▲十一祖富那夜奢尊者
▲ Eleventh Patriarch: Venerable Puṇṇayaśas
華氏國人。姓瞿曇氏。父寶身。有子七人。祖最少幼。則與諸兄異尚。甞曰。若遇大士坐於道場。我則詣彼親近隨喜。及遇脇尊者。遂授法。祖教被無量。得果者且五百矣。後至波羅奈國。有一長者。來趣其會。祖謂眾曰。汝等識此來者耶。佛記聖者馬鳴。紹吾法者也。於是馬鳴致禮問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。彼曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰。彼是木義。祖問。鋸義者何。曰與師平出。馬鳴却問。木義者何。祖曰。汝被我解。馬鳴豁然省悟。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。以其國有一類裸人。如馬裸露。王遂運神通。分身為蠶。以衣之。後生中印土。馬人感戀悲鳴。故號馬鳴。如來懸記。滅度後六百年。馬鳴當於波羅奈國。摧伏異道。度人無量。今正是智。遂付法。偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。付法已。即現神變。湛然圓寂。眾興寶塔以閟全身。當此土周安王戊戌歲也。
The people of the country of Huashi bore the surname Gautama. His father was Baoshen, who had seven sons, and the Patriarch was the youngest. From his youth he differed in his pursuits from his elder brothers. He once said, "If I meet a great being seated at the place of enlightenment, I will go to him, draw near, and rejoice with him." When he met the Venerable Xie, he was then granted the Dharma. The Patriarch's teaching benefited countless beings, and those who attained the fruit numbered five hundred. Later he came to the country of Vārāṇasī, where a certain elder came to join his assembly. The Patriarch said to the gathering, "Do you recognize this newcomer? The Buddha prophesied the sage Aśvaghoṣa as the one who will carry on my Dharma." Thereupon Aśvaghoṣa paid homage and asked, "I wish to know the Buddha—what is it that is the Buddha?" The Patriarch said, "If you wish to know the Buddha, it is that which does not know." He said, "Since the Buddha is not known, how can one know it is the Buddha?" The Patriarch said, "Since the Buddha is not known, how can one know it is not?" He said, "This is the meaning of the saw." The Patriarch said, "That is the meaning of the wood." The Patriarch asked, "What is the meaning of the saw?" He said, "It comes out level with the master." Aśvaghoṣa in turn asked, "What is the meaning of the wood?" The Patriarch said, "You are split by me." At this Aśvaghoṣa was suddenly enlightened and asked to be shaved and ordained. The Patriarch said to the gathering, "This great being was formerly a king of the country of Vaiśālī. Because that country had a class of naked people, naked like horses, the king exercised his spiritual powers and divided his body into silkworms to clothe them. Later he was born in Central India, and the horse-people, feeling longing and grief, neighed for him—hence the name Aśvaghoṣa. The Tathāgata's distant prophecy was that six hundred years after his parinirvāṇa, Aśvaghoṣa would in the country of Vārāṇasī defeat the heterodox paths and deliver countless beings. Now is exactly that time." He then transmitted the Dharma to him, with the verse: "Delusion and awakening are like concealment and display; brightness and darkness do not leave one another. Now I transmit the Dharma of concealment and display—neither one nor two." Having transmitted the Dharma, he at once displayed spiritual transformations and entered serene perfect nirvāṇa. The assembly raised a jeweled stūpa to enshrine his entire body. This was in the wuxu year of King An of Zhou in this land.
圭峯云。馬鳴慢心。誓斷舌以難祖。祖立二諦義。鳴即歸投。宗鏡錄云。西天韻陀山中。有一羅漢。名富樓那。馬鳴往見。端坐林中。志氣渺然。若不可測。鳴語之曰。沙門說之。敢有所明。要必屈汝。我若不勝。刎頸以謝。羅漢默然。容無負色。亦無勝顏。扣之數四。曾無應情。鳴退自思惟。我負矣。彼勝矣。彼安無言。故無可屈。吾以言之。雖知言者可屈。自吾未免於言。真可媿矣。遂投出家。二說與傳燈不同。并識之。
Guifeng said: "Ashvaghosha's pride made him vow to cut out his tongue to challenge the Patriarch. The Patriarch set forth the doctrine of the Two Truths, and Ashvaghosha immediately submitted and took refuge." The Record of the Mirror of the Teaching says: "In the Yintuo Mountains of the Western Lands there was an arhat named Purna. Ashvaghosha went to see him. Purna sat upright in the forest, his bearing vast and unfathomable. Ashvaghosha said to him, 'Renunciant, when you expound, I dare to make things clear: I must refute you. If I do not prevail, I will cut my throat in apology.' The arhat remained silent, his face showing neither a look of defeat nor a look of victory. Ashvaghosha pressed him four times, and still there was no response. Ashvaghosha withdrew and reflected: 'I have lost; he has won. He rests in silence, and so there is nothing by which he can be refuted. I rely on speech, and though I know that one who speaks can be refuted, since I myself am not free of speech, I am truly ashamed.' Thereupon he went forth into monastic life." These two accounts differ from the Transmission of the Lamp; I record them both.