佛祖統紀 5.9

5.9

三祖商那和修尊者。王舍城長者也。過去世為商主。路見辟支佛身嬰重病。即為求藥治療。見其衣極弊惡奉妙氈衣。辟支佛言。此商那衣（或翻草衣。西域有九枝秀草。若羅漢生。則此草生於淨地之上也）以此出家成道。故當著此而入滅也。即飛空作十八變。便取涅槃。商主悲哀。積諸香木闍維舍利起塔供養。願我來世功德威儀及以衣服如今無異。由斯願力於五百世身中陰。恒服此商那衣。最後身衣從胎俱出。隨身增長。出家變為法服。具戒變為九條。因名商那和修（按西域記。梵衍那國。度雪山東有伽藍。藏商那九條衣絳赤色。商那入滅。留此袈裟。謂弟子曰。法盡之後。方乃變壞。今已少損矣）如來昔遊摩突羅國見樹林榮茂。告阿難曰。吾滅度後。當有比丘商那和修於此山中起僧伽藍說法教化。後商那入海大獲珍寶。往詣竹林設大施會。聞佛世尊迦葉目連皆已滅度。即便嚴辦為般遮於瑟（此云五年大會）及造門樓。阿難告曰。汝今已為財施。復當作於法施。出家學道利益眾生。商那答言。甚適我願。即度出家成阿羅漢。乃往曼陀山。以慈三昧化二毒龍子。營建禪室。復往罽賓國象白山中安座入定。時弟子優波毱多有五百弟子。猶處生死憍慢貢高。毱多即入三昧。觀此諸人與己無緣。唯有吾師乃能化度。便至心念商那和修。商那神力從空飛來。衣裳弊惡坐毱多座。弟子咸瞋。是何弊人處我師座。以白毱多。毱多至房頭面作禮。弟子念言。師雖為禮盛德勝之。商那手指虛空。便下香乳。如高山泉注。毱多不曉是何三昧商那為言。此是龍奮迅三昧。如是次第。五百三昧都不了知。一一為說。又語毱多。如來三昧目連不識。目連三昧餘聲聞不識。吾師阿難三昧我亦不知。今我三昧汝亦不知。我涅槃後。七萬七千本生諸經。一萬阿毘曇藏。八萬清淨毘尼。皆隨我滅。時諸弟子方自責悔。商那復為說法。皆得阿羅漢果。商那即飛空作十八變。而入涅槃。毱多積諸香木以火邪旬（邪旬梵語也即火化之意）收取舍利起塔供養（付法藏經）。

The third patriarch was the Venerable Śāṇavāsa, an elder of Rājagṛha. In a past life he was a merchant leader. On the road he saw a pratyekabuddha stricken with a severe illness, whereupon he sought medicine to treat him; seeing that the pratyekabuddha's robes were utterly worn and ragged, he offered him a fine woolen garment. The pratyekabuddha said, 'This is a śāṇa garment (sometimes translated as "hemp robe"; in the Western Regions there is a nine-stemmed, luxuriant grass: whenever an arhat is born, this grass grows upon pure ground). Because I went forth from home and attained the Way wearing this, I ought to wear this as I enter extinction.' He then flew into the air, displayed the eighteen transformations, and took parinirvāṇa. The merchant leader mourned, heaped up fragrant wood, cremated the relics, and built a stūpa to make offerings, making the vow: 'May my merit, majestic deportment, and clothing in future lives be no different from this now.' Through the power of this vow, for five hundred lives in the intermediate state, he constantly wore this śāṇa garment. In his final life, the garment emerged together with him from the womb and grew along with his body. When he went forth, it transformed into a Dharma robe; when he took the full precepts, it transformed into a nine-strip robe. Hence he was named Śāṇavāsa. (According to the Western Regions Record, in the kingdom of Bāmiyān, crossing the Snow Mountains to the east, there is a monastery that preserves Śāṇavāsa's nine-strip robe of deep crimson. When Śāṇavāsa was entering extinction, he left this kāṣāya behind, telling his disciples, 'Only after the Dharma has ended will it undergo transformation and decay.' Now it is already slightly damaged.) Formerly, when the Tathāgata was travelling in the kingdom of Mathurā, he saw the lush and luxuriant woods and told Ānanda, 'After my parinirvāṇa, there will be a monk named Śāṇavāsa who will build a saṅghārāma in these mountains to preach the Dharma and transform [beings].' Later, Śāṇavāsa went to sea and obtained vast treasures; he went to the Bamboo Grove to hold a great assembly of giving. Hearing that the Buddha, the Bhagavat, Kāśyapa, and Maudgalyāyana had all entered extinction, he immediately prepared and held a pañcavārṣika assembly (meaning the five-year great assembly) and built a gate-tower. Ānanda told him, 'Now you have already practiced the giving of material goods; you should further practice the giving of Dharma, going forth from home to study the Way and benefit sentient beings.' Śāṇavāsa replied, 'This accords well with my wish.' Thereupon he was ordained, went forth from home, and became an arhat. He then went to Mount Gandhamādana, where, with the samādhi of benevolence, he transformed two sons of a venomous dragon, and built meditation chambers. Furthermore, he went to Mount Śirṣa in the kingdom of Kaśmīra to sit in peace and enter samādhi. At that time his disciple Upagupta had five hundred disciples who were still bound to birth-and-death, arrogant and haughty. Upagupta then entered samādhi and observed that these people had no karmic connection with himself, and only his own teacher could transform and deliver them; so he single-mindedly concentrated on Śāṇavāsa. Śāṇavāsa, by his supernormal powers, flew through the air, wearing ragged and dirty clothes, and sat upon Upagupta's seat. The disciples were all enraged: 'What vile person occupies our master's seat?' They reported this to Upagupta. Upagupta went to the room and prostrated, touching his head and face [to the ground]. The disciples thought, 'Although our master pays him homage, his glorious virtue surpasses him.' Śāṇavāsa pointed his finger at the sky, and fragrant milk rained down, pouring like a spring from a high mountain. Upagupta did not understand what samādhi this was. Śāṇavāsa told him, 'This is the dragon-surging samādhi.' In this manner, one after another, Upagupta did not understand any of five hundred samādhis; Śāṇavāsa explained each one to him. He further said to Upagupta, 'Maudgalyāyana did not recognize the Tathāgata's samādhis; the other śrāvakas did not recognize Maudgalyāyana's samādhis. I also do not know the samādhis of my master Ānanda. Now you too do not know my samādhis. After my nirvāṇa, the seventy-seven thousand jātaka sūtras, the ten thousand abhidharma collections, and the eighty thousand pure vinayas will all vanish with me.' At that, the disciples first reproached themselves and repented. Śāṇavāsa then preached the Dharma to them, and they all attained the fruit of arhathood. Śāṇavāsa then flew into the air, displayed the eighteen transformations, and entered nirvāṇa. Upagupta heaped up fragrant wood, cremated him with fire (xiexun is a Sanskrit word meaning cremation), gathered his relics, and built a stūpa to make offerings (Transmission of the Treasury of the Dharma).