佛祖歷代通載 6.73

6.73

（十三）　第二十五祖婆舍斯多者。罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕拳左手。遇師子尊者顯發宿因。密受心印。後適南天至中印度。彼國王名迦勝。設禮供養。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論議。幸而勝之以固其事。乃於王前謂祖曰。我解默論。不假言說。祖曰。孰知勝負。曰不爭勝負。但取其義。祖曰。汝以何為義。曰無心為義。祖曰。汝既無心。安得義乎。曰我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。曰當義非名。誰能辨義。祖曰。汝名非義。此名何名。曰為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返五十九翻。外道杜口信伏。于時祖忽然面北合掌。長吁曰。我師師子尊者今日遇難。斯可傷焉。即辭王南邁。達于南天潛隱山谷。時彼國王名天德。迎請供養。王有二子。一兇暴而色力充盛。一和柔而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有呪術師。忌祖之道。乃潛置毒於飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與受具。後六十載太子德勝即位。復信外道致難于祖。太子不如密多以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者當是何宗。祖曰。王國昔來實無邪法。我所得者即是佛宗。王曰。佛滅已千二百年。師從誰得邪。祖曰。飲光大士親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞。師子比丘不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈以顯師承。王曰。其衣何在。祖即於囊中出衣示王。王命焚之。五色相鮮薪盡如故。王即追悔致禮。師子真嗣既明。乃赦太子。太子遂求出家。祖問太子曰。汝欲出家當為何事。曰我若出家不為其事。祖曰。不為何事。曰不為俗事。祖曰。當為何事。曰當為佛事。祖曰。太子智慧天至。必諸聖降迹。即許出家。六年侍奉。後於王宮受具羯磨之際。大地震動頗多靈異。祖乃命之曰。吾已衰朽安可久留。汝當善護正法眼藏普濟群有。聽吾偈曰。聖人說知見。當境無是非。我今悟本性。無道亦無理。不如密多聞偈再啟祖曰。法衣宜可傳授。祖曰。此衣為難故假以證明。汝身無難何假其衣。化被十方人自信向。不如密多聞語作禮而退。祖現于神變化三昧火自焚。平地舍利可高一尺。德勝王剏浮圖而祕之。當東晉明帝太寧三年乙酉歲也。

(13) The twenty-fifth patriarch, Vaśasita, was a native of the country of Kaśmīra. His family name was Brahmin. His father was Jixing (Śānticārin), and his mother was Chang'anle (Nityasukhā). Initially, his mother dreamed of obtaining a divine sword and consequently became pregnant. At birth, he clenched his left hand. Meeting the Venerable Siṃha, his past karma was disclosed, and he secretly received the mind seal. Later, traveling to the south, he arrived in Central India. The king of that country was named Jiaxing (Kāśisundara), who arranged offerings and bowed to him. At that time there was a non-Buddhist named Wowo Zun (Anātman) who had previously been venerated by the king; jealous of the patriarch's arrival, he wished to debate with him, hoping to prevail over him to secure his position. He therefore said to the patriarch before the king: 'I understand silent debate; it does not depend on speech.' The patriarch said: 'Who will know the victor and the vanquished?' He replied: 'I do not contend for victory or defeat, but only grasp the meaning.' The patriarch said: 'What do you consider meaning?' He replied: 'No-mind is the meaning.' The patriarch said: 'Since you have no mind, how can there be meaning?' He replied: 'When I speak of no-mind, it serves as a name, not as meaning.' The patriarch said: 'You say no-mind serves as a name and not as meaning; I say non-mind serves as meaning and not as a name.' He replied: 'Serving as meaning and not as a name, who can discern the meaning?' The patriarch said: 'Your name is not meaning; what name is this name?' He replied: 'In order to discern non-meaning, it is named no-name.' The patriarch said: 'Since the name is not a name, and the meaning is not a meaning, who is the discerning one, and what is to be discerned?' Back and forth in this manner for fifty-nine exchanges, the non-Buddhist was struck dumb, convinced and subdued. At that time, the patriarch suddenly faced north with palms joined and sighed deeply, saying: 'My master, the Venerable Siṃha, has encountered disaster today; how lamentable!' He promptly took leave of the king and traveled south, reaching South India where he dwelt in seclusion in a mountain valley. At that time the king of that country was named Tiande (Devapuṇya), who welcomed him and made offerings. The king had two sons: one was fierce and violent yet robust in appearance and strength; the other was gentle and yielding, but chronically afflicted with illness. The patriarch explained cause and effect to him, and the king immediately resolved his doubts. There was also a sorcerer who envied the patriarch's Way; he secretly placed poison in his food and drink. The patriarch knew it and ate it, yet the other suffered the calamity instead; he thereupon took refuge with the patriarch and went forth into homelessness, and the patriarch conferred the full precepts upon him. Sixty years later, Crown Prince Desheng (Guṇavijaya) ascended the throne; he again believed in non-Buddhists and brought disaster upon the patriarch. Crown Prince Puṇyamitra was imprisoned for offering remonstrance. The king hurried to ask the patriarch: 'My kingdom has always been devoid of monstrous deceit; what lineage is it that the master transmits?' The patriarch said: 'From ancient times your majesty's kingdom has indeed lacked evil teachings; what I have attained is the Buddha's lineage.' The king said: 'It has already been twelve hundred years since the Buddha's nirvāṇa; from whom did the master receive it?' The patriarch said: 'The Great Being Drinker of Light (Mahākāśyapa) personally received the Buddha's seal; passed down successively to the twenty-fourth generation, the Venerable Siṃha, I received it from him.' The king said: 'I have heard that the monk Siṃha could not escape execution; how could he transmit the Dharma to later generations?' The patriarch said: 'Before my master's disaster arose, he secretly bestowed upon me the robe of faith and the Dharma verse to verify the line of transmission.' The king said: 'Where is that robe?' The patriarch promptly took the robe out of his sack and showed it to the king. The king ordered it burned; five colors shone brightly, and when the firewood was consumed, it was just as before. The king immediately repented and paid homage. The true succession of Siṃha having been clarified, he pardoned the crown prince. The crown prince thereupon requested to go forth into homelessness. The patriarch asked the prince: 'If you wish to go forth, what task will you undertake?' He replied: 'If I go forth, I will not undertake worldly affairs.' The patriarch said: 'What will you not undertake?' He replied: 'I will not undertake mundane tasks.' The patriarch said: 'What task will you undertake?' He replied: 'I will undertake the Buddha's work.' The patriarch said: 'The prince's wisdom is endowed by heaven; you must be the descended trace of the sages.' He then permitted his going forth. For six years he served him. Later, when the karmavācanā for the full precepts was performed in the royal palace, the great earth trembled and shook with numerous spiritual prodigies. The patriarch then charged him, saying: 'I am already decrepit; how could I linger long? You must well guard the treasury of the eye of the correct Dharma and universally deliver all living beings. Listen to my verse: / "The sage speaks of perception and knowledge; / Facing the object, there is neither right nor wrong. / I have now awakened to original nature: / There is neither Way nor principle."' Puṇyamitra, having heard the verse, petitioned the patriarch again: 'Should the Dharma robe also be transmitted?' The patriarch said: 'This robe was used as verification on account of disaster. Since your person will meet no disaster, why rely on the robe? Your conversion will cover the ten directions, and people will naturally believe and look toward you.' Having heard these words, Puṇyamitra made prostrations and withdrew. The patriarch displayed spiritual transformations, cremating himself with the fire of samādhi. The relics on the level ground were about one foot high. King Desheng built a stūpa and enshrined them. This was in the yiyou year, the third year of Taining of Emperor Ming of the Eastern Jin.