[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 4.129 # 佛祖歷代通載 4.129 佛祖歷代通載 4.129 - **Language:** Classical Chinese ### [4.129](https://indike.org/pramana/in.bauddha.taisho.2036.4.129) （二十一　壬午）　第十九祖鳩摩羅多者。大月氏國婆羅門之子也。昔為自在天人（欲界第六天）見菩薩瓔珞忽起愛心墮生忉利（欲界第二天）聞憍尸迦說般若波羅蜜多。以法勝故升于梵天（色界）以根利故善說法要。諸天尊為導師以繼。祖時至遂降月氏。後至中天竺國。有大士闍夜多。問曰。我家父母素信三寶。而嘗縈疾瘵。凡所營作皆不如意。而我隣家久為旃陀羅行。而身常勇健所作和合。彼何幸而我何辜。尊者曰。何足疑乎。且善惡之報有三時焉。凡人但見仁夭暴壽逆吉義凶。便謂亡因果虛罪福。殊不知影響相隨毫釐靡忒。縱經百千萬劫亦不磨滅。時闍夜多聞是語已。頓釋所疑。祖曰。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。汝若入此法門可。與諸佛同矣。一切善惡有為無為。皆如夢幻。闍夜多承言領旨。即發宿慧懇求出家。既受具。尊者告曰。吾今寂滅時至。汝當紹行化迹。乃付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。祖曰。此是妙音如來見性清淨之句。汝宜傳布後學。言訖既於坐上以指爪\[((牙-才+木)\*ㄆ)/(厂@刀)\]面如紅蓮開。出大光明照耀四眾而入寂滅。闍夜多起塔。當新室十四年壬午歲也。 > (21. Renwu \[22 CE\]) The nineteenth patriarch, Kumāralāta, was the son of a brāhmaṇa in the kingdom of the Great Yuezhi. Long ago, as a god in the Paranimmitavasavatti heaven (the sixth heaven of the desire realm), seeing a bodhisattva's necklace, he suddenly gave rise to attachment and fell to be born in the Trāyastriṃśa heaven (the second heaven of the desire realm). There he heard Kauśika preach the Prajñāpāramitā. Owing to the supremacy of the Dharma, he ascended to the Brahmā heaven (the form realm). Endowed with sharp faculties, he skillfully expounded the essentials of the Dharma, and all the gods honoured him as their guide. When the time came for him to succeed as patriarch, he descended to be born among the Yuezhi. Later he went to the kingdom of Central India. There was a great being named Jayata who asked him, saying: 'My father and mother have always had faith in the Three Jewels, yet they have constantly been beset by illness and disease, and all their undertakings have gone contrary to their wishes. Meanwhile, my neighbour has long engaged in the conduct of a caṇḍāla, yet his body is always robust and strong, and everything he undertakes is harmonious. Why is he so fortunate while I am so blameless?' The venerable one replied: 'What cause is there for doubt? The retribution of good and evil occurs across three times. Ordinary people only see the benevolent die young and the violent live long, or the rebellious enjoy good fortune and the righteous meet disaster, and they immediately declare that there is no cause and effect and that bad deeds and merit are vain. Little do they know that effects follow causes like shadows and echoes, without the slightest deviation; even after hundreds of thousands of tens of thousands of kalpas, they are never extinguished.' When Jayata heard these words, his doubts were instantly dispelled. The patriarch said: 'Although you already believe in the three forms of karma, you have not yet understood that karma arises from delusion, delusion exists on account of consciousness, consciousness relies on ignorance, and ignorance relies on the mind. The mind is fundamentally pure: it has neither arising nor cessation, neither action nor contrivance, neither retribution nor outcome, neither victory nor defeat; it is utterly tranquil and profoundly luminous. If you enter this Dharma door, you may be equal with all the Buddhas. All good and evil, the conditioned and the unconditioned, are entirely like dreams and illusions.' Receiving his words, Jayata grasped their purport, at once gave rise to wisdom from past lives, and earnestly requested to take the pravrajyā. Having received the upasampadā, the venerable one told him: 'The time of my cessation has now arrived; you shall succeed me and carry on the trace of conversion.' He then transmitted the Dharma Eye and spoke a gāthā: 'In the nature there is fundamentally no arising; / For the sake of those seeking it, it is spoken. / Since in phenomena nothing is attained, / Why hold doubts of resolved or unresolved?' The patriarch said: 'These are the verses on seeing the purity of the nature spoken by the Tathāgata Wondrous Sound. You should disseminate them to later students.' Having finished speaking, he remained on his seat and with his fingernails scored his face, which opened like a red lotus. He emitted a great light that illuminated the four assemblies, and then entered cessation. Jayata erected a stūpa. This was in the fourteenth year of the Xin dynasty, the renwu year \[22 CE\]. > — English (machine translation) (machine translation) - [Previous: 4.128](https://indike.org/pramana/in.bauddha.taisho.2036.4.128) - [Next: 4.130](https://indike.org/pramana/in.bauddha.taisho.2036.4.130) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2036.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.4.129) — English, machine translation ## Linked texts (6) - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.5.25) — 志磐, Classical Chinese - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.97.28) — Classical Chinese - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.2.20) — Classical Chinese - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.1.486) — Classical Chinese - [傳法正宗記](https://indike.org/pramana/in.bauddha.taisho.2078.3.55) — Classical Chinese - [傳法正宗定祖圖](https://indike.org/pramana/in.bauddha.taisho.2079.1.42) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.4.129](https://indike.org/pramana/in.bauddha.taisho.2036.4.129) · Pramāṇa