永嘉證道歌 無相大師行狀Song of Realizing the Way · Account of the Conduct of Great Master Wuxiang
行狀裡六祖問了玄覺一句：「返太速乎。」〔T48 0397a17〕——你回去得太快了吧？這一篇只看『快』這個字。
他一來就快
玄覺到曹谿，「振錫携瓶。繞祖三匝。」〔T48 0397a11〕，不拜。六祖問他為什麼這麼大的我慢，他答：「生死事大無常迅速。」〔T48 0397a13〕——第一個『快』字是他自己說的：無常來得快，顧不上禮節。
六祖問他：快在哪裡
六祖沒有責備他，只問：「何以體取無生。了無速乎。」〔T48 0397a14〕既然無常，為什麼不體會無生，了達沒有快慢？玄覺答：「體即無生。了本無速。」〔T48 0397a15〕——體會本身就是無生，了達本來就沒有快。六祖說「如是如是」。第二個『快』字，在這裡被取消了。
他走得也快
禮拜完，「須臾告辭」〔T48 0397a16〕。六祖問：「返太速乎。」玄覺答：「本自非動豈有速耶。」〔T48 0397a17〕本來沒有動，哪有快？第三個『快』字，又被取消。六祖再追：「誰知非動。」答：「仁者自生分別。」〔T48 0397a18〕——誰知道？是你在分別。問答到此，已不是在問快慢，是在問那個知道快慢的人在不在。
留一宿
六祖說：「少留一宿。」〔T48 0397a20〕於是有了「一宿覺」。一個說自己來不及的人，被留下了一夜；留的不是人，是這場對話的落點。他第二天就走——「翌日下山迴溫江」〔T48 0397a21〕——快，仍然是快；只是這一次，沒有人再問太快了嗎。你讀這篇行狀，不必記他的生平，記住三個『快』字怎麼被問、怎麼被答，就夠了。
In the account of conduct the Sixth Patriarch asks Xuanjue one question: “Are you not returning too fast?” This piece looks only at the word “fast.”
He Is Fast the Moment He Arrives
Xuanjue comes to Caoxi, “shakes his staff, carries his jar, and circles the patriarch three times”, and does not bow. The patriarch asks why such great self-conceit; he answers: “The matter of birth and death is great; impermanence is swift.” The first “fast” is his own word: impermanence comes fast; there is no time for ceremony.
The Patriarch Asks Him: Where Is the Fastness
The patriarch does not scold him; he only asks, “Why not take hold of non-arising in your body, and understand that there is no swiftness?” Since all is impermanent, why not embody non-arising and understand that there is no fast or slow? Xuanjue answers: “Embodying is itself non-arising; understanding is originally without swiftness.” The embodying itself is non-arising; the understanding was never fast from the start. The patriarch says, “Just so, just so.” The second “fast” is cancelled here.
He Leaves Fast Too
Having bowed, “in a moment he takes his leave”. The patriarch asks, “Are you not returning too fast?” Xuanjue answers: “Originally there is no moving; how could there be fast?” There was never any moving, so where is the fastness? The third “fast” is cancelled too. The patriarch presses: “Who knows there is no moving?” The answer: “It is you, sir, who give rise to the distinction.” Who knows? It is you who are distinguishing. By here the exchange is no longer about fast and slow; it is about whether the one who knows fast and slow is there at all.
Stay One Night
The patriarch says: “Stay a single night.” And so there came to be “the one-night awakening.” A man who said he had no time to spare was kept for a night; what was kept was not the man but the place where this conversation landed. He left the next day—“the next day he went down the mountain and returned to Wenjiang”—fast, still fast; only this time no one asked whether it was too fast. When you read this account, there is no need to remember his life; remember how the three “fasts” were asked and how they were answered, and that is enough.
唐慎水沙門玄覺撰《永嘉證道歌》〈無相大師行狀〉· 大正藏 T48n2014〔起 T48 0397a03〕。段／行首〔T48 …〕＝大正藏頁・欄・行錨。
〔T48 0397a03〕無相大師行狀 翰林學士朝散大夫行左司諫知制誥同修國史判史判館事柱國南陽郡開國侯食邑一千一百戶賜紫金魚袋楊億 述 溫州永嘉玄覺禪師者。永嘉人也。姓戴氏。丱歲出家。遍探三藏精天台旨。觀圓妙法門。於四威儀中。常冥禪觀。後因左谿朗禪師激勵。與東陽策禪師。同詣曹谿。初到振錫携瓶。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。何以體取無生。了無速乎。曰體即無生。了本無速。祖云。如是如是。于時大眾。無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生之意。曰無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖歎曰。善哉善哉。少留一宿。時謂一宿覺矣。策公乃留師。翌日下山迴溫江。學者輻湊。號真覺大師。著禪宗悟修圓旨。自淺之深。慶州刺史魏靜。緝而成十篇。目為永嘉集。及證道歌一首。並盛行於世云爾。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〈無相大師行狀〉附於《永嘉證道歌》T48n2014 之後，楊億所述，散文一篇，自「溫州永嘉玄覺禪師者」至「並盛行於世云爾」。依文意分為四段，另以題署一段提挈題目與署名，逐句對譯。段首（…）＝大正藏頁·欄·行錨。
〔〇·題署〕（0397a03）「無相大師行狀」——這是無相大師的行狀。署名：翰林學士、朝散大夫、行左司諫、知制誥、同修國史、判史、判館事、柱國、南陽郡開國侯、食邑一千一百戶、賜紫金魚袋楊億所述。
〔一·溫州永嘉玄覺禪師者〕（0397a08）溫州永嘉的玄覺禪師，是永嘉人，姓戴。童年束髮之時就出家，遍探三藏，精通天台的宗旨，觀照圓妙法門，在行、住、坐、臥四威儀之中，常常冥合於禪觀。
〔二·後因左谿朗禪師激勵〕（0397a10）後來因為左谿朗禪師的激勵，與東陽策禪師一同前往曹谿。初到之時，他振動錫杖，提著水瓶，繞祖師三匝。祖師說：沙門應具足三千威儀、八萬細行，大德從什麼地方來，竟生起這麼大的我慢？師說：生死事大，無常迅速。祖師說：為什麼不體取無生，了達那無所謂迅速的呢？師答：體就是無生，了達了，本來就沒有迅速。祖師說：正是這樣，正是這樣。當時大眾無不愕然。
〔三·師方具威儀參禮〕（0397a16）師這才具足威儀，參拜禮敬，不久便告辭。祖師說：回去不是太快了嗎？師說：本來就不是動，哪裏會有快呢？祖師說：誰知道不是動？師答：是仁者您自己生起了分別。祖師說：你很得無生的意旨。師答：無生哪裏有意旨呢？祖師說：沒有意旨，誰來分別？師答：分別也不是意旨。祖師讚歎說：善哉，善哉！且留一宿。當時人稱他為「一宿覺」。
〔四·策公乃留師〕（0397a21）策公於是留下了師。第二天，師下山回到溫江，求學的人如車輻聚向車轂一般聚集而來，號他為真覺大師。他著述禪宗悟修的圓滿宗旨，由淺入深。慶州刺史魏靜把它輯錄成十篇，題名為永嘉集；連同證道歌一首，都盛行於世。
The Account of the Conduct of Great Master Wuxiang, appended after the Song of Realizing the Way of Yongjia, T48n2014, and written by Yang Yi, is a single piece of prose, from “Chan Master Xuanjue of Yongjia in Wenzhou” to “both circulated widely in the world.” It is divided by its sense into four segments, with one further segment on the title and attribution that sets out the title and the signature, rendered sentence by sentence. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title and attribution〕（0397a03）“Account of the Conduct of Great Master Wuxiang”—this is the account of the conduct of Great Master Wuxiang. The signature: written by Yang Yi, Hanlin Academician, Grand Master for Court Service, acting Left Remonstrator, Drafter of Proclamations, Co-Compiler of the National History, Administrator of the History Office, Administrator of the Institute’s Affairs, Pillar of State, Founding Marquis of Nanyang Commandery with a fief of one thousand one hundred households, granted the purple robe and the gold fish pouch.
〔1 · Chan Master Xuanjue of Yongjia in Wenzhou〕（0397a08）Chan Master Xuanjue of Yongjia in Wenzhou was a man of Yongjia, surnamed Dai. As a boy, when his hair was first bound up, he left home; he searched the whole of the three baskets, was expert in the purport of Tiantai, and contemplated the perfect and wondrous dharma-gate; within the four postures of deportment—walking, standing, sitting, and lying—he was always merged in meditative contemplation.
〔2 · Later, spurred on by Chan Master Lang of Zuoxi〕（0397a10）Later, spurred on by Chan Master Lang of Zuoxi, he went together with Chan Master Ce of Dongyang to Caoxi. When he first arrived, he shook his staff, carried his water jar, and circled the patriarch three times. The patriarch said: A śramaṇa should be complete in the three thousand forms of deportment and the eighty thousand fine conducts; where has the worthy come from, to give rise to such great self-conceit? The master said: The matter of birth and death is great; impermanence is swift. The patriarch said: Why not take hold of non-arising in your body, and understand that which has no swiftness? The master answered: The embodying is itself non-arising; when understood, there was originally no swiftness. The patriarch said: Just so, just so. At that time there was no one in the assembly who was not astonished.
〔3 · The master then took up full deportment and made his bow〕（0397a16）Only then did the master take up full deportment and make his bow of reverence, and shortly afterward he took his leave. The patriarch said: Are you not going back too fast? The master said: Originally there is no moving; how could there be fast? The patriarch said: Who knows there is no moving? The master answered: It is you, sir, who give rise to the distinction yourself. The patriarch said: You have well grasped the meaning of non-arising. The master answered: How could non-arising have a meaning? The patriarch said: If there is no meaning, who is it that distinguishes? The master answered: Distinguishing, too, is not a meaning. The patriarch praised him, saying: Good, good! Stay for a single night. At that time people called him “the one-night awakening.”
〔4 · Master Ce then stayed with the master〕（0397a21）Master Ce thereupon kept the master with him. The next day the master went down the mountain and returned to Wenjiang, and students gathered to him like spokes converging on a hub; he was called Great Master Zhenjue. He wrote on the perfect purport of awakening and cultivation in the Chan school, from the shallow to the deep. Wei Jing, prefect of Qingzhou, compiled it into ten chapters and titled it the Yongjia Collection; together with the Song of Realizing the Way, one piece, both circulated widely in the world.
楊億所撰〈無相大師行狀〉三百四十三字，記的是永嘉玄覺的一生；而一生之中，它用了一半以上的篇幅記一場對話——玄覺到曹谿見六祖，問答七八個來回，六祖說「少留一宿」〔T48 0397a20〕，世人因此叫他「一宿覺」。這一篇義疏依行狀的四段，看這場對話為什麼夠。
一、天台的底子
行狀先交代來歷：「溫州永嘉玄覺禪師者。永嘉人也。姓戴氏。丱歲出家。」〔T48 0397a08〕然後是學問：「遍探三藏精天台旨。觀圓妙法門。於四威儀中。常冥禪觀。」〔T48 0397a09〕遍探三藏，精於天台，又於行住坐臥四威儀中常冥禪觀。這一句要記住：曹谿那場對話裡，玄覺答得又快又穩，底子在這裡。歌裡自述「吾早年來積學問。亦曾討疏尋經論。」〔T48 0396c05〕，與行狀所記正相應，只是歌把它說成一條走過的彎路，行狀把它說成一個人的根柢；二者並不矛盾。他去曹谿，是「後因左谿朗禪師激勵。與東陽策禪師。同詣曹谿。」〔T48 0397a10〕——被人激勵，與人同行。
二、繞祖三匝
「初到振錫携瓶。繞祖三匝。」〔T48 0397a11〕到了，振錫杖、提淨瓶，繞六祖三圈，不禮拜。六祖先發難：「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。」〔T48 0397a12〕出家人該有三千威儀、八萬細行，你從哪裡來，生這麼大的我慢？玄覺答：「師曰。生死事大無常迅速。」〔T48 0397a13〕——生死是大事，無常來得快；意思是：我沒有時間繞禮節。六祖接著問：「何以體取無生。了無速乎。」〔T48 0397a14〕為什麼不去體會無生，了達沒有快慢？玄覺答：「曰體即無生。了本無速。」〔T48 0397a15〕體會到的本身就是無生，了達了本來就沒有快。六祖說：「如是如是。」〔T48 0397a15〕——「于時大眾。無不愕然。」〔T48 0397a15〕。
這幾句的分寸在哪裡？玄覺說「無常迅速」，是用世間的話表無常；六祖反過來用「無生」「無速」問他，看他是否真的只會說無常。玄覺答「體即無生，了本無速」，表示他不是站在無常這一邊說話，而是從無生說無常。問答到這裡，六祖已經印可了；下面的來回，是餘波。
三、誰知非動
「師方具威儀參禮。須臾告辭。」〔T48 0397a16〕玄覺這才整威儀禮拜，一會兒就告辭。六祖問：「返太速乎。」〔T48 0397a17〕回去得太快了吧？玄覺：「本自非動豈有速耶。」〔T48 0397a17〕本來就沒有動，哪有快？六祖：「誰知非動。」〔T48 0397a18〕誰知道沒有動？玄覺：「仁者自生分別。」〔T48 0397a18〕是你自己生分別。六祖：「汝甚得無生之意。」〔T48 0397a18〕你很得無生的意。玄覺：「無生豈有意耶。」〔T48 0397a19〕無生哪有意？六祖：「無意誰當分別。」〔T48 0397a19〕沒有意，是誰在分別？玄覺：「分別亦非意。」〔T48 0397a20〕分別也不是意。
六祖每一句，都接著對方剛說的話往下逼：你說非動，誰知非動？六祖說你很得無生之意，玄覺反問：無生哪有意？六祖再問：無意，那誰在分別？玄覺每一答，都不退回一步，也不另立一物：非動、分別、意，一樣一樣過，一樣一樣不住。到「分別亦非意」，六祖「歎曰。善哉善哉。少留一宿。」〔T48 0397a20〕。
四、一宿覺
「時謂一宿覺矣。」〔T48 0397a21〕當時的人叫他一宿覺。「策公乃留師。翌日下山迴溫江。」〔T48 0397a21〕這一句有兩種讀法——『策公留師一宿，翌日同下山』，或『策公留；師翌日下山』；無論哪一種，第二天就下山是明文。然後是行狀的結尾：「學者輻湊。號真覺大師。著禪宗悟修圓旨。自淺之深。慶州刺史魏靜。緝而成十篇。目為永嘉集。及證道歌一首。並盛行於世云爾。」〔T48 0397a22〕——學者聚集，號真覺大師；所著的禪宗悟修圓旨，由魏靜編成十篇，叫永嘉集；還有證道歌一首。
為什麼一宿就夠？行狀沒有解釋，但它的寫法已經回答了：它把玄覺的學問只用一句帶過，把那場對話逐句記下，然後說「一宿覺」。印可不在住了多久，在那幾句話裡每一句都站得住。你讀完行狀再讀歌，會明白歌裡「自從認得曹谿路。了知生死不相關。」〔T48 0396a09〕說的是哪一夜。
承衍——諸錄之異同
行狀所記，與傳燈錄玄覺章〔T51n2076 0241b12〕、宋高僧傳〔T50n2061 0758b16〕所記互有同異：證道歌與永嘉集的分合、入曹谿的因緣、行狀作「魏靜」而他書作「魏靖」；本編記其所在，並錄不判。行狀作者楊億署銜甚長，本編照錄；他是宋初的人，記的是百年前的事，行狀本身即是一部承衍。
The Account of the Conduct of Great Master Wuxiang written by Yang Yi runs to three hundred and forty-three characters and records the life of Xuanjue of Yongjia; and of that life, it spends more than half its length on one conversation—Xuanjue goes to Caoxi to see the Sixth Patriarch, seven or eight exchanges pass, the patriarch says “stay a single night”, and the world has called him “the one-night awakening” ever since. This exposition follows the account’s four sections and looks at why that conversation was enough.
I. The Tiantai Ground
The account first gives his origins: “Chan Master Xuanjue of Yongjia in Wenzhou was a native of Yongjia, surnamed Dai; he left home as a boy with his hair still in tufts.” Then his learning: “He searched the whole of the three baskets, was expert in the purport of Tiantai, contemplated the perfect and wondrous dharma-gate, and in the four postures of deportment was always merged in meditative contemplation.” He searched the three baskets, was expert in Tiantai, and in walking, standing, sitting, and lying was always merged in contemplation. Keep this line in mind: in the conversation at Caoxi, Xuanjue answers fast and steadily, and the ground for that is here. In the song he says of himself “In my early years I piled up learning, and I too once searched the commentaries and hunted through sūtras and treatises.”, which answers exactly to what the account records; only the song tells it as a detour he walked, and the account tells it as a man’s foundation. The two do not conflict. He went to Caoxi “later, spurred on by Chan Master Lang of Zuoxi, he went with Chan Master Ce of Dongyang to Caoxi.”: urged by someone, traveling with someone.
II. Circling the Patriarch Three Times
“On first arriving he shook his staff, carried his jar, and circled the patriarch three times.” He arrived, shook his staff, carried his water jar, circled the Sixth Patriarch three times, and did not bow. The patriarch opened the challenge: “The patriarch said: A śramaṇa should possess the three thousand forms of deportment and the eighty thousand fine conducts. Where has the worthy come from, to give rise to such great self-conceit?” A monk should have three thousand forms of deportment and eighty thousand fine conducts—where do you come from, with such great conceit? Xuanjue answered: “The master said: The matter of birth and death is great; impermanence is swift.” Birth and death is a great matter and impermanence comes fast—meaning: I have no time to go round the courtesies. The patriarch asked next: “Why not take hold of non-arising in your body, and understand that there is no swiftness?” Why not embody non-arising and understand that there is no fast or slow? Xuanjue answered: “He said: Embodying is itself non-arising; understanding is originally without swiftness.” What is embodied is itself non-arising; what is understood was never fast from the start. The patriarch said: “Just so, just so.”—and “at that time the whole assembly was astonished.”
Where is the measure in these lines? Xuanjue says “impermanence is swift,” using the language of the world to express impermanence; the patriarch turns it round and asks him with “non-arising” and “no swiftness,” to see whether he truly only knows how to speak of impermanence. Xuanjue answers “embodying is itself non-arising; understanding is originally without swiftness,” showing that he is not speaking from the side of impermanence but speaking of impermanence from non-arising. By this point in the exchange the patriarch has already given his seal; the exchanges that follow are the afterwave.
III. Who Knows There Is No Moving
“Only then did the master take up full deportment and make his bow; in a moment he took his leave.” Only now did Xuanjue compose himself and bow, and a moment later he was taking his leave. The patriarch asked: “Are you not returning too fast?” Going back rather fast, aren’t you? Xuanjue: “Originally there is no moving; how could there be fast?” There was never any moving, so where is fast? The patriarch: “Who knows there is no moving?” Xuanjue: “It is you, sir, who give rise to the distinction.” It is you yourself who are distinguishing. The patriarch: “You have well grasped the meaning of non-arising.” Xuanjue: “How could non-arising have a meaning?” The patriarch: “If there is no meaning, who is it that distinguishes?” Xuanjue: “Distinguishing, too, is not a meaning.”
With every sentence the patriarch presses on from what the other has just said: you say no moving—who knows there is no moving? The patriarch says you have well grasped the meaning of non-arising, and Xuanjue asks back: how could non-arising have a meaning? The patriarch asks again: if no meaning, then who distinguishes? With every answer Xuanjue neither retreats a step nor sets up a further thing: no moving, distinguishing, meaning—each is passed through, and none is dwelt in. At “distinguishing, too, is not a meaning,” the patriarch “sighed and said: Good, good. Stay a single night.”
IV. The One-Night Awakening
“At the time he was called the one-night awakening.” “Master Ce then stayed with the master; the next day he went down the mountain and returned to Wenjiang.” This line admits two readings—Master Ce kept the master for a night and the two went down the mountain together the next day, or Master Ce stayed and the master went down the next day; on either reading, that he went down the mountain the next day is explicit. Then the account’s close: “Students gathered like spokes to a hub; he was called Great Master Zhenjue. He composed the Perfect Purport of Awakening and Cultivation in the Chan School, from the shallow to the deep; Wei Jing, prefect of Qingzhou, compiled it into ten chapters and titled it the Yongjia Collection; together with the Song of Realizing the Way, in one piece, both circulated widely in the world.” Students flocked to him and he was called Great Master Zhenjue; what he wrote on the perfect purport of awakening and cultivation in the Chan school was compiled by Wei Jing into ten chapters, called the Yongjia Collection; and there was the Song of Realizing the Way, one piece.
Why was one night enough? The account does not explain, but the way it is written has already answered: it passes over Xuanjue’s learning in a single line, records that conversation line by line, and then says “the one-night awakening.” The seal lies not in how long he stayed but in those few sentences, every one of which stands. If you read the song after the account, you will know which night “Since I came to know the road to Caoxi, I have understood that birth and death do not concern me.” is speaking of.
Carrying Forward — Where the Records Differ
What the account records agrees and differs in places with the chapter on Xuanjue in the Record of the Transmission of the Lamp and the Song Biographies of Eminent Monks: whether the Song of Realizing the Way and the Yongjia Collection are one or two, the occasion of his going to Caoxi, and the name of the prefect, written Wei Jing with one character in the account and another elsewhere; this edition records where each is found, side by side, and does not judge. The author Yang Yi signs with a very long string of titles, which this edition reproduces in full; he was a man of the early Song, recording events of a century before, and the account itself is already a carrying forward.
考據Apparatus
全段定位 本單元即〈無相大師行狀〉全篇：題「無相大師行狀」六字〔T48 0397a03〕，署楊億述，正文散文一篇二百九十字，凡三百四十三字。行狀附於《永嘉證道歌》T48n2014 歌文與尾題之後。行狀無古疏；所記玄覺出家、詣曹谿問答、一宿覺、永嘉集之事，與《證道歌註》二本卷前之述並錄於目五。大正藏校記於本單元無。
一、科判定位
行狀無古德科判。本單元起訖：
| 位 | 逐字 | 錨 | 字數 |
|---|---|---|---|
| 題 | 「無相大師行狀」 | 〔T48 0397a03〕 | 6 |
| 署 | 「翰林學士朝散大夫行左司諫知制誥同修國史判史判館事柱國南陽郡開國侯食邑一千一百戶賜紫金魚袋楊億 述」 | 〔T48 0397a05〕 | 47 |
| 文起 | 「溫州永嘉玄覺禪師者。永嘉人也。」 | 〔T48 0397a08〕 | — |
| 文訖 | 「及證道歌一首。並盛行於世云爾。」 | 〔T48 0397a24〕 | — |
| 文計 | 散文一篇 | — | 290 |
| 合 | — | — | 343 |
行狀之敘次（白話分四段；以下但為讀法之提示，非古德之科，不入引號）：
| 段 | 起句 | 錨 | 讀法提示 |
|---|---|---|---|
| 一 | 「溫州永嘉玄覺禪師者」 | 〔T48 0397a08〕 | 『鄉里、姓氏、出家、修學』 |
| 二 | 「後因左谿朗禪師激勵」 | 〔T48 0397a10〕 | 『詣曹谿；繞祖三匝；生死事大之問答』 |
| 三 | 「師方具威儀參禮」 | 〔T48 0397a16〕 | 『告辭；非動、分別之問答；一宿覺』 |
| 四 | 「策公乃留師」 | 〔T48 0397a21〕 | 『下山；真覺之號；永嘉集與證道歌』 |
二、異譯對勘
行狀為漢地撰述，無異譯；本段無。
三、經論宗依（眼）
行狀未引經論。所稱玄覺之撰述二事，逐字如下：
「著禪宗悟修圓旨。自淺之深。」〔T48 0397a22〕 「慶州刺史魏靜。緝而成十篇。目為永嘉集。及證道歌一首。並盛行於世云」〔T48 0397a23〕
證道歌之繫屬——本帙歌文卷端署「唐慎水沙門玄覺撰」〔T48 0395c08〕；註本卷前述作歌之由：
「則以所證法」〔X63n1241 0260c04〕「門，發言為謌，以警未悟。」〔X63n1241 0260c05〕
X65n1292 後序：
「此歌迺」〔X65n1292 0455b19〕「永嘉真覺禪師所述。」〔X65n1292 0455b20〕
永嘉集與證道歌之分合：行狀「目為永嘉集。及證道歌一首」，十篇與歌一首並舉；歌是否在十篇之內，行狀未明言。誌錄不判。
他書所記玄覺之事，今但記其位置，未引其文：
- 景德傳燈錄·玄覺章 T51n2076 0241b12
- 宋高僧傳·玄覺傳 T50n2061 0758b16
四、本段釋要
行狀無古疏；本段無。
五、諸家異釋（分欄並錄·誌錄不判）
行狀所記諸事，與《證道歌註》二本卷前之述對列：
| 事 | 行狀 | X63n1241 | X65n1292 |
|---|---|---|---|
| 稱名 | 「溫州永嘉玄覺禪師者。永嘉人也。姓戴氏。」〔T48 0397a08〕 | 「永嘉真覺大師者，乃祖席之英人也，法諱玄覺。」〔X63n1241 0260b24〕 | 「永嘉真覺禪師所述。」〔X65n1292 0455b20〕 |
| 所習 | 「遍探三藏精天台旨」〔T48 0397a09〕 | 「始者習天台智者教觀，即左溪同時」〔X63n1241 0260c01〕 | 「真覺本習止觀，」〔X65n1292 0455b20〕 |
| 入曹谿之緣 | 「後因左谿朗禪師激勵。」〔T48 0397a10〕「與東陽策禪師。同詣曹谿。」〔T48 0397a11〕 | 「忽一日，因覽涅槃大經，」〔X63n1241 0260c02〕；「大師因看涅柈大經悟入，往曹溪，六」〔X63n1241 0261a05〕 | 「一日開大般若」〔X65n1292 0455b20〕「經，豁然大悟，遂往見六祖，」〔X65n1292 0455b21〕 |
| 初見之儀 | 「初到振錫携瓶。繞祖三匝。」〔T48 0397a11〕 | 「遶禪床三匝，振錫一下，」〔X63n1241 0261a06〕 | 「遶牀三帀，振錫立。」〔X65n1292 0455b21〕 |
| 祖之詰 | 「夫沙門者。具三千威儀八萬細行。」〔T48 0397a12〕 | 「祖曰：夫沙門者，具三千威儀，八萬細行，」〔X63n1241 0261a07〕 | 「夫比丘者，具三千威儀，八萬細行，大德從何方來，」〔X65n1292 0455b22〕 |
| 體取無生 | 「何以體取無生。了無速乎。」〔T48 0397a14〕 | 「祖曰：何不體取無生，了無速乎？」〔X63n1241 0261a09〕 | 「祖曰：何不體取」〔X65n1292 0455b23〕 |
| 非動 | 「本自非動豈有速耶。」〔T48 0397a17〕 | 「師曰：本非動靜，豈有速耶？」〔X63n1241 0261a11〕 | 「師云：本非動靜，豈有」〔X65n1292 0455c01〕 |
| 誰知非動 | 「祖曰。誰知非動。」〔T48 0397a17〕 | 「祖曰：誰知」〔X63n1241 0261a11〕 | 「祖曰：誰知非動靜？」〔X65n1292 0455c02〕 |
| 無生之意 | 「汝甚得無生之意。」〔T48 0397a18〕 | 「祖曰：汝甚得無生意也。」〔X63n1241 0261a12〕 | 「甚得無生意也。」〔X65n1292 0455c03〕 |
| 誰當分別 | 「無意誰當分別。」〔T48 0397a19〕 | 「祖曰：若無意，誰生分別？」〔X63n1241 0261a13〕 | 「祖曰：若非意，誰生」〔X65n1292 0455c03〕 |
| 一宿覺 | 「少留一宿。時謂一宿覺矣。」〔T48 0397a20〕 | 「祖少留一宿，故號為一宿覺焉。」〔X63n1241 0260c04〕；另卷前題解「祖留一宿，時謂一宿覺，遂作此謌。」〔X63n1241 0260b14〕 | 「遂留一宿，作此歌以證道，盛行於世。」〔X65n1292 0455c05〕；卷前題解「祖留一宿，時謂一宿覺，遂作此謌。」〔X65n1292 0449a17〕 |
| 號 | 「號真覺大師。」〔T48 0397a22〕 | 「永嘉真覺大師者，」〔X63n1241 0260b24〕 | 「永嘉真覺禪師所述。」〔X65n1292 0455b20〕 |
誌錄不判：入曹谿之緣，行狀繫於左谿朗禪師之激勵，註本序繫於覽涅槃經，X65n1292 後序繫於開大般若經，三說並錄。初見之儀，行狀「振錫携瓶。繞祖三匝」，註本「遶禪床三匝，振錫一下」，X65n1292「遶牀三帀，振錫立」，並錄。祖之詰語，行狀與註本作「沙門」，X65n1292 作「比丘」；「何以體取」與二本「何不體取」；「本自非動」與註本「本非動靜」，皆並錄。行狀所記同行之「東陽策禪師」〔T48 0397a11〕、輯集之「慶州刺史魏靜」〔T48 0397a23〕，二註本卷前之述未見其名。
六、術語（首見名相·釋義唯取古德拈提）
| 名相 | 行狀中首見（逐字） | 錨 | 古德釋 |
|---|---|---|---|
| 四威儀 | 「於四威儀中。常冥禪觀。」 | 〔T48 0397a09〕 | 古德未釋；註本卷前同語「四威儀中，常冥禪觀。」〔X63n1241 0260b13〕 |
| 三千威儀八萬細行 | 「具三千威儀八萬細行。」 | 〔T48 0397a12〕 | 古德未釋；註本作「具三千威儀，八萬細行，」〔X63n1241 0261a07〕，下續「行行無虧。」〔X63n1241 0261a08〕 |
| 無生 | 「何以體取無生。」 | 〔T48 0397a14〕 | 「了知一切諸法無生無滅，無去無來，」〔X63n1241 0267a22〕 |
| 一宿覺 | 「時謂一宿覺矣。」 | 〔T48 0397a21〕 | 「祖少留一宿，故號為一宿覺焉。」〔X63n1241 0260c04〕 |
| 真覺大師 | 「號真覺大師。」 | 〔T48 0397a22〕 | 古德未釋 |
七、譬喻·修辭
譬：「學者輻湊。」〔T48 0397a22〕——以車輻湊轂，狀學者之聚。
修辭可記者：
- 問答對揚——祖與師往復凡六番（第二段二番，第三段四番），師答多以「曰」起，不復稱「師曰」，如「曰體即無生。」〔T48 0397a15〕、「曰仁者自生分別。」〔T48 0397a18〕、「曰分別亦非意。」〔T48 0397a20〕。
- 疊語——「如是如是」〔T48 0397a15〕、「善哉善哉」〔T48 0397a20〕。
- 前後相應——祖先言「何以體取無生。了無速乎」〔T48 0397a14〕，後以「返太速乎」〔T48 0397a17〕再問，師以「本自非動豈有速耶」〔T48 0397a17〕答；「速」字一線貫三問。此但記其字之相應，不作義理之判。
古德拈頌：本段無。
八、徵引承衍
行狀之曹谿問答，與二註本卷前之述同型（逐字見目五）；其文是否互有所承，誌錄不判。
他書所記，今但記其位置，未引其文：
- 景德傳燈錄·玄覺章 T51n2076 0241b12
- 宋高僧傳·玄覺傳 T50n2061 0758b16
九、校本定位
大正藏校記於本單元無——全帙十九條皆在歌文之內（見〈證道歌〉目九）。 夾註：本單元無。 gaiji：本單元無。
十、偈式·異文
①句式：散文·本段無偈式。
②韻：本段無。
③【甲】本校記：本段無。
④對勘本異文：行狀無對勘本全文；與二註本卷前之述之異，見目五。
⑤：①②③三欄本段無，已誌。
句讀二讀（並錄不判）：「策公乃留師。翌日下山迴溫江。」〔T48 0397a21〕——一讀『策公留師一宿，翌日同下山』；一讀『策公留；師翌日下山』。白話譯作『策公於是留下了師。第二天，師下山回到溫江』——留字從讀一，下山之主語從讀二；不判。
Placement of the passage as a whole. This unit is the whole of the Account of the Conduct of Great Master Wuxiang: the title 「無相大師行狀」—“Account of the Conduct of Great Master Wuxiang,” six characters〔T48 0397a03〕; signed as written by Yang Yi; the text, a single piece of prose, two hundred and ninety characters; three hundred and forty-three characters in all. The account is appended after the text of the Song of Realizing the Way of Yongjia, T48n2014, and its closing title. The account has no old commentary; the matters it records—Xuanjue’s leaving home, the exchange on going to Caoxi, the one-night awakening, the Yongjia Collection—are set beside the accounts given before the fascicle in the two texts of the Commentary on the Song of Realizing the Way in the fifth topic. There are no Taishō collation notes in this unit.
I. Doctrinal-Outline Placement
The account has no doctrinal outline by the old masters. Start and end of this unit:
| Position | Verbatim | Anchor | Characters |
|---|---|---|---|
| Title | 「無相大師行狀」—“Account of the Conduct of Great Master Wuxiang” | 〔T48 0397a03〕 | 6 |
| Signature | 「翰林學士朝散大夫行左司諫知制誥同修國史判史判館事柱國南陽郡開國侯食邑一千一百戶賜紫金魚袋楊億 述」—“written by Yang Yi, Hanlin Academician, Grand Master for Court Service, acting Left Remonstrator, Drafter of Proclamations, Co-Compiler of the National History, Administrator of the History Office, Administrator of the Institute’s Affairs, Pillar of State, Founding Marquis of Nanyang Commandery with a fief of one thousand one hundred households, granted the purple robe and the gold fish pouch” | 〔T48 0397a05〕 | 47 |
| Text begins | 「溫州永嘉玄覺禪師者。永嘉人也。」—“Chan Master Xuanjue of Yongjia in Wenzhou was a man of Yongjia.” | 〔T48 0397a08〕 | — |
| Text ends | 「及證道歌一首。並盛行於世云爾。」—“together with the Song of Realizing the Way, one piece, both circulated widely in the world, it is said” | 〔T48 0397a24〕 | — |
| Text count | A single piece of prose | — | 290 |
| Total | — | — | 343 |
The order of the account’s narration (the reading text is divided into four segments; what follows is given only as hints for reading; it is not an outline by the old masters, and it is not set in quotation marks):
| Segment | Opening line | Anchor | Hint for reading |
|---|---|---|---|
| 1 | 「溫州永嘉玄覺禪師者」—“Chan Master Xuanjue of Yongjia in Wenzhou” | 〔T48 0397a08〕 | Native place, surname, leaving home, study |
| 2 | 「後因左谿朗禪師激勵」—“Later, spurred on by Chan Master Lang of Zuoxi” | 〔T48 0397a10〕 | Going to Caoxi; circling the patriarch three times; the exchange on the great matter of birth and death |
| 3 | 「師方具威儀參禮」—“The master then took up full deportment and made his bow” | 〔T48 0397a16〕 | Taking leave; the exchange on no moving and on distinguishing; the one-night awakening |
| 4 | 「策公乃留師」—“Master Ce then stayed with the master” | 〔T48 0397a21〕 | Going down the mountain; the title Zhenjue; the Yongjia Collection and the Song of Realizing the Way |
II. Collation with the Alternate Translations
The account is a composition of the Chinese lands and has no alternate translation; none in this passage.
III. Scriptural and Treatise Grounding (the “eye”)
The account cites no sūtras or treatises. The two matters of Xuanjue’s writings that it names are, verbatim:
「著禪宗悟修圓旨。自淺之深。」—“He wrote on the perfect purport of awakening and cultivation in the Chan school, from the shallow to the deep.”〔T48 0397a22〕 「慶州刺史魏靜。緝而成十篇。目為永嘉集。及證道歌一首。並盛行於世云」—“Wei Jing, prefect of Qingzhou, compiled it into ten chapters and titled it the Yongjia Collection; together with the Song of Realizing the Way, one piece, both circulated widely in the world, it is said”〔T48 0397a23〕
The attribution of the Song of Realizing the Way — the head of the song in this volume is signed 「唐慎水沙門玄覺撰」—“composed by the śramaṇa Xuanjue of Shenshui, of the Tang”〔T48 0395c08〕; before the fascicle, the commentary tells why the song was composed:
「則以所證法」—“then, the dharma-”〔X63n1241 0260c04〕「門，發言為謌，以警未悟。」—“gate he had realized he uttered as a song, to rouse those not yet awakened.”〔X63n1241 0260c05〕
The afterword of X65n1292:
「此歌迺」—“This song is”〔X65n1292 0455b19〕「永嘉真覺禪師所述。」—“what Chan Master Zhenjue of Yongjia set down.”〔X65n1292 0455b20〕
Whether the Yongjia Collection and the Song of Realizing the Way are one or separate: the account says 「目為永嘉集。及證道歌一首」—“titled it the Yongjia Collection; together with the Song of Realizing the Way, one piece,” naming the ten chapters and the one song together; whether the song lies within the ten chapters, the account does not say explicitly. Recorded without adjudication.
What other books record of Xuanjue: only their locations are given here, and their text is not cited:
- Record of the Transmission of the Lamp, chapter on Xuanjue T51n2076 0241b12
- Song Biographies of Eminent Monks, biography of Xuanjue T50n2061 0758b16
IV. Essentials of the Commentary on This Passage
The account has no old commentary; none in this passage.
V. Divergent Readings of the Commentators (in parallel columns — recorded without adjudication)
The matters the account records, set against the accounts given before the fascicle in the two texts of the Commentary on the Song of Realizing the Way:
| Matter | The account | X63n1241 | X65n1292 |
|---|---|---|---|
| Name | 「溫州永嘉玄覺禪師者。永嘉人也。姓戴氏。」—“Chan Master Xuanjue of Yongjia in Wenzhou was a man of Yongjia, of the Dai clan.”〔T48 0397a08〕 | 「永嘉真覺大師者，乃祖席之英人也，法諱玄覺。」—“Great Master Zhenjue of Yongjia was an outstanding man of the patriarchs’ seat; his dharma-name was Xuanjue.”〔X63n1241 0260b24〕 | 「永嘉真覺禪師所述。」—“…what Chan Master Zhenjue of Yongjia set down.”〔X65n1292 0455b20〕 |
| What he studied | 「遍探三藏精天台旨」—“he searched the whole of the three baskets and was expert in the purport of Tiantai”〔T48 0397a09〕 | 「始者習天台智者教觀，即左溪同時」—“At first he studied the teaching and contemplation of Zhizhe of Tiantai, at the same time as Zuoxi”〔X63n1241 0260c01〕 | 「真覺本習止觀，」—“Zhenjue originally studied calming and contemplation,”〔X65n1292 0455b20〕 |
| The occasion of his going to Caoxi | 「後因左谿朗禪師激勵。」—“Later, spurred on by Chan Master Lang of Zuoxi,”〔T48 0397a10〕「與東陽策禪師。同詣曹谿。」—“with Chan Master Ce of Dongyang he went together to Caoxi.”〔T48 0397a11〕 | 「忽一日，因覽涅槃大經，」—“Suddenly one day, on reading the great Nirvāṇa Sūtra,”〔X63n1241 0260c02〕；「大師因看涅柈大經悟入，往曹溪，六」—“The Great Master, having awakened and entered on reading the great Nirvāṇa Sūtra, went to Caoxi; the Sixth”〔X63n1241 0261a05〕 | 「一日開大般若」—“One day, opening the great Prajñā”〔X65n1292 0455b20〕「經，豁然大悟，遂往見六祖，」—“Sūtra, he was suddenly and greatly awakened, and so went to see the Sixth Patriarch,”〔X65n1292 0455b21〕 |
| The manner of the first meeting | 「初到振錫携瓶。繞祖三匝。」—“On first arriving he shook his staff, carried his jar, and circled the patriarch three times.”〔T48 0397a11〕 | 「遶禪床三匝，振錫一下，」—“circling the meditation seat three times, he shook his staff once,”〔X63n1241 0261a06〕 | 「遶牀三帀，振錫立。」—“circling the seat three times, he shook his staff and stood.”〔X65n1292 0455b21〕 |
| The patriarch’s challenge | 「夫沙門者。具三千威儀八萬細行。」—“A śramaṇa is complete in the three thousand forms of deportment and the eighty thousand fine conducts.”〔T48 0397a12〕 | 「祖曰：夫沙門者，具三千威儀，八萬細行，」—“The patriarch said: A śramaṇa is complete in the three thousand forms of deportment and the eighty thousand fine conducts,”〔X63n1241 0261a07〕 | 「夫比丘者，具三千威儀，八萬細行，大德從何方來，」—“A bhikṣu is complete in the three thousand forms of deportment and the eighty thousand fine conducts; from what quarter has the worthy come,”〔X65n1292 0455b22〕 |
| Taking hold of non-arising in the body | 「何以體取無生。了無速乎。」—“Wherefore not take hold of non-arising in your body, and understand that which has no swiftness?”〔T48 0397a14〕 | 「祖曰：何不體取無生，了無速乎？」—“The patriarch said: Why not take hold of non-arising in your body, and understand that which has no swiftness?”〔X63n1241 0261a09〕 | 「祖曰：何不體取」—“The patriarch said: Why not take hold”〔X65n1292 0455b23〕 |
| No moving | 「本自非動豈有速耶。」—“Originally, of itself, there is no moving; how could there be fast?”〔T48 0397a17〕 | 「師曰：本非動靜，豈有速耶？」—“The master said: Originally there is neither moving nor stillness; how could there be fast?”〔X63n1241 0261a11〕 | 「師云：本非動靜，豈有」—“The master said: Originally there is neither moving nor stillness; how could there be”〔X65n1292 0455c01〕 |
| Who knows there is no moving | 「祖曰。誰知非動。」—“The patriarch said: Who knows there is no moving?”〔T48 0397a17〕 | 「祖曰：誰知」—“The patriarch said: Who knows”〔X63n1241 0261a11〕 | 「祖曰：誰知非動靜？」—“The patriarch said: Who knows there is neither moving nor stillness?”〔X65n1292 0455c02〕 |
| The meaning of non-arising | 「汝甚得無生之意。」—“You have well grasped the meaning of non-arising.”〔T48 0397a18〕 | 「祖曰：汝甚得無生意也。」—“The patriarch said: You have well grasped the meaning of non-arising.”〔X63n1241 0261a12〕 | 「甚得無生意也。」—“…have well grasped the meaning of non-arising.”〔X65n1292 0455c03〕 |
| Who is it that distinguishes | 「無意誰當分別。」—“If there is no meaning, who is it that distinguishes?”〔T48 0397a19〕 | 「祖曰：若無意，誰生分別？」—“The patriarch said: If there is no meaning, who gives rise to distinction?”〔X63n1241 0261a13〕 | 「祖曰：若非意，誰生」—“The patriarch said: If it is not a meaning, who gives rise”〔X65n1292 0455c03〕 |
| The one-night awakening | 「少留一宿。時謂一宿覺矣。」—“Stay for a single night. At the time he was called the one-night awakening.”〔T48 0397a20〕 | 「祖少留一宿，故號為一宿覺焉。」—“The patriarch kept him a single night; hence he was named the one-night awakening.”〔X63n1241 0260c04〕；further, the explanation of the title before the fascicle: 「祖留一宿，時謂一宿覺，遂作此謌。」—“The patriarch kept him one night; at the time he was called the one-night awakening, and so he composed this song.”〔X63n1241 0260b14〕 | 「遂留一宿，作此歌以證道，盛行於世。」—“So he was kept a single night, and composed this song to realize the Way; it circulated widely in the world.”〔X65n1292 0455c05〕；the explanation of the title before the fascicle: 「祖留一宿，時謂一宿覺，遂作此謌。」—“The patriarch kept him one night; at the time he was called the one-night awakening, and so he composed this song.”〔X65n1292 0449a17〕 |
| Title of honor | 「號真覺大師。」—“He was called Great Master Zhenjue.”〔T48 0397a22〕 | 「永嘉真覺大師者，」—“Great Master Zhenjue of Yongjia,”〔X63n1241 0260b24〕 | 「永嘉真覺禪師所述。」—“…what Chan Master Zhenjue of Yongjia set down.”〔X65n1292 0455b20〕 |
Recorded without adjudication: the occasion of his going to Caoxi the account attaches to the urging of Chan Master Lang of Zuoxi, the preface of the commentary to his reading the Nirvāṇa Sūtra, and the afterword of X65n1292 to his opening the great Prajñā Sūtra; the three accounts are recorded side by side. Of the manner of the first meeting, the account has 「振錫携瓶。繞祖三匝」—“shook his staff, carried his jar, and circled the patriarch three times,” the commentary 「遶禪床三匝，振錫一下」—“circling the meditation seat three times, he shook his staff once,” and X65n1292 「遶牀三帀，振錫立」—“circling the seat three times, he shook his staff and stood”; all are recorded. In the patriarch’s challenge, the account and the commentary have 「沙門」—“śramaṇa” and X65n1292 has 「比丘」—“bhikṣu”; the account’s 「何以體取」—“wherefore not take hold” against the two texts’ 「何不體取」—“why not take hold”; the account’s 「本自非動」—“originally, of itself, there is no moving” against the commentary’s 「本非動靜」—“originally there is neither moving nor stillness”—all are recorded. The 「東陽策禪師」—“Chan Master Ce of Dongyang” who travels with him in the account〔T48 0397a11〕, and the 「慶州刺史魏靜」—“Wei Jing, prefect of Qingzhou” who compiled the collection〔T48 0397a23〕, are not named in the accounts before the fascicle in the two commentaries.
VI. Terms (first occurrences — glosses drawn only from the old masters’ citations)
| Term | First occurrence in the account (verbatim) | Anchor | The old masters’ gloss |
|---|---|---|---|
| The four postures of deportment (四威儀) | 「於四威儀中。常冥禪觀。」—“within the four postures of deportment, he was always merged in meditative contemplation.” | 〔T48 0397a09〕 | Not glossed by the old masters; before the fascicle the commentary has the same words: 「四威儀中，常冥禪觀。」—“within the four postures of deportment, always merged in meditative contemplation.”〔X63n1241 0260b13〕 |
| The three thousand forms of deportment and the eighty thousand fine conducts (三千威儀八萬細行) | 「具三千威儀八萬細行。」—“complete in the three thousand forms of deportment and the eighty thousand fine conducts.” | 〔T48 0397a12〕 | Not glossed by the old masters; the commentary reads 「具三千威儀，八萬細行，」—“complete in the three thousand forms of deportment and the eighty thousand fine conducts,”〔X63n1241 0261a07〕, continuing 「行行無虧。」—“in conduct after conduct, without lack.”〔X63n1241 0261a08〕 |
| Non-arising (無生) | 「何以體取無生。」—“wherefore not take hold of non-arising in your body?” | 〔T48 0397a14〕 | 「了知一切諸法無生無滅，無去無來，」—“he understood that all dharmas are without arising and without ceasing, without going and without coming,”〔X63n1241 0267a22〕 |
| The one-night awakening (一宿覺) | 「時謂一宿覺矣。」—“at the time he was called the one-night awakening.” | 〔T48 0397a21〕 | 「祖少留一宿，故號為一宿覺焉。」—“The patriarch kept him a single night; hence he was named the one-night awakening.”〔X63n1241 0260c04〕 |
| Great Master Zhenjue (真覺大師) | 「號真覺大師。」—“he was called Great Master Zhenjue.” | 〔T48 0397a22〕 | Not glossed by the old masters |
VII. Similes and Rhetoric
Simile: 「學者輻湊。」—“Students gathered like spokes to a hub.”〔T48 0397a22〕—spokes converging on the hub of a wheel, describing how the students gathered.
Points of rhetoric worth recording:
- Question and answer set against each other—between the patriarch and the master there are six rounds of exchange in all (two in segment 2, four in segment 3); the master’s answers mostly begin with 「曰」—“he said,” no longer 「師曰」—“the master said,” as in 「曰體即無生。」—“He said: The embodying is itself non-arising.”〔T48 0397a15〕, 「曰仁者自生分別。」—“He said: It is you, sir, who give rise to the distinction yourself.”〔T48 0397a18〕, and 「曰分別亦非意。」—“He said: Distinguishing, too, is not a meaning.”〔T48 0397a20〕.
- Reduplicated phrases—「如是如是」—“just so, just so”〔T48 0397a15〕, 「善哉善哉」—“good, good”〔T48 0397a20〕.
- Correspondence of earlier and later—the patriarch first says 「何以體取無生。了無速乎」—“wherefore not take hold of non-arising in your body, and understand that which has no swiftness?”〔T48 0397a14〕, then asks again with 「返太速乎」—“are you not going back too fast?”〔T48 0397a17〕, and the master answers with 「本自非動豈有速耶」—“originally, of itself, there is no moving; how could there be fast?”〔T48 0397a17〕; the one character 「速」—“swift, fast” runs through the three questions as a single thread. This records only the correspondence of the characters; no doctrinal judgment is made.
Verses of the old masters: none in this passage.
VIII. Citation and Carrying Forward
The Caoxi exchange in the account is of the same form as the accounts given before the fascicle in the two commentaries (verbatim in the fifth topic); whether their texts draw on one another is recorded without adjudication.
What other books record: only their locations are given here, and their text is not cited:
- Record of the Transmission of the Lamp, chapter on Xuanjue T51n2076 0241b12
- Song Biographies of Eminent Monks, biography of Xuanjue T50n2061 0758b16
IX. Placement Among the Recensions
There are no Taishō collation notes in this unit—all nineteen in the volume lie within the text of the song (see Song of Realizing the Way, the ninth topic). Interlinear note: none in this unit. Gaiji: none in this unit.
X. Verse Form and Variant Readings
① Line form: prose; there is no verse form in this passage.
② Rhyme: none in this passage.
③ Collation notes of the 【甲】 witness: none in this passage.
④ Variant readings of the collation text: the account has no full text in a collation text; for its differences from the accounts given before the fascicle in the two commentaries, see the fifth topic.
⑤: the three columns ①②③ have no entry in this passage, and this is so noted.
Two readings of the punctuation (recorded together, not adjudicated): 「策公乃留師。翌日下山迴溫江。」—“Master Ce thereupon kept the master; the next day he went down the mountain and returned to Wenjiang”〔T48 0397a21〕—one reading takes it as “Master Ce kept the master for a night, and the next day they went down the mountain together”; the other as “Master Ce stayed; the master went down the mountain the next day.” The plain reading renders it “Master Ce thereupon kept the master. The next day the master went down the mountain and returned to Wenjiang”—“kept” from the first reading, the subject of “went down” from the second; not adjudicated.