---
title: "傳法正宗記 · 天竺第二十五祖婆舍斯多尊者傳"
description: "北宋高僧契嵩所著的《傳法正宗記》是一部重要的禪宗史書。該書成書於宋代，旨在考證並確立自釋迦牟尼佛至中土六祖惠能的禪宗法脈傳承，以回應當時教內外對禪宗正統性的質疑。內容系統梳理了西天二十八祖與東土六祖的傳法譜系，並附有相關傳記與論述。此書因觀點嚴謹、論證翔實，深受朝廷重視，被敕編入大藏經，對鞏固禪宗正統地位、影響後世佛教史觀具有深遠意義。"
url: "https://rushiwowen.co/en/r/cmcxzads303kll804ilma6od7"
---
### 天竺第二十五祖婆舍斯多尊者傳
> The Twenty-Fifth Indian Patriarch, Venerable Bhashisattva
婆舍斯多者。罽賓國人也。姓婆羅門氏。亦號婆羅多羅。亦號婆羅多那。父曰寂行。母曰常安樂。初常安樂夢。人授之寶劍。因孕尊者。此後室有異香。天數雨花其家。及誕拳其左手常若握物。至年十一。有異僧來其舍。謂寂行曰。此子年至二十。當得大法寶。其手所握亦得發明。言已僧忽不見。及尊者勝冠。父寂行携詣師子尊者。辨其夙緣。即恣從師子出家。因加今名。既為沙門。而師子方老。又其夙累密邇。乃以法付之。苦令其去國。尊者從命即日去之。初至中天竺國。其王曰迦勝。逆而禮之。先是其國有為外道者號無我。恃其術頗訾佛法。王常不平。至此命尊者抑之。及會外道者要之默論。欲不以言尊者詆之曰。若不以言。爭辯勝負。外道曰。不爭勝負但取其義。尊者曰。何者名義。外道曰。無心為義。尊者曰汝既無心安得義乎。外道曰。我說無心當名非義。尊者曰。汝說非心當名無義。我說非心常義非名。外道復曰。當義非名誰能辯義。尊者曰。汝當名非義此名何名。外道曰。為辯非義是無名名。尊者曰。名既非名義亦非義。辯者是誰當辯何物。如此凡五十餘反。外道詞屈遂伏之。時王宮殿俄有異香酷烈。尊者肅然曰。此吾師謝矣。其信適至。遂北面作禮。尋謂王曰。我始去師計往南印土。今此久留。豈辭師之意。遽別王將去。王曰。尊者少留容有所請。今余苑中有泉。熱不可探。其涯之石。夜則發光。雖甚怪之終不知其然。願為決之。尊者曰。此為湯泉。有三緣所致。其一神業。其二鬼業。其三熱石。熱石者。其色如金。其性常炎。故其出泉如湯。鬼業者。謂其鬼方出罪所。遊於人間。以餘業力煎灼此泉。以償其夙債。神業者。謂神不守其道。妄作禍福。以取饗祀。惡業貫盈。冥罰役之。亦使煎灼此泉。以償濫祭。王曰。幸尊者驗之三緣。此果何者而致之。尊者曰。此神業所致也。即命爇香。臨泉為其懺悔。須臾瀕水現一長人。前禮尊者曰。我有微祐得遇尊者。即生人中。故來辭耳。已而遂隱。後七日其水果清冷如常泉。時中印之人以其言有効。乃以婆羅多那稱之。及北天竺聞之。復以婆羅多羅稱之。然二國之所稱。猶此曰別業泉眾也。尊者終告。往於南天竺。王躬羅御仗以送之既至南印。其王曰天德者。亦逆而禮之。初王有子。奉佛頗如法。為其功德。然病且經年。王因以問尊者曰。吾子奉佛作善。而乃得久疾。善惡報應將如之何。尊者謂王曰。王子之疾誠功德之所發也。然此理幽遠王其善聽。佛謂。人有重業在躬。猶內病已深。藥不能攻。將死其病益作。病之在淺。遇藥即動。動而後較。重業亦然。雖有功德。無如之何。及其死矣業報益現。業之輕也。資於功德其報即現。後乃清淨。今王之子為善久疾。必其所為功德。發此微業。適雖小苦後當永寧。經不云乎。於三惡道中。若應受業報。願得今身償。不入惡道受。王何疑乎。王信其說。復為營福。其疾果愈。然其國先有呪師曰靈通者。王所信重。及此乃嫉斯多。謀以毒藥中之藥不能害。復以術較。術益不勝。以是深銜之。時尊者去王之宮化於他部。已十六年。會王天德崩。後王德勝即位。尤好呪者之說。呪者因讒之謂其王曰。婆舍斯多非師子弟子。豈有道耶。請王試之。王從其言。時王太子曰。不如蜜多者。知其構惡於尊者。乃諍之曰。婆舍斯多。祖王所重。前呪師不能害。尋亦自斃。其道甚至。國家不須試之。王怒謂太子黨於斯多。遂囚之。一日果召尊者。御正殿而問之曰。我國不容邪法師之所學。乃是何宗。斯多對曰。我所學者。佛法之正宗也。王曰。佛滅已過於千歲而汝安得之。尊者曰。自釋迦如來傳法。更二十四世至于吾師師子。我適所得。蓋承於師子比丘也。王曰。師子戮死。安得以法相傳。果爾亦何以為信。尊者曰。吾師授我傳法僧伽梨在焉。即進於王。王初不然。遂命焚而驗之。火方熾。遽有異光自其衣而發。掩於世火。祥雲覆之。天香馥郁。及燼而僧伽黎如故。王大信乃盡禮於尊者。其僧伽梨衣。王即請之。遂詔出其太子。初不如蜜多被囚。左右不得以時進膳。饑渴之甚。方慮死在旦夕。俄有白乳一道。自空而來注其口中。味若甘露。形神即寧。因有所感。竊自謂曰。我若脫此。當求出家。少頃而赦命至。太子見王謝已。遂稱疾請免儲副。乞從出家。王詳其志不可奪許之。太子即詣尊者致弟子禮。尊者曰。父王聽乎。曰俞。又曰。汝欲出家當為何事。曰我為佛事。尊者以其懇至尋為度之。當此地動月於晝現。舉國皆驚。王恐其不詳。尊者告曰。此非不祥勿憂也。王曰。吾聞月晝出日夜現。此陰陽相反。安得祥乎。尊者曰。晝而見月。表遇聖人。夜而覩日。表大暗皆明。王憂遽解。因謂尊者曰。我亦夙有五疑。今遇尊者聖智。敢以問之。一者往見地動。或近或遠。由何所致。今日復爾。同不同耶。二者日月星宿。何故隱現不時。三者地產異物。其應誰乎。雲霓佳氣自地而作。何人感召。四者東西極望。霞彩不定。倏明倏滅。與其五者天色青紺其孰使然。尊者無專佛法而不言世諦。願為決之。尊者曰。三千大千百億日月。皆佛境界。而孰不可談。豈有佛法世諦說不說耶。王無為是語。然王之所疑。皆有以也。君其聽之。夫世有佛出。地則四震。晝則現月。夜則現日。世有佛成道。地則五震。日月增明。世有佛涅槃。地則六震。日月皆晦。世有菩薩出者。地則三震。晝則現月。世有菩薩成道。地則四震。夜則現日。世有菩薩滅度。地則五震天之明星皆即曖昧。世有羅漢出者。地則一震。晝則星現。世有羅漢證果。地則三震。夜星皆明。世有羅漢寂滅。地則四震。夜星皆晦。世有比丘二生不退學佛之道。及其出世也。地則一震。若是比丘將證聖果。地則二震。若是比丘遷謝之時。地則三震。世有比丘三生不退學菩薩之道。及其出世也。地則半震。此學比丘將證聖果。地則一震。此學比丘欲寂滅時。地則二震。世有比丘四生不退學羅漢道者。及其出世也。眾星皆明。此學比丘將證聖果。地則半震。此學比丘將入滅時。地則一震。世有人為至孝者。地則半震。世有人作五逆者。地亦半震。是八者。功德有大小。而業有善惡隨其所感故地動有遠近。日月隱顯東西霞氣不定。其色者。蓋須彌山之東西二面。隨日蔽虧故。眾寶之色明滅不一。天色紺青者。亦須彌山之南面。以吠瑠璃所成。及其晴映故有是色。夫天地人三者之瑞。各有上中下三品。其應現不同。王曰。夫三品者何。尊者曰。感日上上瑞。感月上中瑞。感星上下瑞。感其上上瑞者。唯佛大聖人能之。感其上中瑞者。唯菩薩。其次聖人能之。感其上下瑞者。唯阿羅漢。又其次聖人能之。雲氣虹霓起於地者。亦有上中下之三品也。虹霓之氣上上瑞也。唯君有道故能感之。景雲五色上中瑞也。唯臣有德乃能感之。彩雲如蓋上下瑞也。唯人有善乃能感之。禽獸之瑞亦有九品。夫物有罕見於世。而忽有之形非雌牝。色如璧玉。若麟龍之類者。此上上瑞也。物有本非白。色而忽雪。如若龜師子之類者。此上中瑞也。物有本非角者。而忽角之。色復如金。此上下瑞也。物有本非翼者而忽翼之。色復如銀。此中上瑞也。物有本非鱗者。而忽鱗之。色復皎。如此中中瑞也其中下一說元古本脫落物有本色非紫者。而忽紫之。此下上瑞也。物有其色非青非黃復不雌牝。此下中瑞也。物有本色非黑。而忽緇之。不必雌雄。此下下瑞也。草木之瑞亦有九品。夫草木有本性堅正而益其秀異。本色非白而忽皎。如此上上瑞也。草木有性稍堅正。本色非紫而忽紫之。此上中瑞也。草木有本非標秀而忽秀之。此上下瑞也。草木有花而不實。而忽實之。此中上瑞也。草木以異本相接而生者。此中中瑞也。草木有忽變而生異花者。此中下瑞也。草木有忽生人之象似者。此下上瑞也。草木有忽發光者。此下中瑞也。草木有忽生飛走之象者。此下下瑞也。夫釋迦佛化境。若此祥瑞者無限。殆不可紀。然皆隨世福力大小。感召而出之。王得其異聞。前而加禮。尊者謂王曰。王子出家。其所感若是。誠大士也。宜其繼我紹隆法寶。不如蜜多尋亦證果。即與蜜多還其前之化所。其後乃命曰。吾老甚。非久謝世。昔如來大法眼藏。今以付汝。聽吾偈曰。
> Vashasita was a native of Gandhara, born into a Brahmin family. He was also known as Bhadratara or Bhadratana. His father was called Silent Practice, and his mother, Constant Peace. At the time of his conception, his mother dreamed someone gave her a precious sword. From then on, a strange fragrance filled the house, and flowers rained from the sky for several days. When he was born, his left hand was clenched as if holding something. When he turned eleven, an unusual monk came to his house and said to his father, "This child, when he reaches twenty, will attain the great Dharma treasure. What he holds in his hand will also be revealed." With these words, the monk suddenly vanished. When the young man came of age, his father took him to see the Master Lion, who recognized their past connection, and allowed the young man to become a monk under him. At that point, he was given his present name. After he was ordained, the Master Lion, now old and facing karmic troubles, transmitted the Dharma to him, urgently telling him to leave the country. The young man obeyed and left immediately. He first arrived in Central India, whose king, known as Victorious, welcomed him with respect. Before this, there was a heretic in that kingdom called "No Self," who, relying on his powers, slandered the Buddha's teachings. The king was always upset by this, and now he ordered Vashasita to restrain this heretic. When they met, the heretic challenged him to a silent debate, refusing to use words. Vashasita challenged him: "If you won't use words, how can we decide victory?" The heretic replied, "We aren't competing for victory, just discussing the meaning." Vashasita asked, "What do you mean by 'meaning'?" The heretic said, "No-mind is the meaning." Vashasita countered, "If you have no mind, how can you have meaning?" The heretic said, "When I say 'no mind,' it is called 'no meaning.'" Vashasita replied, "You say 'no mind,' which is 'no meaning.' I say 'no mind' is always meaning, not a name." The heretic then said, "If meaning is not a name, who can discern meaning?" Vashasita answered, "You call a name without meaning—what is that name?" The heretic said, "To argue about non-meaning is a nameless name." Vashasita concluded, "Since the name is not a name, the meaning is also not meaning. Who is it that argues, and about what?" They went back and forth like this over fifty rounds until the heretic was defeated and submitted. At that moment, a strange, intense fragrance suddenly filled the king's palace. Vashasita became solemn and said, "This means my teacher has passed away." A messenger soon confirmed this. He bowed northward. Then he said to the king, "When I left my teacher, I planned to go to South India. I have stayed here too long—this does not honor his instruction." He quickly took leave of the king. The king said, "Please stay a little longer; I have a request. There is a spring in my garden whose water is too hot to touch. At night, the rocks along its edge shine. I find it strange but don't understand why. Please explain it for me." Vashasita said, "This is a hot spring caused by three factors: One from karmic deeds of spirits, one from karmic deeds of ghosts, and one from hot stones. Hot stones are like gold in color but always hot by nature, so the water they heat becomes hot like a soup. The ghost-factor is when a ghost, just released from punishment, wanders among humans, and its leftover karma heats this spring to repay an old debt. The spirit-factor is when a spirit, not abiding by its way, creates false blessings and disasters to gain offerings, and when its evil karma fills up, it is punished by hell's officials to heat this spring to repay its abuse of offerings." The king asked, "Please, holy one, test these three causes. Which one is actually at work here?" Vashasita said, "It is caused by the spirit's karma." He then burned incense by the spring and performed repentance. Soon, a tall man appeared beside the water, bowed to Vashasita, and said, "Through my slight good fortune, I have met the holy one. I will be reborn as a human, so I come to say farewell." Then he vanished. After seven days, the water became clear and cool, like a normal spring. The people of Central India, seeing his words proved effective, began calling him "Bhadratana." People of Northern India, hearing of this, called him "Bhadratara." Both titles mean roughly "the one with the unique karmic spring." The holy one later announced his departure for South India. The king personally escorted him with a ceremonial procession. When he arrived in South India, its king, called Heavenly Virtue, also welcomed him with respect. This king had a son who was a faithful Buddhist, often performing meritorious deeds. But the prince had been sick for a year. The king asked Vashasita, "My son is devoted to good works, yet he has been ill for so long. What should I think of cause and effect?" Vashasita replied, "Your son's illness is actually triggered by his merit. But this principle is subtle; please listen carefully. The Buddha said that when a person has heavy karma burdening them, it is like an internal disease that has gone deep: medicine cannot touch it, and as death nears, the sickness only gets worse. But when the sickness is shallow, it reacts to medicine—then improves. Similarly with heavy karma: even with meritorious acts, nothing can be done until death, when the karmic retribution fully manifests. But if the karma is light, merit helps it manifest, and after that comes purity. Your son's long illness from his good deeds must be this: his virtues have stirred up this small remaining karma. Now he suffers a little but will later enjoy lasting peace. Does the scripture not say, 'If one should receive karmic retribution in the three evil realms, may I experience it in this present life instead of entering the evil paths'? Why are you worried, my king?" The king trusted his teaching and further cultivated merit for his son. The prince soon recovered. However, the king had previously favored a sorcerer called Spiritual Power. Jealous of Vashasita, he plotted to poison him, but the poison had no effect. Then he challenged him with magic and was even more thoroughly defeated. This made him deeply resentful. After sixteen years, King Heavenly Virtue died. The new king, Noble Virtue, especially loved the sorcerer's teachings. The sorcerer slandered Vashasita, saying to the king, "Vashasita is not a true disciple of Master Lion. How could he have the true Dharma? Please test him, my king." The king agreed. The crown prince, named Wisdom Kapila, knew the sorcerer was slandering the holy one and argued, "Vashasita was respected by the previous king. The former sorcerer couldn't harm him, and that man died later himself. His path is supreme. The kingdom should not test him." The king angrily accused the prince of taking Vashasita's side and imprisoned him. One day, the king summoned Vashasita to the main hall and asked him, "My kingdom does not tolerate false teachings. What school do you follow?" Vashasita answered, "I study the true school of the Buddha's Dharma." The king said, "More than a thousand years have passed since the Buddha's nirvana. How can you claim to have his Dharma?" Vashasita replied, "The Dharma has been transmitted through twenty-four generations from Shakyamuni to my teacher, the Master Lion. What I have received came directly from him." The king retorted, "But Master Lion was executed in public. How could he have transmitted the Dharma to you? Even if so, what is your proof?" Vashasita said, "My teacher gave me the monk's robe symbolizing transmission of the Dharma. It is here." He presented it to the king. The king was skeptical and ordered the robe burned as a test. As the fire blazed, a strange light burst from the robe, outshining the worldly flames. Auspicious clouds covered it, and a heavenly fragrance filled the air. After the fire, the robe remained completely unharmed. The king was now fully convinced, showed him profound respect, and requested to keep the robe. He then ordered the release of the crown prince. While imprisoned, the prince had nearly starved to death. Suddenly, a stream of white milk came from the sky and flowed into his mouth. It tasted like nectar and restored his body and mind. He had a realization and privately thought, "If I get out of this, I will take ordination." Soon the pardon arrived. After thanking his father, the prince pleaded illness and asked to renounce his position as heir, begging to become a monk. The king saw his determination was not to be changed and agreed. The prince went to Vashasita and performed the disciple's ceremony. Vashasita asked, "Does your father the king permit this?" "He does," the prince replied. "Then what do you seek from renunciation?" "I seek to serve the Buddha." Vashasita, seeing his sincerity, soon ordained him. At that moment, the earth trembled, and the moon appeared during the day—startling the whole nation. The king feared it was a bad omen. Vashasita told him, "This is not inauspicious. Do not worry." The king said, "I have heard that a moon by day and a sun by night indicate yin and yang reversed. How can that be auspicious?" Vashasita said, "A moon in daylight signals the arrival of a sage. A sun at night signifies the great darkness turning to light." The king's fear was relieved. He then said, "I have had five doubts for a long time. Now, meeting the holy one's great wisdom, I dare to ask: 1. Before, I saw earthquakes, sometimes near, sometimes far. What causes them? Today it happened again—is it the same or different? 2. Why do the sun, moon, and stars sometimes appear and sometimes hide, not on schedule? 3. When the earth produces strange objects, whose omen are they? The clouds and rainbows rising from the earth—what kind of person summons them? 4. When I look far to the east and west, the sunset colors are uncertain—suddenly bright, suddenly fading. And 5. Why is the sky blue? I hope the holy one will not limit himself to Dharma topics and avoid worldly ones, but explain these for me." Vashasita replied, "The three thousand great chiliocosms, with their billions of suns and moons—all are the Buddha's realm. What is there that cannot be discussed? Why speak of 'worldly' versus 'Dharma'? Your doubts are well founded. Please listen. When a Buddha appears in the world, the earth quakes in four ways. During the day, the moon appears; at night, the sun appears. When a Buddha attains enlightenment, the earth quakes in five ways, and the sun and moon shine brighter. When a Buddha enters nirvana, the earth quakes in six ways, and the sun and moon grow dim. When a Bodhisattva appears, the earth trembles in three ways, and the moon appears by day. When a Bodhisattva attains enlightenment, the earth quakes in four ways, and the sun appears at night. When a Bodhisattva passes into nirvana, the earth quakes in five ways, and all bright stars grow dim. When an Arhat appears, the earth trembles once, and stars appear by day. When an Arhat attains realization, the earth trembles three times, and stars shine bright at night. When an Arhat passes away, the earth quakes four times, and stars dim at night. When a monk who is irreversible in the second lifetime of learning the Buddha's path appears, the earth trembles once. When such a monk is about to realize the holy fruit, it trembles twice. When such a monk passes away, it trembles three times. When a monk irreversible in the third lifetime of the Bodhisattva path appears, the earth moves slightly. When such a monk is about to realize the fruit, it trembles once. When he is about to pass away, it trembles twice. When a monk irreversible in the fourth lifetime of the Arhat path appears, all stars become bright. When such a monk is about to reach the fruit, the earth moves slightly. When he is about to pass away, it trembles once. When a person of utmost filial piety appears, the earth moves slightly. When someone commits the five heinous sins, the earth also moves slightly. These eight causes have varying amounts of merit and evil. Depending on what causes them, the quakes' range differs—near or far. As for the sun and moon's appearance and disappearance, and the changing clouds and light to east and west: this is because Mount Sumeru's eastern and western sides reflect or block the sunlight, and the mountain's various precious stones cause their colors to shift. The sky's deep blue is because Sumeru's southern side is made of beryl, which when clear reflects that color. The auspicious signs of heaven, earth, and humanity each have three grades: upper, middle, and lower. Their manifestations differ." The king said, "What are these three grades?" Vashasita answered, "That which moves the sun is an uppermost sign; that which moves the moon is an upper-middle sign; that which moves stars is an upper-lower sign. The uppermost sign can only be produced by a fully enlightened Buddha. The upper-middle sign is produced by a Bodhisattva or other high sages. The upper-lower sign is produced by an Arhat or intermediate sages. Clouds, vapors, and rainbows rising from the earth also have three grades. The rainbow vapor is the uppermost sign—only a wise ruler can summon it. The five-colored auspicious clouds are an upper-middle sign—only a virtuous minister can summon them. Ornamental clouds like canopies are an upper-lower sign—only a good person can summon them. Animal omens also have nine grades. Creatures rarely seen in this world, appearing suddenly, with no gender, and colors like jade—like unicorns or dragons: this is the uppermost sign. Creatures not white by nature but suddenly become pure white, like a white tortoise or white lion: this is upper-middle. Creatures not born with horns but suddenly grow them, their color like gold: this is upper-lower. Creatures not born with wings but suddenly grow them, color like silver: this is middle-upper. Creatures not born with scales but suddenly grow them, their color brilliant: this is middle-middle. The next grade (middle-lower) is missing from the ancient manuscript. What should be these animals' basic color is not purple, but suddenly turns purple: this is lower-upper. Animals of a color neither blue nor yellow, and not male or female: this is lower-middle. Animals not black by nature but become solid black, with no need for male or female: this is lower-lower. Plant omens also have nine grades. Plants naturally strong but becoming even more beautiful; their basic color not white but suddenly brilliant white: this is the uppermost. Plants a bit strong and upright; their basic color not purple but suddenly purple: this is upper-middle. Plants not outstanding by nature but suddenly become so: this is upper-lower. Plants that flower but don't fruit, but suddenly fruit: this is middle-upper. Plants grafted from different roots that join and grow: this is middle-middle. Plants that suddenly change, producing unusual flowers: this is middle-lower. Plants that grow to resemble human figures: this is lower-upper. Plants that suddenly emit light: this is lower-middle. Plants that take on the appearance of flying or walking animals: this is lower-lower. The realm of Shakyamuni Buddha has countless such auspicious signs; they are almost too many to record. But they all appear in response to the amount of worldly merit and power. Having heard these explanations, the king came forward to pay his respects. Vashasita said to the king, "The prince's renunciation has produced such great signs. He is a great being. He should succeed me in perpetuating the Dharma." Wisdom Kapila soon attained realization. Vashasita and he returned to the place where the holy one had taught before. Later, Vashasita said, "I am old. I will soon leave this world. Now I entrust to you the great treasury of the Dharma-eye of the Tathagata. Listen to my verse: > On a wooden horse at midday, > It gallops to the sunset hills. > The blazing sun floats in the waves, > The shining moon sinks in the pool."
聖人說知見 當境無是非我今悟其性 無道亦無理
> A sage's knowledge and insight Sees no right or wrong in what appears. I've now realized their true nature— No path to walk, no doctrine to hold.
蜜多既受付法。復告斯多曰。尊者以祖師僧伽梨衣祕於王宮。不蒙授之。其何謂耶。斯多曰。我昔傳衣。蓋先師遇難。付法不顯用為今之信驗。汝適嗣我。五天皆知。何用衣為。但勤化導。汝之已後者度人無量。蜜多默然奉命。已而尊者超身太虛。作一十八變。大放光明照耀天地。即於空中化火自焚。雖雨舍利而不墜于地。大眾各以衣裓接之。尋建浮圖合而祕之。其時當此東晉明帝之世也。
> After receiving the Dharma transmission, Bhadrika asked Sthavira, "Venerable Sir, you have stored the Patriarch’s monastic robe in the royal palace and have not passed it on. Why is that?" Sthavira replied, "When I inherited the robe, it was because the previous master encountered hardship. The Dharma was transmitted without outward display, and this robe served as proof of transmission in that time of trouble. Now you are succeeding me—this is widely known throughout the Five Regions. What need is there for a robe? Simply devote yourself to teaching and guiding others. Those you lead after this will liberate countless beings." Bhadrika silently accepted this instruction. The Venerable then ascended into the sky, performed eighteen miraculous transformations, and emitted a great radiant light that illuminated heaven and earth. He then generated fire within the air itself to cremate his own body. Although relics rained down, they did not fall to the ground. The assembly gathered them using their robes and soon built a stupa to enshrine them together. This occurred during the reign of Emperor Ming of the Eastern Jin dynasty.
評曰。謂衣不焚。不亦太神乎。曰寶劍出乎良冶。尚能變化不測。而光貫星斗。方士資乎世術。亦能入水不濡。入水不焚。況乎聖人之上衣。大法之勝器。此可然乎。能無曜乎。其言地動至乎雲日草木之祥瑞。遠以業理求之至哉。宜異世俗五行之說。
> Commentary: Is it not too miraculous that the robe did not burn? Yet consider: a treasured sword forged by a master smith can manifest unpredictable transformations, its brilliance piercing the stars. A Taoist adept wielding worldly arts can walk through water without getting wet and enter fire without being burnt. How much more so for the sacred robe of a sage and the supreme vessel of the Great Dharma? Is this not plausible? Can it fail to shine? As for the signs of earthquakes, clouds, sun, and miraculous plants in nature—if we seek their ultimate meaning through the principle of karma, how profound it is! Indeed, such explanations surpass the mundane theories of the five elements.
## 傳法正宗記卷第四終
> Record of the Orthodox Transmission of the Dharma, Chapter 4End