景德傳燈錄 2.40

2.40

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。嫉祖之至欲與論義。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。一凶暴而色力充盛。一柔和而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有呪術師忌祖之道。乃潛置毒藥于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與受具。後六十載太子得勝即位。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。佛滅已千二百載。師從誰得耶。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。

The twenty-fifth patriarch, Baśiasita, was a native of the kingdom of Jibin. His surname was Brahmin. His father was Jixing (Śānticaryā) and his mother was Chang'anle (Nityasukha). At first, his mother dreamed of obtaining a divine sword and consequently became pregnant. After he was born, he clenched his left hand; upon meeting the Venerable Siṃha, his past causes were manifested and he secretly received the mind-seal. Later he went south and reached Central India. The king of that country was named Jia-sheng (Jayasena), who arranged offerings with full etiquette. At that time, there was a non-Buddhist titled Venerable Non-Self, who had previously been revered by the king. He was intensely jealous of the Patriarch's arrival and wished to debate doctrine with him, hoping to prevail over him to secure his own position. He then said to the Patriarch before the king, “I understand silent debate without relying on words.” The Patriarch said, “Who knows victory or defeat?” He said, “I do not contend for victory or defeat, but only grasp its meaning.” The Patriarch said, “What do you consider to be the meaning?” He said, “No-mind is the meaning.” The Patriarch said, “Since you have no mind, how can there be meaning?” He said, “I say no-mind: this should be called non-meaning.” The Patriarch said, “You say no-mind, which should be called non-meaning; I say non-mind, which should be meaning, not a name.” He said, “When it should be meaning, not a name, who can discern the meaning?” The Patriarch said, “Your name is non-meaning; what name is this name?” He said, “In order to discern non-meaning, this name is called no-name.” The Patriarch said, “Since the name is already non-name, the meaning is also non-meaning. Who is the one who discerns? What thing should be discerned?” In this manner, after fifty-nine exchanges back and forth, the non-Buddhist was struck dumb and submitted with conviction. At that time, the Patriarch suddenly faced north, joined his palms, and sighed deeply, saying, “My master, the Venerable Siṃha, has met with disaster today; how lamentable!” He then took leave of the king, journeyed south, reached Southern India, and went into seclusion in a mountain valley. At that time, the king of that country was named Tiande (Devapuṇya), who welcomed and made offerings to him. The king had two sons: one was fierce and violent with abundant physical strength; the other was gentle and chronically afflicted with illness. The Patriarch then expounded cause and effect for him, and the king immediately resolved his doubts. There was also a sorcerer who envied the Patriarch's Way, and secretly placed poison in his food and drink. The Patriarch knew of it and ate it, while the sorcerer suffered the calamity in turn; he then threw himself before the Patriarch to leave household life, and the Patriarch granted him full ordination. Sixty years later, Crown Prince Desheng (Jayavijaya) ascended the throne. He again had faith in non-Buddhists and brought troubles upon the Patriarch. The crown prince Punyamitra was imprisoned for offering remonstrance. The king hastily asked the Patriarch, “My country has always been free of sorcery and deceit. What school is that which you transmit?” The Patriarch said, “Your Majesty's kingdom has truly had no heterodox teachings from the past. What I have attained is the Buddha's school.” The king said, “Twelve hundred years have passed since the Buddha's nirvāṇa; from whom did you obtain it?” The Patriarch said, “The Mahāsattva Kāśyapa personally received the Buddha's seal; handed down through generations, it reached the twenty-fourth patriarch, the Venerable Siṃha. I obtained it from him.” The king said, “I have heard that the bhikṣu Siṃha could not avoid execution; how could he transmit the Dharma to later people?” The Patriarch said, “Before my teacher's disaster arose, he secretly bestowed on me the robe of faith and the Dharma verse to manifest the lineage succession.” The king said, “Where is that robe?” The Patriarch immediately took the robe out of his bag and showed it to the king. The king ordered it burned; the five colors shone brightly, and when the firewood was consumed, it was just as before. The king immediately repented, paid homage to Siṃha, and having clarified the true lineage, pardoned the crown prince. The crown prince then sought to leave household life. The Patriarch asked the prince, “When you wish to leave household life, what matter will you undertake?” The prince said, “If I leave household life, I will not undertake those matters.” The Patriarch said, “What matters will you not undertake?” The prince said, “I will not undertake mundane matters.” The Patriarch said, “What matters will you undertake?” The prince said, “I will undertake Buddha matters.” The Patriarch said, “The prince's wisdom comes from heaven; it must surely be the descent of a holy one.” He then permitted him to leave household life. For six years he attended upon him. Later, when he received the karmavācanā of full ordination in the royal palace, the great earth shook and there were many miraculous signs. The Patriarch then directed him, saying, “I am already decrepit and decayed; how could I linger long? You should well guard the Treasury of the True Dharma Eye and universally deliver all beings. Listen to my verse:”