安慧

安慧在漢傳無本傳。玄奘《大唐西域記》歷敘印度論師甚詳，那爛陀之德慧、堅慧，伐臘毘國之伽藍，皆有其名其地，而「安慧」「安惠」二寫一處不見（本編逐卷檢之，零命中，如實記，不代為補）。其名之存於藏者，一在卷端之署，二在古德之引。署者：《大乘阿毘達磨雜集論》卷首作「大乘阿毘達磨雜集論卷第一　安慧菩薩糅」〔T31n1606 0694b14〕；《大乘廣五蘊論》卷首作「大乘廣五蘊論一卷　安慧菩薩造」〔T31n1613 0850c14〕。《開元釋教錄》兩存其目，一云「大乘阿毘達磨雜集論十六卷安慧菩薩糅釋上集論大唐三藏玄奘譯」〔T55n2154 0608a15〕，一云「大乘廣五蘊論一卷安慧菩薩造」〔T55n2154 0564a09〕。

Of Sthiramati the Chinese transmission holds no life. Xuanzang's Records of the Western Regions of the Great Tang sets out the treatise masters of India in detail — Guṇamati and Sthitamati at Nālandā, the monastery in the country of Valabhī, each with its name and its place — yet neither of the two Chinese writings of Sthiramati's name occurs there even once (this edition searched the work through: no hits; the fact is set down as it stands and nothing is supplied in its place). What survives of his name in the canon lies in two things: the ascription at the head of a scroll, and citation by the ancient masters. For the ascriptions: the Compendium of the Mahāyāna Abhidharma is headed "The Compendium of the Mahāyāna Abhidharma, scroll one; woven together by the bodhisattva Sthiramati" 〔T31n1606 0694b14〕; the Extended Treatise on the Five Aggregates of the Great Vehicle is headed "The Extended Treatise on the Five Aggregates of the Great Vehicle, in one scroll; composed by the bodhisattva Sthiramati" 〔T31n1613 0850c14〕. The Kaiyuan Catalogue of the Teachings keeps both entries: "The Compendium of the Mahāyāna Abhidharma, in sixteen scrolls; woven together by the bodhisattva Sthiramati as an exposition of the foregoing Collection; translated by Xuanzang, Tripiṭaka master of the Great Tang" 〔T55n2154 0608a15〕, and "The Extended Treatise on the Five Aggregates of the Great Vehicle, in one scroll; composed by the bodhisattva Sthiramati" 〔T55n2154 0564a09〕.

其人之見於事者唯一處。《大慈恩寺三藏法師傳》記玄奘至杖林山從勝軍論師受學，因敘勝軍之學脈：「軍本蘇剌侘國人，剎帝利種也」〔T50n2053 0244a08〕，「幼而好學，先於賢愛論師所學《因明》，又從安慧菩薩學《聲明》、大小乘論」〔T50n2053 0244a08〕，「又從戒賢法師學《瑜伽論》」〔T50n2053 0244a10〕。安慧見於漢傳之實錄止於此：為勝軍之師，於玄奘為再傳之上。此安慧與署名諸論之安慧為一為二，藏中未嘗明言，故並錄而不合。

Of the man in action the record has but one place. The Life of the Tripiṭaka Master of the Great Ci'en Monastery, telling how Xuanzang came to Yaṣṭivana to study under the treatise master Jayasena, sets out that master's line of learning: "Jayasena was by origin a man of the country of Suraṣṭra, of the kṣatriya caste" 〔T50n2053 0244a08〕; "From childhood he loved learning: first he studied logic under the treatise master Bhadraruci, then under the bodhisattva Sthiramati he studied grammar and the treatises of the Great and Lesser Vehicles" 〔T50n2053 0244a08〕, "and then under the Dharma master Śīlabhadra he studied the Treatise on the Stages of Yoga" 〔T50n2053 0244a10〕. There the Chinese record of Sthiramati ends: teacher of Jayasena, and so at one remove above Xuanzang. Whether this Sthiramati and the Sthiramati of the ascriptions are one man or two, the canon nowhere says; both are set down, and they are not joined.

本編所繫之《唯識三十論》釋，漢地未譯其本；今可得而見者，唯窺基《成唯識論述記》《成唯識論掌中樞要》轉述其義，而字皆作「安惠」。《樞要》判諸家所立之分曰：「安惠一分唯，難陀二分唯，陳那三分唯」〔T43n1831 0609b04〕。《述記》釋頌，於護法之解外別出其說：「此上二解皆護法釋，若安惠解」〔T43n1830 0238c03〕；又引其論序，稱「安惠《雜集論》初序云」〔T43n1830 0232c29〕。二寫並見於藏，本編讀者面作「安慧」，「安惠」之寫並存不廢，不強一。生卒、鄉里、師承，漢傳皆不出，如實標不詳，不代為補。

The commentary on the Thirty Verses on Consciousness-Only entered under his name here was never rendered into Chinese; what can now be seen of it is only what Kuiji relays of its sense in the Notes on the Treatise Establishing Consciousness-Only and the Essentials Held in the Palm, where the name is written throughout with the second character 惠. The Essentials sets out how the several masters divided the parts of cognition: "Sthiramati holds consciousness-only in one part, Nanda in two parts, Dignāga in three" 〔T43n1831 0609b04〕. The Notes, expounding the verses, sets his reading beside Dharmapāla's: "The two explanations above are both Dharmapāla's exposition; as for Sthiramati's explanation…" 〔T43n1830 0238c03〕; and it cites the preface to his own treatise, "Sthiramati says at the opening of the preface to the Compendium…" 〔T43n1830 0232c29〕. Both writings of the name stand in the canon; this edition gives 安慧 on the reader's page while letting 安惠 stand as well, neither being forced into the other. His dates, his native place, and his teachers the Chinese record does not give, and they are marked honestly as unknown rather than supplied.