[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 4.81 # 佛祖歷代通載 4.81 佛祖歷代通載 4.81 - **Language:** Classical Chinese ### [4.81](https://indike.org/pramana/in.bauddha.taisho.2036.4.81) （十三　戊辰）　第十六祖羅睺羅多者。迦毘羅國人也。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源凡五百里。有聖者僧伽難提居於彼處。佛誌一千年後當紹聖位。語已領諸學眾泝流而上。至彼見僧伽難提安坐入定。祖與眾伺之。經三七日方從定起。祖問曰。汝身定邪心定邪。曰身心俱定。祖曰。身心俱定。何有出入。曰雖有出入不失定相。如金在井金體常寂。祖曰。若金在井若金出井。金無動靜。何物出入。曰言金動靜。何物出入許金出入。金非動靜。祖曰。若金在井出者何金。若金出井在者何物。曰金若出井在者非金。金若在井出者非物。祖曰。此義不然。曰彼理非著。祖曰。此義當墮。曰彼義不成。祖曰。彼義不成我義成矣。曰我義雖成法非我故。祖曰。我義已成我無我故。曰我無我故復成何義。祖曰。我無我故故成汝義。曰仁者師於何聖得是無我。祖曰。我師迦那提婆證是無我。曰稽首提婆師而出於仁者。仁者無我故。我欲師仁者。祖曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。尊者曰汝心自在非我所繫。語已即以右手擎金鉢舉至梵宮。取彼香飯將齋大眾。而大眾忽生厭惡之心。尊者曰。非我之咎汝等自業。即命僧伽難提分坐同食。眾復訝之。祖曰。汝不得食。皆由此故。當知與吾分坐者。即過去娑羅樹王如來也。愍物降迹。汝輩亦莊嚴劫中已至三果而未證無漏者也。眾曰。我師神力斯可信矣。彼云過去佛者。即竊疑焉。羅睺羅多知眾生慢。乃曰。世尊在日世界平正。無有丘陵江河溝洫。水悉甘美草木滋茂。國土豐盈無八苦行十善。自雙樹示滅八百餘年。世界丘墟草木枯悴。人無至信正念輕微。不信真如唯愛神力。言訖以右手漸展入地。至金剛輪際取甘露水。以琉璃器持至會所。大眾見之即時欽慕悔過作禮。於是尊者命僧伽難提而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。付法已安坐歸寂。四眾建塔當前漢武帝二十八年戊辰歲也。 > (13. Wuchen) The sixteenth patriarch, Rāhulata, was a native of the country of Kapilavastu. Traveling and converting, he reached the city of Śrāvastī. There was a river named Golden Water, whose taste was exceptionally sweet and pure. In midstream, the reflections of five Buddhas also appeared. The Patriarch told the assembly, saying: 'The source of this river is a full five hundred li away; a holy one named Saṃghanandi dwells in that place. The Buddha prophesied that after one thousand years he would succeed to the holy rank.' Having spoken, he led the disciples upstream against the current. Arriving there, they saw Saṃghanandi sitting peacefully in samādhi. The Patriarch and the assembly waited for him; only after three times seven days had passed did he arise from samādhi. The Patriarch asked, saying: 'Is your body in samādhi, or is your mind in samādhi?' He replied: 'Body and mind are both in samādhi.' The Patriarch said: 'If body and mind are both in samādhi, how can there be entering and exiting?' He replied: 'Although there is entering and exiting, it does not lose the mark of samādhi, just as when gold is in a well, the essence of gold is eternally tranquil.' The Patriarch said: 'Whether gold is in the well or gold comes out of the well, gold has no movement or stillness; what thing enters and exits?' He replied: 'Speaking of gold's movement and stillness, what thing enters and exits? If you grant that gold enters and exits, gold is not movement or stillness.' The Patriarch said: 'If gold is in the well, what gold is it that comes out? If gold comes out of the well, what thing is it that remains?' He replied: 'If gold comes out of the well, that which remains is not gold. If gold is in the well, that which comes out is not a thing.' The Patriarch said: 'This meaning is not so.' He replied: 'That principle does not adhere.' The Patriarch said: 'This meaning should collapse.' He replied: 'That meaning is not established.' The Patriarch said: 'That meaning is not established, so my meaning is established.' He replied: 'Although my meaning is established, dharmas are not myself.' The Patriarch said: 'My meaning is already established, because I am without self.' He replied: 'Because you are without self, what meaning is further established?' The Patriarch said: 'Because I am without self, therefore your meaning is established.' He said: 'From which holy one did the benevolent one learn to attain this selflessness?' The Patriarch said: 'My master, Kāṇadeva, realized this selflessness.' He said: 'I bow my head to Master Deva, and follow the benevolent one. Because the benevolent one is selfless, I wish to take the benevolent one as my master.' The Patriarch said: 'Because I am already without self, you must see my self. If you take me as your master, you must know that my self is not self.' Nandi's mind was opened wide, and he immediately sought deliverance. The Venerable One said: 'Your mind is inherently free; it is not bound by me.' Having spoken, he raised a golden alms bowl with his right hand up to the Brahmā palace, took their fragrant rice, and was about to feed the great assembly, but the great assembly suddenly gave rise to thoughts of revulsion. The Venerable One said: 'This is not my fault, but your own karma.' He then instructed Saṃghanandi to share the seat and eat together with him. The assembly was surprised again. The Patriarch said: 'That you could not eat is entirely due to this cause. You should know that the one sharing the seat with me is none other than the past Tathāgata Sālarājarāja. Out of pity for living beings, he manifested his traces. You people had also reached the third fruit in the Glorious Kalpa, but had not yet realized the undefiled state.' The assembly said: 'Our master's spiritual power is indeed trustworthy; but as for his being a past Buddha, we secretly doubt it.' Rāhulata, knowing the pride of the assembly, then said: 'When the Bhagavān was in the world, the world was level and upright, without hills, mounds, rivers, or ditches; the water was all sweet, and the vegetation flourished luxuriantly; the realm was abundant, without the eight sufferings, and practiced the ten virtues. Since the extinction under the twin trees more than eight hundred years ago, the world has become ruins and mounds, vegetation has withered, people lack sincere faith, right mindfulness is slight and weak, and they do not believe in tathatā, loving only spiritual powers.' Having spoken, he gradually extended his right hand into the earth, reached the rim of the Vajra Wheel, took amṛta water, and brought it to the gathering in a lapis lazuli vessel. When the great assembly saw it, they immediately admired it, repented of their faults, and made obeisance. Thereupon the Venerable One instructed Saṃghanandi and transmitted the Dharma-eye to him. The gāthā said: / 'In the Dharma there is truly nothing to realize; / One neither grasps nor separates. / The Dharma is neither marked by existence nor non-existence; / How could internal and external arise?' / Having transmitted the Dharma, he sat peacefully and returned to quiescence. The fourfold assembly built a stūpa; this was the twenty-eighth year, wuchen, of Emperor Wu of the Former Han. > — English (machine translation) (machine translation) - [Previous: 4.80](https://indike.org/pramana/in.bauddha.taisho.2036.4.80) - [Next: 4.82](https://indike.org/pramana/in.bauddha.taisho.2036.4.82) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2036.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.4.81) — English, machine translation ## Linked texts (4) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.97.25) — Classical Chinese - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.1.444) — Classical Chinese - [傳法正宗記](https://indike.org/pramana/in.bauddha.taisho.2078.3.35) — Classical Chinese - [傳法正宗定祖圖](https://indike.org/pramana/in.bauddha.taisho.2079.1.36) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.4.81](https://indike.org/pramana/in.bauddha.taisho.2036.4.81) · Pramāṇa