佛祖歷代通載 3.97

3.97

（三十四　己亥）　第十祖脇尊者。中印度人也。本名難生。初將誕。父夢一白象背有寶座。座上安一明珠。從門而入。光照四眾。既覺遂生。後值伏馱尊者。執侍左右。未甞睡眠。謂其脇不至席。遂號脇尊者焉。初至華氏國憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立。尊者問曰。汝從何來。夜奢曰。我心非往。尊者曰。汝何處住。曰我心非止。祖曰。汝不定耶。曰諸佛亦然。祖曰。汝非諸佛。曰諸佛亦非。祖因說偈曰。此地變金色。預知於聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖知其意即度出家復具戒品。乃告之曰。如來大法眼藏今傳於汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。傳法已。即現神變入于涅槃化火自焚。四眾以衣裓盛舍利。隨處興塔焉。即貞王二十七年己亥歲也。

(34: Ji-hai) The Tenth Patriarch was the Venerable Pārśva. He was a native of Central India, originally named Nansheng ("Hard to Bear"). When his birth was imminent, his father dreamt of a white elephant bearing a jewelled seat on its back, upon which rested a bright pearl; it entered through the doorway, its radiance illuminating the fourfold assembly. Upon waking, he was born. Later he met the Venerable Buddhamitra and served him closely, never sleeping, said never to have let his ribs touch the mat; he was consequently called the Venerable Pārśva ("Ribs"). When he first arrived in Pāṭaliputra, he rested under a tree. Pointing with his right hand to the ground, he said to the assembly: "This ground will turn to gold; a noble person is about to join our gathering." As soon as he finished speaking, it turned to gold. At that time, an elder's son, Puṇyayaśas, stood before him with palms joined. The Venerable asked, "Whence have you come?" Yaśas said, "My mind does not go." The Venerable said, "Where do you dwell?" He said, "My mind does not stay." The Patriarch said, "Are you not unfixed?" He said, "The Buddhas are also thus." The Patriarch said, "You are not the Buddhas." He said, "The Buddhas are also not." The Patriarch then spoke a verse: / "This ground turns to gold, / Foreknowing the arrival of a noble one. / He shall sit beneath the Bodhi tree, / Blossom with awakening, and achieve completion." Yaśas again spoke a verse: / "The master sits on golden ground, / Ever expounding the true meaning, / Turning back his light to illuminate me, / Causing me to enter samādhi." The Patriarch knew his intention, promptly admitted him to the monastic order (pravrajyā), and then conferred upon him the full precepts (upasampadā). He then told him, "The Tathāgata's treasury of the eye of the correct Dharma is now transmitted to you; do you protect and keep it in mind." He then spoke a verse: / "The true essence is naturally true; / Because of truth it is said there is principle. / Realizing the true and actual Dharma, / There is neither moving nor staying." Having transmitted the Dharma, he then manifested spiritual transformations, entered nirvāṇa, and transformed into fire to incinerate himself. The fourfold assembly gathered the relics in the folds of their robes and raised stūpas everywhere for them. This was the twenty-seventh year of King Zhen[ding], the year Ji-hai.