淨</span>原文意思，<span class="zhuanming">天王寺</span>似在<span class="zhuanming">泥波羅</span>境内，餘不可考。《高僧傳》卷三《法顯傳》記法顯“至<span class="zhuanming">中天竺</span>﹑於<span class="zhuanming">摩竭提國</span>（卽《西域記》卷八<span class="zhuanming">摩揭陀國</span>）<span class="zhuanming">波連弗邑</span>（卽《西域記》卷八之<span class="zhuanming">波吒釐子城</span>）<span class="zhuanming">阿育王塔天王寺</span>得摩訶僧祇律”等（大50/338a）。但此段記載與《法顯傳》不盡合，<span class="zhuanming">法顯</span>自稱得自“<span class="zhuanming">摩訶衍僧伽藍</span>”（大51/864b）。疑<span class="zhuanming">慧皎</span>所記有誤，或<span class="zhuanming">摩訶衍僧伽藍</span>又名<span class="zhuanming">天王寺</span>。又《寄歸傳》卷一曾提到“<span class="zhuanming">大王寺</span>”一名（大54/208a），但記載極簡略。</span> </p><p> <span><span class="zhuanming">隆</span>法師者，不知何所人也。以<span class="zhuanming">貞觀</span>年内從北道而出，取<span class="zhuanming">北印度</span>，欲觀化<span class="zhuanming">中天</span>。誦得梵本《法華經》<a class="zhuhao" href="#513" id="509">（一）</a>。到<span class="zhuanming">健陀羅國</span><a class="zhuhao" href="#514" id="510">（二）</a>，遇疾而亡。北方僧來，傳説如此。</span> </p><p> <span>右二十人<a class="zhuhao" href="#512" id="511">（1）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#511" id="512">（1）</a>右二十人　北本﹑徑本﹑清本無此句。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#509" id="513">（一）</a>梵本《法華經》　《法華經》全稱《妙法蓮華經》，梵文<i class="pageTag" onclick="viewPic('ZSK00404-001-L00067','585968',this);" style="cursor:pointer;"> <span class="song">P67</span></i>Saddharmapuṇḍarīkasūtra。大乘<span class="zhuanming">佛教</span>重要經典。因以蓮花比喻佛所説教法的清淨微妙，故有此名。<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>天台宗依《法華經》立宗。<span class="zhuanming">日本</span>天台宗﹑日蓮正宗等至今仍奉爲聖典，在<span class="zhuanming">日本</span>極受重視。<span class="zhuanming">漢</span>譯有三種：<span class="zhuanming">姚秦</span><span class="zhuanming">鳩摩羅什</span>譯七卷本（《開元録》録作八卷）；<span class="zhuanming">西晉</span><span class="zhuanming">竺法護</span>譯十卷本，稱《正法華經》；<span class="zhuanming">隋</span><span class="zhuanming">闍那崛多</span>共<span class="zhuanming">達磨笈多</span>譯七卷本，稱《添品妙法蓮華經》。以<span class="zhuanming">鳩摩羅什</span>本最爲通行。梵文寫本近代在<span class="zhuanming">尼泊爾</span>﹑<span class="zhuanming">克什米爾</span>﹑我國<span class="zhuanming">西藏</span>﹑<span class="zhuanming">新疆</span>等地續有發現，約有四十餘種，其中一部分西方和<span class="zhuanming">日本</span>學者已刊行。最近國内亦出版了一種在<span class="zhuanming">西藏</span>發現的梵本《法華經》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#510" id="514">（二）</a>健陀羅國　　<span class="zhuanming">健陀羅</span>，梵文Gandhāra。又譯<span class="zhuanming">犍陀衛</span>﹑<span class="zhuanming">乾陀羅</span>﹑<span class="zhuanming">健馱邏</span>﹑<span class="zhuanming">建馱羅</span>等。古<span class="zhuanming">印度</span>國名，亦地名。其地相當於今<span class="zhuanming">巴基斯坦</span><span class="zhuanming">白沙瓦</span>及其毗連的<span class="zhuanming">阿富汗</span>東部一帶。《西域記》卷二：“<span class="zhuanming">健馱邏國</span>，東西千餘里，南北八百餘里。東臨<span class="zhuanming">信度河</span>。國大都城號<span class="zhuanming">布路沙布邏</span>，周四十餘里。”（頁47）<span class="zhuanming">布路沙布邏</span>，梵文Puruṣapura，又譯<span class="zhuanming">富樓沙</span>，今<span class="zhuanming">巴基斯坦</span><span class="zhuanming">白沙瓦</span>，唐時爲<span class="zhuanming">健陀羅國</span>首都。公元前三世紀以後，<span class="zhuanming">佛教</span>在<span class="zhuanming">健陀羅</span>極度盛行，出現不少著名<span class="zhuanming">佛教</span>學者。公元一世紀，<span class="zhuanming">貴霜</span>王朝興起，亦曾以<span class="zhuanming">布路沙布邏</span>爲其首都。因<span class="zhuanming">佛教</span>流行，形成著名的<span class="zhuanming">健陀羅</span><span class="zhuanming">佛教</span>藝術。</span> </p><p> <span><span class="zhuanming">明遠</span>法師者，<span class="zhuanming">益州</span><span class="zhuanming">清城</span><a class="zhuhao" href="#533" id="515">（1）</a><a class="zhuhao" href="#540" id="516">（一）</a>人也。梵名<span class="zhuanming">振多提婆</span><a class="zhuhao" href="#541" id="517">（二）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">思天</span>。</span> <span>幼順<a class="zhuhao" href="#534" id="518">（2）</a>法訓，長而彌修。容儀雅麗，詳<a class="zhuhao" href="#535" id="519">（3）</a>序清遒。善《中》﹑《百》，議<span class="zhuanming">莊周</span>。早遊七澤之間<a class="zhuhao" href="#542" id="520">（三）</a>，後歷三<span class="zhuanming">吴</span>之表<a class="zhuhao" href="#543" id="521">（四）</a>。重學經論，更習定門。於是棲隱<span class="zhuanming">廬<i class="pageTag" onclick="viewPic('ZSK00404-001-L00068','585968',this);" style="cursor:pointer;"> <span class="song">P68</span></i>峯</span>，經于<a class="zhuhao" href="#536" id="522">（4）</a>夏日。既慨聖教陵遟，遂乃振錫南遊，屆于<span class="zhuanming">交阯</span><a class="zhuhao" href="#544" id="523">（五）</a>。鼓舶鯨波，到<span class="zhuanming">訶陵國</span>。次至<span class="zhuanming">師子洲</span><a class="zhuhao" href="#545" id="524">（六）</a>，爲君王禮敬。乃潛形閣内，密取佛牙，望歸本國，以興供養。既得入手，翻被奪將。事<a class="zhuhao" href="#537" id="525">（5）</a>不遂所懷，頗見陵辱，向<span class="zhuanming">南印度</span>。傳聞<span class="zhuanming">師子洲</span>人云往<span class="zhuanming">大覺</span>，<span class="zhuanming">中方</span><a class="zhuhao" href="#546" id="526">（七）</a>寂無消息，應是在路而終，莫委年幾。其<span class="zhuanming">師子洲</span>防守佛牙異常牢固，置高樓上，幾閉<a class="zhuhao" href="#538" id="527">（6）</a>重關，鏁鑰泥封，五官共印。若開一户，則響徹城郭。每日供養，香花遍覆。至心祈請，則牙出花上，或見<a class="zhuhao" href="#539" id="528">（7）</a>異光，衆皆共覩<a class="zhuhao" href="#547" id="529">（八）</a>。傳云此洲若失佛牙，並被羅刹<a class="zhuhao" href="#548" id="530">（九）</a>之所吞食。爲防此患，非常守護。亦有傳云當向<span class="zhuanming">支那</span><a class="zhuhao" href="#549" id="531">（一○）</a>矣。斯乃聖力遐被，有感便通，豈由人事，強申非分耳。<a class="zhuhao" href="#550" id="532">（一一）</a></span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#515" id="533">（1）</a>清城　天本﹑足本作“<span class="zhuanming">青城</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#518" id="534">（2）</a>順　麗本﹑大本﹑天本作“履”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#519" id="535">（3）</a>詳　麗本﹑大本﹑天本﹑内本作“庠”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#522" id="536">（4）</a>于　徑本﹑足本作“干”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#525" id="537">（5）</a>事　麗本﹑大本﹑天本﹑内本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#527" id="538">（6）</a>閉　麗本﹑足本印作“閇”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#528" id="539">（7）</a>見　麗本﹑大本﹑天本﹑内本﹑足本作“現”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#516" id="540">（一）</a>益州清城　　<span class="zhuanming">益州</span>，見前《佛陀達摩傳》“<span class="zhuanming">益府</span>”條注。<i class="pageTag" onclick="viewPic('ZSK00404-001-L00069','585968',this);" style="cursor:pointer;"> <span class="song">P69</span></i><span class="zhuanming">清城</span>卽<span class="zhuanming">清城縣</span>，<span class="zhuanming">唐</span>初屬<span class="zhuanming">益州</span>。<span class="zhuanming">垂拱</span>二年析<span class="zhuanming">益州</span>置<span class="zhuanming">漢</span>﹑<span class="zhuanming">彭</span>﹑<span class="zhuanming">蜀</span>三州（《舊唐書》卷四十《地理志》誤作<span class="zhuanming">垂拱</span>三年），<span class="zhuanming">清城</span>改屬<span class="zhuanming">蜀州</span>。《舊唐書》卷四十《地理志》<span class="zhuanming">蜀州</span>條：“<span class="zhuanming">青城</span>，<span class="zhuanming">漢</span><span class="zhuanming">江源縣</span>地。<span class="zhuanming">南齊</span>置<span class="zhuanming">齊基縣</span>，<span class="zhuanming">後周</span>改爲<span class="zhuanming">青城</span>。山在西北三十二里。舊“青”字加水，<span class="zhuanming">開元</span>十八年，去“水”爲“青”。（5/1667）今<span class="zhuanming">四川</span><span class="zhuanming">灌縣</span>。<span class="zhuanming">青城山</span>在今<span class="zhuanming">灌縣</span>縣城西約三十里處。<span class="zhuanming">唐</span>時<span class="zhuanming">青城縣</span>治在今縣城東南。“<span class="zhuanming">青城</span>”二字，傳本《求法高僧傳》或作“<span class="zhuanming">清城</span>”，或作“<span class="zhuanming">青城</span>”。<span class="zhuanming">義淨</span>著書，時在<span class="zhuanming">開元</span>之前，應作“<span class="zhuanming">清城</span>”，以存其真。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#517" id="541">（二）</a>振多提婆　梵文Cintādeva。Cintā意譯思，deva意譯天。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#520" id="542">（三）</a>七澤之間　　<span class="zhuanming">司馬相如</span>《子虚賦》：“<span class="zhuanming">楚</span>有七澤，嘗見其一，未覩其餘也。臣之所見，蓋特其小小者耳，名曰<span class="zhuanming">雲夢</span>。”（<span class="zhuanming">中華書局</span>1977年印<span class="zhuanming">胡</span>刻本《文選》卷七，頁119b）七澤之間，泛指今<span class="zhuanming">湖北</span><span class="zhuanming">江西</span>一帶。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#521" id="543">（四）</a>三吴之表　　<span class="zhuanming">三國</span>時<span class="zhuanming">吴</span><span class="zhuanming">韋昭</span>有《三吴郡國志》，其書久佚，所指“三吴”不詳。《水經注》卷四十：“遂以<span class="zhuanming">浙江</span>西爲<span class="zhuanming">吴</span>，以東爲<span class="zhuanming">會稽</span>。<span class="zhuanming">漢高帝</span>十二年一<span class="zhuanming">吴</span>也，後分爲三，世號三<span class="zhuanming">吴</span>。<span class="zhuanming">吴興</span>﹑<span class="zhuanming">吴郡</span>﹑<span class="zhuanming">會稽</span>其一焉。”（《四部叢刊》本，頁15）但《通典》﹑《元和郡縣志》又以<span class="zhuanming">吴郡</span>﹑<span class="zhuanming">吴興</span>﹑<span class="zhuanming">丹陽</span>爲三<span class="zhuanming">吴</span>。<span class="zhuanming">唐</span><span class="zhuanming">梁載言</span>《十道四蕃志》則以<span class="zhuanming">吴郡</span>﹑<span class="zhuanming">吴興</span>﹑<span class="zhuanming">義興</span>爲三<span class="zhuanming">吴</span>。三<span class="zhuanming">吴</span>之表，謂三<span class="zhuanming">吴</span>以外地，指今<span class="zhuanming">浙江</span>以南地區。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#523" id="544">（五）</a>交阯　“阯”又作“趾”。<span class="zhuanming">漢</span>以前泛指五嶺以南地區爲<span class="zhuanming">交阯</span>。《韓非子》﹑《尚書大傳》説<span class="zhuanming">帝堯</span>之地，南至<span class="zhuanming">交阯</span>。《尚書·堯典》：“申命<span class="zhuanming">羲叔</span>，宅<span class="zhuanming">南交</span>。”卽指此。<span class="zhuanming">漢武帝</span>置<span class="zhuanming">交阯</span>刺史部，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00070','585968',this);" style="cursor:pointer;"> <span class="song">P70</span></i>轄境相當於今<span class="zhuanming">廣東</span>﹑<span class="zhuanming">廣西</span>大部和<span class="zhuanming">越南</span>北部﹑中部。<span class="zhuanming">東漢</span><span class="zhuanming">建安</span>八年（203）改爲<span class="zhuanming">交州</span>。<span class="zhuanming">隋</span><span class="zhuanming">大業</span>初曾改<span class="zhuanming">交州</span>爲<span class="zhuanming">交趾郡</span>。<span class="zhuanming">唐</span>初設<span class="zhuanming">交州總管府</span>，下轄有<span class="zhuanming">交州</span>等十州。<span class="zhuanming">交州</span>下又領有<span class="zhuanming">交趾</span>等四縣。自<span class="zhuanming">漢</span>至<span class="zhuanming">唐</span>，<span class="zhuanming">交阯</span>所指地域逐漸縮小。<span class="zhuanming">唐</span>代一般泛指今<span class="zhuanming">越南</span>北部<span class="zhuanming">紅河</span>三角洲一帶爲<span class="zhuanming">交阯</span>。<span class="zhuanming">義淨</span>此處卽取此義。近代又以<span class="zhuanming">交阯</span>稱<span class="zhuanming">越南</span>，因此稱今<span class="zhuanming">中南半島</span>爲<span class="zhuanming">交阯支那</span>（Cochin-China）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#524" id="545">（六）</a>師子洲　卽<span class="zhuanming">師子國</span>，又稱<span class="zhuanming">執師子國</span>，今<span class="zhuanming">斯里蘭卡</span>之古名，梵文Siṃhala的意譯，音譯<span class="zhuanming">僧訶羅</span>。《西域記》卷十一譯爲<span class="zhuanming">僧伽羅</span>，並記載了國名來歷的傳説。<span class="zhuanming">師子國</span>一名，首見於《法顯傳》。<span class="zhuanming">法顯</span>爲第一個有明確記載到過<span class="zhuanming">師子國</span>之<span class="zhuanming">中國</span>人。《宋書》卷九七有傳，其後<span class="zhuanming">中國</span>正史記載不絶。《元史》作<span class="zhuanming">僧迦剌</span>。《嶺外代答》﹑《諸蕃志》始稱<span class="zhuanming">細蘭</span>，《瀛涯勝覽》作<span class="zhuanming">錫蘭</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#526" id="546">（七）</a>中方　卽前《道生傳》中所稱之“<span class="zhuanming">中國</span>”。見《道生傳》注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#529" id="547">（八）</a>衆皆共覩　　<span class="zhuanming">師子洲</span>供養佛牙的傳統開始甚早。<span class="zhuanming">法顯</span>到<span class="zhuanming">師子國</span>，親眼所見，記載極生動：“（<span class="zhuanming">師子國</span>）城中又起佛齒精舍，皆七寶作。王淨修梵行，城内人敬信之情亦篤。……佛齒常以三月中出之。未出前十日，王莊挍大象，使一辯説人著王衣服，騎象上，擊鼓唱言。……如是唱已，王使夾道兩邊作菩薩五百身已來種種變現。或作<span class="zhuanming">須大拏</span>，或作<span class="zhuanming">睒</span>變，或作象王，或作鹿馬，如是形像，皆彩畫莊挍，狀若生人。然後佛齒乃出，中道而行。隨路供養，到<span class="zhuanming">無畏精舍</span>佛堂上，道俗雲集，燒香然燈，種種法事，晝夜不息。滿九十日，乃還城内精舍。城内精舍，至齋日則開户，禮敬如法。”（《法顯傳》，大51/865a）《西域<i class="pageTag" onclick="viewPic('ZSK00404-001-L00071','585968',this);" style="cursor:pointer;"> <span class="song">P71</span></i>記》卷十一記載：“（<span class="zhuanming">僧伽羅國</span>）王宫側有佛牙精舍。……王以佛牙日三灌洗，香水香末，或濯或焚，務極珍奇，式修供養。”（頁257）<span class="zhuanming">義淨</span>所記，又從另一方面對這種宗教傳統的細節作了補充。直到現代，<span class="zhuanming">斯里蘭卡</span><span class="zhuanming">佛教</span>徒仍對佛牙極爲尊崇。一九六一年我國<span class="zhuanming">佛教</span>界曾送藏於<span class="zhuanming">中國</span>的佛牙到<span class="zhuanming">斯里蘭卡</span>展覽，受到<span class="zhuanming">斯里蘭卡</span>僧俗各界極爲隆重的接待。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#530" id="548">（九）</a>羅刹　梵文rākṣasa或rakṣas音譯，又譯羅刹娑，羅叉娑，阿落刹娑等。《慧琳音義》卷二五：“羅刹，此云惡鬼也。食人血肉，或飛空，或地行，捷疾可畏也。”（大54/464b）羅刹一名，最早見於《梨俱吠陀》（Ṛgveda），據説原爲<span class="zhuanming">印度</span>古代土著民族的名稱。<span class="zhuanming">雅利安</span>人進入<span class="zhuanming">印度</span>，與原來的土著民族發生衝突，羅刹一名便成爲惡稱。傳説羅刹黑身﹑朱髮﹑緑眼，羅刹女（梵文rākṣasī）却是絶美的婦人。大史詩《羅摩衍那》（Rāmāyaṇa）的主要故事情節，就是<span class="zhuanming">楞伽島</span>（卽<span class="zhuanming">斯里蘭卡島</span>）的十首羅刹王<span class="zhuanming">羅波那</span>劫走<span class="zhuanming">羅摩</span>之妻<span class="zhuanming">悉多</span>，<span class="zhuanming">羅摩</span>爲救妻與之大戰。《西域記》卷十一亦記載了另一個有關羅刹女的傳説。可見<span class="zhuanming">師子國</span>有羅刹之傳説很早就有，它産生在佛教出現以前。在<span class="zhuanming">印度</span>各種神話與宗教傳説中，羅刹多出没在南方及南方的海島中。這實際上有一定歷史背景作爲依據。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#531" id="549">（一○）</a>支那　梵文Cīna的音譯，又譯<span class="zhuanming">至那</span>或<span class="zhuanming">脂那</span>。古代<span class="zhuanming">印度</span>對<span class="zhuanming">中國</span>的稱呼。本書卷上《慧輪傳》後原注：“<span class="zhuanming">支那</span>卽<span class="zhuanming">廣州</span>也，<span class="zhuanming">莫訶支那</span>卽<span class="zhuanming">京師</span>也，亦云<span class="zhuanming">提婆弗呾羅</span>，<span class="zhuanming">唐</span>云天子也。”《西域記》卷五：“<span class="zhuanming">至那</span>者，前王之國號；大<span class="zhuanming">唐</span>者，我君之國稱。”（頁109）Cina一字，最早見於<span class="zhuanming">憍底利耶</span>《政事論》（Kauṭilya：<i class="pageTag" onclick="viewPic('ZSK00404-001-L00072','585968',this);" style="cursor:pointer;"> <span class="song">P72</span></i>Arthaśāstra）和兩大史詩（Rāmāyaṇa，Mahābhārata）及《摩奴法論》（Manusmṛti），或以爲卽<span class="zhuanming">秦國</span>之“<span class="zhuanming">秦</span>”音譯。<span class="zhuanming">秦國</span>的名稱在公元前數世紀傳至<span class="zhuanming">印度</span>，<span class="zhuanming">印度</span>遂以此稱<span class="zhuanming">中國</span>。後來西方各國對<span class="zhuanming">中國</span>的稱呼多源於此。但亦有持其它不同意見者。參見B.Laufer：The　Name　China；P.Pelliot：L’origine　du　nom　de《Chine》；俱載T’oung　Pao，Vol.XⅢ，1912，pp.719—742（後文<span class="zhuanming">馮承鈞</span>譯爲：<span class="zhuanming">伯希和</span>《支那名稱之起源》，載入其《西域南海史地考證譯叢》第一輯中）。又<span class="zhuanming">張星烺</span>《中西交通史料匯編》第一册附録《支那名號考》亦討論此一問題，可參考。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#532" id="550">（一一）</a><span class="zhuanming">明遠</span>赴印的時間，傳文中没有明言。但本書卷上《窺冲傳》稱<span class="zhuanming">窺冲</span>爲<span class="zhuanming">明遠</span>室灑，與<span class="zhuanming">明遠</span>同舶泛<span class="zhuanming">南海</span>而到<span class="zhuanming">師子洲</span>。後<span class="zhuanming">明遠</span>從<span class="zhuanming">師子洲</span>向<span class="zhuanming">南印度</span>，更無消息。<span class="zhuanming">窺冲</span>則向<span class="zhuanming">西印度</span>，在<span class="zhuanming">西印度</span>與<span class="zhuanming">玄照</span>相遇，時約在<span class="zhuanming">乾封</span>一﹑二年間（666；667）。<span class="zhuanming">明遠</span>到<span class="zhuanming">師子洲</span>在此以前，則應是<span class="zhuanming">龍朔</span>﹑<span class="zhuanming">麟德</span>年間（661—665）事。參見前《玄照傳》及以下《窺冲傳》。</span> </p><p> <span><span class="zhuanming">義朗</span>律師者，<span class="zhuanming">益州</span><span class="zhuanming">成都</span><a class="zhuhao" href="#569" id="551">（一）</a>人也。善閑律典，兼解《瑜伽》<a class="zhuhao" href="#570" id="552">（二）</a>。發自<span class="zhuanming">長安</span>，彌歷<span class="zhuanming">江漢</span>。與同州<a class="zhuhao" href="#571" id="553">（三）</a>僧<span class="zhuanming">智岸</span>，并弟一人名<span class="zhuanming">義玄</span>，年始弱冠<a class="zhuhao" href="#572" id="554">（四）</a>，知欽正理，頗閑内典<a class="zhuhao" href="#573" id="555">（五）</a>，尤善文筆。思瞻聖迹，遂與弟俱遊。秀季良昆，遞相擕帶，鶺鴒存念<a class="zhuhao" href="#574" id="556">（六）</a>，魚水敦懷。既至<span class="zhuanming">烏雷</span><a class="zhuhao" href="#575" id="557">（七）</a>，同附商舶。掛百丈<a class="zhuhao" href="#576" id="558">（八）</a>，陵萬波，越舸<span class="zhuanming">扶南</span><a class="zhuhao" href="#577" id="559">（九）</a>，綴纜<span class="zhuanming">郎迦</span><a class="zhuhao" href="#565" id="560">（1）</a><a class="zhuhao" href="#578" id="561">（一○）</a>。蒙<span class="zhuanming">郎迦戍</span><a class="zhuhao" href="#566" id="562">（2）</a>國王待以上賓之禮。<span class="zhuanming">智岸</span>遇<i class="pageTag" onclick="viewPic('ZSK00404-001-L00073','585968',this);" style="cursor:pointer;"> <span class="song">P73</span></i>疾，於此而亡。<span class="zhuanming">朗公</span>既懷死别之恨，與弟附舶向<span class="zhuanming">師子洲</span>，披求異典<a class="zhuhao" href="#567" id="563">（3）</a>，頂禮佛牙，漸之<span class="zhuanming">西國</span>。傳聞如此，而今不知的在何所。<span class="zhuanming">師子洲</span>既不見，<span class="zhuanming">中印度</span>復不聞，多是魂<a class="zhuhao" href="#568" id="564">（4）</a>歸異代矣。年四十餘耳。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#560" id="565">（1）</a>郎迦　大本﹑天本作“<span class="zhuanming">郎迦戍</span>”；内本﹑足本作“<span class="zhuanming">郎伽戌</span>”。麗本印作“<span class="zhuanming">郎迦<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/14014601bs80.png" style="width: 12px; display: inline-block;" width=""/></span></span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#562" id="566">（2）</a>郎迦戍　磧本原印作“<span class="zhuanming">郎迦<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/140146018km4.png" style="width: 12px; display: inline-block;" width=""/></span></span>”；内本﹑足本作“<span class="zhuanming">郎迦戌</span>”；北本作“<span class="zhuanming">郎迦<span><img class="wordPic" height="" src="http://xuexi.ancientbooks.cn/shuju/u/cms/www/201612/140146010zqp.png" style="width: 12px; display: inline-block;" width=""/></span></span>”；今從其它各本作“<span class="zhuanming">郎迦戍</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#563" id="567">（3）</a>異典　磧本原作“異與”；各本俱作“異典”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#564" id="568">（4）</a>魂　麗本﹑大本作“魄”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#551" id="569">（一）</a>益州成都　今<span class="zhuanming">四川</span><span class="zhuanming">成都市</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#552" id="570">（二）</a>兼解《瑜伽》　此指通解《瑜伽師地論》，或指通解大乘<span class="zhuanming">佛教</span>瑜伽行派的理論。《寄歸傳》卷四：“瑜伽畢學，體窮<span class="zhuanming">無著</span>之八支。”原注：“一﹑《二十唯識論》；二﹑《三十唯識論》；三﹑《攝大乘論》；四﹑《對法論》；五﹑《辯中邊論》；六《緣起論》；七﹑《大莊嚴論》；八﹑《成業論》。此中雖有<span class="zhuanming">世親</span>所造，然而功歸<span class="zhuanming">無著</span>也。”（大54/230a）瑜伽行派的理論<span class="zhuanming">南北朝</span>時傳來<span class="zhuanming">中國</span>，<span class="zhuanming">唐</span>代<span class="zhuanming">玄奘</span>又進行系統的翻譯介紹，一時遂成顯學。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#553" id="571">（三）</a>同州　同，相同。同州，謂<span class="zhuanming">智岸</span>亦<span class="zhuanming">益州</span>人。《序》中作“<span class="zhuanming">益州</span><span class="zhuanming">智岸</span>法師”，上下文語義亦通。<span class="zhuanming">足立喜六</span>解釋“同州”爲<span class="zhuanming">關内道</span>之<span class="zhuanming">同州</span>，説誤。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00074','585968',this);" style="cursor:pointer;"> <span class="song">P74</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#554" id="572">（四）</a>弱冠　《禮記·曲禮上》：“二十曰弱，冠。”<span class="zhuanming">孔穎達</span>疏：“二十成人，初加冠，體猶未壯，故曰弱也。”（《四部備要》本，頁10b）但未滿二十亦可稱弱冠。《後漢書》卷四四《胡廣傳》：“<span class="zhuanming">終</span>﹑<span class="zhuanming">賈</span>揚聲，亦在弱冠。”（6/1506）<span class="zhuanming">終軍</span>年十八請纓，<span class="zhuanming">賈誼</span>年十八爲博士，皆未滿二十歲。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#555" id="573">（五）</a>内典　指佛典。<span class="zhuanming">佛教</span>徒以<span class="zhuanming">佛教</span>的學説爲“内學”，佛典爲“内典”，<span class="zhuanming">佛教</span>以外的學説和典籍爲“外學”﹑“外典”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#556" id="574">（六）</a>鶺鴒存念　鶺鴒，又作脊令。鳥名。《詩·小雅·常棣》：“脊令在原，兄弟急難。”言脊令失所，飛鳴求其同類。後因此以“脊令”比喻兄弟。鶺鴒存念，謂兄弟友善。下“魚水敦懷”句亦同。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#557" id="575">（七）</a>烏雷　《舊唐書》卷四一《地理志》：“（<span class="zhuanming">陸州</span>）領縣三。……東南際大海。……<span class="zhuanming">烏雷</span>，州所冶也。”（5/1758）<span class="zhuanming">陸州</span><span class="zhuanming">唐</span>時屬<span class="zhuanming">嶺南道</span>。<span class="zhuanming">烏雷縣</span>，地在今<span class="zhuanming">廣西</span><span class="zhuanming">欽州縣</span>。古<span class="zhuanming">烏雷縣</span>東南有<span class="zhuanming">烏雷洲</span>﹑<span class="zhuanming">烏雷嶺</span>，瀕於大海。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#558" id="576">（八）</a>百丈　船上的縴纜。《南史》卷十六《朱超石傳》“<span class="zhuanming">義熙</span>十二年北伐，<span class="zhuanming">超石</span>爲前鋒入河，時軍人緣河南岸牽百丈，有漂度北岸者。”（2/458）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#559" id="577">（九）</a>扶南　見《序》“<span class="zhuanming">跋南國</span>”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#561" id="578">（一○）</a>郎迦　卽<span class="zhuanming">郎迦戍</span>。《梁書》卷五四《諸夷傳》（3/795）﹑《舊唐書》卷一九七《南蠻西南蠻傳》（16/5271）﹑《新唐書》卷二二二下《南蠻傳》（20/6300）稱作<span class="zhuanming">狼牙脩</span>（修），《隋書》卷八二《南蠻傳》作<span class="zhuanming">狼牙須</span>（6/1834），《續高僧傳》卷一《拘那羅陀傳》作<span class="zhuanming">楞伽修</span>（大50/430a）。《寄歸傳》卷一原注：“從<span class="zhuanming">那爛<i class="pageTag" onclick="viewPic('ZSK00404-001-L00075','585968',this);" style="cursor:pointer;"> <span class="song">P75</span></i>陀</span>東行五百驛，皆名東裔，乃至盡窮，有<span class="zhuanming">大黑山</span>，計當<span class="zhuanming">土蕃</span>南畔。傳云是<span class="zhuanming">蜀川</span>西南行可一月餘，便達斯嶺。次此南畔，逼近海涯，有<span class="zhuanming">室利察呾羅國</span>。次東南有<span class="zhuanming">郎迦戍國</span>。次東有<span class="zhuanming">社和鉢底國</span>。次東極至<span class="zhuanming">臨邑國</span>。”（大54/205b）<span class="zhuanming">大黑山</span>，今多認爲卽今<span class="zhuanming">緬甸</span><span class="zhuanming">阿拉干</span>山脉，《新唐書》卷四三下《地理志》載“<span class="zhuanming">安南</span>通<span class="zhuanming">天竺</span>道”中又稱“<span class="zhuanming">黑山</span>”。海涯，應指今<span class="zhuanming">緬甸</span><span class="zhuanming">伊洛瓦</span><span class="zhuanming">底江</span>江口，<span class="zhuanming">安達曼海</span>海岸一帶。<span class="zhuanming">室利察呾羅</span>，梵文Srīkṣetra，國名，亦都城名，地在今<span class="zhuanming">緬甸</span><span class="zhuanming">卑謬</span>附近，故城遺址已發現。《西域記》作“<span class="zhuanming">室利差呾羅</span>”。東南卽<span class="zhuanming">郎迦戍國</span>，其地因此應在今<span class="zhuanming">馬來半島</span>上，應卽《西域記》所稱<span class="zhuanming">迦摩浪迦國</span>。次東有<span class="zhuanming">社和鉢底國</span>，《西域記》稱爲<span class="zhuanming">墮羅鉢底國</span>，梵文Dvārapatī，地在今<span class="zhuanming">泰國</span><span class="zhuanming">大城府</span>一帶。“<span class="zhuanming">社和鉢底</span>”實爲“<span class="zhuanming">杜和鉢底</span>”之訛，卽<span class="zhuanming">杜和羅鉢底</span>。見本書卷上《大乘燈傳》中此條注。<span class="zhuanming">臨邑</span>卽<span class="zhuanming">林邑</span>，又稱<span class="zhuanming">占波</span>﹑<span class="zhuanming">瞻波</span>﹑<span class="zhuanming">占婆</span>或<span class="zhuanming">環王</span>，地在今<span class="zhuanming">越南</span>中南部。《西域記》卷十所記各國方位略同：“從此（指<span class="zhuanming">東印度</span><span class="zhuanming">三摩呾吒國</span>）東北（按“東北”應是“東南”之誤。）大海濱山谷中有<span class="zhuanming">室利差呾羅國</span>。次東南大海隅有<span class="zhuanming">迦摩浪迦國</span>。次東有<span class="zhuanming">墮羅鉢底國</span>。次東有<span class="zhuanming">伊賞那補羅國</span>。次東有<span class="zhuanming">摩訶瞻波國</span>，卽此云<span class="zhuanming">林邑</span>是也。”（頁234）<span class="zhuanming">郎迦戍</span>一名，今多認爲卽十一世紀<span class="zhuanming">泰米爾</span>文碑銘中的Ilaṅgāśōka，十四世紀<span class="zhuanming">爪哇</span>文獻Nāgarakṛtāgama中的Langkasuka，十六世紀<span class="zhuanming">阿拉伯</span>人著作Kitab　al-Minhāj　al-fākhir　fi-‘ilm　al-baḥr　al-zākhir中的Langashukā。惟故地確在何處説法不一。<span class="zhuanming">伯希和</span>認爲在<span class="zhuanming">馬來半島</span>西部<span class="zhuanming">丹那沙林</span>（Tenasserim，今屬<span class="zhuanming">緬甸</span>），又説在<span class="zhuanming">吉打</span>（Kedah，今屬<span class="zhuanming">馬來西亞</span>）。<span class="zhuanming">藤田豐八</span>認爲《東西洋考》中的<span class="zhuanming">大<i class="pageTag" onclick="viewPic('ZSK00404-001-L00076','585968',this);" style="cursor:pointer;"> <span class="song">P76</span></i>泥</span>卽其故地，在半島東部之<span class="zhuanming">北大年</span>（Pattani，今屬<span class="zhuanming">泰國</span>）。G.Coed　ès認爲地在<span class="zhuanming">吉打</span>之北，東到<span class="zhuanming">北大年</span>，横跨半島；今<span class="zhuanming">馬來西亞</span><span class="zhuanming">霹靂河</span>（Perak　R.）上遊有一支流名Langkasuka。（以上見<span class="zhuanming">藤田</span>《狼牙脩國考》，載<span class="zhuanming">何健民</span>譯《中國南海古代交通叢考》，<span class="zhuanming">商務</span>1936年版；Coed　ès：ISSA　p.39）<span class="zhuanming">足立喜六</span>認爲在半島東北，<span class="zhuanming">暹羅灣</span>西北。據《梁書》卷五四稱：“其界東西三十日行，南北二十日行。”似地跨半島東西。但<span class="zhuanming">義淨</span>此處所指，則應在東岸。本書卷下《道琳傳》稱：“（<span class="zhuanming">道琳</span>）越銅柱而屆<span class="zhuanming">郎迦</span>，歷<span class="zhuanming">訶陵</span>而經<span class="zhuanming">裸國</span>。”如<span class="zhuanming">郎迦戍</span>在西岸，則無需再歷<span class="zhuanming">訶陵</span>。P.Wheatley亦認爲在今<span class="zhuanming">北大年</span>附近。其所著The　Golden　Khersonese一書有專章討論甚詳，可參閲。宋代《諸蕃記》所記“<span class="zhuanming">凌牙斯</span>”或“<span class="zhuanming">凌牙斯加</span>”，元代《島夷誌略》所記“<span class="zhuanming">龍牙犀角</span>”，明代《武備志》所記“<span class="zhuanming">狼西加</span>”，有人亦以爲卽此<span class="zhuanming">郎迦戍</span>。</span> </p><p> <span><span class="zhuanming">會寧</span>律師，<span class="zhuanming">益州</span><span class="zhuanming">成都</span>人也。禀志操行，意存弘益。少而聰慧，投跡法場。敬勝理若髻珠<a class="zhuhao" href="#619" id="579">（一）</a>，棄榮華如脱履<a class="zhuhao" href="#606" id="580">（1）</a>。薄<a class="zhuhao" href="#607" id="581">（2）</a>善經論，尤精律典。思<a class="zhuhao" href="#608" id="582">（3）</a>存演法，結念<span class="zhuanming">西方</span>。爰以<span class="zhuanming">麟德</span>年中<a class="zhuhao" href="#620" id="583">（二）</a>杖<a class="zhuhao" href="#609" id="584">（4）</a>錫<span class="zhuanming">南海</span>，泛舶<a class="zhuhao" href="#610" id="585">（5）</a>至<span class="zhuanming">訶陵洲</span>。停住三載，遂共<span class="zhuanming">訶陵國</span>多聞僧<span class="zhuanming">若那跋陀羅</span><a class="zhuhao" href="#621" id="586">（三）</a>於《阿笈摩經》<a class="zhuhao" href="#622" id="587">（四）</a>内譯出<span class="zhuanming">如來</span>焚身之事<a class="zhuhao" href="#623" id="588">（五）</a>，斯與《大乘湼槃》<a class="zhuhao" href="#624" id="589">（六）</a>頗不相涉。然《大乘湼槃》<span class="zhuanming">西國淨</span>親<a class="zhuhao" href="#611" id="590">（6）</a>見目云其大數有二十五千頌<a class="zhuhao" href="#625" id="591">（七）</a>，翻譯可成六十餘卷。檢其全部，竟而不獲，但得初《大衆問品》<a class="zhuhao" href="#626" id="592">（八）</a>一夾，有四<i class="pageTag" onclick="viewPic('ZSK00404-001-L00077','585968',this);" style="cursor:pointer;"> <span class="song">P77</span></i>千餘頌。<span class="zhuanming">會寧</span>既譯得《阿笈摩》本，遂令小僧<span class="zhuanming">運期</span>奉表<a class="zhuhao" href="#612" id="593">（7）</a>賫經，還至<span class="zhuanming">交府</span><a class="zhuhao" href="#627" id="594">（九）</a>，馳驛<span class="zhuanming">京兆</span><a class="zhuhao" href="#628" id="595">（一○）</a>，奏上闕庭，冀使未聞流布<span class="zhuanming">東夏</span>。<span class="zhuanming">運期</span>從京還達<span class="zhuanming">交阯</span>，告諸道俗，蒙贈小絹數百疋，重詣<a class="zhuhao" href="#613" id="596">（8）</a><span class="zhuanming">訶陵</span>，報德<span class="zhuanming">智賢</span>，</span> <span class="font12 zhu"><span class="zhuanming">若那跋陀羅</span><a class="zhuhao" href="#614" id="597">（9）</a>也。</span> <span>與<span class="zhuanming">會寧</span>相見。於是<span class="zhuanming">會寧</span>方適<span class="zhuanming">西國</span><a class="zhuhao" href="#629" id="598">（一一）</a>。比於所在，每察風聞。尋聽五<span class="zhuanming">天</span><a class="zhuhao" href="#630" id="599">（一二）</a>，絶無蹤緒。准斯理也，卽其人已亡<a class="zhuhao" href="#615" id="600">（10）</a>。傷曰<a class="zhuhao" href="#616" id="601">（11）</a>：</span> </p><p> <span>嗟矣<span class="zhuanming">會寧</span>，爲法孤征。纔翻二軸，啓望天庭。終期<a class="zhuhao" href="#617" id="602">（12）</a>寶渚，權居<a class="zhuhao" href="#618" id="603">（13）</a>化城<a class="zhuhao" href="#631" id="604">（一三）</a>。身雖没而道著，時縱遠而遺名。將菩薩之先志，共後念<a class="zhuhao" href="#632" id="605">（一四）</a>以揚聲。</span> </p><p> <span>春秋可三十四五矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#580" id="606">（1）</a>履　麗本﹑大本﹑天本﹑内本作“屣”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#581" id="607">（2）</a>薄　足本作“溥”；内本作“博”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#582" id="608">（3）</a>思　麗本﹑大本﹑天本作“志”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#584" id="609">（4）</a>杖　麗本﹑大本作“仗”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#585" id="610">（5）</a>泛舶　磧本原作“沉舶”；各本俱作“泛舶”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#590" id="611">（6）</a>親　麗本﹑大本﹑天本作“觀”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#593" id="612">（7）</a>奉表　磧本原無“表”字，今從麗本﹑大本﹑天本﹑内本﹑足本加。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#596" id="613">（8）</a>詣　麗本﹑大本作“諂”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00078','585968',this);" style="cursor:pointer;"> <span class="song">P78</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#597" id="614">（9）</a>若那跋陀羅　磧本及其它各本俱作“<span class="zhuanming">若那跋達羅</span>”，今從上文改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#600" id="615">（10）</a>卽其人已亡　内本﹑足本在此後卽接“春秋可三十四五矣”句。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#601" id="616">（11）</a>傷曰　磧本原作“傷呼”；北本﹑徑本﹑清本作“傷乎”；今從麗本﹑大本﹑天本﹑内本﹑足本作“傷曰”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#602" id="617">（12）</a>終期　磧本原作“終斯”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#603" id="618">（13）</a>權居　磧本原作“擁居”；今從麗本﹑大本﹑天本﹑内本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#579" id="619">（一）</a>髻珠　髻中之寶珠。此處喻<span class="zhuanming">佛教</span>教義之寶貴。所謂“法華七喻”之一，見《法華經》卷五《安樂行品》（大9/38c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#583" id="620">（二）</a>麟德年中　公元六六四至六六五年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#586" id="621">（三）</a>若那跋陀羅　梵文Jñānabhadra。jñāna意譯智，bhadra意譯賢，所以下文中又稱<span class="zhuanming">智賢</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#587" id="622">（四）</a>《阿笈摩經》　阿笈摩，梵文Āgama音譯，又譯阿含﹑阿含暮﹑阿伽摩﹑阿笈多等。《玄應音義》卷二四解釋：“此云教法，或言傳，謂展轉傳來，以法相授也。”（弘爲7/94b）相傳<span class="zhuanming">釋迦牟尼</span>入滅後，最初結集之法藏卽《阿笈摩經》。今<span class="zhuanming">漢</span>譯《大藏經》中據文字長短及内容特點，分有《長阿含經》﹑《中阿含經》﹑《雜阿含經》﹑《增一阿含經》四個部類，被認爲是小乘<span class="zhuanming">佛教</span>的經典。南傳巴利文經藏中有《長部》﹑《中部》﹑《相應部》﹑《增支部》和《小部》五個部類。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00079','585968',this);" style="cursor:pointer;"> <span class="song">P79</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#588" id="623">（五）</a>譯出如來焚身之事　　<span class="zhuanming">會寧</span>與<span class="zhuanming">求那跋陀羅</span>合譯之經現存，題名《大般湼槃經後分》。《開元録》卷九著録爲：“《大般湼槃經後譯荼毘分》，二卷”，又小字注：“亦曰闍維分，亦云後分，沙門<span class="zhuanming">慧立</span>制序，見《大周録》。”（大55/563b）《大周録》卽《大周刊定衆經目録》。此見卷十一（大55/442b）。此經今《大正藏》編入在第十二卷。又甘肅省博物舘今藏有唐武周久視元年（700）寫本，首題《大般湼槃經機感荼毗品》，中有《聖軀廓閏品》品目，尾題《大般湼槃經後分卷第四十二》。見秦明智：《跋唐人寫本〈大般湼槃經後分〉》，載《敦煌學研究》，《西北師院學報增刊》，1984年10月。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#589" id="624">（六）</a>《大乘湼槃》　指被認爲屬於大乘<span class="zhuanming">佛教</span>系統之《湼槃經》。漢譯有<span class="zhuanming">西晉</span><span class="zhuanming">竺法護</span>譯《方等般泥洹經》﹑<span class="zhuanming">東晉</span><span class="zhuanming">法顯</span>譯《大般泥洹經》﹑<span class="zhuanming">北凉</span><span class="zhuanming">曇無懺</span>譯《大般湼槃經》﹑<span class="zhuanming">劉宋</span><span class="zhuanming">慧嚴</span>等改文所成《大般湼槃經》等數種。其中最後兩種最著，一四十卷，又稱“北本”；一三十六卷，又稱“南本”。宣傳的是大乘<span class="zhuanming">佛教</span>的教義。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#591" id="625">（七）</a>頌　梵文śloka的意譯，音譯輸洛迦﹑首盧迦。古代梵文﹑巴利文的一種詩律體。《寄歸傳》卷四：“凡言一頌，乃有四句，一句八字，總成三十二言。”參見<span class="zhuanming">季羡林</span>先生《羅摩衍那初探》第九《詩律》（<span class="zhuanming">外國文學出版社</span>1979年版，頁76—80）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#592" id="626">（八）</a>《大衆問品》　今北本《大般湼槃經》卷十有《一切大衆所問品》。見《大正藏》卷十二（大12/423）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#594" id="627">（九）</a>交府　　<span class="zhuanming">交州總管府</span>。《舊唐書》卷四一《地理志》（5/<i class="pageTag" onclick="viewPic('ZSK00404-001-L00080','585968',this);" style="cursor:pointer;"> <span class="song">P80</span></i>1749）：“<span class="zhuanming">安南都督府</span>，<span class="zhuanming">隋</span><span class="zhuanming">交趾郡</span>。<span class="zhuanming">武德</span>五年，改爲<span class="zhuanming">交州總管</span>府。”<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span>，今<span class="zhuanming">越南</span><span class="zhuanming">河内</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#595" id="628">（一○）</a>京兆　卽<span class="zhuanming">長安</span>，今<span class="zhuanming">西安</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#598" id="629">（一一）</a>於是會寧方適西國　《開元録》卷九此段所記稍異：“沙門<span class="zhuanming">若那跋陀羅</span>，<span class="zhuanming">唐</span>云<span class="zhuanming">智賢</span>。<span class="zhuanming">南海</span><span class="zhuanming">波凌</span>（原注：亦曰<span class="zhuanming">訶陵</span>。）<span class="zhuanming">國</span>人也。善三藏學。往者<span class="zhuanming">麟德</span>年中<span class="zhuanming">益府</span><span class="zhuanming">成都</span>沙門<span class="zhuanming">會寧</span>故遊<span class="zhuanming">天竺</span>，觀禮聖跡，汎舶西逝，路經<span class="zhuanming">波凌國</span>。遂共<span class="zhuanming">智賢</span>譯《湼槃後分》二卷。寄經達於<span class="zhuanming">交州</span>，<span class="zhuanming">會寧</span>方之<span class="zhuanming">天竺</span>。後至<span class="zhuanming">儀鳳</span>年初（676），<span class="zhuanming">交州</span>都督<span class="zhuanming">梁難敵</span>遣使附經入京。三年戊寅（678），<span class="zhuanming">大慈恩寺</span>沙門<span class="zhuanming">靈會</span>於東安（按應作“東宫”）啟請施行。”（大55/563c）《宋高僧傳》卷二記載與《開元録》同，但稍詳。“故遊<span class="zhuanming">天竺</span>”作“欲遊<span class="zhuanming">天竺</span>”；“湼槃後分二卷”後加“此於《阿笈摩經》内譯出説世尊焚棺收設利羅等事，與《大湼槃》頗不相涉”；“<span class="zhuanming">梁難敵</span>遣使附經”作“遣使同<span class="zhuanming">會寧</span>弟子<span class="zhuanming">運期</span>奉表進經入京”；“東安”作“東宫”；最後有“<span class="zhuanming">運期</span>奉侍其師，因心莫比。師令齎經行化，故無暇影隨往<span class="zhuanming">西域</span>也”句。（大50/717b）根據<span class="zhuanming">義淨</span>記載，<span class="zhuanming">會寧</span>在<span class="zhuanming">訶陵</span>停住僅有三載，<span class="zhuanming">運期</span>奉表賷經，還至<span class="zhuanming">交府</span>，馳驛<span class="zhuanming">京兆</span>，然後再返<span class="zhuanming">訶陵</span>，重見<span class="zhuanming">會寧</span>，<span class="zhuanming">會寧</span>方適<span class="zhuanming">印度</span>。但《開元録》及《宋高僧傳》稱<span class="zhuanming">運期</span>賫經入京事（《開元録》未明言運期）在<span class="zhuanming">儀鳳</span>年初，如再返<span class="zhuanming">訶陵</span>見<span class="zhuanming">會寧</span>，時間已晚將近十年。《開元録》與《宋高僧傳》記載或誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#599" id="630">（一二）</a>五天　五<span class="zhuanming">天竺</span>，或稱五<span class="zhuanming">印度</span>，古<span class="zhuanming">印度</span>的概稱。卽<span class="zhuanming">東天竺</span>﹑<span class="zhuanming">西天竺</span>﹑<span class="zhuanming">南天竺</span>﹑<span class="zhuanming">北天竺</span>﹑<span class="zhuanming">中天竺</span>，其數爲五。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#604" id="631">（一三）</a>終期寶渚，權居化城　《法華經》卷三《化城喻品》：<i class="pageTag" onclick="viewPic('ZSK00404-001-L00081','585968',this);" style="cursor:pointer;"> <span class="song">P81</span></i>“譬如五百由旬險難惡道，曠絶無人怖畏之處，若有多衆，欲過此道，至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導衆人，欲過此難。所將人衆，中路懈退，白導師言：‘我等疲極，而復怖畏，不能復進，前路猶遠，今欲退還。’導師多諸方便，而作是念：‘此等可愍，云何捨大珍寶而欲退還？’作是念已，以方便力，於險道中過三百由旬，化作一城，告衆人言：‘汝等勿怖，莫得退還，今此大城，可於中止，隨意所作，若入是城，快得安隱，若能前至寶所，亦可得去。’是時疲極之衆，心大歡喜，歎未曾有：‘我等今者，免斯惡道，快得安隱。’於是衆人前入化城，生已度想，生安隱想。爾時導師知此人衆既得止息，無復疲惓，卽滅化城，語衆人言：‘汝等去來，寶處在近。向者大城，我所化作，爲止息耳。’”（大9/25c—26a）寶渚卽寶處。化城，喻佛設方便，先説所謂聲聞法，使衆生姑爲止息，由此誘導而進趣菩薩乘。此處喻<span class="zhuanming">會寧</span>求法未得結果，譬如期於寶處，而權居化城。寶渚，梵文ratnadvīpa。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#605" id="632">（一四）</a>後念　《大乘成業論》：“前興後而作生因，如前念心興後念心。”（大31/782a）</span> </p><p> <span><span class="zhuanming">運期</span>師者，<span class="zhuanming">交州</span><a class="zhuhao" href="#642" id="633">（一）</a>人也。與<span class="zhuanming">曇閏</span><a class="zhuhao" href="#639" id="634">（1）</a>同遊，仗<span class="zhuanming">智賢</span>受具。旋迴<span class="zhuanming">南海</span>，十有餘年。善崑崙音<a class="zhuhao" href="#643" id="635">（二）</a>，頗知梵語。後便歸俗，住<span class="zhuanming">室利佛逝<a class="zhuhao" href="#640" id="636">（2）</a>國</span>，于今現在。既而往復宏波，傳經帝里，布未曾教，斯人之力。年可四十<a class="zhuhao" href="#641" id="637">（3）</a><a class="zhuhao" href="#644" id="638">（三）</a>矣。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00082','585968',this);" style="cursor:pointer;"> <span class="song">P82</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#634" id="639">（1）</a>曇閏　麗本﹑大本﹑天本﹑内本﹑足本作“<span class="zhuanming">曇潤</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#636" id="640">（2）</a>佛逝　磧本原作“佛遊”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#637" id="641">（3）</a>四十　磧本原作“三十”；今從麗本﹑大本﹑天本﹑内本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#633" id="642">（一）</a>交州　《舊唐書》卷四一《地理志》：“<span class="zhuanming">交州</span>，領<span class="zhuanming">交趾</span>﹑<span class="zhuanming">懷德</span>﹑<span class="zhuanming">南定</span>﹑<span class="zhuanming">宋平</span>四縣。”（5/1749）<span class="zhuanming">交州</span>屬<span class="zhuanming">交州</span><span class="zhuanming">總管府</span>。其地相當於今<span class="zhuanming">越南</span><span class="zhuanming">河内</span>附近一帶。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#635" id="643">（二）</a>崑崙音　本書卷下《大津傳》中又稱“崑崙語”，《懷業傳》中稱“骨崙語”。《慧琳音義》卷八一解釋此句云：“崑崙語，上音昆，下音論。時俗語便，亦曰骨論，<span class="zhuanming">南海</span>洲島中夷人也。甚黑，裸形，能馴伏猛獸犀象等。種類數般，卽有<span class="zhuanming">僧祗</span>﹑<span class="zhuanming">突彌</span>﹑<span class="zhuanming">骨堂</span>﹑<span class="zhuanming">閣篾</span>等，皆鄙賤人也。國無禮義，抄劫爲活。愛啖食人，如羅刹惡鬼之類也。言語不正，異於諸蕃。善入水，竟日不死。”（大54/835c）其注多污語。《寄歸傳》卷一則云：“<span class="zhuanming">南海</span>諸洲，有十餘國。……諸國周圍，或可百里，或數百里，或可百驛。大海雖難計里，商舶串者准知。良爲<span class="zhuanming">掘倫</span>初至<span class="zhuanming">交</span><span class="zhuanming">廣</span>，遂使總唤<span class="zhuanming">崑崙國</span>焉。唯此<span class="zhuanming">崑崙</span>，頭捲體黑。自餘諸國，與神州不殊。赤脚敢曼，總是其式。”（大54/205b）《舊唐書》卷一九七《南蠻西南蠻傳》又云：“自<span class="zhuanming">林邑</span>以南，皆卷髮黑身，通號爲‘<span class="zhuanming">崑崙</span>’。”（16/5270）《晉書》卷三二《后妃傳下》中記<span class="zhuanming">孝武文李太后</span>色黑，被人稱爲“崐崘”（4/981）。《通鑑》卷一二九記<span class="zhuanming">南朝</span><span class="zhuanming">宋孝<i class="pageTag" onclick="viewPic('ZSK00404-001-L00083','585968',this);" style="cursor:pointer;"> <span class="song">P83</span></i>武帝</span>寵一“崑崙奴”，令撻大臣（9/4064）。<span class="zhuanming">唐</span>人筆記小説及詩文中所記“崑崙奴”則更多。近三十年來國内<span class="zhuanming">唐</span>代墓葬中亦出土有卷髮黑膚陶俑，實卽崑崙奴俑。以卷髮黑膚之體征論，<span class="zhuanming">崑崙</span>本指<span class="zhuanming">南海</span>諸島，包括今<span class="zhuanming">南亞</span>及<span class="zhuanming">東非</span>海岸地區之部分土著居民，今稱<span class="zhuanming">尼格羅</span>-<span class="zhuanming">澳大利亞</span>種之黑人。後又以此名泛稱<span class="zhuanming">南海</span>中諸島及諸地，其居民之語言遂被稱作“崑崙語”或“崑崙音”﹑“骨崙語”。但這一廣大地區中民族種類甚多。如<span class="zhuanming">慧琳</span>所舉四種中，<span class="zhuanming">僧祗</span>今多認爲卽指今<span class="zhuanming">桑給巴爾</span>；<span class="zhuanming">閣篾</span>又稱<span class="zhuanming">吉篾</span>，卽今<span class="zhuanming">柬埔寨</span>之<span class="zhuanming">高棉</span>族。不同民族在古代使用的語言亦各不同。根據<span class="zhuanming">義淨</span>記載的情況，他所指的<span class="zhuanming">掘崙</span>卽<span class="zhuanming">掘崙洲</span>人，大致在今<span class="zhuanming">印度尼西亞</span>羣島一帶。<span class="zhuanming">運期</span>﹑<span class="zhuanming">大津</span>﹑<span class="zhuanming">懷業</span>的行踪，主要在<span class="zhuanming">訶陵</span>與<span class="zhuanming">室利佛逝</span>。因此此處所稱崑崙語可能是古<span class="zhuanming">馬來</span>語的一種。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#638" id="644">（三）</a>年可四十　磧本原作“三十”，它本有作“四十”者，有作“三十”者。<span class="zhuanming">會寧</span>以<span class="zhuanming">麟德</span>年中（664—665）至<span class="zhuanming">訶陵</span>，停住三載，遂遣<span class="zhuanming">運期</span>奉表賫經至交府，於時至遲亦是<span class="zhuanming">總章</span>年間（668—670）事。<span class="zhuanming">義淨</span>撰《求法高僧傳》，至早不過<span class="zhuanming">垂拱</span>二年（686，實際則更晚）。傳中稱<span class="zhuanming">運期</span>“於今現在”，倘作“年可三十”，<span class="zhuanming">運期</span>賫經赴唐時最多十餘歲，似不可能，作“年可四十”更通。傳中又稱<span class="zhuanming">運期</span>“仗<span class="zhuanming">智賢</span>受具”，一般年滿二十方能受具足戒，爾後“迴<span class="zhuanming">南海</span>，十有餘年”，其後歸俗，於今現在，亦可證實應作“年可四十”。</span> </p><p> <span><span class="zhuanming">木叉提婆</span><a class="zhuhao" href="#646" id="645">（一）</a>者，<span class="zhuanming">交州</span>人也。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">解脱天</span>。</span> <span>不閑本諱。泛舶南溟，經遊諸國。到<span class="zhuanming">大覺寺</span>，遍禮聖蹤。於<i class="pageTag" onclick="viewPic('ZSK00404-001-L00084','585968',this);" style="cursor:pointer;"> <span class="song">P84</span></i>此而殞，年可二十四五矣。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#645" id="646">（一）</a>木叉提婆　梵文Mokṣadeva。mokṣa意譯解脱，deva意譯天。</span> </p><p> <span><span class="zhuanming">窺沖</span>法師者，<span class="zhuanming">交州</span>人，卽<span class="zhuanming">明遠</span>室灑也。梵名<span class="zhuanming">質呾</span><a class="zhuhao" href="#653" id="647">（1）</a><span class="zhuanming">囉提婆</span><a class="zhuhao" href="#655" id="648">（一）</a>。與<span class="zhuanming">明遠</span>同舶而泛<span class="zhuanming">南海</span>，到<span class="zhuanming">師子洲</span>。向<span class="zhuanming">西印度</span>，見<span class="zhuanming">玄照</span>師，共詣<span class="zhuanming">中土</span><a class="zhuhao" href="#656" id="649">（二）</a>。其人禀性聰叡，善誦梵經，所在至處，恒編演唱之<a class="zhuhao" href="#657" id="650">（三）</a>。首禮菩提樹，到<span class="zhuanming">王舍城</span><a class="zhuhao" href="#654" id="651">（2）</a><a class="zhuhao" href="#658" id="652">（四）</a>。遘疾<span class="zhuanming">竹園</span>，淹留而卒，年三十許。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#647" id="653">（1）</a>呾　足本作“咀”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#651" id="654">（2）</a>城　足本無此字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#648" id="655">（一）</a>質呾羅提婆　梵文Citradeva，可意譯爲錦天。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#649" id="656">（二）</a>向西印度，見玄照師，共詣中土<span class="zhuanming">中土</span>，同“<span class="zhuanming">中國</span>”﹑“<span class="zhuanming">中方</span>”。見前《道生傳》中“中國”條注。據前《明遠傳》，<span class="zhuanming">明遠</span>與<span class="zhuanming">窺沖</span>同舶至<span class="zhuanming">師子洲</span>，後<span class="zhuanming">明遠</span>從<span class="zhuanming">師子洲</span>向<span class="zhuanming">南印度</span>，<span class="zhuanming">窺沖</span>則從<span class="zhuanming">師子洲</span>向<span class="zhuanming">西印度</span>。<span class="zhuanming">窺沖</span>在<span class="zhuanming">西印度</span>與<span class="zhuanming">玄照</span>相見。此爲<span class="zhuanming">玄照</span>第二次赴<span class="zhuanming">印</span>後事，時約在<span class="zhuanming">乾封</span>一﹑二年間（666—667），其後行程應與<span class="zhuanming">玄照</span>相同。《玄照傳》：“復過<span class="zhuanming">信度國</span>，方達<span class="zhuanming">羅茶</span>矣。蒙王禮敬，安居四載（按<span class="zhuanming">窺沖</span>可能卽在此與<span class="zhuanming">玄照</span>相見），轉歷<span class="zhuanming">南天</span>。將諸雜藥，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00085','585968',this);" style="cursor:pointer;"> <span class="song">P85</span></i>望歸東夏。到<span class="zhuanming">金剛座</span>，旋之<span class="zhuanming">那爛陀寺</span>。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#650" id="657">（三）</a>恒編演唱之　　<span class="zhuanming">義淨</span>在《寄歸傳》卷四《讚咏之禮》中記載了當時<span class="zhuanming">印度</span>佛教徒用歌咏形式宣傳佛教的情形：<span class="zhuanming">戒日王</span>極好文筆，令臣下作《社得迦摩羅》（Jātakamālā，意譯《本生花鬘》），“讚咏之中，斯爲美極，<span class="zhuanming">南海</span>諸島有十餘國，無問法俗，咸皆諷誦。”“又<span class="zhuanming">戒日王</span>取<span class="zhuanming">乘雲</span>菩薩以身代龍之事，緝爲歌咏，奏諧絃管，令人作樂，舞之蹈之，流布於代。又<span class="zhuanming">東印度</span><span class="zhuanming">月官</span>大士作《毘輸安呾羅太子歌詞》，人皆舞咏，遍五天矣。”“又尊者<span class="zhuanming">馬嗚</span>亦造歌詞及《莊嚴論》，並作《佛本行詩》，大本若譯有十餘卷，意述<span class="zhuanming">如來</span>始自王宫，終乎雙樹，一代佛法，並緝爲詩。<span class="zhuanming">五天南海</span>，無不諷誦。意明字少，而攝義能多。復令誦者，心悦忘倦。”（大54/228a）可見佛教文學一時之盛。這種用文藝手段宣傳宗教的方法，不僅給<span class="zhuanming">中國</span>到<span class="zhuanming">印度</span>求法的僧人留下了深刻印象，使他們在<span class="zhuanming">印度</span>學會“恒編演唱之”，而且也傳到了<span class="zhuanming">中國</span>。<span class="zhuanming">唐</span>代説唱文學變文等，最初卽以宣傳佛教爲主要内容，形式上亦有對<span class="zhuanming">印度</span>的模倣。此對<span class="zhuanming">唐</span><span class="zhuanming">宋</span>以後所謂<span class="zhuanming">中國</span>俗文學的發展影響甚大。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#652" id="658">（四）</a>王舍城　又稱“<span class="zhuanming">王城</span>”或“<span class="zhuanming">舍城</span>”。<span class="zhuanming">王舍</span>，梵文Rājagṛha意譯。《西域記》譯爲“<span class="zhuanming">曷羅闍姞利呬城</span>”。古<span class="zhuanming">印度</span>名城，曾是<span class="zhuanming">摩揭陀國</span>的首都。據《西域記》卷九記載，是公元前六世紀時<span class="zhuanming">摩揭陀國</span><span class="zhuanming">頻毘娑羅王</span>因從舊<span class="zhuanming">王城</span>卽<span class="zhuanming">上茅宫城</span>遷都而興建。（頁215）但《法顯傳》則記載是<span class="zhuanming">頻毘娑羅王</span>之子<span class="zhuanming">阿闍世王</span>所建。（大51/862c）新<span class="zhuanming">王城</span>在舊<span class="zhuanming">王城</span>北。新舊<span class="zhuanming">王城</span>周圍<span class="zhuanming">佛教</span>遺跡甚多，遂成<span class="zhuanming">佛教</span>徒朝拜的聖地。其地在今<span class="zhuanming">印度</span><span class="zhuanming">比哈爾邦</span><span class="zhuanming">巴特那</span><i class="pageTag" onclick="viewPic('ZSK00404-001-L00086','585968',this);" style="cursor:pointer;"> <span class="song">P86</span></i>東南六十二英里處，現名<span class="zhuanming">腊吉季爾</span>（Rājgir），北距<span class="zhuanming">比哈爾城</span>十四英里。西南不遠卽<span class="zhuanming">菩提伽耶</span>（Bodh　Gayā），爲<span class="zhuanming">釋迦牟尼</span>成道之處。見Cunningham：AGI.pp.385—395；B.C.Law：HGAI.pp.254—255；N.L.Dey：GDAMI.p.165，pp.66—69。<span class="zhuanming">竹園</span>又作“<span class="zhuanming">竹苑</span>”，亦在此附近。見前《玄照傳》中“<span class="zhuanming">竹苑</span>”條注。</span> </p><p> <span><span class="zhuanming">慧琰</span>法師<a class="zhuhao" href="#662" id="659">（1）</a>者，<span class="zhuanming">交州</span>人也。卽<span class="zhuanming">行公</span><a class="zhuhao" href="#663" id="660">（一）</a>之室灑。隨師到<span class="zhuanming">僧訶羅國</span><a class="zhuhao" href="#664" id="661">（二）</a>，遂停彼國，莫辨存亡。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#659" id="662">（1）</a>法師　麗本﹑大本﹑天本無“法”字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#660" id="663">（一）</a>行公　卽<span class="zhuanming">智行</span>法師。見本書卷上《智行傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#661" id="664">（二）</a>僧訶羅國　卽<span class="zhuanming">師子國</span>﹑<span class="zhuanming">師子洲</span>。見前《明遠傳》中“<span class="zhuanming">師子洲</span>”條注。</span> </p><p> <span><span class="zhuanming">信胄</span>法師者，不知何所<a class="zhuhao" href="#670" id="665">（1）</a>人也。梵名<span class="zhuanming">設喇</span><a class="zhuhao" href="#671" id="666">（2）</a><span class="zhuanming">陀跋摩</span><a class="zhuhao" href="#674" id="667">（一）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">信胄</span>。</span> <span>取北道而到<span class="zhuanming">西國</span>。禮謁既周，住<span class="zhuanming">信者寺</span>。於寺上層造一塼<a class="zhuhao" href="#672" id="668">（3）</a>閣，施上卧具，永貽供養。遇疾數日，餘命輟然。忽於夜中云有菩薩授手迎接，端居合掌，太息而終，年三十五矣。</span> </p><p> <span>右三十人<a class="zhuhao" href="#673" id="669">（4）</a>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00087','585968',this);" style="cursor:pointer;"> <span class="song">P87</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#665" id="670">（1）</a>何所　麗本﹑大本﹑天本作“何許”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#666" id="671">（2）</a>喇　麗本﹑大本﹑天本﹑内本﹑足本作“唎”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#668" id="672">（3）</a>塼　洪本作“慱”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#669" id="673">（4）</a>右三十人　北本﹑徑本﹑清本無此句。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#667" id="674">（一）</a>設喇陀跋摩　梵文Śraddhāvarman。śraddhā意譯信，varman意譯胄。</span> </p><p> <span><span class="zhuanming">智行</span>法師者，<span class="zhuanming">愛州</span><a class="zhuhao" href="#680" id="675">（一）</a>人也。梵名<span class="zhuanming">般若提婆</span><a class="zhuhao" href="#681" id="676">（二）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">惠天</span><a class="zhuhao" href="#679" id="677">（1）</a>。</span> <span>泛<span class="zhuanming">南海</span>，詣<span class="zhuanming">西天</span><a class="zhuhao" href="#682" id="678">（三）</a>，遍禮尊儀。至<span class="zhuanming">弶伽河</span>北，居<span class="zhuanming">信者寺</span>而卒，年五十餘矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#677" id="679">（1）</a>惠天　麗本﹑大本，天本﹑内本﹑足本作“慧天”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#675" id="680">（一）</a>愛州　《舊唐書》卷四一《地理志》：“<span class="zhuanming">愛州</span>，<span class="zhuanming">隋</span><span class="zhuanming">九真郡</span>。<span class="zhuanming">武德</span>五年置<span class="zhuanming">愛州</span>。……其南卽<span class="zhuanming">驩州</span>界。”（5/1752）<span class="zhuanming">唐</span>屬<span class="zhuanming">嶺南道</span>，治所在<span class="zhuanming">九真</span>。其地在<span class="zhuanming">唐</span>時約相當于今<span class="zhuanming">越南</span><span class="zhuanming">清化</span>一帶。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#676" id="681">（二）</a>般若提婆　梵文Prajñādeva。prajñā意譯慧，慧亦作惠；deva意譯天。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#678" id="682">（三）</a>泛南海，詣西天　前《慧琰傳》：“（<span class="zhuanming">慧琰</span>）卽<span class="zhuanming">行公</span>之室灑，隨師到<span class="zhuanming">僧訶羅國</span>，遂停彼國，莫辨存亡。”據此，<span class="zhuanming">智行</span>赴<span class="zhuanming">印</span>路<i class="pageTag" onclick="viewPic('ZSK00404-001-L00088','585968',this);" style="cursor:pointer;"> <span class="song">P88</span></i>綫似與<span class="zhuanming">明遠</span>﹑<span class="zhuanming">大乘燈</span>等相同，始偕<span class="zhuanming">慧琰</span>到<span class="zhuanming">師子國</span>，而後再轉赴<span class="zhuanming">印度</span>。</span> </p><p> <span><span class="zhuanming">大乘燈</span>禪師者，<span class="zhuanming">愛州</span>人也。梵名<span class="zhuanming">莫訶夜那鉢地已波</span><a class="zhuhao" href="#719" id="683">（一）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">大乘燈</span>。</span> <span>幼隨父母泛舶往<span class="zhuanming">杜和羅鉢底</span><a class="zhuhao" href="#708" id="684">（1）</a><span class="zhuanming">國</span><a class="zhuhao" href="#720" id="685">（二）</a>，方始出家。後隨<span class="zhuanming">唐</span>使<span class="zhuanming">郯</span><a class="zhuhao" href="#709" id="686">（2）</a><span class="zhuanming">緒</span><a class="zhuhao" href="#721" id="687">（三）</a>相逐入京，於<span class="zhuanming">大慈恩寺</span><span class="zhuanming">三藏法師</span><span class="zhuanming">玄奘</span>處進受具戒。居京數載，頗覽經書。而思禮聖蹤，情契西極。體藴忠恕，性合廉隅，戒巚<a class="zhuhao" href="#710" id="688">（3）</a>存懷，禪枝叶慮。以爲溺有者假緣，緣非則墜有，離生者託<a class="zhuhao" href="#711" id="689">（4）</a>助，助是則乖生。乃畢志<span class="zhuanming">王城</span><a class="zhuhao" href="#722" id="690">（四）</a>，敦心<span class="zhuanming">竹苑</span>，冀摧八難<a class="zhuhao" href="#723" id="691">（五）</a>，終求四輪<a class="zhuhao" href="#724" id="692">（六）</a>。遂持佛像，擕經論，既越南溟，到<span class="zhuanming">師子國</span>觀禮佛牙，備盡靈異。過<span class="zhuanming">南印度</span>，覆届<span class="zhuanming">東天</span>，往<span class="zhuanming">耽摩立底國</span><a class="zhuhao" href="#725" id="693">（七）</a>。既入江口，遭賊破舶，唯身得存。淹停斯國，十有二歲。頗閑梵語，誦《緣生》等經<a class="zhuhao" href="#726" id="694">（八）</a>，兼循<a class="zhuhao" href="#712" id="695">（5）</a>修福業。因遇商侣，與<span class="zhuanming">淨</span>相隨詣<span class="zhuanming">中印度</span><a class="zhuhao" href="#727" id="696">（九）</a>。先到<span class="zhuanming">那爛陀</span>，次向<span class="zhuanming">金剛座</span>，旋過<span class="zhuanming">薜舍離</span><a class="zhuhao" href="#713" id="697">（6）</a><a class="zhuhao" href="#728" id="698">（一○）</a>，後到<span class="zhuanming">俱尸國</span>。與<span class="zhuanming">無行</span>禪師同遊此地，<span class="zhuanming">燈</span>師每歎曰·“本意弘法，重之<span class="zhuanming">東夏</span>，寧<a class="zhuhao" href="#714" id="699">（7）</a>志不我<a class="zhuhao" href="#715" id="700">（8）</a>遂，奄爾衰年，今日雖不契懷，來生願畢斯志。”然常爲覩史多天業<a class="zhuhao" href="#729" id="701">（一一）</a>，冀會<span class="zhuanming">慈氏</span>，日畫龍花一兩枝，用標心至。<span class="zhuanming">燈</span>公因道行之次，過<span class="zhuanming">道希</span>法師<a class="zhuhao" href="#716" id="702">（9）</a>所住舊房<a class="zhuhao" href="#730" id="703">（一二）</a>。當于時也，其人已亡。<span class="zhuanming">漢</span>本尚存，梵夾猶列，覩之澘然<a class="zhuhao" href="#717" id="704">（10）</a>流涕而歎：“昔在<span class="zhuanming">長安</span>，同遊法席，今於他國，但遇空<i class="pageTag" onclick="viewPic('ZSK00404-001-L00089','585968',this);" style="cursor:pointer;"> <span class="song">P89</span></i>筵<a class="zhuhao" href="#718" id="705">（11）</a>。”傷曰：</span> </p><p> <span>嗟矣死王，其力彌强。傳燈之士，奄爾云亡。<span class="zhuanming">神州</span></span> </p><p> <span>望斷，聖境䰟揚。眷餘悵而流涕，慨布素而情傷。禪師在<span class="zhuanming">俱尸城</span><span class="zhuanming">般湼槃寺</span><a class="zhuhao" href="#731" id="706">（一三）</a>而歸寂滅，于時年餘耳順矣<a class="zhuhao" href="#732" id="707">（一四）</a>。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#684" id="708">（1）</a>杜和羅鉢底　麗本﹑大本﹑天本作“<span class="zhuanming">社和羅鉢底</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#686" id="709">（2）</a>郯　磧本原作“剡”；今從麗本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本﹑足本及磧本所附《音釋》改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#688" id="710">（3）</a>巚　磧本原作“獻”；各本俱作“巚”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#689" id="711">（4）</a>託　磧本原作“記”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#695" id="712">（5）</a>循　麗本﹑大本﹑天本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#697" id="713">（6）</a>薜舍離　大本﹑足本作“<span class="zhuanming">薛舍離</span>”；天本印作“<span class="zhuanming">嶭舍離</span>”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#699" id="714">（7）</a>寧　麗本﹑大本﹑天本在此後加“知”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#700" id="715">（8）</a>我　麗本﹑大本作“成”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#702" id="716">（9）</a>法師　麗本﹑大本﹑天本﹑内本無“法”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#704" id="717">（10）</a>澘然　大本﹑天本作“潜然”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#705" id="718">（11）</a>空筵　磧本原作“室筵”；今從麗本﹑大本﹑天本﹑内本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#683" id="719">（一）</a>莫訶夜那鉢地已波　梵文Mahāyānapradīpa。意譯<i class="pageTag" onclick="viewPic('ZSK00404-001-L00090','585968',this);" style="cursor:pointer;"> <span class="song">P90</span></i><span class="zhuanming">大乘燈</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#685" id="720">（二）</a>杜和羅鉢底國　　<span class="zhuanming">杜和羅鉢底</span>又作“<span class="zhuanming">杜和羅</span>”或“<span class="zhuanming">杜和鉢底</span>”。《寄歸傳》卷三：“三種豆蔻，皆在<span class="zhuanming">杜和羅</span>。”（大54/223c）同書卷一原注：“……次東南有<span class="zhuanming">郎迦戍國</span>，次東有<span class="zhuanming">社和鉢底國</span>，次東極至<span class="zhuanming">臨邑國</span>。”（大54/205b）“<span class="zhuanming">社和鉢底</span>”卽“<span class="zhuanming">杜和鉢底</span>”，“社”應是“杜”之訛。麗本﹑大本﹑天本《求法高僧傳》此處“<span class="zhuanming">杜和羅鉢底</span>”卽作“<span class="zhuanming">社和羅鉢底</span>”，但其它各本均同此作“<span class="zhuanming">杜和羅鉢底</span>”。杜社字形相近，抄刻者易誤。<span class="zhuanming">杜和鉢底國</span>亦卽<span class="zhuanming">杜和羅鉢底國</span>。《西域記》卷十又稱作“<span class="zhuanming">墮羅鉢底國</span>”，所記從<span class="zhuanming">東印度</span><span class="zhuanming">三摩呾吒國</span>起，往東到<span class="zhuanming">林邑</span>止數國方位略同，見前《義朗傳》注中所引，兹不復録。《舊唐書》卷一九七《南蠻西南蠻傳》稱爲“<span class="zhuanming">墮和羅</span>”：“<span class="zhuanming">墮和羅國</span>，南與<span class="zhuanming">盤盤</span>，北與<span class="zhuanming">迦羅舍佛</span>，東與<span class="zhuanming">真臘</span>接，西鄰大海。去<span class="zhuanming">廣州</span>五月日行。”（16/5273）《新唐書》卷二二二下《南蠻傳》所記略同，唯多“<span class="zhuanming">墮和羅</span>亦曰<span class="zhuanming">獨和羅</span>”一句。根據<span class="zhuanming">中國</span>史籍和近代考古發現的資料，其地在今<span class="zhuanming">泰國</span><span class="zhuanming">湄南河</span>下遊一帶。<span class="zhuanming">杜和羅鉢底</span>卽其古都<span class="zhuanming">大城府</span>梵名Dvārapatī之音譯。城在今<span class="zhuanming">曼谷</span>北約七十公里處，又譯<span class="zhuanming">猶地亞</span>（Ayutthaya）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#687" id="721">（三）</a>郯緒　　<span class="zhuanming">郯緒</span>無考。郯原作“剡”。古無此姓，各本除磧本﹑南本外均作郯，今據改。《舊唐書》卷一九七《南蠻西南蠻傳》<span class="zhuanming">墮和羅</span>條：“<span class="zhuanming">貞觀</span>十二年，其王遣使貢方物。二十三年，又遣使獻象牙﹑火珠，請賜好馬，詔許之。”（16/5273）<span class="zhuanming">郯緒</span>或爲<span class="zhuanming">貞觀</span>二十三年<span class="zhuanming">杜和羅鉢底</span>遣使後回聘之<span class="zhuanming">唐</span>使。下文言<span class="zhuanming">大乘燈</span>在<span class="zhuanming">大慈恩寺</span><span class="zhuanming">玄奘</span>法師處進受具戒，<span class="zhuanming">慈恩寺</span>建成於<span class="zhuanming">貞觀</span>二十二年，時間上頗合。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00091','585968',this);" style="cursor:pointer;"> <span class="song">P91</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#690" id="722">（四）</a>王城　卽<span class="zhuanming">王舍城</span>。見前《窺沖傳》中此條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#691" id="723">（五）</a>八難　　<span class="zhuanming">佛教</span>謂見佛聞法有障難八處。《法門名義集》：“八難：地獄難﹑畜生難﹑餓鬼難﹑北欝單難﹑佛前佛後難﹑長壽天難﹑聾盲喑啞難﹑世智辯聽難。”（大54/204b）《維摩經》卷上《佛國品》：“菩薩成佛時，國土無有三惡八難。”（大14/538b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#692" id="724">（六）</a>四輪　《理趣釋》卷下：“輪有四種，所謂金剛輪﹑寶輪﹑法輪﹑羯磨輪。”（大19/611b）輪，梵文cakra，本是<span class="zhuanming">印度</span>古代的一種武器，後<span class="zhuanming">佛教</span>常用作譬喻，喻佛的法力强大。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#693" id="725">（七）</a>耽摩立底國　梵文Tāmralipti。《法顯傳》譯作“<span class="zhuanming">多摩梨帝</span>”，《西域記》譯作“<span class="zhuanming">耽摩栗底</span>”。《法顯傳》：“到<span class="zhuanming">多摩梨帝國</span>，卽是海口。”（大51/864c）《西域記》卷十：“自<span class="zhuanming">三摩呾吒國</span>西行九百餘里，至<span class="zhuanming">耽摩栗底國</span>。<span class="zhuanming">耽摩栗底國</span>周千四五百里，國大都城周十餘里，濱近海陲，土地卑溼。”（頁235）故地在今<span class="zhuanming">印度</span><span class="zhuanming">西孟加拉邦</span><span class="zhuanming">米德納普爾縣</span>（Midnapur　dist.）的<span class="zhuanming">塔姆盧克</span>（Tamluk）附近，古時位于<span class="zhuanming">胡格利河</span>（Hooghly　R.）入海口傍，爲<span class="zhuanming">東印度</span>重要港口。古<span class="zhuanming">希臘</span>學者Ptolemy稱作Tamalites。見B.C.Law：HGAI.p.263。<span class="zhuanming">東晉</span><span class="zhuanming">義熙</span>五年（409），<span class="zhuanming">法顯</span>由此乘船赴<span class="zhuanming">師子國</span>。<span class="zhuanming">義淨</span>本人亦曾兩次在此經過與停留。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#694" id="726">（八）</a>《緣生》等經　《緣生》似指《緣生初勝分法本經》，有<span class="zhuanming">隋</span>代來<span class="zhuanming">華</span>的<span class="zhuanming">印度</span>僧人<span class="zhuanming">達磨笈多</span>漢譯本二卷（大16/830—837）。<span class="zhuanming">達磨笈多</span>又譯有《緣生論》一卷（大32/482—486）。<span class="zhuanming">唐</span><span class="zhuanming">不空</span>異譯爲《大乘緣生論》一卷（大32/486—490）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#696" id="727">（九）</a>與淨相隨詣中印度　此<span class="zhuanming">咸亨</span>五年（674）五月事。見<i class="pageTag" onclick="viewPic('ZSK00404-001-L00092','585968',this);" style="cursor:pointer;"> <span class="song">P92</span></i>本書卷下《玄逵傳》後<span class="zhuanming">義淨</span>自述：“遂達<span class="zhuanming">耽摩立底國</span>。……於此創與<span class="zhuanming">大乘燈</span>師相見。”《寄歸傳》卷四：“停止五月，逐伴西征。”（大54/233b）五月，指<span class="zhuanming">咸亨</span>五年五月。上文言<span class="zhuanming">大乘燈</span>“淹停斯國，十有二歲”，依此逆推，<span class="zhuanming">大乘燈</span>抵<span class="zhuanming">耽摩立底</span>應在<span class="zhuanming">龍朔</span>二年（662），離<span class="zhuanming">長安</span>出行則約在<span class="zhuanming">顯慶</span>年間，入<span class="zhuanming">長安</span>則約在<span class="zhuanming">永徽</span>年間。此與上文稱“於<span class="zhuanming">大慈恩寺</span>三藏法師<span class="zhuanming">玄奘</span>處進受具戒，居京數載”事亦合。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#698" id="728">（一○）</a>薜舍離　梵文Vaiśālī音譯。法顯譯<span class="zhuanming">毗舍離</span>，玄奘譯<span class="zhuanming">吠舍釐</span>，佛經中又有譯<span class="zhuanming">維邪離</span>﹑<span class="zhuanming">維耶離</span>﹑<span class="zhuanming">毗耶離</span>等者。或意譯爲<span class="zhuanming">廣博</span>﹑<span class="zhuanming">莊嚴</span>等。<span class="zhuanming">印度</span>古國名，亦古城名。傳説<span class="zhuanming">釋迦牟尼</span>在世時常住於此，城中﹑城附近又有<span class="zhuanming">維摩詰</span>故宅﹑<span class="zhuanming">菴摩羅女園</span>等。佛教史上第二次結集亦在此地舉行。所以<span class="zhuanming">玄奘</span>説“城内外周隍，聖迹繁多”。（《西域記》卷七，頁163）故城在今<span class="zhuanming">印度</span><span class="zhuanming">比哈爾邦</span>北部<span class="zhuanming">穆札伐普爾縣</span>　　（Muzaffarpur　dist.）　　<span class="zhuanming">巴莎爾</span>（Basarh）村，已發掘。見B.C.Law：HGAI.p.265。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#701" id="729">（一一）</a>覩史多天業　覩史多，梵文Tuṣita音譯，又譯都史多﹑兜率陀﹑兜率﹑兜術等。意譯爲知足﹑喜足﹑妙足﹑上足等。覩史多天，<span class="zhuanming">佛教</span>所謂欲界六天中第四天，<span class="zhuanming">彌勒</span>菩薩（<span class="zhuanming">慈氏</span>）住此。《彌勒上生經》：“我等天人八部，今於佛前發誠實誓願，於未來世，值遇<span class="zhuanming">彌勒</span>，捨此身已，皆得上生兜率陀天。”（大14/420　c）爲覩史多天業，謂善修行業，卽能往覩史多天覲見<span class="zhuanming">慈氏</span>菩薩。《西域記》卷五“<span class="zhuanming">阿踰陀國</span>”條：“凡修行業，願覲<span class="zhuanming">慈氏</span>。”（頁115）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#703" id="730">（一二）</a>道希法師所住舊房　房在<span class="zhuanming">中印度</span><span class="zhuanming">菴摩羅跋國</span>。見<i class="pageTag" onclick="viewPic('ZSK00404-001-L00093','585968',this);" style="cursor:pointer;"> <span class="song">P93</span></i>前《道希傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#706" id="731">（一三）</a>俱尸城般湼槃寺　　<span class="zhuanming">俱尸</span>，見前《道希傳》注。<span class="zhuanming">般湼槃寺</span>，梵文Parinirvāṇacaitya。<span class="zhuanming">俱尸城</span>故址在<span class="zhuanming">北方邦</span><span class="zhuanming">廓拉喀普爾縣</span>（Gorakhpur　dist.）東三十五英里處之<span class="zhuanming">伽西亞</span>（Kāsiā）村。據B.C.Law説，村旁有<span class="zhuanming">湼槃寺</span>，近代在此發現銅制銘牌，上鐫銘文：“Parinirvāṇa-caitya-tāmra-paṭṭa。”<span class="zhuanming">般湼槃寺</span>應卽指此。見HGAI.p.103。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#707" id="732">（一四）</a>耳順　指六十歲。見前《玄恪傳》注。</span> </p><p> <span><span class="zhuanming">僧伽跋摩</span><a class="zhuhao" href="#743" id="733">（一）</a>者，<span class="zhuanming">康國</span><a class="zhuhao" href="#744" id="734">（二）</a>人也。少出<span class="zhuanming">流沙</span>，遊步京輦。禀素崇信，戒行清嚴，檀捨<a class="zhuhao" href="#745" id="735">（三）</a>是修，慈悲在念。以<span class="zhuanming">顯慶</span>年内奉勑與使人相隨，禮覲<span class="zhuanming">西國</span><a class="zhuhao" href="#746" id="736">（四）</a>。到<a class="zhuhao" href="#741" id="737">（1）</a><span class="zhuanming">大覺寺</span>，於<span class="zhuanming">金剛座</span>廣興薦設，七日七夜，然燈續明，獻大法會。又於菩提院内無憂樹<a class="zhuhao" href="#747" id="738">（五）</a>下雕刻佛<a class="zhuhao" href="#742" id="739">（2）</a>及<span class="zhuanming">觀自在</span>菩薩<a class="zhuhao" href="#748" id="740">（六）</a>像，盛興慶讚，時人歎希。後還<span class="zhuanming">唐國</span>，又奉勑令往<span class="zhuanming">交阯</span>採藥。于時<span class="zhuanming">交州</span>時屬大儉，人物飢餓，於日日中營辦飲食，救濟孤苦，悲心内結，涕泣外流，時人號爲“常啼菩薩”也。纔染微疾，奄爾而終，春秋六十餘矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#737" id="741">（1）</a>到　磧本原作“致”；今從麗本﹑北本﹑清本﹑大本﹑天本﹑内本﹑足本改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00094','585968',this);" style="cursor:pointer;"> <span class="song">P94</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#739" id="742">（2）</a>佛　麗本﹑大本﹑天本在此後加“形”字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#733" id="743">（一）</a>僧伽跋摩　梵文Saṅghavarman，可意譯爲<span class="zhuanming">衆鎧</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#734" id="744">（二）</a>康國　《新唐書》卷二二一下《西域傳》：“<span class="zhuanming">康</span>者，一曰<span class="zhuanming">薩末鞬</span>，亦曰<span class="zhuanming">颯秣建</span>，<span class="zhuanming">元魏</span>所謂<span class="zhuanming">悉萬斤</span>者。其南距<span class="zhuanming">史</span>百五十里，西北距<span class="zhuanming">西曹</span>百餘里，東南屬<span class="zhuanming">米</span>百里，北<span class="zhuanming">中曹</span>五十里。在<span class="zhuanming">那密水</span>南，大城三十，小堡三百。君姓<span class="zhuanming">温</span>，本<span class="zhuanming">月氏</span>人。始居<span class="zhuanming">祁連</span>北<span class="zhuanming">昭武城</span>，爲<span class="zhuanming">突厥</span>所破，稍南依<span class="zhuanming">葱嶺</span>，卽有其地。枝庶分王，曰<span class="zhuanming">安</span>，曰<span class="zhuanming">曹</span>，曰<span class="zhuanming">石</span>，曰<span class="zhuanming">米</span>，曰<span class="zhuanming">何</span>，曰<span class="zhuanming">火尋</span>，曰<span class="zhuanming">戊地</span>，曰<span class="zhuanming">史</span>，世謂九姓，皆氏<span class="zhuanming">昭武</span>。土沃宜禾，出善馬，兵彊諸國。……習旁行書。善商賈，好利。丈夫年二十，去傍國，利所在，無不至。”（20/6243）《舊唐書》卷一九八《西戎傳》：“<span class="zhuanming">康國</span>，卽<span class="zhuanming">漢</span><span class="zhuanming">康居</span>之國也。……其人皆深目高鼻，多鬚髯。”（16/5310）《西域記》卷一：“<span class="zhuanming">颯秣建國</span>，周千六七百里，東西長，南北狹。國大都城周二十餘里，極險固，多居人。”（頁12）<span class="zhuanming">康國</span>爲<span class="zhuanming">昭武</span>九姓國之首，<span class="zhuanming">唐</span>時地在今<span class="zhuanming">蘇聯</span><span class="zhuanming">烏兹别克</span><span class="zhuanming">撒馬爾罕</span>（Samarkand）一帶。故城在今<span class="zhuanming">撒馬爾罕城</span>北。<span class="zhuanming">唐高宗</span><span class="zhuanming">永徽</span>年間（650—655），<span class="zhuanming">昭武</span>諸國内附，以其地爲<span class="zhuanming">康居都督府</span>，其王<span class="zhuanming">拂呼縵</span>爲都督，隶<span class="zhuanming">安西都護府</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#735" id="745">（三）</a>檀捨　檀，梵文dāna的音譯，全譯檀那，意譯施。檀捨，檀加上捨，還是施捨的意思。《寄歸傳》卷一原注：“由行檀捨，自可越度貧窮。”（大54/211b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#736" id="746">（四）</a>以顯慶年内奉勑與使人相隨，禮覲西國　　<span class="zhuanming">顯慶</span>，<span class="zhuanming">高宗</span>年號，公元六五六年至六六一年。此使人應指<span class="zhuanming">顯慶</span>二年奉勑第三次出使<span class="zhuanming">印度</span>之<span class="zhuanming">王玄策</span>。《諸經要集》卷一：“<span class="zhuanming">王玄策</span>《西國<i class="pageTag" onclick="viewPic('ZSK00404-001-L00095','585968',this);" style="cursor:pointer;"> <span class="song">P95</span></i>行傳》云：<span class="zhuanming">大唐</span><span class="zhuanming">顯慶</span>二年，勑使<span class="zhuanming">王玄策</span>等往<span class="zhuanming">西國</span>送佛袈裟，至泥<span class="zhuanming">婆羅國</span>西南<span class="zhuanming">頗羅度來村</span>。”（大54/6a）<span class="zhuanming">足立喜六</span>作第二次出使，誤。<span class="zhuanming">玄策</span>此次出使，仍取道<span class="zhuanming">泥波羅</span>。又據《新唐書》卷二二一上（20/6239）﹑《酉陽雜俎》前集卷十八《木篇》（中華本頁176）﹑《法苑珠林》卷三九（大53/597b）等記載，<span class="zhuanming">玄策</span>此次出使，亦曾到過<span class="zhuanming">大覺寺</span>，并樹立石碑以爲紀念，時在<span class="zhuanming">顯慶</span>五年九月二十七日。寺主<span class="zhuanming">戒龍</span>并爲<span class="zhuanming">漢</span>使設大會以示歡迊。參見前《玄照傳》“<span class="zhuanming">王玄策</span>”條注。依此推斷，<span class="zhuanming">僧伽跋摩</span>到<span class="zhuanming">大覺寺</span>，恐亦在同時。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#738" id="747">（五）</a>無憂樹　梵文Aśoka。意譯無憂樹，音譯阿輸迦或阿叔迦樹。一種喬木，開紅花，拉丁文名Jonesia　AsokaRoxb。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#740" id="748">（六）</a>觀自在菩薩　　<span class="zhuanming">觀自在</span>，梵文Avalokiteśvara意譯。<span class="zhuanming">玄奘</span>音譯爲“<span class="zhuanming">阿嚩盧枳低溼伐羅</span>菩薩”。《西域記》卷三原注：“<span class="zhuanming">唐</span>言<span class="zhuanming">觀自在</span>。合字連聲，梵語如上。分文散音，卽‘阿縛盧枳多’譯曰‘觀’，‘伊溼伐羅’譯曰‘自在’。舊譯爲<span class="zhuanming">光世音</span>﹑或<span class="zhuanming">觀世音</span>，或<span class="zhuanming">觀世自在</span>，皆訛謬也。”（頁63）大乘菩薩之一，通常與<span class="zhuanming">大勢至</span>同爲<span class="zhuanming">阿彌陀</span>佛左右脇侍，合稱“<span class="zhuanming">西方</span>三聖”。<span class="zhuanming">中國</span>多稱<span class="zhuanming">觀世音</span>，譯名雖誤，但已廣泛流行。又因<span class="zhuanming">唐</span>人避“世”字諱，略稱<span class="zhuanming">觀音</span>。<span class="zhuanming">中國</span>民間尤尊崇，塑像及圖像多作女像，爲大慈大悲﹑救苦濟難的化身。在<span class="zhuanming">藏</span>地<span class="zhuanming">佛教</span>中地位亦極高。<span class="zhuanming">達賴喇嘛</span>就自稱是<span class="zhuanming">觀世音</span>轉世。</span> </p><p> <span><span class="zhuanming">彼岸</span>法師﹑<span class="zhuanming">智岸</span><a class="zhuhao" href="#754" id="749">（1）</a>法師，並是<span class="zhuanming">高昌</span><a class="zhuhao" href="#756" id="750">（一）</a>人也。少<i class="pageTag" onclick="viewPic('ZSK00404-001-L00096','585968',this);" style="cursor:pointer;"> <span class="song">P96</span></i>長<span class="zhuanming">京師</span>，傳燈在念。既而歸心勝理，遂乃觀化<span class="zhuanming">中天</span>。與使人<span class="zhuanming">王玄廓</span><a class="zhuhao" href="#755" id="751">（2）</a><a class="zhuhao" href="#757" id="752">（二）</a>相隨。泛舶海中，遇疾俱卒。所將漢本《瑜伽》<a class="zhuhao" href="#758" id="753">（三）</a>及餘經論，咸在<span class="zhuanming">室利佛逝國</span>矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#749" id="754">（1）</a>智岸　磧本原作“<span class="zhuanming">致岸</span>”；今從麗本﹑大本﹑天本﹑内本﹑足本及本書《序》改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#751" id="755">（2）</a>王玄廓　内本作“<span class="zhuanming">王玄策</span>”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#750" id="756">（一）</a>高昌　《舊唐書》卷一九八《西戎傳》：“<span class="zhuanming">高昌</span>者，<span class="zhuanming">漢</span><span class="zhuanming">車師前王</span>之庭，<span class="zhuanming">後漢</span>戊己校尉之故地，在<span class="zhuanming">京師</span>西四千三百里。其國有二十一城，王都<span class="zhuanming">高昌</span>。”（16/5293）《新唐書》卷二二一上略同（20/6220）。故地在今<span class="zhuanming">新疆</span><span class="zhuanming">吐魯番</span>。<span class="zhuanming">漢</span>代有<span class="zhuanming">高昌壁</span>﹑<span class="zhuanming">高昌壘</span>，十六國時<span class="zhuanming">前凉</span>有<span class="zhuanming">高昌郡</span>，<span class="zhuanming">南北朝</span>﹑<span class="zhuanming">隋</span>﹑<span class="zhuanming">唐</span>初其地爲<span class="zhuanming">麴氏</span><span class="zhuanming">高昌國</span>。<span class="zhuanming">貞觀</span>十四年（640），<span class="zhuanming">太宗</span>遣<span class="zhuanming">侯君集</span>滅其國，置<span class="zhuanming">西州</span>。州治<span class="zhuanming">高昌縣</span>，故城在今<span class="zhuanming">吐魯番</span>東約二十餘公里處。<span class="zhuanming">高昌</span>境内多<span class="zhuanming">漢魏</span>以來屯戍<span class="zhuanming">西域</span>的漢人後裔，制度風俗多與中原同。<span class="zhuanming">貞觀</span>初，<span class="zhuanming">玄奘</span>西行，途經<span class="zhuanming">高昌</span>，曾得<span class="zhuanming">高昌</span>王<span class="zhuanming">麴文泰</span>熱情接待與資助。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#752" id="757">（二）</a>王玄廓　　<span class="zhuanming">王玄廓</span>事迹不詳。過去有人提出“玄廓”爲“玄策”之訛。<span class="zhuanming">馮承鈞</span>先生《歷代求法翻經録》云：“<span class="zhuanming">王玄廓</span>應爲<span class="zhuanming">王玄策</span>之訛，可以藉知<span class="zhuanming">玄策</span>第三次奉使從海道歸，時<span class="zhuanming">吐蕃</span>歲寇邊，故不能重循陸路也。”（<span class="zhuanming">商務</span>1934年版，頁80）其《王玄策事輯》一文又云：“<span class="zhuanming">王玄廓</span>當然是<span class="zhuanming">王玄策</span>之訛，泛舶海中，好像是<span class="zhuanming">王玄策</span>也是從海道歸國，然又像同使人相隨至<span class="zhuanming">印度</span>，後來分<i class="pageTag" onclick="viewPic('ZSK00404-001-L00097','585968',this);" style="cursor:pointer;"> <span class="song">P97</span></i>途歸國，<span class="zhuanming">彼岸</span>等走的是海道，如果同<span class="zhuanming">玄策</span>同行，則所將經本不必寄在<span class="zhuanming">室利佛逝</span>了。”（<span class="zhuanming">馮</span>著《西域南海史地考證論著彙輯》，<span class="zhuanming">中華書局</span>1963年重印版，頁121）但“廓”爲“策”之訛一説，目前并無確實證據，未可遽作結論。今各本俱作“<span class="zhuanming">王玄廓</span>”，唯内學院本作“<span class="zhuanming">王玄策</span>”，頗疑其擅改，因其改字往往較輕率，又未出校記，不敢輕信。廓歟，策歟，此姑存疑。但<span class="zhuanming">玄策</span><span class="zhuanming">顯慶</span>二年第三次奉使，確由陸路經<span class="zhuanming">泥波羅</span>赴印，見前《玄照傳》及《僧伽跋摩傳》注。<span class="zhuanming">顯慶</span>五年（660）似仍從陸路而還。《法苑珠林》卷三九：“《西域志》云，<span class="zhuanming">王玄策</span>至，大<span class="zhuanming">唐</span><span class="zhuanming">顯慶</span>五年九月二十七日，<span class="zhuanming">菩提寺</span>寺主名<span class="zhuanming">戒龍</span>，爲漢使<span class="zhuanming">王玄策</span>等設大會，……至於十月一日，寺主及餘衆僧餞送使人，西行五里，與使泣涕而别……。”（大53/597b）如從海路返<span class="zhuanming">唐</span>，似不會“西行五里”。同書卷二九：“<span class="zhuanming">唐</span><span class="zhuanming">龍朔</span>元年春初，使人<span class="zhuanming">王玄策</span>從<span class="zhuanming">西國</span>將來（佛頂骨一片），今現宫内供養。”（大53/498a）<span class="zhuanming">玄策</span><span class="zhuanming">龍朔</span>元年（661）春卽抵<span class="zhuanming">長安</span>，如取海路，不可能迅速若是。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#753" id="758">（三）</a>漢本瑜伽　指<span class="zhuanming">漢</span>譯本《瑜伽師地論》。見前《玄照傳》“瑜伽十七地”條注。</span> </p><p> <span><span class="zhuanming">曇閏</span><a class="zhuhao" href="#767" id="759">（1）</a>法師，<span class="zhuanming">洛陽</span>人也。善呪術<a class="zhuhao" href="#771" id="760">（一）</a>，學玄理。探律典，翫毉明<a class="zhuhao" href="#772" id="761">（二）</a>。善容儀，極詳審。杖錫<a class="zhuhao" href="#768" id="762">（2）</a>江表，拯物爲懷。漸次南行，達于<span class="zhuanming">交阯</span>。住經載稔，緇素欽風<a class="zhuhao" href="#769" id="763">（3）</a>。附<a class="zhuhao" href="#770" id="764">（4）</a>舶南上，期<span class="zhuanming">西印度</span>。至<span class="zhuanming">訶陵</span>北<span class="zhuanming">渤盆國</span><a class="zhuhao" href="#773" id="765">（三）</a>，遇疾而終，年三十矣。<a class="zhuhao" href="#774" id="766">（四）</a></span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00098','585968',this);" style="cursor:pointer;"> <span class="song">P98</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#759" id="767">（1）</a>閏　麗本﹑大本﹑天本﹑内本﹑足本作“潤”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#762" id="768">（2）</a>杖錫　麗本﹑大本﹑天本﹑内本﹑足本作“振錫”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#763" id="769">（3）</a>緇素欽風　足本作“細素飲風”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#764" id="770">（4）</a>附　麗本﹑大本﹑天本﹑足本作“汎”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#760" id="771">（一）</a>呪術　卽呪術陀羅尼。見前《師鞭傳》“禁呪”條注。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#761" id="772">（二）</a>毉明　梵文cikitsāvidyā。<span class="zhuanming">印度</span>五明之一。<span class="zhuanming">玄奘</span>譯作“醫方明”。《西域記》卷二：“醫方明，禁呪閑邪，藥石針艾。”（頁36）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#765" id="773">（三）</a>渤盆國　　<span class="zhuanming">渤盆</span>一名，僅見於此。《寄歸傳》卷一記<span class="zhuanming">南海</span>諸洲中有<span class="zhuanming">盆盆洲</span>，或亦卽此。但據<span class="zhuanming">義淨</span>原文，<span class="zhuanming">訶陵洲</span>之西爲<span class="zhuanming">呾呾洲</span>，次西爲<span class="zhuanming">盆盆洲</span>，次西爲<span class="zhuanming">婆利洲</span>，未嘗言<span class="zhuanming">盆盆</span>在訶陵之北。一説《島夷誌略》所記“<span class="zhuanming">蒲奔</span>”卽此<span class="zhuanming">渤盆</span>，而<span class="zhuanming">蒲奔</span>一名，又見於《元史》卷二一○《外夷傳》<span class="zhuanming">爪哇</span>條，稱“<span class="zhuanming">莆奔大海</span>”（15/4666），遂以<span class="zhuanming">莆奔大海</span>爲今<span class="zhuanming">爪哇海</span>，<span class="zhuanming">蒲奔</span>或<span class="zhuanming">渤盆</span>則在今<span class="zhuanming">加里曼丹島</span>南部。（蘇繼廎：《島夷誌略校釋》，<span class="zhuanming">中華書局</span>1981年版，頁200）<span class="zhuanming">藤田豐八</span>認爲在<span class="zhuanming">加島</span>東南岸之Tanah　Boemboe。（見其《中國南海古代交通叢考》，<span class="zhuanming">何健民</span>譯，<span class="zhuanming">商務</span>1936年版，頁18，）<span class="zhuanming">高楠順次郎</span>﹑<span class="zhuanming">足立喜六</span>認爲在南岸之Pembuan。但倘以<span class="zhuanming">訶陵</span>在<span class="zhuanming">加島</span>西岸（見前《常慜傳》中“<span class="zhuanming">訶陵國</span>”條注），則<span class="zhuanming">渤盆</span>更在<span class="zhuanming">加島</span>北部。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#766" id="774">（四）</a><span class="zhuanming">曇閏</span>出遊的時間，傳文中没有明言。但前《運期傳》中稱<span class="zhuanming">運期</span>“與<span class="zhuanming">曇閏</span>同遊”。<span class="zhuanming">運期</span>與<span class="zhuanming">會寧</span>同時，仗<span class="zhuanming">智賢</span>受具。<span class="zhuanming">會<i class="pageTag" onclick="viewPic('ZSK00404-001-L00099','585968',this);" style="cursor:pointer;"> <span class="song">P99</span></i>寧</span>出遊，在<span class="zhuanming">麟德</span>年中（664—665）。<span class="zhuanming">曇閏</span>應亦同。見《運期傳》及《會寧傳》。</span> </p><p> <span><span class="zhuanming">義輝</span>論師，<span class="zhuanming">洛陽</span>人也。受性聰敏，理思鉤深，博學爲懷，尋真是務。聽《攝論》<a class="zhuhao" href="#782" id="775">（一）</a>﹑《俱舍》等，頗亦有功。但以義有異同，情生舛互，而欲異<a class="zhuhao" href="#779" id="776">（1）</a>觀梵本，親聽微言，遂指掌<span class="zhuanming">中天</span>，還望<span class="zhuanming">東夏</span>。惜哉苗而不實<a class="zhuhao" href="#780" id="777">（2）</a>，壯志先秋。到<span class="zhuanming">郎迦戍<a class="zhuhao" href="#781" id="778">（3）</a>國</span>，嬰疾而亡，年三十餘矣。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#776" id="779">（1）</a>異　麗本﹑大本﹑天本﹑内本﹑足本作“思”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#777" id="780">（2）</a>實　大本作“寶”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#778" id="781">（3）</a>郎迦戍　内本﹑足本作“<span class="zhuanming">郎迦戌</span>”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#775" id="782">（一）</a>攝論　卽《攝大乘論》，梵文Mahāyānasaṃparigra-haśāstra。<span class="zhuanming">無著</span>著。有三種漢譯本：<span class="zhuanming">北魏</span><span class="zhuanming">佛陀扇多</span>譯二卷本，<span class="zhuanming">南北朝</span><span class="zhuanming">真諦</span>譯三卷本，<span class="zhuanming">唐</span><span class="zhuanming">玄奘</span>譯三卷本。見前《慧業傳》“梁論”條注。</span> </p><p> <span>復有大<span class="zhuanming">唐</span>三僧，從北道到<span class="zhuanming">烏長那國</span><a class="zhuhao" href="#789" id="783">（一）</a>，傳聞向佛頂骨處<a class="zhuhao" href="#790" id="784">（二）</a>禮拜，今亦不<a class="zhuhao" href="#787" id="785">（1）</a>委存亡。<span class="zhuanming">烏長</span>僧至，傳説之矣。</span> </p><p> <span>右四十人<a class="zhuhao" href="#788" id="786">（2）</a>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00100','585968',this);" style="cursor:pointer;"> <span class="song">P100</span></i>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#785" id="787">（1）</a>不　麗本﹑大本﹑天本作“弗”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#786" id="788">（2）</a>右四十人　北本﹑徑本﹑清本無此句。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#783" id="789">（一）</a>烏長那國　　<span class="zhuanming">烏長那</span>，梵文Udyāna音譯。《法顯傳》譯作<span class="zhuanming">烏長</span>（大51/858a），《洛陽伽藍記》卷五載《惠生宋雲行記》作烏場（大51/1019b），《新唐書》卷二二一上作<span class="zhuanming">烏萇</span>﹑<span class="zhuanming">烏伏那</span>，又作<span class="zhuanming">烏茶</span>（20/6239），《梵語雜名》作<span class="zhuanming">烏儞也曩</span>（大54/1236a），《西域記》作<span class="zhuanming">烏仗那</span>。《西域記》卷三：“<span class="zhuanming">烏仗那國</span>，周五千餘里，山谷相屬，川澤連原。……夾<span class="zhuanming">蘇婆伐窣堵河</span>。……其王多治<span class="zhuanming">瞢揭釐城</span>。”（頁59）Udyāna意爲花園，所以《西域記》原注云：“<span class="zhuanming">唐</span>云苑，昔輪王之苑。”《新唐書》卷二二一上《西域傳》稱其“東距<span class="zhuanming">勃律</span>六百里，西<span class="zhuanming">罽賓</span>四百里。……有五城，王居<span class="zhuanming">術瞢蘖利</span>城，一曰<span class="zhuanming">瞢揭釐城</span>，東北有<span class="zhuanming">達麗羅川</span>，卽<span class="zhuanming">烏萇</span>舊地。”但所云“直<span class="zhuanming">天竺</span>南”則誤。<span class="zhuanming">蘇婆伐窣堵河</span>，梵文Śubhavastu或Śubhavāstu，卽今<span class="zhuanming">斯瓦特河</span>（Swāt　R.）。據此，<span class="zhuanming">烏長那國</span>應在今<span class="zhuanming">巴基斯坦</span>北部<span class="zhuanming">斯瓦特河</span>河岸一帶，其舊地甚至包括東北直到<span class="zhuanming">印度河</span>上游一帶之山區。Cunningham説其地包括現代Panjko-ra，Bijāwar，Swāt與Bunīr四縣（district）。都城在<span class="zhuanming">斯瓦特河</span>左岸，Cunningham還原其名爲Maṅgala，認爲可能卽現代之Moṅgora（或作Monglora）。見Cunningham：AGI.p69；B.C.Law：HGAI.p.132；N.L.Dey：GDAMI.p125。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#784" id="790">（二）</a>佛頂骨處　指<span class="zhuanming">迦畢試國</span>。見前《玄照傳》“<span class="zhuanming">如來</span>頂骨”條注。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00101','585968',this);" style="cursor:pointer;"> <span class="song">P101</span></i><p> <span><span class="zhuanming">慧輪</span>師者，<span class="zhuanming">新羅</span>人也。梵名<span class="zhuanming">般若跋摩</span><a class="zhuhao" href="#809" id="791">（一）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">慧甲</span><a class="zhuhao" href="#802" id="792">（1）</a>。</span> <span>自本國出家，翹心聖迹。泛舶而陵<span class="zhuanming">閩越</span><a class="zhuhao" href="#810" id="793">（二）</a>，涉步而届<span class="zhuanming">長安</span>。奉勑隨<span class="zhuanming">玄照</span>法師<a class="zhuhao" href="#803" id="794">（2）</a>西行<a class="zhuhao" href="#811" id="795">（三）</a>，以充侍者。既之<span class="zhuanming">西國</span>，遍禮聖蹤。居<span class="zhuanming">菴摩羅跋</span><a class="zhuhao" href="#804" id="796">（3）</a><span class="zhuanming">國</span>，在<span class="zhuanming">信者寺</span>，住經十載。近住次東邊北方<span class="zhuanming">覩貨羅</span>僧寺，元是<span class="zhuanming">覩貨羅</span>人爲本國僧所造。其寺巨富，資産豐饒，供養飡設，餘莫加也。寺名<span class="zhuanming">健陀羅山荼</span><a class="zhuhao" href="#805" id="797">（4）</a><a class="zhuhao" href="#812" id="798">（四）</a>。<span class="zhuanming">慧輪</span>住此，既<a class="zhuhao" href="#806" id="799">（5）</a>善梵言，薄<a class="zhuhao" href="#807" id="800">（6）</a>閑《俱舍》。來日尚存<a class="zhuhao" href="#808" id="801">（7）</a>，年向四十矣。其北方僧來者，皆住此寺爲主人耳。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#792" id="802">（1）</a>慧甲　磧本原印作“慧申”；今從麗本﹑大本﹑天本﹑内本﹑足本及梵文原意改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#794" id="803">（2）</a>法師　麗本﹑大本﹑天本﹑内本無“法”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#796" id="804">（3）</a>菴摩羅跋　麗本﹑大本作“菴摩羅跛”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#797" id="805">（4）</a>荼　碩本原作“茶”；今從麗本﹑大本﹑天本﹑内本改“荼”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#799" id="806">（5）</a>既　足本作“卽”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#800" id="807">（6）</a>薄　足本作“溥”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#801" id="808">（7）</a>存　麗本﹑大本﹑天本作“在”。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#791" id="809">（一）</a>般若跋摩　梵文Prajñāvarman，意譯<span class="zhuanming">慧甲</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#793" id="810">（二）</a>泛舶而陵閩越　　<span class="zhuanming">唐</span>時<span class="zhuanming">朝鮮</span>與<span class="zhuanming">中國</span>的交通，海道主要有兩條路綫：一從<span class="zhuanming">鴨緑江</span>口或<span class="zhuanming">漢江口</span>等地出發經<span class="zhuanming">黄海</span>到<span class="zhuanming">山東<i class="pageTag" onclick="viewPic('ZSK00404-001-L00102','585968',this);" style="cursor:pointer;"> <span class="song">P102</span></i>半島</span>，卽<span class="zhuanming">賈耽</span>所稱“<span class="zhuanming">登州</span>海行入<span class="zhuanming">高麗</span><span class="zhuanming">渤海</span>道”。見《新唐書》卷四三下。一沿<span class="zhuanming">中國</span>東海岸徑自南下，經<span class="zhuanming">黄海</span>﹑<span class="zhuanming">東海</span>到<span class="zhuanming">浙江</span>的<span class="zhuanming">定海</span>或<span class="zhuanming">明州</span>（今<span class="zhuanming">寧波</span>），再循水道或陸道入<span class="zhuanming">長安</span>。<span class="zhuanming">慧輪</span>取後者。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#795" id="811">（三）</a>奉勑隨玄照法師西行　此指<span class="zhuanming">玄照</span>第二次赴<span class="zhuanming">印</span>事，時在<span class="zhuanming">麟德</span>二年（665）或<span class="zhuanming">乾封</span>元年（666）。見前《玄照傳》。<span class="zhuanming">足立喜六</span>指此爲<span class="zhuanming">麟德</span>三年事。<span class="zhuanming">麟德</span>無三年，其説誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#798" id="812">（四）</a>健陀羅山荼　　<span class="zhuanming">沙畹</span>將此名還原爲Gandhārachaṇḍa，但猶存疑。<span class="zhuanming">沙畹</span>提出疑問：<span class="zhuanming">覩貨羅</span>與<span class="zhuanming">健陀羅</span>是兩個不同的地理區域，爲什麽<span class="zhuanming">覩貨羅</span>人建造的寺廟稱作<span class="zhuanming">健陀羅山荼</span>？<span class="zhuanming">沙畹</span>解釋説，五世紀時<span class="zhuanming">貴霜</span>國王<span class="zhuanming">寄多羅</span>南侵<span class="zhuanming">北天竺</span>，占領了<span class="zhuanming">健陀羅</span>，令其子在<span class="zhuanming">健陀羅</span>爲王，此名大概與此有關。<span class="zhuanming">沙畹</span>所説，卽<span class="zhuanming">中國</span>史籍中所稱之“<span class="zhuanming">小月氏</span>”，此段史料見《通典》卷一九二等。但也可能此寺建立在<span class="zhuanming">大月氏</span><span class="zhuanming">貴霜</span>王朝時期。<span class="zhuanming">貴霜</span>王朝統治中心在<span class="zhuanming">健陀羅</span>，<span class="zhuanming">覩貨羅</span>及<span class="zhuanming">北印度</span>均在其統治之下。如此則此寺年代更早。寺原是<span class="zhuanming">覩貨羅</span>人爲本國僧所造，但卽因爲此，所以寺名稱<span class="zhuanming">健陀羅山荼</span>。大約後來所接待的僧人亦不限于<span class="zhuanming">覩</span>貨<span class="zhuanming">羅</span>人。所以下文説：“北方僧來，皆住此寺爲主人。”</span> </p><p> <span><span class="zhuanming">大覺寺</span>西有<span class="zhuanming">迦畢施</span><a class="zhuhao" href="#838" id="813">（1）</a><span class="zhuanming">國</span>寺，寺亦巨富，多諸碩德，普學小乘。北方僧來亦住此。寺名<span class="zhuanming">寠拏</span><a class="zhuhao" href="#839" id="814">（2）</a><span class="zhuanming">折里多</span><a class="zhuhao" href="#840" id="815">（3）</a><a class="zhuhao" href="#851" id="816">（一）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">德行</span>。</span> </p><p> <span><span class="zhuanming">大覺</span>東北兩驛許，有寺名<span class="zhuanming">屈録迦</span><a class="zhuhao" href="#852" id="817">（二）</a>，卽是南方<span class="zhuanming">屈録迦國</span>王昔所造也。寺雖貧素，而戒行清嚴。近者<span class="zhuanming">日軍王</span><a class="zhuhao" href="#853" id="818">（三）</a>復於故寺之側更造一寺，今始新成<a class="zhuhao" href="#841" id="819">（4）</a>。南國僧<i class="pageTag" onclick="viewPic('ZSK00404-001-L00103','585968',this);" style="cursor:pointer;"> <span class="song">P103</span></i>來，多住於此。諸方皆悉有寺，所以本國通流<a class="zhuhao" href="#842" id="820">（5）</a>。<span class="zhuanming">神州</span>獨無一處，致令往還艱苦<a class="zhuhao" href="#843" id="821">（6）</a>耳。</span> </p><p> <span><span class="zhuanming">那爛陀寺</span>東四十驛許，尋<span class="zhuanming">弶伽河</span>而<a class="zhuhao" href="#844" id="822">（7）</a>下，至<span class="zhuanming">蜜栗伽悉他</span><a class="zhuhao" href="#845" id="823">（8）</a><span class="zhuanming">鉢娜寺</span><a class="zhuhao" href="#854" id="824">（四）</a>。</span> <span class="font12 zhu"><span class="zhuanming">唐</span>云<span class="zhuanming">鹿園寺</span><a class="zhuhao" href="#846" id="825">（9）</a>也。</span> <span>去此寺不遠，有一故寺，但有塼基，厥号<span class="zhuanming">支那寺</span>。古老相傳云是昔<span class="zhuanming">室利笈多大王</span><a class="zhuhao" href="#855" id="826">（五）</a>爲<span class="zhuanming">支那國</span>僧所造。</span> <span class="font12 zhu"><span class="zhuanming">支那</span>卽<span class="zhuanming">廣州</span>也。<span class="zhuanming">莫訶支那</span>卽<span class="zhuanming">京師</span>也。亦云<span class="zhuanming">提婆佛呾羅</span><a class="zhuhao" href="#847" id="827">（10）</a>，<span class="zhuanming">唐</span>云天子也<a class="zhuhao" href="#856" id="828">（六）</a>。</span> <span>于時有<span class="zhuanming">唐</span>僧二十許人，從<span class="zhuanming">蜀川</span><span class="zhuanming">䍧牱</span><a class="zhuhao" href="#848" id="829">（11）</a>道<a class="zhuhao" href="#857" id="830">（七）</a>而出，</span> <span class="font12 zhu"><span class="zhuanming">蜀川</span>去<a class="zhuhao" href="#849" id="831">（12）</a>此寺有五百餘驛。</span> <span>向<span class="zhuanming">莫訶菩提</span>禮拜。王見敬重，遂施此地，以充停息，給大村封二十四所。於後<span class="zhuanming">唐</span>僧亡没，村乃割屬餘人。現有三村入屬<a class="zhuhao" href="#850" id="832">（13）</a><span class="zhuanming">鹿園寺</span>矣。准量<span class="zhuanming">支那寺</span>，至今可五百餘年矣<a class="zhuhao" href="#858" id="833">（八）</a>。現今地屬<span class="zhuanming">東印度</span>王，其王名<span class="zhuanming">提婆跋摩</span><a class="zhuhao" href="#859" id="834">（九）</a>，每言曰：“若有大<span class="zhuanming">唐</span>天子處數僧來者，我爲重興此寺，還其村封，令不絶也。”誠可歎曰：雖有鵲巢<a class="zhuhao" href="#860" id="835">（一○）</a>之易，而樂福者難逢。必若心存濟益，奏請弘此，誠非小事也<a class="zhuhao" href="#861" id="836">（一一）</a>。</span> </p><p> <span><span class="zhuanming">金剛座大覺寺</span>卽<span class="zhuanming">僧訶羅國</span>王所造<a class="zhuhao" href="#862" id="837">（一二）</a>，<span class="zhuanming">師子洲</span>僧舊住於此。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#813" id="838">（1）</a>迦畢施　麗本﹑大本﹑天本﹑内本﹑足本及前《玄照傳》中作“<span class="zhuanming">迦畢試</span>”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#814" id="839">（2）</a>拏　麗本﹑大本﹑天本﹑内本﹑足本印作“挐”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00104','585968',this);" style="cursor:pointer;"> <span class="song">P104</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#815" id="840">（3）</a>多　磧本原作“夕”；今從麗本﹑大本﹑北本﹑徑本﹑清本﹑天本﹑内本﹑足本及梵文原音改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#819" id="841">（4）</a>更造一寺，今始新成　磧本原作“更造一今始始新成”；各本俱作“更造一寺今始新成”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#820" id="842">（5）</a>諸方皆悉有寺，所以本國通流　磧本原作“諸方皆悉寺所所以本國通流”；各本俱作“諸方皆悉有寺所以本國通流”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#821" id="843">（6）</a>往還艱苦　磧本原作“往艱苦苦”；南本作“往還難苦”；其餘各本俱作“往還艱苦”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#822" id="844">（7）</a>而　内本﹑足本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#823" id="845">（8）</a>他　磧本原作“伽”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#825" id="846">（9）</a>鹿園寺　磧本原無“園”字；今從麗本﹑大本﹑天本﹑内本﹑足本﹑下文及梵文原意加。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#827" id="847">（10）</a>佛呾羅　麗本﹑大本﹑天本﹑内本作“弗呾羅”；足本作“弗咀羅”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#829" id="848">（11）</a>牱　麗本﹑大本﹑内本﹑足本作“牫”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#831" id="849">（12）</a>去　磧本原作“寺”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#832" id="850">（13）</a>入屬，磧本“入”字原作“人”；今據麗本﹑大本﹑内本﹑足本改。麗本﹑大本﹑内本﹑足本無“屬”字。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#816" id="851">（一）</a>寠拏折里多　梵文Guṇacarita。guṇa意譯德，carita意譯行。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00105','585968',this);" style="cursor:pointer;"> <span class="song">P105</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#817" id="852">（二）</a>屈録迦　　<span class="zhuanming">屈録伽</span>一名，僅見於此，僅知是<span class="zhuanming">南印度</span>國名。<span class="zhuanming">沙畹</span>還原爲Kuluka，認爲卽今<span class="zhuanming">科摩林角</span>（Comorin　Cape）東Tāmraparnī河河口處的Kolkoi（或作Korkai）城。此爲<span class="zhuanming">南印度</span>古代有名的海港，曾是<span class="zhuanming">潘底亞</span>（Pāṇḍya）王朝的首都，在今<span class="zhuanming">泰米爾納德邦</span><span class="zhuanming">蒂内維利縣</span>　　（Tinnevelly　dist.）。見B.C.Law：HGAI.p.167；N.L.Dey：GDAMI.p.102。<span class="zhuanming">足立喜六</span>認爲<span class="zhuanming">屈録迦</span>爲<span class="zhuanming">羯𩜁迦</span>之異譯。<span class="zhuanming">羯𩜁迦</span>，梵文Kaliṅga，古代<span class="zhuanming">南印度</span>有名大國，地在今<span class="zhuanming">奥里薩邦</span>（Orissa）。見《西域記》卷十。二説中以<span class="zhuanming">沙畹</span>之説較可信。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#818" id="853">（三）</a>日軍王　梵文Ādityasena。āditya意譯日，sena意譯軍。他是<span class="zhuanming">馬爾瓦</span>（Mālwa）和<span class="zhuanming">摩揭陀</span>（Magadha）的所謂後期<span class="zhuanming">笈多</span>（Later　Guptas）王朝國王Mādhava　Gupta的兒子，在位時間在七世紀後半期。<span class="zhuanming">戒日王</span>死後，他曾是<span class="zhuanming">中印度</span>最强大的君主，公元六七二年前後舉行過馬祭。見R.C.Majumdar：AHI.PartⅠ，pp.152，162；HCIP.Vol.Ⅲ，pp.72，126，127。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#824" id="854">（四）</a>蜜栗伽悉他鉢娜寺　　<span class="zhuanming">蜜栗伽悉他鉢娜</span>，梵文Mṛga-sthāpana音譯，意譯<span class="zhuanming">鹿園</span>。此寺在何處不詳，僅知從<span class="zhuanming">那爛陀</span>東行四十餘驛，又尋<span class="zhuanming">弶伽河</span>而下，地已近<span class="zhuanming">東印度</span>。有人解釋在<span class="zhuanming">波羅奈國</span>（卽<span class="zhuanming">婆羅痆斯</span>）之<span class="zhuanming">鹿野苑</span>（Soothill：DCBT.p.428b），顯然不對。<span class="zhuanming">沙畹</span>把此名還原爲Mṛgaśikhāvana，<span class="zhuanming">足立喜六</span>還原爲Mrgasthāvana（mrga應作mṛga）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#826" id="855">（五）</a>室利笈多大王　　<span class="zhuanming">室利笈多</span>，梵文Śrīgupta。此處當然是指<span class="zhuanming">印度</span><span class="zhuanming">笈多</span>王朝的國王。<span class="zhuanming">笈多</span>王統中最早的一位國王就<i class="pageTag" onclick="viewPic('ZSK00404-001-L00106','585968',this);" style="cursor:pointer;"> <span class="song">P106</span></i>叫Śrīgupta，他曾被稱爲大王（Mahārāja）。<span class="zhuanming">印度</span>方面缺乏關于他的詳細史料，僅知他是以後的<span class="zhuanming">旃陀羅笈多一世</span>（Candra-gupta　Ⅰ）的祖父，卽有名的<span class="zhuanming">三謨陀羅笈多</span>（Samudragupta）的曾祖父，在位時間約在公元三世紀晚期。有些外國學者因此以<span class="zhuanming">義淨</span>此段記載推斷<span class="zhuanming">笈多</span>王朝最早興起于今<span class="zhuanming">孟加拉</span>一帶（R.C.Majumdar：HCIP.Vol.Ⅲ，Chap.Ⅰ）。倘如此，則此二十餘<span class="zhuanming">唐</span>僧赴<span class="zhuanming">印</span>時間亦在三世紀末。其時<span class="zhuanming">中國</span>正當<span class="zhuanming">西晉</span>末，八王之亂起，北方動蕩，南方僧人要想從北道往<span class="zhuanming">印度</span>比較困難，所以下文説<span class="zhuanming">唐</span>僧“從<span class="zhuanming">蜀川</span><span class="zhuanming">䍧牱</span>道出”。不過<span class="zhuanming">室利笈多</span>當時在<span class="zhuanming">印度</span>只還是一個小國君主。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#828" id="856">（六）</a>唐云天子也　　<span class="zhuanming">支那</span>，見前《明遠傳》注。<span class="zhuanming">支那</span>，梵文Cīna。<span class="zhuanming">莫訶支那</span>，梵文Mahācīna，意譯<span class="zhuanming">大支那</span>，或偉大的<span class="zhuanming">支那</span>。兩詞意義并無根本區别。此處以<span class="zhuanming">支那</span>稱<span class="zhuanming">廣州</span>，以<span class="zhuanming">莫訶支那</span>稱<span class="zhuanming">京師</span>，可能只是因爲<span class="zhuanming">京師</span>是天子所居，更表示尊敬之意。<span class="zhuanming">提婆佛呾羅</span>，梵文Devaputra，意譯天子。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#830" id="857">（七）</a>䍧牱道　　<span class="zhuanming">䍧牱</span>，亦作<span class="zhuanming">牂柯</span>﹑<span class="zhuanming">牂牁</span>。《慧琳音義》卷八一注釋此句：“<span class="zhuanming">牂柯</span>，上佐郎反，下音哥。案<span class="zhuanming">牂柯</span>者，南<span class="zhuanming">楚</span>之西南夷人種類，亦地名也。卽五府管内數州皆是也，在<span class="zhuanming">益</span><span class="zhuanming">蜀</span>之南。今因傳中説往昔有二十餘人從<span class="zhuanming">蜀川</span>出<span class="zhuanming">牂柯</span>往<span class="zhuanming">天竺</span>得達，因有此説，遂檢尋《括地志》及諸地埋書﹑《南方記》等，説此往五<span class="zhuanming">天</span>路經（按“經”應作“徑”），若從<span class="zhuanming">蜀川</span>南出，經<span class="zhuanming">餘姚</span>（應作“<span class="zhuanming">姚州</span>”）﹑<span class="zhuanming">越雋</span>﹑<span class="zhuanming">不喜</span>（應作“<span class="zhuanming">不韋</span>”）﹑<span class="zhuanming">永昌</span>等邑，古號<span class="zhuanming">哀牢玉</span>（“玉”與“夷”通），<span class="zhuanming">漢</span>朝始慕化，後改爲<span class="zhuanming">身毒國</span>，隋王之稱也（“隋”疑作“隨”）。此國本先祖龍之種胤也。今並屬南蠻，北接<span class="zhuanming">互羌</span>，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00107','585968',this);" style="cursor:pointer;"> <span class="song">P107</span></i>雜居之西，過此蠻界，卽入<span class="zhuanming">土蕃國</span>之南界。西越數重高山峻嶺，涉歷川谷，凡經三數千里，過<span class="zhuanming">土蕃界</span>，更度雪山，南脚卽人（應作“入”）<span class="zhuanming">東天竺</span>東南界<span class="zhuanming">迦摩縷波國</span>，其次近南<span class="zhuanming">三摩怛吒國</span>﹑<span class="zhuanming">呵利鷄羅國</span>及<span class="zhuanming">耽摩立底國</span>等。此山路與<span class="zhuanming">天竺</span>至近，險阻難行，是大<span class="zhuanming">唐</span>與五<span class="zhuanming">天</span>陸路之捷徑也，仍須及時。盛夏熱瘴毒蟲，不可行履，遇者難以全生。秋多風雨，水泛又不可行。冬雖無毒，積雪沍寒，又難登陟。唯有正﹑二﹑三月乃是過時，仍須譯解數種蠻夷語言，兼賫買道之貨，仗土人引道，展轉問津，卽必得達也。山險無路，難知通塞，乃爲當來樂求法巡禮者故作此説，以曉未聞也。”（大54/835a）<span class="zhuanming">慧琳</span>此注頗重要，所引《括地志》﹑《南方記》等書今俱佚。<span class="zhuanming">唐</span>代記<span class="zhuanming">中國</span>西南通<span class="zhuanming">印度</span>道里較詳細者，除存于《新唐書》卷四三下《地理志》中<span class="zhuanming">賈耽</span>記邊州入四夷道第六“<span class="zhuanming">安南</span>通<span class="zhuanming">天竺</span>道”一條外，卽推此條。但原文有舛誤處，兹詮釋如下。<span class="zhuanming">䍧牱</span>，族名，亦地名。<span class="zhuanming">漢武帝</span><span class="zhuanming">元鼎</span>六年（前111）置<span class="zhuanming">䍧牱郡</span>，治所在<span class="zhuanming">且蘭</span>（今<span class="zhuanming">貴州</span><span class="zhuanming">貴陽</span>附近，一説在今<span class="zhuanming">凱里</span>西北），轄境約當今<span class="zhuanming">云南</span>東部﹑<span class="zhuanming">貴州</span>大部﹑<span class="zhuanming">廣西</span>西北部。後代地域漸小，治所亦有遷徙。<span class="zhuanming">唐</span>代有<span class="zhuanming">䍧牱</span>蠻，首領姓<span class="zhuanming">謝</span>，“其地北去<span class="zhuanming">充州</span>一百五十里，東至<span class="zhuanming">辰州</span>二千四百里，南至<span class="zhuanming">交州</span>一千五百里，西至<span class="zhuanming">昆明</span>九百里。”又稱“<span class="zhuanming">䍧牱國</span>”。“<span class="zhuanming">武德</span>三年，遣使者朝，以其地爲<span class="zhuanming">䍧州</span>。”後又曾封其别帥爲“<span class="zhuanming">滇</span>王”。其地約當今<span class="zhuanming">貴州</span>中南部。見《舊唐書》卷一九七（16/5276）﹑《新唐書》卷二二二下（20/6319）﹑《通典》卷一八七（《萬有文庫》本，頁999a）等。但<span class="zhuanming">義淨</span>所稱<span class="zhuanming">䍧牱</span>，應指<span class="zhuanming">䍧牱</span>故郡地。<span class="zhuanming">慧琳</span>稱“五府管内數州皆是也”不確。<span class="zhuanming">永徽</span>後以<span class="zhuanming">廣</span>﹑<span class="zhuanming">桂</span>﹑<span class="zhuanming">容</span>﹑<span class="zhuanming">邕</span>﹑<span class="zhuanming">安南</span>爲五府，<span class="zhuanming">䍧牱</span>地大部在<i class="pageTag" onclick="viewPic('ZSK00404-001-L00108','585968',this);" style="cursor:pointer;"> <span class="song">P108</span></i>其西。從<span class="zhuanming">蜀川</span><span class="zhuanming">䍧牱</span>道出，謂道經<span class="zhuanming">䍧牱</span>。古代<span class="zhuanming">巴蜀</span>通西南夷道路主要有三：一從今<span class="zhuanming">川</span>東入<span class="zhuanming">黔</span>北，略相當于今<span class="zhuanming">川</span><span class="zhuanming">黔</span>鐵路與公路的路綫；二爲<span class="zhuanming">漢武帝</span>時<span class="zhuanming">唐蒙</span>所修治之通西南夷道，北起<span class="zhuanming">犍爲</span>（今<span class="zhuanming">四川</span><span class="zhuanming">宜賓</span>），南抵今<span class="zhuanming">雲南</span><span class="zhuanming">曲靖</span>；三爲<span class="zhuanming">成都</span>通<span class="zhuanming">邛都</span>（今<span class="zhuanming">四川</span><span class="zhuanming">西昌</span>），渡<span class="zhuanming">金沙江</span>入<span class="zhuanming">雲南</span>，卽<span class="zhuanming">諸葛亮</span>南征所取之路綫，略相當于今<span class="zhuanming">成昆</span>鐵路之走向。<span class="zhuanming">義淨</span>所稱<span class="zhuanming">蜀川</span><span class="zhuanming">䍧牱</span>道，大致應指第二條路綫。<span class="zhuanming">慧琳</span>所記，抄掇諸書，其實是指第三條路綫。<span class="zhuanming">餘姚</span>，應作<span class="zhuanming">姚州</span>。<span class="zhuanming">姚州</span>，<span class="zhuanming">唐</span><span class="zhuanming">武德</span>四年（621）置，以州人多姓<span class="zhuanming">姚</span>得名。<span class="zhuanming">麟德</span>元年移治<span class="zhuanming">弄棟川</span>（今<span class="zhuanming">雲南</span><span class="zhuanming">姚安</span>北）。<span class="zhuanming">天寶</span>後地入<span class="zhuanming">吐蕃</span>，<span class="zhuanming">貞元</span>中歸<span class="zhuanming">南詔</span>，改置<span class="zhuanming">弄棟府</span>。轄境相當今<span class="zhuanming">雲南</span><span class="zhuanming">姚安</span>﹑<span class="zhuanming">大姚</span>等縣地。見《舊唐書》卷四一（5/1697）等。《通典》卷一八七載<span class="zhuanming">張柬之</span>（時爲<span class="zhuanming">蜀州</span>刺史）表云：“<span class="zhuanming">姚州</span>者，古<span class="zhuanming">哀牢</span>之舊國。”（同上，頁1002a）<span class="zhuanming">餘姚</span>則在今<span class="zhuanming">浙江</span>東部。<span class="zhuanming">越雋</span>，新舊《唐書》俱作<span class="zhuanming">越嶲</span>。<span class="zhuanming">漢武帝</span><span class="zhuanming">元鼎</span>六年置<span class="zhuanming">越嶲郡</span>，<span class="zhuanming">隋</span>代亦稱<span class="zhuanming">越嶲郡</span>。<span class="zhuanming">唐</span><span class="zhuanming">武德</span>元年改爲<span class="zhuanming">嶲州</span>，領<span class="zhuanming">越嶲</span>等六縣。州治<span class="zhuanming">越嶲縣</span>，亦<span class="zhuanming">漢</span>郡治所，<span class="zhuanming">漢</span>代稱<span class="zhuanming">邛都</span>，在今<span class="zhuanming">四川</span><span class="zhuanming">西昌</span>東南。<span class="zhuanming">唐</span><span class="zhuanming">天寶</span>﹑<span class="zhuanming">至德</span>間又曾改<span class="zhuanming">嶲州</span>爲<span class="zhuanming">越嶲郡</span>。州郡轄境約相當于今<span class="zhuanming">雲南</span><span class="zhuanming">麗江</span>及<span class="zhuanming">綏江</span>兩縣間，<span class="zhuanming">金沙江</span>以東以西，<span class="zhuanming">祥雲</span>﹑<span class="zhuanming">大姚</span>以北，<span class="zhuanming">四川</span><span class="zhuanming">木里</span>﹑<span class="zhuanming">石棉</span>﹑<span class="zhuanming">甘洛</span>﹑<span class="zhuanming">雷波</span>以南地區。<span class="zhuanming">不喜</span>應作<span class="zhuanming">不韋</span>。<span class="zhuanming">不韋</span>﹑<span class="zhuanming">永昌</span>爲<span class="zhuanming">漢魏晉</span>時地名。<span class="zhuanming">東漢</span><span class="zhuanming">光武帝</span><span class="zhuanming">建武</span>二十七年（51），西南<span class="zhuanming">哀牢夷</span>王<span class="zhuanming">賢栗</span>（一作<span class="zhuanming">扈栗</span>）受<span class="zhuanming">漢</span>封。<span class="zhuanming">明帝</span><span class="zhuanming">永平</span>十二年（69）以新置<span class="zhuanming">哀牢</span>人居地二縣，并割<span class="zhuanming">益州郡</span>西部六縣置<span class="zhuanming">永昌郡</span>，治所在<span class="zhuanming">不韋</span>（今<span class="zhuanming">雲南</span><span class="zhuanming">保山</span><span class="zhuanming">金鷄村</span>），轄境相當今<span class="zhuanming">雲南</span><span class="zhuanming">大理</span><span class="zhuanming">自治州</span>及<span class="zhuanming">哀牢山</span>以西地區。<span class="zhuanming">東晉</span><span class="zhuanming">成帝</span>時廢。<span class="zhuanming">唐</span>代地屬<span class="zhuanming">南詔</span>。<span class="zhuanming">南詔</span>亦“自言<span class="zhuanming">哀牢</span>之後，代居<span class="zhuanming">蒙舍州</span>爲渠帥，在<span class="zhuanming">漢</span><span class="zhuanming">永昌</span>故郡東，<span class="zhuanming">姚州</span><i class="pageTag" onclick="viewPic('ZSK00404-001-L00109','585968',this);" style="cursor:pointer;"> <span class="song">P109</span></i>之西。”見《舊唐書》卷一九七（16/5280）。因此<span class="zhuanming">慧琳</span>言“古號<span class="zhuanming">哀牢玉</span>”，<span class="zhuanming">哀牢玉</span>卽<span class="zhuanming">哀牢夷</span>。不甚可解者是“<span class="zhuanming">漢</span>朝始慕化，後改爲<span class="zhuanming">身毒國</span>，隋王之稱也”句，當另闢新説，兹不贅。<span class="zhuanming">永昌</span>故郡地自古與<span class="zhuanming">印度</span>通。<span class="zhuanming">張騫</span>使<span class="zhuanming">大夏</span>，見<span class="zhuanming">邛</span>竹<span class="zhuanming">蜀</span>布，問所從來，答曰從<span class="zhuanming">身毒國</span>得之，<span class="zhuanming">身毒國</span>又得之<span class="zhuanming">蜀</span>賈人。此爲有名故事。見《史記》卷一二三《大宛傳》﹑《漢書》卷九五《西南夷傳》﹑《漢書》卷六一《張騫傳》。《華陽國志》卷四《南中志》“<span class="zhuanming">永昌郡</span>”條稱：“<span class="zhuanming">寧州</span>之極西南也，有<span class="zhuanming">閩濮</span>﹑<span class="zhuanming">鳩獠</span>﹑<span class="zhuanming">僄越</span>﹑<span class="zhuanming">躶濮</span>﹑<span class="zhuanming">身毒</span>之民。”（《四部叢刊》本，頁16a）<span class="zhuanming">身毒</span>之民與其它少數民族相提并論，可見人數不少。今並屬南蠻，南蠻指<span class="zhuanming">南詔</span>。<span class="zhuanming">唐</span><span class="zhuanming">開元</span>年間，<span class="zhuanming">蒙舍詔</span><span class="zhuanming">皮邏閣</span>統一六詔，成爲西南一强大地方政權，史稱<span class="zhuanming">南詔</span>，全盛時轄有今<span class="zhuanming">雲南</span>全部，<span class="zhuanming">四川</span>南部，<span class="zhuanming">貴州</span>西部以及<span class="zhuanming">緬甸</span>﹑<span class="zhuanming">泰國</span>﹑<span class="zhuanming">老撾</span>﹑<span class="zhuanming">越南</span>北部部分地區。北接<span class="zhuanming">互羌</span>，<span class="zhuanming">互羌</span>疑卽<span class="zhuanming">氐羌</span>。《舊唐書》卷一九六《吐蕃傳》：“<span class="zhuanming">劍南</span><span class="zhuanming">西川</span>又與<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">氐羌</span>鄰接。”（16/5237）<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">氐羌</span>亦與<span class="zhuanming">南詔</span>北界接。雪山，應指今<span class="zhuanming">横斷山脉</span>諸山。《蠻書》卷六：“（<span class="zhuanming">南詔</span>）接<span class="zhuanming">吐蕃</span>界，北對雪山。”（<span class="zhuanming">北京大學</span><span class="zhuanming">圖書館</span>藏<span class="zhuanming">向達</span>校注清樣本，頁167）<span class="zhuanming">迦摩縷波國</span>在<span class="zhuanming">東印度</span>，今<span class="zhuanming">印度</span><span class="zhuanming">阿薩姆邦</span>西部<span class="zhuanming">高哈蒂</span>（Gauhati）及其附近一帶。<span class="zhuanming">三摩怛吒</span>，又寫作<span class="zhuanming">三摩呾吒</span>，見本書卷下《僧哲傳》中注。<span class="zhuanming">呵利鷄羅</span>又寫作<span class="zhuanming">訶利鷄羅</span>，見本書卷下《曇光傳》中注。又<span class="zhuanming">賈耽</span>所記“<span class="zhuanming">安南</span>通<span class="zhuanming">天竺</span>道”，其中自<span class="zhuanming">羊苴咩城</span>（今<span class="zhuanming">雲南大理</span>）以後一段行程亦可與此對照：“自<span class="zhuanming">羊苴咩城</span>西至<span class="zhuanming">永昌</span>故郡三百里。又西渡<span class="zhuanming">怒江</span>，至<span class="zhuanming">諸葛亮城</span>二百里。又南至<span class="zhuanming">樂城</span>二百里。又入<span class="zhuanming">驃國</span>境，經<span class="zhuanming">萬公</span>等八部落，至<span class="zhuanming">悉利城</span>七百里。又經<span class="zhuanming">突旻城</span>至<span class="zhuanming">驃國</span>千里。又自<span class="zhuanming">驃國</span>西度<span class="zhuanming">黑<i class="pageTag" onclick="viewPic('ZSK00404-001-L00110','585968',this);" style="cursor:pointer;"> <span class="song">P110</span></i>山</span>，至<span class="zhuanming">東天竺迦摩波國</span>千六百里。又西北渡<span class="zhuanming">迦羅都河</span>，至<span class="zhuanming">奔那伐檀那國</span>六百里。又西南至<span class="zhuanming">中天竺國</span>東境<span class="zhuanming">恆河</span>南岸<span class="zhuanming">羯朱嗢羅國</span>四百里。又西至<span class="zhuanming">摩揭陀國</span>六百里。”“一路自<span class="zhuanming">諸葛亮城</span>西去<span class="zhuanming">騰充城</span>二百里。又西至<span class="zhuanming">彌城</span>百里。又西過山，二百里至<span class="zhuanming">麗水城</span>。乃西渡<span class="zhuanming">麗水</span>﹑<span class="zhuanming">龍泉水</span>，二百里至<span class="zhuanming">安西城</span>。乃西渡<span class="zhuanming">彌諾江</span>水，千里至<span class="zhuanming">大秦</span><span class="zhuanming">婆羅門國</span>。又西渡大嶺，三百里至<span class="zhuanming">東天竺</span>北界<span class="zhuanming">箇没盧國</span>（按卽<span class="zhuanming">迦摩縷波國</span>一名異譯）。又西南千二百里，至<span class="zhuanming">中天竺國</span>東北境之<span class="zhuanming">奔那伐檀那國</span>，與<span class="zhuanming">驃國</span>往<span class="zhuanming">婆羅門國</span>路合。”（4/1152）<span class="zhuanming">慧琳</span>所記，似與後一條路綫較接近。諸地名<span class="zhuanming">法</span>人<span class="zhuanming">伯希和</span>曾有過考證，見其《交廣印度兩道考》一文（有<span class="zhuanming">馮承鈞</span><span class="zhuanming">中</span>譯本）。<span class="zhuanming">慧琳</span>稱此條路綫“與<span class="zhuanming">天竺</span>至近，險阻難行，是大<span class="zhuanming">唐</span>與五<span class="zhuanming">天</span>陸路之捷徑也。”亦可由<span class="zhuanming">玄奘</span>與<span class="zhuanming">義淨</span>等之記載證實。《西域記》卷十“<span class="zhuanming">迦摩縷波</span>”條：“此國東山阜連接，無大國都，境接西南夷，故其人類蠻獠矣。詳問土俗，可兩月行，入<span class="zhuanming">蜀</span>西南之境，然山川險阻，嶂氣氛沴，毒蛇毒草，爲害滋甚。”（頁233）《寄歸傳》卷一原注：“從<span class="zhuanming">那爛陀</span>東行五百驛，皆名東裔。乃至盡窮，有<span class="zhuanming">大黑山</span>，計當<span class="zhuanming">土蕃</span>南畔。傳云是<span class="zhuanming">蜀川</span>西南行可一月餘，便達斯嶺。”（大54/205b）《新唐書》卷二二一下《西域傳》：“北大雪山，卽<span class="zhuanming">東女</span>也。歷十九種得<span class="zhuanming">摩揭陀</span>。又東過四種，踰大河，有<span class="zhuanming">迦摩縷波</span>，皆坂險，地接西南夷，其人類蠻獠。行二月，叩<span class="zhuanming">蜀</span>南邊。”（20/6248）以時間與距離計，這大約要算古代<span class="zhuanming">中國</span>與<span class="zhuanming">印度</span>之間最近捷的通道，唯因路途難險，少爲人取而已。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#833" id="858">（八）</a>可五百餘年矣　　<span class="zhuanming">義淨</span>赴<span class="zhuanming">印</span>在七世紀後期，以此逆推，五百餘年前應是公元二世紀後期，卽<span class="zhuanming">東漢</span>末年。當時<span class="zhuanming">中國</span>似<i class="pageTag" onclick="viewPic('ZSK00404-001-L00111','585968',this);" style="cursor:pointer;"> <span class="song">P111</span></i>乎還没有往<span class="zhuanming">印度</span>本土求法的僧人。<span class="zhuanming">義淨</span>所言，僅是估計，其實不大可能有五百餘年。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#834" id="859">（九）</a>提婆跋摩　梵文　Devavarman，可意譯爲<span class="zhuanming">天胄</span>。<span class="zhuanming">提婆跋摩王</span>事迹不可考。R.C.Majumdar講他可能就是七世紀後半期統治<span class="zhuanming">東孟加拉</span>的Devakhaga王（HCIP.Vol.Ⅲ，p.143）。　從時間和地點上看相符合。但從<span class="zhuanming">提婆跋摩王</span>的王號看，他似乎又和統治<span class="zhuanming">東印度</span><span class="zhuanming">迦摩縷波</span>三百餘年的<span class="zhuanming">跋摩</span>王朝有關係。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#835" id="860">（一○）</a>鵲巢　《詩·召南·鵲巢》：“維鵲有巢，維鳩居之。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#836" id="861">（一一）</a>誠非小事也　　<span class="zhuanming">義淨</span>後返<span class="zhuanming">室利佛逝</span>時，曾遣<span class="zhuanming">大津</span>返<span class="zhuanming">唐</span>，望請天恩於<span class="zhuanming">西方</span>造寺。見本書卷下《大津傳》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#837" id="862">（一二）</a>金剛座大覺寺卽僧訶羅國王所造　《西域記》卷八記載了<span class="zhuanming">僧訶羅國</span>王建<span class="zhuanming">大覺寺</span>之傳説，但不及<span class="zhuanming">王玄策</span>所記具體。《法苑珠林》卷二九：“依《王玄策行傳》云：<span class="zhuanming">西國</span>瑞像無窮，且録摩訶菩提樹像，云昔<span class="zhuanming">師子國</span>王名<span class="zhuanming">尸迷佉拔摩</span>（原注：<span class="zhuanming">唐</span>云<span class="zhuanming">功德雲</span>）梵王，遣二比丘來詣此寺。大者名<span class="zhuanming">摩訶諵</span>（原注：此云<span class="zhuanming">大名</span>），小者<span class="zhuanming">優波</span>（原注：此云<span class="zhuanming">授記</span>）。其二比丘禮菩提樹<span class="zhuanming">金剛座</span>訖，此寺不安置。其二比丘乃還其本國。王問比丘：‘往彼禮拜聖所來，靈瑞云何？’比丘報云：‘<span class="zhuanming">閻浮</span>大地，無安身處。’王聞此語，遂多與珠寶，使送與此國王<span class="zhuanming">三謨陀羅崛多</span>。因此以來，卽是<span class="zhuanming">師子國</span>比丘。”（大53/502c）<span class="zhuanming">尸迷佉拔摩</span>，梵文Śrīmeg-havarṇa，<span class="zhuanming">僧訶羅國</span>王，在位時間約在公元三五二至三七九年。見R.C.Majumdar：HCIP.VolⅢ，p.11。<span class="zhuanming">三謨陀羅崛多</span>，又<i class="pageTag" onclick="viewPic('ZSK00404-001-L00112','585968',this);" style="cursor:pointer;"> <span class="song">P112</span></i>譯<span class="zhuanming">三謨陀羅笈多</span>，梵文Samudragupta，意譯<span class="zhuanming">海護</span>，<span class="zhuanming">笈多</span>王朝有名的國王，在位時間約在公元三四○至三八○年（Ibid.p.16）。</span> </p><p> <span><span class="zhuanming">大覺寺</span>東北行七驛許，至<span class="zhuanming">那爛陀寺</span>，乃是古王<span class="zhuanming">室利鑠羯羅昳底</span><a class="zhuhao" href="#1005" id="863">（一）</a>爲<span class="zhuanming">北天</span>苾芻<span class="zhuanming">曷羅社槃社</span><a class="zhuhao" href="#959" id="864">（1）</a><a class="zhuhao" href="#1006" id="865">（二）</a>所造。此寺初基纔餘方堵，其後代<a class="zhuhao" href="#960" id="866">（2）</a>國王苗𠆘相承，造製宏壯<a class="zhuhao" href="#1007" id="867">（三）</a>，則贍<span class="zhuanming">部洲</span><a class="zhuhao" href="#1008" id="868">（四）</a>中當今無以加也。軌模不可具述，但略叙區寰耳。</span> </p><p> <span>然其寺形，畟方如城<a class="zhuhao" href="#961" id="869">（3）</a><a class="zhuhao" href="#1009" id="870">（五）</a>，四面直簷，長廊遍帀<a class="zhuhao" href="#962" id="871">（4）</a><a class="zhuhao" href="#1010" id="872">（六）</a>，皆是塼室。重疊三層，層高丈餘，横梁板闐<a class="zhuhao" href="#1011" id="873">（七）</a>，本無椽瓦，用塼平覆<a class="zhuhao" href="#963" id="874">（5）</a>。寺皆<a class="zhuhao" href="#964" id="875">（6）</a>正直，隨意旋往。其房後壁卽爲外面也，疊<a class="zhuhao" href="#965" id="876">（7）</a>塼峻峭<a class="zhuhao" href="#966" id="877">（8）</a>，高三四丈。上作人頭<a class="zhuhao" href="#1012" id="878">（八）</a>，高共人等。其僧房也，面有九焉<a class="zhuhao" href="#967" id="879">（9）</a><a class="zhuhao" href="#1013" id="880">（九）</a>。一一房中可方丈許，後面通䆫户向簷矣。其門既高，唯安一扇，皆相瞻望，不許安簾。出外平觀，四面皆覩，互相檢察，寧容片私？於一角頭作閣道還往。寺上四角，各爲塼堂，多聞大德而往於此。寺門西向<a class="zhuhao" href="#1014" id="881">（一○）</a>，飛閣凌虚，雕刻奇形，妙盡工飾<a class="zhuhao" href="#1015" id="882">（一一）</a>。其門乃與房相連，元不别作，但前出兩步，齊安四柱。其門雖非過大，實<a class="zhuhao" href="#968" id="883">（10）</a>乃裝架彌堅。每至食時，重關返閉，既是聖教，意在防私。寺内之地方三十步許<a class="zhuhao" href="#1016" id="884">（一二）</a>，皆以塼砌。小者或十<a class="zhuhao" href="#969" id="885">（11）</a>步，或五步耳。凡所覆屋脊上簷前房内之地，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00113','585968',this);" style="cursor:pointer;"> <span class="song">P113</span></i>並用塼糏<a class="zhuhao" href="#970" id="886">（12）</a>如桃棗大，和雜粘泥，以杵平築，用<a class="zhuhao" href="#971" id="887">（13）</a>壃石灰<a class="zhuhao" href="#1017" id="888">（一三）</a>，雜以麻䈥并油及麻滓爛皮之屬，浸漬多日，泥於塼地之<a class="zhuhao" href="#972" id="889">（14）</a>上，覆以青草，經三數日，看其欲乾，重以滑石揩拭，拂赤土汁或丹朱之類，後以油塗，鮮澄若鏡。其堂殿階陛，悉皆如此。一作已後，縱人踐蹋，動經一二十載，曾不圮坼<a class="zhuhao" href="#973" id="890">（15）</a>。不同石灰，水沾便脱。如斯等類，乃有八寺<a class="zhuhao" href="#1018" id="891">（一四）</a>，上皆平通，規矩相似。於寺東面<a class="zhuhao" href="#974" id="892">（16）</a>取房或一或三，用安尊像，或可卽於此面前出多少，别起臺觀，爲佛殿矣<a class="zhuhao" href="#1019" id="893">（一五）</a>。</span> </p><p> <span>於<a class="zhuhao" href="#975" id="894">（17）</a>寺西面<a class="zhuhao" href="#976" id="895">（18）</a>大院之外，方列大窣堵波<a class="zhuhao" href="#1020" id="896">（一六）</a></span> <span class="font12 zhu">舊云塔者訛略。</span> <span>及諸制底，</span> <span class="font12 zhu">舊云支提者訛也。</span> <span>數乃盈百。聖跡相連，不可稱説<a class="zhuhao" href="#977" id="897">（19）</a><a class="zhuhao" href="#1021" id="898">（一七）</a>。金寶瑩飾，實成希有。</span> </p><p> <span>其間僧徒綱軌出納之儀，具如《中方録》及《寄歸傳》<a class="zhuhao" href="#1022" id="899">（一八）</a>所述。寺内但以最老上座而爲尊主，不論其德<a class="zhuhao" href="#1023" id="900">（一九）</a>。諸有門鑰，每宵封印，將付上座，更無别置寺主﹑維那<a class="zhuhao" href="#1024" id="901">（二○）</a>。但造寺之人，名爲寺主，梵云毗訶羅莎弭<a class="zhuhao" href="#1025" id="902">（二一）</a>。若作番直，典掌寺門，及和僧白事者，名毗訶羅波羅<a class="zhuhao" href="#1026" id="903">（二二）</a>，譯爲護寺<a class="zhuhao" href="#978" id="904">（20）</a>。若嗚犍稚<a class="zhuhao" href="#979" id="905">（21）</a><a class="zhuhao" href="#1027" id="906">（二三）</a>及監食者，名爲羯磨陀那，譯爲授事，言維那者略也<a class="zhuhao" href="#980" id="907">（22）</a>。衆僧有事，集衆平章，令其護寺巡行告白，一一人前，皆須合掌，各伸其事。若一人不許，則事不得成，全無衆前打槌秉白之法。若見不許，以理喻之，未有挾強便加壓伏。其守庫當莊之流，雖三二人，亦遣典庫家人合掌<i class="pageTag" onclick="viewPic('ZSK00404-001-L00114','585968',this);" style="cursor:pointer;"> <span class="song">P114</span></i>爲白，若合方可費用，誠無獨任之咎。若<a class="zhuhao" href="#981" id="908">（23）</a>不白而獨用者，下至半升之粟，卽交被<a class="zhuhao" href="#982" id="909">（24）</a>驅擯。若一人稱豪，獨用僧物，處斷綱務，不白大衆者，名爲俱攞鉢底<a class="zhuhao" href="#1028" id="910">（二四）</a>，譯爲家主<a class="zhuhao" href="#983" id="911">（25）</a>。斯乃佛法之大疣，人神所共怨，雖復於寺有益，而終獲罪彌深，智者必不爲也。</span> </p><p> <span>又諸外道先有九十六部，今但十餘<a class="zhuhao" href="#1029" id="912">（二五）</a>。若有齋會聚集，各各自居一處，並與僧尼無競先後。既其法别，理不同行，各習所宗，坐無交雜。</span> </p><p> <span>此之寺制，理極嚴峻，每半月令典事佐史<a class="zhuhao" href="#984" id="913">（26）</a>巡房讀制。衆僧名字不貫王籍<a class="zhuhao" href="#1030" id="914">（二六）</a>，其有犯者，衆自治罸，爲此僧徒咸相敬懼。其寺受用雖迮，而益利彌寬<a class="zhuhao" href="#1031" id="915">（二七）</a>。曾憶在京見人畫出<span class="zhuanming">祇洹寺</span>樣，咸是憑虚<a class="zhuhao" href="#1032" id="916">（二八）</a>。爲廣異聞，略陳<a class="zhuhao" href="#985" id="917">（27）</a>梗㮣云爾。</span> </p><p> <span>又五<span class="zhuanming">天</span>之地，但是大寺，君王悉皆令置漏水<a class="zhuhao" href="#1033" id="918">（二九）</a>，爲此晝夜期候不難。准如律教，夜分三分<a class="zhuhao" href="#1034" id="919">（三○）</a>，初後制令禪誦，中間<a class="zhuhao" href="#986" id="920">（28）</a>隨意消息<a class="zhuhao" href="#1035" id="921">（三一）</a>。其漏水法廣如《寄歸傳》中所述<a class="zhuhao" href="#1036" id="922">（三二）</a>。雖復言陳寺樣，終恐在事還迷，爲此畫出其圖，冀令目擊無滯。如能奏請依樣造之，卽<span class="zhuanming">王舍</span><span class="zhuanming">支那</span>，理成無别耳。乃歎曰：</span> </p><p> <span>衆美仍羅列，羣英已古今。也知生死分，那得不傷心！</span> </p><p> <span>寺樣<a class="zhuhao" href="#987" id="923">（29）</a><a class="zhuhao" href="#1037" id="924">（三三）</a>。</span> </p><p> <span>此是<span class="zhuanming">室利那爛陀莫訶毗</span><span class="zhuanming">訶羅</span><a class="zhuhao" href="#1038" id="925">（三四）</a>樣，<span class="zhuanming">唐</span>譯云<span class="zhuanming">吉祥<i class="pageTag" onclick="viewPic('ZSK00404-001-L00115','585968',this);" style="cursor:pointer;"> <span class="song">P115</span></i>神龍大住處</span>也。<span class="zhuanming">西國</span>凡唤君王及大官屬并大寺舍，皆先云室利，意取吉祥尊貴之義。<span class="zhuanming">那爛陀</span>乃是龍名。近此有龍，名<span class="zhuanming">那伽爛陀</span>，故以爲號<a class="zhuhao" href="#1039" id="926">（三五）</a>。毗訶羅是住處義，比云<a class="zhuhao" href="#988" id="927">（30）</a>寺者，不是正翻。如觀一寺，餘七同然<a class="zhuhao" href="#1040" id="928">（三六）</a>。背上平直，通人還往。凡觀寺樣者，須面西<a class="zhuhao" href="#989" id="929">（31）</a>看之，欲使西出其門，方得真勢<a class="zhuhao" href="#990" id="930">（32）</a>。</span> </p><p> <span>於門南畔可二十<a class="zhuhao" href="#991" id="931">（33）</a>步，有窣堵波，高百許尺<a class="zhuhao" href="#992" id="932">（34）</a>，是世尊<a class="zhuhao" href="#1041" id="933">（三七）</a>昔日夏三月安居處。梵名<span class="zhuanming">慕攞健陀俱胝</span><a class="zhuhao" href="#1042" id="934">（三八）</a>，<span class="zhuanming">唐</span>云<span class="zhuanming">根本香殿</span>矣。</span> </p><p> <span>門北畔五十步許，復有大窣堵波<a class="zhuhao" href="#1043" id="935">（三九）</a>，更高於此，是<span class="zhuanming">幼日王</span><a class="zhuhao" href="#1044" id="936">（四○）</a>所造，皆並塼作，裝飾精妙，金牀寶地，供養希有，中有<span class="zhuanming">如來</span>轉法輪像。</span> </p><p> <span>次此西南有小制底，高一丈餘，是婆羅門執雀請問處<a class="zhuhao" href="#1045" id="937">（四一）</a>，<span class="zhuanming">唐</span>云<span class="zhuanming">雀離浮圖</span>，此卽是也。</span> </p><p> <span><span class="zhuanming">根本殿</span>西有佛齒木<a class="zhuhao" href="#993" id="938">（35）</a>樹，非是楊柳<a class="zhuhao" href="#994" id="939">（36）</a><a class="zhuhao" href="#1046" id="940">（四二）</a>。其次西畔，有其<a class="zhuhao" href="#995" id="941">（37）</a>戒壇<a class="zhuhao" href="#1047" id="942">（四三）</a>，方可大尺<a class="zhuhao" href="#1048" id="943">（四四）</a>一丈餘，卽於平地周疊<a class="zhuhao" href="#996" id="944">（38）</a>塼墻<a class="zhuhao" href="#997" id="945">（39）</a>，可<a class="zhuhao" href="#998" id="946">（40）</a>高二尺許。墻内坐基可高五寸，中有小制底。壇東殿角有佛經行之基<a class="zhuhao" href="#1049" id="947">（四五）</a>，疊塼爲之，寬可二肘<a class="zhuhao" href="#1050" id="948">（四六）</a>，長十四五肘，高可二肘餘。上乃石灰素<a class="zhuhao" href="#999" id="949">（41）</a>作蓮花開勢，高可二寸<a class="zhuhao" href="#1000" id="950">（42）</a>，闊一尺許，有十四五，表佛足跡。</span> </p><p> <span>此寺則南望<span class="zhuanming">王城</span>，纔三十里<a class="zhuhao" href="#1051" id="951">（四七）</a>。<span class="zhuanming">鷲峯</span><span class="zhuanming">竹苑</span>，皆在城傍。西南向<span class="zhuanming">大覺</span>，正南<span class="zhuanming">尊足山</span>，並可七驛。北向<i class="pageTag" onclick="viewPic('ZSK00404-001-L00116','585968',this);" style="cursor:pointer;"> <span class="song">P116</span></i><span class="zhuanming">薜舍離</span>，乃二十五驛。西瞻<span class="zhuanming">鹿苑</span><a class="zhuhao" href="#1052" id="952">（四八）</a>，二十餘驛。東向<span class="zhuanming">耽摩立底國</span>，有六七十驛，卽是海口昇舶歸<span class="zhuanming">唐</span>之處。</span> </p><p> <span>此寺内僧衆有三千五百人，屬寺村莊二百一所，並是積代君王給其人户，永充供養<a class="zhuhao" href="#1053" id="953">（四九）</a>。</span> <span class="font12 zhu">言驛者卽當一瑜<a class="zhuhao" href="#1001" id="954">（43）</a>繕那也。</span> <span>重曰：</span> </p><p> <span>龍池龜<span class="zhuanming">洛</span><a class="zhuhao" href="#1002" id="955">（44）</a><a class="zhuhao" href="#1054" id="956">（五○）</a>，地隔天津。途遥去馬，道絶來人。致令<a class="zhuhao" href="#1003" id="957">（45）</a>傳説，罕得其真。模形别匠，軌製殊陳。依俙畫古<a class="zhuhao" href="#1004" id="958">（46）</a>，髣髴驚新。庶觀者之虔想，若佛在而翹神。</span> </p>【校記】          <p> <span class="font12 xiao"><a class="zhuhao" href="#864" id="959">（1）</a>曷羅社槃社　麗本﹑大本﹑天本﹑内本無最末“社”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#866" id="960">（2）</a>後代　足本無“代”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#869" id="961">（3）</a>城　磧本原作“域”；今據麗本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#871" id="962">（4）</a>帀　大本印作“󶂮”。帀󶂮同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#874" id="963">（5）</a>覆　磧本原作“履”；各本俱作“覆”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#875" id="964">（6）</a>皆　麗本﹑大本﹑天本﹑内本作“背”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#876" id="965">（7）</a>疊　麗本﹑大本﹑天本﹑内本作“壘”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#877" id="966">（8）</a>峭　磧本原無“峭”字；今從麗本﹑大本﹑天本﹑内本加。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#879" id="967">（9）</a>九焉　足本作“九烏”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#883" id="968">（10）</a>實　磧本原作“寶”；各本俱作“實”，今據改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#885" id="969">（11）</a>十　麗本﹑大本﹑天本作“七”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#886" id="970">（12）</a>糏　麗本﹑大本﹑天本﹑内本作“屑”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#887" id="971">（13）</a>用　磧本原作“周”；今從麗本﹑大本﹑天本改。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00117','585968',this);" style="cursor:pointer;"> <span class="song">P117</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#889" id="972">（14）</a>之　足本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#890" id="973">（15）</a>坼　麗本﹑大本作“磔”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#892" id="974">（16）</a>東面　麗本﹑大本﹑天本在此後多一“西”字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#894" id="975">（17）</a>於　麗本﹑大本﹑天本作“此”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#895" id="976">（18）</a>西面　麗本﹑大本﹑天本﹑内本作“西南”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#897" id="977">（19）</a>稱説　麗本﹑大本﹑天本﹑足本作“稱記”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#904" id="978">（20）</a>譯爲護寺　麗本此句作小字注。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#905" id="979">（21）</a>犍稚　麗本﹑大本﹑天本作“健稚”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#907" id="980">（22）</a>譯爲授事，言維那者略也　麗本此句作小字注。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#908" id="981">（23）</a>若　麗本﹑大本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#909" id="982">（24）</a>被　洪本作“波”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#911" id="983">（25）</a>譯爲家主　麗本此句作小字注。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#913" id="984">（26）</a>佐史　足本作“左史”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#917" id="985">（27）</a>陳　洪本作“凍”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#920" id="986">（28）</a>中間　磧本原作“中聞”；今從麗本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#923" id="987">（29）</a>乃歎曰……寺樣　麗本﹑天本無此句共二十五字，另作“此下宜畫寺樣也”。内本﹑足本在“那得不傷心”後用小字注：“寺樣今佚”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#927" id="988">（30）</a>比云　南本﹑北本﹑徑本﹑清本﹑内本﹑足本作“此云”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#929" id="989">（31）</a>面西　麗本﹑大本﹑天本﹑内本作“南面”；足本作“南西”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#930" id="990">（32）</a>真勢　麗本﹑大本﹑天本﹑内本作“直勢”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00118','585968',this);" style="cursor:pointer;"> <span class="song">P118</span></i><p> <span class="font12 xiao"><a class="zhuhao" href="#931" id="991">（33）</a>二十　足本作“一十”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#932" id="992">（34）</a>百許尺　麗本﹑大本﹑天本﹑内本﹑足本作“百尺許”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#938" id="993">（35）</a>木　足本作“林”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#939" id="994">（36）</a>柳　麗本印作“𣓠”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#941" id="995">（37）</a>其　麗本﹑大本﹑天本﹑内本無此字。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#944" id="996">（38）</a>疊　麗本﹑大本﹑天本﹑内本﹑足本作“壘”。下同。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#945" id="997">（39）</a>墻　足本作“壇子”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#946" id="998">（40）</a>可　磧本原作“子”；今從南本﹑北本﹑徑本﹑清本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#949" id="999">（41）</a>素　麗本﹑大本﹑天本﹑内本作“塐”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#950" id="1000">（42）</a>寸　磧本原作“肘”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#954" id="1001">（43）</a>瑜　麗本﹑大本﹑天本﹑内本﹑足本作“踰”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#955" id="1002">（44）</a>龜洛　磧本原作“龜浴”；今從麗本﹑大本﹑天本﹑内本﹑足本改。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#957" id="1003">（45）</a>致令　洪本﹑南本﹑北本﹑徑本﹑清本﹑足本作“致今”。</span> </p><p> <span class="font12 xiao"><a class="zhuhao" href="#958" id="1004">（46）</a>畫古　磧本原作“盡古”；今從洪本﹑南本﹑北本﹑徑本﹑清本﹑大本﹑天本﹑内本改。</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#863" id="1005">（一）</a>室利鑠羯羅昳底　梵文ŚrīŚakrāditya的音譯，<span class="zhuanming">玄奘</span>譯爲<span class="zhuanming">鑠迦羅阿迭多</span>。Śśrī爲尊號；Śakra卽Indra，<span class="zhuanming">漢</span>譯<span class="zhuanming">天帝釋</span>﹑<span class="zhuanming">帝釋</span>﹑<span class="zhuanming">帝</span>，āditya意爲日，所以又意譯爲<span class="zhuanming">帝日</span>。根據<span class="zhuanming">印度</span>方面的歷史資料，一般認爲<span class="zhuanming">鑠羯羅昳底</span>卽<span class="zhuanming">笈多</span>王朝的國王<span class="zhuanming">鳩摩羅<i class="pageTag" onclick="viewPic('ZSK00404-001-L00119','585968',this);" style="cursor:pointer;"> <span class="song">P119</span></i>笈多一世</span>（KumāraguptaⅠ），又稱Mahendrāditya（亦可意譯“<span class="zhuanming">帝日</span>”），在位時間約在公元四一五至四五五年。見R.C.Majumdar：AHI.PartⅠ，p.150；S.Dutt：Buddhist　Monks　and　Monasteries　of　India，London，1962，p.329；A.Ghosh：A　Guide　to　Nālandā，Delhi，1946，p.41。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#865" id="1006">（二）</a>曷羅社槃社　　<span class="zhuanming">曷羅社槃社</span>事不詳。<span class="zhuanming">沙畹</span>還原此名爲Rājavaṃśa。<span class="zhuanming">足立喜六</span>謂<span class="zhuanming">曷羅社槃社</span>卽Grantha-vatsa。<span class="zhuanming">足</span>注略云：《增一阿含經》卷三：“苦身露坐，不避風雨，所謂婆嗟比丘是。”槃社卽婆嗟（伐差），指尼乾外道。<span class="zhuanming">佛教</span>徒看不起，就稱之爲尼乾子，nirgrantha，意思是無慚；nir是否定辭，grantha是文飾意；因爲槃社後來皈依<span class="zhuanming">佛教</span>，成爲了小乘犢子部的創始人（<span class="zhuanming">足立喜六</span>原注：在佛湼槃後大約二百年），所以就去掉否定辭nir，成爲grantha-vatsa，卽<span class="zhuanming">曷羅社槃社</span>；據此，<span class="zhuanming">帝日王</span>創建<span class="zhuanming">那爛陀寺</span>在佛湼槃後大約二百年，卽公元前二百六七十年左右，相當於<span class="zhuanming">阿育王</span>登位前後。<span class="zhuanming">足立喜六</span>此説，不知是怎樣推導出來的？曷羅社既不與grantha諧音，槃社亦不與vatsa諧音，nirgrantha雖然是指尼乾外道（卽耆那教），但此詞原意是“解除束縛者”，并没有“無慚”之意，grantha也不是文飾，更談不上<span class="zhuanming">耆那教</span>徒因爲皈依了<span class="zhuanming">佛教</span>，就可以從nirgrantha一詞中摘掉nir這頂帶否定意義（？）的帽子。至于説因此而推斷<span class="zhuanming">帝日王</span>創建<span class="zhuanming">那爛陀寺</span>的時間在公元前二百六七十年前後，更是聞所未聞。足説不可解。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#867" id="1007">（三）</a>此寺初基纔餘方堵，其後代國王苗𠆘相承，造製宏壯《慈恩傳》卷三稱<span class="zhuanming">那爛陀寺</span>是“六帝相承，各加營造”（大50/<i class="pageTag" onclick="viewPic('ZSK00404-001-L00120','585968',this);" style="cursor:pointer;"> <span class="song">P120</span></i>237b）。據《西域記》卷九，<span class="zhuanming">那爛陀寺</span>最初建造者是<span class="zhuanming">鑠迦羅阿迭多</span>（<span class="zhuanming">帝日</span>）<span class="zhuanming">王</span>，卽此處之<span class="zhuanming">室利鑠羯羅昳底</span>王，其子<span class="zhuanming">佛陀毱多</span>（<span class="zhuanming">覺護</span>）<span class="zhuanming">王</span>以及其後的<span class="zhuanming">呾他揭多毱多</span>（<span class="zhuanming">如來護</span>）<span class="zhuanming">王</span>﹑<span class="zhuanming">婆羅阿迭多</span>（<span class="zhuanming">幼日</span>）<span class="zhuanming">王</span>﹑<span class="zhuanming">伐闍羅</span>（<span class="zhuanming">金剛</span>）<span class="zhuanming">王</span>，還有<span class="zhuanming">中印度</span>王相繼擴建，於是“周垣峻峙，同爲一門，既歷代君王繼世興建，窮諸剞劂，誠壯觀也。”（頁217）<span class="zhuanming">足立喜六</span>斷“初基纔餘方堵”入上句，又引《西域記》“<span class="zhuanming">帝日</span>本大伽藍者，今置佛像，衆中日差四十僧，就此而食，以報施主之恩”句，謂<span class="zhuanming">義淨</span>講“此寺初基纔餘方堵”，三十餘年間，變遷可以想像。但<span class="zhuanming">義淨</span>原文中實在并無此意思。又<span class="zhuanming">玄奘</span>所記建造<span class="zhuanming">那爛陀寺</span>諸王，俱爲公元五世紀初以後人。近現代<span class="zhuanming">印度</span>及西方學者們根據<span class="zhuanming">印度</span>方面的史料進行研究，基本上確定了他們的年代。參見V.Smith：The　Early　History　of　India；H.Raychaudhuri：Political　History　of　Ancient　India；R.C.Majumdar：HCIP.Vol.Ⅲ等書。但<span class="zhuanming">足立喜六</span>注謂<span class="zhuanming">帝日王</span>﹑<span class="zhuanming">覺護王</span>時在<span class="zhuanming">孔雀</span>王朝，理由卽前注所引；又謂漢譯《婆藪槃豆傳》（卽《世親傳》）中講“<span class="zhuanming">正勤日王</span>有太子名<span class="zhuanming">婆羅佚底</span>”，意譯<span class="zhuanming">新日</span>，<span class="zhuanming">新日</span>同<span class="zhuanming">幼日</span>，所以<span class="zhuanming">幼日王</span>是<span class="zhuanming">正勤日王</span>之子，與<span class="zhuanming">世親</span>同時，爲佛湼槃後九百年，卽公元四百二十年前後人，<span class="zhuanming">金剛王</span>亦卽其子。今僅見<span class="zhuanming">足立喜六</span>有此説。一般都認爲，<span class="zhuanming">那爛陀寺</span>建造時間不早於公元五世紀初，理由是：一﹑考古發掘至今未發現更早於此的文物；二﹑<span class="zhuanming">法顯</span>在公元五世紀初到<span class="zhuanming">印度</span>，在<span class="zhuanming">王舍城</span>附近一帶巡禮<span class="zhuanming">佛教</span>聖迹，并未提到<span class="zhuanming">那爛陀寺</span>，如果有，不會不提到；三﹑<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>所記之人和事，時間能確指者，都在五世紀或五世紀以後。<span class="zhuanming">足</span>説聞所未聞，不可解，亦難使人置信。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00121','585968',this);" style="cursor:pointer;"> <span class="song">P121</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#868" id="1008">（四）</a>贍部洲　梵文Jambudvīpa。《慧琳音義》卷五解釋：“梵語，此大地之總名也。因金因樹而立此名。”（大54/336b）Jambu，印度一種樹名；dvīpa意譯洲。<span class="zhuanming">佛教</span>傳説大海上有四大洲，其中<span class="zhuanming">南贍部洲</span>，卽<span class="zhuanming">贍部洲</span>爲此方人所居，地中央有贍部樹，樹下有好金，所以稱作<span class="zhuanming">贍部洲</span>。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#870" id="1009">（五）</a>畟方如城　《慧琳音義》卷七二解釋：“畟方，上初色反。《杜注左傳》云：畟猶側也。<span class="zhuanming">顧野王</span>云：正方也。《古今正字》：從田，從人，反聲也。”（大54/775b）同書卷七三：“畟方者，中外人間之常語也。四面齊等，頓方也。《古今正字》：從田，從人，從夂，音雖。會意字，象田之方。”（大54/779b）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#872" id="1010">（六）</a>長廊遍帀　《説文》第六下：“帀，周也，從反㞢而帀也。凡帀之屬皆从帀，周盛説。”<span class="zhuanming">段</span>注：“反㞢，謂倒之也，凡物順屰往復，則周徧矣。”（<span class="zhuanming">掃葉山房</span>本，頁1a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#873" id="1011">（七）</a>横梁板闐　《説文》第十二上：“闐，盛皃也，從門，真聲。”<span class="zhuanming">段</span>注：“謂盛滿於門中之皃也。”（同上，頁6a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#878" id="1012">（八）</a>上作人頭　人頭，<span class="zhuanming">足立喜六</span>解釋爲人頭胸像。疑非是。人頭疑爲古建築術語。《營造法式》卷四《大木作制度一》中有“昂頭”﹑“卷頭”﹑“跳頭”﹑“拱頭”等名，俱屬“造拱之制”。（<span class="zhuanming">商務</span>1954年重印版，頁76）又有“爵頭”一名，并注：“今俗謂之耍頭，又謂之胡孫頭，朔方人謂之𧋢䗥頭。”（同上，頁16）疑此處“人頭”卽屬此類用語。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#880" id="1013">（九）</a>其僧房也，面有九焉　謂每一面有九間僧房。各本俱作“面有九焉”，唯<span class="zhuanming">足</span>本作“面有九烏”。據《大正藏》本所附校記，<span class="zhuanming">宫内省</span>本（卽<span class="zhuanming">足</span>本所用底本）此處作“焉”，不作“烏”。<span class="zhuanming">足<i class="pageTag" onclick="viewPic('ZSK00404-001-L00122','585968',this);" style="cursor:pointer;"> <span class="song">P122</span></i>立喜六</span>注稱“面有九焉”是錯誤的，應作“面有九烏”，大約因此卽改“焉”爲“烏”。<span class="zhuanming">足立喜六</span>解釋：九烏同九陽，太陽中有三脚烏，所以太陽稱爲烏。九陽卽太陽，九烏因此爲太陽的異稱，“其僧房也，面有九烏”，意思是塼壁直立，太陽常直射在僧房外壁上。<span class="zhuanming">足</span>注引經典頗多，但解釋甚奇。姑毋論太陽是否可以稱爲“九烏”，原文語義亦非如此。考古發掘證明，<span class="zhuanming">那爛陀寺</span>院布局成正方形，每一面有僧房九間，<span class="zhuanming">義淨</span>所記八座寺院俱如此。“面有九焉”的意思也就十分明白，很難有可懷疑之處。參見附録七：<span class="zhuanming">那爛陀寺</span>遺址發掘平面圖。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#881" id="1014">（一○）</a>寺門西向　《繼業西域行程》：“有<span class="zhuanming">那爛陀寺</span>，寺之南北，各有數十寺，門皆西向。”（大51/982a）<span class="zhuanming">那爛陀</span>現已發掘十座寺院遺址，其中八座寺院遺址俱爲西向，惟有編號爲1A和1B的兩座寺院遺址爲北向。與其它八座寺院相比，此兩座寺院規模較小，明顯形成另外一個建築羣落，應是後代所建。下文“如斯等類，乃有八寺”，<span class="zhuanming">義淨</span>所見所指，亦只是西向之八座寺院。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#882" id="1015">（一一）</a>妙盡工飾　《慈恩傳》卷三：“以甎壘其外，合爲一寺，都建一門。庭序别開，中分八院。寶臺星列，瓊樓岳峙。觀竦烟中，殿飛霞上。生風雲於户牖，交日月於軒簷。”（大50/236b）所記甚壯觀。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#884" id="1016">（一二）</a>寺内之地方三十步許　　<span class="zhuanming">周</span>制以八尺爲步，<span class="zhuanming">秦</span>制以六尺爲步，<span class="zhuanming">唐</span>制以五尺爲步。見《唐六典》卷三。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#888" id="1017">（一三）</a>壃石灰　壃亦作礓。壃石灰，今稱生石灰。<span class="zhuanming">義淨</span>譯《根本説一切有部毗奈耶雜事》卷六原注：“（洗足處）中間甎<i class="pageTag" onclick="viewPic('ZSK00404-001-L00123','585968',this);" style="cursor:pointer;"> <span class="song">P123</span></i>砌，作龜背形，以礓石灰泥，水洗不去。”（大24/229a）<span class="zhuanming">足</span>本此段作“平築周疆”，斷“石灰”二字入下句，解釋“周疆”卽周圍。不通。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#891" id="1018">（一四）</a>如斯等類，乃有八寺　《寄歸傳》卷四：“至如<span class="zhuanming">那爛陀寺</span>，人衆殷繁，僧徒數出三千，造次難爲詳集。寺有八院，房有三百。”考古發掘結果同。已發掘出的八座寺院遺址，編號爲1﹑4﹑6﹑7﹑8﹑9﹑10﹑11，整齊向西一字排列。八座寺院内部建築布局亦基本相同。只是在八座寺院南端同時還發掘出北向的寺院遺址兩座。據考古研究的結果，<span class="zhuanming">那爛陀寺</span>實際上是一個寺院羣。歷代興建，各寺建立時間不同，興廢不定，多數寺院都曾經重修，有的在前代基址上曾多次重修。<span class="zhuanming">義淨</span>所記，當爲當時的實况。<span class="zhuanming">那爛陀</span>寺院的數目，各家記載有不同。《釋迦方志》卷下稱其“周垣峻峙，高五丈許，總有七院。院分三層，同爲一門。歷代興建，窮壯極麗。”（大51/964b）《宋高僧傳》卷三《牟尼室利傳》又云：“<span class="zhuanming">那爛陀寺</span>，周圍四十八里，九寺一門，是九天王所造。”（大50/721a）《繼業西域行程》則云：“有<span class="zhuanming">那爛陀寺</span>，寺之南北，各有數十寺，門皆西向。”（大51/982a）原因是各代情況不同。<span class="zhuanming">道宣</span>所言，當爲七世紀早期或更早時之情形。<span class="zhuanming">牟尼室利</span>於<span class="zhuanming">唐</span><span class="zhuanming">貞元</span>九年（793）從<span class="zhuanming">那爛陀</span>往<span class="zhuanming">中國</span>，所言者爲八世紀晚期時情形。<span class="zhuanming">繼業</span>所言，則爲<span class="zhuanming">宋</span>初，卽十世紀後期時情形。《慈恩傳》卷三稱<span class="zhuanming">那爛陀</span>“庭序别開，中分八院”，與<span class="zhuanming">義淨</span>所記全同。蓋七世紀時確爲八院也。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#893" id="1019">（一五）</a>别起臺觀爲佛殿矣　考古發掘證實，佛殿（shrine）確在寺院東面。見附録七：<span class="zhuanming">那爛陀寺</span>遺址發掘平面圖。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00124','585968',this);" style="cursor:pointer;"> <span class="song">P124</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#896" id="1020">（一六）</a>窣堵波　梵文stūpa音譯，又譯窣覩波﹑率都婆﹑藪斗波﹑塔婆﹑塔﹑浮圖等。巴利文作thūpa。<span class="zhuanming">佛教</span>建築，用以藏舍利和經卷等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#898" id="1021">（一七）</a>聖迹相連，不可稱説　《西域記》卷九：“（<span class="zhuanming">那爛陀</span>）伽藍四周，聖迹百數。”（頁218）考古發掘證實在<span class="zhuanming">那爛陀寺</span>西面門外有很大的窣堵波羣，卽第3﹑第12﹑第13﹑第14號遺址。但這些遺址是否全是<span class="zhuanming">義淨</span>當年所見，則難斷定。因後代重建擴建者可能也不少。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#899" id="1022">（一八）</a>《中方録》及《寄歸傳》　《寄歸傳》卽《南海寄歸内法傳》。《中方録》未詳爲何書。此處與《寄歸傳》并提，疑亦爲<span class="zhuanming">義淨</span>所著，後佚。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#900" id="1023">（一九）</a>但以最老上座而爲尊主，不論其德　《西域記》卷九：“（<span class="zhuanming">那爛陀寺</span>）未受戒者以年齒爲次，故此伽藍獨有斯制。”（頁217）僅言未受戒者，與<span class="zhuanming">義淨</span>所記稍不同。上座，梵文sthavira。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#901" id="1024">（二○）</a>更無别置寺主﹑維那　維那，<span class="zhuanming">佛教</span>寺院里一種僧職名稱。又稱授事。《寄歸傳》卷四原注：“授事者，梵云羯磨陀那。陀那是授，羯磨是事，意道以衆雜事指授於人。舊云維那者非也。維是<span class="zhuanming">唐</span>語，意道綱維；那是梵音，略去羯磨陀字。”（大54/226b）陀那，梵文dāna；羯磨，梵文karma；羯磨陀那，梵文karmadāna。維那管理僧堂中僧衆一切修持事務。見下文。佛寺置寺主﹑維那，爲<span class="zhuanming">唐</span>代<span class="zhuanming">中國</span>制度。《唐六典》卷四：“每寺上座一人﹑寺主一人﹑都維那一人，共綱統衆事。”（<span class="zhuanming">廣雅書局</span>本，頁16a）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00125','585968',this);" style="cursor:pointer;"> <span class="song">P125</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#902" id="1025">（二一）</a>毗訶羅莎弭　梵文　vihārasvāmin。vihāra音譯毗訶羅，意譯寺；svāmin音譯莎弭，意譯主。二字合譯寺主。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#903" id="1026">（二二）</a>毗訶羅波羅　梵文vihārapāla。pāla音譯波羅，意譯護。與前字合譯護寺。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#906" id="1027">（二三）</a>犍稚　梵文　gaṇḍī。又作犍椎。《釋氏要覽》卷下：“詳律。但是鍾磬﹑石板﹑木板﹑木魚﹑砧搥，有聲能集衆者，皆名犍稚也。”（大54/304a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#910" id="1028">（二四）</a>俱攞鉢底　梵文kulapati。kula音譯俱攞，意譯家，或譯族；pati音譯鉢底，意譯主。二字合譯家主。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#912" id="1029">（二五）</a>諸外道先有九十六部，今但十餘　　<span class="zhuanming">佛教</span>稱<span class="zhuanming">佛教</span>以外的宗教哲學派别爲“外道”。傳説與<span class="zhuanming">釋迦牟尼</span>同時有六種，稱“六師外道”。後每一種又分出十五種派别，加上原來的六師，共九十六種外道。但亦有稱九十五種者。《薩婆多毘尼毘婆沙》卷五：“六師者，一師十五種教，以授弟子，爲教各異，弟子受行，各成異見。如是一師出十五種異見。師别有法，與弟子不同。師與弟子，通爲十六種。如是六師有九十六（種）。”（大23/536a）但九十六種之説實際上只是大概之數。<span class="zhuanming">義淨</span>根據當時所見，説“今但十餘”，應是翔實之辭。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#914" id="1030">（二六）</a>衆僧名字不貫王籍　《寄歸傳》卷二：“如求出家，和僧剃髮，名字不干王籍，衆僧自有部書。”（大54/213c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#915" id="1031">（二七）</a>其寺受用雖迮，而益利彌寬　《寄歸傳》卷三：“<span class="zhuanming">西國</span>房迮，居人復多。卧起之後，床皆舉攝。或内置一邊，或移安户外。床闊二肘，長四肘半，褥席同然，輕而不重。然後牛糞乾揩其地，令使清淨，安置坐床及木枯小席等，隨尊卑而坐。”<i class="pageTag" onclick="viewPic('ZSK00404-001-L00126','585968',this);" style="cursor:pointer;"> <span class="song">P126</span></i>（大54/221a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#916" id="1032">（二八）</a>曾憶在京見人畫出祇洹寺樣，咸是憑虚　《法苑珠林》卷一百著録<span class="zhuanming">道宣</span>撰“<span class="zhuanming">祇洹</span>圖二卷”。（大53/1023c）《宋高僧傳》卷四十《道宣傳》云：“又有天人云曾撰《祇洹圖經》，計人間紙帛一百許卷，<span class="zhuanming">宣</span>苦苦口占，一一抄記，上下二卷。”（大50/791a）現《大正藏》卷四十五中有《中天竺舍衛國祇洹寺圖經》一卷，題<span class="zhuanming">道宣</span>撰，但有經無圖。此處大概卽指此圖。<span class="zhuanming">義淨</span>親至其地，故能稱其“憑虚”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#918" id="1033">（二九）</a>漏水　卽漏壺，又稱漏刻﹑刻漏﹑壺漏等。古代計時的工具。盛水，水漏而計時。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#919" id="1034">（三○）</a>夜分三分　《西域記》卷三：“六時合成一日一夜。”原注：“晝三夜三。”又云：“居俗日夜分爲八時。”原注：“晝四夜四。”（頁33）寺院中用前一種分法。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#921" id="1035">（三一）</a>初後制令禪誦，中間隨意消息。　《寄歸傳》卷三：“<span class="zhuanming">東夏</span>五更，西方四節，調御之教，但列三時，謂分一夜爲三分也。初分後分，念誦思惟，處中一時，繫心而睡。”（大54/226a）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#922" id="1036">（三二）</a>其漏水法廣如《寄歸傳》中所述　見《寄歸傳》卷三《旋右觀時》一節。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#924" id="1037">（三三）</a>寺樣　今各本俱無此寺樣，寺樣在<span class="zhuanming">宋</span>以前卽佚。但今可參考A.Ghosh：A　Guide　to　Nālanda一書所附之“<span class="zhuanming">那爛陀寺</span>遺址發掘平面圖”。見附録七。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#925" id="1038">（三四）</a>室利那爛陀莫訶毗訶羅　梵文Śrīnālandāmahā-vihāra，意譯見下文。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00127','585968',this);" style="cursor:pointer;"> <span class="song">P127</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#926" id="1039">（三五）</a>近此有龍，名那伽爛陀，故以爲號　　<span class="zhuanming">那伽爛陀</span>，梵文Nāgalanda。nāga音譯那伽，意譯龍。landa音譯爛陀。《西域記》卷九亦記載此傳説：“聞之耆舊曰：此伽藍南菴没羅林中有池，其龍名<span class="zhuanming">那爛陀</span>，傍建伽藍，因取爲稱。”但同書又云：“從其實義，是<span class="zhuanming">如來</span>在昔修菩薩行，爲大國王，建都此地，悲愍衆生，好樂周給，時美其德，號<span class="zhuanming">施無厭</span>，由是伽藍因以爲稱。”（頁216）<span class="zhuanming">那爛陀</span>一詞，梵文原文可解釋爲施無厭之意。nālaṃṃ意譯無厭，dā意譯施。但<span class="zhuanming">那爛陀</span>一名實際上起源甚早。<span class="zhuanming">耆那教</span>經典如《儀軌經》（Kalpasūtra）和佛經《大事》（Mahāvastu）以及本生故事（Jātaka）等都提到此名或與此相近的名字，歷史似可追遡到公元前四五世紀。<span class="zhuanming">義淨</span>和<span class="zhuanming">玄奘</span>記載的兩種説法，都是傳説。不過看來前一種傳説可能起源較早。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#928" id="1040">（三六）</a>如觀一寺，餘七同然　從考古發掘圖看，西向的八座寺院範圍大小，建築布局幾乎完全一樣。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#933" id="1041">（三七）</a>世尊　指<span class="zhuanming">釋迦牟尼</span>。世尊，梵文Bhagavat或Lo-kajyeṣṭha或Lokanātha的意譯，爲<span class="zhuanming">釋迦牟尼</span>十種通號之一。佛經説<span class="zhuanming">釋迦牟尼</span>具足衆多功德，能利益世間，于世獨尊，故稱世尊。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#934" id="1042">（三八）</a>慕攞健陀俱胝　梵文Mūlagandhakuṭī。mūla意譯根或根本；gandha意譯香；kuṭī意譯殿；合譯<span class="zhuanming">根本香殿</span>。又稱香室，卽佛殿。《釋氏要覽》卷上：“西方名佛堂爲健陀俱胝，此云香室。”（大54/263c）此<span class="zhuanming">根本香殿</span>可能卽在今第3號窣堵波遺址的位置上，發掘證明曾多次重建。《西域記》卷九：“伽藍西不遠有精舍，在昔<span class="zhuanming">如來</span>三月止此，爲諸天﹑人廣説妙法。”<i class="pageTag" onclick="viewPic('ZSK00404-001-L00128','585968',this);" style="cursor:pointer;"> <span class="song">P128</span></i>（頁218）或亦指此。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#935" id="1043">（三九）</a>門北畔五十步許，復有大窣堵波　此窣堵波不知指今第13號遺址還是第14號遺址。兩處遺址俱在北畔，規模都很大。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#936" id="1044">（四○）</a>幼日王　梵文Bālāditya，意譯<span class="zhuanming">幼日</span>，又音譯爲<span class="zhuanming">婆羅阿迭多</span>。後期<span class="zhuanming">笈多</span>王朝的國王，一般稱<span class="zhuanming">那羅僧訶笈多</span>（Narasiṃhagupta），在位時間約在公元六世紀初。《西域記》卷四講他是<span class="zhuanming">摩揭陀國</span>王，打敗過<span class="zhuanming">白匈奴</span>（Huṇa）國王<span class="zhuanming">摩醯邏矩羅</span>（Mihirakula，又譯“大族”），説他“崇敬佛法”。（頁84）卷九又講他曾在<span class="zhuanming">那爛陀</span>修建寺院一座。（頁216）這與<span class="zhuanming">印度</span>方面的材料相一致。見R.C.Majumdar：HCIP.Vol.Ⅲ，pp.34，42，43。足<span class="zhuanming">立喜六説</span>在公元四百二十年，理由見前注所引，誤。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#937" id="1045">（四一）</a>婆羅門執雀請問處　《西域記》卷九：“（<span class="zhuanming">那爛陀</span>）其西垣外池側窣堵波，是外道執雀於此問佛生死之事。”（頁218）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#940" id="1046">（四二）</a>根本殿西有佛齒木樹，非是楊柳　佛齒木樹見前《慧業傳》注。《西域記》卷九：“（<span class="zhuanming">那爛陀寺</span>）次東南垣内五十餘步，有奇樹，高八九尺，其幹兩枝，在昔<span class="zhuanming">如來</span>嚼楊枝棄地，因植根柢，歲月雖久，初無增減。”（頁218）<span class="zhuanming">義淨</span>言“非是楊柳”，大約卽因此而發。《寄歸傳》卷一：“豈容不識齒木名作楊枝？西國柳樹全稀，譯者輒傳斯號。佛齒木樹實非楊柳，<span class="zhuanming">那爛陀寺</span>目自親觀。既不取信於他，聞者亦無勞致惑。”又云：“（齒木）或可大木破用，或可小條截爲。近山莊者，則柞條葛蔓爲先；處平疇者，乃楮桃槐柳隨意。預收備擬，無令闕乏。”（大54/<i class="pageTag" onclick="viewPic('ZSK00404-001-L00129','585968',this);" style="cursor:pointer;"> <span class="song">P129</span></i>208c）<span class="zhuanming">義淨</span>説法較詳，亦較可靠。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#942" id="1047">（四三）</a>戒壇　佛教徒舉行誦經修行等宗教活動時，須先選擇清淨地方，安置佛﹑菩薩像等，稱爲壇場。舉行授戒儀式的壇場則稱戒壇。壇，梵文maṇḍala，又音譯曼荼羅。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#943" id="1048">（四四）</a>大尺　　<span class="zhuanming">唐</span>制，尺有大小兩種，大者稱大尺，小者稱小尺。《唐六典》卷三：“凡度以北方秬黍中者一黍之廣爲分，十分爲寸，十寸爲尺，一尺二寸爲大尺，十尺爲丈。”又云：“凡積秬黍爲度量衡者，調鍾律，測𣌿景，合湯藥及冠冕之制，則用之。内外官司悉用大者。”（<span class="zhuanming">廣雅書局</span><span class="zhuanming">光緒</span>卄一年刻本，頁16a）民間多用大尺，大尺一尺合小尺一尺二寸。近人研究，大尺合今公制○·二九五七六五六米。（<span class="zhuanming">楊寬</span>：《中國歷代尺度考》，<span class="zhuanming">商務</span>1955年重印版）其實古代尺度完全不可能像現代一樣嚴格﹑精確和統一，各時各地都有一些差異。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#947" id="1049">（四五）</a>佛經行之基　卽佛經行之道。《寄歸傳》卷三：“五<span class="zhuanming">天</span>之地，道俗多作經行。直來直去，唯遵一路。隨時適性，無居閙處。一則痊痾，二能銷食。禺中昳時，卽行時也。或可出寺長引，或於廊下徐行。若不爲之，身多病苦，遂令脚腫肚腫，臂疼髆疼。但有痰癊不銷，並是端居所致。必若能行此事，實可資身長道。故<span class="zhuanming">鷲山</span>覺樹之下，皆有世尊經行之基耳。”又云：“經行乃是銷散之儀，意在養身療病。舊云行道，或曰經行。”（大54/221b）頗似今之散步。梵文caṇkrama。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#948" id="1050">（四六）</a>肘　梵文hasta。古代<span class="zhuanming">印度</span>的長度單位。《西域記》卷二講“分一弓爲四肘，分一肘爲二十四指”。（頁32）《俱舍論》卷十二同。（大29/62b）《慧苑音義》卷下云：“依《毗曇》中，一<i class="pageTag" onclick="viewPic('ZSK00404-001-L00130','585968',this);" style="cursor:pointer;"> <span class="song">P130</span></i>尺五寸爲一肘。”（弘爲10/120a）《翻譯名義集》卷三則云：“一肘，人一尺八寸，佛三尺六寸。”（大54/1107c）究竟多長，各説不一。Monier-Williams解釋説大約在十八英吋左右（SED.p.1294c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#951" id="1051">（四七）</a>南望王城，纔三十里現代實測，<span class="zhuanming">王舍城</span>（Rājagṛha，今<span class="zhuanming">巴特那縣</span>境内Rajgir）在<span class="zhuanming">那爛陀</span>南七英里，與此處所記“三十里”基本相符。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#952" id="1052">（四八）</a>鹿苑　梵文Mṛgadāva意譯，又作<span class="zhuanming">鹿園</span>，或稱<span class="zhuanming">鹿野苑</span>﹑<span class="zhuanming">仙人鹿野苑</span>﹑<span class="zhuanming">仙苑</span>等。《法顯傳》：“復順<span class="zhuanming">恒水</span>西行十二由延，到<span class="zhuanming">迦尸國</span><span class="zhuanming">波羅捺城</span>。城東北十里許，得<span class="zhuanming">仙人鹿野苑精舍</span>。此苑本有辟支佛住，常有野鹿栖宿。世尊將成道，諸天於空中唱言，<span class="zhuanming">白淨王子</span>出家學道，却後七日當成佛。辟支佛聞已，卽取泥洹，故名此處爲<span class="zhuanming">仙人鹿野苑</span>。世尊成道已，後人於此處起精舍。”（大51/864a）《西域記》卷七：“<span class="zhuanming">婆羅痆河</span>東北行十餘里，至<span class="zhuanming">鹿野伽藍</span>。”（頁150）地在今<span class="zhuanming">瓦腊納西</span>北約四英里處的Sārnath。據説<span class="zhuanming">釋迦牟尼</span>成道後在此初轉法輪，遂成佛教重要聖迹。近代在此處發掘出著名的<span class="zhuanming">阿育王</span>石柱和其它的<span class="zhuanming">佛教</span>文物及塔寺遺址等，已被<span class="zhuanming">印度</span>政府列爲文物保護對像。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#953" id="1053">（四九）</a>積代君王給其人户，永充供養　《寄歸傳》卷二：“（<span class="zhuanming">那爛陀寺</span>）僧徒數出三千，封邑則村餘二百，並是積代君王之所奉施，紹隆不絶。”（大54/214a）但《慈恩傳》卷三所記略異：“國王欽重，捨百餘邑，充其供養。邑二百户，日進粳米﹑酥乳數百石。”又云：“僧徒主客常有萬人。”（大50/237c）R.C.Majumdar認爲三千之數是比較合理的（HCIP.Vol.Ⅲ，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00131','585968',this);" style="cursor:pointer;"> <span class="song">P131</span></i>p.581）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#956" id="1054">（五○）</a>龍池龜洛　龍池或指<span class="zhuanming">那爛陀</span>南菴没羅林中<span class="zhuanming">那伽爛陀龍池</span>，見前注；或指菩提樹傍<span class="zhuanming">目支鄰陀龍王池</span>。本書卷下《無行傳》：“每以覺樹初緑，觀洗沐於龍池。”但此處不過代指<span class="zhuanming">印度</span>。龜<span class="zhuanming">洛</span>指<span class="zhuanming">洛陽</span>。傳説<span class="zhuanming">伏羲</span>氏時有龍馬出<span class="zhuanming">黄河</span>，背負“河圖”，有神龜出<span class="zhuanming">洛水</span>，背負“<span class="zhuanming">洛</span>書”。《周易·系辭上》：“<span class="zhuanming">河</span>出圖，<span class="zhuanming">洛</span>出書，聖人則之。”<span class="zhuanming">孔穎達</span>疏：“<span class="zhuanming">河</span>龍圖發，<span class="zhuanming">洛</span>龜書感。”（《四部備要》本，頁107a）但此處也只是代指<span class="zhuanming">中國</span>。<span class="zhuanming">足立喜六</span>注謂龍池龜<span class="zhuanming">洛</span>俱指<span class="zhuanming">那爛陀</span>，殊未愜當，與下文文意亦不接。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00132','585968',this);" style="cursor:pointer;"> <span class="song">P132</span></i></div></div></div>
</>
目録
<div class="wlghyzd_wzb_18"><div id="FCdiv114868" key="114868"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 目録 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv114869" key="114869"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-B00001','1296454',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p style="text-indent:NaNpx;">目録</p><p style="text-indent:28px;">義淨和《大唐西域求法高僧傳》—代校注前言<span style="float:right;text-indent:0px;"><span class="song">1</span></span></p><p style="text-indent:28px;">引用書縮語表<span style="float:right;text-indent:0px;"><span class="song">1</span></span></p><p style="text-indent:28px;">大唐西域求法高僧傳卷上<span style="float:right;text-indent:0px;"><span class="song">1</span></span></p><p style="text-indent:56px;">太州玄照法師<span style="float:right;text-indent:0px;"><span class="song">9</span></span></p><p style="text-indent:56px;">齊州道希法師<span style="float:right;text-indent:0px;"><span class="song">36</span></span></p><p style="text-indent:56px;">齊州師鞭法師<span style="float:right;text-indent:0px;"><span class="song">39</span></span></p><p style="text-indent:56px;">新羅阿離耶跋摩法師<span style="float:right;text-indent:0px;"><span class="song">40</span></span></p><p style="text-indent:56px;">新羅慧業法師<span style="float:right;text-indent:0px;"><span class="song">42</span></span></p><p style="text-indent:56px;">新羅玄太法師<span style="float:right;text-indent:0px;"><span class="song">43</span></span></p><p style="text-indent:56px;">新羅玄恪法師<span style="float:right;text-indent:0px;"><span class="song">44</span></span></p><p style="text-indent:56px;">新羅二僧<span style="float:right;text-indent:0px;"><span class="song">45</span></span></p><p style="text-indent:56px;">覩貨羅佛陀達摩師<span style="float:right;text-indent:0px;"><span class="song">47</span></span></p><p style="text-indent:56px;">并州道方法師<span style="float:right;text-indent:0px;"><span class="song">48</span></span></p><p style="text-indent:56px;">并州道生法師<span style="float:right;text-indent:0px;"><span class="song">49</span></span></p><p style="text-indent:56px;">并州常慜禪師及弟子<span style="float:right;text-indent:0px;"><span class="song">51</span></span></p><p style="text-indent:56px;">京師末底僧訶師<span style="float:right;text-indent:0px;"><span class="song">56</span></span></p><p style="text-indent:56px;">京師玄會法師<span style="float:right;text-indent:0px;"><span class="song">57</span></span></p><i class="pageTag" onclick="viewPic('ZSK00404-001-B00002','1296454',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p style="text-indent:56px;">質多跋摩師<span style="float:right;text-indent:0px;"><span class="song">61</span></span></p><p style="text-indent:56px;">土蕃公主嬭母息二人<span style="float:right;text-indent:0px;"><span class="song">65</span></span></p><p style="text-indent:56px;">隆法師<span style="float:right;text-indent:0px;"><span class="song">66</span></span></p><p style="text-indent:56px;">益州明遠法師<span style="float:right;text-indent:0px;"><span class="song">67</span></span></p><p style="text-indent:56px;">益州義朗律師及僧智岸﹑僧義玄<span style="float:right;text-indent:0px;"><span class="song">72</span></span></p><p style="text-indent:56px;">益州會寧律師<span style="float:right;text-indent:0px;"><span class="song">76</span></span></p><p style="text-indent:56px;">交州運期法師<span style="float:right;text-indent:0px;"><span class="song">81</span></span></p><p style="text-indent:56px;">交州木叉提婆師<span style="float:right;text-indent:0px;"><span class="song">83</span></span></p><p style="text-indent:56px;">交州窺沖法師<span style="float:right;text-indent:0px;"><span class="song">84</span></span></p><p style="text-indent:56px;">交州慧琰法師<span style="float:right;text-indent:0px;"><span class="song">86</span></span></p><p style="text-indent:56px;">信胄法師<span style="float:right;text-indent:0px;"><span class="song">86</span></span></p><p style="text-indent:56px;">愛州智行法師<span style="float:right;text-indent:0px;"><span class="song">87</span></span></p><p style="text-indent:56px;">愛州大乘燈禪師<span style="float:right;text-indent:0px;"><span class="song">88</span></span></p><p style="text-indent:56px;">康國僧伽跋摩師<span style="float:right;text-indent:0px;"><span class="song">93</span></span></p><p style="text-indent:56px;">高昌彼岸法師﹑智岸法師<span style="float:right;text-indent:0px;"><span class="song">95</span></span></p><p style="text-indent:56px;">洛陽曇閏法師<span style="float:right;text-indent:0px;"><span class="song">97</span></span></p><p style="text-indent:56px;">洛陽義輝論師<span style="float:right;text-indent:0px;"><span class="song">99</span></span></p><p style="text-indent:56px;">大唐三僧<span style="float:right;text-indent:0px;"><span class="song">99</span></span></p><p style="text-indent:56px;">新羅慧輪法師<span style="float:right;text-indent:0px;"><span class="song">101</span></span></p><p style="text-indent:84px;">支那寺等寺<span style="float:right;text-indent:0px;"><span class="song">102</span></span></p><p style="text-indent:84px;">那爛陀寺<span style="float:right;text-indent:0px;"><span class="song">112</span></span></p><p style="text-indent:28px;">大唐西域求法高僧傳卷下<span style="float:right;text-indent:0px;"><span class="song">133</span></span></p><p style="text-indent:56px;">荆州道琳法師<span style="float:right;text-indent:0px;"><span class="song">133</span></span></p><i class="pageTag" onclick="viewPic('ZSK00404-001-B00003','1296454',this);" style="cursor:pointer;"> <span class="song">P3</span></i><p style="text-indent:56px;">荆州曇光律師<span style="float:right;text-indent:0px;"><span class="song">141</span></span></p><p style="text-indent:56px;">唐僧一人<span style="float:right;text-indent:0px;"><span class="song">142</span></span></p><p style="text-indent:56px;">荆州慧命禪師<span style="float:right;text-indent:0px;"><span class="song">143</span></span></p><p style="text-indent:56px;">潤州玄逵律師<span style="float:right;text-indent:0px;"><span class="song">145</span></span></p><p style="text-indent:84px;">義淨自述<span style="float:right;text-indent:0px;"><span class="song">151</span></span></p><p style="text-indent:56px;">晉州善行法師<span style="float:right;text-indent:0px;"><span class="song">167</span></span></p><p style="text-indent:56px;">襄陽靈運法師<span style="float:right;text-indent:0px;"><span class="song">168</span></span></p><p style="text-indent:56px;">澧州僧哲禪師<span style="float:right;text-indent:0px;"><span class="song">169</span></span></p><p style="text-indent:56px;">僧玄遊<span style="float:right;text-indent:0px;"><span class="song">174</span></span></p><p style="text-indent:56px;">洛陽智弘律師<span style="float:right;text-indent:0px;"><span class="song">174</span></span></p><p style="text-indent:56px;">荆州無行禪師<span style="float:right;text-indent:0px;"><span class="song">181</span></span></p><p style="text-indent:84px;">遊鷲嶺咏懷<span style="float:right;text-indent:0px;"><span class="song">192</span></span></p><p style="text-indent:56px;">荆州法振禪師﹑乘悟禪師﹑梁州乘如律師<span style="float:right;text-indent:0px;"><span class="song">206</span></span></p><p style="text-indent:56px;">澧州大津法師<span style="float:right;text-indent:0px;"><span class="song">207</span></span></p><p style="text-indent:56px;">重歸南海傳<span style="float:right;text-indent:0px;"><span class="song">211</span></span></p><p style="text-indent:56px;">貞固律師<span style="float:right;text-indent:0px;"><span class="song">211</span></span></p><p style="text-indent:56px;">僧懷業<span style="float:right;text-indent:0px;"><span class="song">238</span></span></p><p style="text-indent:56px;">僧道宏<span style="float:right;text-indent:0px;"><span class="song">239</span></span></p><p style="text-indent:56px;">僧法朗<span style="float:right;text-indent:0px;"><span class="song">242</span></span></p><p style="text-indent:28px;">附録</p><p style="text-indent:56px;">一﹑求法僧一覽表<span style="float:right;text-indent:0px;"><span class="song">247</span></span></p><p style="text-indent:56px;">二﹑義淨生平編年<span style="float:right;text-indent:0px;"><span class="song">253</span></span></p><i class="pageTag" onclick="viewPic('ZSK00404-001-B00004','1296454',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p style="text-indent:56px;">三﹑義淨籍貫考辨<span style="float:right;text-indent:0px;"><span class="song">268</span></span></p><p style="text-indent:56px;">四﹑主要引用書目<span style="float:right;text-indent:0px;"><span class="song">274</span></span></p><p style="text-indent:56px;">五﹑索引<span style="float:right;text-indent:0px;"><span class="song">283</span></span></p><p style="text-indent:84px;">1.中文專名索引<span style="float:right;text-indent:0px;"><span class="song">283</span></span></p><p style="text-indent:84px;">2.外文專名索引<span style="float:right;text-indent:0px;"><span class="song">297</span></span></p><p style="text-indent:56px;">六﹑評王邦維《大唐西域求法高僧傳校注》<span style="float:right;text-indent:0px;"><span class="song">303</span></span></p><p style="text-indent:56px;">七﹑求法僧路綫圖</p><p style="text-indent:56px;">八﹑那爛陀寺遺址發掘平面圖</p><p style="text-indent:28px;">重印後記<span style="float:right;text-indent:0px;"><span class="song">328</span></span></p></div></div></div>
</>
（二）外文書籍
<div class="wlghyzd_wzb_18"><div id="FCdiv1124328" key="1124328"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 引用書縮語表 &gt; （二）外文書籍 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124329" key="1124329"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-D00001','585967',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font18" id="ZSK00404-001-BT0000011"><b>（二）外文書籍</b></p><p> <span>AGI.—The Ancient Geography of India，A.Cunn -ingham，reprinted，Delhi，1979.</span> </p><p> <span>AHI.—An Advanccd History of India，Part Ⅰ，An-<i class="pageTag" onclick="viewPic('ZSK00404-001-D00002','585967',this);" style="cursor:pointer;"> <span class="song">P2</span></i>cient India，R.C.Majumdar，London，1951.</span> </p><p> <span>DCBT.—A Dictionary of Chinese Buddhist Terms，W.E.Soothill，reprinted，Delhi，1977.</span> </p><p> <span>GDAMI.—The Geographical Dictionary of Ancient and Mediaeval India，N.L.Dey，3rd ed，New Delhi，1971.</span> </p><p> <span>GK.—The Golden Khersonese，P.Wheatley，Kuala Lumpur，1966.</span> </p><p> <span>HCIP.—The History and Culture of the Indian Peo-ple，Vol.Ⅲ，The Classical Age，ed.by R.C.Majumdar，Bombay，1954.</span> </p><p> <span>HGAI.—Historical Geography of Ancient India，B.C.Law，reprinted，New Delhi，1976.</span> </p><p> <span>ISSA.—The Indianized States of Southeast Asia，G.Coed ès，English ed.，Canberra，1975.</span> </p><p> <span>RBR.—A Record of the Buddhist Religion as Prac-tised in India and the Malay Archipelago，trans.by Taka-kusu，Oxford，1896.</span> </p><p> <span>SED.—A Sanskrit-English Dictionary，M.Mon-ier-Williams，New ed.，Oxford，1979.</span> </p><p class="weizhi_zhanwei"></p><p> <span>其餘書籍版本及卷頁次一般均在注釋中説明。</span> </p></div></div></div>
</>
（一）中文書籍
<div class="wlghyzd_wzb_18"><div id="FCdiv1124333" key="1124333"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 引用書縮語表 &gt; （一）中文書籍 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124334" key="1124334"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-D00001','585966',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font18" id="ZSK00404-001-BT0000010"><b>（一）中文書籍</b></p><p> <span>大　指《大正新脩大藏經》，後<span class="zhuanming">阿拉伯</span>數字及拉丁字指卷﹑頁及欄數。</span> </p><p> <span>續　指《大日本續藏經》，後<span class="zhuanming">中國</span>數字指某編，<span class="zhuanming">阿拉伯</span>數字及拉丁字指套﹑册﹑頁及頁之第一或第二面。</span> </p><p> <span>弘　指<span class="zhuanming">日本</span><span class="zhuanming">東京</span><span class="zhuanming">弘教書院</span>印《大日本校訂縮刷大藏經》，又稱《弘教藏》。後<span class="zhuanming">中國</span>字指千字文函號，<span class="zhuanming">阿拉伯</span>數字及拉丁字指册﹑頁及頁之第一或第二面。</span> </p><p> <span>昭　指《昭和法寶總目録》，後<span class="zhuanming">阿拉伯</span>數字及拉丁字指卷﹑頁及欄數。</span> </p><p> <span>二十四史及《通鑑》等俱使用<span class="zhuanming">中華書局</span>出版新點校本。<span class="zhuanming">阿拉伯</span>數字指册及頁數。</span> </p></div></div></div>
</>
K
<div class="wlghyzd_wzb_18"><div id="FCdiv1124337" key="1124337"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; K </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124338" key="1124338"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00299','586012',this);" style="cursor:pointer;"> <span class="song">P299</span></i>K          <p> <span>Kaliṅga （？in Indonesia）訶陵國，訶陵洲</span> </p><p> <span>Kanika（Kanaka） 春女花</span> </p><p> <span>KapiŚa 迦畢試國，迦畢施國</span> </p><p> <span>karmadāna 羯磨陀那，授事，維那</span> </p><p> <span>KāŚmīra 羯濕彌羅（囉）</span> </p><p> <span>Kedah，Kaḍa（？） 羯荼（國）</span> </p><p> <span>khakkhara 杖錫</span> </p><p> <span>Kukkuṭapādagiri 雞峯，雞嶺</span> </p><p> <span>KukkuṭeŚvara 矩矩吒醫説羅，雞貴</span> </p><p> <span>kulapati 俱攞鉢底，家主</span> </p><p> <span>Kuluka（？） 屈録迦（國）</span> </p><p> <span>Kumāra，king 童子王</span> </p><p> <span>KuŚīnārā（Kuśīnagara） 俱尸國，拘尸</span> </p></div></div></div>
</>
J
<div class="wlghyzd_wzb_18"><div id="FCdiv1124341" key="1124341"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; J </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124342" key="1124342"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00298','586011',this);" style="cursor:pointer;"> <span class="song">P298</span></i>J          <p> <span>Jālandhara 闍蘭陀國</span> </p><p> <span>Jambu（？），king 苫部（王）</span> </p><p> <span>Jambudvīpa 贍部洲</span> </p><p> <span>Jetavana 祗園，祗洹，祗樹，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00299','586011',this);" style="cursor:pointer;"> <span class="song">P299</span></i>祗山，祗陀</span> </p><p> <span>Jinaprabha 勝光</span> </p><p> <span>Jñānabhadra 若那跋陀羅，智賢</span> </p></div></div></div>
</>
H
<div class="wlghyzd_wzb_18"><div id="FCdiv1124346" key="1124346"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; H </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124347" key="1124347"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00298','586010',this);" style="cursor:pointer;"> <span class="song">P298</span></i>H          <p> <span>Harikela 訶利雞羅國</span> </p><p> <span>hasta 肘</span> </p><p> <span>hetuvidyā 因明</span> </p><p> <span>Hīnayāna 小乘，小教</span> </p><p> <span>Hiraṇyavatī 金河</span> </p></div></div></div>
</>
十六畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124355" key="1124355"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十六畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124356" key="1124356"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00294','585994',this);" style="cursor:pointer;"> <span class="song">P294</span></i>十六畫          <i class="pageTag" onclick="viewPic('ZSK00404-001-L00295','585994',this);" style="cursor:pointer;"> <span class="song">P295</span></i><p> <span>髻珠76，（78）</span> </p><p> <span>磧石11，（30）</span> </p><p> <span>輸婆伴娜36，（38）</span> </p><p> <span>壇場<span class="song">134</span></span> </p><p> <span>薜舍離88，（92），<span class="song">116</span></span> </p><p> <span>薩婆多部律攝11，（30）</span> </p><p> <span>薩婆慎若提婆43，（43）</span> </p><p> <span>曇光<span class="song">141</span></span> </p><p> <span>曇閏81，<span class="song">97</span></span> </p><p> <span>澧州169，（170），<span class="song">207</span></span> </p><p> <span>盧呵153，（163）</span> </p><p> <span>盧迦溢多11，（29）</span> </p><p> <span>窺沖<span class="song">84</span></span> </p><p> <span>燈上人（大乘燈）<span class="song">153</span></span> </p><p> <span>燈公（大乘燈）<span class="song">88</span></span> </p><p> <span>燈師（大乘燈）88，<span class="song">153</span></span> </p><p> <span>縛渴羅（國）11，（31），<span class="song">61</span></span> </p><p> <span>緣生等經88，（91）</span> </p><p> <span>興律師（道興）212，（228）</span> </p></div></div></div>
</>
A
<div class="wlghyzd_wzb_18"><div id="FCdiv1124359" key="1124359"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; A </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124360" key="1124360"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00297','586005',this);" style="cursor:pointer;"> <span class="song">P297</span></i>A          <p> <span>AbhidharmakoŚaŚāstra 俱舍（論）</span> </p><p> <span>abhidharmapiṭaka 對法藏</span> </p><p> <span>Abhidharmasamuccaya 對法（論）</span> </p><p> <span>ācārya 闍梨</span> </p><p> <span>Ādityasena，king 日軍王</span> </p><p> <span>Āgamasūtra 阿笈摩經</span> </p><p> <span>Āmārakuva（？） 菴摩羅割波城</span> </p><p> <span>Āmaravana 菴園</span> </p><p> <span>Amarāvatī（？） 菴摩羅跋國</span> </p><p> <span>Amitābha（Amitāyus） 彌陀（佛）</span> </p><p> <span>Ānanda 阿難陀，歡喜</span> </p><p> <span>Anāthapiṇḍika 給孤</span> </p><p> <span>Anavatapta 香池</span> </p><p> <span>Arhat，five hundred 五百羅漢</span> </p><p> <span>Āryanāgārjuna 阿離野那伽曷樹那，龍樹</span> </p><p> <span>Āryavarman 阿離耶跋摩</span> </p><p> <span>AŚoka，tree 無憂樹</span> </p><p> <span>AvalokiteŚvara 觀音，觀自在菩薩</span> </p></div></div></div>
</>
十五畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124363" key="1124363"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十五畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124364" key="1124364"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00294','585993',this);" style="cursor:pointer;"> <span class="song">P294</span></i>十五畫          <p> <span>覩史多天業88，（92）</span> </p><p> <span>覩貨羅10，（18）</span> </p><p> <span>覩貨速利國47，（48）</span> </p><p> <span>覩貨羅人<span class="song">101</span></span> </p><p> <span>覩貨羅僧寺<span class="song">101</span></span> </p><p> <span>慧英<span class="song">181</span></span> </p><p> <span>慧命<span class="song">143</span></span> </p><p> <span>慧琰<span class="song">86</span></span> </p><p> <span>慧業<span class="song">42</span></span> </p><p> <span>慧輪3，<span class="song">101</span></span> </p><p> <span>闍闌陀國10，（20）</span> </p><p> <span>影堅路192，（197）</span> </p><p> <span>澄禪師212，（223）</span> </p><p> <span>導律師11，（29）</span> </p><p> <span>羯荼（國）134，（140），152，154，182，<span class="song">206</span></span> </p><p> <span>羯磨陀那113，（124）</span> </p><p> <span>羯濕彌羅（囉）10，（28），57，134，<span class="song">175</span></span> </p><p> <span>羯濕彌羅王<span class="song">57</span></span> </p><p> <span>德光律師175，（179）</span> </p><p> <span>衡岳<span class="song">182</span></span> </p><p> <span>衡嶺<span class="song">174</span></span> </p><p> <span>質多跋摩61，（64）</span> </p><p> <span>質呾囉提婆84，（84）</span> </p></div></div></div>
</>
2、外文專名索引
<div class="wlghyzd_wzb_18"><div id="FCdiv1124367" key="1124367"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124368" key="1124368"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00297','586004',this);" style="cursor:pointer;"> <span class="song">P297</span></i>2﹑外文專名索引          <p> <span>説明：本索引將《大唐西域求法高僧傳》原書中經還原後的外文專名（絶大多數爲梵文，亦有少數其它外文）編入，並同時列出原書中所使用的中文譯名。爲方便一般讀者，所有外文專名均按拉丁字母順序排列。</span> </p></div></div></div>
</>
十四畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124371" key="1124371"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十四畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124372" key="1124372"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00294','585992',this);" style="cursor:pointer;"> <span class="song">P294</span></i>十四畫          <p> <span>慕攞健陀俱胝115，（127）</span> </p><p> <span>對法（論）10，（21），<span class="song">175</span></span> </p><p> <span>對法藏213，（230）</span> </p><p> <span>漏水114，（126）</span> </p><p> <span>潤州江寧145，（147）</span> </p><p> <span>漢本瑜伽96，（97）</span> </p><p> <span>韶部239，（241）</span> </p><p> <span>廣川216，（238）</span> </p><p> <span>廣州103，145，<span class="song">214</span></span> </p><p> <span>廣府146，（150），151，152，213，214，215，238，239，<span class="song">244</span></span> </p><p> <span>廣脇40，（41），<span class="song">192</span></span> </p><p> <span>寠拏折里多102，（104）</span> </p><p> <span>蜜栗伽悉他鉢娜寺103，（105）</span> </p><p> <span>禕師（弘禕）<span class="song">151</span></span> </p><p> <span>鄭地滎川211，（220）</span> </p><p> <span>滎澤216，（237）</span> </p><p> <span>銅柱1，（7），133，<span class="song">143</span></span> </p><p> <span>僧伽提婆238，（239）</span> </p><p> <span>僧伽跋摩93，（94）</span> </p><p> <span>僧哲3，145，168，169，<span class="song">174</span></span> </p><p> <span>僧訶羅國86，（86）</span> </p><p> <span>僧訶羅國王103，（111）</span> </p><p> <span>維那<span class="song">113</span></span> </p><p> <span>維摩（經）213，（230）</span> </p></div></div></div>
</>
二十九畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124375" key="1124375"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二十九畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124376" key="1124376"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','586003',this);" style="cursor:pointer;"> <span class="song">P296</span></i>二十九畫          <p> <span>鬱藍之望146，（150）</span> </p></div></div></div>
</>
十三畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124379" key="1124379"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十三畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124380" key="1124380"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00293','585991',this);" style="cursor:pointer;"> <span class="song">P293</span></i>十三畫          <p> <span>瑜伽（論）72，（73），96，<span class="song">182</span></span> </p><p> <span>瑜伽十七地10，（22）</span> </p><p> <span>瑜繕那<span class="song">116</span></span> </p><p> <span>瑳禪師174，（177）</span> </p><p> <span>禁呪39，（39）</span> </p><p> <span>閩越101，（101）</span> </p><p> <span>慈氏10，（20），88，207，<span class="song">243</span></span> </p><p> <span>慈氏真容<span class="song">168</span></span> </p><p> <span>慈氏尊154，（166）</span> </p><p> <span>慈尊<span class="song">214</span></span> </p><p> <span>蜀川<span class="song">153</span></span> </p><p> <span>蜀川䍧牱道103，（106）</span> </p><p> <span>蜀郡<span class="song">212</span></span> </p><p> <span>嵩（山）<span class="song">182</span></span> </p><p> <span>意樹192，（199）</span> </p><p> <span>新寺11，61，（64）</span> </p><p> <span>新舊經論36，（39），<span class="song">182</span></span> </p><p> <span>新羅40，（41），42，43，44，45，<span class="song">101</span></span> </p><p> <span>誠律師141，（142）</span> </p><p> <span>裸國133，（136）</span> </p><p> <span>裸人國152，（163）</span> </p><p> <span>遠法師211，（221）</span> </p><p> <span>窣堵波113，（124），<span class="song">115</span></span> </p><p> <span>義玄<span class="song">72</span></span> </p><p> <span>義朗<span class="song">72</span></span> </p><p> <span>義輝<span class="song">99</span></span> </p><p> <span>會寧76，77，<span class="song">183</span></span> </p><p> <span>僊苑175，（180）</span> </p><p> <span>愛州87，<span class="song">88</span></span> </p><p> <span>經行115，（129），<span class="song">193</span></span> </p><p> <span>頌76，（79），77，154，169，<span class="song">214</span></span> </p></div></div></div>
</>
二十四畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124384" key="1124384"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二十四畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124385" key="1124385"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','586002',this);" style="cursor:pointer;"> <span class="song">P296</span></i>二十四畫          <p> <span>靈集寺<span class="song">242</span></span> </p><p> <span>靈運<span class="song">168</span></span> </p><p> <span>靈壇<span class="song">133</span></span> </p><p> <span>靈鎮193，（205）</span> </p><p> <span>觀法師11，（29）</span> </p><p> <span>觀音169，（172）</span> </p><p> <span>觀自在菩薩像93，（95）</span> </p><p> <span>麟喻244，（245）</span> </p><p> <span>麟德10，（28），<span class="song">76</span></span> </p></div></div></div>
</>
二十畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124390" key="1124390"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二十畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124391" key="1124391"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','585998',this);" style="cursor:pointer;"> <span class="song">P296</span></i>二十畫          <p> <span>蘄州174，（177）</span> </p><p> <span>贍部洲112，（121），<span class="song">182</span></span> </p><p> <span>驅烏之歲211，（220）</span> </p><p> <span>灌瓶之妙169，（170）</span> </p><p> <span>寶渚77，（80），198，<span class="song">213</span></span> </p><p> <span>寶處1，（6）</span> </p><p> <span>寶師子大德10，（22）</span> </p><p> <span>護寺<span class="song">113</span></span> </p><p> <span>鶴林193，（201）</span> </p><p> <span>釋父<span class="song">214</span></span> </p><p> <span>釋迦<span class="song">207</span></span> </p><p> <span>覺樹151，192，207，<span class="song">216</span></span> </p></div></div></div>
</>
G
<div class="wlghyzd_wzb_18"><div id="FCdiv1124395" key="1124395"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; G </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124396" key="1124396"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00298','586009',this);" style="cursor:pointer;"> <span class="song">P298</span></i>G          <p> <span>Gandhāra 健陀羅國</span> </p><p> <span>Gandhārachaṇḍa（？） 健陀羅山荼</span> </p><p> <span>Gaṅgā 弶伽河</span> </p><p> <span>Gaṇdī 犍稚</span> </p><p> <span>Gṛdhrakūṭa 鷲峯（山），鷲嶺，耆闍崛，耆山，靈鎮</span> </p><p> <span>Guṇacarita，the temple 寠拏折里多，德行（寺）</span> </p><p> <span>Guṇaprabha 德光</span> </p><p> <span>Gurupādagiri 尊足山，尊足嶺，尊嶺</span> </p></div></div></div>
</>
十九畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124399" key="1124399"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十九畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124400" key="1124400"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00295','585997',this);" style="cursor:pointer;"> <span class="song">P295</span></i>十九畫          <p> <span>蘇呾羅213，（230）</span> </p><p> <span>懷業238，<span class="song">244</span></span> </p><p> <span>羅荼國11，（31），<span class="song">133</span></span> </p><p> <span>羅刹68，（71）</span> </p><p> <span>難陀134，（139）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','585997',this);" style="cursor:pointer;"> <span class="song">P296</span></i><p> <span>廬山<span class="song">213</span></span> </p><p> <span>廬峯<span class="song">67</span></span> </p></div></div></div>
</>
D
<div class="wlghyzd_wzb_18"><div id="FCdiv1124404" key="1124404"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; D </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124405" key="1124405"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00298','586008',this);" style="cursor:pointer;"> <span class="song">P298</span></i>D          <p> <span>dāna 檀捨</span> </p><p> <span>dānapati 檀主</span> </p><p> <span>dantakāṣṭha，the tree of 佛齒木樹</span> </p><p> <span>Devadatta 天授（人名）</span> </p><p> <span>Devaputra 提婆佛呾羅，天子</span> </p><p> <span>Devavarman，king 提婆跋摩（東印度王）</span> </p><p> <span>dhāraṇī 禁呪</span> </p><p> <span>Dharmadeva 達磨提婆，法天</span> </p><p> <span>Dharmakīrti 法稱</span> </p><p> <span>dhūta 杜多</span> </p><p> <span>Dignāga 陳那</span> </p><p> <span>Dvārapatī 杜和羅鉢底國</span> </p></div></div></div>
</>
十八畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124409" key="1124409"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十八畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124410" key="1124410"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00295','585996',this);" style="cursor:pointer;"> <span class="song">P295</span></i>十八畫          <p> <span>瞻波206，（207）</span> </p><p> <span>毉明97，（98）</span> </p><p> <span>雞峯152，（160）</span> </p><p> <span>雞嶺<span class="song">154</span></span> </p><p> <span>雞貴40，（41）</span> </p><p> <span>龜洛116，（131）</span> </p></div></div></div>
</>
C
<div class="wlghyzd_wzb_18"><div id="FCdiv1124413" key="1124413"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; C </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124414" key="1124414"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00298','586007',this);" style="cursor:pointer;"> <span class="song">P298</span></i>C          <p> <span>caitya 制底</span> </p><p> <span>Campā（in Indochina） 占波，瞻波，林邑國</span> </p><p> <span>Candradeva 旃達羅提婆，月天</span> </p><p> <span>caṅkrama 經行</span> </p><p> <span>cikitsāvidyā 毉明</span> </p><p> <span>Cīna 支那</span> </p><p> <span>Cintādeva 振多提婆，思天</span> </p><p> <span>Citradeva 質呾囉提婆</span> </p><p> <span>Cittavarman 質多跋摩</span> </p></div></div></div>
</>
十七畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124417" key="1124417"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十七畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124418" key="1124418"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00295','585995',this);" style="cursor:pointer;"> <span class="song">P295</span></i>十七畫          <p> <span>檀主152，（159）</span> </p><p> <span>檀捨93，（94）</span> </p><p> <span>聲明36，（38），<span class="song">152</span></span> </p><p> <span>聲論153，（164），<span class="song">175</span></span> </p><p> <span>彌陀佛52，（55）</span> </p><p> <span>彌陀勝行212，（223）</span> </p><p> <span>濮州154，（165）</span> </p><p> <span>襄水<span class="song">213</span></span> </p><p> <span>襄州212，（222）</span> </p><p> <span>襄州襄陽<span class="song">242</span></span> </p><p> <span>襄陽168，（168）</span> </p><p> <span>謙寺主214，（234）</span> </p><p> <span>龍花11，（33），193，<span class="song">244</span></span> </p><p> <span>龍花揔會154，（166）</span> </p><p> <span>龍池116，（131），192，（196）</span> </p><p> <span>龍池山寺<span class="song">57</span></span> </p><p> <span>龍河193，（205）</span> </p><p> <span>龍泉<span class="song">40</span></span> </p><p> <span>龍樹134，（138）</span> </p><p> <span>龍樹之心146，（150）</span> </p><p> <span>魏國東寺212，（226）</span> </p><p> <span>鵠樹133，（138）</span> </p></div></div></div>
</>
B
<div class="wlghyzd_wzb_18"><div id="FCdiv1124421" key="1124421"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; B </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124422" key="1124422"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00297','586006',this);" style="cursor:pointer;"> <span class="song">P297</span></i>B          <p> <span>Baktra 縛渴羅（國）</span> </p><p> <span>Bālāditya，king 幼日王</span> </p><p> <span>Barus 婆魯師國</span> </p><p> <span>Bimbisāra，king 影堅（王）</span> </p><p> <span>bnam 跋南國，扶南</span> </p><p> <span>Bodhidruma 菩提樹，覺樹</span> </p><p> <span>Buddha，the teeth of 佛牙</span> </p><p> <span>Buddhadeva 佛陀提婆，覺天</span> </p><p> <span>Buddhadharma 佛陀達摩</span> </p></div></div></div>
</>
（一）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124425" key="1124425"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （一） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124426" key="1124426"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00001','585958',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font18" id="ZSK00404-001-BT0000002"><b>（一）</b></p><p> <span>《大唐西域求法高僧傳》，釋<span class="zhuanming">義淨</span>撰。<span class="zhuanming">義淨</span>本姓<span class="zhuanming">張</span>，字<span class="zhuanming">文明</span>，<span class="zhuanming">唐</span>代<span class="zhuanming">齊州</span>（治所在<span class="zhuanming">歷城</span>，今<span class="zhuanming">山東</span><span class="zhuanming">濟南市</span>）<span class="zhuanming">山莊</span>人。生于<span class="zhuanming">太宗</span><span class="zhuanming">貞觀</span>九年（635），卒于<span class="zhuanming">玄宗</span><span class="zhuanming">先天</span>二年（713）。<span class="zhuanming">張氏</span>祖籍<span class="zhuanming">范陽</span>（今<span class="zhuanming">河北</span><span class="zhuanming">涿縣</span>），<span class="zhuanming">義淨</span>的高祖曾做過<span class="zhuanming">東齊</span>郡守，大概因此後代遂居<span class="zhuanming">齊州</span>。<span class="zhuanming">義淨</span>自幼出家。<span class="zhuanming">高宗</span><span class="zhuanming">咸亨</span>二年（671），他三十七歲時，從<span class="zhuanming">廣州</span>取海路赴<span class="zhuanming">印度</span>求法。<span class="zhuanming">咸亨</span>四年（673）二月到達<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底國</span>。其後在<span class="zhuanming">印度</span>周遊佛教聖迹，在<span class="zhuanming">那爛陀</span>學習十年。<span class="zhuanming">武后</span><span class="zhuanming">垂拱</span>元年（685）離開<span class="zhuanming">那爛陀</span>，仍取海路東歸，又在<span class="zhuanming">南海</span>一帶滯留將近十年，於<span class="zhuanming">證聖</span>元年（695）五月抵達<span class="zhuanming">洛陽</span>。從此在<span class="zhuanming">洛陽</span>與<span class="zhuanming">長安</span>兩地翻譯佛經，直到去世。</span> </p><p> <span><span class="zhuanming">唐</span>代是我國封建社會的極盛時期。<span class="zhuanming">義淨</span>活動的時期，正當初<span class="zhuanming">唐</span>。<span class="zhuanming">唐</span>王朝這時在政治和經濟上都極爲强大，文化事業極一代之盛。由於統治階級的支持和提倡，<span class="zhuanming">佛教</span>也得到很大的發展。有<span class="zhuanming">唐</span>一代，到<span class="zhuanming">印度</span>求法的<span class="zhuanming">中國</span>僧徒不絶于路，形成一個高潮。人數之多，周遊地區之廣，歷史上空前絶後。造成這<i class="pageTag" onclick="viewPic('ZSK00404-001-C00002','585958',this);" style="cursor:pointer;"> <span class="song">P2</span></i>種現象的原因是多方面的。一方面與<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>發展的狀況有關，另一方面又是由于新的大一統王朝建立，封建社會經濟繁榮，貿易發展，<span class="zhuanming">唐</span>王朝政治勢力及影響遠布，中外通使頻繁，因此爲這種大規模的求法運動提供了物質的基礎和交通上前所未有的便利，促成了它的實現。而這個時候在<span class="zhuanming">印度</span>，<span class="zhuanming">佛教</span>也正好達到了它發展的頂峯，後來就漸趨衰微。<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>，是<span class="zhuanming">中國</span>歷史上西行求法的<span class="zhuanming">佛教</span>徒中三位最杰出者，前一位出現在<span class="zhuanming">東晉</span>，後兩位却都出現在<span class="zhuanming">唐</span>初，赴<span class="zhuanming">印</span>的時間前後相距不過四十餘年，差不多算是同時代人，看來並非偶然。而且，<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>從<span class="zhuanming">印度</span>回來以後，都是蜚聲朝野，備受最高統治者的優渥，這與<span class="zhuanming">法顯</span>也有所不同。<span class="zhuanming">義淨</span>這部《大唐西域求法高僧傳》，記述的<span class="zhuanming">唐</span>初到<span class="zhuanming">印度</span>求法的五六十位<span class="zhuanming">中國</span>僧人的事迹，就是在這樣的歷史條件下發生的。</span> </p><p> <span>從<span class="zhuanming">義淨</span>個人方面來看，他赴<span class="zhuanming">印</span>求法的動機，應該説也和當時<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>的發展狀況有關。<span class="zhuanming">佛教</span>在<span class="zhuanming">西漢</span>末﹑<span class="zhuanming">東漢</span>初時傳入<span class="zhuanming">中國</span>，歷經<span class="zhuanming">魏</span><span class="zhuanming">晉</span><span class="zhuanming">南北朝</span>，到了<span class="zhuanming">隋</span><span class="zhuanming">唐</span>，不僅站住了脚跟，成爲一大宗教，與儒﹑<span class="zhuanming">道</span>鼎足而立，而且在<span class="zhuanming">中國</span>的社會條件下，形成了具有<span class="zhuanming">中國</span>特點的<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>，出現了真正的<span class="zhuanming">中國</span>式的宗派。這是<span class="zhuanming">佛教</span>的勝利。但是，<span class="zhuanming">佛教</span>在<span class="zhuanming">唐</span>初雖稱極盛，它作爲一種被統治階級所利用的宗教，除了自身的局限性﹑弱點以外，教義混亂，戒律弛壞，又常常受到來自正統儒家和<span class="zhuanming">道教</span>的攻擊，這些問題同樣還是没有得到解決。<span class="zhuanming">玄奘</span>西行，是因爲<span class="zhuanming">佛教</span>東漸以來，<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>徒對教義理解不明，歧異紛紜，發生混亂，所以決定到<span class="zhuanming">印度</span>求取“真經”，以求解決<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>存在的問題。<a class="zhuhao" href="#13" id="1">（1）</a><span class="zhuanming">義淨</span>西<i class="pageTag" onclick="viewPic('ZSK00404-001-C00003','585958',this);" style="cursor:pointer;"> <span class="song">P3</span></i>行，也有些相似。<span class="zhuanming">義淨</span>是虔誠的<span class="zhuanming">佛教</span>徒，他年滿進具時，他的軌範師<span class="zhuanming">慧智</span>禪師告訴他：“大聖久已湼槃，法教訛替，人多樂受，少有持者。”<a class="zhuhao" href="#14" id="2">（2）</a>他西行求法，在思想動機上似乎很受此影響。當時<span class="zhuanming">佛教</span>中藏垢納污，穢聞層出，不僅一般世俗羣衆不滿，<span class="zhuanming">佛教</span>徒中有識之士也深有所感。比如幫助<span class="zhuanming">玄奘</span>撰寫《大唐西域記》，又參加<span class="zhuanming">玄奘</span>譯經，頗有點名氣的僧人<span class="zhuanming">辯機</span>，與<span class="zhuanming">唐太宗</span>的女兒<span class="zhuanming">高陽公主</span>私通，被<span class="zhuanming">唐太宗</span>殺掉，就是一時的丑聞。稍晚一點的<span class="zhuanming">武則天</span>，表面上極端佞<span class="zhuanming">佛</span>，實際上是想借<span class="zhuanming">佛教</span>的影響來實現她做女皇帝的愿望。於是僧<span class="zhuanming">懷義</span>等就進上所謂《大雲經》，抬出<span class="zhuanming">釋迦牟尼</span>來幫這位女皇進行“<span class="zhuanming">則天</span>革命”，<span class="zhuanming">懷義</span>等人又仗勢横行，無惡不作。各地也多有欺凌百姓，爲所欲爲的惡僧。<span class="zhuanming">佛教</span>中有的人，也就想通過整飭戒律，來矯治時弊，力挽頽風。<span class="zhuanming">玄奘</span>到<span class="zhuanming">印度</span>求法，特别重視<span class="zhuanming">佛教</span>的宗教哲學理論，回國後通過翻譯和教授弟子，把<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>的瑜伽宗移植到<span class="zhuanming">中國</span>來，創立了<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>的法相宗。而<span class="zhuanming">義淨</span>在<span class="zhuanming">印度</span>和<span class="zhuanming">南海</span>等地，則特别注意觀察和記録<span class="zhuanming">佛教</span>的僧團制度﹑戒律規定。他從<span class="zhuanming">印度</span>攜回和他一生翻譯的佛經，律最多，以卷數論，占總數的四分之三，“遍翻三藏，而偏功律部”，其意似乎卽在於此。這與<span class="zhuanming">玄奘</span>有所不同，却和<span class="zhuanming">法顯</span>一樣。<a class="zhuhao" href="#15" id="3">（3）</a>但是，<span class="zhuanming">佛教</span>教門的腐朽敗壞，並未因此而止，因爲這不單祇是一個守持戒律的問題。“病根”不在此，<span class="zhuanming">義淨</span>從<span class="zhuanming">印度</span>借回的“藥”，當然無能爲力。所以他自己臨終前還是念念不忘教誨弟子們持律守戒，言語之間，對那些不遵佛家戒律的僧徒，仍然是痛心疾首。</span> </p></div></div></div>
</>
代校注前言
<div class="wlghyzd_wzb_18"><div id="FCdiv1124429" key="1124429"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124426" key="1124426"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00001','585958',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font18" id="ZSK00404-001-BT0000002"><b>（一）</b></p><p> <span>《大唐西域求法高僧傳》，釋<span class="zhuanming">義淨</span>撰。<span class="zhuanming">義淨</span>本姓<span class="zhuanming">張</span>，字<span class="zhuanming">文明</span>，<span class="zhuanming">唐</span>代<span class="zhuanming">齊州</span>（治所在<span class="zhuanming">歷城</span>，今<span class="zhuanming">山東</span><span class="zhuanming">濟南市</span>）<span class="zhuanming">山莊</span>人。生于<span class="zhuanming">太宗</span><span class="zhuanming">貞觀</span>九年（635），卒于<span class="zhuanming">玄宗</span><span class="zhuanming">先天</span>二年（713）。<span class="zhuanming">張氏</span>祖籍<span class="zhuanming">范陽</span>（今<span class="zhuanming">河北</span><span class="zhuanming">涿縣</span>），<span class="zhuanming">義淨</span>的高祖曾做過<span class="zhuanming">東齊</span>郡守，大概因此後代遂居<span class="zhuanming">齊州</span>。<span class="zhuanming">義淨</span>自幼出家。<span class="zhuanming">高宗</span><span class="zhuanming">咸亨</span>二年（671），他三十七歲時，從<span class="zhuanming">廣州</span>取海路赴<span class="zhuanming">印度</span>求法。<span class="zhuanming">咸亨</span>四年（673）二月到達<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底國</span>。其後在<span class="zhuanming">印度</span>周遊佛教聖迹，在<span class="zhuanming">那爛陀</span>學習十年。<span class="zhuanming">武后</span><span class="zhuanming">垂拱</span>元年（685）離開<span class="zhuanming">那爛陀</span>，仍取海路東歸，又在<span class="zhuanming">南海</span>一帶滯留將近十年，於<span class="zhuanming">證聖</span>元年（695）五月抵達<span class="zhuanming">洛陽</span>。從此在<span class="zhuanming">洛陽</span>與<span class="zhuanming">長安</span>兩地翻譯佛經，直到去世。</span> </p><p> <span><span class="zhuanming">唐</span>代是我國封建社會的極盛時期。<span class="zhuanming">義淨</span>活動的時期，正當初<span class="zhuanming">唐</span>。<span class="zhuanming">唐</span>王朝這時在政治和經濟上都極爲强大，文化事業極一代之盛。由於統治階級的支持和提倡，<span class="zhuanming">佛教</span>也得到很大的發展。有<span class="zhuanming">唐</span>一代，到<span class="zhuanming">印度</span>求法的<span class="zhuanming">中國</span>僧徒不絶于路，形成一個高潮。人數之多，周遊地區之廣，歷史上空前絶後。造成這<i class="pageTag" onclick="viewPic('ZSK00404-001-C00002','585958',this);" style="cursor:pointer;"> <span class="song">P2</span></i>種現象的原因是多方面的。一方面與<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>發展的狀況有關，另一方面又是由于新的大一統王朝建立，封建社會經濟繁榮，貿易發展，<span class="zhuanming">唐</span>王朝政治勢力及影響遠布，中外通使頻繁，因此爲這種大規模的求法運動提供了物質的基礎和交通上前所未有的便利，促成了它的實現。而這個時候在<span class="zhuanming">印度</span>，<span class="zhuanming">佛教</span>也正好達到了它發展的頂峯，後來就漸趨衰微。<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>，是<span class="zhuanming">中國</span>歷史上西行求法的<span class="zhuanming">佛教</span>徒中三位最杰出者，前一位出現在<span class="zhuanming">東晉</span>，後兩位却都出現在<span class="zhuanming">唐</span>初，赴<span class="zhuanming">印</span>的時間前後相距不過四十餘年，差不多算是同時代人，看來並非偶然。而且，<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>從<span class="zhuanming">印度</span>回來以後，都是蜚聲朝野，備受最高統治者的優渥，這與<span class="zhuanming">法顯</span>也有所不同。<span class="zhuanming">義淨</span>這部《大唐西域求法高僧傳》，記述的<span class="zhuanming">唐</span>初到<span class="zhuanming">印度</span>求法的五六十位<span class="zhuanming">中國</span>僧人的事迹，就是在這樣的歷史條件下發生的。</span> </p><p> <span>從<span class="zhuanming">義淨</span>個人方面來看，他赴<span class="zhuanming">印</span>求法的動機，應該説也和當時<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>的發展狀況有關。<span class="zhuanming">佛教</span>在<span class="zhuanming">西漢</span>末﹑<span class="zhuanming">東漢</span>初時傳入<span class="zhuanming">中國</span>，歷經<span class="zhuanming">魏</span><span class="zhuanming">晉</span><span class="zhuanming">南北朝</span>，到了<span class="zhuanming">隋</span><span class="zhuanming">唐</span>，不僅站住了脚跟，成爲一大宗教，與儒﹑<span class="zhuanming">道</span>鼎足而立，而且在<span class="zhuanming">中國</span>的社會條件下，形成了具有<span class="zhuanming">中國</span>特點的<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>，出現了真正的<span class="zhuanming">中國</span>式的宗派。這是<span class="zhuanming">佛教</span>的勝利。但是，<span class="zhuanming">佛教</span>在<span class="zhuanming">唐</span>初雖稱極盛，它作爲一種被統治階級所利用的宗教，除了自身的局限性﹑弱點以外，教義混亂，戒律弛壞，又常常受到來自正統儒家和<span class="zhuanming">道教</span>的攻擊，這些問題同樣還是没有得到解決。<span class="zhuanming">玄奘</span>西行，是因爲<span class="zhuanming">佛教</span>東漸以來，<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>徒對教義理解不明，歧異紛紜，發生混亂，所以決定到<span class="zhuanming">印度</span>求取“真經”，以求解決<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>存在的問題。<a class="zhuhao" href="#13" id="1">（1）</a><span class="zhuanming">義淨</span>西<i class="pageTag" onclick="viewPic('ZSK00404-001-C00003','585958',this);" style="cursor:pointer;"> <span class="song">P3</span></i>行，也有些相似。<span class="zhuanming">義淨</span>是虔誠的<span class="zhuanming">佛教</span>徒，他年滿進具時，他的軌範師<span class="zhuanming">慧智</span>禪師告訴他：“大聖久已湼槃，法教訛替，人多樂受，少有持者。”<a class="zhuhao" href="#14" id="2">（2）</a>他西行求法，在思想動機上似乎很受此影響。當時<span class="zhuanming">佛教</span>中藏垢納污，穢聞層出，不僅一般世俗羣衆不滿，<span class="zhuanming">佛教</span>徒中有識之士也深有所感。比如幫助<span class="zhuanming">玄奘</span>撰寫《大唐西域記》，又參加<span class="zhuanming">玄奘</span>譯經，頗有點名氣的僧人<span class="zhuanming">辯機</span>，與<span class="zhuanming">唐太宗</span>的女兒<span class="zhuanming">高陽公主</span>私通，被<span class="zhuanming">唐太宗</span>殺掉，就是一時的丑聞。稍晚一點的<span class="zhuanming">武則天</span>，表面上極端佞<span class="zhuanming">佛</span>，實際上是想借<span class="zhuanming">佛教</span>的影響來實現她做女皇帝的愿望。於是僧<span class="zhuanming">懷義</span>等就進上所謂《大雲經》，抬出<span class="zhuanming">釋迦牟尼</span>來幫這位女皇進行“<span class="zhuanming">則天</span>革命”，<span class="zhuanming">懷義</span>等人又仗勢横行，無惡不作。各地也多有欺凌百姓，爲所欲爲的惡僧。<span class="zhuanming">佛教</span>中有的人，也就想通過整飭戒律，來矯治時弊，力挽頽風。<span class="zhuanming">玄奘</span>到<span class="zhuanming">印度</span>求法，特别重視<span class="zhuanming">佛教</span>的宗教哲學理論，回國後通過翻譯和教授弟子，把<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>的瑜伽宗移植到<span class="zhuanming">中國</span>來，創立了<span class="zhuanming">中國</span><span class="zhuanming">佛教</span>的法相宗。而<span class="zhuanming">義淨</span>在<span class="zhuanming">印度</span>和<span class="zhuanming">南海</span>等地，則特别注意觀察和記録<span class="zhuanming">佛教</span>的僧團制度﹑戒律規定。他從<span class="zhuanming">印度</span>攜回和他一生翻譯的佛經，律最多，以卷數論，占總數的四分之三，“遍翻三藏，而偏功律部”，其意似乎卽在於此。這與<span class="zhuanming">玄奘</span>有所不同，却和<span class="zhuanming">法顯</span>一樣。<a class="zhuhao" href="#15" id="3">（3）</a>但是，<span class="zhuanming">佛教</span>教門的腐朽敗壞，並未因此而止，因爲這不單祇是一個守持戒律的問題。“病根”不在此，<span class="zhuanming">義淨</span>從<span class="zhuanming">印度</span>借回的“藥”，當然無能爲力。所以他自己臨終前還是念念不忘教誨弟子們持律守戒，言語之間，對那些不遵佛家戒律的僧徒，仍然是痛心疾首。</span> </p></div></div></div>
</>
二十一畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124432" key="1124432"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二十一畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124433" key="1124433"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','585999',this);" style="cursor:pointer;"> <span class="song">P296</span></i>二十一畫          <p> <span>攝論99，（99）</span> </p><p> <span>歡喜212，（228）</span> </p><p> <span>鐵門1，（6），<span class="song">9</span></span> </p></div></div></div>
</>
（二）
<div class="wlghyzd_wzb_18"><div id="FCdiv1124436" key="1124436"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 代校注前言 &gt; （二） </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124437" key="1124437"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-C00004','585959',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p class="font18" id="ZSK00404-001-BT0000003"><b>（二）</b></p><p> <span>《大唐西域求法高僧傳》一書，是<span class="zhuanming">義淨</span>的主要著作之一。書成於<span class="zhuanming">武后</span><span class="zhuanming">天授</span>二年（691）。當時<span class="zhuanming">義淨</span>從<span class="zhuanming">印度</span>東歸，尚停留在<span class="zhuanming">南海</span><span class="zhuanming">室利佛逝國</span>。它以僧傳的形式，記述了<span class="zhuanming">唐</span>初從<span class="zhuanming">太宗</span><span class="zhuanming">貞觀</span>十五年（641）以後到<span class="zhuanming">武后</span><span class="zhuanming">天授</span>二年共四十餘年間五十七位僧人（包括<span class="zhuanming">義淨</span>本人，也包括今屬<span class="zhuanming">朝鮮</span>的<span class="zhuanming">新羅</span>﹑<span class="zhuanming">高麗</span>，今屬<span class="zhuanming">越南</span>的<span class="zhuanming">交州</span>﹑<span class="zhuanming">愛州</span>，今屬<span class="zhuanming">阿富汗</span>的<span class="zhuanming">覩貨羅</span>，今屬<span class="zhuanming">蘇聯</span>的<span class="zhuanming">康國</span>等地的僧人）到<span class="zhuanming">南海</span>和<span class="zhuanming">印度</span>遊歷﹑求法的事迹。後附《重歸南海傳》，又記載<span class="zhuanming">武后</span><span class="zhuanming">永昌</span>元年（689）隨<span class="zhuanming">義淨</span>重往<span class="zhuanming">室利佛逝</span>的四位<span class="zhuanming">中國</span>僧人的事迹。書成以後，從<span class="zhuanming">室利佛逝</span>寄歸<span class="zhuanming">長安</span>。一起寄歸的還有他同時寫成的《南海寄歸内法傳》及翻譯的其它一些經論。</span> </p><p> <span>在現存的<span class="zhuanming">宋</span>以前記述海外交通與<span class="zhuanming">印度</span>及<span class="zhuanming">東南亞</span>情況的著作中，<span class="zhuanming">義淨</span>的著作是值得重視的。由於文化傳統不同的關係，古代<span class="zhuanming">印度</span>没有這方面的專門著作，<span class="zhuanming">南海</span>方面除了近代發現的一些碑銘可供間接參考外，幾乎没有留下什麽成文的歷史資料。這種情形，在<span class="zhuanming">阿拉伯</span>人來到<span class="zhuanming">印度</span>和<span class="zhuanming">南海</span>一帶以後才有所改變。但<span class="zhuanming">阿拉伯</span>人大量地出現在<span class="zhuanming">印度</span>和<span class="zhuanming">南海</span>一帶，時間已是在公元八﹑九世紀以後。<span class="zhuanming">阿拉伯</span>人的歷史地理著作則出現得更晚一些。在此以前，要了解當時<span class="zhuanming">中</span><span class="zhuanming">印</span>之間以及<span class="zhuanming">南海</span>一帶的交通，還有歷史﹑文化﹑宗教﹑地理方面的情況，主要仍得依靠<span class="zhuanming">中國</span>方面的資料。在<span class="zhuanming">中國</span>方面，除了正史中的《外國傳》與《地理志》一類的著作，及一些大多已經散佚了的筆記性質的專著外，更應該引起重視的就是<span class="zhuanming">佛教</span>徒的著作。當時的<span class="zhuanming">佛教</span>徒們出於宗教<i class="pageTag" onclick="viewPic('ZSK00404-001-C00005','585959',this);" style="cursor:pointer;"> <span class="song">P5</span></i>的熱忱，舍生忘死，投身絶域，到<span class="zhuanming">印度</span>求法，携回了大量的<span class="zhuanming">佛教</span>經典。這對豐富<span class="zhuanming">中國</span>的文化，對各國人民之間的友好往來，都作出了有益的貢獻。尤爲可貴的是有的<span class="zhuanming">佛教</span>徒留下了記述求法時所見所聞的著作。這些著作，比起正史或筆記一類的著作，敍述往往更詳細，材料一般更可靠。因爲前者是史官或文人學士所作，或録自官方檔案，或綜括所見各書，或得於他人傳聞，精粗雜揉，常有想像之辭，而後者則是求法僧們身所經歷，親聞目見後所寫成。雖然由於宗教迷信的原因，其中常常也記載了一些神異傳説，但倘若剔除掉這些内容，其餘部分的可信程度仍是相當高的。這已經被事實所證明。<span class="zhuanming">義淨</span>的《大唐西域求法高僧傳》就是現存的這些著作中的一種。而且，這部書裏幾乎没有什麽有關神異的東西。</span> </p><p> <span>在<span class="zhuanming">義淨</span>之前，到<span class="zhuanming">印度</span>求法的<span class="zhuanming">中國</span>僧人，最著名的是<span class="zhuanming">東晉</span>時的<span class="zhuanming">法顯</span>和<span class="zhuanming">唐</span>初的<span class="zhuanming">玄奘</span>，他們分别留下了兩部重要著作：《法顯傳》和《大唐西域記》。<span class="zhuanming">義淨</span>赴<span class="zhuanming">印</span>在<span class="zhuanming">唐</span><span class="zhuanming">咸亨</span>二年，比<span class="zhuanming">玄奘</span>祇晚四十多年。他在<span class="zhuanming">印度</span>十餘年，來去俱遵海路，又在<span class="zhuanming">南海</span>一帶先後停留十餘年。實際上，<span class="zhuanming">義淨</span>在國外停留的時間是相當長的。<span class="zhuanming">唐</span>代在他以後到<span class="zhuanming">印度</span>去的<span class="zhuanming">中國</span>僧人，比較著名的有<span class="zhuanming">悟空</span>。他在<span class="zhuanming">天寶</span>十載（751）出發，<span class="zhuanming">貞元</span>六年（790）返國，來去俱遵陸路。至今在<span class="zhuanming">圓照</span>撰《十力經序》裏還保留着他的行記。另外還有<span class="zhuanming">新羅</span>僧<span class="zhuanming">慧超</span>，去時時間無考，回到<span class="zhuanming">中國</span>時間是<span class="zhuanming">開元</span>十五年（727），去時遵海路，回來循陸路。<span class="zhuanming">清</span>末在<span class="zhuanming">敦煌</span>發現了他寫的《往五天竺國傳》的殘卷。其後有<span class="zhuanming">宋</span>一代，赴<span class="zhuanming">印</span>求法的運動已成强弩之末，近于尾聲，留下的著作極少。保存在<span class="zhuanming">范成大</span>《吴船録》中的<i class="pageTag" onclick="viewPic('ZSK00404-001-C00006','585959',this);" style="cursor:pointer;"> <span class="song">P6</span></i>《繼業行程》和<span class="zhuanming">敦煌</span>文書中的《西天路竟》，<a class="zhuhao" href="#16" id="4">（4）</a>相對來説都寫得非常簡略。因此，<span class="zhuanming">義淨</span>的著作承上接下，就成爲研究初<span class="zhuanming">唐</span>時期<span class="zhuanming">中</span><span class="zhuanming">印</span>關係，包括<span class="zhuanming">印度</span>及<span class="zhuanming">南海</span>地區歷史﹑文化﹑宗教的重要資料之一。<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義淨</span>是<span class="zhuanming">中國</span>歷史上到<span class="zhuanming">印度</span>求法最著名的三位僧人，他們成就最大，留下的著作價值最高，保存得也最好。近代西方以及<span class="zhuanming">日本</span>研究東方學的學者們很重視他們的著作。他們以《大唐西域記》﹑《法顯傳》等爲研究課題，翻譯﹑註釋，結合進行攷古發掘，取得了很大的成績。他們也注意到了<span class="zhuanming">義淨</span>的著作。這部《大唐西域求法高僧傳》先後被翻成<span class="zhuanming">法</span>文﹑<span class="zhuanming">英</span>文﹑<span class="zhuanming">日</span>文，並且被作爲重要史料在各種著作中不斷地引用。可以説，在當今所有研究七世紀後半期<span class="zhuanming">印度</span><span class="zhuanming">佛教</span>﹑<span class="zhuanming">東南亞</span>歷史的著作中，幾乎没有一本不提到<span class="zhuanming">義淨</span>和他的著作。</span> </p></div></div></div>
</>
十二畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124440" key="1124440"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十二畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124441" key="1124441"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00292','585990',this);" style="cursor:pointer;"> <span class="song">P292</span></i>十二畫          <p> <span>琳公（道琳）<span class="song">175</span></span> </p><p> <span>提婆佛呾羅103，（106）</span> </p><p> <span>提婆跋摩103，（111）</span> </p><p> <span>揚府152，（158）</span> </p><p> <span>葱阜10，（17）</span> </p><p> <span>敬愛寺11，（29）</span> </p><p> <span>紫塞1，（5）</span> </p><p> <span>跋南國1，（8）</span> </p><p> <span>湘川<span class="song">174</span></span> </p><p> <span>渤盆國97，（98）</span> </p><p> <span>齊州<span class="song">39</span></span> </p><p> <span>齊州歷城36，（37）</span> </p><p> <span>齊物（論）240，（242）</span> </p><p> <span>童子王49，（50）</span> </p><p> <span>訶利雞羅國141，（142），142，<span class="song">182</span></span> </p><p> <span>訶陵（國）51，（54），68，76，97，133，206，<span class="song">244</span></span> </p><p> <span>訶陵洲<span class="song">76</span></span> </p><p> <span>遊蜂215，（237）</span> </p><p> <span>道方<span class="song">48</span></span> </p><p> <span>道生<span class="song">49</span></span> </p><p> <span>道希36，39，43，<span class="song">88</span></span> </p><p> <span>道宏239，<span class="song">244</span></span> </p><p> <span>道宣182，（189）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00293','585990',this);" style="cursor:pointer;"> <span class="song">P293</span></i><p> <span>道琳3，<span class="song">133</span></span> </p><p> <span>運期77，<span class="song">81</span></span> </p><p> <span>達磨提婆242，（243）</span> </p><p> <span>尊足山<span class="song">115</span></span> </p><p> <span>尊足嶺57，（60）</span> </p><p> <span>尊嶺193，（203）</span> </p><p> <span>善行151，<span class="song">167</span></span> </p><p> <span>善導212，（222）</span> </p><p> <span>番禺152，（160），213，215，242，<span class="song">244</span></span> </p><p> <span>無生智154，（166）</span> </p><p> <span>無行3，88，175，181，<span class="song">192</span></span> </p><p> <span>無憂樹93，（95）</span> </p><p> <span>智弘3，134，174，<span class="song">182</span></span> </p><p> <span>智行<span class="song">87</span></span> </p><p> <span>智岸（益州僧）<span class="song">72</span></span> </p><p> <span>智岸（高昌僧）<span class="song">95</span></span> </p><p> <span>智者禪匠182，（188）</span> </p><p> <span>智賢77，<span class="song">81</span></span> </p><p> <span>犍稚113，（125）</span> </p><p> <span>給孤152，（160）</span> </p><p> <span>等界道場181，（186）</span> </p><p> <span>勝光法師10，（22）</span> </p></div></div></div>
</>
二十三畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124444" key="1124444"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二十三畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124445" key="1124445"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','586001',this);" style="cursor:pointer;"> <span class="song">P296</span></i>二十三畫          <p> <span>顯法師（法顯）1，（5）</span> </p><p> <span>顯慶93，（94）</span> </p><p> <span>疊衣石<span class="song">193</span></span> </p><p> <span>疊衣處153，（165）</span> </p><p> <span>龔州使君152，（159）</span> </p></div></div></div>
</>
二十二畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124450" key="1124450"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二十二畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124451" key="1124451"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00296','586000',this);" style="cursor:pointer;"> <span class="song">P296</span></i>二十二畫          <p> <span>鷲峯（山）11，（34），57，115，151，<span class="song">192</span></span> </p><p> <span>鷲嶺133，（137），175，<span class="song">192</span></span> </p><p> <span>驛49，（50），102，103，112，115，116，153，182，<span class="song">183</span></span> </p></div></div></div>
</>
五畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124454" key="1124454"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 五畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124455" key="1124455"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00285','585983',this);" style="cursor:pointer;"> <span class="song">P285</span></i>五畫          <p> <span>四弘10，（17）</span> </p><p> <span>四恩1，（6），36，<span class="song">154</span></span> </p><p> <span>四依212，（224）</span> </p><p> <span>四流212，（225）</span> </p><p> <span>四事182，（189）</span> </p><p> <span>四愁151，（157）</span> </p><p> <span>四輪88，（91）</span> </p><p> <span>四儀213，（230）</span> </p><p> <span>末田地57，（59）</span> </p><p> <span>末底僧訶56，（57）</span> </p><p> <span>末羅瑜洲<span class="song">182</span></span> </p><p> <span>末羅瑜國51，（55），<span class="song">152</span></span> </p><p> <span>世尊115，（127），<span class="song">212</span></span> </p><p> <span>石門215，（236）</span> </p><p> <span>石渠之署181，（185）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00286','585983',this);" style="cursor:pointer;"> <span class="song">P286</span></i><p> <span>布薩軌儀214，（235）</span> </p><p> <span>印度<span class="song">151</span></span> </p><p> <span>弘禕<span class="song">151</span></span> </p><p> <span>占波143，（143），<span class="song">215</span></span> </p><p> <span>北天10，39，47，112，134，175，<span class="song">183</span></span> </p><p> <span>北印度11，57，<span class="song">66</span></span> </p><p> <span>北道66，<span class="song">86</span></span> </p><p> <span>北道使人<span class="song">61</span></span> </p><p> <span>北路<span class="song">61</span></span> </p><p> <span>主人48，（48），101，<span class="song">182</span></span> </p><p> <span>玄太<span class="song">43</span></span> </p><p> <span>玄恪<span class="song">44</span></span> </p><p> <span>玄奘<span class="song">88</span></span> </p><p> <span>玄逵145，<span class="song">151</span></span> </p><p> <span>玄遊<span class="song">174</span></span> </p><p> <span>玄照9，10，11，39，44，84，<span class="song">101</span></span> </p><p> <span>玄會<span class="song">57</span></span> </p><p> <span>玄瞻<span class="song">151</span></span> </p><p> <span>玄律師<span class="song">151</span></span> </p><p> <span>玄證師9，（14）</span> </p><p> <span>永昌214，（235）</span> </p><p> <span>永淳207，（209）</span> </p><p> <span>永徽43，（43）</span> </p><p> <span>半字之訓212，（223）</span> </p><p> <span>幼日王115，（128）</span> </p><p> <span>外道114，（125）</span> </p></div></div></div>
</>
四畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124458" key="1124458"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 四畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124459" key="1124459"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00284','585982',this);" style="cursor:pointer;"> <span class="song">P284</span></i>四畫          <p> <span>五人之度181，（186）</span> </p><p> <span>五天77，（80），114，151，<span class="song">169</span></span> </p><p> <span>五正61，（65）</span> </p><p> <span>五百羅漢<span class="song">57</span></span> </p><p> <span>五明大論169，（173）</span> </p><p> <span>五峯193，（204）</span> </p><p> <span>五德212，（224）</span> </p><p> <span>五篇212，（226），<span class="song">243</span></span> </p><p> <span>五塵212，（225）</span> </p><p> <span>五嶺239，（241）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00285','585982',this);" style="cursor:pointer;"> <span class="song">P285</span></i><p> <span>六度193，（200），<span class="song">212</span></span> </p><p> <span>六時193，（200）</span> </p><p> <span>六境207，（209）</span> </p><p> <span>王寺39，49，<span class="song">169</span></span> </p><p> <span>王城40，88，（91），115，175，192，<span class="song">207</span></span> </p><p> <span>王舍城84，（85），175，<span class="song">193</span></span> </p><p> <span>王玄策10，（25），<span class="song">174</span></span> </p><p> <span>王玄廓96，（96）</span> </p><p> <span>木真池57，（59）</span> </p><p> <span>木叉提婆83，（84）</span> </p><p> <span>天王寺65，（65）</span> </p><p> <span>天竺<span class="song">61</span></span> </p><p> <span>天祭153，（164）</span> </p><p> <span>天授（人名）193，（204）</span> </p><p> <span>天授（唐武則天年號）207，（209）</span> </p><p> <span>天階175，（180）</span> </p><p> <span>支那68，（71），<span class="song">103</span></span> </p><p> <span>支那寺<span class="song">103</span></span> </p><p> <span>支那國僧<span class="song">103</span></span> </p><p> <span>中土56，（57），84，<span class="song">167</span></span> </p><p> <span>中方68，（70），<span class="song">141</span></span> </p><p> <span>中方録113，（124）</span> </p><p> <span>中天11，36，51，66，96，99，133，<span class="song">153</span></span> </p><p> <span>中印度11，43，73，88，<span class="song">175</span></span> </p><p> <span>中府175，（178）</span> </p><p> <span>中國49，（49）</span> </p><p> <span>中（論）10，（22），67，<span class="song">169</span></span> </p><p> <span>中觀（論）182，（189）</span> </p><p> <span>太州仙掌9，（13）</span> </p><p> <span>日軍王102，（105）</span> </p><p> <span>少林山174，（177）</span> </p><p> <span>少室<span class="song">182</span></span> </p><p> <span>文成公主10，（19）</span> </p><p> <span>方丈154，（166）</span> </p><p> <span>方等212，（222）</span> </p><p> <span>方等道場214，（234）</span> </p><p> <span>化城77，（80），<span class="song">213</span></span> </p><p> <span>丹陽145，（148）</span> </p></div></div></div>
</>
三畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124462" key="1124462"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 三畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124463" key="1124463"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00283','585981',this);" style="cursor:pointer;"> <span class="song">P283</span></i>三畫          <p> <span>三川182，（188）</span> </p><p> <span>三江181，（186），206，<span class="song">239</span></span> </p><p> <span>三衣145，（148），<span class="song">243</span></span> </p><p> <span>三有10，（17）</span> </p><p> <span>三吴67，（69），174，<span class="song">175</span></span> </p><p> <span>三定212，（225）</span> </p><p> <span>三祗193，（200），<span class="song">207</span></span> </p><p> <span>三師213，（231）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00284','585981',this);" style="cursor:pointer;"> <span class="song">P284</span></i><p> <span>三界192，（198）</span> </p><p> <span>三陽213，（229）</span> </p><p> <span>三淨61，（64）</span> </p><p> <span>三業213，（230）</span> </p><p> <span>三輪193，（203）</span> </p><p> <span>三經181，（185）</span> </p><p> <span>三越182，（188）</span> </p><p> <span>三寶169，（172）</span> </p><p> <span>三藏49，61，214，<span class="song">240</span></span> </p><p> <span>三藏道場213，<span class="song">244</span></span> </p><p> <span>三摩呾吒國169，（171）</span> </p><p> <span>土峪渾43，（44）</span> </p><p> <span>土蕃（國）10，11，（19），<span class="song">36</span></span> </p><p> <span>土蕃道<span class="song">43</span></span> </p><p> <span>土蕃路<span class="song">49</span></span> </p><p> <span>土蕃公主嬭母之息<span class="song">65</span></span> </p><p> <span>上座113，（124）</span> </p><p> <span>大尺115，（129）</span> </p><p> <span>大食國<span class="song">11</span></span> </p><p> <span>大乘36，<span class="song">175</span></span> </p><p> <span>大乘經論61，<span class="song">133</span></span> </p><p> <span>大乘湼槃76，（79）</span> </p><p> <span>大乘燈88，<span class="song">153</span></span> </p><p> <span>大唐三僧<span class="song">99</span></span> </p><p> <span>大唐天子103，<span class="song">182</span></span> </p><p> <span>大般若（經）169，（172）</span> </p><p> <span>大經145，211，（221）</span> </p><p> <span>大衆問品76，（79）</span> </p><p> <span>大津<span class="song">207</span></span> </p><p> <span>大感禪師<span class="song">239</span></span> </p><p> <span>大猷禪師<span class="song">212</span></span> </p><p> <span>大福田寺181，（187）</span> </p><p> <span>大慈恩寺<span class="song">88</span></span> </p><p> <span>大興善寺9，（14）</span> </p><p> <span>大覺寺36，43，44，48，57，68，83，93，102，103，115，153，175，<span class="song">182</span></span> </p><p> <span>尸利佛逝洲207，（209）</span> </p><p> <span>尸羅鉢頗133，（136）</span> </p><p> <span>女巒193，（203）</span> </p><p> <span>山穴175，（181）</span> </p><p> <span>山園133，（138）</span> </p><p> <span>千江1，（8）</span> </p><p> <span>小乘<span class="song">49</span></span> </p><p> <span>小乘師<span class="song">61</span></span> </p><p> <span>小教<span class="song">175</span></span> </p></div></div></div>
</>
二畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124466" key="1124466"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 二畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124467" key="1124467"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00283','585980',this);" style="cursor:pointer;"> <span class="song">P283</span></i>二畫          <p> <span>二車193，（200）</span> </p><p> <span>七海192，（198）</span> </p><p> <span>七澤67，（69），<span class="song">181</span></span> </p><p> <span>七篇213，（232）</span> </p><p> <span>七聚212，（227）</span> </p><p> <span>七寶仙臺192，（197）</span> </p><p> <span>八水12，（35），174，182，<span class="song">213</span></span> </p><p> <span>八解212，（224），<span class="song">214</span></span> </p><p> <span>八難88，（91）</span> </p><p> <span>九江175，（178），<span class="song">182</span></span> </p><p> <span>九州<span class="song">47</span></span> </p><p> <span>九惱212，（225）</span> </p><p> <span>九數193，（200）</span> </p><p> <span>九十六部114，（125）</span> </p><p> <span>十法208，（211）</span> </p><p> <span>十力寺<span class="song">213</span></span> </p><p> <span>十八部經169，（172）</span> </p><p> <span>匕景143，（144），175，<span class="song">206</span></span> </p></div></div></div>
</>
九畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124470" key="1124470"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 九畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124471" key="1124471"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00289','585987',this);" style="cursor:pointer;"> <span class="song">P289</span></i>九畫          <p> <span>南天<span class="song">11</span></span> </p><p> <span>南天竺國<span class="song">133</span></span> </p><p> <span>南印度68，<span class="song">88</span></span> </p><p> <span>南海45，76，81，84，87，134，207，<span class="song">240</span></span> </p><p> <span>南海寄歸内法傳<span class="song">208</span></span> </p><p> <span>南國<span class="song">102</span></span> </p><p> <span>南溟83，88，133，<span class="song">168</span></span> </p><p> <span>春女花192，（196）</span> </p><p> <span>相州林慮諸寺211，（221）</span> </p><p> <span>持明呪藏134，（138）</span> </p><p> <span>馬援<span class="song">143</span></span> </p><p> <span>咸亨152，（158）</span> </p><p> <span>荆州206，<span class="song">212</span></span> </p><p> <span>荆州江陵133，（136），141，143，<span class="song">181</span></span> </p><p> <span>胡國<span class="song">134</span></span> </p><p> <span>胡壃10，（19）</span> </p><p> <span>貞觀9，40，44，49，<span class="song">66</span></span> </p><p> <span>貞固211，215，238，240，<span class="song">244</span></span> </p><p> <span>曷羅社跋吒169，（172）</span> </p><p> <span>曷羅社槃社112，（119）</span> </p><p> <span>骨崙語238，（239）</span> </p><p> <span>毗奈耶教213，（232）</span> </p><p> <span>毗舍女212，（227）</span> </p><p> <span>毗訶羅<span class="song">115</span></span> </p><p> <span>毗訶羅波羅113，（125）</span> </p><p> <span>毗訶羅莎弭113，（125）</span> </p><p> <span>毗睇陀羅必棏家133，（138）</span> </p><p> <span>幽泉山賦<span class="song">174</span></span> </p><p> <span>洛陽10，97，99，<span class="song">174</span></span> </p><p> <span>帝里<span class="song">81</span></span> </p><p> <span>室利佛逝（國）45，（45），81，96，152，167，175，<span class="song">182</span></span> </p><p> <span>室利那爛陀莫訶毗訶羅114，（126）</span> </p><p> <span>室利笈多大王103，（105）</span> </p><p> <span>室利提婆36，（37）</span> </p><p> <span>室利鑠羯羅昳底112，（118）</span> </p><p> <span>室灑57，（58），84，86，<span class="song">141</span></span> </p><p> <span>宣律師（道宣）212，（226）</span> </p><p> <span>祗山192，（196）</span> </p><p> <span>祗陀193，（204）</span> </p><p> <span>祗洹寺樣114，（126）</span> </p><p> <span>祗園9，（15）</span> </p><p> <span>祗樹175，（180）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00290','585987',this);" style="cursor:pointer;"> <span class="song">P290</span></i><p> <span>神州47，89，103，151，183，<span class="song">194</span></span> </p><p> <span>神都212，（225）</span> </p><p> <span>神灣175，（178）</span> </p><p> <span>首律師（智首）213，<span class="song">229</span></span> </p><p> <span>垂拱3，（9），213，（231）</span> </p><p> <span>重席之美169，（170）</span> </p><p> <span>重歸南海傳<span class="song">211</span></span> </p><p> <span>香池9，（16）</span> </p><p> <span>矩矩吒醫説羅40，（41）</span> </p><p> <span>烏雷72，（74）</span> </p><p> <span>烏長那國99，（100），<span class="song">134</span></span> </p><p> <span>烏長僧<span class="song">99</span></span> </p><p> <span>烏率膩沙134，（140）</span> </p><p> <span>信者寺10，（24），56，86，87，<span class="song">101</span></span> </p><p> <span>信者道場175，（179）</span> </p><p> <span>信度國11，（32）</span> </p><p> <span>信胄<span class="song">86</span></span> </p><p> <span>律經175，（179）</span> </p></div></div></div>
</>
八畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124474" key="1124474"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 八畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124475" key="1124475"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00288','585986',this);" style="cursor:pointer;"> <span class="song">P288</span></i>八畫          <p> <span>東天88，141，152，<span class="song">182</span></span> </p><p> <span>東印度133，153，169，<span class="song">182</span></span> </p><p> <span>東印度王103，（111）</span> </p><p> <span>東林213，（231）</span> </p><p> <span>東洛10，（28）</span> </p><p> <span>東夏10，11，77，88，154，<span class="song">216</span></span> </p><p> <span>東魏212，（221）</span> </p><p> <span>林邑國<span class="song">206</span></span> </p><p> <span>拘尸154，（166）</span> </p><p> <span>屈録迦（寺）102，（105）</span> </p><p> <span>屈録迦國<span class="song">102</span></span> </p><p> <span>迦畢試國11，（32），<span class="song">134</span></span> </p><p> <span>迦畢施國寺<span class="song">102</span></span> </p><p> <span>迦畢試途11，（33）</span> </p><p> <span>苫部10，（23）</span> </p><p> <span>若那跋陀羅76，（78）</span> </p><p> <span>呪術97，（98）</span> </p><p> <span>呪藏133，（137），<span class="song">134</span></span> </p><p> <span>明呪133，<span class="song">134</span></span> </p><p> <span>明遠67，<span class="song">84</span></span> </p><p> <span>固師（貞固）212，213，214，<span class="song">215</span></span> </p><p> <span>法朗242，<span class="song">244</span></span> </p><p> <span>法振<span class="song">206</span></span> </p><p> <span>法稱183，（190）</span> </p><p> <span>法華（經）66，（66），182，<span class="song">213</span></span> </p><p> <span>法華三昧214，（234）</span> </p><p> <span>泥波羅（國）10，（26），43，48，49，56，58，<span class="song">65</span></span> </p><p> <span>泥波羅道11，（33）</span> </p><p> <span>波斯舶主152，（159）</span> </p><p> <span>京兆77，（80）</span> </p><p> <span>京洛51，（53）</span> </p><p> <span>京師56，（57），57，96，<span class="song">141</span></span> </p><p> <span>京都<span class="song">12</span></span> </p><p> <span>京輦<span class="song">93</span></span> </p><p> <span>郎迦72，（74），<span class="song">133</span></span> </p><p> <span>郎迦戍（國）72，<span class="song">99</span></span> </p><p> <span>舍城193，（203）</span> </p><p> <span>金河193，（201）</span> </p><p> <span>金府9，（15）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00289','585986',this);" style="cursor:pointer;"> <span class="song">P289</span></i><p> <span>金洲216，（238），<span class="song">240</span></span> </p><p> <span>金陵<span class="song">182</span></span> </p><p> <span>金剛座11，（33），88，93，<span class="song">103</span></span> </p><p> <span>金剛御座<span class="song">133</span></span> </p><p> <span>金馬之門181，（185）</span> </p><p> <span>彼岸<span class="song">95</span></span> </p><p> <span>制旨（寺）213，（232），214，<span class="song">239</span></span> </p><p> <span>制底49，（49），113，<span class="song">115</span></span> </p></div></div></div>
</>
七畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124478" key="1124478"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 七畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124479" key="1124479"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00287','585985',this);" style="cursor:pointer;"> <span class="song">P287</span></i>七畫          <p> <span>兩河11，（35）</span> </p><p> <span>長安40，45，72，88，101，<span class="song">208</span></span> </p><p> <span>長年婆羅門<span class="song">10</span></span> </p><p> <span>赤縣<span class="song">193</span></span> </p><p> <span>孝誕使君<span class="song">152</span></span> </p><p> <span>孝𨋎使君<span class="song">152</span></span> </p><p> <span>杜多145，（148）</span> </p><p> <span>杜和羅鉢底國88，（90）</span> </p><p> <span>杖林133，（137）</span> </p><p> <span>杖錫9，（14）</span> </p><p> <span>扶南72，（74）</span> </p><p> <span>戒珠133，（136），192，<span class="song">240</span></span> </p><p> <span>戒壇115，（129），<span class="song">214</span></span> </p><p> <span>阿笈摩經76，（78），<span class="song">183</span></span> </p><p> <span>阿難陀57，（58）</span> </p><p> <span>阿離耶跋摩40，（41）</span> </p><p> <span>阿離耶那伽曷樹那134，（138）</span> </p><p> <span>吴楚<span class="song">145</span></span> </p><p> <span>沙河193，（202）</span> </p><p> <span>沙門9，（13）</span> </p><p> <span>汴州雍丘239，（241）</span> </p><p> <span>完器之言212，（223）</span> </p><p> <span>希公<span class="song">36</span></span> </p><p> <span>秀律師212，（226）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00288','585985',this);" style="cursor:pointer;"> <span class="song">P288</span></i><p> <span>住𤚐215，（237）</span> </p><p> <span>身城192，（199），<span class="song">214</span></span> </p><p> <span>佛牙68，73，88，182，<span class="song">213</span></span> </p><p> <span>佛頂骨134，（140）</span> </p><p> <span>佛頂骨處99，（100）</span> </p><p> <span>佛經行之基115，（129）</span> </p><p> <span>佛齒木樹42，（42），<span class="song">115</span></span> </p><p> <span>佛逝（國）152，214，238，240，242，<span class="song">244</span></span> </p><p> <span>佛逝江口<span class="song">214</span></span> </p><p> <span>佛陀達摩47，（48）</span> </p><p> <span>佛陀提婆239，（241）</span> </p><p> <span>肘115，（129）</span> </p></div></div></div>
</>
六畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124482" key="1124482"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 六畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124483" key="1124483"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00286','585984',this);" style="cursor:pointer;"> <span class="song">P286</span></i>六畫          <p> <span>西土<span class="song">169</span></span> </p><p> <span>西方36，51，76，<span class="song">207</span></span> </p><p> <span>西天10，87，141，175，<span class="song">208</span></span> </p><p> <span>西印度11，39，84，97，133，<span class="song">134</span></span> </p><p> <span>西京151，（156）</span> </p><p> <span>西國1，3，12，73，76，77，86，93，101，115，133，145，168，183，<span class="song">193</span></span> </p><p> <span>西蕃<span class="song">10</span></span> </p><p> <span>西域42，169，<span class="song">174</span></span> </p><p> <span>西域求法高僧傳<span class="song">208</span></span> </p><p> <span>百（論）10，（22），67，<span class="song">169</span></span> </p><p> <span>百丈72，（74），<span class="song">152</span></span> </p><p> <span>吉藏法師181，（187）</span> </p><p> <span>吉祥神龍大住處114，（126）</span> </p><p> <span>寺主113，（125）</span> </p><p> <span>那爛陀（寺）10，（21），11，36，40，42，47，4988，103，112，115，133，134，153，154，168，175，182，<span class="song">183</span></span> </p><p> <span>那伽爛陀115（127）</span> </p><p> <span>那伽鉢亶那182，（189）</span> </p><p> <span>忍衣193，（199）</span> </p><p> <span>忍禪師（弘忍）174，（177）</span> </p><p> <span>因明134，（140），175，183，<span class="song">242</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00287','585984',this);" style="cursor:pointer;"> <span class="song">P287</span></i><p> <span>江表51，（53）</span> </p><p> <span>江寧145，（147），<span class="song">151</span></span> </p><p> <span>江漢<span class="song">72</span></span> </p><p> <span>汜水等慈寺211，（221）</span> </p><p> <span>衣珠213，（231）</span> </p><p> <span>交州81，（82），83，84，86，93，<span class="song">175</span></span> </p><p> <span>交府77，（79）</span> </p><p> <span>交阯68，（69），77，93，97，<span class="song">206</span></span> </p><p> <span>安州212，（222）</span> </p><p> <span>安將軍57，（58）</span> </p><p> <span>安道禪師<span class="song">154</span></span> </p><p> <span>祁連<span class="song">11</span></span> </p><p> <span>并川151，（157）</span> </p><p> <span>并州48，（48），49，<span class="song">51</span></span> </p><p> <span>并部151，（156）</span> </p><p> <span>合浦175，（178）</span> </p><p> <span>多氏11，（33）</span> </p><p> <span>竹苑11，（34），85，115，143，<span class="song">192</span></span> </p><p> <span>竹園<span class="song">84</span></span> </p><p> <span>行公（智行）86，（86）</span> </p><p> <span>行禪師（無行）175，（179），<span class="song">183</span></span> </p><p> <span>如來51，61，115，154，<span class="song">193</span></span> </p><p> <span>如來頂骨11，（32）</span> </p><p> <span>如來澡盆<span class="song">11</span></span> </p><p> <span>如來焚身之事<span class="song">76</span></span> </p><p> <span>如來湼槃之事<span class="song">183</span></span> </p></div></div></div>
</>
十一畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124486" key="1124486"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十一畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124487" key="1124487"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00291','585989',this);" style="cursor:pointer;"> <span class="song">P291</span></i>十一畫          <p> <span>雪山小偈215，（236）</span> </p><p> <span>雪嶺9，（16），36，<span class="song">193</span></span> </p><p> <span>梵文<span class="song">10</span></span> </p><p> <span>梵宇<span class="song">146</span></span> </p><p> <span>梵本99，169，<span class="song">175</span></span> </p><p> <span>梵本三藏<span class="song">154</span></span> </p><p> <span>梵本法華經66，（66）</span> </p><p> <span>梵言<span class="song">101</span></span> </p><p> <span>梵書65，175，207，<span class="song">238</span></span> </p><p> <span>梵經84，<span class="song">214</span></span> </p><p> <span>梵語9，39，61，65，81，88，133，153，<span class="song">168</span></span> </p><p> <span>授事<span class="song">113</span></span> </p><p> <span>弶伽河10，（23），87，<span class="song">103</span></span> </p><p> <span>隆法師<span class="song">66</span></span> </p><p> <span>處一法師<span class="song">151</span></span> </p><p> <span>曹州154，（165）</span> </p><p> <span>菴園175，（181）</span> </p><p> <span>菴摩羅跋國11，（35），<span class="song">101</span></span> </p><p> <span>菴摩羅跋國王<span class="song">36</span></span> </p><p> <span>菴摩羅割波城39，（40）</span> </p><p> <span>萊州151，（156）</span> </p><p> <span>黄州213，（229）</span> </p><p> <span>菩提寺42，<span class="song">49</span></span> </p><p> <span>菩提院<span class="song">93</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00292','585989',this);" style="cursor:pointer;"> <span class="song">P292</span></i><p> <span>菩提樹43，（43），57，84，<span class="song">192</span></span> </p><p> <span>菩提樹像<span class="song">168</span></span> </p><p> <span>菩提像<span class="song">154</span></span> </p><p> <span>菩提聖儀<span class="song">133</span></span> </p><p> <span>唯識（論）212，（221）</span> </p><p> <span>崗州152，（159）</span> </p><p> <span>崑崙音81，（82）</span> </p><p> <span>崑崙語207，（209）</span> </p><p> <span>馮孝詮<span class="song">152</span></span> </p><p> <span>清遠峽谷213，（231）</span> </p><p> <span>淨（義淨）3，11，36，42，47，76，88，134，151，153，167，183，192，214，239，<span class="song">247</span></span> </p><p> <span>梁州206，（207）</span> </p><p> <span>梁論42，（42）</span> </p><p> <span>婆魯師國45，（46）</span> </p><p> <span>鹿林175，（180）</span> </p><p> <span>鹿苑116，（130），<span class="song">193</span></span> </p><p> <span>鹿園152，（160），<span class="song">154</span></span> </p><p> <span>鹿園寺<span class="song">103</span></span> </p><p> <span>康國93，（94）</span> </p><p> <span>寄歸傳<span class="song">113</span></span> </p><p> <span>雀離浮圖<span class="song">115</span></span> </p><p> <span>設喇陀跋摩86，（87）</span> </p><p> <span>逵師（玄逵）<span class="song">146</span></span> </p><p> <span>常慜<span class="song">51</span></span> </p><p> <span>羝羅荼寺183，（189）</span> </p><p> <span>鄔波索迦169，（172）</span> </p><p> <span>鄔波馱耶181，（187）</span> </p><p> <span>鄔波離212，（226）</span> </p><p> <span>細柳11，（35）</span> </p></div></div></div>
</>
十畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124490" key="1124490"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 十畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124491" key="1124491"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00290','585988',this);" style="cursor:pointer;"> <span class="song">P290</span></i>十畫          <p> <span>晉州151，（157），<span class="song">167</span></span> </p><p> <span>耽摩立底（國）88，（91），116，133，153，<span class="song">154</span></span> </p><p> <span>桂林146，（151），174，213，216，<span class="song">239</span></span> </p><p> <span>根本香殿<span class="song">115</span></span> </p><p> <span>根本塔153，（165）</span> </p><p> <span>振多提婆67，（69）</span> </p><p> <span>索訶212，（223）</span> </p><p> <span>耆山194，（206）</span> </p><p> <span>耆闍崛153，（165）</span> </p><p> <span>陳那134，（139），<span class="song">183</span></span> </p><p> <span>恭闍梨213，（232）</span> </p><p> <span>華（山）<span class="song">182</span></span> </p><p> <span>莫訶支那103，（106）</span> </p><p> <span>莫訶菩提（寺）10，（20），36，103，<span class="song">153</span></span> </p><p> <span>莫訶夜那鉢地已波88，（89）</span> </p><p> <span>莊周67，<span class="song">240</span></span> </p><p> <span>莊劉二籍169，（171）</span> </p><p> <span>莊嚴（寺）239，（241）</span> </p><p> <span>奘法師（玄奘）1，（5）</span> </p><p> <span>峽谷213，（231），<span class="song">239</span></span> </p><p> <span>峽山214，（234），215，<span class="song">239</span></span> </p><p> <span>峴山恢覺寺212，（223）</span> </p><p> <span>流沙9，（16），11，36，<span class="song">93</span></span> </p><p> <span>浮囊175，（179）</span> </p><p> <span>娑羅笈多211，（220）</span> </p><p> <span>高昌95，（96）</span> </p><p> <span>高麗40，（41），<span class="song">174</span></span> </p><p> <span>寂禪師174，（177），239，（241）</span> </p><p> <span>家主<span class="song">114</span></span> </p><p> <span>唐本<span class="song">42</span></span> </p><p> <span>唐碑36，（38）</span> </p><p> <span>旃達羅提婆49，（49）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00291','585988',this);" style="cursor:pointer;"> <span class="song">P291</span></i><p> <span>祥河11，（35），143，<span class="song">207</span></span> </p><p> <span>朗公（義朗）<span class="song">73</span></span> </p><p> <span>速利10，（17），<span class="song">47</span></span> </p><p> <span>益州成都72，（73），<span class="song">76</span></span> </p><p> <span>益州清城67，（68）</span> </p><p> <span>益府47，（48）</span> </p><p> <span>郯緒88，（90）</span> </p><p> <span>般若（經）51，（53），134，<span class="song">182</span></span> </p><p> <span>般若提婆（智行）87，（87）</span> </p><p> <span>般若提婆（靈運）168，（168）</span> </p><p> <span>般若提婆（無行）181，（185）</span> </p><p> <span>般若跋摩101，（101）</span> </p><p> <span>般迦舍末底9，（14）</span> </p><p> <span>般湼槃寺89，（93）</span> </p><p> <span>乘如<span class="song">206</span></span> </p><p> <span>乘悟<span class="song">206</span></span> </p><p> <span>俱尸（城）國36，（37），88，<span class="song">89</span></span> </p><p> <span>俱舍（論）10，（21），99，101，133，175，183，238，<span class="song">243</span></span> </p><p> <span>俱攞鉢底114，（125）</span> </p><p> <span>健陀羅國66，（67）</span> </p><p> <span>健陀羅山荼101，（102）</span> </p><p> <span>納婆毗訶羅11，（31）</span> </p><p> <span>師子洲68，（70），73，84，182，<span class="song">213</span></span> </p><p> <span>師子洲僧<span class="song">103</span></span> </p><p> <span>師子國88，<span class="song">174</span></span> </p><p> <span>師鞭39，<span class="song">56</span></span> </p><p> <span>能仁192，（199）</span> </p></div></div></div>
</>
二、義淨生平編年
<div class="wlghyzd_wzb_18"><div id="FCdiv1124493" key="1124493"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 二、義淨生平編年 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124494" key="1124494"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00253','585972',this);" style="cursor:pointer;"> <span class="song">P253</span></i><p class="font18" id="ZSK00404-001-BT0000124"><b>二﹑義淨生平編年</b></p><p> <span><span class="zhuanming">太宗</span><span class="zhuanming">貞觀</span>九年乙未（635）生。</span> </p><p> <span><span class="zhuanming">齊州</span><span class="zhuanming">山莊</span>人氏，本姓<span class="zhuanming">張</span>，字<span class="zhuanming">文明</span>。高祖爲<span class="zhuanming">東齊</span>郡守。爰祖及父，俱隱居不仕。《義淨塔銘》：“師諱<span class="zhuanming">文明</span>，字<span class="zhuanming">義淨</span>，俗姓<span class="zhuanming">張</span>氏，<span class="zhuanming">齊郡</span><span class="zhuanming">山莊</span>人也。”又云：“以<span class="zhuanming">先天</span>二年正月乙丑朔十七日辛巳示疾（寂）終于<span class="zhuanming">薦福寺</span>譯經之院，春秋七十有九。”（大55/871c）以此逆推。《中宗聖教序》﹑《續古今譯經圖記》﹑《開元録》卷九﹑《宋高僧傳》卷一等所記略同。一説籍貫爲<span class="zhuanming">范陽</span>，辨見附録三。</span> </p><p> <span><span class="zhuanming">貞觀</span>十年丙申（636）年二歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十一年丁酉（637）年三歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十二年戊戌（638）年四歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十三年己亥（639）年五歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十四年庚子（640）年六歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十五年辛丑（641）年七歲。</span> </p><p> <span>入<span class="zhuanming">齊州</span>城西四十里許<span class="zhuanming">土窟寺</span>，侍<span class="zhuanming">善遇</span>法師及<span class="zhuanming">慧智</span>禪師。《寄歸傳》卷四：“且如<span class="zhuanming">淨</span>親教師，則<span class="zhuanming">善遇</span>法師也；軌範師則<span class="zhuanming">慧智</span>禪師也。年過七歲，幸得親侍。斯二師者……於<span class="zhuanming">土窟寺</span>式修淨居，卽<span class="zhuanming">齊州</span>城西四十里許。”（大54/231c）</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00254','585972',this);" style="cursor:pointer;"> <span class="song">P254</span></i><p> <span><span class="zhuanming">貞觀</span>十六年壬寅（642）年八歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十七年癸卯（643）年九歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>十八年甲辰（644）年十歲。</span> </p><p> <span>領師教誨，但猶未閑深旨。《寄歸傳》卷四：“又（<span class="zhuanming">慧智</span>）禪師每於閑夜，見悲齠丱，曲申進誘。……既而童子十歲，但領其言，而未閑深旨。每至五更，就室參請。”（大54/233a）</span> </p><p> <span><span class="zhuanming">貞觀</span>十九年乙巳（645）年十一歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>二十年丙午（646）年十二歲。</span> </p><p> <span><span class="zhuanming">善遇</span>法師去世，窆於<span class="zhuanming">土窟寺</span>之西園。《寄歸傳》卷四：“法師亡日，淨年十二矣。”（大54/232b）</span> </p><p> <span><span class="zhuanming">貞觀</span>二十一年丁未（647）年十三歲。</span> </p><p> <span><span class="zhuanming">貞觀</span>二十二年戊申（648）年十四歲。</span> </p><p> <span>《寄歸傳》卷四：“十四得霑緇侣”。（大54/232b）</span> </p><p> <span><span class="zhuanming">貞觀</span>二十三年己酉（649）年十五歲。</span> </p><p> <span>《續古今譯經圖記》：“年十有五，志遊西域。”（大55/370a）《開元録》卷九，《貞元録》卷十三，《宋高僧傳》卷一所記同。但《義淨遺書》云：“年始一十有七，思遊五<span class="zhuanming">印</span>之都。”《寄歸傳》卷四則云：“十八擬向西天。”</span> </p><p> <span><span class="zhuanming">高宗</span><span class="zhuanming">永徽</span>元年庚戌（650）年十六歲。</span> </p><p> <span><span class="zhuanming">永徽</span>二年辛亥（651）年十七歲。</span> </p><p> <span>《義淨遺書》：“年始一十有七，思遊五<span class="zhuanming">印</span>之都。”（大55/870b）</span> </p><p> <span><span class="zhuanming">永徽</span>三年壬子（652）年十八歲。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00255','585972',this);" style="cursor:pointer;"> <span class="song">P255</span></i><p> <span>《寄歸傳》卷四：“十八擬向西天。”（大54/232b）</span> </p><p> <span><span class="zhuanming">永徽</span>四年癸丑（653）年十九歲。</span> </p><p> <span><span class="zhuanming">永徽</span>五年甲寅（654）年二十歲。</span> </p><p> <span><span class="zhuanming">永徽</span>六年乙卯（655）年二十一歲。</span> </p><p> <span>受具足戒，以<span class="zhuanming">慧智</span>禪師爲親教師。《宋高僧傳》卷一：“<span class="zhuanming">先天</span>二年卒，春秋七十九，法臘五十九。”（大50/711a）《寄歸傳》卷四：“及至年滿受具，還以（<span class="zhuanming">慧智</span>）禪師爲和上。”（大54/233a）自此年約至<span class="zhuanming">顯慶</span>四年間，精求律典。《寄歸傳》卷四：“於是五稔之間，精求律典。<span class="zhuanming">礪</span>律師之文疏，頗議幽深；<span class="zhuanming">宣</span>律師之鈔述，竊談中旨。”（大54/233a）</span> </p><p> <span><span class="zhuanming">顯慶</span>元年丙辰（656）年二十二歲。</span> </p><p> <span><span class="zhuanming">顯慶</span>二年丁巳（657）年二十三歲。</span> </p><p> <span><span class="zhuanming">顯慶</span>三年戊午（658）年二十四歲。</span> </p><p> <span><span class="zhuanming">顯慶</span>四年己未（659）年二十五歲。</span> </p><p> <span><span class="zhuanming">顯慶</span>五年庚申（660）年二十六歲。</span> </p><p> <span>出遊<span class="zhuanming">東魏</span>，學習《對法論》﹑《攝論》。繼遊<span class="zhuanming">長安</span>，學習《俱舍論》﹑《唯識論》。《寄歸傳》卷四：“乃杖錫<span class="zhuanming">東魏</span>，頗沈心於《對法》﹑《攝論》；負笈<span class="zhuanming">西京</span>，方閲想於《俱舍》﹑《唯識》。”（大54/233b）</span> </p><p> <span><span class="zhuanming">顯慶</span>六年辛酉（661）三月，改<span class="zhuanming">元龍</span>朔年二十七歲。</span> </p><p> <span><span class="zhuanming">龍朔</span>二年壬戌（662）年二十八歲。</span> </p><p> <span><span class="zhuanming">龍朔</span>三年癸亥（663）年二十九歲。</span> </p><p> <span><span class="zhuanming">麟德</span>元年甲子（664）年三十歲。</span> </p><p> <span>是年二月五日，<span class="zhuanming">玄奘</span>在<span class="zhuanming">長安</span>去世。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00256','585972',this);" style="cursor:pointer;"> <span class="song">P256</span></i><p> <span><span class="zhuanming">麟德</span>二年乙丑（665）年三十一歲。</span> </p><p> <span><span class="zhuanming">乾封</span>元年丙寅（666）年三十二歲。</span> </p><p> <span><span class="zhuanming">乾封</span>二年丁卯（667）年三十三歲。</span> </p><p> <span><span class="zhuanming">乾封</span>三年戊辰（668）三月，改元<span class="zhuanming">總章</span>年三十四歲。</span> </p><p> <span><span class="zhuanming">總章</span>二年己巳（669）年三十五歲。</span> </p><p> <span><span class="zhuanming">總章</span>三年庚午（670）三月，改元<span class="zhuanming">咸亨</span>年三十六歲。</span> </p><p> <span>在<span class="zhuanming">長安</span>尋聽。與<span class="zhuanming">并州</span><span class="zhuanming">處一</span>法師，<span class="zhuanming">萊州</span><span class="zhuanming">弘禕</span>論師及二三同志相約遊<span class="zhuanming">印</span>。然而<span class="zhuanming">處一</span>屬母親之年老，而不果行。是年秋，自<span class="zhuanming">長安</span>返<span class="zhuanming">齊州</span>。請命於<span class="zhuanming">慧智</span>禪師，又就<span class="zhuanming">善遇</span>法師墓前辭禮。見《求法高僧傳》卷下。《寄歸傳》卷四：“來日從京重歸故里，親請（<span class="zhuanming">慧智</span>）大師。”（大54/233b）又云：“<span class="zhuanming">淨</span>來日就（<span class="zhuanming">善遇</span>師）墓辭禮。于時已霜林半拱，宿草填塋。”（大54/232c）</span> </p><p> <span><span class="zhuanming">咸亨</span>二年辛未（671）年三十七歲。</span> </p><p> <span>自<span class="zhuanming">齊州</span>出發。夏，坐夏<span class="zhuanming">揚府</span>。秋初，隨<span class="zhuanming">龔州</span>使君<span class="zhuanming">馮孝詮</span>往廣州。<span class="zhuanming">弘禕</span>遇<span class="zhuanming">玄瞻</span>於江寧，乃敦情於安養，不果行。過<span class="zhuanming">丹陽</span>，遇<span class="zhuanming">玄逵</span>，同契南下。至<span class="zhuanming">廣州</span>，<span class="zhuanming">玄逵</span>染風疾，經<span class="zhuanming">桂林</span>而返歸<span class="zhuanming">吴楚</span>。復蒙<span class="zhuanming">馮孝詮</span>命往<span class="zhuanming">岡州</span>，爲作檀越。<span class="zhuanming">馮</span>家合門咸見資贈。冬十一月，與門人<span class="zhuanming">晉州</span>小僧<span class="zhuanming">善行</span>附<span class="zhuanming">波斯</span>舶南行。未隔兩旬，抵<span class="zhuanming">佛逝</span>，停於此。見《求法高僧傳》卷下。《寄歸傳》卷四：“至三十七，方遂所願。”（大54/232c）又云：“遂以<span class="zhuanming">咸亨</span>二年十一月附舶<span class="zhuanming">廣州</span>。舉帆<span class="zhuanming">南海</span>。”（大54/233b）《塔銘》：“以<span class="zhuanming">咸享</span>二年，發自全<span class="zhuanming">齊</span>，達于<span class="zhuanming">廣府</span>。”（大55/871c）其餘各書所記略同。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00257','585972',this);" style="cursor:pointer;"> <span class="song">P257</span></i><p> <span><span class="zhuanming">咸亨</span>三年壬申（672）年三十八歲。</span> </p><p> <span>停<span class="zhuanming">佛逝</span>六月，漸學聲明。<span class="zhuanming">善行</span>感疾。遂返棹而歸。<span class="zhuanming">佛逝</span>王贈支持，送往<span class="zhuanming">末羅瑜國</span>（後改爲<span class="zhuanming">室利佛逝</span>）。復停兩月。轉向<span class="zhuanming">羯荼</span>。至十二月，又乘王舶北行。見《求法高僧傳》卷下。按陰曆十二月略等于今公曆次年一﹑二月。</span> </p><p> <span><span class="zhuanming">咸亨</span>四年癸酉（673）年三十九歲。</span> </p><p> <span>十日餘到<span class="zhuanming">裸人國</span>。從此西北行半月許，二月八日抵<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底國</span>。留住一載，學梵語，習《聲論》。與<span class="zhuanming">大乘燈</span>禪師相見。譯成《龍樹菩薩勸誡王頌》一卷。後返國又重綴。見《求法高僧傳》卷下。《寄歸傳》卷四：“緣歷諸國，振錫<span class="zhuanming">西天</span>。至<span class="zhuanming">咸亨</span>四年二月八日，方達<span class="zhuanming">耽摩立底國</span>。”（大54/233b）及《開元録》卷九。</span> </p><p> <span><span class="zhuanming">咸亨</span>五年甲戌（674）八月，改元<span class="zhuanming">上元</span>年四十歲。</span> </p><p> <span>五月，偕<span class="zhuanming">大乘燈</span>及商人數百，取正西路詣<span class="zhuanming">中印度</span>。去<span class="zhuanming">大覺寺</span>有十日程處，過大山澤，適染時患，身體疲羸，衆人並皆前去，唯餘單己。日晡時遇山賊，幾瀕於險。至夜兩更，方追及徒侣，入村。從此北行數日，先到<span class="zhuanming">那爛陀</span>，敬<span class="zhuanming">根本塔</span>。次上<span class="zhuanming">耆闍崛山</span>，見疊衣處，到<span class="zhuanming">王舍城</span>。後西南往<span class="zhuanming">大覺寺</span>，禮真容像。次乃遍禮聖迹。北行至<span class="zhuanming">薜舍離</span>，謁<span class="zhuanming">維摩詰</span>故宅（方丈）。又西北行至<span class="zhuanming">拘尸域</span>，瞻仰佛湼槃處雙林﹑<span class="zhuanming">般彈那寺</span>等。又西北行至佛本生處<span class="zhuanming">刧比羅伐窣堵</span>（梵文Kapilavastu）。又西行至<span class="zhuanming">室羅伐悉底國</span>（梵文Śrāvastī，<span class="zhuanming">義淨</span>譯<span class="zhuanming">室羅伐國</span>），觀瞻<span class="zhuanming">祇樹園</span>。又西行至<span class="zhuanming">僧迦施國</span>（梵文SamkāŚya，<span class="zhuanming">玄奘</span>稱作<span class="zhuanming">刧比他國</span>），觀瞻佛從天降下三道寶<i class="pageTag" onclick="viewPic('ZSK00404-001-L00258','585972',this);" style="cursor:pointer;"> <span class="song">P258</span></i>階。順道應過<span class="zhuanming">曲女城</span>（梵文Kānyakubja）。又東南行至<span class="zhuanming">婆羅痆斯</span>（梵文Vānāṇasī），巡禮<span class="zhuanming">鹿野苑</span>。從<span class="zhuanming">僧迦施</span>至<span class="zhuanming">婆羅痆斯</span>，應是順<span class="zhuanming">恆河</span>而下，經<span class="zhuanming">鉢邏耶伽</span>（梵文Prayāga）。城東<span class="zhuanming">朱木拿河</span>﹑<span class="zhuanming">恆河</span>交流處，日數百人自溺而死。《寄歸傳》卷四：“<span class="zhuanming">恆河</span>之内，日殺幾人。”卽指此（大54/231c）。又東南行至<span class="zhuanming">雞足嶺</span>，嶺在<span class="zhuanming">那爛陀</span>正南七驛。從此還往<span class="zhuanming">那爛陀</span>。見《求法高僧傳》卷下。《寄歸傳》卷四：“停止五月，逐伴西征，至<span class="zhuanming">那爛陀</span>及<span class="zhuanming">金剛座</span>，遂乃周禮聖蹤。”（大54/233b）按<span class="zhuanming">義淨</span>在<span class="zhuanming">印度</span>遊踪，頗難詳細追尋，此僅據《求法高僧傳》及《寄歸傳》等考定。《根本説一切有部毗奈耶雜事》卷三八原注中<span class="zhuanming">義淨</span>自述云：“比於西方，親見<span class="zhuanming">如來</span>一代五十餘年居止之處，有其八所：一本生處；二成道處；三轉法輪處；四<span class="zhuanming">鷲峯山</span>處；五<span class="zhuanming">廣嚴城</span>處；六從天下處；七<span class="zhuanming">祇樹園</span>處；八雙樹湼槃處。”（大24/399a）由此八所，亦可作以上考定。又《中宗聖教序》云：“漸屆<span class="zhuanming">天竺</span>，次至<span class="zhuanming">王城</span>。佛説《法華》，靈峯尚在，<span class="zhuanming">如來</span>成道，聖躅仍留。<span class="zhuanming">吠奢城</span>中，獻蓋之跡不泯；<span class="zhuanming">給孤園</span>内，布金之地猶存。三道寶階，居然目覩；八大靈塔，邈矣親觀。所經三十餘國，凡歷二十餘年。”（昭3/1421c）《開元録》卷九等所記同。《義淨遺書》亦自稱：“歷三十之外國。”（大55/870b）三十，或就海道所經并言之。上述<span class="zhuanming">印度</span>地名僅爲可確知者。又<span class="zhuanming">義淨</span>似亦到過<span class="zhuanming">中印度</span><span class="zhuanming">菴摩羅跋國</span>。俱見《求法高僧傳》卷下。</span> </p><p> <span><span class="zhuanming">上元</span>二年乙亥（675）年四十一歲。</span> </p><p> <span><span class="zhuanming">上元</span>三年丙子（676）十一月，改元<span class="zhuanming">儀鳳</span>年四十二歲。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00259','585972',this);" style="cursor:pointer;"> <span class="song">P259</span></i><p> <span><span class="zhuanming">儀鳳</span>二年丁丑（677）年四十三歲。</span> </p><p> <span><span class="zhuanming">儀鳳</span>三年戊寅（678）年四十四歲。</span> </p><p> <span><span class="zhuanming">儀鳳</span>四年己卯（679）六月，改元<span class="zhuanming">調露</span>年四十五歲。</span> </p><p> <span><span class="zhuanming">調露</span>二年庚辰（680）八月，改元<span class="zhuanming">永隆</span>年四十六歲。</span> </p><p> <span><span class="zhuanming">永隆</span>二年辛巳（681）九月，改元<span class="zhuanming">開耀</span>年四十七歲。</span> </p><p> <span><span class="zhuanming">開耀</span>二年壬午（682）二月，改元<span class="zhuanming">永淳</span>年四十八歲。</span> </p><p> <span><span class="zhuanming">永淳</span>二年癸未（683）十二月，改元<span class="zhuanming">弘道</span>年四十九歲。</span> </p><p> <span><span class="zhuanming">嗣聖</span>元年甲申（684）二月，改元<span class="zhuanming">文明</span>。九月，<span class="zhuanming">武后</span>改元<span class="zhuanming">光宅</span>年五十歲。</span> </p><p> <span>自<span class="zhuanming">上元</span>二年至<span class="zhuanming">光宅</span>元年，住<span class="zhuanming">那爛陀寺</span>，十載求經。相遇<span class="zhuanming">唐</span>僧，有<span class="zhuanming">玄照</span>﹑<span class="zhuanming">佛陀達摩</span>﹑<span class="zhuanming">僧哲</span>﹑<span class="zhuanming">慧輪</span>﹑<span class="zhuanming">道琳</span>﹑<span class="zhuanming">智弘</span>﹑<span class="zhuanming">無行</span>等。嘗與<span class="zhuanming">無行</span>同遊<span class="zhuanming">鷲嶺</span>，又在<span class="zhuanming">王舍城</span>懷舊，俱賦詩述懷。見《求法高僧傳》卷上及下。在<span class="zhuanming">那爛陀</span>，受學於<span class="zhuanming">寶師子</span>。又曾往<span class="zhuanming">羝羅荼寺</span>（去<span class="zhuanming">那爛陀</span>西兩驛處），受學於<span class="zhuanming">智月</span>。亦可能至<span class="zhuanming">南印度</span>某地，問學於<span class="zhuanming">呾他揭多揭婆</span>。見《寄歸傳》卷四：“其西方現在，則<span class="zhuanming">羝羅荼寺</span>有<span class="zhuanming">智月</span>法師，<span class="zhuanming">那爛陀</span>中則<span class="zhuanming">寶師子</span>大德，東方卽有<span class="zhuanming">地婆羯羅蜜呾囉</span>，南𧛨有<span class="zhuanming">呾他揭多揭娑（婆？）</span>……此諸法師，<span class="zhuanming">淨</span>並親狎筵機，飡受微言。”（大54/229c）在<span class="zhuanming">那爛陀</span>譯出《根本説一切有部毘奈耶頌》五卷（《大正藏》本作三卷）﹑《一百五十讚佛頌》一卷，返國後又删正。見《開元録》卷九。</span> </p><p> <span><span class="zhuanming">垂拱</span>元年乙酉（685）年五十一歲。</span> </p><p> <span>離<span class="zhuanming">那爛陀寺</span>東歸。<span class="zhuanming">無行</span>相送，東行六驛，始執手言别。未至<span class="zhuanming">耽摩立底</span>間，遭大劫賊，僅免於難。冬，自<span class="zhuanming">耽摩立底</span>昇<i class="pageTag" onclick="viewPic('ZSK00404-001-L00260','585972',this);" style="cursor:pointer;"> <span class="song">P260</span></i>舶，携梵本三藏五十萬餘頌，東南行兩月。見《求法高僧傳》卷上及下。</span> </p><p> <span><span class="zhuanming">垂拱</span>二年丙戌（686）年五十二歲。</span> </p><p> <span>春初，到<span class="zhuanming">羯荼國</span>。在<span class="zhuanming">羯荼國</span>遇北方胡人，云有兩僧胡國逢見，説其狀迹，應是<span class="zhuanming">道琳</span>﹑<span class="zhuanming">智弘</span>。停此至冬，後泛舶南行。見《求法高僧傳》卷下。《根本説一切有部百一羯磨》卷五原注：“（<span class="zhuanming">耽摩立底</span>）卽是昇舶入海歸<span class="zhuanming">唐</span>之處，從斯兩月泛舶東南，到<span class="zhuanming">羯荼國</span>，此屬<span class="zhuanming">佛逝</span>。舶到之時，當正二月。……停此至冬，汎舶南上，一月許到<span class="zhuanming">末羅遊洲</span>，今爲<span class="zhuanming">佛逝</span>多國矣，亦以正二月而達。”（大24/477c）按<span class="zhuanming">義淨</span>此注，原是爲<span class="zhuanming">中國</span>求法僧介紹歸國路程而言，亦可視爲<span class="zhuanming">義淨</span>返國時路程實録。</span> </p><p> <span><span class="zhuanming">垂拱</span>三年丁亥（687）年五十三歲。</span> </p><p> <span>船行一月許，抵<span class="zhuanming">末羅瑜</span>，時亦當正二月間。再往<span class="zhuanming">佛逝</span>，遂停留於此。</span> </p><p> <span><span class="zhuanming">垂拱</span>四年戊子（688）年五十四歲。</span> </p><p> <span>留<span class="zhuanming">室利佛逝</span>。請學於<span class="zhuanming">佛逝國</span>名僧<span class="zhuanming">釋迦雞栗底</span>。《寄歸傳》卷四：“<span class="zhuanming">南海</span><span class="zhuanming">佛逝國</span>則有<span class="zhuanming">釋迦雞栗底</span>（原注：今現在<span class="zhuanming">佛誓國</span>，歷五<span class="zhuanming">天</span>而廣學矣。）……（<span class="zhuanming">淨</span>）親狎筵机，飡受微言。”（大54/229c）</span> </p><p> <span><span class="zhuanming">永昌</span>元年己丑（689）以十一月爲<span class="zhuanming">載初</span>元年正月年五十五歲。在<span class="zhuanming">佛逝</span>江口昇舶，附書<span class="zhuanming">廣州</span>，欲求墨紙，抄寫梵經，并雇手直。于時商人風便舉帆，被載回國，於七月二十日達於<span class="zhuanming">廣州</span>。住<span class="zhuanming">制旨寺</span>，邀<span class="zhuanming">貞固</span>等往<span class="zhuanming">佛逝</span>襄助譯事。十一月<i class="pageTag" onclick="viewPic('ZSK00404-001-L00261','585972',this);" style="cursor:pointer;"> <span class="song">P261</span></i>一日，偕<span class="zhuanming">貞固</span>﹑<span class="zhuanming">懷業</span>﹑<span class="zhuanming">道宏</span>﹑<span class="zhuanming">法朗</span>，再附商舶。經餘一月，又抵<span class="zhuanming">佛逝</span>。見《求法高僧傳》後附《重歸南海傳》。</span> </p><p> <span><span class="zhuanming">載初</span>元年庚寅（690）九月，<span class="zhuanming">武后</span>改國號曰<span class="zhuanming">周</span>，改元<span class="zhuanming">天授</span>。年五十六歲。</span> </p><p> <span>住<span class="zhuanming">室利佛逝</span>，譯寫佛經。</span> </p><p> <span><span class="zhuanming">天授</span>二年辛卯（691）年五十七歲。</span> </p><p> <span>撰成《大唐西域求法高僧傳》﹑《南海寄歸内法傳》等。五月十五日，遣<span class="zhuanming">大津</span>歸<span class="zhuanming">唐</span>，請朝廷於西方造寺，并携回兩傳及新譯雜經論十卷。見兩傳。按<span class="zhuanming">大津</span>歸唐，各本或作<span class="zhuanming">天授</span>二年，或作<span class="zhuanming">天授</span>三年。《寄歸傳》卷四：“自<span class="zhuanming">耽摩立底國</span>，已達<span class="zhuanming">室利佛誓</span>，停住已經四年，留連未及歸國矣。”（大54/229c）<span class="zhuanming">義淨</span>於<span class="zhuanming">垂拱</span>三年春初抵<span class="zhuanming">末羅瑜</span>，然後到<span class="zhuanming">佛逝</span>，至<span class="zhuanming">天授</span>二年五月，恰好四年。同書卷二：“幸希萬一而能改，亦寧辭二紀之艱辛。”（大54/219a）二紀，此指二十年，非二十四年。<span class="zhuanming">義淨</span>以<span class="zhuanming">咸亨</span>二年赴<span class="zhuanming">印</span>，至此年亦正好二十年。</span> </p><p> <span><span class="zhuanming">天授</span>三年壬辰（692）四月，改元<span class="zhuanming">如意</span>。九月，改元<span class="zhuanming">長壽</span>年五十八歲。</span> </p><p> <span>停於<span class="zhuanming">佛逝</span>。</span> </p><p> <span><span class="zhuanming">長壽</span>二年癸巳（693）年五十九歲。</span> </p><p> <span>停於<span class="zhuanming">佛逝</span>。</span> </p><p> <span><span class="zhuanming">長壽</span>三年甲午（694）五月，改元<span class="zhuanming">延載</span>年六十歲。</span> </p><p> <span>夏，從<span class="zhuanming">室利佛逝</span>泛舶一月餘，抵<span class="zhuanming">廣州</span>。<span class="zhuanming">貞固</span>﹑<span class="zhuanming">道宏</span>相隨同行。見《求法高僧傳》所附《重歸南海傳》。按各書僅記載<span class="zhuanming">義淨</span>於<span class="zhuanming">證聖</span>元年（695）仲夏返抵<span class="zhuanming">洛陽</span>，<span class="zhuanming">義淨</span>離開<span class="zhuanming">佛逝</span>，亦<i class="pageTag" onclick="viewPic('ZSK00404-001-L00262','585972',this);" style="cursor:pointer;"> <span class="song">P262</span></i>在夏半，只可能在本年五月。《根本説一切有部百一羯磨》卷五原注：“停止夏半，汎舶北行，可一月餘，便達<span class="zhuanming">廣府</span>。”（大24/477c）</span> </p><p> <span><span class="zhuanming">證聖</span>元年乙未（695）九月，改元<span class="zhuanming">天册萬歲</span>。十二月，改元<span class="zhuanming">萬歲登封</span>年六十一歲。</span> </p><p> <span>五月仲夏，還抵<span class="zhuanming">洛陽</span>。將梵本經律論近四百部，合五十萬頌，<span class="zhuanming">金剛座</span>真容一鋪，舍利三百粒。<span class="zhuanming">武后</span>親迎於<span class="zhuanming">上東門</span>外。勅於<span class="zhuanming">佛授記寺</span>安置。所將梵本，并令翻譯。十月，住<span class="zhuanming">大福先寺</span>，參與編定《大周刊定衆經目録》。又與<span class="zhuanming">實叉難陀</span>﹑<span class="zhuanming">復禮</span>﹑<span class="zhuanming">法藏</span>等共譯《華嚴經》。見《開元録》卷九﹑《續古今譯經圖記》﹑《宋高僧傳》卷一﹑《中宗聖教序》﹑《大周刊定一切衆經目録》等。</span> </p><p> <span><span class="zhuanming">萬歲登封</span>元年丙申（696）三月，改元<span class="zhuanming">萬歲通天</span>年六十二歲。</span> </p><p> <span><span class="zhuanming">萬歲通天</span>二年丁酉（697）九月，改元<span class="zhuanming">神功</span>年六十三歲。</span> </p><p> <span><span class="zhuanming">聖曆</span>元年戊戌（698）年六十四歲。</span> </p><p> <span><span class="zhuanming">聖曆</span>二年己亥（699）年六十五歲。</span> </p><p> <span>自<span class="zhuanming">證聖</span>元年至此年，在<span class="zhuanming">洛陽</span>共<span class="zhuanming">實叉難陀</span>等譯《華嚴經》，是年十月八日譯畢。見《續古今譯經圖記》﹑《開元録》卷九等。</span> </p><p> <span><span class="zhuanming">聖曆</span>三年庚子（700）五月，改元<span class="zhuanming">久視</span>年六十六歲。</span> </p><p> <span>是年起方自翻譯。住<span class="zhuanming">大福先寺</span>。五月五日，譯出《入定不定印經》一卷。<span class="zhuanming">武后</span>爲作《大周新翻聖教序》。十二月二十三日，譯出《長爪梵志請問經》一卷﹑《根本薩婆多部律攝》二十卷（或作十四卷，今《大正藏》本作十四卷）。見<i class="pageTag" onclick="viewPic('ZSK00404-001-L00263','585972',this);" style="cursor:pointer;"> <span class="song">P263</span></i>《開元録》卷九。</span> </p><p> <span><span class="zhuanming">大足</span>元年辛丑（701）十月，改元<span class="zhuanming">長安</span>年六十七歲。</span> </p><p> <span>住<span class="zhuanming">洛陽</span><span class="zhuanming">大福先寺</span>。九月二十三日，譯出《八無暇有暇經》一卷﹑《妙色王因緣經》一卷﹑《大乘流轉諸有經》一卷﹑《莊嚴王陀羅尼呪經》一卷﹑《善夜經》一卷﹑《彌勒下生成佛經》一卷。見《開元録》卷九。又《無常經》一卷，《開元録》稱是年譯出，但據《寄歸傳》卷二，“此經别録附上。”（大54/216c）是本年乃重綴。十月，隨駕返長安。</span> </p><p> <span><span class="zhuanming">長安</span>二年壬寅（702）年六十八歲。</span> </p><p> <span><span class="zhuanming">長安</span>三年癸卯（703）年六十九歲。</span> </p><p> <span>住<span class="zhuanming">長安</span><span class="zhuanming">西明寺</span>。十月四日，譯出《六門教授習定論》一卷﹑《取因假設論》一卷﹑《掌中論》一卷﹑《根本説一切有部百一羯磨》十卷﹑《根本説一切有部尼陀那目得迦》十卷（或作八卷，今《大正藏》本作十卷，其中《尼陀那》五卷﹑《目得迦》五卷）﹑《根本説一切有部毗奈耶》五十卷﹑《曼殊室利菩薩呪藏中一字呪王經》一卷﹑《能斷金剛般若波羅蜜多經》一卷﹑《金光明最勝王經》十卷。又《龍樹菩薩勸誡王頌》一卷，原在<span class="zhuanming">東印度</span><span class="zhuanming">耽摩立底國</span>譯，至都重綴，時在<span class="zhuanming">久視</span>元年至<span class="zhuanming">長安</span>三年之間。此三年間，於<span class="zhuanming">洛陽</span><span class="zhuanming">大福先寺</span>及<span class="zhuanming">長安</span><span class="zhuanming">西明寺</span>共譯經二十部一百一十五卷。以上俱見《續古今譯經圖記》﹑《開元録》卷九等。十月，隨駕返<span class="zhuanming">洛陽</span>。</span> </p><p> <span><span class="zhuanming">長安</span>四年甲辰（704）年七十歲。</span> </p><p> <span>居<span class="zhuanming">洛陽</span>。四月，應<span class="zhuanming">少林寺</span>僧邀請，赴<span class="zhuanming">少林寺</span>，重結戒壇，爲作《少林寺戒壇銘并序》。見《全唐文》卷九一四﹑《金石萃<i class="pageTag" onclick="viewPic('ZSK00404-001-L00264','585972',this);" style="cursor:pointer;"> <span class="song">P264</span></i>編》卷七十。</span> </p><p> <span><span class="zhuanming">中宗</span><span class="zhuanming">神龍</span>元年乙巳（705）二月，復國號曰<span class="zhuanming">唐</span>年七十一歲。</span> </p><p> <span>於<span class="zhuanming">東都</span>内道場譯出《大孔雀呪王經》三卷。七月十五日，於<span class="zhuanming">大福先寺</span>譯出《佛爲勝光天子説王法經》一卷﹑《一切功德莊嚴王經》一卷。又於<span class="zhuanming">大福先寺</span>譯出《香王菩薩陀羅尼呪經》一卷。<span class="zhuanming">中宗</span>爲製《大唐龍興三藏聖教序》。見《續古今譯經圖記》﹑《開元録》卷九。</span> </p><p> <span><span class="zhuanming">神龍</span>二年丙午（706）年七十二歲。</span> </p><p> <span>十月，隨駕歸<span class="zhuanming">長安</span>。勅於<span class="zhuanming">大薦福寺</span>别置翻經院處之。見《續古今譯經圖記》﹑《開元録》卷九。</span> </p><p> <span><span class="zhuanming">神龍</span>三年丁未（707）九月，改元<span class="zhuanming">景龍</span>年七十三歲。</span> </p><p> <span>夏，帝召入内，并同翻經沙門九旬坐夏。又奉勅於大内<span class="zhuanming">佛光殿</span>翻《藥師琉璃光七佛本願功德經》一部二卷。見《續古今譯經圖記》﹑《開元録》卷九。</span> </p><p> <span><span class="zhuanming">景龍</span>二年戊申（708）年七十四歲。</span> </p><p> <span><span class="zhuanming">景龍</span>三年己酉（709）年七十五歲。</span> </p><p> <span><span class="zhuanming">景龍</span>四年庚戌（710）六月，<span class="zhuanming">温王</span>改<span class="zhuanming">唐隆</span>。七月，<span class="zhuanming">睿宗</span>改<span class="zhuanming">景雲</span>年七十六歲。</span> </p><p> <span>四月十五日，於<span class="zhuanming">大薦福寺</span>譯出《浴像功德經》一卷（《大正藏》本題作《浴佛功德經》）﹑《數珠功德經》一卷（《大正藏》本題作《曼殊室利咒藏中校量數珠功德經》）﹑《成唯識寶生論》五卷﹑《觀所緣論釋》一卷。是年又譯出《佛爲難陀説出家入胎經》二卷（《大正藏》本題作《入胎藏會》）﹑《觀自在菩薩如意心陀羅尼呪經》一卷﹑《佛頂尊勝陀羅尼經》<i class="pageTag" onclick="viewPic('ZSK00404-001-L00265','585972',this);" style="cursor:pointer;"> <span class="song">P265</span></i>一卷﹑《撥除罪障呪王經》一卷﹑《五藴皆空經》一卷，《三轉法輪經》一卷﹑《譬喻經》一卷﹑《療痔病經》一卷﹑《根本説一切有部苾蒭尼毗奈耶》二十卷﹑《根本説一切有部毗奈耶雜事》四十卷﹑《根本説一切有部戒經》一卷﹑《根本説一切有部苾蒭尼戒經》一卷﹑《根本説一切有部毗奈耶雜事攝頌》一卷﹑《根本説一切有部尼陀那目得迦攝頌》一卷。又先在<span class="zhuanming">那爛陀</span>譯出《根本説一切有部毗奈耶頌》五卷，還都删正，是年奏行（今《大正藏》本作三卷）。</span> </p><p> <span><span class="zhuanming">景雲</span>二年辛亥（711）年七十七歲。</span> </p><p> <span>閏六月二十三日，於<span class="zhuanming">大薦福寺</span>翻經院譯出《稱讚如來功德神呪經》一卷﹑《佛爲海龍王説法印經》一卷﹑《略教誡經》一卷。是年又譯出《能斷金剛般若波羅蜜多經論釋》三卷﹑《能斷金剛般若波羅蜜多經論頌》一卷﹑《因明正理門論》一卷﹑《觀總相論頌》一卷﹑《止觀門論頌》一卷﹑《手杖論》一卷﹑《法華論》五卷﹑《集量論》四卷。又先在<span class="zhuanming">那爛陀</span>譯《一百五十讚佛頌》一卷，是年重綴。以上多取奏行年月，所以出日多同。迄此共譯出經五十六部總二百三十卷。除前在<span class="zhuanming">室利佛逝</span>撰《大唐西域求法高僧傳》二卷﹑《南海寄歸内法傳》四卷外，又撰《别説罪要行法》一卷（或無“别”字）﹑《受用三水要法》一卷（或作《受用三水要行法》）﹑《護命放生軌儀》一卷（或作《護命放生軌儀法》），凡五部合九卷。又出説一切有部跋窣堵約七八十卷，但出其本，未遑删綴，遽入泥洹，其文遂寢。又於一切有部律中，抄諸緣起，别部流行。以上見《續古今譯經圖記》及<i class="pageTag" onclick="viewPic('ZSK00404-001-L00266','585972',this);" style="cursor:pointer;"> <span class="song">P266</span></i>《開元録》卷九。又據《貞元録》卷十三，譯有《根本説一切有部毗奈耶藥事》二十卷（今《大正藏》本作十八卷）﹑《根本説一切有部毗奈耶破僧事》二十卷（原注：“内欠二卷。”今《大正藏》本實作二十卷）﹑《根本説一切有部毗奈耶出家事》五卷（原注：“内欠一卷。”今《大正藏》本實作四卷）﹑《根本説一切有部毗奈耶安居事》一卷﹑《根本説一切有部毗奈耶隨意事》一卷﹑《根本説一切有部毗奈耶皮革事》二卷﹑《根本説一切有部毗奈耶羯恥那事》一卷（《大正藏》本題作《根本説一切有部毗奈耶羯恥那衣事》）。《貞元録》并云：“右此上從《藥事》下七部共五十卷，並從大<span class="zhuanming">周</span><span class="zhuanming">證聖</span>元年，至大<span class="zhuanming">唐</span><span class="zhuanming">景云</span>二年以來兩京翻譯，未入《開元釋教録》。今搜撿乞入《貞元目録》。於内由欠三卷，爲訪本未獲，旦（且？）附闕本録中收。切依前遺失，兼誤爲别生，故重標於此耳。”（大55/869a）《續貞元録》則所云更詳：“右上七部五十卷，（原注：内元欠二（三？）卷）是大<span class="zhuanming">唐</span>三藏<span class="zhuanming">義淨</span>從大<span class="zhuanming">周</span><span class="zhuanming">證聖</span>元年，止大<span class="zhuanming">唐</span><span class="zhuanming">景雲</span>二年以來兩京宣譯。准<span class="zhuanming">長安</span>四年十二月十四日勅及<span class="zhuanming">景雲</span>二年閏六月二十六日勅，編入經目。今准《開元釋教録》中遺漏不收，今拾遺補闕，編入《貞元釋教録》。”（大55/1052c）但《大唐龍興翻經三藏義淨法師之塔銘并序》其文則稱：“（<span class="zhuanming">義淨</span>）前後所翻經總一百七部，都四百二十八卷。并勅編入一切經目。”（大55/871c）此數却與現存<span class="zhuanming">義淨</span>所譯著作品部數卷數相差甚殊。</span> </p><p> <span><span class="zhuanming">太極</span>元年壬子（712）五月，改元<span class="zhuanming">延和</span>。八月，<span class="zhuanming">玄宗</span>改元<span class="zhuanming">先天</span><i class="pageTag" onclick="viewPic('ZSK00404-001-L00267','585972',this);" style="cursor:pointer;"> <span class="song">P267</span></i>年七十八歲。</span> </p><p> <span>二月二十二日，門人<span class="zhuanming">崇勗</span>爲摹真像，<span class="zhuanming">叡宗</span>皇帝製賛。見《貞元録》卷十三。</span> </p><p> <span><span class="zhuanming">先天</span>二年癸丑（713）年七十九歲。</span> </p><p> <span>卧疾不愈，欲歸<span class="zhuanming">齊州</span>。正月六日，太上皇誥内常侍輔令問何日歸向已東。法師道茂年衰，卒難勝致，氣力漸劣。正月十七日夜初，便命紙筆，對諸弟子作遺書。二更遺書訖。至後夜分，示寂於<span class="zhuanming">大薦福寺</span>譯經院，春秋七十有九。二月七日，葬於<span class="zhuanming">長安</span><span class="zhuanming">延興門</span>東<span class="zhuanming">陳張村</span>閣院内。門人萬餘送葬。誥遣中使吊慰，贈鴻臚卿，賜物一百五十段，葬事官供。五月十五日，靈塔修成。銀青光禄大夫行秘書少監固安侯<span class="zhuanming">盧璨</span>（<span class="zhuanming">盧璨</span>，新舊《唐書》俱有傳，作<span class="zhuanming">盧粲</span>）撰塔銘，<span class="zhuanming">開業寺</span>沙門<span class="zhuanming">智詳</span>書字，題云：“大<span class="zhuanming">唐</span>龍興翻經三藏<span class="zhuanming">義淨</span>法師之塔銘并序”。<span class="zhuanming">肅宗</span><span class="zhuanming">乾元</span>元年（758），於塔院所置<span class="zhuanming">金光明寺</span>。見《貞元録》卷十三。<span class="zhuanming">義淨</span>一生，著譯之功甚巨。《開元録》卷九稱其行事云：“<span class="zhuanming">淨</span>雖遍翻三藏，而偏功律部。譯綴之暇，曲授學徒。凡所行事，皆尚其急。濾漉滌穢，特異常倫。學侣傳行，遍於京洛。美哉亦遺法之盛事也。”（大55/569a—b）《宋高僧傳》卷一《義淨傳》中贊寧“系”又云：“東僧往西，學盡梵書，解盡佛意，始可稱善。傳譯者<span class="zhuanming">宋</span><span class="zhuanming">齊</span>已還，不無去彼迴者。若入境觀風，必聞其政者，<span class="zhuanming">奘</span>師法師爲得其實。此二師者，兩全通達，其猶見璽文知是天子之書可信也。《周禮》象胥氏通夷狄之言，<span class="zhuanming">淨</span>之才智，可謂釋門之象胥也歟”（大50/711a—b）</span> </p></div></div></div>
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一、求法僧一覽表
<div class="wlghyzd_wzb_18"><div id="FCdiv1124496" key="1124496"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 一、求法僧一覽表 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124497" key="1124497"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00247','585971',this);" style="cursor:pointer;"> <span class="song">P247</span></i><p class="font18" id="ZSK00404-001-BT0000123"><b>一﹑求法僧一覽表</b></p><table><tbody><tr><td style="border:1px solid;"> <p> <span>姓名</span> </p> </td><td style="border:1px solid;"> <p> <span>籍貫</span> </p> </td><td style="border:1px solid;"> <p> <span>出發時間</span> </p> </td><td style="border:1px solid;"> <p> <span>路綫及其它</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>1.玄照</span> </p> </td><td style="border:1px solid;"> <p> <span>太州仙掌</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀十五年以後（第一次）</span> </p> <p> <span>麟德二年或乾封元年（第二次）</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。背金府，出流沙，踐鐵門，登雪嶺，漱香池，陟葱阜，途經速利，過覩貨羅，遠跨胡疆，到土蕃國。蒙文成公主送往北天，漸向闍蘭陀國。住此，經于四載。到中印度。麟德元年取道泥波羅﹑土蕃返，麟德二年正月抵洛陽。</span> </p> <p> <span>陸路去，至北印度，復向西印度，過信度國，到羅荼國，安居四載。轉歷南天，旋之大覺寺﹑那爛陀等地，與義淨相見。因陸路阻隔，遂停留於印度。在中印度菴摩羅跋國遘疾而卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>2.道希</span> </p> </td><td style="border:1px solid;"> <p> <span>齊州歷城</span> </p> </td><td style="border:1px solid;"> <p> <span>永徽末或顯慶年間</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。經土蕃到印度。在菴摩羅跋遇疾而終。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>3.師鞭</span> </p> </td><td style="border:1px solid;"> <p> <span>齊州</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德二年或乾封元年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。隨玄照從北天到西印度。在菴摩羅割波城卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>4.阿離耶跋摩</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀年中</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳，似從陸路去。卒於那爛陀。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>5.慧業</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀年中</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳，似從陸路去。卒於那爛陀。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>6.玄太</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>永徽年中</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。經土蕃﹑泥波羅，到中印度。旋踵東土，行至土峪渾，逢道希，復相引致，還向大覺寺。後歸唐國。</span> </p> </td></tr><tr><td style="border:1px solid;"> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00248','585971',this);" style="cursor:pointer;"> <span class="song">P248</span></i> <p> <span>7.玄恪</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀十五年以後</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。隨玄照到印度（指玄照第一次赴印事）。至大覺寺，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>8﹑新羅僧</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。至室利佛逝西婆魯師國，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>9.新羅僧</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>10.佛陀達摩</span> </p> </td><td style="border:1px solid;"> <p> <span>覩貨速利國</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳。在那爛陀與義浮相見，後乃轉向北印度。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>11.道方</span> </p> </td><td style="border:1px solid;"> <p> <span>并州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。經泥波羅到印度，數年後還向泥波羅，於今現在。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>12.道生</span> </p> </td><td style="border:1px solid;"> <p> <span>并州</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀末年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路，經土蕃到中印度。歸，行至泥波羅，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>13.常慜</span> </p> </td><td style="border:1px solid;"> <p> <span>并州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經訶陵到末羅瑜，復從此國欲往中印度，舶沉而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>14.常慜弟子</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。同上。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>15.末底僧訶</span> </p> </td><td style="border:1px solid;"> <p> <span>京師</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德二年或乾封元年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。與師鞭﹑玄照等同。入北印度，到中印度。思還故里，於泥波羅遇患身亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>16.玄會</span> </p> </td><td style="border:1px solid;"> <p> <span>京師</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。從北印度入羯濕彌羅。後乃南遊，至大覺寺。陸路返，到泥波羅而卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>17.質多跋摩</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳，或在顯慶三年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。與北道使人相逐至縛渴羅。取北路而歸，莫知所至。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>18.19.土蕃公主嬭母之息二人</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>在泥波羅國。初並出家，後一歸俗。</span> </p> </td></tr><tr><td style="border:1px solid;"> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00249','585971',this);" style="cursor:pointer;"> <span class="song">P249</span></i> <p> <span>20.隆法師</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀年内</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。從北道出到北印度，到健陀羅國，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>21.明遠</span> </p> </td><td style="border:1px solid;"> <p> <span>益州清城</span> </p> </td><td style="border:1px solid;"> <p> <span>約在麟德年間</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經交阯﹑訶陵﹑師子洲﹑到南印度，後無消息。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>22.義朗</span> </p> </td><td style="border:1px solid;"> <p> <span>益州成都</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經扶南﹑郎迦戍，到師子洲，後無消息。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>23.智岸</span> </p> </td><td style="border:1px solid;"> <p> <span>益州</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。在郎迦戍國遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>24.義玄</span> </p> </td><td style="border:1px solid;"> <p> <span>益州成都</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。義朗弟。後無消息。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>25.會寧</span> </p> </td><td style="border:1px solid;"> <p> <span>益州成都</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德年中</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到訶陵洲，停住三載，共訶陵國僧智賢譯經。往印度，後無踪緒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>26.運期</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德年中</span> </p> </td><td style="border:1px solid;"> <p> <span>海路至訶陵，奉會寧命賫經還至交府，馳驛京兆。旋迴南海，十有餘年。後歸俗，住室利佛逝國，于今現在。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>27.木叉提婆</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>從海路到印度，卒於此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>28.窺沖</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>約在麟德年間</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與明遠同舶到師子洲。向西印度，見玄照，共詣中印度，卒於王舍城。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>29.慧琰</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。隨智行到僧訶羅，遂停彼國，莫辨存亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>30.信胄</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。取北道到印度，卒於信者寺。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>31.智行</span> </p> </td><td style="border:1px solid;"> <p> <span>愛州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到僧訶羅。至中印度，卒於信者寺。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>32.大乘燈</span> </p> </td><td style="border:1px solid;"> <p> <span>愛州</span> </p> </td><td style="border:1px solid;"> <p> <span>約在顯慶年</span> </p> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00250','585971',this);" style="cursor:pointer;"> <span class="song">P250</span></i> <p> <span>間</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到師子國，過南印度，復屆</span> </p> <p> <span>東印度，往耽摩立底，淹停斯國十二年。與義淨共詣中印度。卒於俱尸城。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>33.僧伽跋摩</span> </p> </td><td style="border:1px solid;"> <p> <span>康國</span> </p> </td><td style="border:1px solid;"> <p> <span>在顯慶年内</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。奉勑與使人相隨至印度。後還唐國，歸路不詳。又奉勑往交阯，卒於此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>34.彼岸</span> </p> </td><td style="border:1px solid;"> <p> <span>高昌</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。偕智岸隨漢使泛舶海中，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>35.智岸</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>36.曇閏</span> </p> </td><td style="border:1px solid;"> <p> <span>洛陽</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德年中</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。附舶至訶陵北渤盆國而卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>37義輝</span> </p> </td><td style="border:1px solid;"> <p> <span>洛陽</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到郎迦戍國而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>38.39.40.唐僧三人</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。從北道到烏長那國，存亡不詳。烏長僧至，傳説如此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>41.慧輪</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德二年或乾封元年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。奉勅隨玄照到北印度，復到中印度。義淨來日尚存。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>42.道琳</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。越銅柱而屆郎迦，歷訶陵而經裸國。到東印度耽摩立底國，住經三載。後觀化中印度，遊南印度，復向西印度羅荼國。轉向北印度，到羯濕彌羅﹑烏長那，次往迦畢試。與智弘相隨，擬歸國，聞爲途賊斯擁，還乃復向北印度。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>43.曇光</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。至訶利鷄羅國，後不委何之。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>44.唐僧一人</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳，似爲海路。在訶羅鷄羅國，卒於此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>45.慧命</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。泛舶行至占波，屢遘艱難，</span> </p> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00251','585971',this);" style="cursor:pointer;"> <span class="song">P251</span></i> <p> <span>遂返棹歸唐。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>46.玄逵</span> </p> </td><td style="border:1px solid;"> <p> <span>潤州江寧</span> </p> </td><td style="border:1px solid;"> <p> <span>咸亨二年</span> </p> </td><td style="border:1px solid;"> <p> <span>偕義淨欲取海路赴印，至廣州而染風疾，不果行。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>義淨</span> </p> </td><td style="border:1px solid;"> <p> <span>齊州山莊</span> </p> </td><td style="border:1px solid;"> <p> <span>咸亨二年十一月</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經室利佛逝﹑末羅瑜﹑羯荼﹑裸人國，到耽摩立底。復到那爛陀，並周遊諸聖迹。在那爛陀留學十年。垂拱元年東歸。返程與去時相同。證聖元年抵洛陽。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>47.善行</span> </p> </td><td style="border:1px solid;"> <p> <span>晉州</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>隨義淨取海路到室利佛逝，染疾而歸國。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>48.靈運</span> </p> </td><td style="border:1px solid;"> <p> <span>襄陽</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與僧哲同遊。曾到師子國﹑那爛陀等地。後返國，應是取海路而歸。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>49.僧哲</span> </p> </td><td style="border:1px solid;"> <p> <span>澧州</span> </p> </td><td style="border:1px solid;"> <p> <span>咸亨二年以後數年</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。巡禮略周，歸東印度，到三摩呾吒國。承聞尚在。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>50.玄遊</span> </p> </td><td style="border:1px solid;"> <p> <span>高麗</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。爲僧哲弟子，隨僧哲到師子國，因住於彼。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>51.智弘</span> </p> </td><td style="border:1px solid;"> <p> <span>洛陽</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。偕無行於合浦昇舶，風便不通，漂居匕景。復向交州，住經一夏。至冬末復往海濱神灣附舶，到室利佛逝。自餘經歷與無行同。在中印度近有八年。後向北印度羯濕彌羅，擬之鄉國。聞與道琳爲伴，不知今在何所。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>52.無行</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與智弘爲伴，汎舶一月到室利佛逝。後乘王舶，經十五日到末羅瑜洲，又十五日到羯荼國。至冬末轉舶西行，經三十日到那伽鉢亶那。從此泛海二日到師子洲。從</span> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00252','585971',this);" style="cursor:pointer;"> <span class="song">P252</span></i> <span>此復東北泛舶一月到訶利鷄羅國。停住一年，便之大覺寺等地。擬取北印度歸乎故里。卒於北印度。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>53.法振</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。偕乘悟﹑乘如經匕景﹑訶陵，至羯荼。於此遇疾而殞。乘悟﹑乘如遂附舶東歸。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>54.乘悟</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未至印度而返，卒於瞻波。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>55.乘如</span> </p> </td><td style="border:1px solid;"> <p> <span>梁州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未至印度而返。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>56.大津</span> </p> </td><td style="border:1px solid;"> <p> <span>澧州</span> </p> </td><td style="border:1px solid;"> <p> <span>永淳二年</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與唐使相逐到室利佛逝。於此見義淨，被遣歸唐。以天授二年五月十五日附舶而向長安。</span> </p> </td></tr></tbody></table><p> <span>重歸南海傳：</span> </p><table><tbody><tr><td style="border:1px solid;"> <p> <span>姓名</span> </p> </td><td style="border:1px solid;"> <p> <span>籍貫</span> </p> </td><td style="border:1px solid;"> <p> <span>出發時間</span> </p> </td><td style="border:1px solid;"> <p> <span>名綫及其它</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>1.貞固</span> </p> </td><td style="border:1px solid;"> <p> <span>鄭州滎澤</span> </p> </td><td style="border:1px solid;"> <p> <span>永昌元年十一月一日</span> </p> </td><td style="border:1px solid;"> <p> <span>自廣州附舶至室利佛逝.襄助義淨譯經。長壽三年夏隨義淨返廣州。未經三載而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>2.懷業</span> </p> </td><td style="border:1px solid;"> <p> <span>祖父本是北人</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未返廣州，留居佛逝。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>3.道宏</span> </p> </td><td style="border:1px solid;"> <p> <span>汴州雍丘</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>與貞固同，返國後獨在嶺南。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>4.法朗</span> </p> </td><td style="border:1px solid;"> <p> <span>襄州襄陽</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未返廣州。往訶陵國，在彼經夏，遇疾而卒。</span> </p> </td></tr></tbody></table></div></div></div>
</>
附录
<div class="wlghyzd_wzb_18"><div id="FCdiv1124500" key="1124500"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124497" key="1124497"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00247','585971',this);" style="cursor:pointer;"> <span class="song">P247</span></i><p class="font18" id="ZSK00404-001-BT0000123"><b>一﹑求法僧一覽表</b></p><table><tbody><tr><td style="border:1px solid;"> <p> <span>姓名</span> </p> </td><td style="border:1px solid;"> <p> <span>籍貫</span> </p> </td><td style="border:1px solid;"> <p> <span>出發時間</span> </p> </td><td style="border:1px solid;"> <p> <span>路綫及其它</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>1.玄照</span> </p> </td><td style="border:1px solid;"> <p> <span>太州仙掌</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀十五年以後（第一次）</span> </p> <p> <span>麟德二年或乾封元年（第二次）</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。背金府，出流沙，踐鐵門，登雪嶺，漱香池，陟葱阜，途經速利，過覩貨羅，遠跨胡疆，到土蕃國。蒙文成公主送往北天，漸向闍蘭陀國。住此，經于四載。到中印度。麟德元年取道泥波羅﹑土蕃返，麟德二年正月抵洛陽。</span> </p> <p> <span>陸路去，至北印度，復向西印度，過信度國，到羅荼國，安居四載。轉歷南天，旋之大覺寺﹑那爛陀等地，與義淨相見。因陸路阻隔，遂停留於印度。在中印度菴摩羅跋國遘疾而卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>2.道希</span> </p> </td><td style="border:1px solid;"> <p> <span>齊州歷城</span> </p> </td><td style="border:1px solid;"> <p> <span>永徽末或顯慶年間</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。經土蕃到印度。在菴摩羅跋遇疾而終。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>3.師鞭</span> </p> </td><td style="border:1px solid;"> <p> <span>齊州</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德二年或乾封元年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。隨玄照從北天到西印度。在菴摩羅割波城卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>4.阿離耶跋摩</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀年中</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳，似從陸路去。卒於那爛陀。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>5.慧業</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀年中</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳，似從陸路去。卒於那爛陀。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>6.玄太</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>永徽年中</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。經土蕃﹑泥波羅，到中印度。旋踵東土，行至土峪渾，逢道希，復相引致，還向大覺寺。後歸唐國。</span> </p> </td></tr><tr><td style="border:1px solid;"> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00248','585971',this);" style="cursor:pointer;"> <span class="song">P248</span></i> <p> <span>7.玄恪</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀十五年以後</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。隨玄照到印度（指玄照第一次赴印事）。至大覺寺，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>8﹑新羅僧</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。至室利佛逝西婆魯師國，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>9.新羅僧</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>10.佛陀達摩</span> </p> </td><td style="border:1px solid;"> <p> <span>覩貨速利國</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳。在那爛陀與義浮相見，後乃轉向北印度。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>11.道方</span> </p> </td><td style="border:1px solid;"> <p> <span>并州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。經泥波羅到印度，數年後還向泥波羅，於今現在。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>12.道生</span> </p> </td><td style="border:1px solid;"> <p> <span>并州</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀末年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路，經土蕃到中印度。歸，行至泥波羅，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>13.常慜</span> </p> </td><td style="border:1px solid;"> <p> <span>并州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經訶陵到末羅瑜，復從此國欲往中印度，舶沉而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>14.常慜弟子</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。同上。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>15.末底僧訶</span> </p> </td><td style="border:1px solid;"> <p> <span>京師</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德二年或乾封元年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。與師鞭﹑玄照等同。入北印度，到中印度。思還故里，於泥波羅遇患身亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>16.玄會</span> </p> </td><td style="border:1px solid;"> <p> <span>京師</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。從北印度入羯濕彌羅。後乃南遊，至大覺寺。陸路返，到泥波羅而卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>17.質多跋摩</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳，或在顯慶三年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。與北道使人相逐至縛渴羅。取北路而歸，莫知所至。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>18.19.土蕃公主嬭母之息二人</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>在泥波羅國。初並出家，後一歸俗。</span> </p> </td></tr><tr><td style="border:1px solid;"> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00249','585971',this);" style="cursor:pointer;"> <span class="song">P249</span></i> <p> <span>20.隆法師</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>貞觀年内</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。從北道出到北印度，到健陀羅國，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>21.明遠</span> </p> </td><td style="border:1px solid;"> <p> <span>益州清城</span> </p> </td><td style="border:1px solid;"> <p> <span>約在麟德年間</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經交阯﹑訶陵﹑師子洲﹑到南印度，後無消息。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>22.義朗</span> </p> </td><td style="border:1px solid;"> <p> <span>益州成都</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經扶南﹑郎迦戍，到師子洲，後無消息。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>23.智岸</span> </p> </td><td style="border:1px solid;"> <p> <span>益州</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。在郎迦戍國遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>24.義玄</span> </p> </td><td style="border:1px solid;"> <p> <span>益州成都</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。義朗弟。後無消息。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>25.會寧</span> </p> </td><td style="border:1px solid;"> <p> <span>益州成都</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德年中</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到訶陵洲，停住三載，共訶陵國僧智賢譯經。往印度，後無踪緒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>26.運期</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德年中</span> </p> </td><td style="border:1px solid;"> <p> <span>海路至訶陵，奉會寧命賫經還至交府，馳驛京兆。旋迴南海，十有餘年。後歸俗，住室利佛逝國，于今現在。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>27.木叉提婆</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>從海路到印度，卒於此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>28.窺沖</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>約在麟德年間</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與明遠同舶到師子洲。向西印度，見玄照，共詣中印度，卒於王舍城。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>29.慧琰</span> </p> </td><td style="border:1px solid;"> <p> <span>交州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。隨智行到僧訶羅，遂停彼國，莫辨存亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>30.信胄</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。取北道到印度，卒於信者寺。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>31.智行</span> </p> </td><td style="border:1px solid;"> <p> <span>愛州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到僧訶羅。至中印度，卒於信者寺。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>32.大乘燈</span> </p> </td><td style="border:1px solid;"> <p> <span>愛州</span> </p> </td><td style="border:1px solid;"> <p> <span>約在顯慶年</span> </p> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00250','585971',this);" style="cursor:pointer;"> <span class="song">P250</span></i> <p> <span>間</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到師子國，過南印度，復屆</span> </p> <p> <span>東印度，往耽摩立底，淹停斯國十二年。與義淨共詣中印度。卒於俱尸城。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>33.僧伽跋摩</span> </p> </td><td style="border:1px solid;"> <p> <span>康國</span> </p> </td><td style="border:1px solid;"> <p> <span>在顯慶年内</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。奉勑與使人相隨至印度。後還唐國，歸路不詳。又奉勑往交阯，卒於此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>34.彼岸</span> </p> </td><td style="border:1px solid;"> <p> <span>高昌</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。偕智岸隨漢使泛舶海中，遇疾而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>35.智岸</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>36.曇閏</span> </p> </td><td style="border:1px solid;"> <p> <span>洛陽</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德年中</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。附舶至訶陵北渤盆國而卒。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>37義輝</span> </p> </td><td style="border:1px solid;"> <p> <span>洛陽</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。到郎迦戍國而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>38.39.40.唐僧三人</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。從北道到烏長那國，存亡不詳。烏長僧至，傳説如此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>41.慧輪</span> </p> </td><td style="border:1px solid;"> <p> <span>新羅</span> </p> </td><td style="border:1px solid;"> <p> <span>麟德二年或乾封元年</span> </p> </td><td style="border:1px solid;"> <p> <span>陸路去。奉勅隨玄照到北印度，復到中印度。義淨來日尚存。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>42.道琳</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。越銅柱而屆郎迦，歷訶陵而經裸國。到東印度耽摩立底國，住經三載。後觀化中印度，遊南印度，復向西印度羅荼國。轉向北印度，到羯濕彌羅﹑烏長那，次往迦畢試。與智弘相隨，擬歸國，聞爲途賊斯擁，還乃復向北印度。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>43.曇光</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。至訶利鷄羅國，後不委何之。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>44.唐僧一人</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>去路不詳，似爲海路。在訶羅鷄羅國，卒於此。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>45.慧命</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。泛舶行至占波，屢遘艱難，</span> </p> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00251','585971',this);" style="cursor:pointer;"> <span class="song">P251</span></i> <p> <span>遂返棹歸唐。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>46.玄逵</span> </p> </td><td style="border:1px solid;"> <p> <span>潤州江寧</span> </p> </td><td style="border:1px solid;"> <p> <span>咸亨二年</span> </p> </td><td style="border:1px solid;"> <p> <span>偕義淨欲取海路赴印，至廣州而染風疾，不果行。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>義淨</span> </p> </td><td style="border:1px solid;"> <p> <span>齊州山莊</span> </p> </td><td style="border:1px solid;"> <p> <span>咸亨二年十一月</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。經室利佛逝﹑末羅瑜﹑羯荼﹑裸人國，到耽摩立底。復到那爛陀，並周遊諸聖迹。在那爛陀留學十年。垂拱元年東歸。返程與去時相同。證聖元年抵洛陽。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>47.善行</span> </p> </td><td style="border:1px solid;"> <p> <span>晉州</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>隨義淨取海路到室利佛逝，染疾而歸國。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>48.靈運</span> </p> </td><td style="border:1px solid;"> <p> <span>襄陽</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與僧哲同遊。曾到師子國﹑那爛陀等地。後返國，應是取海路而歸。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>49.僧哲</span> </p> </td><td style="border:1px solid;"> <p> <span>澧州</span> </p> </td><td style="border:1px solid;"> <p> <span>咸亨二年以後數年</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。巡禮略周，歸東印度，到三摩呾吒國。承聞尚在。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>50.玄遊</span> </p> </td><td style="border:1px solid;"> <p> <span>高麗</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。爲僧哲弟子，隨僧哲到師子國，因住於彼。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>51.智弘</span> </p> </td><td style="border:1px solid;"> <p> <span>洛陽</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。偕無行於合浦昇舶，風便不通，漂居匕景。復向交州，住經一夏。至冬末復往海濱神灣附舶，到室利佛逝。自餘經歷與無行同。在中印度近有八年。後向北印度羯濕彌羅，擬之鄉國。聞與道琳爲伴，不知今在何所。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>52.無行</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州江陵</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與智弘爲伴，汎舶一月到室利佛逝。後乘王舶，經十五日到末羅瑜洲，又十五日到羯荼國。至冬末轉舶西行，經三十日到那伽鉢亶那。從此泛海二日到師子洲。從</span> <i class="pageTag" onclick="viewPic('ZSK00404-001-L00252','585971',this);" style="cursor:pointer;"> <span class="song">P252</span></i> <span>此復東北泛舶一月到訶利鷄羅國。停住一年，便之大覺寺等地。擬取北印度歸乎故里。卒於北印度。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>53.法振</span> </p> </td><td style="border:1px solid;"> <p> <span>荆州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。偕乘悟﹑乘如經匕景﹑訶陵，至羯荼。於此遇疾而殞。乘悟﹑乘如遂附舶東歸。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>54.乘悟</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未至印度而返，卒於瞻波。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>55.乘如</span> </p> </td><td style="border:1px solid;"> <p> <span>梁州</span> </p> </td><td style="border:1px solid;"> <p> <span>不詳</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未至印度而返。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>56.大津</span> </p> </td><td style="border:1px solid;"> <p> <span>澧州</span> </p> </td><td style="border:1px solid;"> <p> <span>永淳二年</span> </p> </td><td style="border:1px solid;"> <p> <span>海路去。與唐使相逐到室利佛逝。於此見義淨，被遣歸唐。以天授二年五月十五日附舶而向長安。</span> </p> </td></tr></tbody></table><p> <span>重歸南海傳：</span> </p><table><tbody><tr><td style="border:1px solid;"> <p> <span>姓名</span> </p> </td><td style="border:1px solid;"> <p> <span>籍貫</span> </p> </td><td style="border:1px solid;"> <p> <span>出發時間</span> </p> </td><td style="border:1px solid;"> <p> <span>名綫及其它</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>1.貞固</span> </p> </td><td style="border:1px solid;"> <p> <span>鄭州滎澤</span> </p> </td><td style="border:1px solid;"> <p> <span>永昌元年十一月一日</span> </p> </td><td style="border:1px solid;"> <p> <span>自廣州附舶至室利佛逝.襄助義淨譯經。長壽三年夏隨義淨返廣州。未經三載而亡。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>2.懷業</span> </p> </td><td style="border:1px solid;"> <p> <span>祖父本是北人</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未返廣州，留居佛逝。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>3.道宏</span> </p> </td><td style="border:1px solid;"> <p> <span>汴州雍丘</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>與貞固同，返國後獨在嶺南。</span> </p> </td></tr><tr><td style="border:1px solid;"> <p> <span>4.法朗</span> </p> </td><td style="border:1px solid;"> <p> <span>襄州襄陽</span> </p> </td><td style="border:1px solid;"> <p> <span>同上</span> </p> </td><td style="border:1px solid;"> <p> <span>同上。未返廣州。往訶陵國，在彼經夏，遇疾而卒。</span> </p> </td></tr></tbody></table></div></div></div>
</>
重印後記
<div class="wlghyzd_wzb_18"><div id="FCdiv1124241" key="1124241"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 重印後記 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124502" key="1124502"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00328','586024',this);" style="cursor:pointer;"> <span class="song">P328</span></i><p class="font20" id="ZSK00404-001-BT0000178"><b>重印後記</b></p><p> <span>本書書稿完成於1982年，1988年由中華書局出版，2000年重印。時日荏苒，從這本書第一次印出到現在，已經二十多年。這次重印，在不影響版面的前提下，再次對過去校對中沒有發現的錯誤做了一些改正，同時收入了一篇書評。書評的作者Max Deeg（寧梵夫）是一位德國教授。書評涉及的方面頗廣，大部分討論書中的注釋的内容，他的意見，有的可以作爲研究的參考，有的還可以做進一步的討論。作者很認真地讀過原書，才可能寫出這樣的書評。作者的意見大多中肯。這是把這篇書評同時收入重印書中的最主要原因。書評用英文寫成，由北京大學的研究生于懷瑾翻譯爲中文，爲此我要同時感謝寧梵夫先生和于懷瑾。</span> </p><p> <span>在書再次重印之時，我首先想到的是本書最早的責任編輯，中華書局的謝方先生。我與謝方先生的交往，開始是因爲編撰《大唐西域記校注》，然後是這本書，然後是《南海寄歸内法傳校注》。我從他那裏學習到的，不祇是編書出書，更多的是他的學術品位和認真樸實的人品。</span> </p><p> <span>本書最初是我1982年完成的碩士論文，論文的指導老師是季羨林先生。季先生現在醫院，他知道書能夠重印，十分<i class="pageTag" onclick="viewPic('ZSK00404-001-L00329','586024',this);" style="cursor:pointer;"> <span class="song">P329</span></i>高興。</span> </p><p> <span>當然，我最後還應該感謝這本書新的責任編輯孫文穎和中華書局现在的領導。</span> </p><p> <span class="font12 zhu">王邦維</span> </p><p> <span class="font12 zhu">2009年5月10日于北京大學東方文學研究中心</span> </p></div></div></div>
</>
（二）西文部分
<div class="wlghyzd_wzb_18"><div id="FCdiv1124504" key="1124504"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 四、主要引用書目 &gt; （二）西文部分 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124505" key="1124505"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00280','585976',this);" style="cursor:pointer;"> <span class="song">P280</span></i><p class="font18" id="ZSK00404-001-BT0000129">（二）西文部分</p><p> <span>Bagchi，P.C.：India and China，reprinted，Calcutta，<span class="song">1981</span></span> </p><p> <span>Beal，S.：The Life of Hiuen Tsiang by the Shaman Hwui Li，with an introduction containing an account of the works of I-Tsing，London，<span class="song">1911</span></span> </p><p> <span>Chavannes，Ed.：Mémoire composé à l’époque de la grande dynastie T’ang sur les religieux éminents qui allèrent chercher la loi dans les pays d’Occident，Paris，<span class="song">1894</span></span> </p><p> <span>Coed ès，G.：The Indianized States of Southeast Asia，English ed.，Canberra，<span class="song">1975</span></span> </p><p> <span>Cunningham，A.：The Ancient Geography of India，reprin-ted，Delhi，<span class="song">1979</span></span> </p><p> <span>Dey，N.L.：The Geographical Dictionary of Ancient and Mediaeval India，3rd ed.，New Delhi，<span class="song">1971</span></span> </p><p> <span>Dutt，S.：Buddhist Monks and Monasteries of India，London，<span class="song">1962</span></span> </p><p> <span>Ghosh，A.：A Guide to Nālandā，Delhi，<span class="song">1946</span></span> </p><p> <span>Hall，D.G.E.：The History of South-east Asia，3rd ed.，New York and London，<span class="song">1968</span></span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00281','585976',this);" style="cursor:pointer;"> <span class="song">P281</span></i><p> <span>Joshi，L.M.：Studies in the Buddhist Culture of India during the7th and8th Centuries A.D.，2nd ed.，Dehli，<span class="song">1977</span></span> </p><p> <span>Law，B.C.：Historical Geography of Ancient India，New Delhi，reprinted，<span class="song">1976</span></span> </p><p> <span>Majumdar，R.C.：An Advanced History of India，Part Ⅰ，Ancient India，London，<span class="song">1951</span></span> </p><p> <span>Majumdar，R.C.：The History and Culture of the Indian People，Vol.Ⅲ，The Classical Age，Bombay，<span class="song">1954</span></span> </p><p> <span>Monier-Williams，M.：A Sanskṛit-English Dictionary，New ed.，Oxford，<span class="song">1979</span></span> </p><p> <span>Petech，L.：Northern India according to the Shui-Ching-Chu，Roma，<span class="song">1950</span></span> </p><p> <span>Raychaudhuri，H.：Political History of Ancient India，6thed.，Calcutta，<span class="song">1953</span></span> </p><p> <span>Regmi，D.R.：Ancient Nepal，Calcutta，<span class="song">1960</span></span> </p><p> <span>Regmi，D.R.：Ancient and Medieval Nepal，Kathamandu，<span class="song">1952</span></span> </p><p> <span>Sastri，K.A.N.：History of Srivijaya，Madras，<span class="song">1949</span></span> </p><p> <span>Shrestha，D.B.：The History of Ancient and MedievalNepal，2nd ed.，Kathamandu，<span class="song">1976</span></span> </p><p> <span>Smith，V.：The Early History of India，4th ed.，Oxford，<span class="song">1924</span></span> </p><p> <span>Soothill，W.E.：A Dictionary of Chinese Buddhist Terms，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00282','585976',this);" style="cursor:pointer;"> <span class="song">P282</span></i>reprinted，Delhi，<span class="song">1977</span></span> </p><p> <span>Sven Hedin：Transhimalaja，Leipzig，<span class="song">1909</span></span> </p><p> <span>Takakusu：A Record of the Buddhist Religion as Practised in India and the Malay Archipelago，translated，Oxford，<span class="song">1896</span></span> </p><p> <span>Wheatley，P.：The Golden Khersonese，Kuala Lumpur，<span class="song">1966</span></span> </p></div></div></div>
</>
（一）中、日文部分
<div class="wlghyzd_wzb_18"><div id="FCdiv1124535" key="1124535"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 四、主要引用書目 &gt; （一）中、日文部分 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124536" key="1124536"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00274','585975',this);" style="cursor:pointer;"> <span class="song">P274</span></i><p class="font18" id="ZSK00404-001-BT0000128">（一）中﹑日文部分</p><p> <span>大唐西域記</span> </p><p> <span>法顯傳</span> </p><p> <span>大慈恩寺三藏法師傳</span> </p><p> <span>玄奘法師行狀</span> </p><p> <span>往五天竺國傳</span> </p><p> <span>悟空入竺記</span> </p><p> <span>繼業西域行程</span> </p><p> <span>唐大和上東征記</span> </p><p> <span>高僧傳</span> </p><p> <span>續高僧傳</span> </p><p> <span>宋高僧傳</span> </p><p> <span>景德傳燈録</span> </p><p> <span>續古今譯經圖記</span> </p><p> <span>釋迦方志</span> </p><p> <span>南海寄歸内法傳</span> </p><p> <span>廣弘明集</span> </p><p> <span>彦悰：集沙門不應拜俗等事</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00275','585975',this);" style="cursor:pointer;"> <span class="song">P275</span></i><p> <span>阿育王傳</span> </p><p> <span>佛祖統記</span> </p><p> <span>大周刊定一切衆經目録</span> </p><p> <span>開元釋教録</span> </p><p> <span>貞元新定釋教目録</span> </p><p> <span>續貞元釋教目録</span> </p><p> <span>北本大般涅槃經</span> </p><p> <span>南本大般涅槃經</span> </p><p> <span>佛本行集經</span> </p><p> <span>修行本起經</span> </p><p> <span>妙法蓮華經</span> </p><p> <span>維摩經</span> </p><p> <span>彌勒上生經</span> </p><p> <span>彌勒下生經</span> </p><p> <span>無量壽經</span> </p><p> <span>賢愚經</span> </p><p> <span>梵網經</span> </p><p> <span>摩訶僧祗律</span> </p><p> <span>四分律</span> </p><p> <span>根本説一切有部毗奈耶破僧事</span> </p><p> <span>根本説一切有部毗奈耶雜事</span> </p><p> <span>根本説一切有部百一羯磨</span> </p><p> <span>根本薩婆多部律摄</span> </p><p> <span>薩婆多毘尼毘婆沙</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00276','585975',this);" style="cursor:pointer;"> <span class="song">P276</span></i><p> <span>四分律删繁補闕行事鈔</span> </p><p> <span>大毗婆沙論</span> </p><p> <span>大智度論</span> </p><p> <span>阿毗達磨俱舍論</span> </p><p> <span>阿毗達磨集論</span> </p><p> <span>瑜伽師地論</span> </p><p> <span>中觀論</span> </p><p> <span>百論</span> </p><p> <span>辯中邊論</span> </p><p> <span>大乘成業論</span> </p><p> <span>理趣釋</span> </p><p> <span>大乘義章</span> </p><p> <span>法華玄贊</span> </p><p> <span>法華文句</span> </p><p> <span>諸經要集</span> </p><p> <span>法苑珠林</span> </p><p> <span>往生要集</span> </p><p> <span>法門名義集</span> </p><p> <span>釋氏要覽</span> </p><p> <span>翻譯名義集</span> </p><p> <span>梵語千字文</span> </p><p> <span>慧琳：一切經音義</span> </p><p> <span>希麟：續一切經音義（以上大正新脩大藏經本）</span> </p><p> <span>玄應：一切經音義</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00277','585975',this);" style="cursor:pointer;"> <span class="song">P277</span></i><p> <span>慧苑：新譯大方廣佛華嚴經音義（以上弘教藏本）</span> </p><p> <span>祖庭事苑</span> </p><p> <span>法華三大部補注（以上續藏經本）</span> </p><p> <span>閲藏知津</span> </p><p> <span>大周新翻聖教序</span> </p><p> <span>唐中宗聖教序（以上昭和法寶總目録本）</span> </p><p> <span>史記</span> </p><p> <span>漢書</span> </p><p> <span>後漢書</span> </p><p> <span>三國志</span> </p><p> <span>晉書</span> </p><p> <span>宋書</span> </p><p> <span>南齊書</span> </p><p> <span>梁書</span> </p><p> <span>南史</span> </p><p> <span>隋書</span> </p><p> <span>舊唐書</span> </p><p> <span>新唐書</span> </p><p> <span>元史</span> </p><p> <span>資治通鑑（以上中華書局新標點本）</span> </p><p> <span>通典，萬有文庫本</span> </p><p> <span>唐六典，廣雅書局本</span> </p><p> <span>唐會要，中華書局1955年版</span> </p><p> <span>册府元龜，中華書局影印明本，1960年版</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00278','585975',this);" style="cursor:pointer;"> <span class="song">P278</span></i><p> <span>華陽國志，四部叢刊本</span> </p><p> <span>三輔黄圖，經訓堂叢書本</span> </p><p> <span>元和郡縣圖志，叢書集成初編本</span> </p><p> <span>長安志，經訓堂叢書本</span> </p><p> <span>輿地紀勝，道光二十九年刻文選樓影宋鈔本</span> </p><p> <span>讀史方輿紀要，中華書局1955年版</span> </p><p> <span>羊城古鈔，清刻本</span> </p><p> <span>古今注，四部叢刊本</span> </p><p> <span>水經注，四部叢刊本</span> </p><p> <span>酉陽雜俎，中華書局1981年版</span> </p><p> <span>嶺表録異，武英殿聚珍本</span> </p><p> <span>蠻書，向達校注清樣本</span> </p><p> <span>萍洲可談，守山閣叢書本</span> </p><p> <span>諸蕃志，馮承鈞校注本，中華書局1956年版</span> </p><p> <span>島夷誌略，中華書局1981年版</span> </p><p> <span>長春真人西遊記，叢書集成本</span> </p><p> <span>西遊録，向達校注本，中華書局1981年版</span> </p><p> <span>瀛涯勝覽，中華書局1955年版</span> </p><p> <span>尚書，四部備要本</span> </p><p> <span>周易，四部備要本</span> </p><p> <span>詩經，四部備要本</span> </p><p> <span>論語，諸子集成本</span> </p><p> <span>禮記，四部備要本</span> </p><p> <span>老子，四部叢刊本</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00279','585975',this);" style="cursor:pointer;"> <span class="song">P279</span></i><p> <span>莊子，諸子集成本</span> </p><p> <span>吕氏春秋，諸子集成本</span> </p><p> <span>淮南子，諸子集成本</span> </p><p> <span>世説新語，諸子集成本</span> </p><p> <span>孔子家語，四部叢刊本</span> </p><p> <span>事物紀原，叢書集成本</span> </p><p> <span>營造法式，商務1954年重印版</span> </p><p> <span>文選，中華書局影印清胡克家刻本</span> </p><p> <span>全唐文，清刻本</span> </p><p> <span>全唐詩，中華書局1960年版</span> </p><p> <span>金石萃編，清刻本</span> </p><p> <span>白氏六帖，菦圃影印傅增湘藏宋本</span> </p><p> <span>太平御覽，中華書局1960年影宋本</span> </p><p> <span>錦繡萬花谷，明錫山秦氏刻本</span> </p><p> <span>説郛，宛委山堂本</span> </p><p> <span>段注説文解字，掃葉山房本</span> </p><p> <span>説文通訓定聲，清刻本</span> </p><p> <span>張星烺：中西交通史資料匯編，中華書局1979年版</span> </p><p> <span>馮承鈞：歷代求法翻經録，商務1934年版</span> </p><p> <span>同上：西域南海史地考證譯叢，商務1934年版</span> </p><p> <span>同上：西域南海史地考證匯輯，中華書局1957年版</span> </p><p> <span>同上：西域地名，中華書局1980年版</span> </p><p> <span>藤田丰八：中國南海古代交通叢考，何健民中譯，商務1936年版</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00280','585975',this);" style="cursor:pointer;"> <span class="song">P280</span></i><p> <span>陳垣：中國佛教史籍概論，中華書局1962年版</span> </p><p> <span>吕澂：印度佛學源流略講，上海人民出版社，1979年版</span> </p><p> <span>足立喜六譯注：大唐西域求法高僧傳，東京，岩波書店，1942年</span> </p><p> <span>水谷真成譯注：大唐西域記，東京，平凡社，第二版，1979年</span> </p></div></div></div>
</>
四、主要引用書目
<div class="wlghyzd_wzb_18"><div id="FCdiv1124544" key="1124544"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 四、主要引用書目 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124536" key="1124536"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00274','585975',this);" style="cursor:pointer;"> <span class="song">P274</span></i><p class="font18" id="ZSK00404-001-BT0000128">（一）中﹑日文部分</p><p> <span>大唐西域記</span> </p><p> <span>法顯傳</span> </p><p> <span>大慈恩寺三藏法師傳</span> </p><p> <span>玄奘法師行狀</span> </p><p> <span>往五天竺國傳</span> </p><p> <span>悟空入竺記</span> </p><p> <span>繼業西域行程</span> </p><p> <span>唐大和上東征記</span> </p><p> <span>高僧傳</span> </p><p> <span>續高僧傳</span> </p><p> <span>宋高僧傳</span> </p><p> <span>景德傳燈録</span> </p><p> <span>續古今譯經圖記</span> </p><p> <span>釋迦方志</span> </p><p> <span>南海寄歸内法傳</span> </p><p> <span>廣弘明集</span> </p><p> <span>彦悰：集沙門不應拜俗等事</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00275','585975',this);" style="cursor:pointer;"> <span class="song">P275</span></i><p> <span>阿育王傳</span> </p><p> <span>佛祖統記</span> </p><p> <span>大周刊定一切衆經目録</span> </p><p> <span>開元釋教録</span> </p><p> <span>貞元新定釋教目録</span> </p><p> <span>續貞元釋教目録</span> </p><p> <span>北本大般涅槃經</span> </p><p> <span>南本大般涅槃經</span> </p><p> <span>佛本行集經</span> </p><p> <span>修行本起經</span> </p><p> <span>妙法蓮華經</span> </p><p> <span>維摩經</span> </p><p> <span>彌勒上生經</span> </p><p> <span>彌勒下生經</span> </p><p> <span>無量壽經</span> </p><p> <span>賢愚經</span> </p><p> <span>梵網經</span> </p><p> <span>摩訶僧祗律</span> </p><p> <span>四分律</span> </p><p> <span>根本説一切有部毗奈耶破僧事</span> </p><p> <span>根本説一切有部毗奈耶雜事</span> </p><p> <span>根本説一切有部百一羯磨</span> </p><p> <span>根本薩婆多部律摄</span> </p><p> <span>薩婆多毘尼毘婆沙</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00276','585975',this);" style="cursor:pointer;"> <span class="song">P276</span></i><p> <span>四分律删繁補闕行事鈔</span> </p><p> <span>大毗婆沙論</span> </p><p> <span>大智度論</span> </p><p> <span>阿毗達磨俱舍論</span> </p><p> <span>阿毗達磨集論</span> </p><p> <span>瑜伽師地論</span> </p><p> <span>中觀論</span> </p><p> <span>百論</span> </p><p> <span>辯中邊論</span> </p><p> <span>大乘成業論</span> </p><p> <span>理趣釋</span> </p><p> <span>大乘義章</span> </p><p> <span>法華玄贊</span> </p><p> <span>法華文句</span> </p><p> <span>諸經要集</span> </p><p> <span>法苑珠林</span> </p><p> <span>往生要集</span> </p><p> <span>法門名義集</span> </p><p> <span>釋氏要覽</span> </p><p> <span>翻譯名義集</span> </p><p> <span>梵語千字文</span> </p><p> <span>慧琳：一切經音義</span> </p><p> <span>希麟：續一切經音義（以上大正新脩大藏經本）</span> </p><p> <span>玄應：一切經音義</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00277','585975',this);" style="cursor:pointer;"> <span class="song">P277</span></i><p> <span>慧苑：新譯大方廣佛華嚴經音義（以上弘教藏本）</span> </p><p> <span>祖庭事苑</span> </p><p> <span>法華三大部補注（以上續藏經本）</span> </p><p> <span>閲藏知津</span> </p><p> <span>大周新翻聖教序</span> </p><p> <span>唐中宗聖教序（以上昭和法寶總目録本）</span> </p><p> <span>史記</span> </p><p> <span>漢書</span> </p><p> <span>後漢書</span> </p><p> <span>三國志</span> </p><p> <span>晉書</span> </p><p> <span>宋書</span> </p><p> <span>南齊書</span> </p><p> <span>梁書</span> </p><p> <span>南史</span> </p><p> <span>隋書</span> </p><p> <span>舊唐書</span> </p><p> <span>新唐書</span> </p><p> <span>元史</span> </p><p> <span>資治通鑑（以上中華書局新標點本）</span> </p><p> <span>通典，萬有文庫本</span> </p><p> <span>唐六典，廣雅書局本</span> </p><p> <span>唐會要，中華書局1955年版</span> </p><p> <span>册府元龜，中華書局影印明本，1960年版</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00278','585975',this);" style="cursor:pointer;"> <span class="song">P278</span></i><p> <span>華陽國志，四部叢刊本</span> </p><p> <span>三輔黄圖，經訓堂叢書本</span> </p><p> <span>元和郡縣圖志，叢書集成初編本</span> </p><p> <span>長安志，經訓堂叢書本</span> </p><p> <span>輿地紀勝，道光二十九年刻文選樓影宋鈔本</span> </p><p> <span>讀史方輿紀要，中華書局1955年版</span> </p><p> <span>羊城古鈔，清刻本</span> </p><p> <span>古今注，四部叢刊本</span> </p><p> <span>水經注，四部叢刊本</span> </p><p> <span>酉陽雜俎，中華書局1981年版</span> </p><p> <span>嶺表録異，武英殿聚珍本</span> </p><p> <span>蠻書，向達校注清樣本</span> </p><p> <span>萍洲可談，守山閣叢書本</span> </p><p> <span>諸蕃志，馮承鈞校注本，中華書局1956年版</span> </p><p> <span>島夷誌略，中華書局1981年版</span> </p><p> <span>長春真人西遊記，叢書集成本</span> </p><p> <span>西遊録，向達校注本，中華書局1981年版</span> </p><p> <span>瀛涯勝覽，中華書局1955年版</span> </p><p> <span>尚書，四部備要本</span> </p><p> <span>周易，四部備要本</span> </p><p> <span>詩經，四部備要本</span> </p><p> <span>論語，諸子集成本</span> </p><p> <span>禮記，四部備要本</span> </p><p> <span>老子，四部叢刊本</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00279','585975',this);" style="cursor:pointer;"> <span class="song">P279</span></i><p> <span>莊子，諸子集成本</span> </p><p> <span>吕氏春秋，諸子集成本</span> </p><p> <span>淮南子，諸子集成本</span> </p><p> <span>世説新語，諸子集成本</span> </p><p> <span>孔子家語，四部叢刊本</span> </p><p> <span>事物紀原，叢書集成本</span> </p><p> <span>營造法式，商務1954年重印版</span> </p><p> <span>文選，中華書局影印清胡克家刻本</span> </p><p> <span>全唐文，清刻本</span> </p><p> <span>全唐詩，中華書局1960年版</span> </p><p> <span>金石萃編，清刻本</span> </p><p> <span>白氏六帖，菦圃影印傅增湘藏宋本</span> </p><p> <span>太平御覽，中華書局1960年影宋本</span> </p><p> <span>錦繡萬花谷，明錫山秦氏刻本</span> </p><p> <span>説郛，宛委山堂本</span> </p><p> <span>段注説文解字，掃葉山房本</span> </p><p> <span>説文通訓定聲，清刻本</span> </p><p> <span>張星烺：中西交通史資料匯編，中華書局1979年版</span> </p><p> <span>馮承鈞：歷代求法翻經録，商務1934年版</span> </p><p> <span>同上：西域南海史地考證譯叢，商務1934年版</span> </p><p> <span>同上：西域南海史地考證匯輯，中華書局1957年版</span> </p><p> <span>同上：西域地名，中華書局1980年版</span> </p><p> <span>藤田丰八：中國南海古代交通叢考，何健民中譯，商務1936年版</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00280','585975',this);" style="cursor:pointer;"> <span class="song">P280</span></i><p> <span>陳垣：中國佛教史籍概論，中華書局1962年版</span> </p><p> <span>吕澂：印度佛學源流略講，上海人民出版社，1979年版</span> </p><p> <span>足立喜六譯注：大唐西域求法高僧傳，東京，岩波書店，1942年</span> </p><p> <span>水谷真成譯注：大唐西域記，東京，平凡社，第二版，1979年</span> </p></div></div></div>
</>
三、義淨籍貫考辨
<div class="wlghyzd_wzb_18"><div id="FCdiv1124551" key="1124551"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 三、義淨籍貫考辨 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124552" key="1124552"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00268','585973',this);" style="cursor:pointer;"> <span class="song">P268</span></i><p class="font18" id="ZSK00404-001-BT0000125"><b>三﹑義淨籍貫考辨</b></p><p> <span><span class="zhuanming">義淨</span>的籍貫，歷來有兩種説法。一説<span class="zhuanming">范陽</span>（今<span class="zhuanming">河北</span><span class="zhuanming">涿縣</span>），一説<span class="zhuanming">齊州</span>（<span class="zhuanming">唐</span>時治<span class="zhuanming">歷城</span>，今<span class="zhuanming">山東</span><span class="zhuanming">濟南市</span>，轄數縣，地域更寬）。主張<span class="zhuanming">范陽</span>的人較多。近代人<span class="zhuanming">梁啟超</span>﹑<span class="zhuanming">蔣維喬</span>﹑<span class="zhuanming">馮承鈞</span>等均持<span class="zhuanming">范陽</span>説<a class="zhuhao" href="#2287" id="2269">（1）</a>。外國學者如<span class="zhuanming">沙畹</span>﹑<span class="zhuanming">高楠順次郎</span>等亦持此説。解放前出版﹑最近又重印的《中國人名大辭典》採是説。解放後出版的書籍雜誌仍然如此<a class="zhuhao" href="#2288" id="2270">（2）</a>。主張<span class="zhuanming">齊州</span>説的人較少。<span class="zhuanming">陳援庵</span>先生編《釋氏疑年録》，卽持<span class="zhuanming">齊州</span>説。一九七九年新版《辭海》和最新出版的《宗教詞典》則兩説并列。<span class="zhuanming">范陽</span><span class="zhuanming">齊州</span>兩説，各有所據。<span class="zhuanming">范陽</span>説的主要依據是《宋高僧傳》，<span class="zhuanming">齊州</span>説的主要依據是《開元釋教録》，兩種不同説法，其實是古已有之。因此，要決定兩説孰是孰非，惟有首先考察古人的記載。</span> </p><p> <span>現存有關<span class="zhuanming">義淨</span>的史料，除了<span class="zhuanming">義淨</span>自己的兩部著作《大唐西域求法高僧傳》﹑《南海寄歸内法傳》外，保存在<span class="zhuanming">唐</span>代著作中的，有<span class="zhuanming">智昇</span>的《續古今譯經圖記》和《開元釋教録》卷九﹑<span class="zhuanming">圓照</span>的《貞元新定釋教目録》卷十三中的<span class="zhuanming">義淨</span>的傳記。<span class="zhuanming">義淨</span>自己的著作没有講到他自己的籍貫。不過三個傳記説法都相同：“沙門釋<span class="zhuanming">義淨</span>，<span class="zhuanming">齊州</span>人。”唯一的例外是<span class="zhuanming">唐中宗</span>寫的《大唐龍興三藏聖教序》，其中稱<span class="zhuanming">義淨</span>爲<span class="zhuanming">范陽</span>人。<span class="zhuanming">唐</span>人的著作已是兩種説法，後代<i class="pageTag" onclick="viewPic('ZSK00404-001-L00269','585973',this);" style="cursor:pointer;"> <span class="song">P269</span></i>的争論，其源蓋出於此。</span> </p><p> <span><span class="zhuanming">宋</span>代的著作也是兩種説法。撰成於<span class="zhuanming">北宋</span><span class="zhuanming">端拱</span>元年（988）的《宋高僧傳》記載的是：“釋<span class="zhuanming">義淨</span>，字<span class="zhuanming">文明</span>，姓<span class="zhuanming">張氏</span>，<span class="zhuanming">范陽</span>人也。”<a class="zhuhao" href="#2289" id="2271">（3）</a>但撰成於<span class="zhuanming">南宋</span><span class="zhuanming">紹興</span>十三年（1143）的《翻譯名義集》却仍然記載的是：“<span class="zhuanming">義淨</span>，<span class="zhuanming">齊州</span>人。”<a class="zhuhao" href="#2290" id="2272">（4）</a><span class="zhuanming">非濁</span>集《三寶感應要略録》亦稱：“三藏法師<span class="zhuanming">義淨</span>，<span class="zhuanming">齊州</span>人。”<a class="zhuhao" href="#2291" id="2273">（5）</a><span class="zhuanming">元</span>代<span class="zhuanming">念常</span>編《佛祖歷代通載》則揉二説爲一説：“法師姓<span class="zhuanming">張</span>，<span class="zhuanming">齊州</span><span class="zhuanming">范陽</span>人。”<a class="zhuhao" href="#2292" id="2274">（6）</a>但<span class="zhuanming">唐</span>時<span class="zhuanming">齊</span><span class="zhuanming">州</span><span class="zhuanming">范陽</span>實爲兩地，一屬<span class="zhuanming">河南道</span>，爲州；一屬<span class="zhuanming">河北道</span>，爲縣（非指<span class="zhuanming">范陽郡</span>）。<span class="zhuanming">范陽</span>并不屬<span class="zhuanming">齊州</span>。<span class="zhuanming">齊州</span><span class="zhuanming">范陽</span>人實在是一種含混不清，或者根本上可説是錯誤的説法。</span> </p><p> <span><span class="zhuanming">明</span>代以後，似乎就都是<span class="zhuanming">范陽</span>一説了。<span class="zhuanming">明</span><span class="zhuanming">覺岸</span>撰《釋氏稽古略》，稱<span class="zhuanming">義淨</span>“<span class="zhuanming">范陽</span><span class="zhuanming">張</span>氏子”。<a class="zhuhao" href="#2293" id="2275">（7）</a>《全唐文》卷九一四﹑《全唐詩》卷八○八中的<span class="zhuanming">義淨</span>小傳俱同。</span> </p><p> <span>細考諸家記載，應該説<span class="zhuanming">齊州</span>一説是正確的。</span> </p><p> <span>一﹑<span class="zhuanming">智昇</span>的《續古今譯經圖記》和《開元釋教録》，成書時間是<span class="zhuanming">開元</span>十八年（730），上距<span class="zhuanming">義淨</span>卒年卽<span class="zhuanming">先天</span>二年（713）僅十七年。<span class="zhuanming">智昇</span>的著作，有《開元釋教録》等共五部二十五卷，俱題爲<span class="zhuanming">開元</span>十八年撰，其中《開元釋教録》二十卷，搜求勘定甚細，後代稱其“最爲精要”，非十數年功夫不能爲。<span class="zhuanming">智昇</span>撰書在<span class="zhuanming">長安</span><span class="zhuanming">崇福寺</span>，<span class="zhuanming">義淨</span>晚年也在<span class="zhuanming">長安</span><span class="zhuanming">大薦福寺</span>，從時間和當時的情況推測，<span class="zhuanming">智昇</span>極可能是親自見過<span class="zhuanming">義淨</span>的。《開元釋教録》説<span class="zhuanming">義淨</span>“學侣傳行，遍於<span class="zhuanming">京洛</span>。”<a class="zhuhao" href="#2294" id="2276">（8）</a>退一步説，<span class="zhuanming">智昇</span>至少也與<span class="zhuanming">義淨</span>門下的弟子們廣有接觸。他了解的材料應該最可靠，記載也最可信。</span> </p><p> <span>二﹑<span class="zhuanming">義淨</span>自己的著作中雖然没有直接講到他自己的籍貫，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00270','585973',this);" style="cursor:pointer;"> <span class="song">P270</span></i>但也並非毫無踪迹可尋。</span> </p><p> <span>《寄歸傳》卷四<span class="zhuanming">義淨</span>自述七歲時入<span class="zhuanming">齊州</span>城西四十里許的<span class="zhuanming">土窟寺</span>出家。<a class="zhuhao" href="#2295" id="2277">（9）</a>如籍出<span class="zhuanming">范陽</span>，齠齔之年，似不大可能到距<span class="zhuanming">范陽</span>有七八百里地之遥的<span class="zhuanming">齊州</span>出家。</span> </p><p> <span>同書同卷又云：“來日從京重歸故里，親請（<span class="zhuanming">慧智</span>）大師曰……。”<a class="zhuhao" href="#2296" id="2278">（10）</a><span class="zhuanming">慧智</span>在<span class="zhuanming">齊州</span><span class="zhuanming">土窟寺</span>，故里卽指<span class="zhuanming">齊州</span>。<span class="zhuanming">高楠順次郎</span>翻譯此段文字，注謂“故里”爲<span class="zhuanming">范陽</span>，致使上下文文理難通，實在是錯誤地理解了原文。<a class="zhuhao" href="#2297" id="2279">（11）</a><span class="zhuanming">義淨</span>於<span class="zhuanming">咸亨</span>元年秋從<span class="zhuanming">西京</span>（<span class="zhuanming">長安</span>）返回<span class="zhuanming">齊州</span>，次年從<span class="zhuanming">齊州</span>出發南下。《求法高僧傳》卷下記<span class="zhuanming">義淨</span>到<span class="zhuanming">印度</span>後，“住<span class="zhuanming">大覺寺</span>，禮真容像。<span class="zhuanming">山東</span>道俗所贈紽絹，持作<span class="zhuanming">如來</span>等量袈裟，親奉披服。<span class="zhuanming">濮州</span><span class="zhuanming">玄</span>律師附羅蓋數萬，爲持奉上。<span class="zhuanming">曹州</span><span class="zhuanming">安道</span>禪師寄拜禮菩提像，亦爲禮迄。”<span class="zhuanming">濮州</span>﹑<span class="zhuanming">曹州</span>，<span class="zhuanming">唐</span>時治所均在今<span class="zhuanming">山東</span>南部，與<span class="zhuanming">齊州</span>同屬<span class="zhuanming">河南道</span>。從<span class="zhuanming">齊州</span>南下，正好經過此兩地。此亦<span class="zhuanming">義淨</span>行踪之一間接證明。</span> </p><p> <span>三﹑《貞元新定釋教目録》卷十三中的<span class="zhuanming">義淨</span>傳記，前部分抄自《開元録》，但<span class="zhuanming">圓照</span>在抄完《開元録》後，又增補進很長一段文字，敍<span class="zhuanming">義淨</span>去世時的情況極詳，其中包括<span class="zhuanming">義淨</span>臨終時的《遺書》和<span class="zhuanming">盧璨</span>撰寫的《大唐龍興翻經三藏義淨法師之塔銘並序》。因爲《貞元録》中有關<span class="zhuanming">開元</span>十八年以前譯經的史料幾乎全抄自《開元録》，所以過去似乎很少有人注意到這段文字。《貞元録》傳記稱：“（<span class="zhuanming">先天</span>）二年癸丑，<span class="zhuanming">義淨</span>三藏卧疾不愈，欲歸<span class="zhuanming">齊州</span>。”<a class="zhuhao" href="#2298" id="2280">（12）</a>《義淨遺書》：“<span class="zhuanming">齊州</span>孤妹諸親眷屬，並言好住。”<a class="zhuhao" href="#2299" id="2281">（13）</a>前引《寄歸傳》卷四<span class="zhuanming">義淨</span>自稱其“來日從京重歸故里。”《義淨塔銘》序文中卽作：“以<span class="zhuanming">咸亨</span>二年，發自全<span class="zhuanming">齊</span>，達于<span class="zhuanming">廣府</span>。”而其<i class="pageTag" onclick="viewPic('ZSK00404-001-L00271','585973',this);" style="cursor:pointer;"> <span class="song">P271</span></i>第一句則説得更加明明白白：“師諱<span class="zhuanming">文明</span>，字<span class="zhuanming">義淨</span>，俗姓<span class="zhuanming">張</span>氏，<span class="zhuanming">齊郡</span><span class="zhuanming">山莊</span>人也。”<a class="zhuhao" href="#2300" id="2282">（14）</a>此爲肯定<span class="zhuanming">義淨</span>籍貫爲<span class="zhuanming">齊州</span>之最有力證據，可惜很少有人注意到。</span> </p><p> <span>那末爲什麽<span class="zhuanming">唐中宗</span>《聖教序》又是另一種説法呢？<span class="zhuanming">唐中宗</span>的原文是這樣：“<span class="zhuanming">大福先寺</span>翻經三藏法師<span class="zhuanming">義淨</span>者，<span class="zhuanming">范陽</span>人也。俗姓<span class="zhuanming">張</span>氏。”下文接着又説：“五代相<span class="zhuanming">韓</span>之後，三台仕<span class="zhuanming">晉</span>之前，朱紫分輝，貂蟬合彩。高祖爲<span class="zhuanming">東齊</span>郡守……爰祖及父，俱厭俗榮，放曠一邱。”<a class="zhuhao" href="#2301" id="2283">（15）</a>所謂<span class="zhuanming">義淨</span><span class="zhuanming">范陽</span>人，實際上只是指<span class="zhuanming">張</span>氏祖籍<span class="zhuanming">范陽</span>。<span class="zhuanming">義淨</span>高祖居官<span class="zhuanming">東齊</span>，爰祖及父則定居於此。<span class="zhuanming">義淨</span>生於<span class="zhuanming">齊州</span>，在此出家，亦自認此爲“故里”。<span class="zhuanming">義淨</span>自<span class="zhuanming">印度</span>歸國後，雖然一直在<span class="zhuanming">長安</span>和<span class="zhuanming">洛陽</span>兩地譯經，但直到他去世時，所有親屬都還在<span class="zhuanming">齊州</span>。他臨終前甚至還想回到<span class="zhuanming">齊州</span>去。爲<span class="zhuanming">義淨</span>撰寫塔銘的<span class="zhuanming">盧璨</span>和編經録的<span class="zhuanming">智昇</span>﹑<span class="zhuanming">圓照</span>等人，雖然也見過<span class="zhuanming">唐中宗</span>的《聖教序》，但還是没有把他的籍貫弄錯。<span class="zhuanming">義淨</span>籍貫確實是<span class="zhuanming">齊州</span>。只是到了<span class="zhuanming">贊寧</span>編《宋高僧傳》時，才又題爲<span class="zhuanming">范陽</span>。大概<span class="zhuanming">贊寧</span>也是見了<span class="zhuanming">中宗</span>《聖教序》，以爲聖天子之言，不會錯的，便採取了<span class="zhuanming">范陽</span>的説法。<span class="zhuanming">陳援庵</span>先生批評《宋高僧傳》道：“<span class="zhuanming">贊寧</span>之書，不提倡高蹈，與<span class="zhuanming">慧皎</span>異；又沾染<span class="zhuanming">五代</span>時鄉願習氣，以媚世爲當，故持論與<span class="zhuanming">道宣</span>又異。”<a class="zhuhao" href="#2302" id="2284">（16）</a>言誠不虚也。不過<span class="zhuanming">宋</span>代的其它著作也還仍然堅持<span class="zhuanming">齊州</span>一説。但到了元代，就變得更加混亂，出現了“<span class="zhuanming">齊州</span><span class="zhuanming">范陽</span>”這樣的説法。而<span class="zhuanming">明</span>代以後，一般人多以《宋高僧傳》爲根據，<span class="zhuanming">范陽</span>與<span class="zhuanming">齊州</span>，就幾乎只有<span class="zhuanming">范陽</span>一説了。代代傳抄，此卽兩種不同的説法的由來。</span> </p><p> <span>結論：<span class="zhuanming">義淨</span>祖籍<span class="zhuanming">范陽</span>，但本人籍貫<span class="zhuanming">齊州</span>。又<span class="zhuanming">山莊</span>一地，名<i class="pageTag" onclick="viewPic('ZSK00404-001-L00272','585973',this);" style="cursor:pointer;"> <span class="song">P272</span></i>不見經傳，未詳在<span class="zhuanming">齊州</span>何地，似爲一小地名。頗疑“<span class="zhuanming">山莊</span>”爲“<span class="zhuanming">山茌</span>”之誤。<span class="zhuanming">唐</span>初<span class="zhuanming">齊州</span>轄數縣，<span class="zhuanming">山茌</span>爲其一。《新唐書》卷三八《地理志》：“<span class="zhuanming">武德</span>元年析置<span class="zhuanming">山茌縣</span>，<span class="zhuanming">天寶</span>元年曰<span class="zhuanming">豐齊</span>，<span class="zhuanming">元和</span>十年省。”<a class="zhuhao" href="#2303" id="2285">（17）</a>卽古<span class="zhuanming">山茌邑</span>。《舊唐書》卷三八《地理志》所記稍異，稱“<span class="zhuanming">元和</span>十五年”併入<span class="zhuanming">長清縣</span>。卽今<span class="zhuanming">濟南市</span>西<span class="zhuanming">長清縣</span>。<span class="zhuanming">義淨</span>七歲時入<span class="zhuanming">齊州</span>城西四十里許的<span class="zhuanming">土窟寺</span>出家，恰好離<span class="zhuanming">山茌縣</span>舊地不遠。但核之《高麗藏》本此節文字，此刻作“山㽵”，“㽵”應卽“莊”；《大正藏》本﹑《弘教藏》本﹑《頻伽藏》本則俱作<span class="zhuanming">山莊</span>，因此未敢定此是非。</span> </p><p> <span>補記：<span class="zhuanming">唐</span>人重門閥，好稱郡望。<span class="zhuanming">張</span>氏爲<span class="zhuanming">范陽</span>大姓。<span class="zhuanming">中宗</span>《聖教序》稱<span class="zhuanming">義淨</span>爲<span class="zhuanming">范陽</span><span class="zhuanming">張</span>氏後人，或者不過是爲表示嘉美之意。其作法與後代有人稱<span class="zhuanming">李白</span>爲“<span class="zhuanming">隴西</span><span class="zhuanming">李</span>氏”，與<span class="zhuanming">義淨</span>同時的<span class="zhuanming">張説</span>稱其先本<span class="zhuanming">范陽</span>人等相似，所謂“遥遥華胄”之類耳。<span class="zhuanming">唐</span>初此風頗盛。<span class="zhuanming">陳寅恪</span>先生治<span class="zhuanming">唐</span>史，於此多所論列。<a class="zhuhao" href="#2304" id="2286">（18）</a>此條意見最初承<span class="zhuanming">中國社會科學院</span><span class="zhuanming">南亞研究所</span><span class="zhuanming">方廣錩</span>同志提示。此亦進一步證明<span class="zhuanming">范陽</span>一説之不可靠。</span> </p>注釋：          <p> <span class="font12 zhu"><a class="zhuhao" href="#2269" id="2287">（1）</a>見<span class="zhuanming">梁啟超</span>《翻譯文學與佛典》﹑《中國印度之交通》等，俱載於《飲冰室合集》第十四；<span class="zhuanming">蔣維喬</span>《中國佛教史》卷二；<span class="zhuanming">馮承鈞</span>《歷代求法翻經録》。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2270" id="2288">（2）</a>如《歷史教學》六二年第三期；<span class="zhuanming">翦伯贊</span>主編《中國史綱要》第二册；一九八一年新出版的《中國歷史人物生卒年表》等。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2271" id="2289">（3）</a>卷一（大50/710b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2272" id="2290">（4）</a>卷一（大54/1071c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2273" id="2291">（5）</a>卷中（大51/841b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2274" id="2292">（6）</a>卷十二（大49/584c）。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00273','585973',this);" style="cursor:pointer;"> <span class="song">P273</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#2275" id="2293">（7）</a>卷三（大49/820b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2276" id="2294">（8）</a>卷九（大55/569b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2277" id="2295">（9）</a>卷四（大54/231c）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2278" id="2296">（10）</a>同上（大54/233b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2279" id="2297">（11）</a>Takakusu：RBR.p.210，n.2。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2280" id="2298">（12）</a>卷十三（大55/870b）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2281" id="2299">（13）</a>同上（大55/871a）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2282" id="2300">（14）</a>同上（大55/871c）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2283" id="2301">（15）</a>昭3/1421c。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2284" id="2302">（16）</a>《中國佛教史籍概論》卷二，<span class="zhuanming">中華書局</span>，1962年版，頁42。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2285" id="2303">（17）</a><span class="zhuanming">中華書局</span>新點校本，4/993。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2286" id="2304">（18）</a><span class="zhuanming">張説</span>一例，卽見《陳寅恪先生編年事輯》，<span class="zhuanming">上海古籍出版社</span>，1981年版，頁112。</span> </p></div></div></div>
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一畫
<div class="wlghyzd_wzb_18"><div id="FCdiv1124570" key="1124570"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 一畫 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124571" key="1124571"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00283','585979',this);" style="cursor:pointer;"> <span class="song">P283</span></i>一畫          <p> <span>一公（處一）<span class="song">151</span></span> </p><p> <span>一切有部律133，（137），<span class="song">183</span></span> </p></div></div></div>
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1、中文專名索引
<div class="wlghyzd_wzb_18"><div id="FCdiv1124574" key="1124574"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 &gt; 1、中文專名索引 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124575" key="1124575"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00283','585978',this);" style="cursor:pointer;"> <span class="song">P283</span></i><p class="font18" id="ZSK00404-001-BT0000131">1﹑中文專名索引</p><p> <span>説明：本索引收入《大唐西域求法高僧傳》原書中的專名及少數詞語。所有條目按首字筆畫多少排列。條目後數字表示該條專名出現在本書中的頁碼，帶括弧的數字則表示其注釋條所在頁碼。</span> </p></div></div></div>
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五、索引
<div class="wlghyzd_wzb_18"><div id="FCdiv1124578" key="1124578"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 五、索引 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124575" key="1124575"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00283','585978',this);" style="cursor:pointer;"> <span class="song">P283</span></i><p class="font18" id="ZSK00404-001-BT0000131">1﹑中文專名索引</p><p> <span>説明：本索引收入《大唐西域求法高僧傳》原書中的專名及少數詞語。所有條目按首字筆畫多少排列。條目後數字表示該條專名出現在本書中的頁碼，帶括弧的數字則表示其注釋條所在頁碼。</span> </p></div></div></div>
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六、評王邦維《大唐西域求法高僧傳校注》
<div class="wlghyzd_wzb_18"><div id="FCdiv1124233" key="1124233"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 六、評王邦維《大唐西域求法高僧傳校注》 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124580" key="1124580"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00303','586023',this);" style="cursor:pointer;"> <span class="song">P303</span></i><p class="font18" id="ZSK00404-001-BT0000176"><b>六﹑評王邦維《大唐西域求法高僧傳校注》</b></p><p> <span class="font12 zhu">（德國）Max Deeg（寧梵夫）</span> </p><p> <span>現存的有關印度歷史的文獻資料不多，因此，對於中國求法高僧法顯和玄奘的遊記重要性，不僅每一位學習印度佛教的學生，也包括那些研究印度的一般歷史的學生也都知道。除此之外，當然還包括宋雲及其同伴僧慧以半官方名義出使的行記，以及義淨對於佛教僧團的描述；同樣重要的還有公元八世紀左右新羅僧人慧超和悟空的遊記。然而，这些旅行者的行记与歷史上曾有过的求法高僧的数量相比，不過只是一座冰山突出的峰顶，这些求法僧们爲了寻求他们的宗教的本源﹑積累善業，跋山涉水，從一個中國前往另一個“中國”（即中央之國，梵文爲Madhyadeśa，指北印度），蒐集原典，学习新的教義，停留在他们认为一个更好的學習佛法的地方，甚至最終在那裏圓寂。</span> </p><p> <span>唯一一種詳盡記述這些求法高僧事蹟的史料便是義淨的《大唐西域求法高僧傳》，它也是爲唐代這一特定歷史時期求法僧人立傳的唯一史料<a class="zhuhao" href="#2379" id="2305">（1）</a>。儘管我們也會考慮到其傳記的寫作当然会深受護法意圖和聖僧传记模式的影響，但作爲資料<i class="pageTag" onclick="viewPic('ZSK00404-001-L00304','586023',this);" style="cursor:pointer;"> <span class="song">P304</span></i>彙編，該書確實意義重大。正是這些簡短的傳記證實了歷盡千辛萬苦﹑前往印度的中國僧人不僅是出於實際需要而追求知識﹑探寻經典<a class="zhuhao" href="#2380" id="2306">（2）</a>，從宗教意義上說，他們也是一群真正的朝聖者。也就是說，他們的印度之行決不只是爲了追尋個人解脫<a class="zhuhao" href="#2381" id="2307">（3）</a>。</span> </p><p> <span>中國學者王邦維是北京大學教授，對於包括印度學﹑佛教學﹑漢學﹑中亞學在内的廣闊領域都有所涉獵。他於1988年在中國出版的校注本是對研究這一重要文獻的一個貢獻<a class="zhuhao" href="#2382" id="2308">（4）</a>。儘管此前我們已經看到了兩種不同年代和質量的西文譯本<a class="zhuhao" href="#2383" id="2309">（5）</a>，此外，還有一種日譯本<a class="zhuhao" href="#2384" id="2310">（6）</a>，但王邦維的專著依然深受歡迎。作爲注釋本，它不僅吸取了東西方研究的精華，而且補充了很多王邦維個人研究義淨的成果。</span> </p><p> <span>本書的前言写作有條不紊，先對西行求法的中國僧人做了一般性的介紹，進而深入探討了義淨的《大唐西域求法高僧傳》及其與其他史料的關係，尤其是它與玄奘《大唐西域記》的區別和導致這些區別的不同歷史背景<a class="zhuhao" href="#2385" id="2311">（7）</a>，接下來讨论求法僧西行的路徑，以及中國歷史文獻中有關經印尼群島到达印度的海路和經中亞（西藏，尼泊爾，雲南——緬甸）到达印度的陸路的記載，後者的開闢始自唐代。最後，本書除概略描述義淨的生平和他的著譯外<a class="zhuhao" href="#2386" id="2312">（8）</a>，還提到了早期的法譯本（CHA-VANNES沙畹譯）<a class="zhuhao" href="#2387" id="2313">（9）</a>和日譯本（足立喜六譯），並記有書名的變化沿革狀況和本書參考的幾種刻本<a class="zhuhao" href="#2388" id="2314">（10）</a>。</span> </p><p> <span>附錄一爲《求法僧一覽表》，臚列出《大唐西域求法高僧傳》中所記僧人的在家姓名﹑離開中國的時間和行程中的重<i class="pageTag" onclick="viewPic('ZSK00404-001-L00305','586023',this);" style="cursor:pointer;"> <span class="song">P305</span></i>要信息。附錄二爲《義淨生平編年》，不幸的是，筆者手頭現有的书缺失從263頁（公元700年之後的義淨生平年表）至278頁（參考書目中《莊子》之前的部分）。</span> </p><p> <span>這裏，我只想以“會寧傳”爲例來說明本書在注釋方面的細緻與詳盡。在論及會寧所譯佛經時，王邦維指出了《大乘涅槃》和最初見於《阿笈摩》的《大般涅槃經後分》之間的區別，他充分利用了過去未被重視的佛經——會寧與南海訶陵國譯師若那跋陀羅合譯的《大般涅槃經後分》（見T.377）——以及中國經錄（見第78—79頁的注4—7；第80頁的注11），而後者讓我們得以窺見目前已經失傳或各版本中譯名不同的的佛經內容，同時也有助於說明義淨等人譯經的具體情況。</span> </p><p> <span>另一個极好的文本互校的例子是有關運期生平的考證：根據《磧砂藏》的說法，運期“年可三十”<a class="zhuhao" href="#2389" id="2315">（11）</a>，但王邦維通過比較分析慧寧和運期行年事蹟，證實作爲《大正藏》底本的《高麗藏》的有關記載才是正確的。</span> </p><p> <span>在任何一本類似的書中，如果所述問題同樣關涉到一般意義上的歷史﹑宗教史﹑歷史地理﹑同時還涉及對印度語言如梵文﹑巴利文﹑其他各種俗語﹑汉语以及藏文的語言學研究，那麼，我們不可避免地需要對其中一些細節問題作進一步探討。</span> </p><p> <span>例如，王邦維完全正確地指出了確切探明玄照赴印行程的困難（見第19頁注20）。以義淨爲例，這種困難在於地理概念上的混亂。如“香池”這一地名，王邦維認爲它指的是佛教文獻中的著名湖泊“無熱惱池”（Anavatapta），此池位於大<i class="pageTag" onclick="viewPic('ZSK00404-001-L00306','586023',this);" style="cursor:pointer;"> <span class="song">P306</span></i>雪山之北，而“雪山”也未必就是興都庫什山脈（The Hinduku-sh）<a class="zhuhao" href="#2390" id="2316">（12）</a>。再如“睹貨羅”等等，歸根結底，也許是因爲義淨從未親歷過上述這些地方，才導致了地理概念的混亂。</span> </p><p> <span>第17頁，注14：應當給出“三有”對應的梵文（tri-）bhava。</span> </p><p> <span>第21頁，注25：《阿毗達磨集論》的梵文Abhidharmasaṅ gitiŚāstra應當改爲Abhidharmasamuccaya（“外文專名索引”中該條目的梵文也应该做同样的改正）。</span> </p><p> <span>第32頁，注52：據義淨記載，如來頂骨（uṣṇīṣa）在迦畢試國（KāpiŚī）。但事實上，準確地說該遺骨分別保藏在那揭羅曷（Nagarahāra）和醯羅城（Haḍḍa），這一點得到了法顯﹑玄奘和慧超的證實。這裏，義淨再次顯示出他的地理知识的弱點，但是考慮到當時迦畢試國王統治著那揭羅曷地區，他的觀點又不能說全錯。</span> </p><p> <span>第38頁，注7：應當給出沙畹文章的全部文獻信息：É.CHAVANNES，Les inscriptions chinoises de Bodh-Gayā，載於：Révue de l’histoire des religions（《宗教史評論》），1896年版，第1—56頁。</span> </p><p> <span>第46頁，注2：對“婆魯師”名稱和地域的考證詳見伯希和（P.PELLIOT）的著作：Notes on Marco Polo（Ouvrage Post-hume），巴黎：1956/1963年版，第661頁有關FANSUR的部分，以及第725頁有關FERLEC的部分，此處應加上這些信息。同樣，對“末羅瑜”和“昆侖”的討論則分別見該書第771頁和第599頁有關MALAIUR和ÇANGHIBAR的部分。</span> </p><p> <span>第60頁，注7：義淨書中未明確指出尊足山<i class="pageTag" onclick="viewPic('ZSK00404-001-L00307','586023',this);" style="cursor:pointer;"> <span class="song">P307</span></i>（Gurupādagiri）的具體位置<a class="zhuhao" href="#2391" id="2317">（13）</a>：它可能在菩提迦耶（Bodhgayā，今Kurkihār庫爾基哈爾）附近，也可能位於王舍城（Rājagṛha）周圍的山脈中，後者與義淨記載的地理次序相合（見203頁的注釋部分）；我認爲地理位置的差異很可能是因爲人們將兩座山脈混爲一談，說成大迦葉（Mahākāśyapa）在其中等待彌勒（Maitreya）下世。實際這兩座山脈一個叫Kukkuṭ-apādagiri，即“雞足山”，在菩提迦耶附近；另一個叫Gurupādagiri，即“尊足山”，靠近王舍城<a class="zhuhao" href="#2392" id="2318">（14）</a>。</span> </p><p> <span>第68頁：後人經常從《大唐西域求法高僧傳》中引用僧明遠在師子洲（SrīLaṅkā，今斯里蘭卡）密取佛牙一事，但奇怪的是，就錫蘭編年史而言，無論是在《小史》（Cūlavaṃsa）還是在晚出的《佛牙史》（Dāṭhavaṃsa）相關章節中都未發現有關此事的任何綫索，這一點尤其值得強調。</span> </p><p> <span>第75頁，注10：Ilaṅgāśōka在戈岱司（COEDÈS）書中作Ilangāśogam，見所引著作第143頁；還應補充一點：伯希和與藤田豐八一樣，認定Langkasuka（lěngkasuka）在“北大年”（Patani，見Notes on Marco Polo，第767頁）<a class="zhuhao" href="#2393" id="2319">（15）</a>；此外，在提及Kitāb al-Minhāj al-fākhirfī’ilm al-baḥr al-zākhir時，應注明時間（十六世紀上半葉）和參考書目（WHEATLEY，TheGolden Khersonese，第233和240頁），尤其因爲該書作爲手稿收藏在巴黎國家圖書館，所以無法在相關的史地經典中找到<a class="zhuhao" href="#2394" id="2320">（16）</a>。</span> </p><p> <span>91頁，注5：應當給出“八難”的對應梵文aṣṭa akṣaṇāni；並且“四輪”（見注6）最好解釋爲《翻譯名義大集》<i class="pageTag" onclick="viewPic('ZSK00404-001-L00308','586023',this);" style="cursor:pointer;"> <span class="song">P308</span></i>（Mahāvyutpatti，no.1603-1607）中的四輪：catvāri devamanusyānāmcakrāṇi（漢譯：四眷屬名目﹑人天四輪名目）<a class="zhuhao" href="#2395" id="2321">（17）</a>，按照沙畹譯本（第70頁注4）的解釋，這部分可釋爲：“（大乘燈Mahāyānapradīpa）希望能摧毀八種‘不幸的存在狀態’，而明確求得（人天）四種‘滿意的存在狀態’”。</span> </p><p> <span>第93頁，注13：“般涅槃寺“的梵文不是Parinirvāṇacai-tya，在伽西亞村（Kāsiā），即過去的俱尸（Kuśinagara）發現的與之完全對應的銘文是（Mahā）parinirvāṇa（mahā）vihā<span class="song">ra</span><a class="zhuhao" href="#2396" id="2322">（18）</a>。</span> </p><p> <span>第95頁，注6和172頁，注12：Avalokiteśvara中的“自在”義部分<a class="zhuhao" href="#2397" id="2323">（19）</a>也許可以追溯到Avalokita-svara這一形式，“svara”通常譯作漢語的“音”，而經印度“古典”詞源學家解釋，它來自sva，即“自”<a class="zhuhao" href="#2398" id="2324">（20）</a>。</span> </p><p> <span>第105頁，注5：“室利笈多大王（ŚrīGupta Mahārāja）”是歷史闡釋學循環的一個極好例證。將此稱號歸於生活在三世紀的笈多王朝（Gupta）第一位君主室利笈多（ŚrīGupta）名下，能說明兩點：1﹑這位君主的王國已經越過摩揭陀（Magadha）邊境，延伸至該寺的所在地西孟加拉<a class="zhuhao" href="#2399" id="2325">（21）</a>；2﹑在公元三世紀，已經有多達二十名中國南方求法僧接受了中印度君王賞賜的寺廟<a class="zhuhao" href="#2400" id="2326">（22）</a>。無庸置疑的是，在義淨的時代，笈多王朝早期的某位君主按照那爛陀寺（Nālandā）的建制修建支那寺（Cīnavihāra）是符合傳統的，儘管如此，我們仍應對這則記載的真實性有所保留，而且義淨似乎也暗示道：“古老相傳云……”<a class="zhuhao" href="#2401" id="2327">（23）</a>。對其產生背景的最合理解釋是：此一說其實是爲宣揚中國僧團的悠久歷史而虛構——這在印度是司空見慣的。其表現就是假託<i class="pageTag" onclick="viewPic('ZSK00404-001-L00309','586023',this);" style="cursor:pointer;"> <span class="song">P309</span></i>一位名不見經傳的東印度國君提婆跋摩（Devavarman）來講述此事：只要有更多的中國僧人前來，他就會將原來的二十四所村封還給寺廟，而當時，這些村封已減少到三所。這則記載除了抱怨西行求法僧人數之少外，還欲激勵中國僧人前往印度。說它是虛構還因爲這一段的結構佈局十分巧妙：來自三方<a class="zhuhao" href="#2402" id="2328">（24）</a>的求法僧人所住寺廟均靠近佛陀悟道處（大覺寺Mahābodhi），從北方（迦畢施Kāpīśi）來的僧人住在窶拏折里多寺（Guṇacarita-vihāra），從南方來的僧人住在屈錄迦寺（Cālukya-vihāra？），來自師子洲的僧人則住在僧伽羅國王建造的金剛座大覺寺（Vajrāsana-mahābodhi-vihāra）。因此義淨似乎旨在批評唯有代表東方的中國僧人與之無緣，即使他們享受到了優渥的待遇。</span> </p><p> <span>第118頁，注1至3（那爛陀寺的建造）：除了考古學上的證據能爲那爛陀寺斷代外<a class="zhuhao" href="#2403" id="2329">（25）</a>，從散見的雕刻物上也能發現一些間接的證據<a class="zhuhao" href="#2404" id="2330">（26）</a>，從而進一步證明那爛陀寺始建于笈多王朝衰落之前<a class="zhuhao" href="#2405" id="2331">（27）</a>。至於最初接受帝日王（ŚrīŚakrāditya），即鳩摩羅笈多一世（Kumāragupta Ⅰ）賜予那爛陀寺的“曷羅社槃社”，沙畹還原此名爲Rājavamśa。從歷史語音學的角度來看，他的還原只對該詞的後半部分有效<a class="zhuhao" href="#2406" id="2332">（28）</a>，因爲我們無法設想義淨使用“社”一詞代表印度兩個不同的音節（ja和śa），所以我認爲“槃社”是vāñcha（-ā）（願望，欲望）一詞的音譯，誠然，這也只不過是一種重构<a class="zhuhao" href="#2407" id="2333">（29）</a>。</span> </p><p> <span>第124頁，注18：義淨對《中方錄》的引用很有意思，稱其記述了那爛陀寺的僧徒儀軌，這可能表明義淨除《南海寄歸<i class="pageTag" onclick="viewPic('ZSK00404-001-L00310','586023',this);" style="cursor:pointer;"> <span class="song">P310</span></i>内法傳》外，還著有另一部有關中國（Madhyadeśa）的书。</span> </p><p> <span>第125頁，注25：在法顯的記述（《大正藏》編號2085，第861頁下）中已經提及九十六外道（教義）（“外道…九十六部”），確實可以追溯至王邦維引用的《薩婆多毘尼毘婆沙》（Sarvāstivāda-vinaya-vibhāṣā）。</span> </p><p> <span>第126頁，注29：義淨在這裏提到了“漏水”及其對中國唐代佛教譯述者的重要性。有關討論應參考富安敦（Antoni-no FORTE）的著作，見Mingtang and Buddhist Utopias in the History of the Astronomical Clock.The Tower，Statue and Armil-lary Sphere Constructed by Empress Wu，巴黎：1988年版，第46頁。</span> </p><p> <span>一些佛教術語對應的梵文名稱可能還有待商榷，但因它們皆來自經典性的解釋，因此即便作者未能深究其原形，人們也不應對他进行指責，如：“世尊”是梵文Bhagavat一詞的早期譯法，但它最初並不是對“Lokajyesṭha（Lokanātha）”的翻譯，而很有可能來自對某個以“vand”<a class="zhuhao" href="#2408" id="2334">（30）</a>（vand詞根有“尊敬，敬重”義）結尾的俗語辭彙的誤譯（見第127頁的注37和第299頁）<a class="zhuhao" href="#2409" id="2335">（31）</a>；再如“沙門”一詞也是一種古老的佛教譯法，與其說它和某個（晚期的）中亞辭彙有關，還不如說它指代了俗語中的ṣamaṇo（見第13頁的注3和301頁）<a class="zhuhao" href="#2410" id="2336">（32）</a>。</span> </p><p> <span>第127頁，注35：根據義淨的說法，“那爛陀（Nālandā）”的名稱起源於一條叫“那伽爛陀（Nāgalanda，nāga Landa？）”的龍<a class="zhuhao" href="#2411" id="2337">（33）</a>，這種解釋理應出現在一個相對較晚的時期，那時，這所偉大的寺院大学早已盛名卓著。雖然《儀軌經》<i class="pageTag" onclick="viewPic('ZSK00404-001-L00311','586023',this);" style="cursor:pointer;"> <span class="song">P311</span></i>（Kalpasūtra）﹑《大事》（Mahāvastu）和《本生故事》（Jātaka）均提及此名<a class="zhuhao" href="#2412" id="2338">（34）</a>，但仍不足以證實在西元前四﹑五世紀，即佛陀生活的時代，就有某地以此爲名。即使有，也很可能和後來的“那爛陀”寺廟群分屬兩地。</span> </p><p> <span>第128頁，注41：應注明犍陀羅（Gandhāra）著名的迦膩色迦大塔（Kaniṣka-stūpa）亦以“雀離浮圖”爲名，對Shāh-Jī-Kī-Dherī遺址的考古發現可證實這點<a class="zhuhao" href="#2413" id="2339">（35）</a>。而位於那爛陀的小塔則同貴霜（Kuṣāna）統治者修造的大塔沒有絲毫關係。很可能因爲義淨在玄奘的記述中得知小塔來源——據我所知，此事未見於其他任何佛教文獻——故而張冠李戴，將這座印度西北部著名建築的名字歸在那爛陀附近的小塔名下<a class="zhuhao" href="#2414" id="2340">（36）</a>。</span> </p><p> <span>第172頁，注13：沙畹﹑羅希瑞（LAHIRI）﹑足立喜六和其他一些學者認爲“十八部”就是“小乘十八部”<a class="zhuhao" href="#2415" id="2341">（37）</a>，與這種觀點相左，王邦維認爲“十八部經”指的是吉藏《百論疏》（見T.1827；公元六世紀下半葉）中列舉的“十八大經”，包括吠陀﹑吠陀支及各種論，這不能說沒有道理。但吉藏書中的某些內容和相關考證也存在問題（考慮到印度文獻大量缺失和同一文獻可能有不同名稱，所以吉藏列舉的也不一定就錯）；這裏僅試舉幾例：爲什麼將最初論述語音學的“式叉論（Sikṣā）”翻譯爲“六十四能法”<a class="zhuhao" href="#2416" id="2342">（38）</a>（譯者按：原文如此。吉藏原文是“釋六十四能法”，不是“譯六十四能法”）；爲什麼“僧佉論（Sāmkhya）”是對“二十五諦”的解釋<a class="zhuhao" href="#2417" id="2343">（39）</a>；“那邪毘薩多”真的就是Nayavistara麼？被王邦維視爲Kaiṭabha的“肩亡婆”是什麼<a class="zhuhao" href="#2418" id="2344">（40）</a>？依據歷史音韻學，“課伽”可能不是Garga，<span class="song">Gargya</span><a class="zhuhao" href="#2419" id="2345">（41）</a>；此<i class="pageTag" onclick="viewPic('ZSK00404-001-L00312','586023',this);" style="cursor:pointer;"> <span class="song">P312</span></i>外，應當給出Āyur的詞幹形式āyus。</span> </p><p> <span>第193頁，第16行以下：“如來疊衣石”，誠如玄奘所說，指的是如來曬袈裟（kāṣaya）處，其衣紋仍留在磐石上<a class="zhuhao" href="#2420" id="2346">（42）</a>；如果這裏加上一个注，提到第165頁的注35，就會更有帮助。不过這裏重點要談的是此處距提婆達多（Devadatta）遙擲擊佛處不遠，所以義淨的詩中的次序確實符合地理的形勢。</span> </p><p> <span>第196頁，注2：誠如王邦維所說，“春女花”的確是對印度某種植物名稱的翻譯，並且就是指玄奘記載的“羯尼迦”，梵文kanaka或*kanika，由該梵文詞的本義“金”我們也可得知。但義淨的翻譯看来似乎是來自對kanika的另一種詞源學解釋，即將它與kanyakā（年輕女子）聯繫起來<a class="zhuhao" href="#2421" id="2347">（43）</a>。尤其是因爲kanaka和kanyakā這兩個詞的第二个意思是也都是指植物<a class="zhuhao" href="#2422" id="2348">（44）</a>。因爲他們的特徵與義淨和玄奘的描述相符，所以該植物應該就是所謂的“森林火焰”（學名Butea monosperma）<a class="zhuhao" href="#2423" id="2349">（45）</a>。</span> </p><p> <span>第196頁，注3：王邦維認爲“祇山頂”一名尚存疑。沙畹將“祇”譯爲Jeta（因爲在舊譯中，Jetavana常譯作“祇園”等等），但這是不可能的。因爲誠如王邦維所說，祇園不在王舍城，城中亦無任何山峰。而義淨全詩對王舍城周圍主要佛教聖地的描述曲折隱晦，甚至用不同時期中國佛教術語中的不同名稱記述同一地點<a class="zhuhao" href="#2424" id="2350">（46）</a>，因此，按照王邦維的觀點，它很可能指的是王舍城周圍名爲gṛdhrakūṭa（耆闍崛山）的聖山。這裏，我想加入一點個人的推測：它可能與該城附近名爲Caitya（：Zhi/*tşiǎ/tşi）的山有關<a class="zhuhao" href="#2425" id="2351">（47）</a>，暗指“Caitya之峰”，且此名很可能就是鷲嶺﹑鷲峰的別稱<a class="zhuhao" href="#2426" id="2352">（48）</a>，或是第一次結集之洞窟的別<i class="pageTag" onclick="viewPic('ZSK00404-001-L00313','586023',this);" style="cursor:pointer;"> <span class="song">P313</span></i>稱，根據法顯及《摩訶僧祇律》（Mahāsāṃghika-Vinaya見《大正藏》編號1425，第490頁下）的說法，它分別是“車帝石室”和“刹帝山窟”。考慮到下文將此山全稱爲“祇陀”（見第193頁<a class="zhuhao" href="#2427" id="2353">（49）</a>和第204頁的注31），故而這種推測就顯得更加合理，這裏的“祇陀”並非祇園之“祇”，反而*Ceta或*Caita很明顯和Caitya有關<a class="zhuhao" href="#2428" id="2354">（50）</a>。</span> </p><p> <span>第197頁，注5：對不熟悉中國佛教“命名學”的人來說，倘若瞭解“影堅”是對Bimbisāra的翻譯，而其中，bimba-有“影像”之義，sāra則有“精華﹑力量”之義，那將是十分有趣的。</span> </p><p> <span>第199頁，注10：從尼祿多（Nairukta）詞源學的傳統來看，“能仁”這個早期譯名並不是很糟，至少對我來說它沒有“誤譯”：“能“代表了Śākya-，來自詞根√śak，有“能夠﹑有能力”之義，而“仁”代表了muni一詞，有“賢者﹑智者”之義<a class="zhuhao" href="#2429" id="2355">（51）</a>。</span> </p><p> <span>第203頁，注24至37：儘管義淨提到了距王舍城西南50公里的菩提樹（文中作“道樹”，見第204頁的注30），但在我看來，此處義淨仍是立足於耆闍崛山而環顧四周，且下文對山周圍的錯落景致也有所描述。但文中“女巒”（woman-peak）一詞頗顯神秘，字裏行間對我們考證該詞無有裨益，同時還因爲在名山鷲嶺以東似乎並無佛教聖地<a class="zhuhao" href="#2430" id="2356">（52）</a>；有關尊（足）嶺（注27）的問題見上文對第60頁的注釋的評論；我認爲文中提到的“穴”的確是指大迦葉住的石隙，因爲這是有關尊足嶺的主要傳說：大迦葉曾入此山中以待未來佛彌勒下世，並將釋迦牟尼佛的袈裟（saṅghāṭī或kāṣāya）傳給他。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00314','586023',this);" style="cursor:pointer;"> <span class="song">P314</span></i><p> <span>第204頁，注32：有關天授（Devadatta）及其宗教團體的歷史，參見M.DEEG的文章The Saṅgha of Devadatta：Fiction and History of a Heresy in the Buddhist Tradition，載於Journal of the International College for Advanced Buddhist Studies（《國際佛教學大學院大學研究紀要2》），1999年出版，第183—218頁。本文作者試圖指出分裂僧團的天授信眾並非活動於佛陀生前至七世紀之間，該團體的興起相對較晚，大約在公元前一﹑二世紀左右。</span> </p><p> <span>第220頁，注3：“驅烏”一詞專指15歲以下的沙彌（śrāma-ṇera），在巴利律中對應的是kākuṭṭ<span class="song">epaka</span><a class="zhuhao" href="#2431" id="2357">（53）</a>，即“驅逐烏鴉者”（Mahāvagga Ⅰ.51）。據此看來，只要年齡較小的男孩能成爲“驅烏人”，佛陀便可收其爲弟子。</span> </p><p> <span>第233頁，注53：“童真”對應的梵文是kumārabhūta，在上下文中意指“沙彌”，它似乎從原來佛和菩薩<a class="zhuhao" href="#2432" id="2358">（54）</a>的稱號變得含義更加寬泛。（“成为‘童子’，也就是学生及修习者？）</span> </p><p> <span>第244頁，13行：這裏有必要對最後一段的隱喻進行補充說明，因爲它關係到義淨所著傳記的結尾——義淨的《南海寄歸內法傳》最後也有類似表述<a class="zhuhao" href="#2433" id="2359">（55）</a>——某種程度上也關係到他的救世思想：“龍華初會”反映了義淨的彌勒信仰。這種救世理想以未來佛下生和龍華樹（nāgavṛkṣa）<a class="zhuhao" href="#2434" id="2360">（56）</a>下說法爲標誌，與上文“麟喻”中表達的“獨覺”（pratyekabuddha）理想完全相悖，245頁的注2對此解釋得非常清楚。</span> </p><p> <span>此外，還有必要對音譯材料作進一步分析，如第23頁的注33：沙畹和足立喜六分別將“苫部”*çyamh-bɔ’<a class="zhuhao" href="#2435" id="2361">（57）</a>這一國<i class="pageTag" onclick="viewPic('ZSK00404-001-L00315','586023',this);" style="cursor:pointer;"> <span class="song">P315</span></i>王名稱還原爲Jambu和Champu，而王邦維對此的質疑是合理的。根據其漢語形式推斷，該詞的第一個音節應爲噝音，故可還原爲ś<span class="song">ambhu</span><a class="zhuhao" href="#2436" id="2362">（58）</a>，具有“產生幸福的；賜予繁榮的；濕婆﹑梵天和毗濕奴的稱號”<a class="zhuhao" href="#2437" id="2363">（59）</a>等“吉祥（maṅgala-）”的含義，因此這對一位王國被稱爲“菴摩羅跋（Amaravata）”（*？a-ma-la-bat，即“不死者”）的國王來說不啻是個好名字<a class="zhuhao" href="#2438" id="2364">（60）</a>。當我們考證一位名爲Sambhu——可能是一個皇家稱號——的國王時，他很可能指的是設賞迦（Sasāṅka）死後我們未知的某位國王，也許是來自此後波羅王朝（Pāla-dynasty）家族的某位早期君主<a class="zhuhao" href="#2439" id="2365">（61）</a>。</span> </p><p> <span>第24頁，注34：同樣位於菴摩羅跋的“信者寺”，其梵文可還原爲Śraddhādhimukta-vihā<span class="song">ra</span><a class="zhuhao" href="#2440" id="2366">（62）</a>。</span> </p><p> <span>第38頁，注5：認爲“輸婆伴娜”這一地名的梵文是Sub-hadra可能會造成一些語音學上的問題，從純粹還原的角度來看，它更有可能是對Śubhavarṇa的音譯<a class="zhuhao" href="#2441" id="2367">（63）</a>。</span> </p><p> <span>第59頁，注4：此處應補注上“末田地那”的對應梵文*Madhyaṃ-dina。</span> </p><p> <span>第59頁，注6：“木真”是對Mucilinda的完整譯名“目真鄰陀”的簡寫。其中，“木”和“目”在漢語中同音，都發*mu/əwk-（tçin）音。如果我們參照慧琳的《一切經音義》（《大正藏》編号2128，第447頁中）中有關此名的解釋，將更容易理解這個譯名的構成<a class="zhuhao" href="#2442" id="2368">（64）</a>，並由此可以推斷出*mucin這一形式。</span> </p><p> <span>第67頁，注2：“犍陀衛”是對Gandhāvatī的音譯，而非Gandhāra。</span> </p><p> <span>第99頁，注1：《攝大乘論》（Mahāyānasamparigrahaśāstra）<i class="pageTag" onclick="viewPic('ZSK00404-001-L00316','586023',this);" style="cursor:pointer;"> <span class="song">P316</span></i>的梵文更有可能是Mahāyānasamgraha（-śāstra）。</span> </p><p> <span>第102頁，注4：Gandhāra-c（h）anda意爲“犍陀羅的喜悅”<a class="zhuhao" href="#2443" id="2369">（65）</a>，儘管對於一座專爲西北部僧人而建的寺廟來說，這的確是個不錯的名字，但它有沒有可能不是“犍陀羅山荼”這一寺名的對應梵文？</span> </p><p> <span>第105頁，注2：比定南印度王國“屈録伽（*khut-luawk-gia）”還可以加上另一種可能，那就是，它是“遮婁其”（Chālukya）王朝名稱的音譯<a class="zhuhao" href="#2444" id="2370">（66）</a>，儘管首字“屈（*khut）”和梵文中的第一個齶音音節並不相符。當時在位的很有可能是戒日王（Harṣa）的宿敵補羅稽舍二世（Pulakeśin Ⅱ）。遮婁其人雖然信仰印度教，但卻奉行宗教寬容政策，正像後來的笈多統治者日軍王（Ādityasena）一樣，後者曾在屈録伽這座南印度寺廟近旁建造一新寺。不過，由於史料極爲有限，沒有歷史學家能夠準確無疑地比定這個名字。</span> </p><p> <span>第172頁，注8：認爲“曷羅社跋吒（*γat-la-dzia’-bat-trε）”是指Khaḍga國王Rāja（rāja）bhaṭa當然無可置疑，這與沙畹和比爾（S.BEAL）未經證實的Harṣabhaṭa一說完全相悖<a class="zhuhao" href="#2445" id="2371">（67）</a>，二人在還原時引入了一個摩擦音。其中，音譯名的第一個音節“曷”頗令人費解，法國學者由此進行了還原<a class="zhuhao" href="#2446" id="2372">（68）</a>，然而實際上它也曾出現在玄奘的譯名中<a class="zhuhao" href="#2447" id="2373">（69）</a>。例如他將Rāhula譯作“曷羅怙羅”，Rājapura譯作“曷羅闍補羅”，Rājagṛha譯作“曷羅闍姞利呬”，Rājavardhana譯作“曷羅闍伐彈那”，Rāhu譯作“曷羅胡”，Rauraka譯作“曷榮落迦”，因此“曷”很可能代表音節ra的發音<a class="zhuhao" href="#2448" id="2374">（70）</a>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00317','586023',this);" style="cursor:pointer;"> <span class="song">P317</span></i><p> <span>第235頁，注58：漢譯的“布薩（*pɔh-sat）”屬於一種早期術語，並且確有可能追溯到某種原初形式，如阿育王時期的<span class="song">posatha</span><a class="zhuhao" href="#2449" id="2375">（71）</a>。</span> </p><p> <span>此外，還應補注上羅希瑞的英譯本<a class="zhuhao" href="#2450" id="2376">（72）</a>和上文提到的日譯本，因爲它們是與本書直接相關的文獻資料。而王邦維在著作出版之時一定還未見到羅希瑞譯本。儘管羅希瑞書中錯誤百出，很多注釋也毫無價值，但這麼做可以表明王邦維的專著巨細無遺，無可挑剔。</span> </p><p> <span>指出書中爲數不多的幾處印刷錯誤总是有些冒昧，这些印刷错误不自党地窜入了一部认真的书中，但這麼做卻有可能對那些並不熟悉相關語言的讀者大有裨益。其中，第32頁注51：Plinly應改作Pliny；第43頁注4：Ficas religiosa應改作Ficus religiosa；第71頁注9：Rāmayāṇa應改作Rāmāyaṇa；第71頁注10：Kautilya應改作Kauṭilya；第142頁注2：Chittgaon應改作Chittagong；第191頁注26：Iśvarasena應改作Īśvarase-na；第191頁注29：Tamasavana應改作Tā<span class="song">masavana</span><a class="zhuhao" href="#2451" id="2377">（73）</a>；第234頁注57：samadhi應改作samādhi；第281頁：HistoricalGeograghy應改作Historical Geography；Histroy of Srivijaya應改作History of Srivijaya；第297頁：Anāthpiṇḍika應改作Anāthapiṇḍika（第160頁注17也应该做同样更正）；第299頁：Maheśvara（？），the templ of應改作Maheśvara（？），the temple of；第301頁：Saddharmapuṇḍrīkasūtra應改作Saddharmapuṇḍ-arīkasūtra；stupa應改作stūpa；第302頁：Vijñāpatimā-trasid-dhivimśakārikāśāstra應改作Vijñāptimātrasiddhivimś-akārikāśāstra；<i class="pageTag" onclick="viewPic('ZSK00404-001-L00318','586023',this);" style="cursor:pointer;"> <span class="song">P318</span></i>第297頁：Āryanāgārjuna最好應分開寫成Ārya Nāgārjuna；第298頁：與其說“犍稚（*kian-drih）”對應的梵文是ghanṭā，不如說它是gaṇḍī的音譯（第125頁注23也应该做同样更正）<a class="zhuhao" href="#2452" id="2378">（74）</a>。</span> </p><p> <span>不論對我們研究七世紀印度佛教的狀況，還是研究中國人對印度和佛教保持了濃厚興趣的那個時代來說，王邦維的書都是一部極好的工具書。因此筆者希望該書及其他有關中國西行求法僧的研究成果，能被西方同行遵循借鑒，從而使相關領域的專家，諸如考古學家﹑歷史學家﹑宗教史學家等等，也能充分利用這些成果。因爲他們通常不能閱讀日文注釋本，到目前爲止，他們还是不得不依靠主要是上個世紀翻译的，已經过時的法譯本和英譯本。很清楚的是，对这些文献，我們需要新的西方语言的譯本，这项工作已经由像王邦維這類博學的專著開闢和指示出了道路。</span> </p><p> <span>（原文爲英文，載《唐研究》第七卷，北京大學出版社，2001年，第466—486頁。于懷瑾翻譯）</span> </p>【注釋】          <p> <span class="font12 zhu"><a class="zhuhao" href="#2305" id="2379">（1）</a>更早的求法僧的事蹟部分見于《高僧傳》或比《高僧傳》更早的《名僧傳》，而後者僅存於一種中世紀的日本人所做的節錄本中。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2306" id="2380">（2）</a>該觀點由荷蘭著名漢學家﹑佛教學者許理和（Erich ZÜRCHER）提出，見《佛教征服中國：佛教在中國中古早期的傳播與適應》，萊頓：1972年第二版，第61頁。文中提到“在大部分情況下，並且對那些最傑出的僧人而言，意欲尋訪和瞻仰佛教聖地尚在其次；用“朝聖者”一詞指稱這些西行僧人就顯得極不恰當，因爲該詞暗含著強烈的崇拜﹑渴求和虔誠的意味，而按照漢語的傳統表述，這些僧人最初只爲‘求法’而西行。”</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00319','586023',this);" style="cursor:pointer;"> <span class="song">P319</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#2307" id="2381">（3）</a>在菩提迦耶即佛陀悟道地發現的漢文銘文，可說明這一點。其中，在聖地朝聖的僧人將所獲“功德迴向”（puṇya-pariṇāma）給諸如中國帝王等便是鮮明的例證。此外，《大唐西域求法高僧傳》本身也提供了大量例證，說明確實存在“（爲救贖而）虔誠﹑崇拜和渴求”的現象，而這些在許理和看來，都是朝聖者的典型特徵。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2308" id="2382">（4）</a>根據王邦維本人的說法（見第19頁），本書是以他在北京大學的碩士論文爲基礎，在中國著名學者季羨林的指導下完成的。正是由于季羡林等中國學者在編校方面的努力，我們才得以見到中文的玄奘《大唐西域記》的详细校注本。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2309" id="2383">（5）</a>最早的譯本是沙畹（Édouard CHAVANNES）的法文譯本：Mémoire composé à l，époque de la grandedynastie T’ang sur les religieux éminents que allèrent chercher la loi dans les pays d，Occident par I-Tsing，巴黎：1984年版；另一個是羅希瑞（Latika LAHIRI）的英文譯本：Chinese Monks in India：Biography of Eminent Monks Who Went to the Western World in Search of the Law during the Great T’’ang Dynasty，byI-Ching，德里（Motilal Banarsidass）：1986年版。該書作爲Buddhist Tradition（《佛教傳統》）系列叢書的第三卷出版發行。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2310" id="2384">（6）</a>伊藤丈曾將之譯成現代日語，見《大唐西域求法高僧傳》，東京：1993年版（現代語譯一切經）。但通常人們並不將它視爲一部譯著，而僅只是對原著的釋義。另一種“譯本”收錄在“國譯一切經”的翻譯叢書中，是按照日本學術傳統對中文原書的意譯。見高田修：《大唐西域求法高僧傳》，東京：1961年再版（1940年初版）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2311" id="2385">（7）</a>這一段尤其應受到西方學者的重視，他們總是將這些行記史料混爲一類，而無視其間的差異。王邦維對該問題的討論儘管所占篇幅不長，但較之其他著述，如Nancy Elizabeth BOULTON有關此問題的專著，則顯得更加全面細緻。見N.E.BOULTON（著），Early Chinese Buddhist Travel Records as a Literary Genre（二卷本），Ann Arbor：1983年版（该書是作者在Georgetown大學的博士論文）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2312" id="2386">（8）</a>（見前言第14頁）王邦維還指出四部記錄印度和南海的已佚著作，很有可能<i class="pageTag" onclick="viewPic('ZSK00404-001-L00320','586023',this);" style="cursor:pointer;"> <span class="song">P320</span></i>也是義淨所作。這至少拓展了我們對歷史上曾出現的有關東亞﹑東南亞及南亞文獻的瞭解。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2313" id="2387">（9）</a>（見第15頁）王邦維在這裏提到，比爾（BEAL）翻譯《慈恩傳》時，曾將它節譯成英文，與《慈恩傳》英譯本一起出版，見The Life of Hiuen Tsiang by the Sha-man Hwui Li，with an introduction containing an account of the works of I-Tsing，倫敦：1911年版，XXⅦ-XLⅢ原書。然而實際上，這僅僅是對《大唐西域求法高僧傳》中48位求法僧（原書中包括56位）傳記的概述。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2314" id="2388">（10）</a>王邦維採用的底本是《影印宋磧砂藏經》（西元十三世紀上半葉），但卻提供了所有其他刻本，並在每種刻本後都附上重要的注解說明，與之相比，羅希瑞譯本（見下）僅採用了《大正藏》本。因此這對我們來說，確實是一部前所未有的重要校注本，我們應當將它譯成西文。在注釋中引用《大正藏》時，筆者個人更喜歡注明文本編號，而非卷次，或者二者皆給出說明。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2315" id="2389">（11）</a>沙畹的翻譯依據的是這些刻本（沙畹本第64頁）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2316" id="2390">（12）</a>在漢語文獻中，該名稱似乎是指帕米爾高原（The Pamir）和喀喇昆侖山（Kara-korum）中間的山地。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2317" id="2391">（13）</a>參見É.LAMOTTE（著），Le traité de la grande vertue de sagesse de Nāgārjuna（Mahāprajñā-pāramitā-śāstra），卷1，Louvain：1944年版，第192頁，注1。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2318" id="2392">（14）</a>細節問題留待筆者專文探討，此處不宜討論。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2319" id="2393">（15）</a>我無法確切找到75頁所提的阿拉伯文獻Kitāb al-Minhāj al-fākhir fī，ilm al-baḥr al-zākhir。希望作者能提供更詳細的參考文獻信息。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2320" id="2394">（16）</a>必須承認，之所以這樣說是因爲當我試圖查找經典參考文獻時，卻只在WHEATLEY的著作中發現了這部書的蹤跡。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2321" id="2395">（17）</a>它們是1﹑pratirūpadeśavāsaḥ（漢譯：居順境﹑生中國）2﹑satpuruṣāpāśrayam（漢譯：依賢士﹑近善人）3﹑ātmanaḥ samyakpraṇidhānam（漢譯：誠祝願﹑修正願）4﹑pūrvakṛtapuṇyatā（漢譯：先作福﹑植善輪）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2322" id="2396">（18）</a>參見靜谷正雄（著）：《印度佛教碑銘目錄》，京都：1979年版，第173頁，80號。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2323" id="2397">（19）</a>對Avalokiteśvara/Avalokitasvara漢譯問題的詳細討論，見辛島靜志（著）：《法華經の文獻學的研究》之二《觀音の語意解釈》，載於《創価大學國際佛教學<i class="pageTag" onclick="viewPic('ZSK00404-001-L00321','586023',this);" style="cursor:pointer;"> <span class="song">P321</span></i>高等研究所年報》，東京：1999年版，第39—66頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2324" id="2398">（20）</a>這是所谓的大众民族詞源學家——尽管这是一种误解——在尼祿多（Nairuk-ta）傳統（Yāska的Nirukta《尼錄多》）中發現的解釋途徑。這一點可以通過中國佛教譯名這個間接證據，以及佛教學術圈內使用的巴利文注釋來說明。比如在《廣林奧義書》（Bṛhadāraṇyaka Upani ṣad）1.3.25中svara就被釋爲sva，即“自”。見M.DEEG（著）Die altindische Etymologie nach dem Verständnis Yāska，s und seiner Vorgänger，Dettelbach：1995年版，第392頁。從公元六世紀起，“自在”一詞就已經出現在“觀世自在”的形式中。而《西域記》中將該名拆分爲“avalokita-（觀）”和“-īśvara（自在）”兩部分，則純屬一種經院派的分析方法，因爲“自在”無論如何在語義上也不能與梵文的īśvara對應。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2325" id="2399">（21）</a>這僅見於義淨的記載，在王邦維書所引MAJUMDAR著作的第2頁有云：“我們也許由此可以推斷室利笈多的王國包含了孟加拉的一部分。”</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2326" id="2400">（22）</a>我認爲，似乎不可能有如此眾多的僧人西行印度而未見諸任何漢語史料，也很難想像如文中所言一群僧人能夠受到這樣的厚賜。至少法顯並未提及在他旅行的時代，笈多統治者或貴族階層曾有如此慷慨的舉措。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2327" id="2401">（23）</a>儘管義淨的記載矛盾重重，並將室利笈多的年代提早了500年，但這個純屬虛構的日期卻也是個極好的佛教數字，因此我們不必在此問題上爭論太久。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2328" id="2402">（24）</a>文中以菩提迦耶作爲三方的中心，據此看來，義淨對幾個主要方向的敍述難免形式化之虞。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2329" id="2403">（25）</a>見山本智教書中的概述：《インド美術史大觀》，東京：1990年版，第374頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2330" id="2404">（26）</a>見Debjani PAUL（著），The Art of Nālandā.Development of Buddhist Sculpture AD600-1200，德里：1995年版，第3頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2331" id="2405">（27）</a>當然，也有可能在笈多時代之前就已經在那爛陀出現了一座寺廟建築。見桑山正進（著），How Xuanzang Learned about Nālandā，載于富安敦（編），Tang China and Beyond，京都：1988年版（ISEAS“義大利東方學研究所”，文集第一卷），第7頁。但是這也無法否認，四世紀初法顯在求法和學習的過程中，對一所他絕不應錯過的佛教學術機構渾然無知。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2332" id="2406">（28）</a>見以下對王邦維書第172頁注8的討論。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00322','586023',this);" style="cursor:pointer;"> <span class="song">P322</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#2333" id="2407">（29）</a>清爆破音“-ch-”以相應於梵語中“-j-”的音值来与漢語的弱輔音相比對仍然是一個問題。漢語中對這個詞並沒有一個語義上的解釋可以表明義淨沒有充分理解這個名字，也許這種“傳訛”有可能源於爲義淨提供語料者的地方口音。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2334" id="2408">（30）</a>對應梵文的強語幹-vant（-aḥ，-am等等），而它實際上是該詞轉化成俗語中元音詞幹的基礎（bhagavanda-）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2335" id="2409">（31）</a>應當注意的是“lokajyeṣṭha”並未出現在經文中，而只見于《翻譯名義大集》（no.13）。“世尊”這個譯名屬於佛教漢譯的最早階段，且原文中應有bhaga-vat一詞，因此它通常和其他常用術語一道指代佛陀。當然，這個問題還需另外詳加討論。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2336" id="2410">（32）</a>中國早期的佛教音譯術語體系及其隐含的語言也是一個值得我們重新考慮的主題。就“沙門”一詞來說，我更願意推想它的形式類似sa-mənə，在最後的漢語音節結尾處帶一個弱母音，儘管在漢語音譯的初創期（即後漢，已經出現在安世高的翻譯中）它的發音就依然很輕。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2337" id="2411">（33）</a>“-landa”或“Landa”應指什麼？注釋並沒有作出回答，這說明告訴義淨這個典故的人本身就有點昏昏然。若論敍述的簡明清晰，當推玄奘的解釋更令人信服：那爛陀即“na+alam+dā-”（施無厭），儘管這種“詞源學”的解釋看似有點生拼硬湊。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2338" id="2412">（34）</a>同時還出現在其他一些經典的巴利文文獻中，見G.P.MALALASEKERA（著），Dictionary of Pāli Proper Names，卷二，第56頁相關部分。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2339" id="2413">（35）</a>有關此塔，見桑山正進（著），The Main Stūpa of Shāh-Jī-Kī-Dherī.A Chronologi-cal Outlook，京都：1997年版。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2340" id="2414">（36）</a>見我即將在Buddhist Studies Review（《佛教研究評論》）上發表的有關迦膩色迦大塔的文章。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2341" id="2415">（37）</a>相關討論見沙畹著作第130頁的注1，書中指出要確認“傳說的”十八（部派）是多麼困難。另見André BAREAU（著），Les sects bouddhiques du petit véhicule，西貢：1955年版，第15頁。同時我們仍然要問“十八部經”究竟應指什麼，因爲各部派尼迦耶（Nikāyas）經典之間，尤其是與《阿笈摩》（Āgama）之<i class="pageTag" onclick="viewPic('ZSK00404-001-L00323','586023',this);" style="cursor:pointer;"> <span class="song">P323</span></i>間也許沒有什麼顯著差異，而後者正是“經”可能指涉的主要内容。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2342" id="2416">（38）</a>這部分內容應屬於被稱爲“音聲法”的毘伽羅論，即“語法學”的範疇。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2343" id="2417">（39）</a>這是否是簡化了的數論派（Sāmkhya）二十五諦？</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2344" id="2418">（40）</a>根据《翻译名义大集》，5052。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2345" id="2419">（41）</a>ke課/*khwah不應該代表印度人发音的ga-。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2346" id="2420">（42）</a>見《西域記》卷第九：“精舍東北石澗中，有大磐石，是如來曬袈裟之處，衣文明澈，皎如彫刻。”（季羡林校注本，第728頁）</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2347" id="2421">（43）</a>“春女”在古典詞語中用来指初次懷春的少女：見《漢語大詞典》第五冊，第639頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2348" id="2422">（44）</a>參見O.BÖHTLINGK和R.ROTH（著），Sanskrit-Wörterbuch（PW），卷二，第51頁kanaka詞條義項二，以及第58頁kanyakā詞條義項三。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2349" id="2423">（45）</a>見Ethelbert BLATTER和Walter Samuel MILLARD（著），Some Beautiful Indian Trees，孟買：1954年版，第12頁；其第14頁中有這樣的描述：“花芽呈黑色，於一月間在裸枝上萌發，從一月初到三月末，該樹橙黃色火焰般的花朵驀然怒放，絢麗奪目，預示著夏季的來臨。”漢語中的“春”就是指一年（陰曆）中的前幾個月，因此，這種樹最初開的花確實合乎“春”的意象。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2350" id="2424">（46）</a>例如用“王城”和“舍城”共同指代Rājagṛha，用“鷲嶺”﹑“靈鎮”和“耆山”共同指代Gṛdhrakūṭa。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2351" id="2425">（47）</a>這一點能在《摩訶婆羅多》（2.21.814）中找到，其城亦被稱爲Caityaka（2.21.799），參見S.SÖRENSEN，An Index to the Names of the Mahābhārata，倫敦：1904年版（印度重印版，德里：1963年），第171頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2352" id="2426">（48）</a>參見沙畹書中第155頁注1。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2353" id="2427">（49）</a>文中指出登上山后便可進入建於平地上的寺廟，更似暗示此情此景有如舍衛城（Srāvastī）中的祇園（Jetavana）：“揚錫指山阿，攜步上祇陀”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2354" id="2428">（50）</a>認爲“祇陀”在這裏指王舍城附近的名山其實還另有原因，因爲下文提到的“如來疊衣”和“提婆達多遙擲擊佛”的具體位置也在這裏，並且因爲在這部分詩中，相關詩行的音節數或字數（如3-3；7-7；5-5；7-7等）表明它們在內容上相互照應。</span> </p><i class="pageTag" onclick="viewPic('ZSK00404-001-L00324','586023',this);" style="cursor:pointer;"> <span class="song">P324</span></i><p> <span class="font12 zhu"><a class="zhuhao" href="#2355" id="2429">（51）</a>muni的詞源可以追溯至√man-，意思是“想起﹑關心（某人）”，在《歌者奧義書》（Chāndogya-Upaniṣad）8.5.2（mauna）和Ujjvaladatta的《溫那地經》（Uṇādi-sūtrāṇi）注釋本4.122中已有記載，從這個意義上講，它與漢語中“仁”的概念相配並不算太糟。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2356" id="2430">（52）</a>玄奘書中僅記有一則故事，其中被玄奘稱爲“少女”的女主角住在一座魔窟中，受到來此習定誦呪的比丘打擾。（見季注本《西域記》卷第九，第730頁）但故事的發生地應在西面的毗布羅山（Vaipulagiri），而與義淨詩中所寫不相吻合。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2357" id="2431">（53）</a>對不同律藏中該術語的討論參見佐藤密雄（著），A Study of the Early Buddhist Order in the Vinaya Piṭaka，東京：1956年版（1993年再版），第232頁。漢文本和《翻譯名義大集》9310（Kākotthāpana-samarthaḥ）能表明其梵文爲*kākotthāpaka。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2358" id="2432">（54）</a>參見EDGERTON《佛教混合梵語文法與辭典》第187頁的有關解釋：“依然年輕的；保持年輕的；對文殊師利菩薩（Mañjuśrī）的通稱；…也指其他，尤指菩薩（Bodhisattvas）…”。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2359" id="2433">（55）</a>“冀龍華之初會，聽慈氏之玄漪”，參見王邦維《南海寄歸內法傳校注》，第240頁和第241頁注2。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2360" id="2434">（56）</a>見《翻譯名義大集》4224：“Nāga-vṛkṣaḥ，Klu-çiṅ，龍樹”。在僧伽羅語的《未來史說示》（Anāgatavamśa-deśanā）中，該樹被稱爲“NāgaŚrīMahābodhi”：參見Udaya MEDDEGAMA（譯），John HOLT（校訂）：Anāgatavamśa Deśanā.The Ser-mon of the Chronicle-to-be，德里：1993年版（佛教傳統叢書，卷二十一），第42﹑47頁。“龍華樹”集中體現爲東亞佛教救世學說中的一個重要概念。有關內容特別參見A.SPONBERG和H.HARDACRE（主編），Maitreya，the Future Buddha，劍橋：1988年版。其中，歐大年（OVERMYER）對中國的論述見第117頁後，LANCASTER對韓國的論述見第147頁，Ho TAI有關越南的文章見第156頁後，宮田登對日本的論述見第178頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2361" id="2435">（57）</a>此前，蒲立本（PULLEYBLANK）已如是進行了還原，見其Lexicon of Reconstruc-<i class="pageTag" onclick="viewPic('ZSK00404-001-L00325','586023',this);" style="cursor:pointer;"> <span class="song">P325</span></i>ted Pronunciation in Early Middle Chinese，Late Middle Chinese，and Early Man-darin，溫哥華：1991年版。這種還原主要是爲了實踐應用；筆者深知還沒有一種體系受到普遍認同，能夠還原漢語發展的歷史進程，因此這裏應提到李方桂﹑周法高﹑柯蔚南（South COBLIN）等人的名字。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2362" id="2436">（58）</a>陽性詞Śambhu-七世紀初在皇族中較爲流行。從Māna家族統治者Śambhuyaśas的例子中就可見一斑（見R.C.MAJUMDAR（編），The History and Cuture of the Indian People，The Classical Age，孟買：1954年版，第93頁），此外在印度化的東南亞，它還廣泛流傳於各類名稱中，如占婆王朝（Champa）的S ambhuvarman，柬埔寨的都城Sambhupura（見戈岱司（著），The Indianized States of Southeast Asia，檀香山：1968年版，第70頁和第85頁後）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2363" id="2437">（59）</a>或是相同意義上的śamba。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2364" id="2438">（60）</a>注意柯蔚南也指出，對於七世紀的中國西北部漢語來說，“跋”代表梵文的“-vat”（如在闍那崛多Jñānagupta的譯文中）：見A Compendium of Phonetics in Northwest Chinese，載於Journal of Chinese Linguistics（《中國語言學報》）專題論文卷七，1994年，第314頁。此外它的全稱是Amaravat-pura嗎？通常城市名稱都是陰性的（如Amarāvatī，Puṣkalāvatī），但這個隱含的詞也可能像Puru-ṣa-pura那樣構詞。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2365" id="2439">（61）</a>波羅王朝第一代君主瞿波羅（Gopāla）的祖父被稱爲Dayitaviṣṇu，對一位以毗濕奴派爲國教，但又資助甚至興建佛教廟宇（正如義淨所提道希與師鞭相見時居住的王寺/Rājavihāra）的統治者而言，用Śambhu來稱呼他或族系中的其他君王，應該是非常適用的——在中世紀的印度，宗教多元化的景象隨處可見。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2366" id="2440">（62）</a>有關“信者”的內容見平川彰（著），《漢梵大辭典》，東京：1997年版，第134頁。《翻譯名義大集》（阪木编）將該術語釋爲如來（Tathāgata）的名號（no.381）或者他的“聽眾”的名號（聲聞，no.1023）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2367" id="2441">（63）</a>第一個字“輸”的初音並非一個齒擦音，而“伴娜”也不可能對應bhadra（俗語-bhadda）。在伽西亞村發現的銘文提到了一座大寺（Mahāvihāra）及其寺主（vihārasvāmin）：見静谷正雄（著），《インド佛教碑銘目錄》，京都：1979年版，<i class="pageTag" onclick="viewPic('ZSK00404-001-L00326','586023',this);" style="cursor:pointer;"> <span class="song">P326</span></i>第173頁，80號；第230頁，G198號和G78號。該名稱與其中之一有關嗎？這裏我們又對正文中插入注釋（“在涅槃處寺名也”）的真實性和可靠性產生了質疑，如義淨还將“雞貴”解釋對應成梵文的“Kukku ṭeśvara/矩矩吒醫說羅”，並認爲是指高麗（見王邦維校注本，第40和41頁，注4）。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2368" id="2442">（64）</a>“目真，或曰牟真，此云解脫，是龍名也。鄰陀，此云處也。”然而我不知道將“鄰陀”這部分解釋成“處”時，它對應的梵文是什麼。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2369" id="2443">（65）</a>最後兩個字不一定包含卷舌音群（cha）ṇḍ（a）；而確認“山”指代什麼並不容易，因爲它在中國佛教語言中不是個常見的音譯詞。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2370" id="2444">（66）</a>羅希瑞也持此觀點，見上面所引著作的第48頁。但是她並沒有探討這些語音上的難題。對這個朝代名稱傳統的解釋認爲該名稱源於culuka，即“一抔水，水盆”，故而很有可能正是憑藉於此，才使得其中含有初音chu-或chau-；見R.C.MAJUMDAR（編），The History and Culture of the Indian People：The Clas-sical Age，孟買：1954年版，第227頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2371" id="2445">（67）</a>但是必須說明的是沙畹本人（在第128頁注3）也指出該名的前半部分可能是Rāja-。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2372" id="2446">（68）</a>也許是受玄奘將Harṣavardhana譯成“曷利沙伐彈那”的影響。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2373" id="2447">（69）</a>參見《西域記》季羡林等校注本索引，第1096頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2374" id="2448">（70）</a>*γəra-。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2375" id="2449">（71）</a>有關該術語討論參見胡海燕，Das Po ṣ adhavastu.Vorschriften für die buddhis-tische Beichtfeier im Vinaya der Mūlasarvāstivādins，Reinbek：1994年（Studien zur Indologie und Iranistik《印度學和伊朗學研究》，專著13），第1頁。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2376" id="2450">（72）</a>根據羅希瑞序言中的說法，她的英譯本手稿於1958或1959年在季羨林和馮承鈞（譯者按：原文如此。羅希瑞五十年代曾經留學北大，她的書中提到一位退休的馮教授對她幫助很大。這位馮教授曾經在東京大學學習過印度哲學。這不可能是馮承鈞。馮承鈞1946年即已去世）的指導下完成。而王邦維沒能利用羅希瑞譯本進行研究，表明當今从印度到中國信息傳播的能力已經不如唐代，這令人遺憾。（譯者按：王書實際完成於1982年，羅希瑞書首次出版於1986年。王不可能參考羅希瑞書。）此外，追溯起來，羅希瑞譯本還對S.<i class="pageTag" onclick="viewPic('ZSK00404-001-L00327','586023',this);" style="cursor:pointer;"> <span class="song">P327</span></i>DUTT的著作產生了影響：見S.DUTT（著），Buddhist Monks and Monasteries of India.Their History and their Contribution to Indian Culture，倫敦：1962年版。其附錄題爲On I-tsing，s“Account of Fifty-one Monks”（第311頁），王邦維對此也略有提及（第16頁）。S.DUTT指出他書中的翻譯得益于此前羅希瑞的工作（第311頁，注2）。十分有趣的是，這兩本書的封面插圖相同，都繪有那爛陀寺主塔的景象。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2377" id="2451">（73）</a>該複合詞中的第一個陽性詞應該是tamas，即“黑暗”的三合（vṛddhi）形式。</span> </p><p> <span class="font12 zhu"><a class="zhuhao" href="#2378" id="2452">（74）</a>參見胡海燕，Das Anschlagen der Gaṇḍ in buddhistischen Klöstern-über einige einschlägige Vinaya-Termini，載於李錚﹑蔣忠新（主編），《季羨林教授八十華誕紀念論文集》，卷二，江西：1991年版，第736頁。</span> </p></div></div></div>
</>
Y
<div class="wlghyzd_wzb_18"><div id="FCdiv1124586" key="1124586"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; Y </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124587" key="1124587"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00302','586022',this);" style="cursor:pointer;"> <span class="song">P302</span></i>Y          <p> <span>Yaṣṭivana 杖林</span> </p><p> <span>Yogācāryabhūmiśastra 瑜伽（論），瑜伽十七地</span> </p><p> <span>yojana 瑜繕那，驛</span> </p></div></div></div>
</>
V
<div class="wlghyzd_wzb_18"><div id="FCdiv1124607" key="1124607"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; V </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124608" key="1124608"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00302','586021',this);" style="cursor:pointer;"> <span class="song">P302</span></i>V          <p> <span>Vaiśālī 薜舍離</span> </p><p> <span>Vajrāsana 金剛座，金剛御座</span> </p><p> <span>Veṇuvana 竹苑，竹園</span> </p><p> <span>vidyādharapiṭaka 毗睇陀羅必棏家，持明呪藏</span> </p><p> <span>vihāra 毗訶羅，住處，寺</span> </p><p> <span>vihārapāla 毗訶羅波羅，護寺</span> </p><p> <span>vihārasvāmin 毗訶羅沙弭，寺主</span> </p><p> <span>Vijñāptimātrasiddhiviṃśa-kārikāśāstra 唯識（論）</span> </p><p> <span>Vimalakīrtinirdeśasūtra 維摩（經）</span> </p><p> <span>vinaya 毗奈耶教</span> </p><p> <span>Vinayasūtra 律經</span> </p><p> <span>Vipārśvagiri 廣脇（山）</span> </p><p> <span>Viśākhā 毗舍女</span> </p></div></div></div>
</>
U
<div class="wlghyzd_wzb_18"><div id="FCdiv1124611" key="1124611"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=585956">大唐西域求法高僧傳校注</a> &gt; 附录 &gt; 2、外文專名索引 &gt; U </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1124612" key="1124612"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00404-001-L00302','586020',this);" style="cursor:pointer;"> <span class="song">P302</span></i>U          <p> <span>Udrakarāmaputra 鬱藍</span> </p><p> <span>Udyāna 烏長那國，烏長</span> </p><p> <span>upādhyāya 鄔波䭾耶</span> </p><p> <span>Upāli 鄔波離</span> </p><p> <span>upāsaka 鄔波索迦</span> </p><p> <span>uṣṇīṣa 烏率膩沙，佛頂骨，如來頂骨</span> </p></div></div></div>
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