Prajñātāra
Introduction
Prajñātāra (般若多羅), the twenty-seventh Indian patriarch, was the last master of the Indian lineage before the Dharma crossed the seas to China. His name means "Transcendent Wisdom" (prajñā + tāra), and he embodies the perfect knowledge that discerns future potentialities.
He recognized in the young Bodhidharma the capacity to carry the Dharma to China, and transmitted to him the prediction that guided his entire mission. His transmission marks the end of the Indian period and the beginning of the Chinese age of Chan.
Keizan comments on Prajñātāra's clairvoyance: wisdom is not limited to the present — it sees the causes and effects through the ages.
The Twenty-Seventh Ancestor, Prajñātāra, was asked by the Twenty-Sixth Ancestor:
'Do you recall past events?'The Master said: 'I remember in a distant kalpa, I dwelt together with the Master. The Master expounded the Mahāprajñā, and I transmitted the profound sutras. Today's event accords with causes from the past.'
He was a man of Eastern India.
At that time, Puṇyamitra,
the 'Jingde Record of the Transmission of the Lamp'states: 'A man of Eastern India.'(T 2076.51.216a19). He arrived in Eastern India. Its king was named Firm. He served non-Buddhists and took the long-nailed Brahmin as his teacher. As the Venerable One was about to arrive, the king and the Brahmin together saw a white vapor piercing through above and below. The king said: 'What auspicious sign is this?'The Brahmin, knowing beforehand that he had entered the Venerable One's realm, and fearing the king might turn toward goodness, then said: 'This is merely an omen of a demon's coming. What auspiciousness could there be?'Having already gathered his disciples to deliberate, he said: 'Puṇyamitra is about to enter the capital. Who can thwart him?'A disciple said: 'We each have mantric arts. We can move heaven and earth and enter water and fire. What is there to worry about?'The Venerable One, upon arriving, first saw a black vapor at the palace wall.
He then said: 'A minor difficulty only.'He went directly to the king's place. The king said: 'Master, what have you come to do?'The Venerable One said: 'I wish to liberate sentient beings.'He said: 'By what dharma will you liberate them?'The Venerable One said: 'I will liberate each according to their kind.'At that time, the Brahmin, hearing these words, could not contain his anger. He immediately used magical arts to transform a great mountain atop the Venerable One's head. The Venerable One pointed at it. Suddenly, it was atop the heads of that assembly. The Brahmin and others, terrified, submitted to the Venerable One. The Venerable One, pitying their delusion, pointed again, and the transformed mountain immediately vanished. He then expounded the essential dharma for the king, leading him toward the true vehicle. He also said to the king: 'This country,
There shall be a sage who will succeed me. At that time, there was a Brahmin's son, about twenty years old, who had lost his parents from a young age and did not know his name or clan. Some called themselves 'Yingluo.'Therefore, people referred to him as the 'Yingluo Youth.'He wandered through villages, begging to pass the days, akin to the 'Never Disparaging'type. When people asked, 'Why do you walk so urgently?'he immediately replied, 'Why do you walk so slowly?'When asked, 'What is your surname?'he said, 'I have the same surname as you.'
No one knew the reason. Later, the king went out in the same carriage as the Venerable One. Seeing the Yingluo Youth bowing before them, the Venerable One said, 'Do you recall past events?'He said, 'I remember in a distant kalpa, I lived together with the master. The master expounded the Mahaprajnaparamita, and I expounded the profound sutras. Today's events accord with past causes.'The Venerable One also said to the king, 'This youth is none other than Mahasthamaprapta Bodhisattva. After this sage, two more will appear: one will teach in Southern India, and the other's karmic connection lies in China. Within four or five years, he will return to this land.'
Thus, due to past causes, he was named Prajnatara.
Someone asked about his surname. He then said, 'It is the same as yours.'No one knew the reason. Later, the king and the Venerable One went out together in a carriage. They saw the Jeweled Necklace boy bowing before them. The Venerable One said, 'Do you remember past events?'He replied, 'I recall in a distant kalpa, I lived together with the master. The master expounded the Mahaprajnaparamita, and I expounded the profound sutras. Today's event accords with past causes.'The Venerable One also said to the king, 'This boy is none other than Mahasthamaprapta Bodhisattva. After this sage, two more will appear. One will teach in South India, and the other's connection lies in the Land of the East. Within four or five years, he will return to this land.'
Thus, because of past causes, he was named Prajnatara. The Venerable One also said to the king, 'This boy is none other than Mahasthamaprapta Bodhisattva. After this sage, two more will appear. One will teach in South India, and the other's connection lies in the Land of the East. Within four or five years, he will return to this land.'
Thus, because of past causes, he was named Prajñātāra.
The ancestral masters who transmit the Buddha's mind-seal, the sages whose mind-ground opens into brightness, are sometimes arhats, sometimes bodhisattvas. Because they do not obscure the Way of their original nature, some are like Tathagatas perfected since the distant past. Even if they appear similar to beginners or later learners, if in a single thought they turn the opportunity, they manifest their originally endowed virtues, lacking not a single hair. They are identical with the Tathagatas, in harmony with all the honored ones. They do not come and go, yet they do not extend a single hand. There is no multiplicity, no separate principle.
Therefore, to see today is to see the distant past. To look back on the distant past is to protect today. You are born together with it; I dwell together with it. Not separated by a hair's breadth, never apart for even a moment. When one arrives at this ground, it is not the dharma of ancient times or the present, nor is it the matter of sense faculties, objects, and consciousness. Therefore it is said: 'Inheriting the Dharma transcends the three times; realization and accord are continuous through past and present.'Being thus, the golden needle and jade thread secretly and densely string it together. Looking carefully, which is other, which is self? Subtle opportunity is not revealed; the sharp edge of opportunity is not exposed. Arriving here, none fail to sit and attain. They inevitably come to share it.
Therefore, in the recent causal circumstance, the master expounded Mahaprajna, and I expounded the profound sutras. If form is pure, then all-knowing wisdom is pure. There is no difference, no separation. Sentient beings are precisely Buddha-nature.
Buddha-nature is precisely sentient beings. That one does not admit external things; this one does not employ internal dharmas. Although the two opportunities are thus divided, ultimately they are not different in their multiplicity. Therefore he is called Prajnatara. As with the previous Vasasita, subtle opportunity is not revealed; the sharp edge of opportunity is not exposed. Past and present cannot be divided. How could emptiness and existence be different? Therefore an ancient said: 'If within this one fully understands and is completely without affairs, how could substance and function hinder, divided or undivided?'If one borrows empty space as the substance of the myriad phenomena, there is no bottom facing the features of a single thread or hair. If one borrows the myriad phenomena as the function of empty space, there is not a single thread or hair of a different path. Therefore, arriving here, even if one interprets the transmission of the master-disciple way and the verification of the buddhas and ancestors as still having many kinds, it seems there are distinctions. Even if one comprehends there are not two kinds, one is still a shoulder-pole carrier. If one carefully examines and deliberates, a heron standing in snow is not the same color; the bright moon and reed flowers are not like others. Roaming and treading thus, carrying snow in a silver bowl, hiding a heron in the bright moon...
The Prajnaparamita Sutra states: 'Because all-knowing wisdom is pure, without duality, without dual aspects, without distinction, without interruption.'Therefore, he is named Prajnatara. The Jingde Chuandeng Lu states: 'A heron standing in snow is not the same color; the bright moon and reed flowers are not like others.'If one tries to discriminate the recent causal circumstance, there is humble speech. Assembly, do you wish to hear?
The toad's light in the deep pool shines within emptiness. The water's force connecting sky and earth penetrates, clear and bright. Repeatedly dredging and scooping, even knowing it exists, Vast and expansive, separately divided, emptiness and whiteness form.
Translated from kanbun based on the text provided by CBETA (Chinese Buddhist Electronic Text Association (CBETA)), T2585. Composed in 1309.
Texte source (伝光録 / Denkōroku)
第二十七祖、般若多羅尊者、因二十六祖曰、
汝憶往事否。師曰、我念遠劫中。與師同居。師演摩訶般若、我轉甚深修多羅。今日之事。蓋契昔因。
東印度の人なり。
時に不如密多、
《景德傳燈錄》東印度人也。(T 2076.51.216a19).東印度に到る。彼の王を堅固と名く。外道を奉じて長爪梵志を師とす。尊者、將に到らんとするに曁て、王と梵志と同く白氣の上下を貫ぬくを覩る。王曰く、斯れ何の瑞ぞや。梵志、預め尊者の境に入るを知て、王の善に遷らんことを恐れ、乃ち曰く、此は是れ魔來るの兆のみ。何の瑞か之れ有らん。既に諸徒衆を鳩めて議して曰く、不如密多、將に都城に入らんとす。誰か能く之を挫かん。弟子曰く、我等各呪術あり。以て天地をも動し水火にも入るべし。何をか患へんや。 尊者、至て先づ宮墻に黒氣あるを見て、
乃ち曰く、小難のみ。直に王所に至る。王曰く、師來て何をか爲さんとす。尊者曰く、將に衆生を度せんとす。曰く、何の法を以て度せん。尊者曰く、各其類を以て之を度せん。時に梵志この言を聞て其怒に堪へず。卽ち幻法を以て大山を尊者の頂上に化す。尊者之を指す。忽ち彼の衆の頭上に在り。梵志等、怖懼して尊者に投ず。尊者、其愚惑を愍て、再び之を指すに化山隨て滅す。乃ち王の爲めに法要を演説して、眞乘に趣かしむ。又王に謂て曰く、此國、
當に聖人ありて我に繼ぐべし。是時に婆羅門の子あり、二十許、
幼より父母を失て名氏を知らず。或は自ら瓔珞と言ふ。故に人、之を瓔珞童子と謂ふ。閭里に遊行し丐求して日を度る。常不輕の類の如し。人、汝行くこと何ぞ急なると問へば、卽答て曰く、汝行くこと何ぞ慢なる。或は何の姓ぞと問へば、乃ち曰く、汝と同姓と。
其故を知ることなし。後に王、尊者と同車して出づ。瓔珞童子の前に稽首するを見て、尊者曰く、汝往事を憶ふや否や。乃至、蓋し《景德傳燈錄》至東印度。彼王名堅固。奉外道師長爪梵志。暨尊者將至。王與梵志同覩白氣貫于上下。王曰。斯何瑞也。梵志預知尊者入境。恐王遷善乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒衆議曰。不如蜜多將入都城。誰能挫之。弟子曰。我等各有呪術。可以動天地入水火。何患哉。尊者至先見宮牆有黑氣。乃曰。小難耳。直詣王所。王曰。師來何爲。尊者曰。將度衆生。曰以何法度。尊者曰。各以其類度之。時梵志聞言不勝其怒。即以幻法化大山於尊者頂上。尊者指之忽在彼衆頭上。梵志等怖懼投尊者。尊者愍其愚惑。再指之化山隨滅。乃爲王演説法要俾趣眞乘。又謂王曰此國當有聖人而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言瓔珞。故人謂之瓔珞童子遊行閭里匃求度日。若常不輕之類。人問汝何行急。即答云。汝何行慢。
或問何姓。乃曰。與汝同姓。莫知其故。後王與尊者同車而出。見瓔珞童子稽首於前。尊者曰。汝憶往事否。曰我念遠劫中與師同居。師演摩訶般若。我轉甚深修多羅。今日之事蓋契昔因。尊者又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後復出二人。一人化南印度。一人緣在震旦。四五年内却返此方。
遂以昔因故名般若多羅。(T 2076.51.215c16-216a12).昔因に契へり。尊者、又王に謂て曰く、此童子は他に非ず。卽ち大勢至菩薩、是なり。此聖の後に二人を出さん。一人は南印度を化し、一人は縁、震旦に在り。四五年の内に此方に返らんと欲す。
遂に昔因を以ての故に、般若多羅と名く。
昔因を以ての故に、般若多羅と名く). The “ ” mentioned夫れ傳佛心印の祖師、心地開明の聖者、或は羅漢、或は菩薩なることは、
不昧本來の道なる故に、久遠成の如來なるもあり。設ひ初機後學に似たりとも、一念若し機を廻せば、本來具德を顯はして、一毫も都て欠たることなし。如來と同共し、諸尊と和合す。一出一沒するに非ざれども、共に一隻手を出すに非ず。多種なく別條なし。
故に今日を見るは久遠を見るなり。久遠を顧りみれば今日を護るなり。汝と同生せり、我と同居せり。絲毫も離るることなく、片時も伴なはずといふことなし。這箇の田地に到り得る時、古來今の法に非ず、根境識の事に非ず。故に謂ふ、嗣法は三際を超越し、證契は古今に連綿たり。是の如くなる故に金針玉線密密として串通す。子細に見來れば、何れか是れ彼、何れか是れ我。纎機も顯はれず、機鋒も露はすことなし。此に到りて得坐せざるなし。必ず傍らに分ち來る。
故に適來の因縁にも、師は摩訶般若を演説し、我は甚深修多羅を轉ず。若し色清淨なれば一切智智清淨なり。異もなく別もなし。衆生卽佛性なり。
佛性卽衆生。彼れも外物を入れず、此も内法を運ばず。兩機恁麼に分れたりと雖も、多數終に異ならず。故に般若多羅と曰ふ。上の婆舎斯多の如 纎機も顯はれず、機鋒も露はすことな古今分つべからず。空有豈異ならんや。故に古人曰く、此中若し了じて全く無事ならば、體用何ぞ妨げん、分不分と。虛空を借りて森羅萬像の體とすれば、一絲一毫の面目に對する底なし。森羅萬像を借て虛空の用とすれば、一絲一毫の異路なし。故に此に到て師資道傳、佛祖の印可、尚ほ多種なりと解するも、節目あるに似たり。兩般なしと會するも尚ほ是れ担板漢なり。子細に驗點商量すれば、鷺鶿、雪に立て同色に非ず。明月蘆華、他にず。恁麼に游踐して、銀椀に雪を盛りもてゆき、明月に鷺を藏しもてゆ《大般若波羅蜜多經》若一切智智清淨、無二、無二分、無別、無斷故。(T故に、般若多羅と名く), : 故名般若多羅《景德傳燈錄》鷺鸞立雪非同色、明月蘆華不似他。(T 2076.51.455c15-16).適來の因縁を辨別せんとするに、適ま卑語あり。大衆、聞かんと要すや。
潭底蟾光空裏明。連天水勢徹昭清。再三撈漉縱知有。寛廓旁分虛白成。
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