佛祖歷代通載 8.45

8.45

（十九）　第二十七祖般若多羅者。東印土人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘尊重供養度越倫等。又施無價寶珠。時王有三子。其季開士也。尊者欲試其所得。乃以所施珠問三王子曰。此珠圓明有能及此否。第一子月淨多羅。第二子功德多羅。皆曰。此珠七寶中尊。固無踰化。非尊者道力。孰能受之。第三子菩提多羅曰。此是世寶。未足為上。於諸寶中法寶為上。此是世光。未足為上。於諸光中智光為上。此是世明。未足為上。於諸明中心明為上。此珠光明不能自照。要假智光光辨於此。既辨此已即知是珠。既知是珠即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠珠不自珠音。要假智珠而辨世珠。寶不自寶者。要假智寶以明法寶。然則師有其道其寶即現。眾生有道心寶亦然。尊者歎其辨慧。乃復問曰。於諸物中何物無相。曰於諸物中不起無相。又問。於諸物中何物最高。曰於諸物中人我最高。又問。於諸物中何物最大。曰於諸物中法性最大。尊者知是法嗣。以時尚未至。且默而混之。及香至王厭世眾皆號絕。唯第三子菩提多羅。於柩前入定。經七日而出。乃求出家。既受具戒。尊者告曰。如來以正法眼付大迦葉。如是展轉乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。華開世界起。尊者付法已。即於座上起立。舒左右手。各放光明二十七道五色光耀。人踊身虛空高七多羅樹。化火自焚。空中舍利如雨。收以建塔。當宋孝武帝孝建元年甲午歲也（正宗記云。宋孝武之世也。注云。以達磨六十七年計之。當在宋孝武孝建元年。傳燈作丁酉非）。

(19) The twenty-seventh patriarch, Prajñātāra, was a man of Eastern India. After obtaining the Dharma, he travelled and taught in Southern India. The king there was named Sugandha; he revered the Buddha Vehicle, honouring and making offerings that surpassed all others, and also bestowed a priceless precious jewel. At that time the king had three sons, the youngest of whom was a Bodhisattva (mahāsattva). The Venerable One, wishing to test his attainment, asked the three princes with the bestowed jewel: "This jewel is round and bright; can anything equal this?" The first son, Candrapuṇyatāra, and the second son, Puṇyatāra, both said: "This jewel is supreme among the seven treasures; truly none can surpass it. Were it not for the Venerable One's power of the Way, who could receive it?" The third son, Bodhitāra, said: "This is a worldly treasure, not yet sufficient to be supreme; among all treasures, the Dharma treasure is supreme. This is worldly light, not yet sufficient to be supreme; among all lights, the light of wisdom is supreme. This is worldly brightness, not yet sufficient to be supreme; among all brightness, the brightness of the mind is supreme. This jewel's radiance cannot illuminate itself; it must depend on the light of wisdom to discern this. Once this is discerned, one knows it is a jewel; once one knows it is a jewel, one understands its treasure. If one understands its treasure, the treasure is not a treasure of itself; if one discerns its jewel, the jewel is not a jewel of itself. One must depend on the jewel of wisdom to discern the worldly jewel; that a treasure is not a treasure of itself means one must depend on the treasure of wisdom to understand the Dharma treasure. Thus, if a master has the Way, his treasure appears; if sentient beings have the Way, the mind-jewel is likewise so." The Venerable One marvelled at his discerning wisdom and further asked: "Among all things, what thing is formless?" He replied: "Among all things, unarising is formless." He asked again: "Among all things, what thing is highest?" He replied: "Among all things, the self is highest." He asked again: "Among all things, what thing is greatest?" He replied: "Among all things, the Dharma-nature is greatest." The Venerable One knew he was the Dharma heir; but because the time had not yet come, he remained silent and mingled with him. When King Sugandha passed away, the multitude all wailed in grief, but the third son, Bodhitāra, entered into samādhi before the coffin, emerging after seven days, and then sought pravrajyā. Having received the upasampadā precepts, the Venerable One told him: "The Tathāgata entrusted the Right Dharma Eye to Mahākāśyapa; thus it was passed on in turn down to me. I now entrust it to you. Listen to my verse: / The mind-ground gives birth to the various seeds; / Because of phenomena, principle is again produced. / When the fruit is complete, bodhi is perfected; / When the flower blooms, the worlds arise." After the Venerable One entrusted the Dharma, he stood up from his seat, stretched out his left and right hands, and each emitted twenty-seven rays of five-coloured light. He leaped into the air to the height of seven tāla trees and transformed into fire, incinerating himself. Śarīra fell from the sky like rain; they were collected to erect a stūpa. This was in the jiawu year, the first year of the Xiaojian era of Emperor Xiaowu of the Song. (The Zhengzong ji states: "It was the era of Emperor Xiaowu of the Song." A note says: "Calculating by Bodhidharma's sixty-seven years, it should be the first year of Xiaojian of Emperor Xiaowu of the Song. The Chuandeng lu gives dingyou, which is incorrect.")