佛祖統紀 5.24

5.24

十七祖僧佉耶舍尊者。摩提國人。母夢大神持鑑。因而有娠。七日而誕。難提行化至其國。見一峯紫雲如蓋。領眾趣之。一童子持圓鑑直造尊者前。尊者曰。汝手中當何所表。童曰。諸佛大圓鏡。內外無瑕翳。兩人同得見。心眼皆相似。父母聞子語。即舍出家。他時聞風吹殿鈴。師問。鈴鳴風鳴耶。舍曰。非風非鈴我心鳴耳。嘗遊海邊見七寶宮殿。即往乞食說偈曰。飢為第一病。行為第一苦。如是知法實。可得涅槃道。舍主迎入就座。取鉢施食。耶舍見其家內有二餓鬼。裸形飢虛鎖其身首。怪而問之。舍主答曰。此鬼前世一是吾息。一是息婦。我昔布施夫妻懷嗔。我數教誨不肯信受。因立誓曰。如此罪業受惡報時。我當見汝。故致斯報。復至一處堂閣嚴飾。眾僧經行鳴鍾集食。食欲將訖變成膿血。便以鉢器相打流血。而相謂曰。何為惜食今受此苦。難提前問。眾中答曰。我等迦葉佛時。同止一處。客比丘來咸相嗔恚。藏惜飲食而不共分。以故今此受斯苦報。如是周游大海。遍觀五百地獄。即生怖畏方便求免。後時得阿羅漢。見五百仙人林中修道。即往其處為宣三偈讚佛法僧。五百仙人俱得道迹。化緣將畢便入涅槃。眾收舍利起塔供養（付法藏經）。

The seventeenth patriarch, the Venerable Saṃghayaśas, was a native of the country of Matī. His mother dreamt that a great deity held a mirror, and consequently became pregnant; after seven days she gave birth. Nandin traveled and converted beings, arriving in his country, where he saw a purple cloud like a canopy over a peak. Leading his assembly toward it, a boy holding a round mirror went straight up before the Venerable One. The Venerable One said, 'What does that in your hand represent?' The boy said: 'The great round mirror of all Buddhas / Has neither blemish nor obscuration inside or outside. / Both of us see it alike; / The minds and eyes are completely identical.' When the parents heard their son's words, they immediately let him leave the household life. At another time, hearing the wind blowing the temple bells, the teacher asked, 'Are the bells ringing or is the wind ringing?' Yaśas said, 'It is neither the wind nor the bells; it is only my mind that is ringing.' Once, wandering by the seashore, he saw a palace of seven jewels. He immediately went to beg for food and spoke a verse, saying: 'Hunger is the foremost illness; / Samsaric activity is the foremost suffering. / Knowing the true reality of phenomena like this, / One can attain the path of nirvāṇa.' The master of the house welcomed him in, seated him, took his bowl, and gave him food. Yaśas saw inside his house two hungry ghosts, naked and starving, with their bodies and heads chained. Surprised, he questioned him. The master of the house answered, 'In their former lives, one of these ghosts was my son, and one was my son's wife. Long ago, when I practiced giving, the husband and wife harbored resentment. I repeatedly admonished them, but they refused to accept it with faith. Thereupon I made a vow, saying: "When you receive the evil retribution for such sinful karma, I shall see you." Therefore this retribution came to pass.' He also came to a place with an adorned hall and pavilion, where a assembly of monks were circumambulating and striking the bell to gather for a meal. Just as the meal was about to finish, it turned into pus and blood; they then struck one another with their bowl vessels, bleeding, and said to one another, 'Why did we begrudge food, so that we now suffer this torment?' Nandin went forward and asked them. One among the assembly answered, 'In the time of Kāśyapa Buddha, we dwelt together in one place. When visiting monks arrived, we were all enraged at them, concealing and begrudging food and drink without sharing it. Therefore, we now suffer this tormenting retribution.' In this manner, he traveled around the great sea, observing the five hundred hells everywhere, and gave rise to terror, seeking expedient means to avoid them. Later, he attained the status of an arhat. Seeing five hundred ṛṣis cultivating the Way in a forest, he immediately went to that place and proclaimed three verses for them praising the Buddha, the Dharma, and the Saṅgha. All five hundred ṛṣis attained the traces of the Way. When his conditions for conversion were about to conclude, he entered nirvāṇa. The assembly gathered his relics, built a stupa, and made offerings to them (Fu fazang jing).