佛祖歷代通載 4.81

4.81

(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.