佛祖歷代通載 4.147

4.147

(Twenty-seven: jiaxu) The twentieth patriarch, Jayata, was a man of the country of Northern India. His wisdom was profound and tranquil, and he transformed and guided immeasurable beings. Later, he arrived at the city of Rājagṛha to proclaim the sudden teaching. There was an assembly of practitioners there who valued only debate; their leader was named Vasubandhu (translated here as 'All-Pervading Practice'), who always took only one meal a day, did not lie down, and bowed to the Buddha during the six periods of the day. Pure and free of desires, he was someone to whom the assembly turned. As the patriarch wished to deliver him, he first asked the assembly, 'Can this All-Pervading Practice dhūta practitioner, able to cultivate pure practice, attain the Buddha's path?' The assembly said, 'Our teacher is vigorous; why could he not?' The patriarch said, 'Your teacher is far from the path. Even if he were to practice austerities for dusty kalpas, they would all be the root of falsity and delusion.' The assembly said, 'What virtuous conduct does the Venerable One possess that he slanders our teacher?' The patriarch said, 'I do not seek the path, nor am I confused. I do not bow to the Buddha, nor am I disrespectful. I do not sit for long periods, nor am I indolent. I do not take one meal a day, nor do I eat indiscriminately. I do not know contentment, nor am I greedy. When the mind has nothing it hopes for, it is called the path.' At that time, when All-Pervading Practice heard this, he gave rise to taintless wisdom, rejoiced, and offered praise. The Venerable One spoke to that assembly again, 'Do you understand my words? The reason I acted thus is because his mind seeking the path was too intense. When a string is too tight, it snaps; therefore, I did not praise him, so as to cause him to abide in the ground of peace and joy and enter into the wisdom of the Buddhas.' He further addressed All-Pervading Practice, saying, 'Just now I humbled you before the assembly; did you not feel vexed within?' He replied, 'I recall that seven kalpas ago I was born in the Land of Peace and Joy. My teacher, the wise one Yuejing, predicted of me: "Before long, you will realize the fruit of a sakṛdāgāmin." At that time, Great Light Bodhisattva appeared in the world. Because I was old, I supported myself on a staff to pay respects to him. My teacher scolded me, saying: "A youth scorning his father—how base!" At that time I thought myself without fault and asked my teacher to point it out. My teacher said: "When you bowed to Great Light Bodhisattva, you leaned your staff against the face of the Buddha painted on the wall. Due to this fault of disrespect, you have lost the second fruit." Since reproaching myself and repenting my fault, whenever I have heard harsh words, they have been like the wind or an echo. How much more so now that I have obtained the drinking of the unsurpassed amṛta; why would I instead give rise to burning vexation? I only pray that in your great compassion you will instruct me with the wondrous path.' The patriarch said, 'You have long planted myriad virtues; you shall succeed to my lineage. Listen to my gāthā: / When words instantly accord with the unarisen, / It is identical with the nature of the realm of phenomena. / If you can understand in this way, / You will have completely penetrated both principle and phenomena.' Having transmitted the Dharma, he did not rise from his seat and peacefully entered cessation. Following his cremation, his relics were collected and a stūpa was erected. This was in the seventeenth year of Emperor Ming of the Later Han, the jiaxu year.