佛祖歷代通載 13.7

13.7

（四　甲寅）　二年十月十七日。永嘉玄覺禪師示寂。姓戴氏。丱歲出家。博貫三藏精天台止觀圓妙法門。與東陽策禪師偕謁六祖。師至振錫繞祖三匝。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。師曰。體即無生了本無速。祖曰。如是如是。師乃具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自無動。豈有速耶。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚明得無生之意。師曰。無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖曰。善哉善哉。少留一宿。時謂一宿覺。及回學徒奔萃。著證道歌一篇。梵僧傳歸天竺。彼皆欽仰目為東土大乘經。又著禪宗悟修圓旨十篇及觀心十門。並盛傳于世。

(4. Jiayin [714 CE]) On the seventeenth day of the tenth month of the second year, Chan Master Xuanjue of Yongjia demonstrated nirvāṇa. His surname was Dai. He went forth into the monastic life in his childhood, broadly mastered the Tripiṭaka, and was skilled in the wondrous, complete Dharma-gate of Tiantai calming and contemplation (śamatha-vipaśyanā). Together with Chan Master Ce of Dongyang, he went to visit the Sixth Patriarch. When the Master arrived, he shook his khakkhara and circumambulated the Patriarch three times. The Patriarch said, "A śramaṇa possesses three thousand dignified demeanors and eighty thousand subtle conducts. From where has the Great Worthy come, giving rise to such great arrogance?" The Master said, "The matter of birth and death is great; impermanence is swift." The Patriarch said, "Why not embody the unborn and realize the non-swift?" The Master said, "The embodiment itself is unborn; realization is originally without swiftness." The Patriarch said, "So it is, so it is." The Master then assumed dignified deportment, paid homage, and after a moment took his leave. The Patriarch said, "Are you not returning too quickly?" The Master said, "Originally there is no movement; how could there be quickness?" The Patriarch said, "Who knows it is non-moving?" The Master said, "The benevolent one yourself generates discrimination." The Patriarch said, "You have understood very clearly the meaning of the unborn." The Master said, "How could the unborn have any meaning?" The Patriarch said, "Without meaning, who discriminates?" He said, "Discrimination is also not a meaning." The Patriarch said, "Excellent, excellent! Stay for a night." At the time, he was called the "One-Night-Enlightened One." When he returned, students flocked to him. He composed a piece, the Zhengdao ge (Song of Enlightenment). An Indian monk transmitted it back to India, where all revered it, regarding it as a Mahāyāna scripture from the Eastern Land. He also wrote the Chan zong wu xiu yuan zhi (Ten Essays on the Complete Tenets of Enlightenment and Cultivation in the Chan School) and the Guan xin shi men (Ten Gates of Mind Contemplation), both of which were widely circulated in the world.