景德傳燈錄 2.9

2.9

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。尊者告眾曰。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。尊者與眾伺之。經三七日方從定起。尊者問曰。汝身定耶。心定耶。曰身心俱定。尊者曰。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。尊者曰。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。尊者曰。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。尊者曰。此義不然。曰彼理非著。尊者曰。此義當墮。曰彼義不成。尊者曰。彼義不成我義成矣。曰我義雖成法非我故。尊者曰。我義己成我無我故。曰我無我故復成何義。尊者曰。我無我故故成汝義。曰仁者。師於何聖得是無我。尊者曰。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。尊者曰。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。尊者曰汝不得食。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。僧伽難提知眾生慢。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。世界丘墟樹木枯悴。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。以瑠璃器持至會所。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。

The sixteenth patriarch was Rāhulata, a native of the country of Kapila. In the course of his teaching and conversion, he reached the city of Śrāvastī. There was a river named the Golden Water, whose taste was remarkably delicious. In its midstream, the reflections of five Buddhas appeared. The Venerable One addressed the assembly, saying: 'The source of this river is five hundred leagues away. There is a sage, Saṃghanandi, dwelling in that place. The Buddha recorded that after one thousand years, he should inherit the holy rank.' Having spoken, he led the assembly of learners against the current upstream. Arriving there, they saw Saṃghanandi sitting peacefully in samādhi. The Venerable One waited with the assembly for three times seven days before [Saṃghanandi] arose from samādhi. The Venerable One asked, 'Is your body in samādhi, or is your mind in samādhi?' [Saṃghanandi] replied, 'Both body and mind are in samādhi.' The Venerable One asked, 'If both body and mind are in samādhi, how can there be coming out and going in?' [Saṃghanandi] replied, 'Although there is coming out and going in, the characteristic of samādhi is not lost. It is like gold in a well: the substance of gold is ever tranquil.' The Venerable One said, 'Whether gold is in the well or gold comes out of the well, gold is devoid of movement or stillness. What thing comes out and goes in?' [Saṃghanandi] replied, 'To speak of gold moving or being still: what thing comes out and goes in? If one permits gold to come out and go in, gold is neither movement nor stillness.' The Venerable One 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?' [Saṃghanandi] 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 Venerable One said, 'This meaning is not so.' [Saṃghanandi] replied, 'That principle is not established.' The Venerable One said, 'This meaning should fall.' [Saṃghanandi] replied, 'That meaning is not accomplished.' The Venerable One said, 'Since that meaning is not accomplished, my meaning is accomplished.' [Saṃghanandi] replied, 'Although my meaning is accomplished, phenomena are not mine.' The Venerable One said, 'My meaning is already accomplished because I am without a self.' [Saṃghanandi] replied, 'Since you are without a self, what meaning is accomplished again?' The Venerable One said, 'Because I am without a self, your meaning is accomplished.' [Saṃghanandi] asked, 'O benevolent one, under what sage did you study to attain this selflessness?' The Venerable One said, 'My teacher Kāṇadeva realized this selflessness.' [Saṃghanandi] said, 'I bow to master [Kāṇa]deva, and it proceeds to the benevolent one. Because the benevolent one is selfless, I wish to take the benevolent one as my master.' The Venerable One said, 'Because I am already selfless, you must see my self. If you take me as your master, know that I am not my self.' Nandi's mind was opened wide, and he at once sought liberation. The Venerable One said, 'Your mind is inherently free; it is not bound by me.' Having spoken, he raised his golden bowl with his right hand aloft to the Brahmā palace, took their fragrant rice, and was about to feed the great assembly. But the great assembly suddenly gave rise to disgust. The Venerable One said, 'This is not my fault, but your own karma.' He then bade Saṃghanandi to share the seat and eat together with him. The assembly was surprised once more. The Venerable One said, 'That you cannot eat is entirely due to this. You should know that the one sharing the seat with me is none other than the Tathāgata King of the Śāla Tree of the past, who descended in bodily trace out of compassion for beings. You people, too, were in the Ornamented Kalpa ones who had reached the third fruit yet had not realized the influx-free.' The assembly said, 'Our teacher's supernormal powers are indeed believable, but that he is a Buddha of the past is something we secretly doubt.' Saṃghanandi, knowing the arrogance of the sentient beings, then said: 'When the World-Honoured One was in the world, the earth was flat and even, free of hills, mounds, rivers, and ditches. The waters were all sweet and delicious, the vegetation lush and flourishing. The realms were abundant and plentiful, free of the eight sufferings, practicing the ten virtues. Since the double trees showed extinction more than eight hundred years ago, the world has become ruins and mounds, trees withered and exhausted. People lack supreme faith, and right mindfulness is flimsy. They do not believe in tathatā, loving only supernormal powers.' Having spoken, he slowly stretched forth his right hand into the earth down to the Diamond Wheel, took the water of nectar (amṛta), and brought it to the assembly in a lapis lazuli vessel. Seeing this, the great assembly at once admired him, repented their faults, and bowed. Thereupon the Venerable One commanded Saṃghanandi and transmitted to him the correct Dharma eye, uttering a gāthā: