傳法正宗記 3.32

3.32

羅睺羅多者。迦毘羅國人也。姓梵摩氏。既得明其家木耳之緣。即從提婆大士出家。隨侍往巴連弗城。尋受付正法。於彼城。其後大士亦統徒。廣行教化。未幾至室羅筏城之南。臨金水河。遽謂其徒曰。汝等知之乎。適五佛影現於中流。吾勺其水。輒有異味。此河之源凡五百里。當有至人居之。然如來昔已記曰。後五百年中當有聖者。號僧伽難提。出於此處。相繼以為十七世祖。遂將眾泝流而上。既至果見難提禪定於石窟中。伺之凡三七日。會其出定。大士乃問之曰。汝身定耶心定乎。難提答曰。我身心俱定。又曰。心身俱定何有出入。答曰。雖有出入不失定相。如金在井金體常寂。又曰。若金在井若金出井。金無動靜何物出入。答曰。言金動靜何物出入。許金出入金非動靜。又曰。若金在井出者何物。答曰。金若出井在者非金。金若在井出者非物。又曰。此義不然。答曰。彼理非著。又曰。此義當墮。答曰。彼義不成。又曰。彼義不成我義成矣。答曰。我義雖成法非我故。又曰。我義已成我無我故。答曰。我無我故復成何義。又曰。我無我故故成汝義。難提乃曰。仁者師於何聖得是無我。大士曰。我師迦那提婆大士證是無我。曰稽首提婆師而出於仁者。仁者無我故我欲師仁者。大士曰。我已無我故。汝須見我我汝。若師我故。知我非我我。難提心即廓然。遂稽首而說偈曰。

Rāhulata was a native of the country of Kapila. His family name was Brahma. After the cause of his family's tree-ear was clarified, he left home under the Mahāsattva Deva and attended upon him on the way to the city of Pāṭaliputra, where he soon received the entrustment of the true Dharma. Thereafter, the Mahāsattva also led disciples, widely carrying out teachings and conversions. Before long, he reached the south of the city of Śrāvastī and approached the Golden Water River. He promptly said to his disciples: 'Do you know? Just now, the reflections of five Buddhas appeared in the middle of the stream. When I scooped up its water, it had an extraordinary taste. Five hundred li up the source of this river, there must be a consummate person residing. Indeed, the Tathāgata formerly prophesied: "In the subsequent five hundred years, there will be a holy one named Saṃghanandi who will appear in this place and succeed as the seventeenth patriarch." ' He then led the assembly upstream. Upon arriving, he indeed saw Nandi in dhyāna meditation within a stone cave. They waited for him for a total of three weeks. When he emerged from meditation, the Mahāsattva asked him: 'Is your body in meditation, or is your mind in meditation?' Nandi answered, 'Both my body and mind are in meditation.' He asked again, 'If both mind and body are in meditation, how can there be an entering or emerging?' Nandi answered, 'Although there is entering and emerging, the mark of meditation is not lost; just as gold in a well, the essence of the gold is ever quiescent.' He asked again, 'If gold is in the well, or if gold comes out of the well, gold has neither motion nor rest; what thing enters or emerges?' Nandi answered, 'Speaking of gold's motion and rest, what thing enters or emerges? If one allows that gold enters and emerges, gold is neither motion nor rest.' He asked again, 'If gold is in the well, what is it that emerges?' Nandi answered, 'If gold emerges from the well, that which remains is not gold; if gold is in the well, that which emerges is not a thing.' He asked again, 'This thesis is not correct.' Nandi answered, 'That principle is not established.' He asked again, 'This thesis of yours will fall.' Nandi answered, 'That thesis of yours is not established.' He asked again, 'Since that thesis of mine is not established, my thesis is established.' Nandi answered, 'Although my thesis is established, phenomena are not "me".' He asked again, 'My thesis is already established, because I have no self.' Nandi answered, 'Because you have no self, what thesis does it further establish?' He asked again, 'Because I have no self, it therefore establishes your thesis.' Nandi then said, 'Benevolent One, under what sage did you study to attain this selflessness?' The Mahāsattva said, 'My master, the Mahāsattva Kāṇadeva, realized this selflessness.' Nandi said, 'I bow my head to Master Deva and to what has emerged from the Benevolent One. Because the Benevolent One is selfless, I wish to take the Benevolent One as my master.' The Mahāsattva said: 'Since I am already selfless, you must see my "I" as your "I". If you take me as your master, know that my "I" is not an "I".' Nandi's mind was instantly opened wide; he then bowed his head and spoke a gāthā, saying: