佛祖統紀 5.28

5.28

二十一祖摩拏羅尊者。那提國王次子也。槃馱行化至其國。謂自在王曰。佛記一千有神力大士當紹聖位。即王次子也。王乃令其家仰受付囑。於南天竺興大饒益。有三藏夜奢功德齊等。夜奢語曰。恒河以南二天竺國。人多邪見。長老善解音聲之論。可於彼土自在教化。若恒河以北三天竺人。可以易化。我當於此利益眾生。尊者即如其語。至二天竺。廣宣毘羅無我之論（十二祖著無我論）摧伏一切異道邪見。後遊行至西印度。國王名得度。因行路見一小塔眾不能舉。王召梵行禪觀呪術三眾。以問所因。皆不能知。以問尊者。對曰。此塔阿育王造。今出現者由王福力。王曰。至聖難遇世樂非久。遂傳位太子依師出家。七日之間得證四果。師謂得度曰。汝居此國度人。吾當遊化異國。即焚香囑之。其香成穗至月氏國。其王以問大臣。是何祥異。有鶴勒那比丘曰。此是西印度祖師將至。先降信香也。王曰。神力何如。曰遠承佛記當闡大化。王與鶴勒那遙伸禮拜。師既至。鶴勒那問曰。我止林間九年。有弟子龍子。幼時聰慧。我於三世推窮莫知其本。師曰。此子於第五劫中生妙喜國婆羅門家。曾以旃檀施寺撞鐘。故受此報。師化緣已畢即加趺入滅。王與弟子造塔以奉全身（付法藏經）。

The twenty-first patriarch, the Venerable Manorhita, was the second son of the king of Nadi. When Vasubandhu was traveling and converting beings, he arrived in that kingdom and said to King Zizai: 'The Buddha prophesied that after one thousand [years], a great being of spiritual power would succeed to the holy rank, and this is the king's second son.' The king then ordered his son to look up to him and receive the entrustment. In South India, he brought great benefit. There was a Tripiṭaka master named Yaśas whose merit was equal to his. Yaśas said to him: 'In the two Indian kingdoms south of the Gaṅgā, the people mostly hold wrong views. The elder is skilled at understanding treatises on sound (śabda-vidyā); you may freely teach and convert in those lands. As for the people of the three Indian kingdoms north of the Gaṅgā, they can be easily converted. I shall bring benefit to sentient beings here.' The Venerable One acted according to his words. He arrived in the two Indian kingdoms and broadly proclaimed the treatise on non-self of Upagupta (the twelfth patriarch composed the Treatise on Non-Self), crushing and subduing all heterodox paths and wrong views. Later, he traveled to Western India. The king of that country was named Dedu. While traveling along a road, they saw a small stūpa that the crowd could not lift. The king summoned the three groups of pure practitioners, contemplatives, and mantrins to inquire about the cause, but none could know it. When he asked the Venerable One, he replied: 'This stūpa was built by King Aśoka; that it appears now is due to the power of the king's merit.' The king said: 'The supreme sage is difficult to encounter; worldly pleasures do not last long.' He then abdicated the throne to the crown prince and went forth under the master. Within seven days, he attained the four fruits. The master said to Dedu: 'You abide in this country to deliver people; I shall travel and convert other lands.' He then burned incense and exhorted him. The incense formed plumes and reached the kingdom of the Yuezhi. The king asked his ministers: 'What marvelous omen is this?' A monk named Haklenayaśas said: 'This is the patriarch of Western India who is about to arrive; he sends the incense of faith in advance.' The king asked: 'What is his spiritual power like?' He replied: 'From afar he inherited the Buddha's prophecy, and he is to propagate the great teaching.' The king and Haklenayaśas bowed from afar. After the master arrived, Haklenayaśas asked: 'I have dwelt in the forest for nine years, and I have a disciple named Longzi who was clever in his youth. I have investigated through the three periods of existence, yet I do not know his origin.' The master said: 'In his fifth kalpa, this child was born in a brāhmaṇa family in the kingdom of Abhirati. He once gave candana incense to a monastery and struck the bell; therefore he has received this retribution.' When the master's conditions for conversion were completed, he sat cross-legged and entered extinction. The king and his disciples built a stūpa to enshrine his whole body (from the Fu fazang jing).