Phāhiyamaddhānakkamakathā · Phāhiyamaddhānakkamakathā
Phāhiyamaddhānakkamakathā关于法希亚中道行进的论述
Phāhiyannāmena hi cinabhikkhunā 956-buddhavasse sīhaḷadīpato sakkatabhāsāropitaṃ mahisāsakavinayapiṭakañca dīghāgamo ca saṃyuttāgamo ca sannipātapiṭakañca attanā saha cinaraṭṭhamānītanti tassa addhānakkamakathāyaṃ dassitaṃ. Tañca sabbaṃ abhayagirivihāratoyeva laddhamassa, mahāvihāravāsīnaṃ sakkatāropitapiṭakābhāvato. Aṭṭhakathāyaṃ paṭikkhittavaṇṇapiṭakādīni ca tattheva bhaveyyuṃ, mahāvihāravāsīhi tesaṃ appaṭiggahitabhāvato. Tathā ‘‘phāhiyambhikkhussa sīhaḷadīpe paṭivasanakāle (954-956-bu-va) mahāvihāre tisahassamattā bhikkhū vasanti, te theravādapiṭakameva uggaṇhanti, na mahāyānapiṭakaṃ. Abhayagirivihāre pañcasahassamattā bhikkhū vasanti, te pana dvepi piṭakāni uggaṇhanti mahāyānapiṭakañceva theravādapiṭakañcā’’ti ca teneva cinabhikkhunā dassitaṃ.
根据记载，公元前956年左右，一位中国比库带领弟子，将锡兰岛（即狮子地）国主萨咖天帝所宣说的摩訶萨迦律律藏及长部经、相应部经、增支部经等三藏，连同中国圣地一并奉献。这是该传承的核心内容。以上诸法悉来自阿那加拉寺，因为该寺众多大寺僧众缺乏萨咖天帝传授的律藏。由此，注疏中所论及的律藏等诸经，皆依据大寺僧众所持之内容略有别异。故曰：「华严比库在锡兰国前后956年，于阿那加拉大寺中，有三千沙门生活，彼等仅奉持长老部经典而非大乘经典。而阿那加拉寺五千沙门，虽持有二藏经典，实则兼持大乘与长老部经典。」此乃中国比库亲自说明之事。
Yasmā pana abhayagirivāsino mahāyānapiṭakampi uggaṇhanti, tasmā tasmiṃ vihāre mahāyānikānaṃ padhānācariyabhūtehi assaghosanāgajjunehi kataganthāpi saṃvijjamānāyeva bhaveyyuṃ, tatoyeva tesaṃ nayañca nāmañca ācariyabuddhaghosattheropi aññepi taṃkālikā mahāvihāravāsino sutasampannā therā jāneyyuṃyeva. Apica dakkhiṇaindiyaraṭṭhe samuddasamīpe guntājanapade nāgārajunakoṇḍaṃ nāma ṭhānamatthi, yattha nāgajjuno mahāyānikānaṃ padhānācariyabhūto vasanto buddhasāsanaṃ patiṭṭhāpesi. Ācariyabuddhaghosassa ca tandesikabhāvanimittaṃ dissati, taṃ pacchato (33-piṭṭhe) āvibhavissati. Tasmāpi ācariyabuddhaghosatthero nāgajjunassa ca assaghosassa ca nayañca nāmañca jāneyyayevāti sakkā anuminituṃ.
由于阿那加拉寺众徒亦奉持大乘经典，因此该寺成为大乘僧众修行之主要道场。此中有多位名声显赫的导师，如阿萨歌、那迦醯那等，皆为大乘传承之核心人物。福盛于南印度海滨的拘吒住地，有一处称为那迦醯那坞之地，此地乃那迦醯那大师大乘教法传播的根基。阿萨歌尊者亦为此地之师表。其学法因果关系、传承谱系，皆可从《教法传记》第33页隐约可见。由此可推断，阿萨歌尊者与那迦醯那大师及其门徒之传承谱系名号均为实有，毋庸怀疑。
Jānatoyeva pana tesaṃ nayassa vā nāmassa vā attano aṭṭhakathāyamappakāsanaṃ tesaṃ nikāyantarabhāvatoyevassa. Tathā hi tesaṃ assaghosanāgajjunānaṃ assaghoso theravādato bhinnesu ekādasasu gaṇesu sabbatthivādagaṇe pariyāpanno, nāgajjuno ca mahāsaṅghika-cetiyavādigaṇādīhi jāte mahāyānanikāye pariyāpanno, mahāvihāravāsino ca āditoyeva paṭṭhāya nikāyantarasamayehi asammissanatthaṃ attano piṭakaṃ atīva ādaraṃ katvā rakkhanti, ayañca ācariyabuddhaghoso tesamaññataro. Vuttañhi tassa ganthanigamanesu ‘‘mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtenā’’ti. Tasmā ‘‘ācariyabuddhaghoso tesaṃ nayaṃ jānantoyeva attano ganthesu nikāyantarasamayehi asammissanatthaṃ nappakāsesī’’ti veditabbaṃ.
既知彼等之传承名号和法系与其自著注疏相符，足以说明他们存在于相互独立的部派间。实则，阿萨歌和那迦醯那分别隶属于长老部中十一部各派之间，而那迦醯那又为摩诃僧祇派及其所衍生大乘派别的代表。阿那加拉寺僧众自古便坚持于彼此独立的部派间保持和睦，因此非常珍重守护自身经藏经典。阿萨歌尊者即是其中之一。史书对此节有云「阿那加拉寺众乃世系之华饰」。由此可见，阿萨歌尊者明了其部派传承谱系，并于部派更替过程中不致有违自己的理念，实为可知。
Ettāvatā ca yāni ‘‘bodhimaṇḍasamīpamhi, jāto brāhmaṇamāṇavo’’tiādinā vuttassa mahāvaṃsavacanassa vicāraṇamukhena ācariyabuddhaghosassa vambhanavacanāni dhammānandakosambinā vuttāni, tāni amūlakabhāvena anuvicāritāni. Tathāpi ‘‘ācariyabuddhaghoso bodhimaṇḍasamīpe jāto’’ti etaṃ pana atthaṃ sādhetuṃ daḷhakāraṇaṃ na dissateva ṭhapetvā taṃ mahāvaṃsavacanaṃ, yampi buddhaghosuppattiyaṃ vuttaṃ, tampi mahāvaṃsameva nissāya vuttavacanattā na daḷhakāraṇaṃ hotīti.
此外，对于诸如“在菩提树附近出生婆罗门学童”等传说，皆是由法显与难陀等人所述《大传记》之所载，且乃法昭与难陀等人杜撰谬传，实则根基薄弱，未受独立深入考察。然若单纯断言“阿萨歌尊者在菩提树下出生”之说，不足以作为成立其传记真实性的有力证据。此《大传记》所载诸事实，因依赖佛音所著，因而未构成有力证据。