佛祖歷代通載 5.101

5.101

（二十五　甲子丁卯　四九）　第二十四祖師子比丘者。中印度人也。姓婆羅門。得法遊方至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相捨相不語之五眾。尊者詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責憤悱而來。尊者曰。仁者習定何當來此。既至于此胡云習定。曰我雖來此心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所豈在人習。曰定習人故非人習定。我雖來此其定常習。祖曰。人非習定定習人故。當自來時其定誰習。彼曰。如淨明珠內外無翳。定若通達必當如此。祖曰。定若通達一似明珠。今見仁者非珠之徒。彼曰。其珠明徹內外悉定。我心不亂猶若此淨。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是淨。達磨達蒙師開悟心地朗然。尊者既攝五眾名聞遐邇。方求法嗣遇一長者。引其子問尊者曰。此子名斯多。當生便拳左手。今既長矣。而終未舒。願尊者示其宿因。尊者覩之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾甞赴西海齋。受嚫珠付之。今還吾珠。理固然矣。長者遂舍其子出家。祖與受具。以前緣故名婆舍斯多。祖即謂曰。吾師密有懸記。罹難非久。如來正法眼藏今轉付汝。汝應保護普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即于今。尊者說偈已。以僧伽梨衣密付斯多。俾之他國隨機淹化。斯多受教直抵南天。當魏齊王芳元始八年丁卯歲也。尊者以難不可苟免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法欲共謀亂。乃盜為釋子形像潛入王宮。且曰。不成即罪歸佛子。妖既自作禍亦旋踵。事既敗。王果怒曰。吾素歸心三寶。何乃構害一至于斯。即命破毀伽藍祛除釋眾。復自秉劍至尊者所。問曰。師得蘊空否。尊者曰。已得蘊空。曰離生死否。曰已離生死。王曰。既離生死可施我頭。祖曰。身非我有何悋於頭。王即揮劍斷尊者首。涌白乳高數尺。王之右臂旋亦墮地。七日而終。太子光首歎曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首廣宣宿因解其疑網（事具聖胄集及寶林傳中）遂以師子尊者報體。而建塔焉。尊者付婆舍斯多心法信衣為正嗣。外傍出達磨達四世二十二師。祖罹難時。乃在魏高貴鄉公己卯歲也。

(25. Jiazi [to] Dingmao [244–247 CE], 49 [years old]) The twenty-fourth patriarch, the bhikṣu Siṃha, was a native of Central India of the brāhmaṇa caste. Having obtained the Dharma, he travelled about teaching and reached the kingdom of Kaśmīra. There was a man named Pālikā who originally practiced dhyāna-contemplation, under whom were five groups: [those attached to] meditative concentration (dhyāna), views, grasping characteristics, abandoning characteristics, and silence. The Venerable questioned and transformed them, and four groups were silently won over in their hearts. Only the master of meditative concentration, Dharmadatta, hearing that the four groups had been reproved, arrived in indignation. The Venerable asked, 'Virtuous one, practicing concentration, why have you come here? Having arrived here, how can it be called practicing concentration?' He replied, 'Although I have come here, my mind is not disordered. Concentration follows the person's practice; how could it depend on a location?' The Patriarch said, 'Since you have come, your practice has also arrived. Since there is no location, how could it depend on a person's practice?' He said, 'Because concentration conditions the person, it is not that the person practices concentration. Although I have come here, its concentration is constantly practiced.' The Patriarch said, 'If a person does not practice concentration and it is concentration that conditions the person, at the moment you came on your own, who was practicing its concentration?' He replied, 'It is like a pure, bright pearl without any obscuration within or without. If concentration is thoroughly penetrated, it must be just like this.' The Patriarch said, 'If concentration is thoroughly penetrated, it is indeed like a bright pearl. Now observing you, you are not of the pearl's kind.' He replied, 'Its pearl is bright and penetrating, completely concentrated inside and out. My mind is undisturbed, just like this purity.' The Patriarch said, 'That pearl has neither inside nor outside; how can you, virtuous one, concentrate? Defiled things do not waver; this concentration is not purity.' Dharmadatta received the master's awakening, and the ground of his mind became bright and clear. Having gathered the five groups, the Venerable's fame spread far and wide. Just as he was seeking a Dharma heir, he met an elder leading his son, who asked the Venerable, 'This son is named Suta. From his birth his left hand was clenched in a fist, and now that he has grown, it has never yet opened. We pray that the Venerable will reveal his past causes.' The Venerable looked at him, immediately took his hand, and said, 'You may return my pearl.' The boy at once opened his hand and presented the pearl. The assembly was astonished. The Patriarch said, 'In my former retribution, I was a monk and had a boy disciple named Vāsa. I once attended a vegetarian feast at the Western Sea and received an alms pearl, which I entrusted to him. Now he returns my pearl; the principle is naturally so.' The elder then renounced his son to pravrajyā. The Patriarch conferred the upasampadā on him and, on account of their past condition, named him Vāsasuta. The Patriarch then told him, 'My teacher had a secret prophecy: my encountering disaster would not be long off. The Tathāgata's treasury of the eye of the correct Dharma is now transmitted to you. You should protect it and universally moisten future times.' He spoke a verse: 'Just at the time when seeing and knowing are spoken of, / Seeing and knowing are both mind. / When one matches mind, that is seeing and knowing; / Seeing and knowing are right now.' Having spoken the verse, the Venerable secretly transmitted the saṃghāṭī robe to Suta, having him go to other lands and broadly transform beings according to their capacities. Suta received the instruction and went straight to South India. This was in the Dingmao year, the eighth year of Yuanshi of King Fang of Qi of the Wei [247 CE]. The Patriarch, knowing that disaster could not be evaded by expediency, remained alone in Kaśmīra. At that time, there were two non-Buddhists in that country: one named Mamuta and the other named Dulazhe. They studied various magical arts and wished to plot a rebellion together. They secretly took the guise of disciples of Śākya and slipped into the royal palace, saying, 'If we fail, the blame will fall upon the disciples of the Buddha.' When demonic acts are committed, disaster follows hard on one's heels. Once the affair failed, the king was indeed enraged and said, 'I have always taken refuge in the Three Jewels; why have they plotted harm to such an extent as this?' He immediately ordered the destruction of saṅghārāmas and the expulsion of the Śākya assemblies. He then personally held a sword and went to the Venerable's place, asking, 'Has the Master attained the emptiness of the aggregates?' The Venerable replied, 'I have attained the emptiness of the aggregates.' He asked, 'Have you transcended birth and death?' He replied, 'I have transcended birth and death.' The king said, 'Since you have transcended birth and death, can you give me your head?' The Patriarch said, 'My body is not mine; why should I begrudge my head?' The king then brandished his sword and severed the Venerable's head. White milk gushed forth several feet high. The king's right arm soon also fell to the ground, and he died after seven days. Crown Prince Guangshou lamented, 'Why did my father bring this calamity upon himself?' At that time, there was an immortal of White Elephant Mountain who deeply understood cause and effect; he broadly explained the past causes to Guangshou and resolved his net of doubts (the account is fully preserved in the Shengzhou ji and Baolin zhuan). Thereupon, they erected a stūpa for the physical body of the Venerable Siṃha. The Venerable transmitted the mind-Dharma and robe of faith to Vāsasuta as the primary heir; collateral branches produced twenty-two masters over four generations under Dharmadatta. The Patriarch met his disaster in the Jimao year [259 CE] under Duke of Gaogui Township of the Wei.