佛祖統紀 5.25

5.25

十八祖鳩摩羅駄尊者。月氏國婆羅門子。邪舍至其國往扣其門。鳩摩曰。此舍無人。邪舍曰答無者誰。鳩摩知是異人。遽開門延接。耶舍謂之曰。佛記滅後千年。有大士出月氏國紹隆正化。遂即出家仰承囑累。嘗至一國人不受教。即語之曰。汝今可集鐵馬萬騎在吾前過。鳩摩一見。人名馬色衣服相貌。一一分別更無錯繆。於是舉國咸皆信服。有長者子名闍夜多。來問師曰。我父母崇信而縈疾失意。隣家屠殺而身健和合。彼何幸而我何辜。師曰。以造業有先後故論報有不定。或仁夭而暴壽。或逆吉而義凶。夫仁與義今身之現行善也。夭與凶前世之惡。今身之受報也。暴與逆今身之現行惡也。壽與吉前世之善。今身之受報也。善惡因果隨業受報。故先後不定也。闍夜多聞已頓釋所疑。鳩摩曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清淨。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。當與諸佛同矣。夜多領旨即發宿慧。鳩摩乃以爪破[((牙-才+木)*ㄆ)/(厂@刀)]面門。如紅蓮初綻。放大光明。而入滅度。眾取舍利起塔供養（付法藏經）。

The eighteenth patriarch, the Venerable Kumāralāta, was the son of a brāhmaṇa in the country of the Yuezhi. When Yaśas arrived in his country, he went and knocked on his door. Kumāra said, 'There is no one in this house.' Yaśas said, 'Who is the one answering "no one"?' Kumāra knew he was an extraordinary person and hurried to open the door and welcome him in. Yaśas said to him, 'The Buddha prophesied that one thousand years after his extinction, a great being would appear in the country of the Yuezhi to carry on and prosper the true teaching.' He then left the household life and respectfully received the entrustment. Once he arrived in a country where the people would not accept his teaching. He said to them, 'Now you may assemble ten thousand mounted ironclad horses to pass before me.' With a single glance, Kumāra distinguished each person's name, horse's color, clothing, and appearance without the slightest error. Thereupon, the whole country believed and submitted. There was an elder's son named Jayata, who came and asked the master, 'My parents revere faith, yet they are entangled in illness and disappointment; our neighbor's family engages in slaughter, yet they are healthy and harmonious. Why are they so fortunate, while I am so blameless?' The master said, 'Because the creation of karma has an earlier and a later, the discussion of its retribution is unfixed. Sometimes the benevolent die young while the violent live long; sometimes the rebellious enjoy good fortune while the righteous meet with disaster. Benevolence and righteousness are the manifest good deeds of the present life; dying young and meeting disaster are retributions of past evil received in the present life. Violence and rebellion are the manifest evil deeds of the present life; long life and good fortune are retributions of past good received in the present life. The causes and effects of good and evil bring retribution according to karma, and therefore their sequence is unfixed.' Having heard this, Jayata instantly resolved his doubts. Kumāra said, 'Although you have believed in the three karmas, you have not yet understood that karma arises from delusion, delusion exists on account of consciousness, consciousness relies on non-enlightenment, and non-enlightenment relies on mind. The mind is fundamentally pure: it has no arising or ceasing, no creating or acting, no retribution, no victory or defeat; it is utterly tranquil and wondrously sentient. If you enter this Dharma gate, you will be identical with all Buddhas.' Jayata grasped the import and immediately awakened his innate wisdom. Kumāra then scratched his face and forehead with his fingernails; like a red lotus just opening, he radiated great light and entered extinction. The assembly gathered his relics, built a stupa, and made offerings to them (Fu fazang jing).