Puṇyayaśas
Introduction
Puṇyayaśas (富那夜奢), the eleventh Indian patriarch, was a Brahman scholar, master in the art of philosophical disputation. Before meeting Pārśva, he traveled throughout India challenging all the wise men, convinced of the superiority of his logic.
His debate with Pārśva marked the resounding failure of the intellect against silence. Pārśva did not respond to his arguments — he welcomed them as the sky welcomes the clouds, without becoming attached.
Keizan voit en Puṇyayaśas la figure de l'intellect qui, enfin, se rend — non par faiblesse, mais par reconnaissance de ses propres limites.
The Eleventh Ancestor, the Venerable Punyayasas, stood before the Venerable Parsva with palms joined. The Venerable asked, 'Where have you come from?'
The Master said, 'My mind does not go.'The Venerable said, 'Where do you abide?'The Master said, 'My mind does not stop.'The Venerable said, 'Are you not definite?'The Master said, 'All buddhas are likewise.'The Venerable said, 'You are not all buddhas, all buddhas are not either.'
The Venerable said, 'You are not all buddhas.'Yasas said, 'All buddhas are not you either.'Hearing these words, the Master practiced for twenty-one days and attained the patience of the birthless dharma. He told the Venerable, 'All buddhas are not, not the Venerable.'The Venerable heard and approved, transmitting the true dharma.
He was from the country of Vatsa. His family name was Gautama, his father was Ratnakaya.
The Venerable Parsva,
First arriving in the country of Vatsa, he rested beneath a tree. Pointing to the ground with his right hand, he declared to the assembly, 'When this ground turns golden, a sage will surely enter the assembly.'Having spoken, immediately the ground turned golden. At that time, there was the son of an elder named Punyayasas, who stood with palms joined, and so on.
The Record of the Transmission of the Lamp from the Jingde Era states: He was from the land of the Shakyas, of the Gautama clan. His father was King Shuddhodana. He first arrived in the land of the Shakyas and rested under a tree. Pointing to the ground with his right hand, he addressed the assembly, saying, 'When this ground turns golden, a sage will enter this assembly.'As soon as he finished speaking, it turned golden. At that time, there was a householder's son named Punyayashas, who stood before him with palms joined... Thereupon, he spoke a verse, saying: 'This ground turns golden, foreknowing a sage's arrival. He will sit upon the bodhi tree, and the flower of awakening will bloom.'Yashas then spoke a verse in reply: 'The master sits on the golden ground, always expounding the true meaning. Turning the light to shine upon me, he causes me to enter samadhi.'
The Venerable One, knowing his teacher's intent, immediately ordained him, enabling him to leave home and fully receive the precepts.
The Record of the Transmission of the Lamp from the Jingde Era states: ...he stood before him with palms joined. The Venerable One asked, 'Where have you come from?'Yashas said, 'My mind does not go.'The Venerable One said,
'Where do you abide?'He said, 'My mind does not abide.'The Venerable One said, 'Are you not definite?'He said, 'All buddhas are likewise.'The Venerable One said, 'You are not the buddhas.'
He said, 'The buddhas are also not the Venerable One.'The Record of the Transmission of the Lamp from the Jingde Era states: Thereupon, he spoke a verse: 'This ground turns golden, foreknowing the sage's arrival. He will sit upon the bodhi tree, and the flower of awakening will bloom.'Yashas again spoke a verse: 'The master sits on the golden ground, always expounding the true meaning. Turning the light to shine upon me, he causes me to enter samadhi.'The Venerable One, knowing his intent, immediately ordained him to leave home and again fully endowed him with the precepts. Regarding the previous circumstances, Venerable Yashas was originally a sage. Based on this, he said, 'My mind does not go. My mind does not abide. All buddhas are also thus.'Yet, this is still a dualistic view. Why? Because he understood it as 'My mind is thus, and the buddhas are also thus.'Therefore, the Venerable One,
drove the ox for the plowman, snatched food from the hungry. Even one who truly attains the Way is still unable to save oneself. How much less so if one holds the concept of buddhas? Therefore, he said, 'You are not the buddhas.'
This cannot be known through reason, nor discerned through non-form. Therefore, it cannot be known through the wisdom of all buddhas, nor measured through one's own consciousness. Hence, upon hearing these words, for twenty-one days he practiced and cultivated the path without interruption. Finally, one day awakening touched him, and he forgot his own mind, liberating all buddhas. This is called realizing the patience of the unborn dharma. Thus penetrating this principle,
Because there is no boundary or inside-outside, it is said of the attainment: 'All buddhas are also not the Venerable One.'
Truly, the way of the ancestral teachers cannot be penetrated through principle, nor discerned through mind. Therefore, the dharma-body, dharma-nature, and all dharmas are not ultimately one mind. Thus it cannot be spoken of as unchanging, nor grasped as pure. How much less can it be grasped as empty stillness, or discerned as ultimate truth? Therefore, all sages of various schools, reaching this place, turn back their initial mind, again open and illuminate the mind-ground, directly penetrate the entryway, and swiftly break their own views. Know this through present causes and conditions.
Because he is already a sage, when he comes, the earth itself transforms, and his virtuous wind has the power to startle things.
Yet still for twenty-one days he practiced and cultivated until reaching this place. Therefore, all you virtuous ones, examine carefully: do not determine the essential meaning with minor virtues, minor wisdom, or your own views and old sentiments. You must greatly examine carefully, only then can you attain it.
This morning, wishing to meet this causal condition, I humbly use lowly words. Assembly, listen if you wish. The Venerable One said: 'You are not all buddhas.'He said: 'All buddhas are also not the Venerable One.'My mind is not buddha nor is it you. Coming and going have always been within this.
The Venerable from the 'Mirror of the Source'said: 'You are not the buddhas.'Yasya said: 'The buddhas are not you either.'
Texte source (伝光録 / Denkōroku)
第十一祖、富那夜奢尊者、合掌立脇尊者前。尊者問曰、汝從何來。
師曰、我心非往。尊者曰、汝何處住。師曰、我心非止。尊者曰、汝不定耶。師曰、諸佛亦然。尊者曰、汝非諸佛、諸佛亦非也。
《宗鏡錄》尊者曰。汝非諸佛。夜奢曰。諸佛亦非爾。(T 2016.48.938b5).《景德傳燈錄》尊者曰。汝非諸佛。曰諸佛亦非尊者。(T 2076.51.209a25-26).師聞此言、經三七日修行、得無生法忍。告尊者曰、諸佛亦非、非尊者。尊者聽許付正法。
華氏國の人なり。姓は瞿曇氏、父は寶身。
脇尊者、
初め華氏國に至て、一樹の下に憩ふ。右手に地を指て衆に告て曰く、此地金色と變ぜば、當に聖人ありて入會すべしと。言ひ訖りて、卽ち地金色と變ず。時に長者の子富那夜奢と云ふ者あり、合掌して立つ、云云。
《景德傳燈錄》華氏國人也。姓瞿曇氏。父寶身。(T 2076.51.209b11-12).《景德傳燈錄》初至華氏國憩一樹下。右手指地而告衆曰。此地變金色當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立 ...因に偈を説て曰く、「此地變金色。預知有聖至。當坐菩提樹。覺華而成已。」夜奢復た偈を説て曰く、「師坐金色地。常説眞實義。
回光而照我。令入三摩諦」と。尊者、師の意を知て卽ち度して出家し、戒法を具せしむ。
《景德傳燈錄》... 合掌前立 。尊者問。汝從何來。夜奢曰。我心非往。尊者曰。
汝何處住。曰我心非止。尊者曰。汝不定耶。曰諸佛亦然。尊者曰。汝非諸佛。
曰諸佛亦非尊者。(T 2076.51.209a22-26).《景德傳燈錄》因説偈曰。此地變金色、預知於聖至、當坐菩提樹、覺華而成已。夜奢復説偈曰。師坐金色地、常説真實義、迴光而照我、令入三摩諦、尊者知其意。即度出家復具戒品。(T 2076.51.209a26-b3).適來の因縁、夜奢尊者、元來是れ聖者なり。之に依て我心は往に非ず。我心は止に非ず、諸佛も亦た然りと説く。然も猶ほ是れ兩箇の見なり。所以者何となれば、我心も是の如く諸佛も是の如してと會す。是に依て尊者、
耕夫の牛を驅り、飢人の食を奪ふ。眞實得道の人も、猶ほ是れ自救不了なり。何に況や諸佛を存することあらんや。是に依て汝非諸佛と説く。
是れ理性を以て知るべきに非ず、非相を以て辨ずべきに非ず。故に諸佛の智を以て知るべきに非ず、自己の識を以て量るべきに非ず。故に此言を聞てより、三七日の間、修習行道して措くことなし。遂に一日覺觸して方に我心を忘じ、諸佛を解脱す。之を無生法忍を悟る謂ふ。遂に此理に通じて、
邊表なく内外なきに依て、其得處を説くに曰く、諸佛亦非尊者なりと。
實に是れ祖師の道は、理を以て通ずべきに非ず、心を以て辨ずべきに非ず。故に法身法性萬法一心を以て究竟とするに非ず。故に不變とも説くべからず、清淨とも會すべからず。何に況や空寂なりと會せんや、至理なりと辨ぜんや。故に諸家の聖者、悉く此處に到て、初心を回し、再び心地を開明して、直に入路を通じ速かに己見を破す。今の因縁を以て知るべし。
已に是れ聖者たるに依て、來る時、地卽ち變じ、德風、物を驚かす力あり。
然れども尚ほ三七日の間、修習して此所に達す。故に諸仁者、子細に明辨して、僅かに小德小智、己見舊情を以て宗旨を定ること勿れ。大に須らく子細にして、始て得べし。
今朝、又此因縁を會せんとするに、忝く卑語を以てす。大衆、聞かんと要《景德傳燈錄》尊者曰。汝非諸佛。曰諸佛亦非尊者。(T 2076.51.209a25-26).我心非佛亦非汝。來往從來在此中。
《宗鏡錄》尊者曰。汝非諸佛。夜奢曰。諸佛亦非爾。(T 2016.48.938b5).
Translated from kanbun based on the text provided by CBETA (Chinese Buddhist Electronic Text Association (CBETA)), T2585. Composed in 1309.
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