傳法正宗記 9.68

9.68

中天竺國沙門支彊梁樓者。實得果不測之人也。方前魏陳留王曹奐之世至洛。初館于白馬寺。蓋景元二年之辛巳也。是時魏室方危。奐輩憂之。聞支彊異僧。數從問其國之盛衰。支彊遂為奐說偈曰。二公賴虛位。獼猴正當路。五人抱一雞。雞鳴猴不措。及奐去支彊復說偈曰。二人好好去。兩兩歲平安。女子生河內。朱輪上進壇。當時雖不曉其說。而後皆驗之。尋會曇諦康僧鎧曇松白。延諸沙門翻譯眾經。一曰。支彊謂諸僧曰。我在西時。嘗往罽賓國至葱塗源。入其象白山。行之極遠。俄見一茅茨。居僧甚老。有弟子事之。我乃就而禮之。因問之曰。仁者居此幾久。名字謂誰其僧曰。我號達磨達者也。本北天竺之人。初從波梨迦比丘受學。晚遇師子尊者。為之出世之師。自彌羅崛王起難橫害師子。而我遂隱此。久已謝絕人世。豈意復得與汝相遇。然我其聞其名。及是益更敬之。復問師子尊者。誠知其無辜被害。然其所傳之法為何宗乘。方欲訪其端由。而未嘗得之。今幸遇仁者。可得而聞乎。達磨達曰。昔如來用教乘而普傳眾聖。獨以最上乘心印微妙正法付囑摩訶迦葉。迭傳至我師子尊者。然師子知其自不免難。方其存時預以付我同學號婆舍斯多者。復授衣為信。斯多當時遵師之命。即往化於南天竺。支彊然之。曰我亦嘗會是師（婆舍斯多也）於南印度。因以祖事與諸沙門譯之。夫自七佛至乎二十五祖婆舍斯多。乃此支彊梁樓之所譯也。中天竺國沙門婆羅芬多者。亦神異不測人也。或謂其前身為龍。以聽經故得今所生。齊王嘉平二年庚午至洛。洛僧多從其重受大戒。及晉武大始乙酉之元年。會其弟子曰。摩迦陀復來。芬多因問曰。汝在西時頗游北天竺耶。或謂師子尊者無辜為其國王所戮是乎。今復有傳法者與其相繼耶。摩迦陀曰然。師子誅死今已二十三白。有沙門號婆舍斯多者。本罽賓國人。先難得其付法授衣。即日去之。方於中天竺大隆佛事。其國王迦勝甚器重之。雖外道強辯者。皆亦屈伏。與王辯其苑中業泉。國人異之。復號為婆羅多那（事見其本傳）芬多謂其弟子曰。我亦知之。適驗汝說。誠有所合。當時好事者。即書于白馬寺。後有沙門號賢朗法師者。得於其寺乃傳于世（以芬多到中國在齊王之世。則當列支彊之前。為其始顯於晉太始中故次之也）。

The śramaṇa Zhi Jianglianglou of the country of Central India was truly a person of unfathomable spiritual attainment. He arrived in Luoyang during the era of Cao Huan, Prince of Chenliu in the former Wei. At first he lodged at Baima Monastery; this was in the xinsi year, the second year of the Jingyuan era. At that time, the Wei imperial house was in peril. Cao Huan and his associates were anxious about it; hearing that Zhi Jiang was an extraordinary monk, they repeatedly consulted him about the prosperity and decline of their state. Zhi Jiang then recited a gāthā for Cao Huan, saying: "Two lords rely on empty thrones; / A macaque stands right in the road. / Five men embrace a single cock; / When the cock crows, the monkey will not let go." And when Cao Huan departed, Zhi Jiang again recited a gāthā, saying: "Two men depart on good terms; / Two by two, peaceful for years. / A maiden is born in Henei; / Crimson wheels ascend the altar." Although at that time they did not understand his words, later they were all verified. Soon after, he met with Dharmasatya, Saṅghavarman, and Tan Songbai, who invited various śramaṇas to translate various sūtras. One day, Zhi Jiang said to the monks: "When I was in the West, I once went to the country of Jibin, arrived at the source of Congtu, and entered its Xiangbai Mountain. Having traveled extremely far, I suddenly saw a thatched hut; the monk residing there was very old, and he had a disciple who served him. I went forward and bowed to him, and then asked him: 'Benevolent one, how long have you lived here? What is your name?' The monk said: 'I am named Dharmatā. I was originally a person of Northern India. At first, I received instruction from the bhikṣu Pārika; later, I met the Venerable Simha, who became my master of transcendental liberation. Since King Mihirakula instigated calamity and brutally murdered Simha, I have hidden here, having long cut off contact with the human world. How could I have expected to meet you again?' Having already heard of his name, I respected him even more upon this meeting. I further asked about the Venerable Simha: 'I truly know that he was murdered without guilt, but to what school and vehicle did the Dharma he transmitted belong? I was just wishing to investigate its origin, but have never succeeded. Now that I have fortunately met you, benevolent one, may I hear of it?' Dharmatā said: 'Long ago, the Tathāgata used the vehicle of teachings to transmit widely to all the sages, but entrusted only the subtle and wondrous true Dharma of the mind-seal of the supreme vehicle to Mahākāśyapa. It was passed down from generation to generation to our Venerable Simha. However, Simha knew that he himself would not escape the calamity; while he was still alive, he entrusted it beforehand to my fellow student named Vāśasita, and also bestowed the robe as a token of faith. Vāśasita followed the master's command at that time and immediately went to transform people in Southern India.' Zhi Jiang agreed with him, saying: 'I also once met this master (Vāśasita) in Southern India.' He then translated the patriarchal matters together with the various śramaṇas. Thus, from the Seven Buddhas down to the twenty-fifth patriarch Vāśasita was translated by this Zhi Jianglianglou. The śramaṇa Poluofenduo of Central India was also an unfathomable and miraculous person. Some said that his previous body was a dragon, and that he attained his present birth through listening to sūtras. In the gengwu year, the second year of the Jiaping era of the Prince of Qi, he arrived in Luoyang. Many monks of Luoyang received the full precepts anew from him. When the yiyou year, the first year of the Taishi era of Emperor Wu of the Jin, arrived, he met his disciple named Mojatuo, who came again. Fenduo then asked him: 'When you were in the West, did you travel much in Northern India? Some say that the Venerable Simha was guiltlessly slaughtered by his king; is this true? Is there again someone who transmits the Dharma who has succeeded him?' Mojatuo said: 'It is so. It has now been twenty-three years since Simha was executed. There is a śramaṇa named Vāśasita, originally a man of the country of Jibin, who had obtained his transmission of the Dharma and bestowal of the robe before the calamity, and departed that very day. He is currently greatly flourishing Buddhist endeavors in Central India. The king of that country, Jiasheng, holds him in great esteem. Even outside paths with powerful eloquence are all subdued by him. He and the king identified the Karma Spring in his park; the people of the country marveled at him, and also called him Boluotuona (the matter appears in his biography).' Fenduo said to his disciple: 'I also knew of this; testing your words just now, they truly agree.' At that time, interested persons wrote it down at Baima Monastery. Later, there was a śramaṇa called Dharma Master Xianlang who obtained it at that monastery and transmitted it to the world (because Fenduo arrived in the central land during the era of the Prince of Qi, he should have been listed before Zhi Jiang, but because he first became prominent in the Taishi era of the Jin, he is placed next).