T51n2075_歷代法寶記

大正藏第 51 冊 No. 2075 歷代法寶記

No. 2075

歷代法寶記

(亦名師資眾脈傳。亦名定是非摧邪顯正破壞一切心傳。亦名最上乘頓悟法門)。

案本行經云。雜阿含經。普曜經云。應瑞經。文殊師利涅槃經。清凈法行經。無垢光轉女身經。決定毗尼經。大佛頂經。金剛三昧經。法句經。佛藏經。瓔珞經。花嚴經。大般若經。禪門經。涅槃經。楞伽經。思益經。法華經。維摩經。藥師經。金剛般若經。付法藏經。道教西升經。釋法琳傳。釋虛實記。開元釋教。周書異記。漢法內傳。尹喜內傳。牟子。列子。苻子。吳書。並古錄。及楊楞伽。鄴都故事等。後漢明帝。永平三年。夜夢見金人。身長一丈六尺。項背圓光。飛行殿庭。于晨旦問朝臣。是何瑞應。太史傅毅奏曰。西方有大聖人。號曰佛。是其像也。明帝曰。何以知之。太史傅毅對曰。周書異記曰。昭王甲寅歲佛生。穆王壬申歲佛滅度。一千年后。教法流於漢地。今時是也。明帝遣郎中蔡愔博士秦景等。使于天竺國。請得佛像菩薩形像經四十二章。得法師二人。迦葉摩騰。竺法蘭。明帝請升殿。供養故洛陽城西創置白馬寺。永平十四年正月一日。五嶽霍山白鹿山道士。褚善信費齋才等。六百九十人等表奏

【現代漢語翻譯】現代漢語譯本《歷代法寶記》

（又名《師資眾脈傳》。又名《定是非摧邪顯正破壞一切心傳》。又名《最上乘頓悟法門》）。

依據《本行經》所說，《雜阿含經》、《普曜經》（講述佛陀降生的瑞相）、《應瑞經》、《文殊師利涅槃經》、《清凈法行經》、《無垢光轉女身經》、《決定毗尼經》、《大佛頂經》、《金剛三昧經》、《法句經》、《佛藏經》、《瓔珞經》、《華嚴經》、《大般若經》、《禪門經》、《涅槃經》、《楞伽經》、《思益經》、《法華經》、《維摩經》、《藥師經》、《金剛般若經》、《付法藏經》、《道教西升經》、《釋法琳傳》、《釋虛實記》、《開元釋教錄》、《周書異記》、《漢法內傳》、《尹喜內傳》、《牟子》、《列子》、《苻子》、《吳書》以及古錄，還有楊楞伽、鄴都故事等記載。後漢明帝永平三年，夜裡夢見金人，身高一丈六尺，頸後有圓形光環，在殿庭中飛行。早晨詢問朝臣，這是什麼祥瑞的徵兆。太史傅毅奏答說：『西方有大聖人，號曰佛（Buddha）。這是他的像。』明帝問：『憑什麼知道呢？』太史傅毅回答說：『《周書異記》記載：昭王甲寅年佛（Buddha）出生，穆王壬申年佛（Buddha）滅度。一千年后，教法流傳到漢地，現在正是時候。』明帝派遣郎中蔡愔、博士秦景等人，出使天竺國，請得佛像、菩薩形像以及《四十二章經》，並請得法師二人，迦葉摩騰（Kasyapa Matanga）、竺法蘭（Dharmaraksa）。明帝請他們升殿，供養，所以在洛陽城西建立了白馬寺。永平十四年正月一日，五嶽霍山、白鹿山的道士褚善信、費齋才等六百九十人上表奏。

【English Translation】 English version The Record of the Dharma-Jewel Through the Generations

(Also known as the 'Transmission of the Lineage of Teachers and Disciples'. Also known as the 'Determining Right and Wrong, Destroying Heresy and Manifesting Correctness, Destroying All Mind Transmissions'. Also known as the 'Supreme Vehicle, Sudden Enlightenment Dharma Gate').

According to the Sutra of the Fundamental Conduct, the Samyukta Agama Sutra, the Prabhavati Sutra (Sutra on the Auspicious Signs of Buddha's Birth), the Sutra of Auspicious Omens, the Manjushri Nirvana Sutra, the Sutra of Pure Dharma Practice, the Sutra of Immaculate Light Transforming a Woman's Body, the Sutra of Decisive Vinaya, the Great Buddha Crown Sutra, the Vajra Samadhi Sutra, the Dhammapada Sutra, the Buddha Treasury Sutra, the Inexhaustible Treasury Sutra, the Avatamsaka Sutra, the Mahaprajnaparamita Sutra, the Sutra of the Dhyana Gate, the Nirvana Sutra, the Lankavatara Sutra, the Sutra of the Thoughtful One, the Lotus Sutra, the Vimalakirti Sutra, the Bhaisajyaguru Sutra, the Diamond Sutra, the Sutra of the Transmission of the Dharma Treasury, the Daoist Scripture of the Western Ascension, the Biography of Shi Falin, the Record of Emptiness and Reality by Shi, the Kaiyuan Buddhist Canon, the Anomalous Records of the Zhou Dynasty, the Inner Transmission of the Han Dynasty, the Inner Transmission of Yin Xi, the Mouzi, the Liezi, the Fuzi, the Book of Wu, and ancient records, as well as Yang Lengjia, stories of Yedu, etc. In the third year of the Yongping era of Emperor Ming of the Later Han Dynasty, he dreamed of a golden man, sixteen feet tall, with a circular halo behind his neck, flying in the palace courtyard. In the morning, he asked his courtiers what auspicious sign this was. The Grand Historian Fu Yi replied, 'In the West, there is a great sage called Buddha (佛). This is his image.' Emperor Ming asked, 'How do you know?' The Grand Historian Fu Yi replied, 'The Anomalous Records of the Zhou Dynasty state: In the Jia-yin year of King Zhao, Buddha (佛) was born; in the Ren-shen year of King Mu, Buddha (佛) passed away. A thousand years later, his teachings will spread to the Han lands, and now is the time.' Emperor Ming sent the courtier Cai Yin and the scholar Qin Jing to the country of Tianzhu (India) to request Buddha images, Bodhisattva images, and the Sutra in Forty-Two Sections, and obtained two Dharma masters, Kasyapa Matanga (迦葉摩騰) and Dharmaraksa (竺法蘭). Emperor Ming invited them to ascend the palace hall and made offerings, so he established the White Horse Temple west of Luoyang city. On the first day of the first month of the fourteenth year of the Yongping era, the Daoists Chu Shanxin, Fei Zhaicai, and others, six hundred and ninety in total, from Mount Huo and Mount Bailu of the Five Peaks, submitted a memorial.

。臣聞。太上無形。虛無自然。上古同尊。百王不易。陛下棄本逐末。求教西域。化謂胡神。所說不參。華夏臣等。多有聰惠。博涉經典。愿陛下許臣等得與比校。若有勝者。愿除虛詐。如其不如。任從重決。帝曰。依敕所司命辦供具。並五品已上文武內外官寮。至十五日平旦。集於白馬寺。道士在寺門外。置三壇開二十四門。帝在寺門外。置舍利及佛經像。設七寶行殿。褚善信費齋才等。以道經子書苻術等。置於壇上。以火驗之。悲淚咒曰。胡神亂我華夏。愿太上天尊。曉眾生得辨真偽。道經子書苻術等。見火化為恢燼。道士驚愕。先昇天者昇天不得。先隱形者隱形不得。先入水火者不敢入。先禁咒者喚策不能應。種種功能並無一驗。褚善信費齋才等。自感而死。時佛舍利放五色光明。旋環如蓋。遍覆大眾。光蔽日輪。摩騰法師坐臥虛空。神化自在。天雨寶花及天音樂。竺法蘭梵音讚歎。摩騰法師說偈曰。狐非師子類。燈非日月明。池無巨海納。丘無嵩岳榮。明帝大悅。放五品已上公侯子女及陰夫人等出家。道士六百人投佛出家。法蘭誦出家功德經及佛本生等經。明帝大喜。舉國歸依佛教。明帝問二師。佛號法王。何為不生於漢國。迦葉摩騰法師對曰。迦毗羅衛城者百千日月之中心。三千大千世界之主。一切龍神有

【現代漢語翻譯】現代漢語譯本：臣聽說，至高無上的道是無形的，虛無而自然。上古時代共同尊崇它，歷代君王都不會改變。陛下您現在拋棄根本而追逐末節，向西域尋求教義，把佛教當作胡人的神。他們所說的教義與我們華夏的經典不相符。我們華夏的臣子們，有很多聰明有智慧的人，廣泛涉獵經典。希望陛下允許我們與他們進行比較辯論。如果他們勝了，我們願意除去虛假的教義；如果他們不如我們，任憑陛下重重地處置。皇帝說：『按照旨意，命令有關部門準備供具。』並通知五品以上的文武內外官員，到十五日黎明時分，在白馬寺集合。道士們在寺門外設定了三個壇，開了二十四個門。皇帝在寺門外設定了舍利和佛經佛像，設定了七寶裝飾的行殿。褚善信、費齋才等人，把道經、子書、符箓等放在壇上，用火來驗證。他們悲傷地哭泣著唸咒說：『胡人的神擾亂我們華夏，愿太上天尊，讓眾生能夠辨別真偽。』結果道經、子書、符箓等，被火燒成了灰燼。道士們驚慌失措，想昇天的升不了天，想隱形的隱不了形，想入水火的也不敢入，想用禁咒的，呼喚也得不到迴應。種種功能，沒有一樣應驗。褚善信、費齋才等人，感到羞愧而死。當時，佛舍利放出五色光明，旋轉環繞如傘蓋，遍佈覆蓋大眾，光芒遮蔽了太陽。摩騰法師坐臥在虛空中，神化自在。天空中下起寶花，並有天樂響起。竺法蘭用梵音讚歎。摩騰法師說偈語：『狐貍不是獅子的同類，燈光不是日月的光明。池塘不能容納大海，小山丘沒有嵩山的榮耀。』明帝非常高興，允許五品以上的公侯子女以及後宮妃嬪等出家。道士六百人投奔佛教出家。竺法蘭誦讀《出家功德經》以及《佛本生經》等經典。明帝非常高興，舉國上下都歸依佛教。明帝問兩位法師：『佛號稱法王，為什麼不出生在漢國？』迦葉摩騰法師回答說：『迦毗羅衛城是百千日月的中心，是三千大千世界之主，一切龍神都有』 English version: I have heard that the Supreme Tao is formless, empty, and natural. It was revered in ancient times and has not been changed by hundreds of kings. Your Majesty is now abandoning the fundamental and pursuing the trivial, seeking teachings from the Western Regions, and regarding Buddhism as the god of the barbarians. What they say does not align with the classics of our Huaxia. Among the subjects of our Huaxia, there are many who are intelligent and knowledgeable, widely versed in the classics. I hope Your Majesty will allow us to compare and debate with them. If they win, we are willing to eliminate the false teachings; if they are not as good as us, let Your Majesty punish us severely. The Emperor said, 'According to the decree, order the relevant departments to prepare offerings.' And notify the civil and military officials above the fifth rank to gather at the White Horse Temple at dawn on the fifteenth day. The Taoists set up three altars outside the temple gate and opened twenty-four gates. The Emperor set up relics, Buddhist scriptures, and statues outside the temple gate, and set up a jeweled palanquin. Chu Shanxin, Fei Zhaicai, and others placed Taoist scriptures, philosophical works, and talismans on the altar and used fire to test them. They wept sadly and chanted, 'The barbarian gods are disturbing our Huaxia. May the Supreme Taoist Heavenly Lord allow all beings to distinguish between truth and falsehood.' As a result, the Taoist scriptures, philosophical works, and talismans were burned to ashes by the fire. The Taoists were panic-stricken; those who wanted to ascend to heaven could not ascend, those who wanted to become invisible could not become invisible, those who wanted to enter water and fire dared not enter, and those who wanted to use incantations could not get a response. None of their various abilities worked. Chu Shanxin, Fei Zhaicai, and others felt ashamed and died. At that time, the Buddha's relics emitted five-colored light, rotating like a canopy, covering the masses, and the light obscured the sun. The Venerable Kasyapa Matanga sat and lay in the void, with divine transformations at will. Precious flowers rained down from the sky, and heavenly music sounded. Dharmaraksha praised in Sanskrit. The Venerable Kasyapa Matanga said in a verse, 'The fox is not of the same kind as the lion, the light of a lamp is not the light of the sun and moon. A pond cannot contain the great sea, and a hill does not have the glory of Mount Song.' Emperor Ming was very pleased and allowed the children of dukes and marquises above the fifth rank, as well as concubines and ladies of the palace, to become monks and nuns. Six hundred Taoists joined Buddhism and became monks. Dharmaraksha recited the Sutra of the Merits of Renunciation and the Jataka Tales of the Buddha. Emperor Ming was very pleased, and the whole country took refuge in Buddhism. Emperor Ming asked the two masters, 'The Buddha is called the Dharma King, why was he not born in the Han country?' The Venerable Kasyapa Matanga replied, 'Kapilavastu is the center of hundreds of thousands of suns and moons, the master of the three thousand great thousand worlds, and all dragons and gods have'

【English Translation】 English version: I have heard that the Supreme Tao is formless, empty, and natural. It was revered in ancient times and has not been changed by hundreds of kings. Your Majesty is now abandoning the fundamental and pursuing the trivial, seeking teachings from the Western Regions, and regarding Buddhism as the god of the barbarians. What they say does not align with the classics of our Huaxia. Among the subjects of our Huaxia, there are many who are intelligent and knowledgeable, widely versed in the classics. I hope Your Majesty will allow us to compare and debate with them. If they win, we are willing to eliminate the false teachings; if they are not as good as us, let Your Majesty punish us severely. The Emperor said, 'According to the decree, order the relevant departments to prepare offerings.' And notify the civil and military officials above the fifth rank to gather at the White Horse Temple at dawn on the fifteenth day. The Taoists set up three altars outside the temple gate and opened twenty-four gates. The Emperor set up relics, Buddhist scriptures, and statues outside the temple gate, and set up a jeweled palanquin. Chu Shanxin, Fei Zhaicai, and others placed Taoist scriptures, philosophical works, and talismans on the altar and used fire to test them. They wept sadly and chanted, 'The barbarian gods are disturbing our Huaxia. May the Supreme Taoist Heavenly Lord allow all beings to distinguish between truth and falsehood.' As a result, the Taoist scriptures, philosophical works, and talismans were burned to ashes by the fire. The Taoists were panic-stricken; those who wanted to ascend to heaven could not ascend, those who wanted to become invisible could not become invisible, those who wanted to enter water and fire dared not enter, and those who wanted to use incantations could not get a response. None of their various abilities worked. Chu Shanxin, Fei Zhaicai, and others felt ashamed and died. At that time, the Buddha's relics emitted five-colored light, rotating like a canopy, covering the masses, and the light obscured the sun. The Venerable Kasyapa Matanga sat and lay in the void, with divine transformations at will. Precious flowers rained down from the sky, and heavenly music sounded. Dharmaraksha praised in Sanskrit. The Venerable Kasyapa Matanga said in a verse, 'The fox is not of the same kind as the lion, the light of a lamp is not the light of the sun and moon. A pond cannot contain the great sea, and a hill does not have the glory of Mount Song.' Emperor Ming was very pleased and allowed the children of dukes and marquises above the fifth rank, as well as concubines and ladies of the palace, to become monks and nuns. Six hundred Taoists joined Buddhism and became monks. Dharmaraksha recited the Sutra of the Merits of Renunciation and the Jataka Tales of the Buddha. Emperor Ming was very pleased, and the whole country took refuge in Buddhism. Emperor Ming asked the two masters, 'The Buddha is called the Dharma King, why was he not born in the Han country?' The Venerable Kasyapa Matanga replied, 'Kapilavastu is the center of hundreds of thousands of suns and moons, the master of the three thousand great thousand worlds, and all dragons and gods have'

福之者皆生彼國。法王所以生於天竺國。明帝有問法師。佛種族是誰。何時生何時滅。摩騰法師答曰。佛是千代金輪王孫凈飯王子。姓瞿曇氏。亦名釋種。癸丑歲七月十五日。從兜率天宮降下。摩耶夫人托胎。甲寅之歲四月八日。于毗尼園。摩耶夫人右脅而誕。又五百釋種五百白馬乾陟車[這-言+匿]等。供佛四月八日同時生。壬申之歲二月八日。逾城出家。癸未之歲二月十五日。入般涅槃。佛雖不生於漢地。一千年后或五百年後。眾生有緣。先令聖弟子于彼行化。案清凈法行經云。天竺國東北真丹國。人民多不信敬。造罪者甚眾。吾我今遣聖弟子三人。悉是菩薩。于彼示現行化。摩訶迦葉彼稱老子。光凈童子彼號仲尼。明月儒童彼名顏回。講論五經詩書禮樂威儀法則。以漸誘化。然後佛經當往。牟子云。昔漢孝明皇帝。夜夢見神人。身有日光。飛在殿前。意中欣然也。心甚悅之。明日傳問群臣。此為何物有通事。舍人傅毅曰。臣聞。天竺有德道者。號曰佛。輕舉飛騰。身有日光。殆將其神。於是上悟。遣使張騫羽林郎中秦博士弟子王尊等一十二人大月氏。寫取佛經四十二章。在蘭臺石室第十四。即時洛陽城西雍門外起佛寺。其壁畫朝廷千乘萬騎繞騎十三匝。又于南宮清涼臺及開陽門上作佛形像。明帝在時。知命無

【現代漢語翻譯】現代漢語譯本有福之人皆往生彼國（指西方極樂世界）。法王（指佛陀）之所以降生於天竺國（India），是因為…… 明帝（漢明帝）曾問摩騰法師：『佛的種族是誰？何時生，何時滅？』摩騰法師回答說：『佛是千代金輪王（Chakravarti-raja，轉輪聖王）的後代，凈飯王（Śuddhodana）的王子，姓瞿曇（Gautama），也叫釋迦（Śākya）種。在癸丑年七月十五日，從兜率天宮（Tuṣita Heaven）降下，托胎于摩耶夫人（Māyādevī）腹中。甲寅年四月八日，在毗尼園（Lumbini Garden），摩耶夫人從右脅誕生佛陀。還有五百釋迦種人和五百匹白馬，以及干陟車[這-言+匿]（音譯，具體含義待考）等人，在佛陀誕生的四月八日同時出生。壬申年二月八日，佛逾城出家。癸未年二月十五日，入般涅槃（Parinirvana，完全寂滅）。' 『佛雖然沒有出生在漢地，但在佛滅度一千年后或五百年後，眾生若有因緣，會先讓聖弟子們在那裡弘揚佛法。』根據《清凈法行經》所說：『天竺國東北方的真丹國（China），人民大多不信奉佛法，造了很多罪業。我（指佛陀）現在派遣三位聖弟子，他們都是菩薩，到那裡示現教化。摩訶迦葉（Mahākāśyapa）在那裡被稱為老子（Laozi），光凈童子在那裡被稱為仲尼（Zhongni，孔子），明月儒童在那裡被稱為顏回（Yan Hui）。他們講論五經、詩書、禮樂、威儀法則，逐漸引導教化人民。然後佛經才會傳到那裡。』牟子說：『過去漢孝明皇帝，夜裡夢見一位神人，身上有日光，飛在殿前。皇帝心中非常欣悅。第二天，傳問群臣，這是什麼東西？有通事舍人傅毅說：『臣聽說天竺有位有德道之人，號稱佛，能輕舉飛騰，身上有日光，大概就是他。』於是皇帝醒悟，派遣使者張騫、羽林郎中秦景、博士弟子王遵等十二人到大月氏（Yuezhi），抄寫了佛經四十二章，藏在蘭臺石室第十四間。當時在洛陽城西雍門外建造了佛寺，寺壁上畫著朝廷千乘萬騎繞佛十三圈的景象。又在南宮清涼臺和開陽門上畫了佛的形象。明帝在世時，知道天命……』

【English Translation】 English version Those who are blessed are all born in that country (referring to the Western Pure Land of Ultimate Bliss). The Dharma King (referring to the Buddha) was born in India because... Emperor Ming (of the Han Dynasty) once asked Dharma Master Kasyapa Matanga: 'Who is the Buddha's lineage? When was he born, and when did he pass away?' Dharma Master Kasyapa Matanga replied: 'The Buddha is a descendant of a thousand generations of Chakravarti-rajas (Wheel-Turning Kings), the prince of King Śuddhodana, with the surname Gautama, also known as the Śākya clan. In the year Gui-chou, on the fifteenth day of the seventh month, he descended from the Tuṣita Heaven and was conceived in the womb of Queen Māyādevī. In the year Jia-yin, on the eighth day of the fourth month, the Buddha was born from Queen Māyādevī's right side in Lumbini Garden. Also, five hundred Śākya people, five hundred white horses, and Gan Zhiche [this-word+ni] (transliteration, specific meaning to be determined) and others were born at the same time on the eighth day of the fourth month, the day of the Buddha's birth. In the year Ren-shen, on the eighth day of the second month, the Buddha left the city to renounce the world. In the year Gui-wei, on the fifteenth day of the second month, he entered Parinirvana (complete extinction).' 'Although the Buddha was not born in the Han lands, if sentient beings have the karmic connection a thousand years or five hundred years after the Buddha's passing, he will first send holy disciples to propagate the Dharma there.' According to the Sutra of Pure Dharma Practice: 'In the country of Zhendan (China), northeast of India, the people mostly do not believe in the Buddha Dharma and commit many sins. I (referring to the Buddha) am now sending three holy disciples, all of whom are Bodhisattvas, to manifest and teach there. Mahākāśyapa is known there as Laozi, Guangjing Boy is known there as Zhongni (Confucius), and Mingyue Boy is known there as Yan Hui. They lecture on the Five Classics, poetry, books, rites, music, and rules of conduct, gradually guiding and transforming the people. Then the Buddhist scriptures will be transmitted there.' Mouzi said: 'In the past, Emperor Xiaoming of the Han Dynasty dreamed at night of a divine man with sunlight on his body, flying in front of the palace. The emperor was very pleased in his heart. The next day, he asked his ministers what this was. The attendant Fu Yi said: 'I have heard that there is a virtuous person in India called the Buddha, who can fly lightly and has sunlight on his body, probably it is him.' Thereupon the emperor awoke and sent envoys Zhang Qian, Yulin Langzhong Qin Jing, and doctoral disciple Wang Zun and twelve others to Yuezhi to copy the Forty-Two Chapters Sutra, which was stored in the fourteenth room of the Lantai Stone Chamber. At that time, a Buddhist temple was built outside the Yongmen Gate in the west of Luoyang City, and the walls of the temple were painted with the scene of the court's thousands of chariots and ten thousands of cavalry surrounding the Buddha thirteen times. Also, images of the Buddha were made on the Qingliang Terrace of the Southern Palace and on the Kaiyang Gate. When Emperor Ming was alive, he knew the mandate of heaven...'

常。先造壽陵。陵曰顯節。亦于其上作佛影象。于未滅時。國豐民寧。遠夷慕義。咸來歸德。愿為臣妾者。以為億數。故謚曰明也。自是之後。京城左右及州縣處處各有佛寺。學者由此而滋。晉書云。晉桓帝時。欲刪除佛法。召廬山遠法師。帝問曰。朕比來見僧尼。戒行不純。多有毀犯。朕欲刪除。揀擇事今可否。遠公答曰。崑山出玉。上雜塵砂。麗水豐金。猶饒瓦礫。陛下只得敬法重人。不可輕人慢法。晉帝大赦之。蕭梁武帝會三教云。小時學周禮。弱冠窮六經。中復觀道書。有名與無名。晚年開釋卷。猶日勝眾星。按花嚴經云。一切諸佛退位或作菩薩。或作聲聞。或作轉輪聖王。或作魔王。或作國王大臣。居士長者。婇女百官。或作大力鬼神。山神河神。江神海神。主日神主月神。晝神夜神。主火神主水神。一切苗稼神。樹神。及外道。作種種方便。助我釋迦如來化導眾生。按大般若經陀羅尼品云。爾時舍利子白佛言。世尊如是般若波羅蜜多甚深經典。佛般涅槃后。何方興盛。佛告舍利子。如是般若波羅蜜多甚深經典。我涅槃后。從北方至東北方。漸當興盛。彼方多有安住大乘諸苾芻苾芻尼。烏波索迦烏波斯迦。能依如是甚深般若波羅蜜。多深信樂。又佛告舍利子。我涅槃后。后時後分后五百歲。如是甚深般若波

【現代漢語翻譯】常。先建造壽陵，陵墓名為顯節。也在陵墓之上製作佛像。在（皇帝）未去世的時候，國家富足人民安寧，遠方的少數民族仰慕道義，都來歸順，願意成為臣民的數量以億來計算。所以謚號為『明』。從此之後，京城左右以及各個州縣到處都有佛寺。學習佛法的人因此而增多。《晉書》記載，晉桓帝時期，想要刪除佛法，召見了廬山的遠法師（慧遠大師）。皇帝問道：『朕最近看到僧尼，戒律行為不純潔，很多有違犯戒律的行為。朕想要刪除（佛教），選擇（僧人），這件事可以嗎？』遠公回答說：『崑山出產玉石，上面混雜著塵土沙礫；麗水盛產黃金，還夾雜著瓦片石子。陛下只能尊敬佛法，尊重僧人，不可以輕視僧人，怠慢佛法。』晉帝於是大赦天下。《蕭梁武帝會三教》中說：『小時候學習《周禮》，成年後精通六經。後來又閱讀道教書籍，研究有名和無名。晚年打開佛經，（佛法的智慧）猶如太陽勝過眾星。』按照《華嚴經》所說，一切諸佛退位后，或者作為菩薩，或者作為聲聞，或者作為轉輪聖王，或者作為魔王，或者作為國王大臣、居士長者、婇女百官，或者作為大力鬼神、山神河神、江神海神、主日神主月神、晝神夜神、主火神主水神、一切苗稼神、樹神，以及外道，用種種方便，幫助我的釋迦如來（Śākyamuni）化導眾生。按照《大般若經·陀羅尼品》所說，當時舍利子（Śāriputra）問佛說：『世尊，像這樣般若波羅蜜多（Prajñāpāramitā）甚深經典，佛陀般涅槃（Parinirvāṇa）后，在什麼地方興盛？』佛告訴舍利子：『像這樣般若波羅蜜多甚深經典，我涅槃后，從北方到東北方，逐漸應當興盛。那個地方有很多安住于大乘的諸比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），能夠依照像這樣甚深般若波羅蜜多，深深地信樂。』佛又告訴舍利子：『我涅槃后，在後來的時間、後來的階段、后五百歲，像這樣甚深般若波羅

【English Translation】 Always. First, he built a mausoleum for himself, named it 'Xianjie'. He also had Buddha images made on it. Before his death, the country was prosperous and the people were peaceful. Distant foreign tribes admired righteousness and all came to submit, willing to be his subjects in the hundreds of millions. Therefore, he was given the posthumous title 'Ming'. From then on, Buddhist temples were everywhere around the capital and in various prefectures and counties. Scholars increased as a result. The Book of Jin records that during the reign of Emperor Huan of Jin, he wanted to abolish Buddhism and summoned the Dharma Master Yuan (Huiyuan) of Mount Lu. The emperor asked, 'Recently, I have seen monks and nuns whose precepts are not pure and who have committed many violations. I want to abolish (Buddhism) and select (monks). Is this possible?' Dharma Master Yuan replied, 'Kunshan produces jade, but it is mixed with dust and sand. Lishui is rich in gold, but it still contains tiles and pebbles. Your Majesty should only respect the Dharma and value people, and not despise people or neglect the Dharma.' The Jin Emperor then granted a general amnesty. Emperor Wu of Xiao Liang, in his 'Meeting of the Three Teachings', said, 'In my youth, I studied the Zhou Rituals; in adulthood, I mastered the Six Classics. Later, I read Taoist books, studying the named and the nameless. In my later years, I opened the Buddhist scriptures, (the wisdom of the Dharma) is like the sun surpassing the stars.' According to the Avataṃsaka Sūtra, all Buddhas, after relinquishing their positions, may act as Bodhisattvas, or as Śrāvakas, or as Cakravartin kings, or as Māra kings, or as kings, ministers, lay elders, female attendants, officials, or as powerful ghosts and spirits, mountain gods, river gods, river gods, sea gods, sun gods, moon gods, day gods, night gods, fire gods, water gods, gods of all crops, tree gods, and even as heretics, using various skillful means to help my Śākyamuni Tathāgata guide sentient beings. According to the Dhāraṇī chapter of the Mahāprajñāpāramitā Sūtra, at that time, Śāriputra said to the Buddha, 'World Honored One, where will such profound Prajñāpāramitā Sutras flourish after the Buddha's Parinirvāṇa?' The Buddha told Śāriputra, 'Such profound Prajñāpāramitā Sutras, after my Nirvāṇa, will gradually flourish from the north to the northeast. In that region, there will be many bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who abide in the Mahāyāna, who will deeply believe and rejoice in such profound Prajñāpāramitā.' The Buddha further told Śāriputra, 'After my Nirvāṇa, in later times, later periods, in the last five hundred years, such profound Prajñāpāra'

羅蜜多。于東北方大作佛事。按付法藏經云。釋迦如來滅度后。法眼付囑摩訶迦葉。迦葉付囑阿難。阿難付囑末田地。末田地付囑商那和修。商那和修付囑優波掬多。優波掬多付囑提多迦。提多迦付囑彌遮迦。彌遮迦付囑佛陀難提。佛陀難提付囑佛陀蜜多。佛陀蜜多付囑脅比丘。脅比丘付囑富那耶奢。富那耶奢付囑馬鳴。馬鳴付囑毗羅長老。毗羅長老付囑龍樹。龍樹付囑迦那提婆。迦那提婆付囑羅侯羅。羅侯羅付囑僧迦那提僧迦那提付囑僧迦耶舍。僧迦耶舍付囑鳩摩羅馱。鳩摩羅馱付囑阇夜多。阇夜多付囑婆修槃陀。婆修槃陀付囑摩拏羅。摩拏羅付囑鶴勒那。鶴勒那付囑師子比丘。師子比丘付囑舍那婆斯已。故從中天竺國來向罽賓國。王名彌多羅掘。其王不信佛法。毀塔壞寺。殺害眾生。奉事外道末曼尼及彌師訶等。時師子比丘故來化此國。其王無道。自手持利劍口云。若是聖人。諸師等總須誡形。時師子比丘示形身流白乳。末曼尼彌師訶等被刑死。流血灑地。其王發心歸佛。即命師子比丘弟子。師子比丘先付囑舍那婆斯已。入南天竺國。廣行教化。度脫眾生。王即追尋外道末曼弟子及彌師訶弟子等。得已於朝堂立架懸首。舉國人射之。罽賓國王告令諸國。若有此法。驅令出國。因師子比丘佛法再興。舍那婆斯付囑優

【現代漢語翻譯】現代漢語譯本：羅蜜多（Paramita，意為「到達彼岸」）。在東北方向大作佛事。按照《付法藏經》所說，釋迦如來（Sakyamuni Buddha）滅度后，法眼（Dharma Eye）付囑給摩訶迦葉（Mahakasyapa）。迦葉付囑給阿難（Ananda）。阿難付囑給末田地（Madhyantika）。末田地付囑給商那和修（Sanavasin）。商那和修付囑給優波掬多（Upagupta）。優波掬多付囑給提多迦（Dhitika）。提多迦付囑給彌遮迦（Micchaka）。彌遮迦付囑給佛陀難提（Buddhanandi）。佛陀難提付囑給佛陀蜜多（Buddhamitra）。佛陀蜜多付囑給脅比丘（Parsva）。脅比丘付囑給富那耶奢（Punyayashas）。富那耶奢付囑給馬鳴（Asvaghosa）。馬鳴付囑給毗羅長老（Bila）。毗羅長老付囑給龍樹（Nagarjuna）。龍樹付囑給迦那提婆（Kanadeva）。迦那提婆付囑給羅侯羅（Rahulata）。羅侯羅付囑給僧迦那提（Sanghanandi）。僧迦那提付囑給僧迦耶舍（Sanghayashas）。僧迦耶舍付囑給鳩摩羅馱（Kumaralata）。鳩摩羅馱付囑給阇夜多（Jayata）。阇夜多付囑給婆修槃陀（Vasubandhu）。婆修槃陀付囑給摩拏羅（Manura）。摩拏羅付囑給鶴勒那（Haklena）。鶴勒那付囑給師子比丘（Simha Bhiksu）。師子比丘付囑給舍那婆斯（Sanavasa）后，因此從中天竺國來到罽賓國（Kashmir）。國王名叫彌多羅掘（Mitrak），這位國王不相信佛法，毀壞佛塔寺廟，殺害眾生，奉事外道末曼尼（Mammamni）及彌師訶（Misihaka）等。當時師子比丘特意來教化這個國家。這位國王殘暴無道，親自手持利劍說：『如果是聖人，各位師父等都必須被處決。』當時師子比丘示現形身流出白乳。末曼尼、彌師訶等被處刑而死，鮮血灑在地上。國王因此發心歸依佛法，立即命令師子比丘的弟子。師子比丘先前已經付囑給舍那婆斯，然後進入南天竺國，廣泛地進行教化，度脫眾生。國王隨即追尋外道末曼尼的弟子及彌師訶的弟子等，抓到后在朝堂上立起架子懸掛他們的頭顱，讓全國的人射箭。罽賓國王告令各國，如果有人信奉這種邪法，就驅逐出境。因為師子比丘的緣故，佛法再次興盛。舍那婆斯付囑給優

【English Translation】 English version: Paramita. He performed great Buddhist deeds in the northeast. According to the Record of the Transmission of the Dharma Treasure, after the Nirvana of Sakyamuni Buddha, the Dharma Eye was entrusted to Mahakasyapa. Kasyapa entrusted it to Ananda. Ananda entrusted it to Madhyantika. Madhyantika entrusted it to Sanavasin. Sanavasin entrusted it to Upagupta. Upagupta entrusted it to Dhitika. Dhitika entrusted it to Micchaka. Micchaka entrusted it to Buddhanandi. Buddhanandi entrusted it to Buddhamitra. Buddhamitra entrusted it to Parsva. Parsva entrusted it to Punyayashas. Punyayashas entrusted it to Asvaghosa. Asvaghosa entrusted it to Bila. Bila entrusted it to Nagarjuna. Nagarjuna entrusted it to Kanadeva. Kanadeva entrusted it to Rahulata. Rahulata entrusted it to Sanghanandi. Sanghanandi entrusted it to Sanghayashas. Sanghayashas entrusted it to Kumaralata. Kumaralata entrusted it to Jayata. Jayata entrusted it to Vasubandhu. Vasubandhu entrusted it to Manura. Manura entrusted it to Haklena. Haklena entrusted it to Simha Bhiksu. Simha Bhiksu entrusted it to Sanavasa. Therefore, he came from Central India to Kashmir. The king's name was Mitrak, and this king did not believe in the Buddha's Dharma, destroyed pagodas and temples, killed living beings, and served the heretics Mammamni and Misihaka, etc. At that time, Simha Bhiksu came specifically to teach this country. This king was tyrannical and wicked, personally holding a sharp sword and saying, 'If you are sages, all of you masters must be executed.' At that time, Simha Bhiksu manifested his form and body, flowing with white milk. Mammamni, Misihaka, and others were executed and died, their blood splattering on the ground. The king then resolved to take refuge in the Buddha's Dharma and immediately ordered the disciples of Simha Bhiksu. Simha Bhiksu had previously entrusted it to Sanavasa and then entered South India, widely teaching and delivering living beings. The king then pursued the disciples of the heretic Mammamni and the disciples of Misihaka, etc., and after catching them, erected a frame in the court and hung their heads, allowing the people of the country to shoot arrows at them. The King of Kashmir proclaimed to all countries that if anyone believed in this kind of evil Dharma, they would be expelled from the country. Because of Simha Bhiksu, the Buddha's Dharma flourished again. Sanavasa entrusted it to Upa

婆掘。優婆掘付囑須婆蜜多。須婆蜜多付囑僧迦羅叉。僧迦羅叉付囑菩提達摩多羅。西國二十九代除達摩多羅。即二十八代也。有東都沙門凈覺師。是玉泉神秀禪師弟子。造楞伽師資血脈記一卷。接引宋朝求那跋陀三藏為第一祖。不知根由。或亂後學云。是達摩祖師之師求那跋陀。自是譯經三藏小乘學人不是禪師。譯出四卷楞伽經。非開受楞伽經與達摩祖師。達摩祖師自二十八代首尾相傳承僧迦羅叉。后惠可大師親于嵩高山少林寺。問達摩祖師。承上相傳付囑。自有文記分明。彼凈覺師接引求那跋陀稱為第一祖。深亂學法。法華經云。不許親近三藏小乘學人。求那跋陀三藏譯出四卷楞伽經。名阿跋陀寶楞伽經。魏朝菩提流支三藏譯出十卷。名入楞伽經。唐朝則天時。實叉難陀譯出七卷。名入楞伽經。以上儘是譯經三藏。不是禪師。並傳文字教法。達摩祖師宗徒禪法不將一字教來。默傳心印。

梁朝第一祖菩提達摩多羅禪師者。即南天竺國王第三子。幼而出家。早稟師氏于言下悟。闡化南天。大作佛事。是時觀見漢地眾生有大乘性。乃遣弟子佛陀耶舍二人往秦地。說頓教悟法。秦中大德乍聞狐疑。都無信受。被擯出遂于廬山東林寺。時有法師遠公問曰。大德將何教來。乃被擯出。於是二婆羅門申手告遠公曰。手作

【現代漢語翻譯】現代漢語譯本：婆掘（Bhagavat，佛）。優婆掘（Upagupta）付囑須婆蜜多（Subhamitra）。須婆蜜多付囑僧迦羅叉（Samgharaksha）。僧迦羅叉付囑菩提達摩多羅（Bodhidharmatara）。西國第二十九代，除去達摩多羅，即第二十八代。有東都沙門凈覺師，是玉泉神秀禪師的弟子，造《楞伽師資血脈記》一卷，接引宋朝求那跋陀三藏（Gunabhadra）為第一祖，不知根由，或者迷惑後學說，是達摩祖師的老師求那跋陀。要知道譯經三藏是小乘學人，不是禪師，他譯出四卷《楞伽經》，並非開示接受《楞伽經》給達摩祖師。達摩祖師自第二十八代首尾相傳承僧迦羅叉。後來惠可大師親自在嵩高山少林寺，問達摩祖師，承上相傳付囑，自有文記分明。那凈覺師接引求那跋陀稱為第一祖，深深地擾亂了學法。《法華經》說，不許親近三藏小乘學人。求那跋陀三藏譯出四卷《楞伽經》，名《阿跋陀寶楞伽經》。魏朝菩提流支三藏（Bodhiruci）譯出十卷，名《入楞伽經》。唐朝則天時，實叉難陀（Sikshananda）譯出七卷，名《入楞伽經》。以上都是譯經三藏，不是禪師，並且傳授文字教法。達摩祖師宗徒的禪法不傳授一個字，只是默默地傳授心印。

梁朝第一祖菩提達摩多羅禪師，就是南天竺國王的第三個兒子，從小就出家，很早就從師氏那裡在言語下領悟。在南方弘揚教化，大作佛事。當時觀察到漢地眾生有大乘的根性，於是派遣弟子佛陀耶舍（Buddhayasas）二人前往秦地，說頓教悟法。秦地的大德乍一聽聞，狐疑不信，都被擯斥出去，於是到了廬山東林寺。當時有法師遠公問道：『大德將什麼教法帶來？』乃被擯出。於是二婆羅門申手告遠公曰：『手作……』

【English Translation】 English version: Bhagavat (Bhagavat, Buddha). Upagupta entrusted Subhamitra. Subhamitra entrusted Samgharaksha. Samgharaksha entrusted Bodhidharmatara. The twenty-ninth generation in the Western Lands, excluding Dharmatara, is the twenty-eighth generation. There was the Shramana Jingjue of the Eastern Capital, a disciple of Chan Master Shenxiu of Yuquan, who wrote a volume of 'Records of the Lineage of the Lankavatara Masters', taking the Tripitaka master Gunabhadra of the Song Dynasty as the first ancestor, without knowing the origin, or misleading later students by saying that Gunabhadra was the teacher of Bodhidharma. It should be known that the Tripitaka masters who translate scriptures are Hinayana practitioners, not Chan masters. He translated four volumes of the 'Lankavatara Sutra', but he did not open and receive the 'Lankavatara Sutra' for Bodhidharma. Bodhidharma himself inherited from the twenty-eighth generation, from beginning to end, Samgharaksha. Later, Great Master Huike personally asked Bodhidharma at Shaolin Temple on Mount Songgao, inheriting the entrusted teachings from above, with clear written records. That Jingjue took Gunabhadra as the first ancestor, deeply disturbing the study of the Dharma. The 'Lotus Sutra' says that it is not allowed to be close to the Tripitaka Hinayana practitioners. Gunabhadra translated four volumes of the 'Lankavatara Sutra', named 'Abavadana Jewel Lankavatara Sutra'. The Tripitaka master Bodhiruci of the Wei Dynasty translated ten volumes, named 'Entering the Lankavatara Sutra'. During the time of Empress Wu Zetian of the Tang Dynasty, Sikshananda translated seven volumes, named 'Entering the Lankavatara Sutra'. All of the above are Tripitaka masters who translate scriptures, not Chan masters, and they transmit textual teachings. The Chan Dharma of Bodhidharma's lineage does not transmit a single word, but silently transmits the mind-seal.

Chan Master Bodhidharmatara, the first ancestor of the Liang Dynasty, was the third son of the king of Southern India. He left home at a young age and awakened to the truth under his teacher's guidance early on. He propagated and transformed in the South, performing great Buddhist deeds. At that time, he observed that the sentient beings of the Han lands had the nature of Mahayana, so he sent his disciples Buddhayasas to the Qin lands to speak of the sudden teaching of enlightenment. The great virtues of the Qin lands, upon hearing this, were suspicious and did not believe, and were rejected and expelled, so they went to Donglin Temple on Mount Lu. At that time, Dharma Master Yuan asked: 'Great Virtue, what teachings do you bring?' They were rejected and expelled. Thereupon, the two Brahmins stretched out their hands and said to Yuan: 'Hands make...'

拳。拳作手。是事疾否。遠公答曰。甚疾。二婆羅門言。此未為疾。煩惱即菩提。此即為疾。遠公深達。方知菩提煩惱本不異。即問曰。此法彼國復從誰學。二婆羅門答曰。我師達摩多羅也。遠公既深信。已便譯出禪門經一卷。具明大小乘禪法。西國所傳法者。亦具引禪經序上。二婆羅門譯經畢。同日滅度。葬于廬山。塔廟見在。達摩多羅聞二弟子漢地弘化無人信受。乃泛海而來至。梁武帝出城躬迎。升殿問曰。和上從彼國將何教法來化眾生。達摩大師答。不將一字教來。帝又問。朕造寺度人。寫經鑄像。有何功德。大師答曰。並無功德。答曰。此乃有為之善。非真功德。武帝凡情不曉。乃辭出國。北望有大乘氣。大師來至。魏朝居嵩高山。接引群品六年。學人如雲奔如雨驟。如稻麻竹𥯤。唯可大師得我髓。時魏有菩提流支三藏光統律師。于食中著毒餉大師。大師食訖。索盤吐蛇一升。又食著毒再餉。大師取食訖。于大槃石上坐。毒出石裂。前後六度毒。大師告諸弟子。我來本為傳法。今既得人厭。久住何益。遂傳一領袈裟。以為法信。語惠可。我緣此毒。汝亦不免此難。至第六代傳法者。命如懸絲。言畢遂因毒而終。每常自言。我年一百五十歲。實不知年幾也。大師云。唐國有三人得我法。一人得我髓。一人得我骨

【現代漢語翻譯】現代漢語譯本：『拳』，指的就是手。這件事發生得快嗎？遠公回答說：『非常快。』兩位婆羅門說：『這還算不上快。煩惱即菩提，這才是真的快。』遠公對此深有領悟，這才明白菩提和煩惱原本就沒有什麼不同。於是問道：『這種法在你們國家是從誰那裡學來的？』兩位婆羅門回答說：『我的老師是達摩多羅（Dharmatara，法救）。』遠公對此深信不疑，於是翻譯出《禪門經》一卷，詳細闡明了大乘和小乘的禪法。西國所傳的佛法，也都在《禪經序》中引用。兩位婆羅門翻譯完經書後，同一天圓寂，被安葬在廬山，塔廟至今還在。達摩多羅（Dharmatara，法救）聽說兩位弟子在漢地弘揚佛法卻無人相信接受，於是乘船渡海來到中國。梁武帝親自出城迎接，升殿後問道：『和尚從那個國家帶來了什麼教法來教化眾生？』達摩大師回答說：『不帶一個字來教。』皇帝又問：『我建造寺廟，度化僧人，抄寫經書，鑄造佛像，有什麼功德？』大師回答說：『並沒有什麼功德。』回答說：『這些都是有為之善，不是真正的功德。』武帝凡夫俗子不明白，於是達摩大師辭別梁武帝，離開南朝，北望覺得北方有大乘的氣象，大師來到魏朝，居住在嵩高山，接引眾生六年，前來學習的人多如雲，快如雨，像稻子、麻、竹子、葦子一樣多。只有慧可（Huike）大師得到了我的精髓。當時魏國有菩提流支（Bodhiruci，覺愛）三藏和光統律師，在食物中下毒來毒害達摩大師。大師吃完后，吐出了一升蛇。又一次在食物中下毒，大師吃完后，坐在大磐石上，毒發作導致石頭裂開。前後共下了六次毒。達摩大師告訴眾弟子說：『我來這裡本來是爲了傳法的，現在既然已經找到了傳人，長久住在這裡又有什麼益處呢？』於是傳了一件袈裟，作為傳法的信物，告訴慧可（Huike）：『我因為這個毒，你也免不了這個災難。』到了第六代傳法的人，性命就像懸掛的絲線一樣危在旦夕。說完就因為中毒而圓寂。達摩大師常常自己說，我一百五十歲了，實際上也不知道多少歲了。達摩大師說：『唐朝有三人得到了我的法，一人得到了我的精髓，一人得到了我的骨頭。』

【English Translation】 English version: 'Quan' refers to the hand. Does this happen quickly? Venerable Yuan replied, 'Very quickly.' The two Brahmins said, 'This is not fast enough. Affliction is Bodhi; this is truly fast.' Venerable Yuan deeply understood this, realizing that Bodhi and affliction are originally not different. He then asked, 'From whom did you learn this Dharma in your country?' The two Brahmins replied, 'Our teacher is Dharmatara (法救).' Venerable Yuan deeply believed this and translated the 'Dhyana Gate Sutra' in one volume, explaining in detail the Dhyana methods of the Mahayana and Hinayana. The Dharma transmitted in the Western countries is also quoted in the preface of the Dhyana Sutra. After the two Brahmins finished translating the sutras, they both passed away on the same day and were buried in Mount Lu, where their stupas and temples still exist. Dharmatara (法救) heard that his two disciples were propagating the Dharma in the Han lands but no one believed or accepted it, so he crossed the sea to China. Emperor Wu of Liang personally went out of the city to welcome him. After ascending the hall, he asked, 'What teachings have you brought from that country to enlighten sentient beings?' Dharma Master replied, 'I bring not a single word of teaching.' The Emperor then asked, 'I build temples, ordain monks, copy sutras, and cast statues. What merit do I have?' The Master replied, 'There is no merit.' He replied, 'These are conditioned good deeds, not true merit.' Emperor Wu, being an ordinary person, did not understand. Therefore, Dharma Master bid farewell to Emperor Wu and left the Southern Dynasty. Looking north, he felt the atmosphere of Mahayana. The Master came to the Wei Dynasty and resided in Mount Song, guiding sentient beings for six years. The number of people who came to learn was like clouds, as swift as rain, as numerous as rice, hemp, bamboo, and reeds. Only Master Huike (慧可) obtained my essence. At that time, the Tripitaka master Bodhiruci (菩提流支) and the Vinaya master Guangtong of the Wei Dynasty poisoned Dharma Master's food. After the Master finished eating, he vomited a liter of snakes. Again, poison was added to the food. After the Master finished eating, he sat on a large rock, and the poison caused the rock to crack. Poison was administered six times in total. Dharma Master told his disciples, 'I came here originally to transmit the Dharma. Now that I have found a successor, what is the benefit of staying here for a long time?' So he passed on a kasaya (袈裟), as a symbol of Dharma transmission, and told Huike (慧可), 'Because of this poison, you will not escape this calamity either.' By the sixth generation of Dharma transmitters, their lives were as precarious as a thread hanging. After speaking, he passed away due to the poison. Dharma Master often said that he was one hundred and fifty years old, but he did not actually know how old he was. Dharma Master said, 'In the Tang Dynasty, there are three people who will obtain my Dharma, one will obtain my essence, and one will obtain my bones.'

。一人得我肉。得我髓者惠可。得我骨者道育。得我肉者尼總持也。葬于洛州熊耳山。時魏聘國使宋云。于蔥嶺逢大師。手提履一隻。宋云問。大師何處去。答曰。我歸本國。汝國王今日亡。宋云即書記之。宋云又問。大師今去。佛法付囑誰人。答。我今去後四十年。有一漢僧。可是也。宋云歸朝。舊帝果崩。新帝已立。宋云告諸朝臣說。大師手提一隻履。歸西國去也。其言。汝國王今日亡。實如所言。諸朝臣並皆不信。遂發大師墓。唯有履一隻。簫梁武帝造碑文。西國弟子般若蜜多羅。唐國三人。道育尼總持等。唯惠可承衣得法。

北齊朝第二祖惠可禪師。俗姓姬。武牢人也。時年四十。奉事大師六年。先名神光。初事大師前立。其夜大雪至。腰不移。大師曰。夫求法不貪軀命。遂截一臂乃流白乳。大師默傳心契。付袈裟一領。大師云。我緣此毒。汝亦不免善自保愛。可大師問和上。此法本國承上所傳囑付法者。請為再說。具如禪經序上說。又問大師。西國誰人承后亦傳信袈裟否。大師答。西國人信敬。無有矯詐。承後者是般若波羅蜜多羅承后不傳衣。唐國眾生有大乘性。詐言得道得果。遂傳袈裟以為法信。譬如轉輪王子灌其頂者。得七真寶。紹隆王位。得其衣者。表法正相承。可大師得付囑。以後四十年隱

【現代漢語翻譯】現代漢語譯本：一人得到我的肉，得到我的骨髓的是惠可（Huike，人名，禪宗二祖），得到我的骨頭的是道育（Daoyu，人名，僧人），得到我的肉的是尼總持（Ni Zongchi，人名，女尼）。我將被葬于洛州熊耳山（Xiongershan Mountain in Luozhou）。當時魏國（Wei Dynasty）的使者宋云（Song Yun），在蔥嶺（Congling，中亞山脈）遇到了大師（指菩提達摩Bodhidharma）。大師手裡提著一隻鞋。宋云問：『大師要去哪裡？』大師回答說：『我回本國。你的國王今天去世。』宋云立即記錄下來。宋云又問：『大師現在離去，佛法要託付給誰？』大師回答：『我離開后四十年，會有一位漢人僧侶，可以託付。』宋云回朝后，舊皇帝果然駕崩，新皇帝已經登基。宋云告訴各位朝臣說，大師手裡提著一隻鞋，回西國去了。他說『你的國王今天去世』，確實應驗了。各位朝臣都不相信，於是挖開大師的墳墓，只有一隻鞋。蕭梁武帝（Emperor Wu of Liang）撰寫了碑文。西國的弟子般若蜜多羅（Prajñāmitra），唐國（Tang Dynasty）有三人，道育、尼總持等。只有惠可繼承了衣缽，得到了佛法。北齊（Northern Qi Dynasty）朝的第二祖惠可禪師，俗姓姬，是武牢（Wulao）人。當時他四十歲，侍奉大師六年。他最初的名字叫神光（Shenguang）。最初侍奉大師時，他站立在雪中，那夜大雪紛飛，他的腰部沒有移動。大師說：『求法之人不貪戀軀體性命。』於是惠可砍斷了一隻手臂，流出白色的乳液。大師默默地傳授了心法，交付了一件袈裟。大師說：『我因為這毒藥而死，你也無法避免，要好好保重自己。』惠可大師問和尚（指菩提達摩）：『這佛法在本國（指印度）傳承時，上一代所傳授的信物是什麼？請您再說一遍。』具體內容如《禪經序》上所說。又問大師：『西國（指印度）誰人繼承后，也傳承信物袈裟嗎？』大師回答：『西國之人信奉敬重，沒有虛假欺詐。繼承者是般若波羅蜜多羅，他繼承后不傳袈裟。唐國的眾生有大乘根性，卻虛假地說自己得道得果，所以要傳袈裟作為佛法傳承的信物。』譬如轉輪王的王子，經過灌頂儀式后，得到七寶，繼承王位。得到袈裟的人，代表佛法正統相承。惠可大師得到囑託后，四十年隱居。

【English Translation】 English version: One who obtains my flesh, Huike (Huike, a name, the Second Patriarch of Zen) obtains my marrow; Daoyu (Daoyu, a name, a monk) obtains my bones; Ni Zongchi (Ni Zongchi, a name, a female nun) obtains my flesh. I will be buried at Xiongershan Mountain in Luozhou. At that time, Song Yun, an envoy from the Wei Dynasty, encountered the master (referring to Bodhidharma) in the Congling Mountains (Central Asian mountain range). The master was carrying one shoe in his hand. Song Yun asked, 'Where are you going, Master?' The master replied, 'I am returning to my country. Your king will die today.' Song Yun immediately recorded this. Song Yun further asked, 'Now that you are leaving, Master, to whom will you entrust the Dharma?' The master replied, 'Forty years after my departure, there will be a Han Chinese monk to whom it can be entrusted.' After Song Yun returned to the court, the old emperor indeed passed away, and the new emperor had already ascended the throne. Song Yun told the court officials that the master was carrying one shoe and returning to the Western Country. His words, 'Your king will die today,' were indeed fulfilled. The court officials did not believe it, so they opened the master's tomb, and there was only one shoe. Emperor Wu of Liang of the Xiao Liang Dynasty wrote the inscription on the stele. The Western Country disciple Prajñāmitra, and three people from the Tang Dynasty, Daoyu, Ni Zongchi, and others. Only Huike inherited the robe and obtained the Dharma. The Second Patriarch of the Northern Qi Dynasty, Chan Master Huike, whose secular surname was Ji, was a native of Wulao. At that time, he was forty years old and served the master for six years. His original name was Shenguang. When he first served the master, he stood in the snow, and that night it snowed heavily, but his waist did not move. The master said, 'One who seeks the Dharma does not covet the body and life.' So Huike cut off one arm, and white milk flowed out. The master silently transmitted the mind-seal and gave him a robe. The master said, 'I will die because of this poison, and you will not be able to avoid it either, so take good care of yourself.' Chan Master Huike asked the preceptor (referring to Bodhidharma), 'When this Dharma was transmitted in this country (referring to India), what was the object of entrustment passed down by the previous generation? Please tell me again.' The specific content is as described in the preface to the Zen Sutra. He also asked the master, 'Who in the Western Country (referring to India) inherits the robe as a symbol of faith?' The master replied, 'The people of the Western Country believe and respect, and there is no falsehood or deceit. The successor is Prajñāmitra, who does not transmit the robe after inheriting it. The sentient beings of the Tang Dynasty have the nature of Mahayana, but falsely claim to have attained the Way and achieved the fruit, so the robe must be transmitted as a symbol of Dharma transmission.' It is like the prince of a Chakravartin King, who, after the anointing ceremony, receives the seven treasures and inherits the throne. The one who receives the robe represents the orthodox succession of the Dharma. After Chan Master Huike received the entrustment, he lived in seclusion for forty years.

𡸣山洛相二州。後接引群品。道俗歸依不可勝數。經二十年開化時。有難起。又被菩提流支三藏光統律師徒黨欲損可大師。師付囑僧璨法已。入司空山隱。可大師后佯狂。於四衢城市說法。人眾甚多。菩提流支徒黨告可大師云。妖異奏敕。敕令所司推問。可大師。大師答。承實妖。所司知眾疾。令可大師審。大師確答。我實妖。敕令城安縣令翟沖侃依法處刑。可大師告眾人曰。我法至第四祖。化為名相。語已悲淚。遂示形身流白乳。肉色如常。所司奏帝。帝聞悔過。此真菩薩。舉朝發心。佛法再興。大師時年一百七歲。其墓葬在相州城安縣子陌河北五里。東柳構去墓一百步。西南十五里。吳兒曹口是。楞伽鄴都故事具載弟子承後傳衣得法僧璨。后釋法琳造碑文。

隋朝第三祖璨禪師。不知何處人。初遇可大師。璨示見大風疾。于眾中見。大師問。汝何處來。今有何事。僧璨對曰。故投和上。可大師語曰。汝大風患人。見我何益。璨對曰。身雖有患。患人心與和上心無別。可大師知璨是非常人。便付囑法及信袈裟。可大師曰。汝善自保愛。吾有難汝須避之。璨大師亦佯狂市肆。后隱舒州司空山。遭周武帝滅佛法。隱𡸣公山十餘年。此山比多足猛獸常損居人。自璨大師至。並移出境。付囑法並袈裟。后時有𡸣禪師。

【現代漢語翻譯】現代漢語譯本：在𡸣山（地名，音yǐ）、洛州（地名）、相州（地名）二州，慧可大師接引了眾多的僧人和俗人，歸依的人數不勝數。經過二十年的弘法開化，遇到了災難。菩提流支（人名，印度三藏法師）三藏和光統律師的徒黨想要加害慧可大師。大師將佛法傳付給僧璨（人名）后，就到司空山隱居。慧可大師後來假裝瘋癲，在四通八達的街市上說法，聽眾非常多。菩提流支的徒黨就告發慧可大師是妖異，上奏朝廷。皇帝下令有關部門審問。慧可大師回答說：『我確實是妖。』有關部門知道民眾生病，讓慧可大師審問。大師明確回答：『我確實是妖。』皇帝下令城安縣令翟沖侃依法處刑。慧可大師告訴眾人說：『我的佛法傳到第四祖，會化為名相。』說完悲傷地流淚，隨即示現形身流出白色的乳汁，肉色如常。有關部門上奏皇帝，皇帝聽後後悔了，認為這是真正的菩薩，朝廷上下都發心信佛，佛法再次興盛。大師當時一百零七歲。他的墓葬在相州城安縣子陌河北五里處，東邊的柳樹距離墓地一百步，西南十五里是吳兒曹口。楞伽經和鄴都的故事都記載在弟子承接衣缽得法的僧璨的事蹟中。後來釋法琳（人名）撰寫了碑文。隋朝第三祖僧璨禪師，不知道是哪裡人。最初遇到慧可大師時，僧璨示現出患有大風病，在人群中被慧可大師看到。大師問：『你從哪裡來？現在有什麼事？』僧璨回答說：『特來投靠和尚。』慧可大師說：『你患有大風病，見我有什麼用？』僧璨回答說：『身體雖然有病，但有病的心和和尚的心沒有區別。』慧可大師知道僧璨不是普通人，就將佛法和信物袈裟傳付給他。慧可大師說：『你要好好保護自己，我有災難，你需要避開。』僧璨大師也假裝瘋癲在街市上。後來隱居在舒州司空山。遇到周武帝滅佛，就隱居在𡸣公山十多年。這座山有很多兇猛的野獸，經常傷害居民。自從僧璨大師來到這裡，野獸都遷移出境了。僧璨大師將佛法和袈裟傳付下去。後來有𡸣禪師。

【English Translation】 English version: In the two prefectures of 𡸣 Mountain (Yǐ Mountain, place name), Luozhou (place name), and Xiangzhou (place name), Great Master Huike (person name) received countless monks and laypeople, and the number of those who took refuge was countless. After twenty years of propagating and enlightening, he encountered a calamity. The Tripiṭaka Master Bodhiruci (person name, Indian Tripiṭaka Master) and the disciples of the Vinaya Master Guangtong (person name) wanted to harm Great Master Huike. After the Great Master transmitted the Dharma to Sengcan (person name), he went into seclusion in Sikong Mountain. Great Master Huike later pretended to be mad and preached in the streets, and there were many listeners. The disciples of Bodhiruci then accused Great Master Huike of being a demon and reported it to the court. The emperor ordered the relevant departments to interrogate him. Great Master Huike replied, 'I am indeed a demon.' The relevant departments knew that the people were sick and asked Great Master Huike to interrogate them. The master clearly replied, 'I am indeed a demon.' The emperor ordered Zhai Chongkan (person name), the magistrate of Cheng'an County, to execute him according to the law. Great Master Huike told the crowd, 'My Dharma will be transformed into names and forms when it reaches the Fourth Ancestor.' After saying this, he wept sadly, and then manifested his body flowing with white milk, and his flesh color was as usual. The relevant departments reported to the emperor, and the emperor regretted it after hearing this, thinking that this was a true Bodhisattva, and the court up and down made a vow to believe in Buddhism, and Buddhism flourished again. The master was one hundred and seven years old at that time. His tomb is located five miles north of Zimo River in Cheng'an County, Xiangzhou, and the willow tree in the east is one hundred steps away from the tomb, and Wu'er Cao Kou is fifteen miles southwest. The stories of the Laṅkāvatāra Sūtra and Yedu are recorded in the deeds of Sengcan, the disciple who inherited the robe and obtained the Dharma. Later, Shi Falin (person name) wrote the epitaph. Chan Master Sengcan (person name), the Third Ancestor of the Sui Dynasty, did not know where he was from. When he first met Great Master Huike, Sengcan manifested that he was suffering from a severe wind disease and was seen by Great Master Huike in the crowd. The master asked, 'Where do you come from? What is the matter now?' Sengcan replied, 'I have come to rely on the monk.' Great Master Huike said, 'You are suffering from a severe wind disease, what is the use of seeing me?' Sengcan replied, 'Although the body is sick, the sick mind is no different from the monk's mind.' Great Master Huike knew that Sengcan was no ordinary person, so he transmitted the Dharma and the robe of faith to him. Great Master Huike said, 'You must take good care of yourself, I have a disaster, you need to avoid it.' Great Master Sengcan also pretended to be mad in the market. Later, he lived in seclusion in Sikong Mountain in Shuzhou. When Emperor Wu of the Zhou Dynasty destroyed Buddhism, he lived in seclusion in 𡸣 Gong Mountain for more than ten years. There are many fierce beasts in this mountain, which often harm the residents. Since Great Master Sengcan came here, the beasts have moved out of the territory. Great Master Sengcan transmitted the Dharma and the robe. Later, there was Chan Master 𡸣.

月禪師。定禪師。巖禪師。來至璨大師所云。達摩祖師付囑后。此璨公真神璨也。定惠齊用。深不思議。璨大師遂共諸禪師往羅浮山隱三年。后至大會齋。出告眾人曰。吾今欲食。諸弟子奉。大師食畢。告眾人嘆言。坐為寄。唯吾生死自由。一手攀會中樹枝。掩然立化。亦不知年幾。塔廟在𡸣山寺側。弟子甚多。唯道信大師傳衣得法。承后。薜道衡撰牌文。

唐朝第四祖信禪師。俗姓司馬。河內人。少小出家。承事璨大師。璨大師知為特氣。晝夜常坐。不臥六十餘年。脅不至席。神威奇特。目閉不視。若欲視人。見者驚悚。信大師於是大業年。遙見吉州。狂賊圍城。百日已上。泉井枯涸。大師入城。勸誘道俗。令行般若波羅蜜。狂賊自退。城中泉井再泛。信大師遙見蘄州黃梅破頭山有紫雲蓋。信大師遂居此山。后改為雙峰山。貞觀十七年。文武皇帝敕使于雙峰山。請信禪師入內。信禪師辭老不去。敕使回見帝奏云。信禪師辭老不來。敕又遣再請。使至信禪師處。使云。奏敕遣請禪師。禪師苦辭老不去。語使云。若欲得我頭。任斬將。我終不去。使回見帝奏云。須頭任斬將。去心終不去。敕又遣使封刀來取禪師頭。敕云。莫損和上。使至和上處云。奉敕取和上頭。禪師去不去。和上云。我終不去。使云。奉敕云。

【現代漢語翻譯】現代漢語譯本：月禪師、定禪師、巖禪師來到璨大師處，說：『達摩祖師付囑之後，這位璨公真是神璨啊！』定慧並用，深不可思議。璨大師於是與眾禪師前往羅浮山隱居三年。後來到大會齋，出來告訴眾人說：『我現在要吃飯。』諸弟子奉上。大師吃完飯，告訴眾人感嘆道：『坐是暫時的寄託，只有我的生死是自由的。』一手攀著會中的樹枝，安然站著圓寂了。也不知道過了多少年。塔廟在𡸣山寺旁。弟子非常多，只有道信大師傳衣得法，繼承了後來的衣缽。薜道衡撰寫了牌文。

唐朝第四祖信禪師，俗姓司馬，是河內人。從小出家，承事璨大師。璨大師知道他是特別的人才，（道信禪師）晝夜常常打坐，不躺臥六十多年，肋骨不挨著蓆子。神威奇特，眼睛閉著不看。如果想要看人，見到的人會驚恐。信大師在大業年間，遙遠地看到吉州，有狂賊圍城，已經一百多天了，泉井都乾涸了。大師進入城中，勸誘道俗，讓他們奉行般若波羅蜜（Prajnaparamita，智慧到彼岸）。狂賊自己退走了，城中的泉井再次涌出水。信大師遙遠地看到蘄州黃梅破頭山有紫色的云覆蓋。信大師於是居住在這座山裡，後來改名為雙峰山。貞觀十七年，文武皇帝派遣使者到雙峰山，請信禪師入宮。信禪師以年老為由推辭不去。使者回去見皇帝稟奏說，信禪師以年老為由不來。皇帝又派遣使者再次去請。使者到達信禪師處，說：『奉皇帝的旨意來請禪師，禪師苦苦推辭年老不去。』（信禪師）告訴使者說：『如果想要得到我的頭，任憑你砍去，我終究不會去。』使者回去見皇帝稟奏說：『（他）須要頭任憑砍去，（但）去的心終究不會改變。』皇帝又派遣使者帶著刀來取禪師的頭。皇帝說：『不要損傷和尚。』使者到達和尚處說：『奉皇帝的旨意來取和尚的頭，禪師去不去？』和尚說：『我終究不去。』使者說：『奉皇帝的旨意說……』

【English Translation】 English version: Zen Master Yue, Zen Master Ding, and Zen Master Yan came to Master Can and said, 'After Bodhidharma entrusted (the Dharma), this Master Can is truly divine Can!' Samatha (calm abiding) and Vipassana (insight) are used together, which is deeply inconceivable. Master Can then went with the Zen masters to Mount Luofu and lived in seclusion for three years. Later, at a grand assembly and vegetarian feast, he came out and told everyone, 'I want to eat now.' The disciples served him. After the master finished eating, he told everyone with a sigh, 'Sitting is a temporary lodging, only my birth and death are free.' He grasped a tree branch in the assembly with one hand and passed away peacefully while standing. It is not known how many years had passed. The pagoda and temple are next to the 𡸣 Mountain Temple. There are many disciples, but only Master Daoxin received the robe and obtained the Dharma, inheriting the later lineage. Xue Daoheng composed the inscription for the memorial tablet.

The Fourth Patriarch of the Tang Dynasty, Zen Master Xin, whose secular surname was Sima, was from Henan. He left home at a young age and served Master Can. Master Can knew that he was a special talent. (Daoxin Zen Master) often sat in meditation day and night, not lying down for more than sixty years, his ribs not touching the mat. His spiritual power was extraordinary, his eyes closed and not looking. If he wanted to look at someone, those who saw him would be frightened. In the Daye era, Master Xin saw from afar that Jizhou was besieged by mad bandits for more than a hundred days, and the springs and wells had dried up. The master entered the city and persuaded the monks and laypeople to practice Prajnaparamita (wisdom to the other shore). The mad bandits retreated on their own, and the springs and wells in the city gushed water again. Master Xin saw from afar that Mount Potou in Huangmei, Qizhou, was covered with purple clouds. Master Xin then lived on this mountain, which was later renamed Shuangfeng Mountain. In the seventeenth year of Zhenguan, Emperor Wenwu sent an envoy to Shuangfeng Mountain to invite Zen Master Xin to the palace. Zen Master Xin declined to go, citing old age. The envoy returned to see the emperor and reported that Zen Master Xin declined to come due to old age. The emperor sent an envoy again to invite him. The envoy arrived at Zen Master Xin's place and said, 'I am here to invite the Zen master on the emperor's orders, but the Zen master stubbornly refuses to go due to old age.' (Zen Master Xin) told the envoy, 'If you want my head, you can cut it off, but I will never go.' The envoy returned to see the emperor and reported, 'He is willing to have his head cut off, but his heart will never change.' The emperor then sent an envoy with a knife to take the Zen master's head. The emperor said, 'Do not harm the venerable monk.' The envoy arrived at the venerable monk's place and said, 'I am here on the emperor's orders to take the venerable monk's head, will the Zen master go?' The venerable monk said, 'I will never go.' The envoy said, 'The emperor's order says...'

若禪師不來。斬頭將來。信大師引頭云斬取。使返刀乙項。信大師唱言。何不斬。更待何時。使云。奉敕不許損和上。信禪師大笑曰。教汝知有人處。后時信大師大作佛事。廣開法門。接引群品。四方龍像盡受歸依。經三十餘年。唯弘忍事之得意。付囑法及袈裟。與弘忍訖。命弟子元一師。與吾山側造龍龕一所。即須早成。后問。龍龕成否。元一師答。功畢。永徽二年潤九月二十四日。大師素無痾疾。奄然坐化。大師時年七十有二。葬後周年。石戶無故自開。大師容貌端嚴無改常日。弘忍等重奉神威儀不勝感慕。乃就尊容加以漆布。自此已后更不敢閉。弟子甚多。唯有弘忍傳衣得法承后。中書令杜正倫撰牌文。

唐朝第五祖弘忍禪師。俗姓周。黃梅人也。七歲事信大師。年十三入道披衣。其性木訥沉厚。同學輕戲。默然無對。常勤作務。以禮下人。晝則混跡驅給。夜便坐攝至曉。未常懈倦。三十年不離信大師左右。身長八尺。容貌與常人絕殊。得付法袈裟。居憑茂山。在雙峰山東西相去不遙。時人號為東山法師。即為憑茂山是也。非嵩山是也。時有狂賊可達寒奴戮等。圍繞州城數匝。無有路入。飛鳥不通。大師遙見來彼城。群賊退散。遞言。無量金剛執杵趁我怒目切齒。我遂奔散。忍大師卻歸憑茂山。顯慶五年

【現代漢語翻譯】現代漢語譯本：如果禪師不來，就把你的頭砍下來！信大師伸出頭說：『砍吧！』使者反手拿著刀。信大師喝道：『為什麼不砍？更待何時？』使者說：『奉皇上的命令，不許傷害和尚。』信禪師大笑道：『教你知道這裡有人！』後來，信大師大做佛事，廣開法門，接引眾生，四方的龍和天人都來歸依。經過三十多年，只有弘忍禪師深得他的意旨。信大師將法和袈裟付囑給弘忍后，命令弟子元一師在山旁建造一座龍龕，並說要儘快完成。之後，信大師問：『龍龕建好了嗎？』元一師回答：『已經完工。』永徽二年閏九月二十四日，大師平時沒有疾病，安詳坐化。大師享年七十二歲。安葬一年後，石門無故自開，大師的容貌端莊，與往常一樣。弘忍等人再次瞻仰大師的神威儀容，感動不已，便在尊容上塗漆裹布。自此以後，再也不敢關閉石門。信大師的弟子很多，只有弘忍禪師傳承了衣缽，繼承了他的法脈。中書令杜正倫撰寫了碑文。

唐朝第五祖弘忍禪師，俗姓周，是黃梅人。七歲時侍奉信大師，十三歲入道剃度。他的性格木訥沉穩，同學們輕視戲弄他，他默默不語。他經常勤勞地做各種事務，以禮待人。白天混在人群中勞作，晚上就靜坐禪修直到天亮，從不懈怠。三十年沒有離開信大師左右。他身高八尺，容貌與常人迥異。他得到了信大師傳授的法和袈裟，住在憑茂山。憑茂山與雙峰山東西相距不遠，當時的人們稱他為東山法師，指的就是憑茂山，而不是嵩山。當時有狂賊可達寒奴（name of the thief）等人，包圍州城好幾圈，沒有路可以進入，連飛鳥都無法通過。大師遙遙地看見他們來到城邊，群賊就退散了，他們互相說：『無數的金剛（Vajra）拿著杵追趕我們，怒目切齒，我們只好逃散。』弘忍大師就回到了憑茂山。顯慶五年（year）

【English Translation】 English version: If the Chan master does not come, bring his head here to be chopped off!' Great Master Xin presented his head and said, 'Chop it off!' The messenger turned the knife around. Great Master Xin shouted, 'Why don't you chop? When are you waiting for?' The messenger said, 'I am under imperial orders not to harm the monk.' Chan Master Xin laughed loudly and said, 'I'll teach you that there are people here!' Later, Great Master Xin performed great Buddhist services, widely opened the Dharma gate, and received and guided all beings. Dragons and Devas from all directions came to take refuge in him. After more than thirty years, only Hongren (name of the monk) deeply understood his intentions. Great Master Xin entrusted the Dharma and the kasaya (袈裟, monk's robe) to Hongren, and then ordered his disciple Yuan Yi (name of the monk) to build a dragon shrine next to the mountain, saying that it should be completed as soon as possible. Later, Great Master Xin asked, 'Is the dragon shrine completed?' Yuan Yi replied, 'It is completed.' On the twenty-fourth day of the ninth lunar month in the second year of Yonghui (year), the Great Master, who had no illness, passed away peacefully in a seated posture. The Great Master was seventy-two years old. A year after his burial, the stone door opened by itself for no reason. The Great Master's appearance was dignified and unchanged from his usual days. Hongren and others once again beheld the Great Master's divine majesty and were deeply moved, so they applied lacquer and cloth to his venerable form. From then on, they dared not close the stone door again. The Great Master had many disciples, but only Hongren inherited the robe and received the Dharma, succeeding him. Du Zhenglun (name of the person), the Zhongshu Ling (title), wrote the inscription for the memorial tablet.

The Fifth Patriarch of the Tang Dynasty, Chan Master Hongren, whose secular surname was Zhou, was a native of Huangmei. At the age of seven, he served Great Master Xin. At the age of thirteen, he entered the Way and was ordained. His nature was simple and profound. His fellow students looked down on him and made fun of him, but he remained silent. He was always diligent in performing various tasks and treated people with courtesy. During the day, he worked among the people, and at night, he sat in meditation until dawn, never slacking off. For thirty years, he did not leave Great Master Xin's side. He was eight feet tall, and his appearance was very different from ordinary people. He received the Dharma and the kasaya (袈裟, monk's robe) from Great Master Xin and lived on Pingmao Mountain. Pingmao Mountain is not far from Shuangfeng Mountain to the east and west. People at that time called him the Dongshan Dharma Master, which refers to Pingmao Mountain, not Song Mountain. At that time, there were mad bandits such as Keda Han Nu (name of the thief), who surrounded the state city several times, with no way to enter, and even birds could not pass through. The Great Master saw them coming to the city from afar, and the bandits retreated, saying to each other, 'Countless Vajras (金剛, diamond thunderbolt) are chasing us with pestles, glaring and gnashing their teeth, so we had to flee.' Master Hongren then returned to Pingmao Mountain. In the fifth year of Xianqing (year)

。大帝敕使黃梅憑茂山。請忍大師。大師不赴所請。又敕使再請不來。敕賜衣藥。就憑茂山供養。后四十餘年接引道俗。四方龍像歸依奔湊。大師付囑惠能法及袈裟。后至咸享五年。命弟子玄跡師。與吾起塔。至二月十四日。問塔成否。答言。功畢。大師云。不可同佛二月十五日入般涅槃。又云。吾一生教人無數。除惠能余有十爾。神秀師。智詵師。智德師。玄跡師。老安師。法如師。惠藏師。玄約師。劉王薄。雖不離吾左右。汝各一方師也。后至上元二年二月十一日。奄然坐化。忍大師時年七十四。弟子惠能傳衣得法承后。學士閭丘均撰碑文。

唐朝第六祖韶州漕溪能禪師。俗姓盧。范陽人也。隨父宦嶺外居新州。年二十二。來至憑茂山。禮忍大師。初見大師問。汝從何來。答言。從新州來。唯求作佛。忍大師曰。汝新州是㺐獠。能禪師答。身雖是獠。佛性豈異和上。大師深知其能。再欲共語。為眾人在左右。令能隨眾踏碓八個月。碓聲聲相似。忍大師就碓上密說。直了見性。于夜間潛喚入房。三日三夜共語。了付囑法及袈裟。汝為此世界大師。即令急去。大師自送。過九江驛。看渡大江已卻迴歸。諸門徒並不知付法及袈裟與惠能。去三日。大師告諸門徒。汝等散去。吾此間無有佛法。佛法流過嶺南。眾人咸

【現代漢語翻譯】現代漢語譯本：大帝派遣黃梅憑茂山的人，去請忍大師（弘忍，禪宗五祖）。大師沒有應邀前往。大帝再次派遣使者去請，仍然沒有來。於是大帝賜予衣物和藥物，就在憑茂山供養大師。之後四十多年，大師接引僧人和俗人，四方的龍象（指傑出的人才）都歸依奔向他。大師將法和袈裟付囑給惠能（六祖慧能）。後來到了咸亨五年，大師命令弟子玄跡師，為他建造塔。到了二月十四日，大師問塔是否建成。玄跡師回答說，已經完工。大師說，『我不能和佛陀在二月十五日一同入般涅槃（涅槃，佛教指解脫生死的狀態）。』又說，『我一生教導的人無數，除了惠能，還有十個左右。』他們是：神秀師，智詵師，智德師，玄跡師，老安師，法如師，惠藏師，玄約師，劉王薄。『雖然他們沒有離開我左右，但你們各自是一方的老師。』後來到了上元二年二月十一日，大師安詳地坐化。忍大師當時七十四歲。弟子惠能傳衣得法，繼承后位。學士閭丘均撰寫碑文。唐朝第六祖韶州漕溪的能禪師（慧能），俗姓盧，是范陽人。跟隨父親在嶺外做官，居住在新州。二十二歲時，來到憑茂山，拜見忍大師。初次見面時，大師問：『你從哪裡來？』慧能回答說：『從新州來，只求作佛。』忍大師說：『你新州是㺐獠（古代對南方少數民族的蔑稱）。』慧能禪師回答說：『身體雖然是獠人，佛性難道與和尚（對僧人的尊稱）不同嗎？』大師深深知道他的才能，想要再和他說話，但因為眾人在左右，就讓慧能隨眾踏碓八個月。碓聲聲相似。忍大師就在碓上秘密地為慧能解說，使他直接了悟本性。于夜間偷偷地叫慧能進入房間，三天三夜共同談論，最終將法和袈裟付囑給他，說：『你將成為這個世界的大師。』隨即讓他趕快離開。大師親自送他，過了九江驛。看到慧能渡過大江已經返回。眾門徒並不知道大師已經將法和袈裟傳給了慧能。過了三天，大師告訴眾門徒：『你們散去吧，我這裡沒有佛法，佛法已經流傳到嶺南。』眾人都感到驚訝。

【English Translation】 English version: The Great Emperor sent a messenger from Huangmei Pingmao Mountain to invite Master Ren (Hongren, the Fifth Patriarch of Zen Buddhism). The Master did not accept the invitation. The Great Emperor sent the messenger again, but he still did not come. So the Great Emperor bestowed clothing and medicine, and provided for the Master at Pingmao Mountain. Afterwards, for more than forty years, the Master received monks and laypeople, and dragons and elephants (referring to outstanding talents) from all directions came to rely on him. The Master entrusted the Dharma and the Kasaya to Huineng (the Sixth Patriarch Huineng). Later, in the fifth year of Xianheng, the Master ordered his disciple Master Xuanji to build a pagoda for him. On the fourteenth day of the second month, the Master asked if the pagoda was completed. Master Xuanji replied that it was completed. The Master said, 'I cannot enter Parinirvana (Nirvana, in Buddhism, refers to the state of liberation from birth and death) on the fifteenth day of the second month, the same day as the Buddha.' He also said, 'I have taught countless people in my life, except for Huineng, there are about ten others.' They are: Master Shenxiu, Master Zhixian, Master Zhide, Master Xuanji, Master Laoan, Master Faru, Master Huizang, Master Xuanyue, and Liu Wangbo. 'Although they have not left my side, each of you is a teacher in one direction.' Later, on the eleventh day of the second month of the second year of Shangyuan, the Master passed away peacefully in a seated position. Master Ren was seventy-four years old at that time. The disciple Huineng inherited the Dharma and became the successor. The scholar Lu Qiujun wrote the inscription for the stele. The Sixth Patriarch of the Tang Dynasty, Zen Master Neng (Huineng) of Caoqi, Shaozhou, whose secular surname was Lu, was from Fanyang. He followed his father to serve as an official outside the mountains and lived in Xinzhou. At the age of twenty-two, he came to Pingmao Mountain to pay respects to Master Ren. When they first met, the Master asked, 'Where do you come from?' Huineng replied, 'I come from Xinzhou, and I only seek to become a Buddha.' Master Ren said, 'You are a '㺐獠' (an ancient derogatory term for ethnic minorities in the south) from Xinzhou.' Zen Master Huineng replied, 'Although my body is that of a '獠', is my Buddha-nature different from that of the Venerable (a respectful term for monks)?' The Master deeply knew his talent and wanted to speak with him further, but because there were people around, he had Huineng tread the mortar with the crowd for eight months. The sound of the mortar was consistent. Master Ren secretly explained to Huineng on the mortar, enabling him to directly realize his nature. At night, he secretly called Huineng into the room, and they talked together for three days and three nights, eventually entrusting the Dharma and the Kasaya to him, saying, 'You will become a master of this world.' Then he told him to leave quickly. The Master personally saw him off, passing Jiujiang Station. Seeing that Huineng had crossed the great river, he returned. The disciples did not know that the Master had passed the Dharma and the Kasaya to Huineng. After three days, the Master told the disciples, 'You may disperse, there is no Buddha-dharma here, the Buddha-dharma has spread to Lingnan.' Everyone was surprised.

驚。遞相問。嶺南有誰。潞州法如師對曰。惠能在彼。眾皆奔湊。眾中有一四品官將軍。舍官入道。字惠明。久在大師左右。不能契悟。聞大師此言。即當曉夜倍逞奔趨。至大庚嶺上。見能禪師。禪師怕急恐性命不存。乃將所傳法袈裟過與惠明禪師。惠明禪師曰。我本不為袈裟來。忍大師發遣之日。有何言教。愿為我說。能禪師具說心法直了見性。惠明師聞法已。合掌頂禮。發遣能禪師急過嶺去。在後大有人來相趁。其惠明禪師。后居象山。所出弟子亦只看凈。能禪師至韶州漕溪。四十餘年開化道俗云奔。后至景雲二年。命弟子立楷。令新州龍山造塔。至先天元年。問塔成否。答成。其年九月。從漕溪僧立楷智海等問和上。已后誰人得法承後傳信袈裟。和上答。汝莫問。已后難起極盛。我緣此袈裟。幾度合失身命不存。在信大師處三度被偷。在忍大師處三度被偷。乃至吾處六度被偷。我此袈裟女子將去也。更莫問我。汝若欲知得我法者。我滅度后二十年外豎立我宗旨。即是得法人。至先天二年。忽告門徒。吾當大行矣。八月三日夜。奄然坐化。大師春秋七十有六。漕溪溝澗斷流。泉池枯竭。日月無光。林木變白。異香𣱦氳。三日三夜不絕。其年于新州國恩寺迎和上神座。至十一月葬于漕溪。太常寺承韋造碑文。至開元

【現代漢語翻譯】驚。眾人互相詢問：『嶺南有什麼人？』潞州法如禪師回答說：『惠能在那裡。』眾人全都奔向那裡。眾人中有一位四品官銜的將軍，捨棄官位入了佛道，法名惠明（指六祖慧能的弟子，原名陳惠明）。他長期在大師左右，卻不能領悟。聽到大師這句話，就日夜加倍地奔跑追趕。到達大庚嶺上，見到了慧能禪師（指六祖慧能）。禪師害怕情況緊急，恐怕性命不保，於是將所傳的法衣袈裟交給惠明禪師。惠明禪師說：『我本來不是爲了袈裟而來。忍大師（指五祖弘忍）遣送您走的時候，有什麼教誨？希望您能為我說說。』慧能禪師詳細地說了直指心性、當下見性的心法。惠明禪師聽了佛法后，合掌頂禮，護送慧能禪師趕快過嶺而去，說：『後面還有很多人來追趕。』這位惠明禪師，後來住在象山，他所教導的弟子也只是注重看凈（指禪宗的一種修行方法）。慧能禪師到達韶州漕溪，四十多年來開化引導僧人和俗人，像云一樣聚集而來。後來到了景雲二年，命令弟子立楷，讓新州龍山建造佛塔。到了先天元年，問佛塔是否建成，回答說已建成。那年九月，從漕溪的僧人立楷、智海等人問和尚（指六祖慧能）：『以後誰能得到您的法，繼承後世，傳授信物袈裟？』和尚回答說：『你不要問。以後會有難以平息的動亂發生。我因為這件袈裟，幾次都差點喪命。在信大師（指四祖道信）那裡，被偷了三次；在忍大師（指五祖弘忍）那裡，被偷了三次；甚至在我這裡，被偷了六次。我的這件袈裟會被女子拿走。』不要再問我了。你們如果想知道誰能得到我的法，我圓寂后二十年，能夠豎立我的宗旨的人，就是得法人。到了先天二年，忽然告訴門徒：『我將要去世了。』八月初三的晚上，安詳地坐化。大師享年七十六歲。漕溪的溝澗斷流，泉池枯竭，日月無光，林木變白，奇異的香味瀰漫，三天三夜沒有斷絕。那一年在新州國恩寺迎接和尚的神位，到十一月安葬在漕溪。太常寺丞韋處厚撰寫碑文，到了開元

【English Translation】 Being startled, they asked each other: 'Who is there in Lingnan?' Dharma Master Faru of Luzhou replied: 'Huineng (Sixth Patriarch Huineng) is there.' The crowd all rushed there. Among them was a general with the rank of fourth grade, who renounced his official position and entered the Buddhist path, named Huiming (disciple of the Sixth Patriarch Huineng, originally named Chen Huiming). He had been by the Great Master's side for a long time but could not attain enlightenment. Upon hearing the Great Master's words, he doubled his efforts day and night to rush and catch up. Arriving at Dayu Mountain, he saw Chan Master Huineng (Sixth Patriarch Huineng). The Chan Master, fearing the urgency of the situation and that his life might be in danger, handed over the Dharma robe and kasaya (袈裟) that had been passed down to Chan Master Huiming. Chan Master Huiming said: 'I did not come for the kasaya. When Master Ren (Fifth Patriarch Hongren) sent you away, what teachings did he give? I wish you would tell me.' Chan Master Huineng explained in detail the mind-to-mind transmission, directly pointing to the nature of mind and seeing one's own nature. After hearing the Dharma, Chan Master Huiming joined his palms, prostrated, and urged Chan Master Huineng to quickly cross the mountain, saying: 'There are many people coming to chase after you.' This Chan Master Huiming later resided at Xiangshan, and the disciples he taught only focused on 'watching the pure' (看凈, referring to a meditation method in Chan Buddhism). Chan Master Huineng arrived at Caoqi in Shaozhou, and for more than forty years, he enlightened and guided monks and laypeople, who gathered like clouds. Later, in the second year of Jingyun, he ordered his disciple Likai to have a pagoda built at Longshan in Xinzhou. In the first year of Xiantian, he asked if the pagoda was completed, and the reply was that it was completed. In the ninth month of that year, the monks Likai, Zhihai, and others from Caoqi asked the Abbot (referring to the Sixth Patriarch Huineng): 'Who will receive your Dharma in the future, inherit the lineage, and transmit the kasaya as a symbol of faith?' The Abbot replied: 'Do not ask. There will be unrest that is difficult to quell in the future. Because of this kasaya, I have almost lost my life several times. At Master Xin's (Fourth Patriarch Daoxin) place, it was stolen three times; at Master Ren's (Fifth Patriarch Hongren) place, it was stolen three times; and even at my place, it has been stolen six times. This kasaya of mine will be taken away by a woman.' Do not ask me anymore. If you want to know who will receive my Dharma, twenty years after my passing, the one who can establish my teachings will be the Dharma heir. In the second year of Xiantian, he suddenly told his disciples: 'I am about to pass away.' On the third night of the eighth month, he passed away peacefully in a seated posture. The Great Master was seventy-six years old. The streams and gullies of Caoqi stopped flowing, the springs and ponds dried up, the sun and moon lost their light, the trees turned white, and a strange fragrance permeated the air, not ceasing for three days and three nights. That year, the Great Master's spirit tablet was welcomed at Guoen Temple in Xinzhou, and in November, he was buried at Caoqi. Vice Minister Wei Chuhou of the Court of Imperial Sacrifices composed the inscription for the stele, and in the Kaiyuan

七年。被人磨改刻別造碑。近代報修侍郎宋鼎撰碑文。

自教法東流三百年。前盡無事相法則。后因晉石勒時。佛圖澄弟子道安法師在襄陽。秦苻堅遙聞道安名。遂遣使伐襄陽取道安法師。秦帝重遇之。長安衣冠子弟詩賦諷誦皆依附學。不依道安法師。義不中難此是也。智辯聰俊。講造說章門。作僧尼軌範。佛法憲章。受戒法則。條為三例。一曰行香定坐。二曰常六時禮懺。三曰每月布薩悔過。事相威儀法事咒愿讚歎等。出此道安法師。近代蜀僧嗣安法師。造齋文四卷。現今流行。楞伽經云。乃至有所立。一切皆錯亂。若見於自心。則是無為諍。又云。若依止少法。而有少法起。若依止於事。此法即便壞。又云。隨言而取義。建立於佛法。以彼建立故。死墮地獄中。又云。理教中求我。是妄垢惡離。離聖教正理。欲滅或返增。是外道狂言。智者不應說。金剛經云。離一切諸相即名諸佛。又云。若以色見我。以音聲求我。是人行邪道。不能見如來。思益經云。比丘云何隨佛教。云何隨佛語。若稱讚毀辱。其心不動。是隨佛教。又答云。若不依文字語言。是名隨佛語。比丘云何應受供養。答言。於法無所取者。云何消供養。不為世法之所牽者。誰人報佛恩。答言。依法修行者。諸小乘禪及諸三昧門。不是達摩祖師宗

【現代漢語翻譯】現代漢語譯本：七年時間裡，（石碑）被人磨損、改動、刻畫，甚至被另行製造石碑。近代，由侍郎宋鼎撰寫碑文進行修繕。

自從佛教教法東傳三百年以來，之前都沒有關於事相法則的記載。後來，在晉朝石勒時期，佛圖澄（Buddhacheng，一位來自西域的著名僧侶）的弟子道安法師（Dao'an，東晉時期著名佛教學者）在襄陽。前秦苻堅（Fu Jian，前秦皇帝）遙遠地聽聞道安的名聲，於是派遣使者攻打襄陽，將道安法師帶走。苻堅皇帝非常器重他。長安的士大夫子弟吟詩作賦都依附於他學習。不依附道安法師的，在義理上就難以辯駁，就是這個原因。道安法師智慧聰敏，善於講解和著述，創立了章門學說，制定了僧尼的規範，整頓佛法，制定了受戒的法則，歸納為三條：一是行香定坐，二是常行六時禮懺，三是每月布薩悔過。事相威儀、法事咒愿、讚歎等等，都出自道安法師。近代蜀地的僧人嗣安法師（Si'an），撰寫了齋文四卷，現在還在流行。《楞伽經》（Laṅkāvatāra Sūtra）說：『乃至有所立，一切皆錯亂。若見於自心，則是無為諍。』又說：『若依止少法，而有少法起。若依止於事，此法即便壞。』又說：『隨言而取義，建立於佛法，以彼建立故，死墮地獄中。』又說：『理教中求我，是妄垢惡離。離聖教正理，欲滅或返增。是外道狂言，智者不應說。』《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）說：『離一切諸相即名諸佛。』又說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』《思益經》（Vimalakīrti Nirdeśa Sūtra）說：『比丘云何隨佛教？云何隨佛語？若稱讚毀辱，其心不動，是隨佛教。』又回答說：『若不依文字語言，是名隨佛語。』比丘應當如何接受供養？回答說：『於法無所取者。』如何才能消化供養？不為世間法所牽累的人。誰人報答佛恩？回答說：『依法修行者。』諸小乘禪以及各種三昧門，不是達摩祖師（Bodhidharma，禪宗初祖）的宗旨。

【English Translation】 English version: For seven years, (the stele) was worn down, altered, carved, and even had another stele made in its place. In modern times, the epitaph was repaired by Song Ding, a vice minister, who also wrote the inscription.

Since the Dharma teachings flowed eastward for three hundred years, there were no records of ritualistic practices and rules before. Later, during the Shi Le period of the Jin Dynasty, Dao'an (Dao'an, a famous Buddhist scholar of the Eastern Jin Dynasty), a disciple of Fotucheng (Buddhacheng, a renowned monk from the Western Regions), was in Xiangyang. Fu Jian (Fu Jian, the emperor of the Former Qin Dynasty) of the Former Qin Dynasty heard of Dao'an's reputation from afar and sent envoys to attack Xiangyang to bring Dao'an to him. Emperor Fu Jian greatly valued him. The scholars and youths of Chang'an all followed him in composing poetry and prose. Those who did not follow Dao'an were difficult to argue with in terms of righteousness, and that is the reason. Dao'an was intelligent and wise, skilled in lecturing and writing, establishing the Zhangmen school of thought, setting rules for monks and nuns, rectifying the Dharma, and establishing precepts, which he summarized into three categories: first, incense offering and seated meditation; second, constant six-period repentance; and third, monthly Posadha repentance. Ritualistic practices, Dharma ceremonies, mantras, vows, praises, etc., all originated from Dao'an. In modern times, the monk Si'an (Si'an) of Shu wrote four volumes of vegetarian texts, which are still popular today. The Laṅkāvatāra Sūtra says: 'Even with any establishment, everything is confused. If you see your own mind, then there is no contention.' It also says: 'If you rely on a little Dharma, then a little Dharma arises. If you rely on things, this Dharma will be destroyed.' It also says: 'Following words to grasp meaning, establishing the Buddha Dharma, because of that establishment, one will fall into hell after death.' It also says: 'Seeking the self in reason and teachings is delusion, filth, and evil. Separated from the correct principles of the holy teachings, the desire to extinguish or increase is the mad words of outsiders, which the wise should not speak.' The Vajracchedikā Prajñāpāramitā Sūtra says: 'To be free from all appearances is called all Buddhas.' It also says: 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata.' The Vimalakīrti Nirdeśa Sūtra says: 'How does a Bhikshu follow the Buddha's teachings? How does he follow the Buddha's words? If praise or insult does not move his mind, he follows the Buddha's teachings.' It also answers: 'If one does not rely on written words and language, that is called following the Buddha's words.' How should a Bhikshu receive offerings? The answer is: 'One who takes nothing from the Dharma.' How can one digest offerings? One who is not bound by worldly dharmas. Who repays the Buddha's kindness? The answer is: 'One who practices according to the Dharma.' The various Hinayana meditations and Samadhi gates are not the doctrine of Bodhidharma (Bodhidharma, the first patriarch of Zen).

旨。列名如后。白骨觀。數息觀。九相觀。五停觀。日觀。月觀。樓臺觀。池觀。佛觀。又禪秘要經云。人患熱病相涼冷觀。患冷病作熱相觀。色相作毒蛇觀不凈觀。愛好飯食作蛇蛆觀。愛好衣作熱鐵纏身觀。諸餘三昧觀等。禪門經云。坐禪觀中。見佛形像。三十二相。種種光明。飛行騰虛空。變現自在。為真耶為虛妄。佛言。坐禪見空無有物。若見於佛三十二相。種種光明。飛騰虛空。變為自在。皆是自心顛倒。繫著磨網。于空寂滅見如是事。即虛妄。楞伽經云。如是種種相。墮于外道見。法句經云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。金剛經三昧經云。我不入三昧。不住坐禪。是無生禪。思益經云。不依止欲界。不住色無色。行如是禪定。是菩薩遍行。維摩經云。維摩詰訶舍利弗林間晏坐。訶須菩提大迦葉不平等。轉女身經云。無垢光女訶天帝釋。汝聲聞乘人。畏生死樂涅槃。決定毗尼經。菩薩乘人。畏生持開通戒。聲聞乘人。持盡遮戒盡護戒。藥師經云。佛訶阿難。汝聲聞人。如盲如聾。不識無上空義。佛頂經云。訶聲聞人。得少為足此七。佛藏經云。舍利弗。如來在世。三寶一味。我滅度后。分為五部。舍利弗。惡魔於今。猶尚隱身。佐助調達。破我法僧。如來大智。現在世故。弊惡魔眾。

【現代漢語翻譯】旨。列名如下。白骨觀（Báigǔ Guān，White Bone Contemplation）。數息觀（Shùxī Guān，Counting Breaths Contemplation）。九相觀（Jiǔxiàng Guān，Nine Aspects Contemplation）。五停心觀（Wǔtíngxīn Guān，Five Stoppages of Mind Contemplation）。日觀（Rì Guān，Sun Contemplation）。月觀（Yuè Guān，Moon Contemplation）。樓臺觀（Lóutái Guān，Pavilion Contemplation）。池觀（Chí Guān，Pond Contemplation）。佛觀（Fó Guān，Buddha Contemplation）。又《禪秘要經》（Chán Mìyào Jīng）云：『人患熱病，相涼冷觀；患冷病，作熱相觀；色相，作毒蛇觀、不凈觀；愛好飯食，作蛇蛆觀；愛好衣，作熱鐵纏身觀。』諸餘三昧觀等。《禪門經》（Chánmén Jīng）云：『坐禪觀中，見佛形像，三十二相，種種光明，飛行騰虛空，變現自在。為真耶？為虛妄？』佛言：『坐禪見空無有物，若見於佛三十二相，種種光明，飛騰虛空，變為自在，皆是自心顛倒，繫著魔網。于空寂滅見如是事，即虛妄。』《楞伽經》（Léngqié Jīng，Laṅkāvatāra Sūtra）云：『如是種種相，墮于外道見。』《法句經》（Fǎjù Jīng，Dhammapada）云：『若學諸三昧，是動非坐禪，心隨境界流，云何名為定？』《金剛經三昧經》（Jīngāng Jīng Sānmèi Jīng）云：『我不入三昧，不住坐禪，是無生禪。』《思益經》（Sīyì Jīng）云：『不依止欲界，不住色無色界，行如是禪定，是菩薩遍行。』《維摩經》（Wéimó Jīng，Vimalakīrti Sūtra）云：『維摩詰訶舍利弗（Shèlìfú，Śāriputra）林間晏坐，訶須菩提（Xūpútí，Subhūti）、大迦葉（Dà Jiāyè，Mahākāśyapa）不平等。』《轉女身經》（Zhuǎn Nǚshēn Jīng）云：『無垢光女訶天帝釋（Tiāndìshì，Śakra Devānām Indra）。汝聲聞乘人，畏生死樂涅槃。』《決定毗尼經》（Juédìng Píní Jīng）云：『菩薩乘人，畏生持開通戒；聲聞乘人，持盡遮戒、盡護戒。』《藥師經》（Yàoshī Jīng，Bhaiṣajya-guru Sūtra）云：『佛訶阿難（Ānán，Ānanda）。汝聲聞人，如盲如聾，不識無上空義。』《佛頂經》（Fódǐng Jīng，Śūraṅgama Sūtra）云：『訶聲聞人，得少為足。』《佛藏經》（Fózàng Jīng）云：『舍利弗，如來在世，三寶一味；我滅度后，分為五部。舍利弗，惡魔於今，猶尚隱身，佐助調達（Tiáodá，Devadatta），破我法僧。如來大智，現在世故，弊惡魔眾。』

【English Translation】 The gist. Listed as follows: White Bone Contemplation (Báigǔ Guān). Counting Breaths Contemplation (Shùxī Guān). Nine Aspects Contemplation (Jiǔxiàng Guān). Five Stoppages of Mind Contemplation (Wǔtíngxīn Guān). Sun Contemplation (Rì Guān). Moon Contemplation (Yuè Guān). Pavilion Contemplation (Lóutái Guān). Pond Contemplation (Chí Guān). Buddha Contemplation (Fó Guān). Furthermore, the Zen Secret Essentials Sutra (Chán Mìyào Jīng) states: 'When people suffer from hot diseases, contemplate coolness; when suffering from cold diseases, contemplate heat; regarding forms, contemplate poisonous snakes and impurity; when fond of food, contemplate snakes and maggots; when fond of clothing, contemplate hot iron wrapped around the body.' And other samadhi contemplations. The Zen Gate Sutra (Chánmén Jīng) states: 'During seated meditation, one sees the Buddha's form, with the thirty-two marks, various lights, flying and soaring in the sky, transforming freely. Is this real? Or is it illusory?' The Buddha said: 'In seated meditation, one sees emptiness and nothingness. If one sees the Buddha with the thirty-two marks, various lights, flying and soaring in the sky, transforming freely, all of this is the inversion of one's own mind, bound by the net of demons. To see such things in empty stillness is illusory.' The Laṅkāvatāra Sūtra (Léngqié Jīng) states: 'Such various appearances fall into the views of externalists.' The Dhammapada (Fǎjù Jīng) states: 'If one studies various samadhis, it is movement, not seated meditation. The mind flows with the realm of objects. How can this be called concentration?' The Vajra Samadhi Sutra (Jīngāng Jīng Sānmèi Jīng) states: 'I do not enter samadhi, nor do I abide in seated meditation; this is the unproduced dhyana.' The Thinking of the Benefit Sutra (Sīyì Jīng) states: 'Not relying on the desire realm, not abiding in the form or formless realms, practicing such samadhi is the pervasive practice of a Bodhisattva.' The Vimalakīrti Sūtra (Wéimó Jīng) states: 'Vimalakīrti rebuked Śāriputra (Shèlìfú) for sitting quietly in the forest, and rebuked Subhūti (Xūpútí) and Mahākāśyapa (Dà Jiāyè) for being unequal.' The Sutra on Transforming the Female Body (Zhuǎn Nǚshēn Jīng) states: 'The Immaculate Light Woman rebuked Śakra Devānām Indra (Tiāndìshì). You of the Śrāvakayāna fear birth and death and delight in nirvāṇa.' The Definitive Vinaya Sutra (Juédìng Píní Jīng) states: 'Those of the Bodhisattvayāna fear birth and uphold the open precepts; those of the Śrāvakayāna uphold the precepts that completely prevent and completely protect.' The Bhaiṣajya-guru Sūtra (Yàoshī Jīng) states: 'The Buddha rebuked Ānanda (Ānán). You of the Śrāvakayāna are like the blind and deaf, not recognizing the supreme meaning of emptiness.' The Śūraṅgama Sūtra (Fódǐng Jīng) states: 'He rebuked those of the Śrāvakayāna for being content with little.' The Buddha Treasury Sutra (Fózàng Jīng) states: 'Śāriputra, when the Tathāgata was in the world, the Three Jewels were of one flavor; after my extinction, they will be divided into five parts. Śāriputra, evil demons are still hiding themselves today, assisting Devadatta (Tiáodá) in destroying my Dharma and Sangha. Because the Tathāgata's great wisdom is present in the world, the evil demon hordes are suppressed.'

不能成其大惡。當來之世。惡魔變身。作沙門形。入于僧中。種種邪說。令多眾生。入于邪見。為說邪法。爾時惡人。為魔所迷。各執所見。我是彼非。舍利弗。如來豫見未來世中如是破法事。故說是深經。悉斷惡魔諸所執著。阿難。譬如惡賊于王大臣不敢自見盜他物者。不自言賊。如是阿難。破戒比丘成就非沙門法。尚不自言我是惡人。況能向餘人說自言罪。阿難。如是經者。破戒比丘隨得聞時。自降伏則有慚愧。持戒比丘得自增長。大佛頂經云。即時如來普告大眾及阿難言。汝等有學緣覺聲聞。今日迴心趣大菩提無上妙覺。吾今已說真修行法。汝由未識。修奢摩他。毗缽舍那。微細魔事。境現前。汝不能識。洗心非正。落於邪見。或汝蘊魔。或復天魔。或著鬼神。或遭魑魅。心中不明。認賊為子。又復于中。得少為足。如第四禪無聞比丘。妄言證聖。天報已畢。衰相現前。謗阿羅漢。身遭難后。有墮入阿鼻地獄。所以釋迦如來傳金襕袈裟。令摩訶迦葉在雞足山。待彌勒世尊下生分付。今惡世時。學禪者眾。我達摩祖師遂傳袈裟表其法正。令後學者有其稟承也。忽大師當在黃梅憑茂山日。廣開法門。接引群品。當此之時。學道者千萬餘人。並是升堂入室。智詵。神秀。玄跡。義方。智德。惠藏。法如。老安。玄約。

劉主薄等。並儘是當官領袖。蓋國名僧。各各自言。為大龍像。為言得底。乃知非底也。忽有新州人。俗姓盧。名惠能。年二十二。拜忍大師。大師問。汝從何來。有何事意。惠能答言。從嶺南來。亦無事意。唯求作佛。大師知是非常人也。大師緣左右人多。汝能隨眾作務否。惠能答。身命不惜。但作務。遂隨踏碓八個月。大師惠能根機成就。遂默喚付法及與所傳信袈裟。即令出境。后惠能恐畏人識。常隱在山林。或在新州。或在韶州。十七年在俗。亦不說法。后至海南制心寺。遇印宗法師講涅槃經。惠能亦在坐下。時印宗問眾人。汝總見風吹幡。于上頭幡動否。眾言見動。或言見風動。或言見幡動。不是幡動。是見動。如是問難不定。惠能于座下立答法師。自是眾人妄相心。動與不動。非見幡動。法本無有動不動。法師聞說驚愕忙然。不知是何言。問。居士從何處來。惠能答。本來不來。今亦不去。法師下高座。迎惠能就房。子細借問。一一具說東山佛法及有付囑信袈裟。印宗法師見已。頭面禮足嘆言。何期座下有大菩薩。語已又頂禮。請惠能為和上。印宗師自稱弟子。即與惠能禪師剃頭披衣已。自許弟子及講下門徒嘆言。善哉善哉。黃梅忍大師法比見聞流嶺南。誰知今在此間。眾人識否。咸言不識。印宗法師曰。

【現代漢語翻譯】現代漢語譯本：劉主薄等人，都是當官的領袖，以及國內知名的僧人，他們各自都說自己是『大龍象』（比喻有能力、有地位的人），都說自己已經領悟了佛法的真諦。但我知道他們並沒有真正領悟。突然來了一個新州人，俗家姓盧，名叫惠能，年齡二十二歲，拜見忍大師（弘忍，禪宗五祖）。大師問：『你從哪裡來？有什麼事？』惠能回答說：『我從嶺南來，也沒有什麼特別的事，只是想來求佛。』大師知道他不是普通人，但因為周圍人多，就問：『你能跟大家一起做雜務嗎？』惠能回答說：『我連性命都不顧惜，只要能做雜務就行。』於是就跟大家一起踩碓八個月。大師認為惠能的根基已經成熟，就私下裡把佛法和作為信物的袈裟傳授給他，並讓他離開。後來惠能害怕被人認出來，常常隱居在山林里，有時在新州，有時在韶州，在民間隱居了十七年，也不說法。後來到了海南制心寺，遇到印宗法師在講解《涅槃經》，惠能也在座下。當時印宗問大家：『你們總能看見風吹幡，看到幡在動嗎？』大家說：『看見在動。』有人說看見風在動，有人說看見幡在動，有人說看見是心在動。這樣問來問去，沒有定論。惠能在座下站起來回答法師說：『這都是因為眾人虛妄的心在動。動與不動，不是看見幡在動。佛法的本質是沒有動與不動的。』法師聽了這話，非常驚訝，不知所措，問：『居士從哪裡來？』惠能回答說：『本來就沒有來，現在也沒有去。』法師走下高座，迎接惠能到房間里，詳細地詢問，惠能一一說了自己在東山（指弘忍所在的黃梅東山寺）所學的佛法，以及受到的傳法和信物袈裟。印宗法師見了袈裟，頭面觸地，禮拜惠能的腳，讚歎說：『沒想到座下有這樣的大菩薩！』說完又頂禮，請惠能做和尚，印宗法師自稱弟子，立刻給惠能禪師剃頭，披上袈裟。然後告訴自己的弟子和聽講的門徒說：『太好了！太好了！黃梅忍大師的佛法現在傳到嶺南了，誰知道今天就在這裡呢？』大家問認識嗎，都說不認識。印宗法師說：

【English Translation】 English version: Liu Zhubu and others, along with leading officials and renowned monks from across the country, each claimed to be a 'Great Dragon Elephant' (a metaphor for someone with ability and status), asserting they had grasped the ultimate truth of Buddhism. However, I knew they had not truly understood. Suddenly, a man from Xinzhou, whose secular surname was Lu and given name Huineng, at the age of twenty-two, paid respects to Master Ren (Hongren, the Fifth Patriarch of Zen Buddhism). The Master asked, 'Where do you come from? What brings you here?' Huineng replied, 'I come from Lingnan, and I have no particular purpose, only to seek Buddhahood.' The Master knew he was no ordinary person, but because there were many people around, he asked, 'Can you work with the others?' Huineng replied, 'I do not spare my life; I only wish to work.' So he joined the others in treading the mortar for eight months. The Master considered Huineng's potential to be mature, so he secretly transmitted the Dharma and the robe as a symbol of faith to him, and then told him to leave. Later, Huineng, fearing recognition, often hid in the mountains and forests, sometimes in Xinzhou, sometimes in Shaozhou, living as a layman for seventeen years, without preaching. Later, he arrived at Zhixin Temple in Hainan, where he encountered Dharma Master Yinzong lecturing on the Nirvana Sutra, and Huineng was also in the audience. At that time, Yinzong asked everyone, 'Do you all see the wind blowing the banner, and the banner moving?' The people said, 'We see it moving.' Some said they saw the wind moving, some said they saw the banner moving, some said they saw the mind moving. The questioning went on without resolution. Huineng stood up from his seat and replied to the Dharma Master, 'This is all because the deluded minds of the people are moving. Moving or not moving, it is not seeing the banner moving. The essence of Dharma has no moving or not moving.' The Dharma Master was very surprised upon hearing this, at a loss for what to do, and asked, 'Where does this layman come from?' Huineng replied, 'Originally, there was no coming, and now there is no going.' The Dharma Master descended from his high seat, welcomed Huineng into his room, and inquired in detail. Huineng explained everything he had learned about the Dharma at Dongshan (referring to Dongshan Temple in Huangmei, where Hongren was), as well as the transmission of the Dharma and the robe as a symbol of faith. Dharma Master Yinzong, upon seeing the robe, prostrated himself with his head touching Huineng's feet, and exclaimed, 'I never expected that there would be such a great Bodhisattva among us!' After speaking, he prostrated again and invited Huineng to be the abbot, with Dharma Master Yinzong calling himself a disciple. He immediately shaved Huineng's head and draped the robe over him. Then he told his disciples and the students who were listening to the lectures, 'Excellent! Excellent! The Dharma of Master Ren of Huangmei has now been transmitted to Lingnan. Who knew it would be here today?' Everyone asked if they recognized him, and they all said they did not. Dharma Master Yinzong said,

吾所說法猶如瓦礫。今有能禪師。傳忍大師法。喻如真金深不思議。印宗法師領諸徒眾。頂禮能禪師足。恐人疑。及請所傳信袈裟。示眾人。並自身受菩薩戒。印宗師共大眾送。能禪師歸漕溪。接引群品。廣開禪法。天下知聞漕溪法最不思議。后時大周立則天即位。敬重佛法。至長壽元年。敕天下諸州。各置大云寺。二月二十日。敕使天冠郎中張昌期。往韶州漕溪。請能禪師。能禪師託病不去。則天后至萬歲通天元年。使往再請能禪師能禪師。既不來。請上代達摩祖師傳信袈裟。朕于內道場供養。能禪師依請即擎達摩祖師傳信袈裟與敕使。回得信袈裟。則天見得傳信袈裟來甚喜悅。于內道場供養。萬歲通天二年七月。則天敕天冠郎中張昌期。往資州得純寺。請詵禪師。詵禪師授請赴京內道場供養。至久待年。使荊州玉泉寺請秀禪師。安州受山寺請玄跡禪師。隨州大云寺請玄約禪師。洛州嵩山會善寺請老安禪師。則天內道場供養。則天本請大德。緣西國有三藏婆羅門。則天常偏敬重。釰南智詵禪師當有疾。思念歸鄉。為關山阻遠。心有少憂。其邪通婆羅門云。彼與此何殊。禪師何得思鄉。智詵答。三藏何以知之。答云。禪師但試舉意看無有不知者。詵有云。去也。看相身著俗人衣裳于西市曹門看望。其三藏云。大德僧人

【現代漢語翻譯】現代漢語譯本：我所說的法，就像瓦礫一樣粗糙。現在有慧能禪師（Huineng, the Sixth Patriarch），他所傳的忍大師（弘忍大師，Daman Hongren）的法，就像真金一樣珍貴，深奧不可思議。印宗法師（Yinzong）帶領他的弟子們，頂禮慧能禪師的腳。因為恐怕人們懷疑，所以請慧能禪師展示他所傳的信物袈裟給眾人看，並且自己也受了菩薩戒。印宗法師和大眾一起送慧能禪師回到漕溪（Caoxi）。慧能禪師接引各種人，廣泛地弘揚禪法，天下都知道漕溪的禪法最不可思議。後來，大周朝建立，武則天（Wu Zetian）即位，她非常敬重佛法。到長壽元年，她下令天下各州都建立大云寺。二月二十日，她派遣敕使天冠郎中張昌期（Zhang Changqi）前往韶州漕溪，迎請慧能禪師。慧能禪師託病不去。武則天后來到萬歲通天元年，再次派遣使者迎請慧能禪師。慧能禪師既然不來，就請他把上代達摩祖師（Bodhidharma）傳下來的信物袈裟獻上，朕要在內道場供養。慧能禪師按照她的請求，就拿著達摩祖師傳下來的信物袈裟交給敕使。敕使帶著信物袈裟回去后，武則天見到傳信袈裟非常高興，在內道場供養。萬歲通天二年七月，武則天下令天冠郎中張昌期前往資州得純寺，迎請智詵禪師（Zhishen）。智詵禪師接受邀請，前往京城內道場供養。過了很久，又派人到荊州玉泉寺迎請神秀禪師（Shenxiu），到安州受山寺迎請玄跡禪師（Xuanji），到隨州大云寺迎請玄約禪師（Xuanyue），到洛州嵩山會善寺迎請老安禪師（Laoan）。武則天都在內道場供養他們。武則天本來是迎請有德行的高僧，因為西國有三藏婆羅門（Tripitaka Brahmin），武則天常常特別敬重他。劍南的智詵禪師當時生病了，思念家鄉，因為關山阻隔遙遠，心中有些憂愁。那個有邪通的婆羅門說：『這裡和那裡有什麼區別？禪師為什麼會思念家鄉？』智詵回答說：『三藏怎麼知道的？』婆羅門回答說：『禪師只要稍微動一下念頭，沒有我不知道的。』智詵於是想：『我走了。』看到自己的身體穿著俗人的衣裳，在西市曹門那裡張望。那個三藏說：『大德僧人！』

【English Translation】 English version: My teachings are like rubble. Now there is Chan Master Huineng (Huineng, the Sixth Patriarch), who transmits the Dharma of Master Ren (Daman Hongren), which is like true gold, profound and inconceivable. Dharma Master Yinzong (Yinzong), leading his disciples, prostrated at the feet of Chan Master Huineng. Fearing that people would doubt, he requested Chan Master Huineng to show the robe of faith he had received to the assembly, and he himself received the Bodhisattva precepts. Dharma Master Yinzong and the assembly escorted Chan Master Huineng back to Caoxi. Chan Master Huineng received all kinds of people and widely propagated the Chan Dharma, and the world knew that the Chan Dharma of Caoxi was the most inconceivable. Later, the Great Zhou Dynasty was established, and Empress Wu Zetian (Wu Zetian) ascended the throne, deeply respecting the Buddha Dharma. In the first year of Changshou, she ordered all the states in the land to establish Great Cloud Temples. On the twentieth day of the second month, she sent the imperial envoy Zhang Changqi (Zhang Changqi) of the Tianguan Secretariat to Caoxi in Shaozhou to invite Chan Master Huineng. Chan Master Huineng declined to go, feigning illness. Later, in the first year of Wansui Tongtian, Empress Wu Zetian sent an envoy again to invite Chan Master Huineng. Since Chan Master Huineng would not come, she requested him to present the robe of faith transmitted from the ancestral teacher Bodhidharma (Bodhidharma), which she would enshrine in the inner sanctuary. Chan Master Huineng, according to her request, held up the robe of faith transmitted from the ancestral teacher Bodhidharma and gave it to the imperial envoy. After the imperial envoy returned with the robe of faith, Empress Wu Zetian was very pleased to see it and enshrined it in the inner sanctuary. In the second year of Wansui Tongtian, in the seventh month, Empress Wu Zetian ordered Zhang Changqi of the Tianguan Secretariat to go to Dechun Temple in Zizhou to invite Chan Master Zhishen (Zhishen). Chan Master Zhishen accepted the invitation and went to the inner sanctuary in the capital to be venerated. After a long time, she sent someone to Yiquan Temple in Jingzhou to invite Chan Master Shenxiu (Shenxiu), to Shoushan Temple in Anzhou to invite Chan Master Xuanji (Xuanji), to Dayun Temple in Suizhou to invite Chan Master Xuanyue (Xuanyue), and to Huishan Temple in Songshan, Luozhou, to invite Chan Master Laoan (Laoan). Empress Wu Zetian venerated them all in the inner sanctuary. Empress Wu Zetian originally invited virtuous monks, because there was a Tripitaka Brahmin (Tripitaka Brahmin) from the Western Regions whom Empress Wu Zetian often particularly respected. At that time, Chan Master Zhishen of Jiannan was ill and missed his hometown, and because the mountains and passes were far away and obstructed, he felt a little worried. That Brahmin with psychic powers said, 'What is the difference between here and there? Why does the Chan Master miss his hometown?' Zhishen replied, 'How does the Tripitaka know?' The Brahmin replied, 'As long as the Chan Master has a slight thought, there is nothing I do not know.' Zhishen then thought, 'I am leaving.' He saw his body wearing secular clothes, looking around at the Cao Gate in the West Market. That Tripitaka said, 'Virtuous monk!'

何得著俗衣市中而看。詵又云。好看去也。相身往禪定寺佛圖相輪上立。三藏又云。僧人何得登高而立。詵云。赭回好好更看去也。即當處依法想念不生。其三藏於三界內尋看竟不可得。三藏婆羅門遂生敬仰。頂禮詵足。白和上言。不知唐國有大佛法。今自責身心懺悔。則天見三藏歸依詵禪師。則天咨問諸大德。和上等有欲否。神秀玄約老安玄跡等皆言無慾。則天問詵禪師。和上有欲否。詵禪師恐不放歸順則天意。答有欲。則天又問云。何得有欲。詵答曰。生則有欲。不生則無慾。則天言下悟。又見三藏歸依詵和上。則天倍加敬重。詵禪師因便奏請歸鄉。敕賜新翻花嚴經一部。彌勒繡像及幡花等。及將達摩祖師信袈裟。則天云。能禪師不來。此代袈裟亦奉上和上。將歸故鄉永為供養。則天至景龍元年十一月。又使內侍將軍薜蕳至曹溪能禪師所。宣口敕云。將上代信袈裟奉上詵禪師。將受持供養。今別將摩納袈裟一領。及絹五百疋充乳藥供養。

資州德純寺智詵禪師。俗姓周。汝南人也。隨官至蜀。年十歲常好釋教。不食薰莘。志操高標。不為童戲。年十三。辭親入道場。初事玄奘法師學經論。后聞雙峰山忍大師。便辭去玄奘法師。舍經論。遂于憑茂山投忍大師。云。汝兼有文字性。后歸資州德純寺。化道眾生。

【現代漢語翻譯】現代漢語譯本『為何穿著俗家衣服在市場中觀看？』智詵（Zhi Shen）又說：『好看才去看啊。』於是他顯現身形，站在禪定寺佛塔的相輪之上。三藏（Sanzang，指玄奘）又問：『僧人為何能登高站立？』智詵說：『赭回（Zhehui）好好地再看一看。』當下依法想念不生。那三藏在三界之內尋找，最終不可得。三藏婆羅門於是心生敬仰，頂禮智詵的腳。稟告和尚說：『不知唐國有大法。如今自責身心懺悔。』則天（Zetian，指武則天）見三藏歸依智詵禪師，便問諸位大德：『和尚等有何所求嗎？』神秀（Shenxiu）、玄約（Xuanyue）、老安（Laoan）、玄跡（Xuanji）等都說沒有所求。則天問智詵禪師：『和上有何所求嗎？』智詵禪師恐怕不被允許返回家鄉，便順著則天的意思回答說『有所求』。則天又問：『為何有所求？』智詵回答說：『生則有欲，不生則無慾。』則天聽后當下領悟。又見三藏歸依智詵和尚，則天更加敬重。智詵禪師因此奏請返回家鄉。則天敕賜新翻譯的《華嚴經》一部，彌勒菩薩繡像以及幡花等，並將達摩祖師的信物袈裟賜予他。則天說：『能禪師（Neng Chanshi，指慧能）不來，這件袈裟也奉獻給和上，帶回故鄉永遠供養。』則天在景龍元年十一月，又派遣內侍將軍薛蕳（Xue Jian）前往曹溪慧能禪師處，宣讀口頭敕令說：『將上代信物袈裟奉獻給智詵禪師，讓他受持供養。現在另外賜予摩納袈裟一領，以及絹五百匹，充作乳藥供養。』資州德純寺的智詵禪師，俗姓周，是汝南人。隨官員來到蜀地。十歲時就非常喜歡佛教，不吃葷腥，志向高遠，不參與兒童遊戲。十三歲時，辭別父母進入道場。起初跟隨玄奘法師學習經論，後來聽聞雙峰山忍大師（Ren Dashi，指弘忍），便辭別玄奘法師，捨棄經論，於是前往憑茂山投奔忍大師。忍大師說：『你兼有文字的才能。』後來返回資州德純寺，教化眾生。

【English Translation】 English version 『Why are you wearing secular clothes and watching in the market?』 Zhi Shen (Zhi Shen) said again, 『It's because it's good to look at that I go to see.』 Then he manifested his body and stood on the finial of the pagoda at Chanding Temple. Sanzang (Sanzang, referring to Xuanzang) then asked, 『Why can a monk stand so high?』 Zhi Shen said, 『Zhehui (Zhehui), take a good look again.』 At that moment, thoughts based on the Dharma did not arise. That Sanzang searched within the Three Realms, but ultimately could not find him. The Sanzang Brahmin then developed reverence and prostrated at Zhi Shen's feet, reporting to the Abbot, 『I did not know that the Tang Dynasty had great Dharma. Now I blame myself and repent with body and mind.』 Zetian (Zetian, referring to Empress Wu Zetian) saw that Sanzang had taken refuge in Chan Master Zhi Shen, so she asked the great virtues, 『Do the abbots have any desires?』 Shenxiu (Shenxiu), Xuanyue (Xuanyue), Laoan (Laoan), Xuanji (Xuanji) and others all said they had no desires. Zetian asked Chan Master Zhi Shen, 『Does the Abbot have any desires?』 Chan Master Zhi Shen, fearing that he would not be allowed to return to his hometown, followed Zetian's meaning and replied, 『I have desires.』 Zetian then asked, 『Why do you have desires?』 Zhi Shen replied, 『If there is birth, there are desires; if there is no birth, there are no desires.』 Zetian understood immediately upon hearing this. Seeing that Sanzang had taken refuge in Abbot Zhi Shen, Zetian became even more respectful. Chan Master Zhi Shen then requested to return to his hometown. Zetian issued an imperial decree to bestow a newly translated Avatamsaka Sutra, an embroidered image of Maitreya Bodhisattva, banners, flowers, etc., and also bestowed the robe that was a token of faith from Patriarch Bodhidharma. Zetian said, 『Since Chan Master Neng (Neng Chanshi, referring to Huineng) is not coming, this robe is also offered to the Abbot to take back to his hometown for eternal veneration.』 In the eleventh month of the first year of Jinglong, Zetian again sent the inner attendant General Xue Jian (Xue Jian) to Chan Master Huineng in Caoqi, proclaiming an oral decree saying, 『Offer the robe of faith from the previous generation to Chan Master Zhi Shen, so that he may receive and venerate it. Now, another Manas robe and five hundred bolts of silk are specially bestowed as offerings for milk medicine.』 Chan Master Zhi Shen of Dechun Temple in Zizhou, whose secular surname was Zhou, was a native of Runan. He came to Shu following an official. At the age of ten, he was very fond of Buddhism, did not eat pungent foods, had high aspirations, and did not participate in children's games. At the age of thirteen, he bid farewell to his parents and entered the monastery. Initially, he followed Dharma Master Xuanzang to study sutras and treatises. Later, upon hearing of Master Ren (Ren Dashi, referring to Hongren) of Shuangfeng Mountain, he bid farewell to Dharma Master Xuanzang, abandoned the sutras and treatises, and went to Pingmao Mountain to take refuge in Master Ren. Master Ren said, 『You have both literary talent.』 Later, he returned to Dechun Temple in Zizhou to teach and transform sentient beings.

造虛融觀三卷。緣起一卷。般若心疏一卷。后至萬歲通天二年七月。則天敕天冠郎中張昌期于德純寺請。遂赴西京。后因疾進奏表。卻歸德純寺。首尾三十餘年。化道眾生。長安二年六日。命處寂扶侍吾。遂付袈裟云。此衣是達摩祖師所傳袈裟。則天賜吾。吾今付汝。善自保愛。至其年七月六日夜。奄然坐化。時年九十四。

處寂禪師。綿州浮城縣人也。俗姓唐。家代好儒。常習詩禮。有分義孝行。年十歲。父亡。嘆曰。天地既無。我聞佛法不可思議。拔生死苦。乃投詵和上。詵和上問。汝何來。答云。故投和上。和上知非常人。當赴京日。遂擔大師至京。一肩不移。身長八尺。神情稟然。于眾獨見其首。見者欽貴。后還歸居資州德純寺。化道眾生二十餘年。后至開元二十年四月。密遣家人王锽喚海東無相禪師。付囑法及信袈裟云。此衣是達摩祖師衣。則天賜詵和上。和上與吾。吾轉付汝。善自保愛。覓好山住去。后至其年五月二十七日。告諸門徒。吾不久住。至夜半子時。奄然坐化。處寂大師時年六十八。

釰南城都府凈泉寺無相禪師。俗姓金。新羅王之族。家代海東。昔在本國。有季妹。初下聞禮娉授刀割面誓言志歸真。和上見而嘆曰。女子柔弱。猶聞雅操。丈夫剛強。我豈無心。遂削髮辭親。浮海

【現代漢語翻譯】現代漢語譯本：《造虛融觀》三卷，《緣起》一卷，《般若心疏》一卷。後來到了萬歲通天二年七月，則天皇帝敕令天冠郎中張昌期在德純寺迎請（某位大師）。於是前往西京（長安）。後來因為生病上表請求返回，回到德純寺。前後三十多年，教化眾生。長安二年六日，命令處寂（禪師）扶侍我，於是交付袈裟說：『這件衣服是達摩祖師所傳的袈裟，則天皇帝賜給我的，我現在交付給你，好好地保護愛惜。』到了那年七月六日夜裡，安詳地坐化，當時年齡九十四歲。

處寂禪師，綿州浮城縣人。俗姓唐。世代都是儒生，經常學習詩書禮儀，有情義孝行。十歲時，父親去世，感嘆道：『天地既然虛無，我聽說佛法不可思議，能夠拔除生死痛苦。』於是投奔詵和上。詵和上問：『你從哪裡來？』回答說：『特來投奔和上。』和上知道他不是平常人。將要前往京城時，於是用肩膀挑著大師到京城，一肩不換。身高八尺，神情氣度非凡，在眾人中唯獨他的頭能被看見。見到的人都欽佩尊重。後來返回居住在資州德純寺，教化眾生二十多年。後來到了開元二十年四月，秘密派遣家人王锽召喚海東無相禪師，交付囑託佛法以及信物袈裟說：『這件衣服是達摩祖師的衣服，則天皇帝賜給詵和上，詵和上又給了我，我再轉交給你，好好地保護愛惜。找個好山隱居去吧。』後來到了那年五月二十七日，告訴眾門徒：『我不會長久住世了。』到了半夜子時，安詳地坐化。處寂大師當時年齡六十八歲。

釰南城都府凈泉寺無相禪師，俗姓金，是新羅國王族。世代居住在海東。以前在本國，有個季妹。起初下山聽聞禮法，用刀割面發誓立志歸於真道。和上見了感嘆道：『女子柔弱，尚且聽聞高雅的節操，大丈夫剛強，難道我就沒有這個心嗎？』於是剃髮辭別親人，乘船渡海。

【English Translation】 English version: 《Zao Xu Rong Guan》 (Treatise on Creating Illusion and Integrating Observation) in three volumes, 《Yuan Qi》 (On Dependent Origination) in one volume, 《Ban Ruo Xin Shu》 (Commentary on the Heart Sutra) in one volume. Later, in the seventh month of the second year of the Wansui Tongtian era, Empress Zetian (Empress Wu Zetian) ordered Zhang Changqi, the Tian Guan Langzhong (official title), to invite (a certain master) at Dechun Temple. Thus, he went to Xijing (Chang'an). Later, due to illness, he submitted a memorial requesting to return and went back to Dechun Temple. For more than thirty years, he transformed and guided sentient beings. On the sixth day of the second year of the Chang'an era, he ordered Chuji (Chan Master) to assist him, and then handed over the kasaya (Buddhist robe), saying: 'This robe is the kasaya transmitted by Bodhidharma (the first patriarch of Zen Buddhism), which Empress Zetian bestowed upon me. I now hand it over to you. Take good care of it.' On the night of the sixth day of the seventh month of that year, he passed away peacefully in a seated posture. He was ninety-four years old at the time.

Chan Master Chuji, was from Fucheng County, Mianzhou. His secular surname was Tang. His family were Confucian scholars for generations, and he often studied poetry and rites. He had a sense of righteousness and filial piety. When he was ten years old, his father died, and he lamented: 'Since heaven and earth are empty, I have heard that the Buddha-dharma is inconceivable and can eradicate the suffering of birth and death.' Therefore, he went to Venerable Shen. Venerable Shen asked: 'Where do you come from?' He replied: 'I have come specifically to seek refuge with you.' Venerable Shen knew that he was no ordinary person. When he was about to go to the capital, he carried the master to the capital on his shoulders, without shifting the burden from one shoulder to the other. He was eight feet tall, and his demeanor was extraordinary. Among the crowd, only his head could be seen. Those who saw him admired and respected him. Later, he returned to live in Dechun Temple in Zizhou, transforming and guiding sentient beings for more than twenty years. Later, in the fourth month of the twentieth year of the Kaiyuan era, he secretly sent his family member Wang Huang to summon Chan Master Wuxiang from Haidong (Korea), entrusting him with the Dharma and the kasaya as a token, saying: 'This robe is the robe of Bodhidharma, which Empress Zetian bestowed upon Venerable Shen, and Venerable Shen gave it to me, and I now pass it on to you. Take good care of it. Find a good mountain to live in.' Later, on the twenty-seventh day of the fifth month of that year, he told his disciples: 'I will not live long.' At midnight, he passed away peacefully in a seated posture. Chan Master Chuji was sixty-eight years old at the time.

Chan Master Wuxiang of Jingquan Temple in Jiannan Chengdu Prefecture, his secular surname was Jin, was from the royal family of Silla (ancient Korean kingdom). His family had lived in Haidong for generations. Formerly, in his home country, he had a younger sister. Initially, upon hearing the teachings, she cut her face with a knife and vowed to devote herself to the truth. The Venerable, upon seeing this, sighed and said: 'Even a weak woman has heard of noble principles, and a strong man, how can I not have this aspiration?' Therefore, he shaved his head and bid farewell to his relatives, and sailed across the sea.

西渡。乃至唐國。尋師訪道。周遊涉歷。乃到資州德純寺。禮唐和上。和上有疾。遂不出見。便然一指為燈。供養唐和上。唐和上知其非常人。便留左右二年。后居天谷山。卻至德純寺。唐和上遣家人王锽。密付袈裟信衣。此衣是達摩祖師傳衣。則天賜與詵和上。詵和上與吾。吾今付囑汝。金和上得付法及信衣。遂居谷山石巖下。草衣節食。食盡餐土。感猛獸衛護。后章仇大夫請開禪法。居凈泉寺。化道眾生。經二十餘年。后至寶應元年五月十五日。忽憶白崖山無住禪師。吾有疾計。此合來看吾。數度無住禪師何為不來。吾將年邁。使工人薰璇將吾信衣及余衣一十七事。密送與無住禪師。善自保愛。未是出山時。更待三五年。聞太平即出。遙付囑訖。至五月十九日。命弟子。與吾取新凈衣。吾欲沐浴。至夜半子時。儼然坐化。是時日月無光。天地變白。法幢摧折。禪河枯涸。眾生失望。學道者無依。大師時年七十九。金和上每年十二月正月。與四眾百千萬人受緣嚴設道場處。高座說法。先教引聲唸佛盡一氣念。絕聲停念訖云。無憶無念莫妄。無憶是戒。無念是定。莫妄是惠。此三句語即是總持門。又云。念不起猶如鏡面能照萬像。念起猶如鏡背即不能照見。又云。須分明知起知滅。此不間斷。即是見佛。譬如二人同行

【現代漢語翻譯】現代漢語譯本：西渡，乃至唐國（今中國）。四處尋訪名師，探求真理，歷經各地。最終到達資州（今四川資中縣）的德純寺，想要拜見唐和上（一位德高望重的僧人）。但唐和上當時生病，沒有出來相見。於是，金和上燃點自己的一根手指作為燈火，供養唐和上。唐和上知道他不是普通人，便留他在身邊住了兩年。後來，金和上居住在天谷山。之後又回到德純寺，唐和上派遣家人王锽，秘密地將袈裟和信衣交給他。這件信衣是達摩祖師（Bodhidharma）傳下來的衣缽，武則天（則天指武則天）賜給了詵和上。詵和上又傳給了我，我現在把它託付給你。金和上得到傳法和信衣后，便居住在谷山石巖下，身穿草衣，節約食物，食物吃盡了就吃泥土。感動了猛獸前來守護。後來，章仇大夫（官名）請求他開講禪法，於是他居住在凈泉寺，教化眾生，經歷了二十多年。到了寶應元年（762年）五月十五日，忽然想起了白崖山（山名）的無住禪師（禪師名）。我估計自己有病，應該讓他來看我。多次想無住禪師為什麼還不來。我將要老了，讓工人薰璇將我的信衣和其餘的十七件衣物，秘密地送給無住禪師。要好好地保護愛惜它們，現在還不是出山的時候，再等待三五年，聽到天下太平的訊息就出來。遙遠地囑咐完畢。到了五月十九日，命令弟子，給我取來新的乾淨的衣服，我要沐浴。到了半夜子時，安詳地坐化圓寂。當時日月無光，天地變白，法幢（佛教的象徵）摧折，禪河（比喻禪法）枯竭，眾生感到失望，學道的人失去了依靠。大師當時的年齡是七十九歲。金和上每年十二月和正月，與四眾弟子（比丘、比丘尼、優婆塞、優婆夷）和成千上萬的人，接受佛緣，莊嚴地設立道場，在高座上說法。先教大家引聲唸佛，盡一口氣唸完，聲音停止念頭也停止，然後說：『無憶無念莫妄。』無憶是戒（戒律），無念是定（禪定），莫妄是惠（智慧）。這三句話就是總持門（修行的總綱）。又說：『念頭不生起，就像鏡面一樣，能夠照見萬物。念頭生起，就像鏡子的背面一樣，就不能照見。』又說：『必須分明地知道念頭的生起和滅去，這樣不間斷，就是見佛。』譬如兩個人同行。

【English Translation】 English version: Crossing westward, even to Tang Kingdom (ancient China). Seeking teachers and inquiring about the Way, traveling and experiencing various places. Eventually arriving at Dechun Temple in Zizhou (now Zizhong County, Sichuan), intending to pay respects to Tang Heshang (a highly virtuous monk). However, Tang Heshang was ill at the time and did not come out to meet him. Therefore, Jin Heshang burned one of his fingers as a lamp to offer to Tang Heshang. Tang Heshang knew that he was no ordinary person, so he kept him by his side for two years. Later, Jin Heshang resided in Tian Gu Mountain. Afterwards, he returned to Dechun Temple, and Tang Heshang sent his family member Wang Huang to secretly give him the kasaya (袈裟, monastic robe) and the robe of faith. This robe of faith was the robe passed down by Bodhidharma (達摩祖師), which Empress Wu Zetian (則天) had bestowed upon Shen Heshang. Shen Heshang then passed it on to me, and now I entrust it to you. After Jin Heshang received the Dharma transmission and the robe of faith, he resided under a stone cliff in Gu Mountain, wearing grass clothing and economizing on food, eating soil when food ran out. He moved fierce beasts to protect him. Later, Grand Minister Zhang Qiu (章仇大夫, official title) requested him to preach the Dharma of Chan (禪, Zen), so he resided in Jingquan Temple, teaching and transforming sentient beings for more than twenty years. In the first year of Baoying (762 AD), on the fifteenth day of the fifth month, he suddenly remembered Chan Master Wuzhu (無住禪師, Chan master's name) of Baiya Mountain (白崖山, mountain name). I estimate that I am ill and should have him come to see me. Many times I have wondered why Chan Master Wuzhu has not yet come. I am growing old, so I will have the worker Xun Xuan secretly send my robe of faith and the remaining seventeen items of clothing to Chan Master Wuzhu. You must protect and cherish them well. Now is not the time to leave the mountain; wait another three to five years, and when you hear news of peace in the world, then come out. Having finished these remote instructions, on the nineteenth day of the fifth month, he ordered his disciples to bring him new, clean clothes, as he wished to bathe. At midnight, he peacefully passed away in seated meditation. At that time, the sun and moon lost their light, heaven and earth turned white, the Dharma banner (法幢, symbol of Buddhism) was broken, the Chan River (禪河, metaphor for Chan Dharma) dried up, sentient beings felt disappointed, and those who studied the Way lost their reliance. The master was seventy-nine years old at the time. Every year in December and January, Jin Heshang would gather with the fourfold assembly (比丘, Bhikshu (monks), 比丘尼, Bhikshuni (nuns), 優婆塞, Upasaka (male lay devotees), 優婆夷, Upasika (female lay devotees)) and hundreds of thousands of people to receive the Buddhist connection, solemnly establishing a Dharma assembly, preaching the Dharma from a high seat. First, he would teach everyone to raise their voices and recite the Buddha's name, reciting it in one breath until the end, and when the sound stopped, the thought also stopped, and then he would say: 'No remembering, no thought, no delusion (無憶無念莫妄).' No remembering is sila (戒, precepts), no thought is samadhi (定, concentration), no delusion is prajna (惠, wisdom). These three sentences are the total-holding gate (總持門, the essence of practice). He also said: 'When thoughts do not arise, it is like a mirror surface, able to reflect all things. When thoughts arise, it is like the back of a mirror, unable to reflect.' He also said: 'You must clearly know the arising and ceasing of thoughts, and if you do this without interruption, you will see the Buddha.' It is like two people walking together.

俱至他國。其父將書教誨。一人得書尋讀已畢。順其父教不行非法。一人得書尋讀已畢。不依教示熾行諸惡。一切眾生依無念者。是孝順之子。著文字者。是不孝之子。又云。譬如有人醉酒而臥。其母來喚。欲令還家。其子為醉迷亂。惡罵其母。一切眾生無明酒醉。不信自身見性成佛。又起信論云。心真如門心生滅門。無念即是真如門。有念即生滅門。又云。無明頭出。般若頭沒。無明頭沒。波般若頭出。又引涅槃經云。家犬野鹿。家犬喻妄相。野鹿喻佛性。又云。綾本來是絲。無明文字。巧兒織成。乃有文字。后折卻還是本然絲。絲喻佛性。文字喻妄相。又云。水不離波。波不離水。波喻妄念。水喻佛性。又云。擔麻人轉逢銀所。一人舍麻取銀。餘人言。我擔麻已定。終不能棄麻取銀。又至金所。棄銀取金。諸人云。我擔麻已定。我終不棄麻取金。金喻涅槃。麻喻生死。又云。我此三句語。是達摩祖師本傳教法。不言是詵和上唐和上所說。又言。許弟子有勝師之義。緣詵唐二和上不說了教。曲承信衣。金和上所以不引詵唐二和上說處。每常座下教戒真言。我達摩祖師所傳。此三句語是總持門。念不起是戒門。念不起是定門。念不起惠門。無念即是戒定惠具足。過去未來現在恒沙諸佛皆從此門入。若更有別門。無有是

【現代漢語翻譯】現代漢語譯本一同前往其他國家。他們的父親將書本教導他們。其中一人得到書本后閱讀完畢，遵循父親的教誨，不做非法之事。另一人得到書本后閱讀完畢，不依照教誨，反而熾盛地做各種惡事。一切眾生依靠無念（wu nian，不生起念頭）的狀態，就是孝順的兒子。執著于文字的人，是不孝順的兒子。又說，譬如有人喝醉酒而睡著，他的母親來叫他，想讓他回家。這個兒子因為醉酒而迷亂，惡語謾罵他的母親。一切眾生被無明（wu ming，ignorance）之酒所迷惑，不相信自身見性成佛。又《起信論》中說，心真如門（xin zhen ru men，the gate of Suchness of Mind），心生滅門（xin sheng mie men，the gate of birth and death of Mind）。無念就是真如門，有念就是生滅門。又說，無明之頭出現，般若（ban ruo，wisdom）之頭就隱沒；無明之頭隱沒，般若之頭就出現。又引用《涅槃經》說，家犬和野鹿，家犬比喻妄相（wang xiang，illusory appearances），野鹿比喻佛性（fo xing，Buddha-nature）。又說，綾本來是絲，無明文字，被巧匠織成，才有了文字。後來拆解開來，還是本來的絲。絲比喻佛性，文字比喻妄相。又說，水不離波，波不離水。波比喻妄念（wang nian，deluded thoughts），水比喻佛性。又說，挑著麻的人，轉而遇到了銀礦。一人捨棄麻而取銀，其餘的人說，我挑麻已經習慣了，終究不能捨棄麻而取銀。又到了金礦，（這人）捨棄銀而取金，眾人說，我挑麻已經習慣了，我終究不能捨棄麻而取金。金比喻涅槃（nie pan，nirvana），麻比喻生死（sheng si，birth and death）。又說，我這三句話，是達摩祖師（Da Mo zu shi，Bodhidharma）本來傳授的教法，不是詵和上（Shen he shang）和唐和上（Tang he shang）所說的。又說，允許弟子有勝過老師的道理，因為詵和上和唐和上沒有說了義之教，只是曲意奉承信衣。金和上（Jin he shang）所以不引用詵和上和唐和上所說之處，常常在座下教誡真言。我達摩祖師所傳，這三句話是總持門（zong chi men，dharani door）。念不起是戒門（jie men，precepts door），念不起是定門（ding men，samadhi door），念不起是慧門（hui men，wisdom door）。無念就是戒定慧具足。過去、未來、現在，如恒河沙數般的諸佛，都是從此門入。如果還有別的門，那是不可能的。

【English Translation】 English version They went together to other countries. Their father taught them from books. One of them, having received the book and read it, followed his father's teachings and did not commit unlawful acts. The other, having received the book and read it, did not follow the teachings but instead vigorously engaged in all kinds of evil. All sentient beings who rely on the state of no-thought (wu nian, absence of arising thoughts) are filial sons. Those who cling to words are unfilial sons. It is also said, for example, if someone is drunk and asleep, his mother comes to call him, wanting him to return home. The son, being confused by drunkenness, curses his mother with harsh words. All sentient beings are intoxicated by the wine of ignorance (wu ming, ignorance), and do not believe that they can realize their own nature and become Buddhas. Furthermore, the Awakening of Faith says, the Suchness-gate of Mind (xin zhen ru men, the gate of Suchness of Mind), the birth-and-death gate of Mind (xin sheng mie men, the gate of birth and death of Mind). No-thought is the Suchness-gate, and thought is the birth-and-death gate. It is also said, when the head of ignorance appears, the head of prajna (ban ruo, wisdom) disappears; when the head of ignorance disappears, the head of prajna appears. It also quotes the Nirvana Sutra, saying, the house dog and the wild deer; the house dog is a metaphor for illusory appearances (wang xiang, illusory appearances), and the wild deer is a metaphor for Buddha-nature (fo xing, Buddha-nature). It is also said, damask silk is originally silk, but with the words of ignorance, skillfully woven by artisans, words come into being. Later, when it is taken apart, it is still the original silk. Silk is a metaphor for Buddha-nature, and words are a metaphor for illusory appearances. It is also said, water is inseparable from waves, and waves are inseparable from water. Waves are a metaphor for deluded thoughts (wang nian, deluded thoughts), and water is a metaphor for Buddha-nature. It is also said, a person carrying hemp meets a silver mine. One person abandons the hemp and takes the silver, while the others say, 'I am used to carrying hemp, and I cannot abandon the hemp and take the silver.' Then they arrive at a gold mine, (and this person) abandons the silver and takes the gold, and the others say, 'I am used to carrying hemp, and I cannot abandon the hemp and take the gold.' Gold is a metaphor for nirvana (nie pan, nirvana), and hemp is a metaphor for birth and death (sheng si, birth and death). It is also said, these three sentences of mine are the teachings originally transmitted by Bodhidharma (Da Mo zu shi, Bodhidharma), and were not spoken by Master Shen (Shen he shang) and Master Tang (Tang he shang). It is also said that disciples are allowed to surpass their teachers, because Master Shen and Master Tang did not speak the ultimate teachings, but only flattered the robe of faith. Master Jin (Jin he shang) therefore does not quote the words of Master Shen and Master Tang, but always teaches the true words beneath the seat. What my Bodhidharma transmitted, these three sentences are the dharani door (zong chi men, dharani door). No arising of thought is the precepts door (jie men, precepts door), no arising of thought is the samadhi door (ding men, samadhi door), and no arising of thought is the wisdom door (hui men, wisdom door). No-thought is the complete fulfillment of precepts, samadhi, and wisdom. All Buddhas of the past, future, and present, as numerous as the sands of the Ganges, have entered through this door. If there is another door, it is impossible.

處。東京荷澤寺神會和上每月作檀場。為人說法。破清凈禪。立如來禪。立知見立言說。為戒定惠。不破言說云。正說之時即是戒。正說之時即是定。正說之時即是惠。說無念法立見性。開元中滑臺寺為天下學道者定其宗旨。會和上云。更有一人說。會終不敢說。為會和上不得信袈裟。天寶八載中。洛州荷澤寺亦定宗旨。被崇遠法師問。禪師於三賢十聖修行。證何地位。會答曰。涅槃經云。南無純陀。南無純陀。身同凡夫。心同佛心。會和上卻問遠法師。講涅槃經來得幾遍。遠法師答。三十餘遍。又問。法師見佛性否。法師答不見。會和上云。師子吼品云。若人不見佛性。即不合講涅槃經。若見佛性。即合講涅槃經。遠法師問和上見否。會答見。又問。云何為見。複眼見。耳鼻等見。會答。見無爾許多。見只沒見。又問。見等純陀否。會答。比量見。比于純陀。量等純陀不敢定斷。又被遠法師問。禪師上代袈裟傳否。會答傳。若不傳時。法有斷絕。又問。禪師得不。答不在會處。法師又問。誰得此袈裟。會答。有一人得。已得自應知。此人若說法時。正法流行。邪法自滅。為佛法事大所以隱而未出。會和上在荊府時。有西國人迦葉賢者安樹提等二十餘人。向和上說法處問。上代信袈裟和上得否。答不在會處。卻問。賢

【現代漢語翻譯】現代漢語譯本：處。（地點）東京荷澤寺的神會和尚每月設立壇場，為人說法，破斥清凈禪，提倡如來禪，強調知見和言說，並認為戒、定、慧就在言說之中。他不否定言說，認為『正說之時即是戒，正說之時即是定，正說之時即是慧』。他宣說無念之法，提倡見性。開元年間，在滑臺寺為天下學道之人確定宗旨。神會和尚說：『如果還有人說（這個宗旨），我（神會）始終不敢說。』因為神會和尚沒有得到信物袈裟。天寶八載，洛州荷澤寺也確定宗旨。被崇遠法師問：『禪師您在三賢十聖的修行中，證得什麼地位？』神會回答說：『《涅槃經》云：南無純陀（一位在家菩薩的名字），南無純陀，身同凡夫，心同佛心。』神會和尚反問遠法師：『講《涅槃經》來了多少遍？』遠法師回答：『三十餘遍。』又問：『法師您見佛性了嗎？』法師答：『不見。』神會和尚說：『《師子吼品》云：若人不見佛性，即不合講《涅槃經》。若見佛性，即合講《涅槃經》。』遠法師問和尚見了嗎？神會答：『見。』又問：『云何為見？是複眼見，還是耳鼻等見？』神會答：『見沒有那麼多（方式），見只是沒見。』又問：『見等同純陀嗎？』神會答：『比量見，比于純陀，量等純陀不敢定斷。』又被遠法師問：『禪師上代袈裟傳了嗎？』神會答：『傳了。若不傳時，法有斷絕。』又問：『禪師得到（袈裟）了嗎？』答：『不在我（神會）這裡。』法師又問：『誰得到此袈裟？』神會答：『有一個人得到。已得自應知。此人若說法時，正法流行，邪法自滅。因為佛法事大，所以隱而未出。』神會和尚在荊府時，有西國人迦葉賢者、安樹提等二十餘人，向和尚說法處問：『上代信物袈裟和尚得到了嗎？』答：『不在我（神會）這裡。』卻問賢者

【English Translation】 English version: Location: The monk Shenhui of Heze Temple in Tokyo established a platform every month to preach to people, refuting the pure Chan and advocating the Tathagata Chan, emphasizing knowledge and speech, and believing that precepts, concentration, and wisdom are within speech. He did not deny speech, believing that 'the moment of correct speech is the precept, the moment of correct speech is concentration, the moment of correct speech is wisdom.' He preached the Dharma of no-thought and advocated seeing one's nature. During the Kaiyuan period, the purpose was determined for those who studied the Tao in the world at Huatai Temple. Monk Shenhui said: 'If there is anyone else who says (this purpose), I (Shenhui) will never dare to say it.' Because Monk Shenhui did not receive the robe as a token of faith. In the eighth year of Tianbao, Heze Temple in Luozhou also determined its purpose. Dharma Master Chongyuan asked: 'What position have you, Zen master, attained in the practice of the Three Sages and Ten Saints?' Shenhui replied: 'The Nirvana Sutra says: Namo Cunda (the name of a lay Bodhisattva), Namo Cunda, the body is like an ordinary person, the mind is like the mind of the Buddha.' Monk Shenhui asked Dharma Master Yuan in return: 'How many times have you lectured on the Nirvana Sutra?' Dharma Master Yuan replied: 'More than thirty times.' He then asked: 'Have you, Dharma Master, seen the Buddha-nature?' The Dharma Master replied: 'I have not seen it.' Monk Shenhui said: 'The Lion's Roar Chapter says: If a person does not see the Buddha-nature, then he should not lecture on the Nirvana Sutra. If he sees the Buddha-nature, then he should lecture on the Nirvana Sutra.' Dharma Master Yuan asked if the monk had seen it. Shenhui replied: 'I have seen it.' He then asked: 'What is seeing? Is it seeing with the compound eye, or seeing with the ears and nose, etc.?' Shenhui replied: 'Seeing does not have so many (ways), seeing is just not seeing.' He then asked: 'Is seeing equal to Cunda?' Shenhui replied: 'Comparative seeing, compared to Cunda, I dare not definitively judge whether it is equal to Cunda.' Dharma Master Yuan then asked: 'Has the Zen master passed on the robe of the previous generation?' Shenhui replied: 'It has been passed on. If it is not passed on, the Dharma will be cut off.' He then asked: 'Has the Zen master obtained (the robe)?' He replied: 'It is not with me (Shenhui).' The Dharma Master then asked: 'Who has obtained this robe?' Shenhui replied: 'There is one person who has obtained it. The one who has obtained it should know it himself. When this person preaches the Dharma, the true Dharma will prevail, and the evil Dharma will be destroyed. Because the matter of the Buddha-dharma is great, it is hidden and has not yet appeared.' When Monk Shenhui was in Jingfu, there were more than twenty people from the Western countries, such as the wise man Kashyapa and Anshuti, who asked at the place where the monk preached: 'Has the monk obtained the robe of faith from the previous generation?' He replied: 'It is not with me (Shenhui).' He then asked the wise men

者等從何處來。迦葉答。從釰南來。問。識金禪師否。迦葉答。並是金和上弟子。會和上問。汝金禪師教道如何。迦葉答。無明頭出涅槃頭沒。般若頭出無明頭沒。有念猶如鏡背。會和上叱之。莫說此閑言。汝姓迦葉是婆羅門種姓。計合利根乃是尿床婆羅門耳。和上云。汝釰南詵禪師是法師不說了教。唐禪師是詵禪師弟子。亦不說了教。唐禪師弟子梓州趙法師是陵王是師。已西表是法師。益州金是禪師。說了教亦不得。雖然不說了教。佛法只在彼處。郎中馬雄使到漕溪禮能和上塔。問守塔老僧。上代傳信袈裟何在。老師答。能和上在。立揩師智海師等問能和上。承上袈裟傳否。佛法付囑誰人。能和上答。我衣女子將去。我法我死後二十年外。豎立宗旨是得我法也。釰南城都府大曆保唐寺無住和上。每為學道四眾百千萬人。及一人無有時節。有疑任問。處座說法。直至見性。以直心為道場。以發行為道場。以深心為道場。以無染為道場。以不取為道場。以不捨為道場。以無為為方便。以廣大為方便。以平等為方便。以離相為火。以解脫為香。以無掛礙為懺悔。以無念為戒。以無為無所得為定。以不二為惠。不以嚴設為道場。和上云。一切眾生本來清凈。本來圓滿。添亦不得。減亦不得。為順一念漏心。三界受種種身。假

名善知識指本性。即成佛道。著相即沈輪。為眾生有念。假說無念。有念若無。無念不自。滅三界心。不居寂地。不住事相。不無功用。但離虛妄。名為解脫。又云。有心即是波浪。無心即是外道。順生死即是眾生垢依。寂滅即是涅槃。不順生。不依寂滅。不入三昧。不住坐禪。無生無行。心無得失。影體俱非。性相不立。

和上鳳翔郿縣人也。俗姓李。法號無住。年登五十。開元年。代父朔方展效。時年二十。膂力過人。武藝絕倫。當此之時。信安王充河朔雨道節度使。見和上。有勇有列。信安王留充衛前游弈先峰官。和上每日自嘆。在世榮華誰人不樂。大丈夫兒未逢善知識。一生不可虛棄。遂乃舍官宦。尋師訪道。忽遇白衣居士陳楚璋。不知何處人也。時人號為維摩詰化身。說頓教法。和上當遇之日。密契相知。默傳心法。和上得法已。一向絕思斷慮。事相併除。三五年間。白衣修行。天寶年間。忽聞范陽到次山有明和上。東京有神會和上。大原府有自在和上。並是第六祖師弟子。說頓教法。和上當日之時亦未出家。遂往太原禮拜自在和上。自在和上說。凈中無凈相。即是真凈佛性。和上聞法已。心意快然。欲辭前途。老和上共諸師大德苦留。不放此真法棟樑。便與削髮披衣。天寶八載具戒已。便辭老和上

【現代漢語翻譯】現代漢語譯本：『名善知識指本性』：真正的善知識是指引你認識自己的本性。『即成佛道』：認識本性就能成就佛道。『著相即沈輪』：執著于外在表象就會沉淪於輪迴。『為眾生有念』：因為眾生有妄念，『假說無念』：所以才假說有個『無念』的狀態。『有念若無，無念不自』：如果執著于有念而強行去除念頭，或者執著于無念的狀態，都是錯誤的。『滅三界心，不居寂地』：要滅除對欲界、色界、無色界的執著，而不是居住在寂靜的地方。『不住事相，不無功用』：不執著于外在的事相，但也不是什麼都不做。『但離虛妄，名為解脫』：只要遠離虛假的妄想，就叫做解脫。『又云，有心即是波浪，無心即是外道』：有人說，有心就像波浪一樣動盪不安，而追求完全的無心則落入了外道的境界。『順生死即是眾生垢依，寂滅即是涅槃』：順應生死輪迴是眾生煩惱的根源，而追求寂滅則是涅槃的境界。『不順生，不依寂滅』：既不順應生死，也不執著于寂滅。『不入三昧，不住坐禪』：不刻意進入三昧禪定，也不執著于坐禪的形式。『無生無行，心無得失』：沒有生滅的念頭，沒有刻意的行為，心中沒有得失的執著。『影體俱非，性相不立』：無論是現象還是本質，都不要執著，不要建立任何固定的觀念。』

『和上鳳翔郿縣人也。俗姓李。法號無住。年登五十。開元年。代父朔方展效。時年二十。膂力過人。武藝絕倫。當此之時。信安王充河朔雨道節度使。見和上。有勇有列。信安王留充衛前游弈先峰官。』：這位和尚是鳳翔郿縣人，俗姓李，法號無住，時年五十歲。開元年間，他二十歲時代替父親在朔方戍邊。他力氣過人，武藝超群。當時，信安王擔任河朔兩道的節度使，見到和尚英勇有氣節，就留下他擔任衛前游弈先峰官。『和上每日自嘆。在世榮華誰人不樂。大丈夫兒未逢善知識。一生不可虛棄。遂乃舍官宦。尋師訪道。忽遇白衣居士陳楚璋。不知何處人也。時人號為維摩詰（Vimalakirti）化身。說頓教法。和上當遇之日。密契相知。默傳心法。和上得法已。一向絕思斷慮。事相併除。三五年間。白衣修行。』：和尚每天感嘆，身在世間享受榮華富貴，誰不快樂呢？但是大丈夫如果沒有遇到真正的善知識，一生就白白浪費了。於是他捨棄官職，尋師訪道。後來遇到了白衣居士陳楚璋，不知道是哪裡人，當時的人們稱他為維摩詰（Vimalakirti）的化身，宣講頓悟的教法。和尚與他相遇的那天，彼此心意相通，陳楚璋默默地傳授了心法。和尚得法后，一直斷絕思慮，去除一切事相，這樣修行了三五年。『天寶年間。忽聞范陽到次山有明和上。東京有神會和上。大原府有自在和上。並是第六祖師弟子。說頓教法。和上當日之時亦未出家。遂往太原禮拜自在和上。自在和上說。凈中無凈相。即是真凈佛性。和上聞法已。心意快然。欲辭前途。老和上共諸師大德苦留。不放此真法棟樑。便與削髮披衣。天寶八載具戒已。便辭老和上』：天寶年間，忽然聽說范陽到次山有位明和尚，東京有位神會和尚，大原府有位自在和尚，他們都是第六祖師的弟子，宣講頓悟的教法。當時和尚還沒有出家，於是前往太原拜見自在和尚。自在和尚說：『在清凈之中沒有清凈的表相，這就是真正的清凈佛性。』和尚聽了之後，心中豁然開朗，想要離開。自在和尚和各位師父苦苦挽留，不放走這位真正的佛法棟樑，於是就為他剃度，讓他穿上僧衣。天寶八年受了具足戒后，就告別了老和尚。

【English Translation】 English version: '『Good knowing advisors』 refers to inherent nature': A true good knowing advisor points you to recognize your own inherent nature. '『That is the path to Buddhahood』': Recognizing your inherent nature leads to the path of achieving Buddhahood. '『Attachment to appearances leads to sinking into the cycle of rebirth』': Attachment to external appearances leads to sinking into the cycle of reincarnation. '『For sentient beings have thoughts』': Because sentient beings have deluded thoughts, '『it is falsely said to be without thought』': therefore, it is falsely said that there is a state of 'no-thought'. '『If there is attachment to having thoughts, then there is no absence of thoughts; if there is no thought, then there is no self』': If you are attached to having thoughts and forcibly try to eliminate them, or if you are attached to the state of no-thought, both are wrong. '『Extinguish the mind of the Three Realms, do not dwell in a solitary place』': Extinguish attachment to the Desire Realm, Form Realm, and Formless Realm, rather than dwelling in a solitary place. '『Do not dwell on phenomena, but do not be without function』': Do not be attached to external phenomena, but do not do nothing either. '『Only by abandoning falsehood is there liberation』': Only by abandoning false delusions is there liberation. '『Furthermore, having a mind is like waves, having no mind is like an external path』': Some say that having a mind is like turbulent waves, while pursuing complete no-mind falls into the realm of external paths. '『Following birth and death is the defilement of sentient beings, stillness is Nirvana』': Following the cycle of birth and death is the root of sentient beings' afflictions, while pursuing stillness is the realm of Nirvana. '『Neither follow birth, nor rely on stillness』': Neither follow birth and death, nor be attached to stillness. '『Do not enter Samadhi, do not dwell in seated meditation』': Do not deliberately enter Samadhi meditation, nor be attached to the form of seated meditation. '『No birth, no action, the mind has no gain or loss』': There is no thought of birth or death, no deliberate action, and the mind has no attachment to gain or loss. '『Neither shadow nor substance, neither nature nor appearance』': Do not be attached to either phenomena or essence, and do not establish any fixed concepts.

『The Venerable was from Mei County, Fengxiang. His lay surname was Li. His Dharma name was Wuzhu. He was fifty years old. In the Kaiyuan era, at the age of twenty, he served in Shuofang in place of his father. At that time, he was exceptionally strong and skilled in martial arts. At that time, Prince Xin'an was the military commissioner of the two circuits of Hebei. Seeing that the Venerable was brave and upright, Prince Xin'an retained him as a vanguard officer.』: This Venerable was from Mei County, Fengxiang, with the lay surname Li and the Dharma name Wuzhu, and was fifty years old. During the Kaiyuan era, at the age of twenty, he served in Shuofang in place of his father. He was exceptionally strong and skilled in martial arts. At that time, Prince Xin'an was the military commissioner of the two circuits of Hebei. Seeing that the Venerable was brave and upright, Prince Xin'an retained him as a vanguard officer. 『The Venerable sighed daily, 『Who in the world does not enjoy glory and wealth? A great man who has not met a good knowing advisor wastes his life in vain.』 Thereupon, he abandoned his official position and sought a teacher and the Way. Suddenly, he met the white-robed layman Chen Chuzhang, whose origins were unknown. People at the time called him an incarnation of Vimalakirti (維摩詰). He spoke of the sudden teaching. On the day the Venerable met him, they understood each other intimately, and Chen Chuzhang silently transmitted the mind-Dharma. After the Venerable received the Dharma, he constantly cut off thoughts and eliminated all phenomena, practicing in this way for three to five years.』: The Venerable sighed daily, 'Who in the world does not enjoy glory and wealth? But a great man who has not met a true good knowing advisor wastes his life in vain.' Thereupon, he abandoned his official position and sought a teacher and the Way. Later, he met the white-robed layman Chen Chuzhang, whose origins were unknown. People at the time called him an incarnation of Vimalakirti (維摩詰), who preached the sudden enlightenment teaching. On the day the Venerable met him, they understood each other intimately, and Chen Chuzhang silently transmitted the mind-Dharma. After the Venerable received the Dharma, he constantly cut off thoughts and eliminated all phenomena, practicing in this way for three to five years. 『During the Tianbao era, he suddenly heard that there was the Venerable Ming on Dao Ci Mountain in Fanyang, the Venerable Shenhui in Tokyo, and the Venerable Zizai in Taiyuan Prefecture, all of whom were disciples of the Sixth Patriarch and spoke of the sudden teaching. At that time, the Venerable had not yet left home, so he went to Taiyuan to pay respects to the Venerable Zizai. The Venerable Zizai said, 『In purity, there is no appearance of purity; this is the true pure Buddha-nature.』 After the Venerable heard this, his mind was greatly enlightened and he wanted to leave. The old Venerable and the other virtuous teachers earnestly pleaded with him to stay, not letting go of this true pillar of the Dharma, and then shaved his head and clothed him in monastic robes. In the eighth year of Tianbao, after receiving the full precepts, he bid farewell to the old Venerable.』: During the Tianbao era, he suddenly heard that there was the Venerable Ming on Dao Ci Mountain in Fanyang, the Venerable Shenhui in Tokyo, and the Venerable Zizai in Taiyuan Prefecture, all of whom were disciples of the Sixth Patriarch and spoke of the sudden enlightenment teaching. At that time, the Venerable had not yet left home, so he went to Taiyuan to pay respects to the Venerable Zizai. The Venerable Zizai said, 'In purity, there is no appearance of purity; this is the true pure Buddha-nature.' After the Venerable heard this, his mind was greatly enlightened and he wanted to leave. The Venerable Zizai and the other virtuous teachers earnestly pleaded with him to stay, not letting go of this true pillar of the Dharma, and then shaved his head and clothed him in monastic robes. In the eighth year of Tianbao, after receiving the full precepts, he bid farewell to the old Venerable.

。向五臺山清涼寺。經一夏聞說。到次山明和上。縱由神會和上語意即知意況。亦不住。天寶九載夏滿出山。至西京安國寺崇聖寺往來。天寶十載。從西京卻至北靈州。居賀蘭山二年。忽有商人曹瑰禮拜問。和上到釰南識金和上否。答云。不識。瑰云。和上相貌一似金和上。鼻樑上有靨。顏狀與此間和上相似。更無別也。應是化身。和上問曹瑰。居士從釰南來。彼和上說何教法。曹瑰答。說無憶無念莫妄。弟子當日之時。受緣訖辭。金和上問。瑰何處去。瑰答曰。父母在堂。辭欲歸觀省。金和上語瑰云。不憶不念總放卻朗朗蕩蕩。看有汝父母否。瑰當日之時。聞已未識。今呈和上。聞說豁然。遙與金和上相見。遂乃出賀蘭山。至靈州出行文。往釰南禮金和上。遂被留。后姚詞王不放。大德史和上。辯才律師。惠莊律師等諸大德不放來。至德二載十月。從北靈出。向定遠城及豐寧軍使揚含璋處出行文。軍使苦留問和上。佛法為當只在釰南。為復此間亦有。若彼此一種。緣何故去。和上答。若識心見性。佛法遍一切處。無住為在學地。善知識在釰南。所以遠投軍使。又問和上。善知識是誰。和上答。是無相和上。俗姓金。時人號金和上也。軍使頂禮。便出行文。和上漸漸南行至鳳翔。又被諸大德苦留不放。亦不住。又取太

【現代漢語翻譯】前往五臺山清涼寺。在那裡過了一個夏天，聽說次山明和上（僧人名號）的事蹟。即使通過神會和上（僧人名號）的言語也能瞭解他的情況，但也沒有停留。天寶九年夏天離開五臺山，到西京的安國寺、崇聖寺等地往來。天寶十年，從西京返回北方的靈州，在賀蘭山住了兩年。忽然有個商人曹瑰（人名）禮拜並詢問：『和上到釰南（地名）認識金和上（僧人名號）嗎？』回答說：『不認識。』曹瑰說：『和上的相貌很像金和上，鼻樑上有酒窩，容貌與這裡的和上相似，沒有其他差別了，應該是化身。』和上問曹瑰：『居士從釰南來，那位和上說的是什麼教法？』曹瑰回答：『說的是『無憶無念莫妄』（佛教用語，指不回憶過去，不思念未來，不作虛妄之想）。弟子當時接受教誨完畢告辭時，金和上問：『瑰要到哪裡去？』瑰回答說：『父母在堂，告辭是想回家探望。』金和上對瑰說：『不憶不念，全部放下，朗朗蕩蕩，看看還有你的父母嗎？』瑰當時聽了並不明白，現在呈給和上，聽了之後豁然開朗，好像遙遙地與金和上相見。』於是離開賀蘭山，到靈州開具通行文書，前往釰南禮拜金和上，於是被留了下來。後來姚詞王（人名）不放他走，大德史和上（僧人名號）、辯才律師（僧人名號）、惠莊律師（僧人名號）等諸位大德也不放他來。至德二年十月，從北靈出發，向定遠城以及豐寧軍使揚含璋（人名）處開具通行文書。軍使極力挽留，問和上：『佛法是隻在釰南才有，還是這裡也有？如果彼此一樣，為什麼一定要去？』和上回答：『如果識心見性（佛教用語，指認識自心本性），佛法遍佈一切地方，無所不在。以無所住為修學之地，善知識（佛教用語，指可以引導人們走向正道的良師益友）在釰南，所以才遠道投奔。』軍使又問和上：『善知識是誰？』和上回答：『是無相和上（僧人名號），俗姓金，當時人們稱他為金和上。』軍使頂禮膜拜，便開具了通行文書。和上漸漸南行，到達鳳翔，又被諸位大德極力挽留不放他走，也沒有停留。又取太

【English Translation】 Proceeded to Qingliang Temple on Mount Wutai. After spending a summer there, I heard about the deeds of Ming He Shang (a monk's title) of Ci Mountain. Even understanding his situation through the words of Shenhui He Shang (a monk's title), I did not stay. In the summer of the ninth year of the Tianbao era, I left Mount Wutai and traveled to Anguo Temple and Chongsheng Temple in Xijing. In the tenth year of the Tianbao era, I returned from Xijing to Lingzhou in the north, residing on Mount Helan for two years. Suddenly, a merchant named Cao Gui (a person's name) prostrated and asked: 'Does He Shang know Jin He Shang (a monk's title) in Jiannan (a place name)?' I replied, 'I do not know him.' Cao Gui said, 'He Shang's appearance is very similar to Jin He Shang. He has a dimple on his nose bridge, and his appearance is similar to the He Shang here, with no other differences. He must be an incarnation.' He Shang asked Cao Gui: 'Layman, you come from Jiannan. What Dharma does that He Shang preach?' Cao Gui replied: 'He preaches 'no remembering, no thinking, no falsehood' (Buddhist terms, referring to not recalling the past, not thinking about the future, and not engaging in false thoughts). When I finished receiving his teachings and bid farewell, Jin He Shang asked: 'Where are you going, Gui?' Gui replied: 'My parents are alive, and I am taking leave to return home to visit them.' Jin He Shang said to Gui: 'Do not remember, do not think, let go of everything, be clear and open, and see if your parents still exist.' At that time, Gui did not understand, but now I present it to He Shang, and after hearing it, I suddenly understand, as if seeing Jin He Shang from afar.' Thereupon, I left Mount Helan, obtained travel documents in Lingzhou, and went to Jiannan to pay respects to Jin He Shang, and was thus kept there. Later, Yao Ci Wang (a person's name) would not let him leave, and the virtuous Shi He Shang (a monk's title), the Vinaya master Biancai (a monk's title), the Vinaya master Huizhuang (a monk's title), and other virtuous ones would not let him come. In the tenth month of the second year of the Zhide era, I departed from Beiling and obtained travel documents from Dingyuan City and Yang Hanzhang (a person's name), the military commissioner of Fengning Army. The military commissioner earnestly tried to keep me, asking He Shang: 'Is the Buddha Dharma only in Jiannan, or is it also here? If it is the same in both places, why must you go?' He Shang replied: 'If one recognizes the mind and sees the nature (Buddhist terms, referring to recognizing one's own mind nature), the Buddha Dharma pervades all places and is omnipresent. Taking non-abiding as the place of practice, the good teacher (Buddhist term, referring to a virtuous friend who can guide people to the right path) is in Jiannan, so I travel far to seek him out.' The military commissioner then asked He Shang: 'Who is the good teacher?' He Shang replied: 'It is Wuxiang He Shang (a monk's title), whose lay surname is Jin, and people at that time called him Jin He Shang.' The military commissioner prostrated and paid homage, and then issued the travel documents. He Shang gradually traveled south, arriving at Fengxiang, and was again earnestly urged by the virtuous ones to stay, but he did not stay. He also took the Tai

白山路入住太白山。經一夏滿取細水路出至南涼州。諸僧徒眾苦留不住。乾元二年正月。到城都府凈泉寺。初到之時。逢安干師。引見金和上。和上見非常歡喜。令遣安干師作主人。安置在鐘樓下院。其時正是受緣之日。當夜隨眾受緣。經三日三夜。金和上每日于大眾中高聲唱言。緣何不入山去。久住何益。左右親事弟子怪。金和上不曾有此語。緣何忽出此言。無住和上默然入山。後金和上憶緣何不來。空上座奏上座欲得相識。恐后相逢彼此不知是誰。和上向倪朝說。吾雖此間每常與金和上相見。若欲不相識。對面千里。吾重為汝說一緣起。佛昔在日夏三月。忉利天為摩耶夫人說法。時十六大國王及一切眾生悉皆憶佛。即令大目犍連往忉利天請佛。佛降下閻浮時。須菩提在石室中。聞佛降下。即欲出室。自念云。我聞世尊說。若在三昧。即見吾。若來縱見吾色身。有何利益便即卻入三昧。是時蓮華色比丘尼擬除惡名。即欲在前見佛。諸大國王龍神八部闔匝圍繞。無有路入。化身作大轉輪王。千子圍繞。龍神國王悉皆開路。蓮華色比丘尼還作本身。圍繞世尊已。合掌說偈。我初見佛。我初禮佛。說偈已作禮而立。爾時世尊告比丘尼。於此會中。汝最在後。比丘尼白世尊。於此會中。無有阿羅漢。云何言我在後。世尊告比

【現代漢語翻譯】現代漢語譯本白山路入住太白山（山名）。經過一個夏天，沿著滿是細水的路到達南涼州（地名）。許多僧人和信徒竭力挽留也無法留住。乾元二年（唐肅宗年號）正月，到達成都府凈泉寺。初到之時，遇到安干師。安干師引薦拜見了金和上。金和上見到后非常高興，讓安干師做主人，將無住安置在鐘樓下院。當時正是受緣之日。當晚無住跟隨大眾一起受緣。經過三日三夜，金和上每天在大眾中高聲唱言：『緣何不入山去？久住何益？』左右親近的弟子感到奇怪，金和上不曾說過這樣的話，為何忽然說出此言。無住和上默默地入山了。後來金和上想起緣何沒有來，空上座稟告說上座想要認識他，恐怕以後相逢彼此不知道是誰。和上對倪朝說：『我雖然在此處經常與金和上相見，如果想要不相識，即使對面也如同相隔千里。』我再為你講一個緣起的故事。佛陀過去在世時，夏季三個月在忉利天（佛教用語，六慾天之一）為摩耶夫人（釋迦牟尼的生母）說法。當時十六大國王和一切眾生都思念佛陀。於是派遣大目犍連（釋迦十大弟子之一，以神通著稱）前往忉利天請佛。佛陀降臨閻浮（佛教用語，指我們所居住的世界）時，須菩提（釋迦十大弟子之一，解空第一）在石室中。聽到佛陀降臨，就想要出室。心中想道：『我聽世尊說過，若在三昧（佛教用語，指禪定）中，就能見到我。如果出來縱然見到我的色身，又有什麼利益呢？』便立即回到三昧之中。這時蓮華色比丘尼（佛教中一位著名的比丘尼）想要去除惡名，就想要在前面見到佛陀。諸大國王、龍神八部（佛教用語，天龍八部，佛教的護法神）層層圍繞，沒有路可以進入。蓮華色比丘尼便化身作大轉輪王（佛教用語，擁有統治世界的輪寶的國王），千子圍繞。龍神國王都讓開道路。蓮華色比丘尼恢復本身。圍繞世尊之後，合掌說偈：『我初見佛，我初禮佛。』說完偈後作禮而立。當時世尊告訴比丘尼：『在此法會中，你最在後。』比丘尼稟告世尊：『在此法會中，沒有阿羅漢（佛教用語，斷盡煩惱，證得解脫的聖人），怎麼說我在後呢？』世尊告訴比丘尼：

【English Translation】 English version Baishan Lu took up residence at Mount Taibai (mountain name). After a summer, he traveled along the road full of small streams to Nanliangzhou (place name). Many monks and followers tried hard to keep him, but could not. In the first month of the second year of the Qian Yuan era (reign title of Emperor Suzong of Tang), he arrived at Jingquan Temple in Chengdu Prefecture. Upon his initial arrival, he met Master An Gan, who introduced him to the Venerable Jin. The Venerable Jin was very pleased to see him and instructed Master An Gan to be the host, arranging for Wuzhu to stay in the lower courtyard of the bell tower. At that time, it was the day for receiving 'yuan' (predestined affinity). That night, Wuzhu followed the assembly in receiving 'yuan'. After three days and three nights, the Venerable Jin loudly chanted to the assembly every day: 'Why not go into the mountains? What is the benefit of staying here for long?' The close disciples on the left and right felt strange, as the Venerable Jin had never said such things before. Why did he suddenly utter these words? Venerable Wuzhu silently entered the mountains. Later, the Venerable Jin remembered that 'Yuan He' had not come, and the Senior Kong reported that the Senior wanted to get to know him, fearing that they would not recognize each other if they met later. The Venerable said to Ni Zhao: 'Although I often meet the Venerable Jin here, if you want to not recognize each other, it is like being thousands of miles apart even when face to face.' I will tell you another story of 'yuanqi' (dependent origination). In the past, when the Buddha was in the world, he preached the Dharma to Queen Maya (mother of Shakyamuni Buddha) in Trayastrimsa Heaven (one of the six desire realms) for three months in the summer. At that time, the sixteen great kings and all sentient beings missed the Buddha. Therefore, Maha Maudgalyayana (one of the ten great disciples of Shakyamuni, known for his supernatural powers) was sent to Trayastrimsa Heaven to invite the Buddha. When the Buddha descended to Jambudvipa (the world we live in), Subhuti (one of the ten great disciples of Shakyamuni, foremost in understanding emptiness) was in a stone chamber. Upon hearing that the Buddha had descended, he wanted to leave the chamber. He thought to himself: 'I have heard the World Honored One say that if one is in Samadhi (meditative state), one can see me. If I come out and see my physical body, what benefit is there?' He immediately returned to Samadhi. At this time, the Bhikkhuni Lotus Color (a famous Bhikkhuni in Buddhism) wanted to remove her bad name and wanted to see the Buddha in front. The great kings, nagas, and the eight classes of beings (Devas and Nagas, the eight kinds of supernatural beings who protect the Dharma) surrounded the area, and there was no way to enter. The Bhikkhuni Lotus Color then transformed into a great Chakravartin King (a king who possesses the wheel treasure that rules the world), surrounded by a thousand sons. The dragon gods and kings all made way. The Bhikkhuni Lotus Color returned to her original form. After circumambulating the World Honored One, she put her palms together and recited a verse: 'I am the first to see the Buddha, I am the first to pay homage to the Buddha.' After reciting the verse, she stood with her palms together. At that time, the World Honored One told the Bhikkhuni: 'In this assembly, you are the last.' The Bhikkhuni reported to the World Honored One: 'In this assembly, there is no Arhat (a saint who has extinguished all afflictions and attained liberation), how can you say that I am the last?' The World Honored One told the Bhikkhuni:

丘尼。須菩提在石室中。常在三昧。所以得見吾法身。汝縱來見色身。所以在後。佛有明文。無住所以不去。同住道逸師習誦禮念。和上一向絕思斷慮。入自證境界。道逸共諸同學小師白和上云。請六時禮懺。伏願聽許。和上語道逸等。此間糧食並是絕斷。並人般運深山中不能。依法修行。欲得學狂。此並非。佛頂經云。狂心不歇。歇即菩提。勝凈明心。本同法界。無念即是見佛。有念即是生死。若欲得禮念即出山。平下大有寬閑寺舍。任意出去。若欲得同住。一向無念。得即任住。不得即須下山去。道逸師見不遂本意。辭和上出天蒼山。來至益州凈泉寺。先見空上座等說。山中無住禪師不行禮懺唸誦空閑坐云。何空等聞說。倍常驚怪。豈是佛法領。道逸師見金和上。道逸禮拜未了。何空等咨金和上云。天蒼山無住禪師只空閑坐禪。不肯禮念。亦不教同住人禮念。豈有此事可是佛法。金和上叱何空道逸等。汝向後吾在學地時。飯不及吃。只空閑坐。大小便亦無功夫。汝等不識。吾當天谷山日。亦不禮念。諸同學嗔。吾並不出山去。無人送糧。惟練土為食。亦無功夫。出山一向閑坐。孟寺主聞諸同學說。吾閑坐。便向唐和上讒吾。唐和上聞說。倍加歡喜。吾在天谷山亦不知讒。聞唐和上四大違和。吾從天谷山來至資州德

【現代漢語翻譯】現代漢語譯本丘尼（尼姑）。須菩提（佛陀十大弟子之一，解空第一）在石室中，常常處於三昧（禪定）狀態，所以能夠見到我的法身（佛法的化身）。你們縱然來見我的色身（肉身），也是在後面才能見到。佛有明確的開示，『無住』（禪師名）之所以不離開，是因為他和道逸法師一起學習誦經、禮拜唸佛。和上（指無住禪師）一向是斷絕思慮，進入自證的境界。道逸和各位同學、小師對和上說：『請允許我們六時禮懺（一天六次進行懺悔儀式），希望您能允許。』和上對道逸等人說：『這裡糧食已經斷絕，而且靠人搬運到深山中是不可能的。如果想要依法修行，卻想要學狂禪，這是不對的。《佛頂經》上說：『狂心不歇，歇即菩提（停止瘋狂的心，停止的那一刻就是覺悟）。勝凈明心（清凈明亮的心），本來就與法界相同。無念就是見佛，有念就是生死。』如果你們想要禮拜唸佛，就下山去，平地上有很多寬敞的寺廟，可以隨意去。如果想要和我一起住，就要一向無念，能做到就可以住，做不到就必須下山去。』道逸法師見自己的意願不能實現，就告別和上，離開了天蒼山，來到益州凈泉寺。先見了空上座等人，說無住禪師在山中不行禮懺唸誦，只是空閑地坐著。何空等人聽了，非常驚訝，認為這不像是佛法的修行。道逸法師見了金和上，道逸禮拜還沒結束，何空等人就問金和上說：『天蒼山的無住禪師只是空閑地坐禪，不肯禮拜唸佛，也不教同住的人禮拜唸佛，難道有這樣的事？這算是佛法嗎？』金和上斥責何空、道逸等人說：『你們以後要知道，我還在學習的時候，飯都吃不上，只是空閑地坐著，大小便都沒有功夫去處理。你們不認識我，我在天谷山的時候，也不禮拜唸佛，同學們責怪我，我也不下山去，沒有人送糧食，只能煉土為食，也沒有功夫下山，一直閑坐。』孟寺主聽同學們說我閑坐，就向唐和上讒言我。唐和上聽了，更加歡喜。我在天谷山也不知道被讒言，聽說唐和上四大違和（生病），我從天谷山來到資州德。

【English Translation】 English version Chuni (nun). Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) was in a stone chamber, constantly in Samadhi (meditative state), so he could see my Dharmakaya (the embodiment of Dharma). Even if you come to see my Rupakaya (physical body), you will see it later. The Buddha has clearly stated that 'Wuzhu' (name of a Chan master) does not leave because he studies chanting, prostration, and Buddha recitation with Dharma Master Daoyi. The Abbot (referring to Chan Master Wuzhu) always cuts off thoughts and enters the realm of self-realization. Daoyi and his fellow students and junior monks said to the Abbot, 'Please allow us to perform the six-period repentance ceremony (performing repentance rituals six times a day), we hope you will allow it.' The Abbot said to Daoyi and others, 'The food here is cut off, and it is impossible to transport it to the deep mountains by people. If you want to practice according to the Dharma, but want to learn crazy Chan, this is not right. The Surangama Sutra says, 'If the mad mind does not cease, cessation is Bodhi (stopping the mad mind, the moment of stopping is enlightenment). The pure and bright mind is originally the same as the Dharmadhatu (the realm of Dharma). Non-thought is seeing the Buddha, thought is birth and death.' If you want to prostrate and recite the Buddha's name, go down the mountain, there are many spacious temples on the plain, you can go wherever you want. If you want to live with me, you must always be without thought, if you can do it, you can stay, if you can't do it, you must go down the mountain.' Dharma Master Daoyi, seeing that his wishes could not be realized, bid farewell to the Abbot and left Tiancang Mountain, arriving at Jingquan Temple in Yizhou. He first saw the Elder Kong and others, saying that Chan Master Wuzhu in the mountain did not perform prostrations and recitations, but just sat idly. When He Kong and others heard this, they were very surprised, thinking that this did not seem like the practice of Buddhism. Dharma Master Daoyi saw Abbot Jin, and before Daoyi finished his prostration, He Kong and others asked Abbot Jin, 'Chan Master Wuzhu of Tiancang Mountain only sits in idle meditation, refuses to prostrate and recite the Buddha's name, and does not teach the people living with him to prostrate and recite the Buddha's name, is there such a thing? Is this Buddhism?' Abbot Jin rebuked He Kong, Daoyi, and others, 'You should know in the future that when I was still studying, I couldn't even eat enough, I just sat idly, and I didn't even have time to take care of my bowel movements. You don't know me, when I was in Tiangu Mountain, I didn't prostrate and recite the Buddha's name either, and the fellow students blamed me, but I didn't go down the mountain, no one sent food, so I could only refine soil for food, and I didn't have time to go down the mountain, I just sat idly.' Temple Master Meng heard the fellow students say that I was sitting idly, so he slandered me to Abbot Tang. Abbot Tang was even more pleased when he heard this. I didn't know that I was being slandered when I was in Tiangu Mountain, and when I heard that Abbot Tang's four elements were out of harmony (sick), I came from Tiangu Mountain to De in Zizhou.

純寺。孟寺主見吾來。不放入寺。唐和上聞吾來。使人喚吾。至堂前吾禮拜未訖。唐和上便問。汝于天谷山作何事業。吾答。總不作。只沒忙。唐和上報吾。汝于彼忙。吾亦忙矣。唐和上知眾人不識。和上云居士。達摩祖師一支佛法流在釰南金和上即是。若不受緣。恰似寶山空手歸。璇聞已合掌起立。弟子即入成都府受緣去。和上山中知金和上山中遙憶彼。即知憶遂向璇說。此有茶芽半斤。居士若將此茶芽為信奉上金和上。傳無住語。頂禮金和上。金和上若問無住。云無住未擬出山。璇即便辭和上。將所奉上茶芽至逮巳月十三日至成都府凈泉寺。為和上四體違和。輒無人得見。董璇逢菩提師。引見金和上。具陳無住禪師所奉上茶芽傳頂禮。金和上聞說及見茶芽。非常歡喜。語董璇。無住禪師既有信來。何得不身自來。董璇答。無住禪師來日。未擬出山。金和上問董璇。汝是何人。董璇誑金和上答。是無住禪師親事弟子。金和上向董璇云。歸白崖山日。吾有信去。汝須見吾來。至十五日見金和上。璇欲歸白崖山。取和上進止。其時發遣左右親事弟子。汝等總出堂外去。即喚董璇入堂。和上遂將袈裟一領。人間有呈示璇。此是則天皇后與詵和上。詵和上與唐和上。唐和上與吾。吾傳與無住禪師。此衣久遠已來保愛。莫遣人

【現代漢語翻譯】純寺。孟寺主見我來，不讓我進入寺廟。唐和尚（Tang heshang，指唐代的僧人）聽說我來了，派人叫我。到大堂前我禮拜還沒結束，唐和尚便問：『你在天谷山做什麼事業？』我回答：『什麼也不做，只是無所事事。』唐和尚告訴我：『你在那裡無所事事，我也就無所事事了。』唐和尚知道眾人不認識我，和尚說：『居士，達摩祖師（Damo zushi，禪宗始祖菩提達摩）一支佛法流傳在釰南金和尚（Jinnan Jin heshang，人名）這裡。如果不接受這份緣分，就像進入寶山卻空手而歸。』董璇（Dong Xuan，人名）聽了，合掌站立，說：『弟子這就去成都府接受這份緣分。』和尚在山中，金和尚也在山中遙遠地思念他，就知道他在思念自己，於是對董璇說：『這裡有茶芽半斤，居士如果將這茶芽作為信物奉上金和尚，傳達無住（Wuzhu，人名）的話，頂禮金和尚。金和尚如果問起無住，就說無住還沒打算出山。』董璇便告別和尚，將所奉上的茶芽帶到，在逮巳月十三日到達成都府凈泉寺。因為和尚身體不適，沒有人能夠見到他。董璇遇到菩提師（Puti shi，人名），引薦他見金和尚，詳細陳述了無住禪師所奉上的茶芽和傳達的頂禮。金和尚聽說這些話，見到茶芽，非常高興，對董璇說：『無住禪師既然有信物傳來，為什麼不親自來呢？』董璇回答：『無住禪師來日，還沒打算出山。』金和尚問董璇：『你是什麼人？』董璇欺騙金和尚回答說：『是無住禪師的親近弟子。』金和尚對董璇說：『你回白崖山（Baiya shan，地名）那天，我也有信物要帶去，你一定要來見我。』到十五日見了金和尚，董璇想要回白崖山，請示和尚的指示。當時遣發左右親近弟子，說：『你們都到堂外去。』就叫董璇進入大堂。和尚於是拿出一件袈裟，向董璇展示說：『這是則天皇后（Zetian huanghou，武則天）給詵和尚（Shen heshang，人名）的，詵和尚給唐和尚，唐和尚給我，我傳給無住禪師。這件衣服很久以來都被珍愛，不要讓人......』 English version: At Chun Temple, when Abbot Meng saw me coming, he didn't allow me into the temple. When Tang heshang (Tang heshang, a monk from the Tang Dynasty) heard I was coming, he sent someone to call me. When I arrived at the hall and hadn't finished bowing, Tang heshang asked, 'What work are you doing at Tiangu Mountain?' I replied, 'I'm not doing anything, just being idle.' Tang heshang told me, 'If you are idle there, then I am also idle.' Tang heshang, knowing that the others didn't recognize me, said, 'Layman, the branch of Dharma from Damo zushi (Damo zushi, Bodhidharma, the founder of Zen Buddhism) flows through Jinnan Jin heshang (Jinnan Jin heshang, a person's name) here. If you don't accept this affinity, it's like entering a mountain of treasures and returning empty-handed.' Dong Xuan (Dong Xuan, a person's name) heard this, put his palms together, stood up, and said, 'This disciple will go to Chengdu Prefecture to accept this affinity.' The heshang was in the mountains, and Jin heshang was also in the mountains, thinking of him from afar, and knew that he was thinking of him, so he said to Dong Xuan, 'Here are half a jin of tea buds. If the layman takes these tea buds as a token to present to Jin heshang, convey Wuzhu's (Wuzhu, a person's name) words, and pay respects to Jin heshang. If Jin heshang asks about Wuzhu, say that Wuzhu has no plans to leave the mountain yet.' Dong Xuan then bid farewell to the heshang, took the tea buds he was to present, and arrived at Jingquan Temple in Chengdu Prefecture on the thirteenth day of Dai Si month. Because the heshang was unwell, no one could see him. Dong Xuan met Puti shi (Puti shi, a person's name), who introduced him to Jin heshang, and he explained in detail the tea buds presented by Chan Master Wuzhu and the respects conveyed. Jin heshang heard these words and saw the tea buds, and was very happy, saying to Dong Xuan, 'Since Chan Master Wuzhu has sent a token, why doesn't he come himself?' Dong Xuan replied, 'Wuzhu has no plans to leave the mountain yet.' Jin heshang asked Dong Xuan, 'Who are you?' Dong Xuan deceived Jin heshang and replied, 'I am Chan Master Wuzhu's close disciple.' Jin heshang said to Dong Xuan, 'On the day you return to Baiya Mountain (Baiya shan, a place name), I also have a token to send. You must come to see me.' On the fifteenth day, he saw Jin heshang, and Dong Xuan wanted to return to Baiya Mountain to ask for the heshang's instructions. At that time, he sent away his close disciples on the left and right, saying, 'You all go outside the hall.' Then he called Dong Xuan into the hall. The heshang then took out a kasaya (袈裟, a Buddhist robe) and showed it to Dong Xuan, saying, 'This was given by Empress Zetian (Zetian huanghou, Empress Wu Zetian) to Shen heshang (Shen heshang, a person's name), Shen heshang gave it to Tang heshang, Tang heshang gave it to me, and I am passing it on to Chan Master Wuzhu. This robe has been cherished for a long time, do not let anyone...'

【English Translation】 At Chun Temple, when Abbot Meng saw me coming, he didn't allow me into the temple. When Tang heshang (Tang heshang, a monk from the Tang Dynasty) heard I was coming, he sent someone to call me. When I arrived at the hall and hadn't finished bowing, Tang heshang asked, 'What work are you doing at Tiangu Mountain?' I replied, 'I'm not doing anything, just being idle.' Tang heshang told me, 'If you are idle there, then I am also idle.' Tang heshang, knowing that the others didn't recognize me, said, 'Layman, the branch of Dharma from Damo zushi (Damo zushi, Bodhidharma, the founder of Zen Buddhism) flows through Jinnan Jin heshang (Jinnan Jin heshang, a person's name) here. If you don't accept this affinity, it's like entering a mountain of treasures and returning empty-handed.' Dong Xuan (Dong Xuan, a person's name) heard this, put his palms together, stood up, and said, 'This disciple will go to Chengdu Prefecture to accept this affinity.' The heshang was in the mountains, and Jin heshang was also in the mountains, thinking of him from afar, and knew that he was thinking of him, so he said to Dong Xuan, 'Here are half a jin of tea buds. If the layman takes these tea buds as a token to present to Jin heshang, convey Wuzhu's (Wuzhu, a person's name) words, and pay respects to Jin heshang. If Jin heshang asks about Wuzhu, say that Wuzhu has no plans to leave the mountain yet.' Dong Xuan then bid farewell to the heshang, took the tea buds he was to present, and arrived at Jingquan Temple in Chengdu Prefecture on the thirteenth day of Dai Si month. Because the heshang was unwell, no one could see him. Dong Xuan met Puti shi (Puti shi, a person's name), who introduced him to Jin heshang, and he explained in detail the tea buds presented by Chan Master Wuzhu and the respects conveyed. Jin heshang heard these words and saw the tea buds, and was very happy, saying to Dong Xuan, 'Since Chan Master Wuzhu has sent a token, why doesn't he come himself?' Dong Xuan replied, 'Wuzhu has no plans to leave the mountain yet.' Jin heshang asked Dong Xuan, 'Who are you?' Dong Xuan deceived Jin heshang and replied, 'I am Chan Master Wuzhu's close disciple.' Jin heshang said to Dong Xuan, 'On the day you return to Baiya Mountain (Baiya shan, a place name), I also have a token to send. You must come to see me.' On the fifteenth day, he saw Jin heshang, and Dong Xuan wanted to return to Baiya Mountain to ask for the heshang's instructions. At that time, he sent away his close disciples on the left and right, saying, 'You all go outside the hall.' Then he called Dong Xuan into the hall. The heshang then took out a kasaya (a Buddhist robe) and showed it to Dong Xuan, saying, 'This was given by Empress Zetian (Empress Wu Zetian) to Shen heshang (a person's name), Shen heshang gave it to Tang heshang, Tang heshang gave it to me, and I am passing it on to Chan Master Wuzhu. This robe has been cherished for a long time, do not let anyone...'

知。語已悲淚哽咽。此衣嫡嫡相傳付授。努力努力。即脫身上袈裟。覆膞裙衫坐具共有一十七事。吾將年邁。汝將此衣物。密送與無住禪師。傳吾語。善自保愛努力努力。未出山時。更待三五年間。自有貴人迎汝即出。便即發遣董璇急去。莫教人見。董璇去後。金和上云。此物去遲到頭還達。金和上正語之時。左右無人。堂外弟子聞和上語聲。一時入堂。問和上云。何獨語。只沒語。為金和上四大違和。諸人見擬。便問和上。承上所傳信衣何在。和上和上佛法付囑誰人。金和上言。法無住處去。衣向木頭掛著。無一人得。金和上向諸人言。此非汝境界。各著本處去。元年逮巳月十五日改為寶應元年五月十五日。遙付囑訖。至十九日。命弟子。與吾取新凈衣。吾今沐浴。至夜半子時。儼然坐化。副元帥黃門侍郎杜相公。初到成都府日。聞金和上不可思議。和上既化。合有承后弟子。遂就凈泉寺衡山寧國寺。觀望見金和上在日軌跡。相公借問小師等。合有承后弟子僧人得衣缽者。小師答。亦無人承后。和上在日有兩領袈裟。一領衡山寧國寺。一領留凈泉寺供養。相公不信。又問諸律師。鴻漸遠聞。金和上是善知識。承上已來師師相傳授付囑衣缽。金和上既化。承后弟子何在。律師答相公云。金禪師是外國蕃人。亦無佛法。

【現代漢語翻譯】現代漢語譯本：知道這件事後，他悲傷地哽咽哭泣。『這件袈裟是嫡系相傳的。努力啊，努力啊！』說完，就脫下身上的袈裟，連同褌裙、坐具，總共有十七件東西。『我年紀大了，你將這些衣物，秘密地送給無住禪師（Wuzhu Chanshi）。轉告我的話，好好地保護自己，努力啊，努力啊！未出山時，再等待三五年，自然會有貴人來迎接你出去。』隨即就打發董璇（Dong Xuan）趕緊離開，不要讓人看見。董璇離開后，金和上（Jin Heshang）說：『這東西送晚了，最終還是會暴露。』金和上說這些話的時候，左右無人，堂外的弟子聽到和上的聲音，一時都進入堂內，問和上說：『您在和誰說話？』和上只是不說話。因為金和上四大不調，眾人都想知道，便問和上：『之前所傳的信衣在哪裡？和上將佛法付囑給了誰？』金和上說：『法沒有固定的住處，衣掛在木頭上。沒有人能得到。』金和上對眾人說：『這不是你們的境界，各自回到自己的地方去吧。』（唐肅宗）元年四月十五日改為寶應元年五月十五日，遙遠地付囑完畢。到十九日，命令弟子：『給我取新的乾淨衣服，我現在要沐浴。』到了夜半子時，安詳地坐化了。副元帥、黃門侍郎杜相公（Du Xianggong），剛到成都府的那天，聽說了金和上不可思議的事蹟。和上既然已經圓寂，應該有繼承的弟子。於是就到凈泉寺（Jingquan Temple）、衡山寧國寺（Hengshan Ningguo Temple），觀察金和上在世時的軌跡。相公詢問小師等人，是否有繼承和上衣缽的弟子僧人。小師回答說：『也沒有人繼承。和上在世時有兩件袈裟，一件在衡山寧國寺，一件留在凈泉寺供養。』相公不相信，又問各位律師：『我聽說鴻漸（Hongjian）說，金和上是善知識，從以前到現在師師相傳授付囑衣缽。金和上既然已經圓寂，繼承的弟子在哪裡？』律師回答相公說：『金禪師是外國來的蕃人，也沒有佛法。』

【English Translation】 English version: Knowing this, he choked with sobs. 'This robe is passed down through the direct lineage. Strive, strive!' Then he took off his kasaya (jiasha, robe), along with his underwear, sitting cloth, a total of seventeen items. 'I am old, you must secretly send these items to Zen Master Wuzhu (Wuzhu Chanshi). Convey my words, take good care of yourself, strive, strive! Before leaving the mountain, wait another three to five years, and naturally there will be a noble person to welcome you out.' Immediately, he sent Dong Xuan (Dong Xuan) away quickly, telling him not to be seen. After Dong Xuan left, Abbot Jin (Jin Heshang) said, 'If this is sent late, it will eventually be exposed.' When Abbot Jin said these words, there was no one around. The disciples outside the hall heard the Abbot's voice and entered the hall at once, asking the Abbot, 'Who are you talking to?' The Abbot just remained silent. Because Abbot Jin's four elements were imbalanced, everyone wanted to know, so they asked the Abbot, 'Where is the robe of faith that was previously transmitted? To whom did the Abbot entrust the Buddha Dharma?' Abbot Jin said, 'The Dharma has no fixed abode, the robe is hanging on the wood. No one can obtain it.' Abbot Jin said to everyone, 'This is not your realm, each of you return to your own place.' On the fifteenth day of the fourth month of the first year (of Emperor Suzong), it was changed to the fifteenth day of the fifth month of the Baoying first year, the distant entrustment was completed. On the nineteenth day, he ordered his disciple, 'Bring me new clean clothes, I will now bathe.' At midnight, he passed away peacefully in a seated posture. Vice Marshal and Yellow Gate Attendant Duke Du (Du Xianggong), on the day he first arrived in Chengdu Prefecture, heard of the inconceivable deeds of Abbot Jin. Since the Abbot had already passed away, there should be a disciple to inherit. So he went to Jingquan Temple (Jingquan Temple) and Hengshan Ningguo Temple (Hengshan Ningguo Temple) to observe the traces of Abbot Jin's life. Duke Du asked the junior monks and others if there were any disciple monks who had inherited the Abbot's robe and bowl. The junior monks replied, 'There is no one to inherit. The Abbot had two kasayas during his lifetime, one in Hengshan Ningguo Temple and one left in Jingquan Temple for offering.' Duke Du did not believe it and asked the lawyers, 'I heard that Hongjian (Hongjian) said that Abbot Jin is a good teacher, and the robe and bowl have been passed down from teacher to teacher since the past. Now that Abbot Jin has passed away, where is the inheriting disciple?' The lawyers replied to Duke Du, 'Zen Master Jin is a foreign barbarian and has no Buddha Dharma.'

在日亦不多說法語不能正。在日雖足供養佈施。只空有福德。弟子亦不閑佛法。相公高鑒。即知儘是嫉言。即迴歸宅。問親事孔目官馬良康然等。知釰南有高行僧大德否。馬良答。院內常見節度軍將說。蠶崖關西白崖山中有無住禪師。得金和上衣缽。是承后弟子。此禪師得業深厚。亦不曾出山。相公聞說。向馬良等。鴻漸遠聞。金和上是大善知識。昨自到衡山寧國寺凈泉寺。問金和上親事弟子。皆云。無承后弟子及得衣缽。又問律師。咸言譭謗。據此蹤由。白崖山無住禪師必是道者。即于大衙日。問諸軍將等。知此管內有何名僧大德否。節度副使牛望仙李靈應歸誠王董嘉會張溫陰洽張餘光張軫韋鸞秦逖等咨相公。白崖山中有無住禪師。金和上衣缽在彼禪師處。不可思議。相公問牛望仙君等。何以得知。答。望仙高大夫差充石碑營使。為道場不遠。數就頂禮知不可思議。相公又問。適言衣缽在彼。誰人的實。秦逖張锽咨儔曰。逖等充左右巡虞侯。金和上初滅度日。兩寺親事弟子啾唧囑常侍向大夫說。金和上信衣不知的實。及不肯焚燒。高大夫判付左右巡虞侯。推問得實領過。當日初只得兩領袈裟。兩寺各得一領。信衣不知尋處。當日不知有蠶崖關西白崖山中有無住禪師。后被差充十將領兵馬上西山打當狗城未進軍。屯在

【現代漢語翻譯】現代漢語譯本在日期間，我也不太會說法語，無法正確表達。即使在日期間能夠充分供養佈施，也只是空有福德。我的弟子也不熟悉佛法。希望您明察，知道這些都是嫉妒之言。隨即返回住所，向孔目官馬良、康然等人詢問，是否知道釰南有德行高尚的僧人大德。馬良回答說：『我經常在院內聽到節度軍將們說，蠶崖關西的白崖山中有一位無住禪師，得到了金和尚（指金地藏，新羅王子金喬覺）的衣缽，是他的繼承弟子。這位禪師的道業深厚，也不曾離開山。』相公聽了之後，對馬良等人說：『我早就聽說金和尚是大善知識。昨天我親自到衡山的寧國寺、凈泉寺，詢問金和尚的親近弟子，他們都說沒有繼承弟子，也沒有衣缽傳授。我又問了律師，他們都說是譭謗之言。根據這些線索，白崖山的無住禪師必定是得道之人。』隨即在大衙之日，詢問各位軍將等，是否知道此管轄內有什麼有名的僧人大德。節度副使牛望仙、李靈應、歸誠王、董嘉會、張溫、陰洽、張餘光、張軫、韋鸞、秦逖等稟告相公說：『白崖山中有一位無住禪師，金和尚的衣缽就在那位禪師處，真是不可思議。』相公問牛望仙等人：『你們怎麼知道的？』回答說：『望仙被高大夫委派充任石碑營使，因為道場不遠，多次前去頂禮，知道他的不可思議。』相公又問：『剛才說衣缽在那裡，是誰說的實話？』秦逖、張锽稟告同僚說：『我們充任左右巡虞侯。金和尚剛圓寂的時候，兩寺的親近弟子私下囑託常侍向高大夫說，金和尚的信衣不知下落。而且不肯焚燒。高大夫判決交給左右巡虞侯，推問查實后領走。當日最初只得到兩件袈裟，兩寺各得一件。信衣不知道在哪裡尋找。當日不知道蠶崖關西白崖山中有無住禪師。後來被委派充任十將，帶領兵馬前往西山，攻打狗城，尚未進軍，屯兵在……』

【English Translation】 English version During my time in Japan, I didn't speak French well enough to communicate properly. Even if I could provide ample offerings and alms, it would only be empty merit. My disciples are also not familiar with the Buddha's teachings. I hope you can see clearly that these are all words of jealousy. Then, I returned to my residence and asked Kongmu Guan Ma Liang, Kang Ran, and others if they knew of any virtuous and highly accomplished monks in 釰南. Ma Liang replied, 'I often hear the Jiedu military generals say that in Baiya Mountain, west of Can Cliff Pass, there is a Zen master named Wuzhu who received the robe and bowl of Jin Heshang (referring to Kim Qiao Jue, the Silla prince), and is his successor disciple. This Zen master's practice is profound, and he has never left the mountain.' After hearing this, the Chancellor said to Ma Liang and others, 'I have long heard that Jin Heshang is a great virtuous teacher. Yesterday, I personally went to Ningguo Temple and Jingquan Temple on Heng Mountain to ask Jin Heshang's close disciples, and they all said that there was no successor disciple and no transmission of the robe and bowl. I also asked the Vinaya masters, and they all said it was slander. Based on these clues, Zen Master Wuzhu of Baiya Mountain must be an enlightened person.' Then, on the day of the Grand Assembly, he asked the military generals whether they knew of any famous monks or virtuous teachers within this jurisdiction. The Jiedu Deputy Envoys Niu Wangxian, Li Lingying, Guicheng Wang, Dong Jiahui, Zhang Wen, Yin Qia, Zhang Yuguang, Zhang Zhen, Wei Luan, and Qin Ti reported to the Chancellor, 'There is a Zen master named Wuzhu in Baiya Mountain, and Jin Heshang's robe and bowl are with that Zen master. It is truly inconceivable.' The Chancellor asked Niu Wangxian and others, 'How do you know this?' They replied, 'Wangxian was appointed by Gao Daifu to serve as the Shibei Camp Envoy, and because the monastery is not far away, he often went to pay homage and knew of his inconceivable abilities.' The Chancellor then asked, 'Just now you said the robe and bowl are there, who is telling the truth?' Qin Ti and Zhang Huang reported to their colleagues, 'We serve as the left and right patrol Yuhou. When Jin Heshang first passed away, the close disciples of the two temples privately entrusted the attendant to tell Gao Daifu that the whereabouts of Jin Heshang's robe of faith were unknown. And they refused to cremate it. Gao Daifu ruled that it should be handed over to the left and right patrol Yuhou, who investigated and verified it before taking it away. On that day, only two kasayas were initially obtained, one for each temple. The robe of faith was nowhere to be found. On that day, we did not know that there was a Zen master Wuzhu in Baiya Mountain, west of Can Cliff Pass. Later, I was appointed as a ten-general, leading troops to Xishan to attack Goucheng, but before advancing, we were stationed at...'

石碑營。寄住行營近道場。逖共諸軍將赍供養到彼。見此禪師。與金和上容貌一種。逖等初見。將是金和上化身。借問逗留。知金和上衣缽先遣人送。被隱二年不送。賣與僧人。僧人得夜。有神人遣還本主。若不還必損汝命。買人遞相告報。后賣不得。還到彼禪師處。逖等初聞當時推尋不知袈裟居處。今在此間。即請頂禮亦不生難。便擎袈裟出呈示諸軍將官健等。所以知在彼處。相公聞說。奇哉奇哉。僧人隱沒佛法不如俗人。節度副使李靈應張溫牛望仙歸城王薰嘉會韋鸞秦逖等。即眾連署狀請和上。相公向諸軍將知無住禪師。自有心請。相公差光祿鄉慕容鼎為專使。即令出文牒。所在路次州縣嚴擬幡華。僧道耆壽及音聲。差一百事縣官就山同請。文牒未出。凈泉寧國兩寺小金師張大師聞請無住和上。惶怖無計。與諸律師平章擬作魔事。先嚴尚書表。弟子簫律師等囑太夫人。奪金和上禪院為律院。金和上禪堂為律堂。小金師茍且安身簫律師等相知計會為律院。立碑都昂撰文。律師張知與王英耀及小金師張大師。囑都昂郎中。律師王英耀共王謇侍鄉同姓相認為兄弟。囑崔僕射任夫人。設齋食訖。小金師即擎裴僕射所施袈裟。呈示僕射及夫人。小金師悲淚云。此是承上信袈裟。僕射言。肝由來不知此事。請無住禪師相公意重

。不關肝事。都昂王謇曲黨恐奪。律師院回顧問諸律師。此山僧無住禪師有何道業。英耀律師等答。若請此無住禪師。無有知解。若請此僧深不益。緇流尚書問。緣何不益。緇流答。有一人。于汶州刻鏤功德。平德袈裟一領。計直二十千文。被彼禪師奪。工人衣不還云。是和上與我。不行事相禮念。據此蹤猶即是不益。緇流僕射向律師云。肝先在西山兵馬使知意況。律師等何用相誣。語已離席。魔黨失色無計。魔事便息。永泰二年九月二十三日。慕容鼎專使縣官僧道等。就白崖山請和上。傳相公僕射監軍請頂禮。愿和上不捨慈悲。為三蜀蒼生作大橋樑。慇勤苦請。和上知相公深閑佛法愛慕大乘。知僕射仁慈寬厚。知監軍敬佛法僧。審知是同緣同會不逆所請。即有幡花寶蓋。諸州大德恐和上不出白崖山。亦就山門同來赴請。即寶輿迎和上令坐輿中。和上不受。步步徐行。欲出山之日。茂州境內六回震動。山河吼蟲鳥鳴。百姓互相借問。是何祥瑞。見有使來迎和上。當土僧尼道俗再請留和上。專使語僧俗等。是相公僕射意重為三蜀蒼生。豈緣此境約不許留。當和上未出山日。寇盜競起。諸州不熟。穀米涌貴。百姓惶惶。相公僕射迎和上出山。所至州縣穀米倍賤。人民安樂。率土豐熟。寇盜盡除。晏然無事。和上到州。州吏

【現代漢語翻譯】『不關肝事』（與肝無關）。『都昂王謇曲黨恐奪』（都昂王謇曲黨恐怕被奪走）。律師院的回顧問諸位律師：『此山僧無住禪師有何道業？』（這位白崖山的無住禪師有什麼修行？）英耀律師等回答：『若請此無住禪師，無有知解』（如果請這位無住禪師來，他沒有什麼見解），『若請此僧深不益』（如果請這位僧人來，沒有什麼益處）。緇流尚書問：『緣何不益？』（為什麼沒有益處？）緇流答：『有一人，于汶州刻鏤功德，平德袈裟一領，計直二十千文，被彼禪師奪』（有一個人在汶州雕刻功德，做了一件平德袈裟，價值兩萬文錢，被那位禪師奪走了），『工人衣不還云，是和上與我』（工匠的衣服沒有還，還說，是和尚給我的），『不行事相禮念』（不進行任何儀式和禮拜），『據此蹤猶即是不益』（根據這些軌跡來看，就是沒有益處）。緇流僕射向律師說：『肝先在西山兵馬使知意況』（這件事之前已經在西山兵馬使那裡瞭解情況了），『律師等何用相誣』（律師們何必互相誣陷）。說完就離開了座位。魔黨失色，無計可施，魔事便停止了。永泰二年九月二十三日，慕容鼎專使縣官僧道等，就白崖山請和上。傳相公僕射監軍請頂禮，愿和上不捨慈悲，為三蜀蒼生作大橋樑，慇勤苦請。和上知相公深閑佛法愛慕大乘，知僕射仁慈寬厚，知監軍敬佛法僧，審知是同緣同會不逆所請。即有幡花寶蓋，諸州大德恐和上不出白崖山，亦就山門同來赴請。即寶輿迎和上令坐輿中，和上不受，步步徐行。欲出山之日，茂州境內六回震動，山河吼蟲鳥鳴，百姓互相借問，是何祥瑞。見有使來迎和上，當土僧尼道俗再請留和上。專使語僧俗等，是相公僕射意重為三蜀蒼生，豈緣此境約不許留。當和上未出山日，寇盜競起，諸州不熟，穀米涌貴，百姓惶惶。相公僕射迎和上出山，所至州縣穀米倍增，民安樂，率土豐熟，寇盜盡除，晏然無事。和上到州，州吏...

【English Translation】 '不關肝事' (Bù guān gān shì) (This has nothing to do with the liver). '都昂王謇曲黨恐奪' (Dōu áng wáng jiǎn qū dǎng kǒng duó) (Duang Wang Jian Qu Dang is afraid of being robbed). The legal advisor of the Lawyer's Office asked the lawyers: '此山僧無住禪師有何道業？' (Cǐ shān sēng Wúzhù Chánshī yǒu hé dàoyè?) (What spiritual achievements does this Chan master Wuzhu of Baiya Mountain have?). Lawyer Yingyao and others replied: '若請此無住禪師，無有知解' (Ruò qǐng cǐ Wúzhù Chánshī, wú yǒu zhījiě) (If you invite this Chan master Wuzhu, he has no understanding), '若請此僧深不益' (Ruò qǐng cǐ sēng shēn bù yì) (If you invite this monk, it will be of no benefit). Ziliu Shangshu asked: '緣何不益？' (Yuán hé bù yì?) (Why is it not beneficial?). Ziliu replied: '有一人，于汶州刻鏤功德，平德袈裟一領，計直二十千文，被彼禪師奪' (Yǒu yī rén, yú Wènzhōu kè lòu gōngdé, píng dé jiāshā yī lǐng, jì zhí èrshí qiān wén, bèi bǐ Chánshī duó) (There was a person who carved merits in Wenzhou and made a Pingde kasaya, worth twenty thousand coins, which was taken away by that Chan master), '工人衣不還云，是和上與我' (Gōngrén yī bù huán yún, shì héshang yǔ wǒ) (The worker's clothes were not returned, and he said, the monk gave them to me), '不行事相禮念' (Bù xíng shì xiàng lǐ niàn) (He does not perform any rituals or recitations), '據此蹤猶即是不益' (Jù cǐ zōng yóu jí shì bù yì) (According to these traces, it is not beneficial). Ziliu Pushe said to the lawyer: '肝先在西山兵馬使知意況' (Gān xiān zài Xīshān bīngmǎ shǐ zhī yì kuàng) (This matter was previously understood by the military commissioner of Xishan), '律師等何用相誣' (Lǜshī děng héyòng xiāng wū) (Why do the lawyers need to slander each other?). After speaking, he left his seat. The demon party lost color and had no way to deal with it, and the demon affairs stopped. On the twenty-third day of the ninth month of the second year of Yongtai, Murong Ding, a special envoy, invited the monks and Taoists of the county to Baiya Mountain to invite the monk. It was conveyed that the Prime Minister, Pushe, and Military Supervisor requested to pay homage, wishing that the monk would not abandon compassion and would be a great bridge for the common people of the three Shu regions, earnestly and sincerely requesting. The monk knew that the Prime Minister was deeply versed in Buddhist teachings and admired Mahayana, knew that Pushe was benevolent and generous, and knew that the Military Supervisor respected the Buddha, Dharma, and Sangha, and knew that they were of the same cause and would not go against the request. Immediately there were banners, flowers, and jeweled canopies, and the great virtues of the various states, fearing that the monk would not leave Baiya Mountain, also came to the mountain gate to attend the invitation. Immediately, a jeweled carriage welcomed the monk and asked him to sit in the carriage, but the monk refused and walked slowly. On the day he was about to leave the mountain, the territory of Maozhou shook six times, the mountains and rivers roared, and the insects and birds chirped. The people asked each other what auspicious sign this was. Seeing that an envoy had come to welcome the monk, the local monks, nuns, Taoists, and laypeople again requested to keep the monk. The special envoy told the monks and laypeople that the Prime Minister and Pushe valued the common people of the three Shu regions, so how could they be restricted by this territory and not allowed to stay. When the monk had not yet left the mountain, bandits rose up, the various states did not have good harvests, the price of grain rose sharply, and the people were panicked. The Prime Minister and Pushe welcomed the monk out of the mountain, and in the counties and states he passed through, the price of grain doubled, the people were happy, the whole land was abundant, the bandits were all eliminated, and there was peace and tranquility. When the monk arrived in the state, the state officials...

躬迎。至縣。縣令引路。家家懸幡。戶戶焚香。咸言。蒼生有福。道俗滿路。唱言。無相和上去。無住和上來。此即是佛佛授手。化化不絕。燈燈相傳。法眼再朗。法幢建立。大行佛法矣。相公令都押衙欽華遠迎和上。欽押衙傳相公語云。鴻漸忽有風疾。不得遠迎。至日頂禮。釰南西川節度使左僕射兼鄉史大夫成都尹崔公令都虞侯王休處巖少府監李君昭衙前虞侯杜璋等。傳僕射語。頂禮和上。弟子是地主自合遠迎。緣相公風疾。所以弟子及監軍使不敢先來。伏願和上照察。傳語已一時便引和上至空惠寺安置。是九月二十九日。到十月一日。杜相公吳監軍使諸郎官侍鄉東川留後郎中杜濟行軍杜藏經功南使中丞鮮于齊明郎中楊炎杜亞都昂馬雄岑參觀察判官員外李布員外柳子華青苗使吳郁祖庸使韋夏有侍鄉狄博濟崔伉崔倜王謇蘇敞司馬廉兩少尹成賁白子昉兩縣令斑愻等。先來白和上云。相公來謁。和上答。來即從他來。押衙等白和上。國相貴重。應須出迎。和上答。不合迎。迎即是人情。不迎是佛法。押衙又欲語。相公入院見和上。容儀不動。儼然安祥。相公頓身下階。禮拜合掌。問信起居。諸郎官侍卿未曾見有此事。乍見和上不迎。兩兩相看問。緣何不迎不起。郎中楊炎杜亞相久事相云。深識意旨。亦閑佛法語。諸郎官等

【現代漢語翻譯】現代漢語譯本：恭敬地迎接（和上）。到達縣城。縣令在前面引路。家家戶戶都懸掛著幡旗，家家戶戶都焚燒著香。都說：『百姓真有福氣。』道士和俗人站滿了道路，口中唱著：『無相』（沒有表象）和『上去』，『無住』（不執著）和『上來』。這就是佛佛相授，教化永不停止。燈燈相傳，佛法之眼再次明亮，佛法之幢得以建立，大力弘揚佛法啊！相公命令都押衙欽華遠遠地迎接和上。欽押衙傳達相公的話說：『鴻漸忽然得了風疾，不能遠迎，到那天一定來頂禮。』釰南西川節度使左僕射兼鄉史大夫成都尹崔公，命令都虞侯王休、處巖少府監李君昭、衙前虞侯杜璋等人，傳達僕射的話：『頂禮和上。弟子是本地的地主，理應遠迎。因為相公得了風疾，所以弟子及監軍使不敢先來。希望和上明察。』傳達完話后，一時便引導和上到空惠寺安頓。這天是九月二十九日。到了十月一日，杜相公、吳監軍使、各位郎官侍鄉、東川留後郎中杜濟、行軍杜藏經功、南使中丞鮮于齊明、郎中楊炎、杜亞都昂、馬雄、岑參觀察判官員外李布、員外柳子華、青苗使吳郁、祖庸使韋夏有、侍鄉狄博濟、崔伉、崔倜、王謇、蘇敞、司馬廉、兩少尹成賁、白子昉、兩縣令斑愻等人，先來拜見和上說：『相公來拜謁。』和上回答：『來就讓他來。』押衙等人稟告和上：『國相地位尊貴，應該出去迎接。』和上回答：『不應該迎接。迎接就是人情，不迎接才是佛法。』押衙還想說話，相公已經進入寺院見和上。和上容貌儀態沒有絲毫改變，依然安詳。相公走下臺階，禮拜合掌，問候起居。各位郎官侍卿從未見過這樣的事情。乍一見和上不迎接，互相看著詢問：『為什麼不迎接，不起身？』郎中楊炎、杜亞長期侍奉相公，說：『他們深深懂得（和上）的意旨，也熟悉佛法。』各位郎官等。

【English Translation】 English version: Respectfully welcoming (the venerable monk). Arriving at the county. The county magistrate led the way. Every household hung banners, and every household burned incense. They all said, 'The people are blessed.' Monks, nuns and laypeople filled the roads, chanting, 'No-form' (absence of appearance) and 'go up,' 'No-abiding' (non-attachment) and 'come up.' This is the Buddha-to-Buddha transmission, the teachings never ceasing. Lamp to lamp is passed on, the eye of the Dharma shines again, the banner of the Dharma is established, and the Buddha's Dharma is greatly promoted! The Prime Minister ordered the Chief Constable Qin Hua to welcome the venerable monk from afar. Chief Constable Qin conveyed the Prime Minister's words, saying, 'Hongjian suddenly fell ill with wind disease and cannot welcome you from afar. He will certainly pay his respects on that day.' Cui Gong, the Military Commissioner of Jiannan Xichuan, Left Assistant Minister, concurrently Historian of the Region, and Prefect of Chengdu, ordered Commander Wang Xiu, Li Junzhao, the Prefect of the Shaofu Bureau of Chuyan, and Du Zhang, the Vanguard Commander before the Yamen, to convey the words of the Assistant Minister: 'Paying respects to the venerable monk. This disciple is the local host and should welcome you from afar. Because the Prime Minister has fallen ill with wind disease, this disciple and the Military Supervisor dare not come first. I hope the venerable monk will understand.' After conveying the message, they immediately led the venerable monk to Konghui Temple to settle down. This was the twenty-ninth day of the ninth month. On the first day of the tenth month, Prime Minister Du, Military Supervisor Wu, the various Gentlemen-in-Attendance, Du Ji, the Eastern Chuan Retainer and Gentleman of the Palace, Du Zangjinggong of the Army, Xianyu Qiming, the Vice-Censor of the Southern Mission, Yang Yan, Gentleman of the Palace, Du Ya Du Ang, Ma Xiong, Cen Shen, the Observation Judge, Li Bu, an official outside the establishment, Liu Zihua, an official outside the establishment, Wu Yu, the Green Seed Commissioner, Wei Xayou, the Ancestral Labor Commissioner, Di Boji, Cui Kang, Cui Ti, Wang Jian, Su Chang, Sima Lian, the two Junior Mayors Cheng Ben, Bai Zifang, and the two County Magistrates Ban Xun, and others, came to see the venerable monk first and said, 'The Prime Minister is coming to pay his respects.' The venerable monk replied, 'Let him come if he comes.' The constables and others reported to the venerable monk, 'The Prime Minister of the State is of noble status and should be greeted.' The venerable monk replied, 'It is not appropriate to greet him. Greeting is human sentiment; not greeting is the Buddha's Dharma.' The constables wanted to speak further, but the Prime Minister had already entered the temple to see the venerable monk. The venerable monk's appearance and demeanor did not change in the slightest, remaining serene. The Prime Minister stepped down from the steps, bowed, and put his palms together, inquiring about his well-being. The various Gentlemen-in-Attendance had never seen such a thing. Upon seeing the venerable monk not greeting him, they looked at each other and asked, 'Why is he not greeting him, not getting up?' Yang Yan and Du Ya, Gentlemen of the Palace, who had served the Prime Minister for a long time, said, 'They deeply understand (the venerable monk's) intentions and are also familiar with the Buddha's Dharma.' The various Gentlemen of the Palace, etc.

觀此禪師必應有道。相公自鑒。何用怪耳。是日門外節度副使都虞侯乍聞和上見相公不起。戰懼失色。流行霢霂。使人潛聽。更待處分。見相公坐定言笑。和上說法。相公合掌叩額。諸官等喜。門外人聞已便無憂。相公初坐問和上。因何至此。和上云。遠投金和上。相公又問。先在何處。今來遠投金和上。和上說何教法。無住答。曾臺山抱腹寺並汾州等及賀蘭山。坐聞金和上說頓教法。所以遠投。相公問。金和上說無憶無念莫妄是否。和上答是。相公又問。此三句語為是一為是三。和上答。是一不三。無憶是戒。無念是定。莫妄是惠。又云。念不起戒門。念不起是定門。念不起惠門。無念即戒定惠具足。相公又問。既一妄字為是亡下女。為是亡下心。和上答云。亡下女。有證處否。和上又引法句經云。說諸精進法。為增上慢說。若無增上慢。無善無精進。若起精進心。是妄非精進。若能心不妄。精進無有涯。相公聞說白和上。見庭前樹否。和上答見。相公又問。向後墻外有樹見否。和上答見。非論前後。十方世界悉見悉聞。庭前樹上鴉鳴。相公又問和上。聞否。和上答。此見聞覺知。是世間見聞覺知。維摩經云。若行見聞覺知。即是見聞覺知。無念即無見。無念即無知。為眾生有念。假說無念。正無念之時。無念不自

。又引金剛經云。尊者大覺尊。說生無念法。無念無生心。心常生不滅。又引維摩經云。不行是菩提。無憶念故。常求無念。實相知惠。楞伽經云。聖者內所證。常住于無念。佛頂經云。阿難汝舉心。塵勞先起。又云。見猶離見。見不能及。思益經云。云何一切法正。云何一切法邪。若以心分別。一切法邪。若不以心分別。一切法正。無心法中。起心分別。並皆是邪。楞伽經云。見佛聞法。皆是自心分別。不起見者。是名見佛。相公聞說頂禮和上。白和上云。鴻漸聞。和上未下山日。鴻漸向凈泉寺寧國寺觀金和上軌跡。是大善知識。即知釰南更合有善知識。鴻漸遍問諸師僧金和上三句語及妄字。皆云。亡下作心三句語各別不決。弟子所疑。鴻漸問諸軍將。釰南豈無真僧。無有一人𧘍對得者。節度副使牛望仙秦逖齊語咨鴻漸。說和上德業深厚。所以遠迎。伏願和上不捨慈悲。與三蜀蒼生。作大良緣。語訖頂禮。弟子公事有限。為僕射諸節度副使得未禮拜和上。鴻漸未離釰南。每日不離左右。語已辭去。僕射知相公歡喜云。和上不可思議。即共任夫人及節度軍將。頂禮和上。起居問訊訖。坐定處分。都押衙放諸軍將同聽。和上說法時。有無盈法師。清涼原法師。僧中俊哲。在眾而坐。和上引佛頂經云。阿難。一切眾生。從

【現代漢語翻譯】又引用《金剛經》說：『尊者大覺尊（對佛的尊稱），說生無念法（不執著于生滅的法門），無念無生心（沒有念頭，也就沒有生滅的心），心常生不滅（真心是常生不滅的）。』又引用《維摩經》說：『不行是菩提（不刻意追求才是覺悟），無憶念故（因為沒有憶念），常求無念（常常尋求無念），實相知惠（證悟實相的智慧）。』《楞伽經》說：『聖者內所證（聖人內心所證悟的），常住于無念（是常住在無念之中的）。』《佛頂經》說：『阿難（佛的弟子），汝舉心（你一動念），塵勞先起（煩惱就先產生了）。』又說：『見猶離見（即使是見，也要遠離見的執著），見不能及（見是無法達到的）。』《思益經》說：『云何一切法正（怎樣一切法才是正的）？云何一切法邪（怎樣一切法才是邪的）？若以心分別（如果用心去分別），一切法邪（一切法都是邪的）。若不以心分別（如果不以心去分別），一切法正（一切法都是正的）。無心法中（在無心的法中），起心分別（生起心去分別），並皆是邪（都是邪的）。』《楞伽經》說：『見佛聞法（見到佛，聽到法），皆是自心分別（都是自己心的分別）。不起見者（不生起見解的人），是名見佛（這叫做見佛）。』相公聽了這些話，向和尚頂禮，稟告和尚說：『鴻漸聽說，和尚您未下山的時候，鴻漸去凈泉寺、寧國寺，觀察金和尚的軌跡，知道他是大善知識（有德行的僧人），就知道釰南（地名）更應該有善知識。鴻漸遍問各位師僧，金和尚的三句語以及「妄」字，他們都說「亡」下作「心」，三句語各不相同，沒有定論，這是弟子所疑惑的。鴻漸問各位軍將，釰南難道沒有真僧嗎？沒有一個人能夠回答得上。』節度副使牛望仙、秦逖齊聲告訴鴻漸，說和尚德業深厚，所以遠道來迎接。『希望和尚不要捨棄慈悲，與三蜀（四川的古稱）的百姓，結下大的善緣。』說完頂禮。『弟子公務繁忙，為僕射（官名）、各位節度副使，還沒有來得及禮拜和尚。鴻漸未離開釰南之前，每天不離開左右。』說完告辭離去。僕射知道相公很高興，說：『和尚不可思議。』就和任夫人以及節度軍將，頂禮和尚。起居問訊完畢，坐定后吩咐都押衙（軍官）放各位軍將一同聽法。和尚說法的時候，有無盈法師、清涼原法師，都是僧人中的俊傑，在眾人中坐著。和尚引用《佛頂經》說：『阿難（佛的弟子），一切眾生，從……』

【English Translation】 It also quotes the Vajra Sutra, saying: 'The Venerable Greatly Enlightened One (a respectful title for the Buddha) speaks of the Dharma of non-arising of thought (a Dharma gate that does not cling to arising and ceasing), the mind of non-arising and non-ceasing (without thoughts, there is no arising or ceasing of the mind), the mind is constantly arising and imperishable (the true mind is constantly arising and does not perish).' It also quotes the Vimalakirti Sutra, saying: 'Non-action is Bodhi (not deliberately seeking is enlightenment), because there is no recollection (because there is no recollection), constantly seek non-thought (constantly seek non-thought), the wisdom of true reality (the wisdom of realizing true reality).' The Lankavatara Sutra says: 'What the sage realizes internally (what the sage realizes internally), constantly abides in non-thought (is constantly abiding in non-thought).' The Surangama Sutra says: 'Ananda (Buddha's disciple), when you raise a thought (when you have a thought), afflictions arise first (afflictions arise first).' It also says: 'Seeing is still apart from seeing (even seeing, one must be apart from the attachment to seeing), seeing cannot reach (seeing cannot reach).' The Siyi Sutra says: 'How is all Dharma correct (how is all Dharma correct)? How is all Dharma wrong (how is all Dharma wrong)? If you discriminate with the mind (if you discriminate with the mind), all Dharma is wrong (all Dharma is wrong). If you do not discriminate with the mind (if you do not discriminate with the mind), all Dharma is correct (all Dharma is correct). In the Dharma of no-mind (in the Dharma of no-mind), to raise a mind to discriminate (to raise a mind to discriminate), all are wrong (all are wrong).' The Lankavatara Sutra says: 'Seeing the Buddha and hearing the Dharma (seeing the Buddha and hearing the Dharma) are all discriminations of one's own mind (are all discriminations of one's own mind). Those who do not give rise to views (those who do not give rise to views) are called seeing the Buddha (this is called seeing the Buddha).' The Chancellor, after hearing these words, prostrated to the monk and reported, 'Hongjian heard that before you came down from the mountain, Hongjian went to Jingquan Temple and Ningguo Temple to observe the traces of Monk Jin, knowing that he was a great Kalyanamitra (virtuous monk), and knew that Jiannan (place name) should have even more Kalyanamitras. Hongjian asked all the monks about Monk Jin's three sentences and the word 'delusion,' and they all said that 'mind' was written under 'death,' and the three sentences were different and inconclusive, which is what this disciple is confused about.' Hongjian asked the generals, 'Is there no true monk in Jiannan?' No one could answer.' The Deputy Military Commissioner Niu Wangxian and Qin Tiqi said in unison to Hongjian that the monk's virtue was profound, so they came from afar to welcome him. 'May the monk not abandon compassion and form great good karma with the people of Sanshu (ancient name for Sichuan).' After speaking, they prostrated. 'This disciple is busy with official duties and has not had time to pay respects to the monk for the Minister and the Deputy Military Commissioners. Before Hongjian leaves Jiannan, he will not leave your side every day.' After speaking, he bid farewell and left. The Minister knew that the Chancellor was very happy and said, 'The monk is inconceivable.' Then he and Madam Ren and the Military Commissioners prostrated to the monk. After inquiring about his well-being, they sat down and instructed the Chief Constable to let the generals listen to the Dharma together. When the monk was expounding the Dharma, Dharma Master Wuying and Dharma Master Qingliangyuan, who were both outstanding among the monks, were sitting among the crowd. The monk quoted the Surangama Sutra, saying: 'Ananda (Buddha's disciple), all sentient beings, from...'

無始已來。種種顛倒。業種自然。如惡叉聚。諸修行人。不能得成無上菩提。乃至別成聲聞緣覺。及成外道諸天魔王眷屬。皆由不知二種根本錯亂修習。猶如煮沙欲成嘉饌。縱經塵劫。終不能得。云何二種。阿難。一者無始生死根本。則汝今與諸眾生用攀緣心為自性。二者無始菩提涅槃無清凈體。則汝今者識精無明能生諸緣。緣所遣者。由失本明。雖終日行。而不自覺。在入諸趣。和上又說。一切眾生本來圓滿。上至諸佛。下至一切含識。共同清凈性。為眾生一念妄心。即染三界。為眾生有念。假說無念。有念若無。無念不自。無念即無生。無念即無滅。無念即無愛。無念即無取。無念即無舍。無念即無高。無念即無下。無念即無男。無念即無女。無念即無是。無念即無非。正無念之時。無念不自。心生即種種法生。心滅即種種法滅。如其心然。罪垢亦然。諸法亦然。正無念之時。一切法皆是佛法。無有一法離菩提者。又云。因妄有生。因妄有滅。生滅云妄。滅妄名真。是真如來無上菩提及大涅槃。和上說法已。儼然不動。僕射聞說合掌白和上。肝是地主。自合遠迎。為公事不獲。愿和上勿責。肝先是西上兵馬使。和上在白崖山蘭。若無是當家。若有所須專差衙前虞侯𧘍承和上。和上云。修行般若波羅蜜。百無所須。

【現代漢語翻譯】現代漢語譯本：從無始以來，眾生種種顛倒，業力的種子自然積聚，就像惡叉聚（一種骰子游戲，比喻業力糾纏）。許多修行人不能成就無上菩提（最高的覺悟），甚至只是成就了聲聞、緣覺（小乘的修行者），或者成為外道、諸天、魔王的眷屬，都是因為不明白兩種根本，錯誤地修習。這就像煮沙子想要做成美味的食物，即使經過無數劫，最終也不能成功。什麼是這兩種根本呢？阿難（佛陀的弟子），第一種是無始生死的根本，就是你和眾生現在所用的攀緣心作為自己的本性。第二種是無始菩提涅槃（不生不滅的境界）沒有清凈的本體，就是你現在的識精（能分別的精明）和無明（迷惑）能夠產生各種因緣。被因緣所拋棄的原因，是因為失去了本來的光明。雖然整天都在活動，卻不自覺，因此墮入各種輪迴。和上（指有修為的僧人）又說，一切眾生本來是圓滿的，上至諸佛，下至一切有情識的眾生，共同具有清凈的自性。因為眾生一念妄心，就染污了三界（欲界、色界、無色界）。因為眾生有念頭，所以假說無念。有念如果消失，無念也不會自己存在。無念就是無生，無念就是無滅，無念就是無愛，無念就是無取，無念就是無舍，無念就是無高，無念就是無下，無念就是無男，無念就是無女，無念就是無是，無念就是無非。正在無念的時候，無念也不會自己存在。心生起，種種法就生起；心滅，種種法就滅。像心一樣，罪垢也是這樣，諸法也是這樣。正在無念的時候，一切法都是佛法，沒有一法離開菩提。又說，因為妄想才有生，因為妄想才有滅，生滅都是妄想，滅掉妄想就叫做真。這就是真如來（真實如如不動的佛）的無上菩提和大涅槃。和上說法完畢，仍然端然不動。僕射（古代官名）聽了說法，合掌對和上說：『肝（人名）是本地的主人，本來應該親自遠迎，因為公務在身沒有做到，希望和上不要責怪。肝之前是西上的兵馬使，和上在白崖山的時候，如果沒有我當家，如果有什麼需要，就專門派遣衙前虞侯（古代官職）𧘍來侍奉和上。』和上說：『修行般若波羅蜜（通過智慧到達彼岸），百無所須。』

【English Translation】 English version: From beginningless time, beings have been subject to various inversions. The seeds of karma naturally accumulate, like a cluster of dice (referring to the entanglement of karmic forces). Many practitioners fail to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and instead achieve the level of Sravakas (listeners), Pratyekabuddhas (solitary Buddhas), or become affiliated with external paths, Devas (gods), or the retinues of Mara (demons). All this is because they do not understand the two fundamental roots and cultivate wrongly. It is like trying to cook sand to make a delicious meal; even after countless kalpas (eons), it will never succeed. What are these two roots? Ananda (Buddha's disciple), the first is the root of beginningless Samsara (cycle of birth and death), which is that you and all beings use the clinging mind as your self-nature. The second is that beginningless Bodhi (enlightenment) and Nirvana (liberation) have no pure substance, which means that your discriminating consciousness and ignorance can generate all kinds of conditions. The reason for being abandoned by conditions is the loss of original luminosity. Although you act all day long, you are not aware of it, and thus fall into various realms of existence. The Upadhyaya (referring to a virtuous monk) also said, 'All beings are originally complete, from the Buddhas above to all sentient beings below, sharing the same pure nature. Because of a single deluded thought in beings, the three realms (desire realm, form realm, formless realm) are defiled. Because beings have thoughts, we provisionally speak of no-thought. If thought ceases, no-thought does not exist on its own. No-thought is no birth, no-thought is no death, no-thought is no love, no-thought is no grasping, no-thought is no abandoning, no-thought is no high, no-thought is no low, no-thought is no male, no-thought is no female, no-thought is no right, no-thought is no wrong. At the very moment of no-thought, no-thought does not exist on its own. When the mind arises, all kinds of dharmas (phenomena) arise; when the mind ceases, all kinds of dharmas cease. Just like the mind, so are defilements and all dharmas. At the very moment of no-thought, all dharmas are Buddha-dharma, and there is no dharma that is separate from Bodhi.' It is also said, 'Because of delusion, there is birth; because of delusion, there is death. Birth and death are delusion; the cessation of delusion is called truth.' This is the true Tathagata's (the thus-gone one, Buddha) unsurpassed Bodhi and great Nirvana. After the Upadhyaya finished speaking, he remained still and unmoved. The Pushe (an ancient official title) listened to the teaching, put his palms together, and said to the Upadhyaya, 'Gan (a person's name) is the master of this place and should have personally welcomed you from afar, but due to official duties, I was unable to do so. I hope the Upadhyaya will not blame me. Gan was previously the military commissioner of the west. When the Upadhyaya was at White Cliff Mountain, if it were not for me managing things, if there was anything needed, I would have specially sent the Yaqian Yuhou (ancient official titles) 𧘍 to serve the Upadhyaya.' The Upadhyaya said, 'Practicing Prajna Paramita (perfection of wisdom), I need nothing.'

又云。汝但辦心。諸天辦供。何等心辦。不求心。不貪心。不愛心。不染心。梵天不求。梵天自至。果報不求。果報自至。無量珍寶不求自至。又云。知足大富貴。少欲最安樂。僕射聞和上說。合掌頂禮。清原法師作禮白和上。小師一聞法已。疑網頓除。今投和上。愿慈悲攝受。無盈法師據傲懔然色變。和上問無盈法師。識主客否。無盈法師答。引諸法相。廣引文義。和上云。法師不識主客。強認前塵以流注生滅心。自為知解。猶如煮沙欲成嘉饌。計劫只成熱沙。只是自誑誑他。楞伽經云。隨言而取義。建立於諸法。已彼建立故。死墮地獄中。無盈法師聞說側身偏坐。和上問法師。無記有幾種。法師答。異熟無記。變易無記。工巧無記。威儀無記。和上又問。何者是有記。法師答。第六意識是有記。和上云。第六意識是顛倒識。一切眾生不出三界。都由意識。意不生時。即超三界。剃頭剃髮儘是佛弟子。不須學有記。不可學無記。今時法師盡學無記。不住大乘。云何是大乘。內自證不動。是無上大乘。我無上大乘。超過於名言。其義甚明瞭。愚夫不能覺。覺諸情識空寂無生。名之為覺。無盈法師杜口無詞。和上云。無記有二種。一者有覆無記。二者無覆無記。第六意識至眼等五識。盡屬有覆無記。第六意識已下至第八

【現代漢語翻譯】現代漢語譯本：又說：『你只要辦好你的心，諸天自然會準備供養。』什麼叫做辦心？不求的心，不貪的心，不愛的心，不染的心。不求梵天（Brahma，色界天之主），梵天自然會來。不求果報，果報自然會到。無量的珍寶不求也會自然到來。又說：『知足就是最大的富貴，少欲就是最安樂。』僕射（古代官名）聽了和上的話，合掌頂禮。清原法師作禮稟告和上：『小師我一聽聞佛法，疑慮和迷惑立刻消除。現在投靠和上，希望您慈悲攝受。』無盈法師卻傲慢地臉色都變了。和上問無盈法師：『你認識主和客嗎？』無盈法師回答說，引用各種法相（dharma-lakṣaṇa，佛法事物的表相），廣泛地引用經文的意義。和上說：『法師你不認識主客，強行把過去的塵境當作真實的，用流動的生滅心，自以為是理解。這就像煮沙子想要做成美味的食物，就算經過無數劫也只能是熱沙子。這只是自己欺騙自己，也欺騙他人。《楞伽經》（Laṅkāvatāra Sūtra）說：『隨著言語而取其意義，建立在各種法上。因為這種建立，死後會墮入地獄中。』無盈法師聽了這些話，側身偏坐。和上問法師：『無記（avyākṛta，非善非惡，不可記別）有幾種？』法師回答：『有異熟無記（vipāka-avyākṛta，由業力成熟而產生的無記性）、變易無記（vikāra-avyākṛta，隨著變化而產生的無記性）、工巧無記（śilpakarma-avyākṛta，關於工藝技術的無記性）、威儀無記（iryāpatha-avyākṛta，關於威儀舉止的無記性）。』和上又問：『什麼是有記（vyākṛta，可記別的，善或惡）？』法師回答：『第六意識（mano-vijñāna，分別意識）是有記。』和上說：『第六意識是顛倒識。一切眾生無法超出三界（trayo dhātava，欲界、色界、無色界），都是因為意識的緣故。當意念不生起時，就超越了三界。剃頭剃髮都是佛弟子，不需要學習有記，也不可學習無記。現在的法師都學習無記，不住于大乘（mahāyāna，廣大的乘載，指菩薩乘）。什麼叫做大乘？內心自我證悟不動搖，這就是無上大乘。我的無上大乘，超越于名言。它的意義非常明顯，愚笨的人不能覺悟。覺悟到各種情識空寂無生，就叫做覺悟。』無盈法師啞口無言。和上說：『無記有兩種，一種是有覆無記（sāvṛtāvyākṛta，被煩惱覆蓋的無記），一種是無覆無記（anāvṛtāvyākṛta，沒有被煩惱覆蓋的無記）。第六意識到眼等五識（pañca vijñāna，眼識、耳識、鼻識、舌識、身識），都屬於有覆無記。第六意識以下到第八

【English Translation】 English version: It is also said: 'You only need to cultivate your mind, and the devas will provide offerings.' What is meant by cultivating the mind? A mind that does not seek, a mind that is not greedy, a mind that does not love, a mind that is not defiled. If you do not seek Brahma (the lord of the Form Realm), Brahma will come of his own accord. If you do not seek karmic rewards, karmic rewards will come of their own accord. Limitless treasures will come of their own accord without seeking. It is also said: 'Contentment is great wealth, and few desires are the greatest happiness.' The Vice-Minister, hearing the Abbot's words, joined his palms and bowed in reverence. Dharma Master Qingyuan bowed and reported to the Abbot: 'This humble disciple, upon hearing the Dharma, has had all doubts and confusion immediately dispelled. I now take refuge in the Abbot, hoping that you will compassionately accept me.' Dharma Master Wuying, however, arrogantly changed his expression. The Abbot asked Dharma Master Wuying: 'Do you recognize the host and the guest?' Dharma Master Wuying replied by citing various dharma-lakṣaṇas (characteristics of phenomena) and extensively quoting the meaning of the scriptures. The Abbot said: 'Dharma Master, you do not recognize the host and the guest, forcibly taking past dust as real, and using the flowing mind of arising and ceasing, you consider yourself to have understanding. This is like trying to cook sand into a delicious meal; even after countless kalpas, it will only become hot sand. This is only deceiving yourself and deceiving others. The Laṅkāvatāra Sūtra says: 'Following words and grasping their meaning, establishing it upon all dharmas. Because of this establishment, one will fall into hell after death.' Dharma Master Wuying, hearing these words, sat sideways. The Abbot asked the Dharma Master: 'How many kinds of avyākṛta (undetermined, neither good nor evil) are there?' The Dharma Master replied: 'There are vipāka-avyākṛta (undetermined arising from karmic results), vikāra-avyākṛta (undetermined arising from change), śilpakarma-avyākṛta (undetermined concerning crafts), and iryāpatha-avyākṛta (undetermined concerning deportment).' The Abbot then asked: 'What is vyākṛta (determined, either good or evil)?' The Dharma Master replied: 'The sixth consciousness (mano-vijñāna, discriminating consciousness) is vyākṛta.' The Abbot said: 'The sixth consciousness is a reversed consciousness. All sentient beings cannot escape the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm) because of consciousness. When thought does not arise, one transcends the three realms. Shaving the head and hair makes one a disciple of the Buddha; there is no need to study vyākṛta, nor should one study avyākṛta. The Dharma Masters of today all study avyākṛta, not abiding in the Mahāyāna (the Great Vehicle). What is the Mahāyāna? Inner self-realization without wavering is the unsurpassed Mahāyāna. My unsurpassed Mahāyāna transcends names and words. Its meaning is very clear, but foolish people cannot awaken. Awakening to the emptiness and non-arising of all emotions and consciousness is called awakening.' Dharma Master Wuying was speechless. The Abbot said: 'There are two kinds of avyākṛta: one is sāvṛtāvyākṛta (undetermined with obscurations), and the other is anāvṛtāvyākṛta (undetermined without obscurations). From the sixth consciousness to the five consciousnesses of the eyes, etc. (pañca vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), all belong to sāvṛtāvyākṛta. From the sixth consciousness down to the eighth

識。盡屬無覆無記。並是強名言之。又加第九識。是清凈識。亦是妄立。和上引楞伽經云。八九種種識。如海眾波浪。習氣常增長。槃根堅固依。心隨境界流。如鐵于磁石。如水瀑流盡。波浪即不起。如是意識滅。種種識不生。種種意生身。我說為心量。得無思相法。佛子非聲聞。無盈法師聞說。唯稱不可思議。和上又問。楞伽經云。已楔出楔。此義云何。無盈法師答。譬如擗木。先以下大楔。即下小楔。令出大楔。和上報法師。既小楔出大楔。大楔既出。小楔還在。云何以楔出楔。法師更無詞敢對。和上即解楔喻眾生煩惱。楔假諸佛如來言教。楔煩惱既無。法即不自。譬如有病然與處方。病若得愈。方藥併除。今法師執言教法。如病人執方而不能服藥。不捨文字。亦如楔在木中。楞伽經云。譬如以指指物。小兒觀指。不觀於物。隨言說指。而生執著。乃至盡命。終不能捨文字之指。和上又問法師三寶四諦義。又問三身義。法師更不敢對。唯稱不可思議。僕射聞說法已。倍加歡喜。弟子當日恐和上久在山門畏𧘍。對相公不得深憂直緣。三川師僧無有一人𧘍對相公意者。相公一見和上。向弟子說。真實道者。天然特達。與諸僧玄殊。贊不可思議。弟子聞相公說。喜躍不已。弟子有福登時無憂。諸軍將並皆喜慰。不可言說

【現代漢語翻譯】現代漢語譯本識（vijñāna）。都屬於無覆無記（anivrita-avyakrita）。這些都是勉強安立的名稱。又加上第九識，說是清凈識，也是虛妄安立的。和上（héshàng，指僧人）引用《楞伽經》（Laṅkāvatāra Sūtra）說：『八九種種識，如海眾波浪，習氣常增長，槃根堅固依，心隨境界流，如鐵于磁石，如水瀑流盡，波浪即不起，如是意識滅，種種識不生，種種意生身，我說為心量。得無思相法，佛子非聲聞。』無盈法師聽了之後，只是稱『不可思議』。和上又問：『《楞伽經》說：『已楔出楔』，這是什麼意思？』無盈法師回答：『譬如劈木頭，先用大的楔子，然後用小的楔子，把大的楔子打出來。』和上對法師說：『既然小楔子能打出大楔子，大楔子既然被打出，小楔子還在裡面，怎麼能說是以楔出楔呢？』法師無言以對。和上就解釋說，楔子比喻眾生的煩惱，楔子比喻諸佛如來的言教。楔子（煩惱）既然沒有了，法（言教）也就不需要了。譬如有病了，然後給與處方，病如果好了，方藥就都去除了。現在法師執著言教法，就像病人拿著藥方卻不肯服藥。不捨棄文字，也就像楔子還在木頭裡。《楞伽經》說：『譬如用手指指東西，小孩子只看手指，不看東西，隨著言語所指，而生起執著，乃至到死，始終不能捨棄文字之指。』和上又問法師三寶（triratna）、四諦（catvāri-āryasatyāni）的含義，又問三身（trikāya）的含義，法師更是回答不上來，只是稱『不可思議』。僕射（púyè，官名）聽了說法之後，更加歡喜。弟子我當時恐怕和上長久待在山門裡會感到拘束，對相公（xiànggōng，指官員）不能深入地傾訴真實的想法，只因爲三川的師僧沒有一個人能契合相公的心意。相公一見到和上，就對弟子說：『真正的得道者，天然地特別通達，與一般的僧人非常不同。』讚歎得不可思議。弟子聽了相公的話，歡喜得不得了。弟子有福氣，當時沒有憂慮，各位將領都感到欣慰，無法用語言來表達。

【English Translation】 English version Consciousness (vijñāna). All belong to the unconditioned and indeterminate (anivrita-avyakrita). These are all names provisionally established. Adding a ninth consciousness, calling it pure consciousness, is also falsely established. The monk (héshàng) quoted the Laṅkāvatāra Sūtra, saying: 'The eight or nine kinds of consciousness are like waves in the ocean. Habitual tendencies constantly increase, with firm roots as their basis. The mind flows with the environment, like iron to a magnet, like a waterfall emptying completely. When the waves cease, various kinds of consciousness do not arise. Various kinds of mind-born bodies arise, which I call the measure of the mind. Attaining the Dharma of no thought and no form, the Buddha's disciples are not Śrāvakas.' Dharma Master Wuying, upon hearing this, only exclaimed, 'Inconceivable.' The monk further asked: 'The Laṅkāvatāra Sūtra says: 'To remove a wedge with a wedge,' what does this mean?' Dharma Master Wuying replied: 'It is like splitting wood. First, use a large wedge, then use a small wedge to drive out the large wedge.' The monk said to the Dharma Master: 'Since a small wedge can drive out a large wedge, and the large wedge is driven out, the small wedge remains inside. How can it be said that a wedge is used to remove a wedge?' The Dharma Master was speechless. The monk then explained that the wedge is a metaphor for the afflictions of sentient beings, and the wedge is a metaphor for the teachings of the Buddhas and Tathāgatas. Once the wedge (afflictions) is gone, the Dharma (teachings) is no longer needed. It is like having an illness and then being given a prescription. If the illness is cured, the prescription is discarded. Now, the Dharma Master clings to the Dharma of teachings, like a patient holding a prescription but refusing to take the medicine. Not abandoning the words is like the wedge remaining in the wood. The Laṅkāvatāra Sūtra says: 'It is like pointing at something with a finger. Children only look at the finger, not at the object. They follow the words and become attached, even until death, never abandoning the finger of words.' The monk also asked the Dharma Master about the meaning of the Three Jewels (triratna) and the Four Noble Truths (catvāri-āryasatyāni), and also asked about the meaning of the Three Bodies (trikāya). The Dharma Master was even more unable to answer, only exclaiming, 'Inconceivable.' The Puye (púyè, official title) was even more delighted after hearing the Dharma. I, the disciple, was afraid that the monk would feel constrained if he stayed in the mountain gate for too long, and could not deeply express his true thoughts to the Xianggong (xiànggōng, referring to an official), only because none of the monks in Sanchuan could align with the Xianggong's intentions. As soon as the Xianggong saw the monk, he said to the disciple: 'A truly enlightened person is naturally exceptionally insightful, very different from ordinary monks.' He praised it as inconceivable. The disciple was overjoyed upon hearing the Xianggong's words. The disciple was fortunate and had no worries at that time, and all the generals were comforted beyond words.

。頂禮。時有東京體無師。僧中俊哲。處處尋師。戒律威儀及諸法事。聰明多辦。亦稱禪師。是聖善寺弘政禪師弟子。共晉原竇承邡李去泰青城蘇承判官周洽等。尋問和上。直至禪堂。和上見來相然諾已各坐。體無問和上。是誰弟子。是誰宗旨。和上答。是佛宗旨。是佛弟子。和上報。阇梨削髮被衣即是佛弟子。何用問。師宗旨依了義經。不依不了義經。有疑任意問。體無知和上是金和上弟子。乃有毀言。希見釰南。人不起心。禪師打人云不打。嗔人云不嗔。有施來受言不受。體無深不解此事。和上答。修行般若波羅蜜。不見報恩者。不見作恩者。已無所受。未具。佛法亦不滅受。無住從初發心迄至於今。未曾受一毛髮施。體無聞說。視諸官人云。禪師言語大曷。和上問體無。阇梨口認禪師。云何起心打人。起心嗔人。起心受施。體無自知失宗旨。瞿然失色。量久不語。問和上。解楞伽經否。和上答。解是不解。諸官人相黨語和上。禪師但說。何用相詰。和上報諸官人。若說恐諸人不信。諸官人答言。信和上即說我。若具說。或有人聞。心則狂亂。狐疑不信。即引楞伽經云。愚夫樂妄說。不聞真實惠。言說三苦因。真是滅苦因。言說即變異。真是離文字。于妄相心境。愚生二種見。不識心及緣。即起二妄相。了心及境

【現代漢語翻譯】現代漢語譯本頂禮。當時有東京體無師（法號），是僧人中的俊傑，四處尋訪名師。他在戒律、威儀以及各種佛事方面都非常聰明能幹，也被稱為禪師。他是聖善寺弘政禪師的弟子。他和晉原竇承邡、李去泰、青城蘇承判官、周洽等人，一起尋訪和上（對禪師的尊稱），一直到禪堂。和上見到他們前來，表示應允，大家都坐下。體無問和上：『您是誰的弟子？是什麼宗旨？』和上回答：『是佛的宗旨，是佛的弟子。』和上反問道：『阇梨（梵語，意為阿阇梨，即導師）您削髮披上僧衣，就是佛的弟子了，何必再問？我的宗旨是依據了義經，不依據不了義經。有什麼疑問，可以隨意提問。』體無知道和上是金和上的弟子，於是就說了些詆譭的話：『很少見到像釰南（地名）那樣的人不起心動念。禪師打人卻說沒打，嗔怒別人卻說沒嗔怒，有人佈施卻說沒接受。』體無對此深感不解。和上回答：『修行般若波羅蜜，不見報恩的人，也不見施恩的人，已經沒有什麼可以接受的了。即使沒有完全做到，佛法也不會因此而斷滅接受。我無住從最初發心直到現在，未曾接受過一毛髮的佈施。』體無聽了這些話，看著各位官員說：『禪師的言語太荒謬了。』和上問體無：『阇梨您口頭上承認我是禪師，為什麼還說我起心打人，起心嗔怒別人，起心接受佈施呢？』體無自知理虧，驚懼失色，沉默了很久沒有說話。然後他問和上：『您理解《楞伽經》嗎？』和上回答：『理解是不理解。』各位官員幫腔說和上：『禪師您只管說，何必互相詰難？』和上告訴各位官員：『如果我說出來，恐怕各位不相信。』各位官員回答說：『我們相信和上您就說吧。』和上說：『如果完全說出來，或許有人聽了，心就會狂亂，狐疑不信。』於是引用《楞伽經》說：『愚蠢的人喜歡虛妄的言說，不聽聞真實的智慧。言說是產生三種痛苦的原因，真實是滅除痛苦的原因。言說即是變異，真實是遠離文字。對於虛妄的相和心境，愚人產生兩種見解。不認識心和緣起，就會產生兩種虛妄的相。瞭解心和境』

【English Translation】 English version Homage. At that time, there was Tiwu of Dongjing (Tokyo), a brilliant and outstanding monk who sought teachers everywhere. He was intelligent and capable in precepts, demeanor, and various Buddhist affairs, and was also called a Chan Master. He was a disciple of Chan Master Hongzheng of Shengshan Temple. Together with Dou Chengfang of Jinyuan, Li Qutai, Su Cheng, a judge of Qingcheng, Zhou Qia, and others, they sought out the Abbot (a respectful term for a Chan Master) and went to the Chan hall. The Abbot, seeing them arrive, acknowledged them, and they all sat down. Tiwu asked the Abbot: 'Whose disciple are you? What is your doctrine?' The Abbot replied: 'It is the doctrine of the Buddha, and I am a disciple of the Buddha.' The Abbot retorted: 'Shāri (Sanskrit term for Acharya, meaning teacher), you have shaved your head and donned the robes, so you are already a disciple of the Buddha. Why ask? My doctrine is based on the definitive sutras, not the provisional sutras. If you have any doubts, feel free to ask.' Tiwu knew that the Abbot was a disciple of Jin He Shang, so he spoke some disparaging words: 'It is rare to see someone like the people of Jiannan (place name) who do not give rise to thoughts. The Chan Master hits people but says he didn't hit, is angry with others but says he isn't angry, and when someone makes offerings, he says he didn't receive them.' Tiwu deeply did not understand this matter. The Abbot replied: 'Practicing Prajna Paramita, one does not see the one who repays kindness, nor the one who bestows kindness, and there is nothing to receive. Even if it is not fully achieved, the Buddha-dharma will not be destroyed by receiving. I, Wuzhu, from the initial aspiration until now, have never received a hair's breadth of offerings.' Hearing these words, Tiwu looked at the officials and said: 'The Chan Master's words are too absurd.' The Abbot asked Tiwu: 'Shāri, you verbally acknowledge me as a Chan Master, why do you say that I give rise to the thought of hitting people, give rise to the thought of being angry with others, and give rise to the thought of receiving offerings?' Tiwu, knowing he was in the wrong, was frightened and lost color, and remained silent for a long time. Then he asked the Abbot: 'Do you understand the Lankavatara Sutra?' The Abbot replied: 'Understanding is not understanding.' The officials chimed in, speaking for the Abbot: 'Chan Master, just speak, why interrogate each other?' The Abbot told the officials: 'If I say it, I am afraid you will not believe it.' The officials replied: 'We believe, Abbot, please speak.' The Abbot said: 'If I say it completely, perhaps someone will hear it, and their mind will become chaotic, doubtful, and unbelieving.' Then he quoted the Lankavatara Sutra, saying: 'Foolish people delight in false speech, and do not hear true wisdom. Speech is the cause of three sufferings, and truth is the cause of extinguishing suffering. Speech is change, and truth is far from words. Regarding false appearances and mental states, fools give rise to two kinds of views. Not recognizing the mind and conditions, they give rise to two kinds of false appearances. Understanding the mind and the environment'

界。妄相即不生。體無救義引法華經有三乘。和上引楞伽經云。彼愚癡人。說有三乘。不說唯心。無諸境界。心無覺知。生動念即魔網。又引思益經云。云何一切法正。云何一切法邪。若以心分別。即一切法邪。若不以心分別。一切法正。無心法中。起心分別。並皆是邪。有惠憶禪師。時人號李山僧。問和上云。以北禪師云何入作。和上答禪師。亦不南亦不北。亦不入作亦不出作。沒得沒失。不流不注。不沈不浮。活鱍鱍。惠憶聞已合掌叩頭而坐。有義凈師。處默師。唐蘊師。並是惠明禪師弟子。來欲得共和上論說佛法。和上見問。阇梨解何經論。唐蘊師答。解百法。曾為僧講。和上請。唐蘊答。內有五個無為。外有五個有為。攝一切法。和上引楞伽經云。有為及無為。若諸修行者。不應起分別。經經說妄相。終不出于名。若離於言說。亦無有所說。唐蘊語義凈師。請阇梨更問。義凈即問和上。禪師作勿生坐禪。和上答。不生只沒禪。義凈自不會。問處默。此義云何。處默亦不會。更令義凈師別問。和上知不會。遂問義凈。阇梨解何經論。答。解菩薩戒。曾為僧講。和上問。戒以何為體。以何為義。義凈無詞可對。便出穢言。非我不解。直為試爾。如似異沒禪。我嫌不行。處默連聲。我嫌爾鈍不作。我嫌悶不行。我懶

【現代漢語翻譯】界（指境界）。妄想的相狀本來就不存在。本體沒有救度之義。《法華經》中提到有三乘（聲聞乘、緣覺乘、菩薩乘）。和上（指禪宗的師父）引用《楞伽經》說：『那些愚癡的人，說有三乘，卻不說唯心（一切唯心所造），沒有諸種境界。』心中沒有覺知，一生起念頭就是魔網。又引用《思益經》說：『什麼是一切法正？什麼是一切法邪？如果用心去分別，那麼一切法都是邪的；如果不以心去分別，一切法都是正的。』在無心之法中，生起心去分別，都是邪的。有惠憶禪師，當時人稱他為李山僧。他問和上說：『北方的禪師如何入定？』和上回答說：『禪師既不南也不北，既不入定也不出定，沒有得到也沒有失去，不流動也不停滯，不沉沒也不漂浮，活潑潑地。』惠憶聽了之後合掌叩頭而坐。有義凈師、處默師、唐蘊師，都是惠明禪師的弟子，來想要和和上討論佛法。和上見到他們就問：『阇梨（梵語，意為親教師）精通什麼經論？』唐蘊師回答說：『精通《百法》，曾經為僧眾講解。』和上請他講解，唐蘊回答說：『內有五個無為法，外有五個有為法，總攝一切法。』和上引用《楞伽經》說：『有為和無為，如果修行的人，不應該生起分別。經書上所說的虛妄之相，終究離不開名相。如果離開了言語，也就沒有什麼可說的。』唐蘊讓義凈師再問。義凈就問和上：『禪師您是做勿生坐禪嗎？』和上回答說：『不生只是沒禪。』義凈自己不明白，問處默：『這是什麼意思？』處默也不明白。又讓義凈師另外問。和上知道他們不明白，就問義凈：『阇梨精通什麼經論？』回答說：『精通《菩薩戒》，曾經為僧眾講解。』和上問：『戒以什麼為體？以什麼為義？』義凈無話可說，就說出粗俗的話：『不是我不明白，只是爲了試探你。』好像異沒禪，我嫌棄它而不修行。處默連聲說：『我嫌你遲鈍而不做，我嫌它沉悶而不修行，我懶惰。』

【English Translation】 The realm (referring to the realm of phenomena). The appearance of delusion does not arise. The essence has no meaning of salvation. The Lotus Sutra mentions the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Upadhyaya (referring to the Zen master) quotes the Laṅkāvatāra Sūtra, saying: 'Those foolish people speak of the Three Vehicles, but do not speak of Citta-mātra (mind-only), without any realms.' If there is no awareness in the mind, the moment a thought arises, it is a demon's net. He also quotes the Vimalakīrti Nirdeśa Sūtra, saying: 'What is right in all dharmas? What is wrong in all dharmas? If you discriminate with the mind, then all dharmas are wrong; if you do not discriminate with the mind, all dharmas are right.' To give rise to discrimination in the dharma of no-mind is all wrong. There was Zen Master Huiyi, who was called Li Shanseng at the time. He asked the Upadhyaya: 'How do the Zen masters of the North enter samādhi?' The Upadhyaya replied: 'The Zen master is neither North nor South, neither entering nor exiting samādhi, neither gaining nor losing, neither flowing nor stagnant, neither sinking nor floating, but vividly alive.' After hearing this, Huiyi put his palms together, bowed his head, and sat down. There were Dharma Master Yijing, Dharma Master Chumo, and Dharma Master Tangyun, all disciples of Zen Master Huiming, who came wanting to discuss the Buddha Dharma with the Upadhyaya. When the Upadhyaya saw them, he asked: 'What sutras and treatises are you, Ācāryas (Sanskrit for 'teacher'), proficient in?' Dharma Master Tangyun replied: 'I am proficient in the Hundred Dharmas, and have lectured on it for the Sangha.' The Upadhyaya asked him to explain it, and Tangyun replied: 'There are five unconditioned dharmas internally and five conditioned dharmas externally, which encompass all dharmas.' The Upadhyaya quoted the Laṅkāvatāra Sūtra, saying: 'Conditioned and unconditioned, if practitioners should not give rise to discrimination. The illusory appearances spoken of in the sutras ultimately cannot escape names and forms. If one departs from language, then there is nothing to be said.' Tangyun asked Dharma Master Yijing to ask again. Yijing then asked the Upadhyaya: 'Zen Master, are you practicing the wu sheng (no-birth) meditation?' The Upadhyaya replied: 'Bu sheng zhi shi mei chan (no-birth is just mei chan).' Yijing himself did not understand, and asked Chumo: 'What does this mean?' Chumo also did not understand. He then asked Dharma Master Yijing to ask again. The Upadhyaya, knowing that they did not understand, asked Yijing: 'What sutras and treatises are you, Ācārya, proficient in?' He replied: 'I am proficient in the Bodhisattva Precepts, and have lectured on it for the Sangha.' The Upadhyaya asked: 'What is the essence of the precepts? What is their meaning?' Yijing had nothing to say, and then spoke vulgar words: 'It's not that I don't understand, it's just that I was testing you.' Like yi mei chan (different mei chan), I dislike it and do not practice it. Chumo repeatedly said: 'I dislike your dullness and do not do it, I dislike its dullness and do not practice it, I am lazy.'

嫌不作。我慵嫌不入。和上語諸僧。如如之理具一切智。無上大乘超過於名言。其義甚明瞭。愚夫不覺知。無住與諸阇梨說一緣起。有聚落。于晨朝時。有垓子啼叫。聲鄰人聞就看。見母嗔打。鄰人問。何為打。母答。為尿床。鄰人叱母。此子幼稚。何為打之。又聞一啼哭聲。鄰人聞就問。見一丈夫。年登三十。其母以杖鞭之。鄰人問。緣何鞭。母答。尿床。鄰人聞說。言老漢多應故尿。直須打。如此僧等類。譬如象馬攏悷不調。加諸楚毒。乃至徹骨。和上再為說。欲求寂滅樂。當學沙門法。無心離意識。是即沙門法。諸阇梨削髮披衣自言。我是佛弟子。不肯學沙門法。只言慵作懶作。嫌鈍不入。此非沙門釋子。是野干之類。佛有明文。未來世當有著袈裟。妄說于有。毀壞我正法。譬如以指指物。愚癡凡夫觀指。不觀物。隨言說指。而生執著。乃至盡命。終不能捨文字之指。隨言而取義。建立於諸法。以彼建立故。死墮地獄中。諸僧聞說。忙然失色辭去。西京勝光寺僧凈藏師聞和上不可思議。遠投和上。和上問。云何知不可思議。凈藏師答。知金和上衣缽傳授和上。和上問。云何知。凈藏答。僧俗咸言云和上嫡嫡相傳授得金和上法。小師多幸有福得遇和上。說已作禮。和上問。先學何經論。答。小師曾看維摩章疏。亦

【現代漢語翻譯】現代漢語譯本：不要嫌棄不做。我厭惡嫌棄不入流。和上（指禪師或上師）對眾僧說：『如如之理具備一切智慧，無上大乘超越于名言，它的意義非常明顯，愚笨的人卻不能覺察。』無住禪師對眾阇梨（梵語，意為親教師）說一個緣起的故事：有一個村落，在清晨的時候，有一個小孩啼哭叫喊，鄰居聽見了就去看，看見母親生氣地打他。鄰居問：『為什麼要打他？』母親回答：『因為他尿床。』鄰居責備母親說：『這孩子還小，為什麼要打他呢？』又聽到一個啼哭的聲音，鄰居聽見了就去問，看見一個丈夫，年紀已經三十歲了，他的母親用棍子鞭打他。鄰居問：『因為什麼鞭打？』母親回答：『因為他尿床。』鄰居聽了說：『這老漢多半是故意尿床，應該打。』像這樣的僧人等，譬如大象和馬，粗野不馴服，要加以鞭打，甚至要打到骨頭裡。和上再次為他們說：『想要追求寂滅的快樂，應當學習沙門（梵語，意為出家修行者）的法則，無心而離意識，這就是沙門法。』眾阇梨剃了頭髮，披上袈裟，自己說：『我是佛的弟子。』卻不肯學習沙門法，只說懶惰不做，嫌棄遲鈍不能領悟。這不是沙門的釋迦弟子，而是野干（一種野獸）之類。佛有明確的經文說：『未來世當有穿著袈裟的人，虛妄地說有，毀壞我的正法。』譬如用手指指東西，愚癡的凡夫只看手指，不看東西。隨著言語的指引，而生起執著，乃至到死，始終不能捨棄文字的指引。隨著言語而取義，建立在諸法之上，因為他們的建立，死後墮入地獄之中。眾僧聽了這些話，驚慌失措地告辭離去。西京勝光寺的僧人凈藏師，聽說了和上不可思議，遠道投奔和上。和上問：『你怎麼知道我不可思議？』凈藏師回答：『知道金和上的衣缽傳授給了和上。』和上問：『你怎麼知道的？』凈藏師回答：『僧俗都說和上是嫡系相傳，得到了金和上的法。小師非常幸運有福氣，能夠遇到和上。』說完就行禮。和上問：『你先前學過什麼經論？』回答：『小師曾經看過《維摩詰經》的章疏，也……』

【English Translation】 English version: Do not dislike inaction. I loathe and dislike being unrefined. The Abbot (referring to a Zen master or superior teacher) said to the monks: 'The principle of Suchness possesses all wisdom, the unsurpassed Mahayana transcends words, its meaning is very clear, but foolish people cannot perceive it.' Wuzhu Zen Master told the assembled Acharyas (Sanskrit, meaning personal teacher) a story of dependent origination: There was a village, and in the early morning, a child was crying and shouting. The neighbors heard it and went to see, and saw the mother angrily beating him. The neighbors asked: 'Why are you beating him?' The mother replied: 'Because he wet the bed.' The neighbors rebuked the mother, saying: 'This child is still young, why are you beating him?' Then they heard another crying sound. The neighbors heard it and went to ask, and saw a husband, who was already thirty years old, being whipped by his mother with a stick. The neighbors asked: 'Why are you whipping him?' The mother replied: 'Because he wet the bed.' The neighbors heard this and said: 'This old man must be wetting the bed on purpose, he should be beaten.' Monks like these are like elephants and horses, wild and untamed, who must be whipped, even to the bone. The Abbot said to them again: 'If you want to seek the joy of Nirvana, you should learn the Dharma of the Shramanas (Sanskrit, meaning renunciates or ascetics), to be without mind and separate from consciousness, this is the Dharma of the Shramanas.' The Acharyas shaved their heads, put on their kasayas (robes), and said to themselves: 'I am a disciple of the Buddha.' But they were unwilling to learn the Dharma of the Shramanas, only saying that they were lazy and unwilling to act, disliking dullness and being unable to comprehend. These are not Shakya's disciples of the Shramanas, but are like jackals (a type of wild animal). The Buddha has a clear sutra that says: 'In the future, there will be people wearing kasayas, falsely speaking of existence, destroying my true Dharma.' It is like pointing at something with a finger, foolish ordinary people only look at the finger, not at the thing. Following the guidance of words, they give rise to attachment, and even until death, they are unable to abandon the guidance of words. Following words to grasp the meaning, establishing it upon all dharmas, and because of their establishment, they fall into hell after death. The monks, hearing these words, panicked and took their leave. The monk Jingzang of Sheng Guang Temple in Xijing, having heard of the Abbot's inconceivable nature, traveled far to seek him out. The Abbot asked: 'How do you know that I am inconceivable?' Jingzang replied: 'I know that the robe and bowl of Abbot Jin were passed down to the Abbot.' The Abbot asked: 'How do you know?' Jingzang replied: 'Monks and laypeople all say that the Abbot is a direct descendant, having obtained the Dharma of Abbot Jin. This humble monk is very fortunate and blessed to be able to meet the Abbot.' After saying this, he bowed. The Abbot asked: 'What sutras and treatises have you studied before?' He replied: 'This humble monk has read the commentaries on the Vimalakirti Sutra, and also...'

學坐禪。是太白宗旨。和上即為說法。無憶是道。不觀是禪。師不取不捨。境來亦不緣。若看章疏。即是相念喧動。若學太白宗旨。宗旨坐禪即是意相攀緣。若欲得此間住。一生來所學者盡不得在心。問凈藏得否。答得。和上慈悲指授一取和上規模。和上觀凈藏堪為法器。即再為說法。一物在心。不出三界。有法是俗諦。無性第一義。離一切諸相。即名諸佛。無念即無相。有念即虛妄。無念出三界。有念在三界。無念即無是。無念即無非。無念即無自。無念即無他。自他俱離。成佛菩提。正念之時。無念不自。凈藏聞說歡喜踴躍。即請和上。改法號名超藏。不離左右扶持。隴州開元寺覺禪師弟子知一師。時人號質直僧。來投和上。和上問。汝從何來。知一師答。從隴州來。和上問。是誰弟子。知一師答。覺和上弟子。覺和上是誰弟子。是老福和上弟子。和上云。說汝自修行地看。知一師即呈本師教云。看凈。和上即為說法。法無垢凈。云何看凈。此間凈由不立因。何有垢。看凈即是垢。看垢即是凈。妄相是垢。無妄相是凈。取我是垢。不取我是凈。無念即無垢。無念即無凈。無念即無是。無念即無非。無念即無自。無念即無他。自他俱離。成佛菩提。正自之時。自亦不自。知一師聞說。言下悟。于說法處。更不再移。

【現代漢語翻譯】現代漢語譯本學習坐禪，這是太白的宗旨。和上（指禪師，下同）就為此說法：『無憶』就是『道』，『不觀』就是『禪』。禪師不取不捨，境界來了也不攀緣。如果看經書，那就是心念喧鬧。如果學太白的宗旨，以宗旨坐禪就是以意念攀緣。如果想要在此處安住，一生所學都不能放在心上。問：凈藏能做到嗎？答：能。和上慈悲地指點，取法和上的規模。和上觀察凈藏堪當法器，就再次為他說法：『一物在心，不出三界。有法是俗諦（世俗的真理），無性是第一義諦（最高的真理）。離開一切諸相，就名為諸佛。無念就是無相，有念就是虛妄。無念超出三界，有念就在三界。無念就是無是，無念就是無非，無念就是無自，無念就是無他。自他都離開，成就佛的菩提。正念的時候，無念也不自立。』凈藏聽了歡喜踴躍，就請求和上更改法號，名為超藏，不離左右扶持。隴州開元寺覺禪師的弟子知一師，當時人稱『質直僧』，來投靠和上。和上問：『你從哪裡來？』知一師答：『從隴州來。』和上問：『是誰的弟子？』知一師答：『覺和上的弟子。』和上又問：『覺和上是誰的弟子？』答：『是老福和上的弟子。』和上說：『說說你從自身修行的地方所見。』知一師就呈上本師的教導說：『看凈。』和上就為此說法：『法無垢無凈，為何要看凈？此處的凈是因為不立因，哪裡會有垢？看凈就是垢，看垢就是凈。妄相是垢，沒有妄相就是凈。取我是垢，不取我就是凈。無念就是無垢，無念就是無凈。無念就是無是，無念就是無非，無念就是無自，無念就是無他。自他都離開，成就佛的菩提。正在自在的時候，自也不自立。』知一師聽了，當下領悟，就在說法的地方，不再離開。

【English Translation】 English version Learning to practice Zazen (seated meditation), this is the doctrine of Taibai. The Abbot (referring to the Zen master, similarly hereinafter) then expounds the Dharma (teachings) on this: 'No-recollection' is the 'Tao (the Way)', 'No-observation' is 'Chan (Zen)'. The Zen master neither grasps nor rejects, and does not cling to any state that arises. If one reads scriptures, that is noisy activity of the mind. If one learns the doctrine of Taibai, practicing Zazen with a doctrine is clinging to concepts with the mind. If you wish to abide here, all that you have learned in your life must not be kept in your mind. Question: Can Jingzang do this? Answer: Yes. The Abbot compassionately instructs, taking the Abbot's model as the standard. The Abbot observes that Jingzang is a suitable vessel for the Dharma, and then expounds the Dharma again: 'One thing in the mind does not go beyond the Three Realms. Having Dharma is the conventional truth (relative truth), non-nature is the ultimate truth (absolute truth). Being apart from all phenomena is called all Buddhas. No-thought is no-form, having thought is delusion. No-thought goes beyond the Three Realms, having thought remains in the Three Realms. No-thought is neither right nor wrong, no-thought is neither self nor other. When self and other are both transcended, Buddhahood (Buddha's enlightenment) is achieved. At the time of right mindfulness, no-thought does not stand on its own.' Jingzang, hearing this, rejoices and leaps for joy, and requests the Abbot to change his Dharma name to Chaozang, and supports him closely. Zhiyi, a disciple of Zen Master Jue of Kaiyuan Temple in Longzhou, known at the time as 'the straightforward monk', comes to rely on the Abbot. The Abbot asks: 'Where do you come from?' Zhiyi replies: 'From Longzhou.' The Abbot asks: 'Whose disciple are you?' Zhiyi replies: 'The disciple of Abbot Jue.' The Abbot asks again: 'Whose disciple is Abbot Jue?' He replies: 'The disciple of Abbot Laofu.' The Abbot says: 'Speak of what you have seen from your own practice.' Zhiyi then presents the teachings of his own master, saying: 'Observe purity.' The Abbot then expounds the Dharma on this: 'The Dharma has no defilement or purity, why observe purity? The purity here is because no cause is established, where would there be defilement? Observing purity is defilement, observing defilement is purity. Deluded appearances are defilement, no deluded appearances are purity. Grasping self is defilement, not grasping self is purity. No-thought is no defilement, no-thought is no purity. No-thought is neither right nor wrong, no-thought is neither self nor other. When self and other are both transcended, Buddhahood is achieved. At the very time of being at ease, self is also not self-established.' Zhiyi, hearing this, immediately awakens, and remains at the place where the Dharma was expounded, never leaving again.

和上見知一師志性淳厚有忠孝心。便為改號名超然。不離左右。樂行作務。登州忠信師博覽詩書。釋性儒雅。舍諸事業。來投和上。忠信是海隅邊境。遠投和上。語已作禮。和上。道無遠近。云何言遠近。忠信啟和上。生死事大。聞和上又大慈悲。故投和上。不緣衣食。伏願和上照察。和上問。學士多足思慮。若欲捨得任住此間。忠信答云。愿聞道死可矣。身命不惜。何但文字。和上即為說法。尊者大覺尊。說生無念法。無念無生心。心常生不滅。於一切時中自在。勿逐勿轉。不浮不沈。不流不注。不動不搖。不來不去。活鱍鱍行坐。行坐總是禪。忠信聞。儼然不動。和上見已。即悟解大乘。改名號超寂。山中常秘密夜即坐禪。不使人知。明即卻來舊處。有法輪法師。解涅槃章疏。博學聰明。傍顧無人。自言第一。故就山門。共和上問難。遙見和上神威奇特與諸僧不同。法輪師向前作禮。問訊起居。和上遙見。知是法師。即遣坐。坐已和上問。法師解何經論。答。解涅槃經。和上問。云何解涅槃經。法師即引諸章疏。和上說云。非是涅槃經。此並是言說。言說三界本。真實滅苦因。言說即變異。真是離文字。高貴德王菩薩問。世尊云何名大涅槃。佛言。盡諸動念。思想心息。如是法相。名大涅槃。云何言說妄相已為涅

【現代漢語翻譯】現代漢語譯本：和尚見到知一師，發現他志向堅定，性格淳樸忠厚，有忠義孝順之心，便為他改號名為超然（超越世俗）。（知一師）不離開和尚左右，樂於從事勞作事務。登州忠信師博覽群書，性情儒雅，放下所有俗世事務，前來投奔和尚。忠信師是海邊偏遠地方的人，遠道投奔和尚，說完話就行禮。和尚說：『道不分遠近，為何說遠近呢？』忠信師稟告和尚：『生死是大事，聽說和尚您有大慈悲，所以來投奔您，不是爲了衣食，希望和尚您明察。』和尚問：『學士您思慮很多，如果想要捨棄一切，可以住在這裡。』忠信師回答說：『願意聽聞佛道而死，身命都不吝惜，何況是文字呢？』和尚就為他說法：『尊者大覺尊（偉大的覺悟者），說生無念法（沒有妄念的法門），無念無生心（沒有妄念就沒有生滅的心），心常生不滅（真心是常生不滅的）。在一切時中自在，不要追逐，不要轉變，不浮躁，不沉淪，不流動，不停止，不動搖，不來不去，活潑潑地行住坐臥，行住坐臥都是禪。』忠信師聽了，儼然不動。和尚見他已經領悟了大乘佛法，改名號為超寂（超越寂靜）。（超寂師）在山中常常秘密地在夜晚坐禪，不讓人知道，天亮就回到原來的地方。有法輪法師，精通《涅槃經》的章疏，博學聰明，目空一切，自認為天下第一，所以來到山門，要和和尚辯論。遠遠地看到和尚神威奇特，與眾僧不同。法輪法師上前作禮，問候起居。和尚遠遠地看到，知道是法師，就讓他坐下。坐下後，和尚問：『法師精通什麼經論？』回答說：『精通《涅槃經》。』和尚問：『如何講解《涅槃經》？』法師就引用各種章疏。和尚說：『這不是《涅槃經》，這些都是言說。言說是三界的根本，真正的滅苦原因是離文字的。』高貴德王菩薩問世尊：『世尊，什麼叫做大涅槃？』佛說：『斷盡一切動念，思想心息，這樣的法相，叫做大涅槃。』為什麼說言說是虛妄的，已經作為涅槃了呢？』

【English Translation】 English version: The Abbot saw Zhiyi, a monk whose aspirations were firm, whose character was simple and honest, and who possessed loyalty and filial piety. He changed his name to Chaoran (Transcending the World). (Zhiyi) stayed by the Abbot's side, happily engaging in labor. Zhongxin, a monk from Dengzhou, was well-versed in poetry and books, and possessed a refined and scholarly nature. He gave up all worldly affairs and came to seek the Abbot. Zhongxin was from a remote coastal area, and he traveled far to seek the Abbot. After speaking, he bowed. The Abbot said, 'The Dao knows no distance. Why speak of near and far?' Zhongxin reported to the Abbot, 'The matter of life and death is of great importance. I have heard of the Abbot's great compassion, so I have come to seek you, not for food or clothing. I hope the Abbot will observe my sincerity.' The Abbot asked, 'Scholar, you have many thoughts. If you wish to renounce everything, you may stay here.' Zhongxin replied, 'I am willing to die hearing the Dharma. I do not惜my life, let alone mere words.' The Abbot then spoke the Dharma for him: 'The Venerable Great Awakened One (the great enlightened one) speaks of the Dharma of no-thought (the Dharma of no deluded thoughts). No-thought is no-birth of mind (without deluded thoughts, there is no birth and death of the mind). The mind is eternally born and does not perish (the true mind is eternally born and does not perish). Be free at all times. Do not pursue, do not transform, do not be frivolous, do not sink, do not flow, do not stop, do not move, do not shake, do not come, do not go. Be lively in walking, standing, sitting, and lying down. Walking, standing, sitting, and lying down are all Chan (Zen).' Upon hearing this, Zhongxin remained still and unmoved. Seeing that he had already understood the Mahayana Dharma, the Abbot changed his name to Chaoji (Transcending Stillness). (Chaoji) often secretly practiced Chan meditation in the mountains at night, without letting anyone know. At dawn, he would return to his original place. There was a Dharma Master named Falun, who was proficient in the commentaries on the Nirvana Sutra, erudite and intelligent, and looked down on everyone. He proclaimed himself to be the best, so he came to the mountain gate to debate with the Abbot. From afar, he saw the Abbot's divine power and uniqueness, different from the other monks. Dharma Master Falun stepped forward, bowed, and inquired about his well-being. From afar, the Abbot saw that he was a Dharma Master and asked him to sit down. After he sat down, the Abbot asked, 'What Sutras and Treatises are you proficient in?' He replied, 'The Nirvana Sutra.' The Abbot asked, 'How do you explain the Nirvana Sutra?' The Dharma Master then cited various commentaries. The Abbot said, 'These are not the Nirvana Sutra. These are all words. Words are the root of the Three Realms. The true cause of ending suffering is to be apart from words.' King Noble Virtue Bodhisattva asked the World Honored One, 'World Honored One, what is called Great Nirvana?' The Buddha said, 'To exhaust all moving thoughts, to cease thinking and mind, such a Dharma characteristic is called Great Nirvana.' Why say that words are false, and already considered Nirvana?'

槃。若如此說即是不解。云何言解涅槃。法輪聞說。無詞敢對。和上云。有法是俗諦。無性第一義。言解即是系。聰明是魔施設。無念即無系。無念即無縛。無念是涅槃。有念是生死。無念即聰明。有念是暗鈍。無念即無彼。無念即無此。無念即無佛。無念無眾生。般若大悲智。無佛無眾生。無有涅槃佛。亦無佛涅槃。若明此解者。是真解者。若不如此解。是著相凡夫。法輪師聞說。啟顙歸依。小師傳迷日久。今日得遇和上。暗眼再明。伏願和上慈悲攝授。綏州禪林寺僧兄弟二人。並是持法華經。時人號史法華。兄法名一行師。弟名惠明師。來投。和上問。從何處來。先學何教法。惠明云。從綏州來。持法華經。日誦三遍。和上問。安樂行品。一切諸法。空無所有。無有常住。亦無起滅。是名智者親近處。惠明等說已。小師迷沒。只解依文誦習。未識義理。伏願和上接引盲迷。和上即為說法。諸法寂滅相。不可以言宣。是法不可示。言詞相寂滅。離相滅相。常寂滅相。終歸於空。常善入于空寂行。恒沙佛藏一念了知。若欲得坐山中。更不誦習。常閑僜僜。能否。惠明等兄弟知誦習是不究竟。故投和上。和上即為再說。無念即無生。無念即無遠。無念即無近。無念即是史法華。又念即是法華史。無念即是轉法華。有念即

【現代漢語翻譯】現代漢語譯本：『槃（Nirvana，涅槃）。』如果這樣說，就是不理解。怎樣才能說是理解涅槃呢？』法輪（Dharmacakra，佛法之輪）聽了這些話，無言以對。和上（Upadhyaya，親教師）說：『有的法是俗諦（Saṃvṛti-satya，世俗諦），無性是第一義諦（Paramārtha-satya，勝義諦）。說理解就是束縛，聰明是魔的施設。無念就是無束縛，無念就是無捆綁，無念就是涅槃，有念就是生死。無念就是聰明，有念就是暗鈍。無念就是沒有彼，無念就是沒有此，無念就是沒有佛，無念也沒有眾生。般若（Prajñā，智慧）、大悲（Mahākaruṇā，偉大的慈悲）、智（Jñāna，智慧），沒有佛也沒有眾生，沒有涅槃佛，也沒有佛涅槃。如果明白了這個道理，才是真正的理解者。如果不這樣理解，就是執著于相的凡夫。』法輪師聽了這些話，叩頭歸依。『小師我迷惑很久了，今天有幸遇到和上，昏暗的眼睛再次明亮。懇請和上慈悲攝受。』綏州禪林寺的僧人兄弟二人，都是持誦《法華經》的，當時人們稱他們為史法華。哥哥法名一行師，弟弟名叫惠明師，前來投靠。和上問：『從哪裡來？先前學習什麼教法？』惠明說：『從綏州來，持誦《法華經》，每天誦三遍。』和上問：『《安樂行品》中說，一切諸法，空無所有，沒有常住，也沒有生滅，這才是智者親近的地方。』惠明等說完后，說：『小師我迷惑沉沒，只懂得依照文字誦讀，不明白其中的義理，懇請和上接引盲迷。』和上就為他們說法：『諸法的寂滅相，不可以用言語宣說。這個法不可示人，言語相寂滅，離相滅相，常寂滅相，終歸於空。常善於進入空寂之行，恒河沙數般的佛藏一念了知。如果想要坐在山中，不再誦習，常常閑暇自在，能否做到？』惠明等兄弟知道誦習是不究竟的，所以投靠和上。和上就為他們再說：『無念就是無生，無念就是無遠，無念就是無近，無念就是史法華。有念就是法華史，無念就是轉法華，有念就是……』

【English Translation】 English version: 'Nirvana (槃, Parinirvana).' If you say it like that, it means you don't understand. How can you say you understand Nirvana?' Dharma Wheel (法輪, Dharmacakra) had no words to answer upon hearing this. The Upadhyaya (和上, Preceptor) said, 'Some dharmas are conventional truth (俗諦, Saṃvṛti-satya), and non-self is the ultimate truth (第一義, Paramārtha-satya). To say 'understand' is to be bound; cleverness is a device of Mara. No-thought is no bondage, no-thought is no tying, no-thought is Nirvana, thought is birth and death. No-thought is cleverness, thought is dullness. No-thought is without 'that,' no-thought is without 'this,' no-thought is without Buddha, no-thought is without sentient beings. Prajna (般若, Wisdom), Mahakaruna (大悲, Great Compassion), Jnana (智, Knowledge), there is no Buddha and no sentient beings, there is no Nirvana Buddha, and no Buddha in Nirvana. If you understand this, you are a true understander. If you don't understand it this way, you are an ordinary person attached to appearances.' Dharma Wheel Master, upon hearing this, bowed and took refuge. 'This junior has been deluded for a long time; today I am fortunate to meet the Upadhyaya, and my darkened eyes are brightened again. I humbly request the Upadhyaya's compassionate acceptance.' Two monks, brothers from Chanlin Temple in Suizhou, both uphold the Lotus Sutra, and people at the time called them Shi Fahua (史法華). The elder brother's Dharma name is Master Yixing (一行師), and the younger brother's name is Master Huiming (惠明師). They came to seek refuge. The Upadhyaya asked, 'Where do you come from? What teachings have you studied before?' Huiming said, 'We come from Suizhou and uphold the Lotus Sutra, reciting it three times a day.' The Upadhyaya asked, 'In the Chapter on Peaceful Practices, it says, 'All dharmas are empty and without substance, without permanence, and without arising or ceasing; this is where the wise draw near.' After Huiming and the others finished speaking, they said, 'This junior is lost in delusion, only knowing how to recite according to the text, not understanding the meaning. I humbly request the Upadhyaya to guide us out of our blindness.' The Upadhyaya then taught them the Dharma: 'The characteristic of the quiescence of all dharmas cannot be expressed in words. This Dharma cannot be shown, words and speech are quiescent, separation from characteristics and extinction of characteristics, the characteristic of constant quiescence, ultimately returning to emptiness. Constantly be good at entering the practice of emptiness and stillness, knowing the Buddha-storehouses as numerous as the sands of the Ganges in a single thought. If you want to sit in the mountains, no longer reciting, always being leisurely and free, can you do it?' Huiming and his brother knew that reciting was not the ultimate, so they sought refuge with the Upadhyaya. The Upadhyaya then said to them again: 'No-thought is no birth, no-thought is no distance, no-thought is no nearness, no-thought is Shi Fahua. Thought is the Dharma Lotus Shi, no-thought is turning the Dharma Lotus, thought is...'

是法華轉。正無念之時。無念不自。惠明等聞已。心意決然。便住山中。常樂作務。慶州慕容長史夫人並女。志求大乘。舉家大小並相隨。來禮拜和上。和上問夫人。從何處來。答。弟子遠聞和上有大慈悲。故來禮拜。和上即為說種種法要。其女聞說。合掌䠒跪。啟和上。弟子女人。三障五難。不自在身。今故投和上。擬截生死源。伏願和上指示法要。和上語云。若能如此。即是大丈夫兒。云何是女。和上為說法要。無念即無男。無念即無女。無念即無障。無念即無礙。無念即無生。無念即無死。無正念之時。無念不自。即是截生死源。女人聞說。目不瞬。立不移處。食頃間。和上知此女人有決定心。與法號名常精進。母號正遍知。落髮修行。尼師中為道首。后引表妹。是蘇宰相女。聰明黠惠。博學多知。問無不答。來禮拜和上。和上見有剛骨志操。即為說法。是法非因非緣。非無不非無。是非離一切相。即一切法。法過眼耳鼻舌身心。法離一切觀行。無念即無行。無念即無觀。無念即無身。無念即無心。無念即無貴。無念即無賤。無念即先高。無念即無下。正無念之時。無念不自。女人聞說。合掌白和上。弟子女人罪障深重。今聞法已。垢障消除。語已悲泣雨淚。便請法號了見性。得號已。自落髮披衣。尼師中為道

【現代漢語翻譯】現代漢語譯本這是在宣講《法華經》。在真正無念的時候，無念本身也不存在。惠明等人聽聞后，心意堅定，便住在山中，經常快樂地勞作。慶州慕容長史的夫人和女兒，立志追求大乘佛法，全家老小都跟隨她來禮拜和上（指有道高僧）。和上問夫人：『從哪裡來？』夫人回答：『弟子們遠遠地聽說和上有大慈悲，所以前來禮拜。』和上就為她們宣說了種種佛法要義。她的女兒聽聞后，合掌跪拜，對和上說：『弟子是女人，有三障五難（三障指煩惱障、業障、報障，五難指生於惡世、邊地、女人、貧窮、殘疾），身不由己。現在特來投靠和上，想要截斷生死輪迴的根源。懇請和上指示佛法要義。』和上說：『如果能這樣，就是大丈夫兒，怎麼能說是女人呢？』和上為她宣說法要：無念就沒有男人，無念就沒有女人，無念就沒有障礙，無念就沒有阻礙，無念就沒有生，無念就沒有死。在真正正念的時候，無念本身也不存在，這就是截斷生死輪迴的根源。女人聽聞后，眼睛不眨，站立不動。過了一會兒，和上知道這個女人有堅定的決心，賜予她法號『常精進』，賜予她的母親法號『正遍知』，然後為她們落髮修行，在尼姑中成為領頭的。後來她又引薦了她的表妹，是蘇宰相的女兒，聰明機敏，博學多識，無論問什麼都能回答。她也來禮拜和上，和上見她有剛強的意志和操守，就為她說法：這法既非因也非緣，既非無也非非無，這法是脫離一切表象的，即是一切法。法超越眼耳鼻舌身意，法脫離一切觀想修行。無念就沒有行為，無念就沒有觀想，無念就沒有身體，無念就沒有心，無念就沒有高貴，無念就沒有低賤，無念就沒有先高，無念就沒有後下。在真正無念的時候，無念本身也不存在。女人聽聞后，合掌對和上說：『弟子女人罪孽深重，現在聽聞佛法后，罪惡的障礙消除了。』說完悲傷地哭泣流淚，便請求賜予法號以了悟自性。得到法號后，自己落髮披上袈裟，在尼姑中成為領頭的。

【English Translation】 English version This is the turning of the 'Lotus Sutra'. At the time of true non-thought (wu nian), non-thought itself does not exist. After Huiming and others heard this, their minds were resolute, and they lived in the mountains, often happily working. The wife and daughter of Chief Clerk Murong of Qingzhou, aspired to seek the Mahayana (Da Cheng) Buddhism, and their whole family followed her to pay homage to the He Shang (referring to a virtuous and eminent monk). The He Shang asked the wife: 'Where do you come from?' The wife replied: 'Disciples have heard from afar that He Shang has great compassion, so we have come to pay homage.' The He Shang then explained to them various essential principles of the Dharma. After her daughter heard this, she put her palms together and knelt down, saying to the He Shang: 'Disciple is a woman, with the three obstacles and five difficulties (the three obstacles refer to the obstacles of affliction, karma, and retribution; the five difficulties refer to being born in an evil age, a borderland, as a woman, in poverty, or with disabilities), and my body is not my own. Now I have come to rely on He Shang, wanting to cut off the source of the cycle of birth and death. I earnestly request He Shang to instruct me on the essential principles of the Dharma.' The He Shang said: 'If you can do this, you are a great man, how can you be called a woman?' The He Shang explained the Dharma to her: With non-thought, there is no man; with non-thought, there is no woman; with non-thought, there is no obstacle; with non-thought, there is no hindrance; with non-thought, there is no birth; with non-thought, there is no death. At the time of true right thought, non-thought itself does not exist, and this is cutting off the source of the cycle of birth and death. After the woman heard this, her eyes did not blink, and she stood motionless. After a while, the He Shang knew that this woman had a firm determination, and bestowed upon her the Dharma name 'Constant Diligence' (Chang Jing Jin), and bestowed upon her mother the Dharma name 'Right Universal Knowledge' (Zheng Bian Zhi), and then shaved their heads for cultivation, becoming the leader among the nuns. Later, she also introduced her cousin, the daughter of Prime Minister Su, who was intelligent and quick-witted, learned and knowledgeable, and could answer any question. She also came to pay homage to the He Shang, and the He Shang saw that she had a strong will and integrity, and explained the Dharma to her: This Dharma is neither cause nor condition, neither non-being nor non-non-being, this Dharma is detached from all appearances, which is all Dharma. The Dharma transcends the eyes, ears, nose, tongue, body, and mind; the Dharma is detached from all contemplation and practice. With non-thought, there is no action; with non-thought, there is no contemplation; with non-thought, there is no body; with non-thought, there is no mind; with non-thought, there is no nobility; with non-thought, there is no lowliness; with non-thought, there is no prior highness; with non-thought, there is no subsequent lowness. At the time of true non-thought, non-thought itself does not exist. After the woman heard this, she put her palms together and said to the He Shang: 'Disciple, a woman, has deep and heavy sins, but now after hearing the Dharma, the obstacles of sin have been removed.' After speaking, she wept sadly, and then requested a Dharma name to realize her own nature. After receiving the Dharma name, she shaved her own head and put on the kasaya (jia sha), becoming the leader among the nuns.

首。誰人報佛恩。依法修行者。誰人銷供養。世事不牽者。誰人堪供養。於法無所取。若能如此行。自有天廚供養。和上向諸弟子說。攝己從他。萬事皆和。攝他從己。萬事競起。又說偈。一念毛輪觀自在。勿共同學諍道理。見境即是丈夫兒。不明同即畜生類。但修自己行。莫見他邪正。口意不量他。三業自然凈。欲見心佛國。普敬真如性。善男子于悕惜心盡。即道眼心開明如日。若有毛輪許惜心者。其道眼即被翳障。此是黑暗之大坑。無可了了實知難出。又說偈。我今意況漸好。行住坐臥俱了。看時無物可看。畢竟無言可道。但得此中意況。高𧘍木枕到曉。和上所引諸經了義直旨心地法門。並破言說。和上所說說不可說。今愿同學但依義修行。莫著言說。若著言說。即自失修行分。金剛經云。若取法相。即著我人眾生。若取非法相。即著我人眾生。是故不應取法。不應取非法。以是義故。如來常說。汝等比丘知我說法如筏喻者。法尚應舍。何況非法。華嚴經云。譬如貧窮人。日夜數他寶。自無一錢分。於法不修行。多聞亦如是。如聾人設音樂。彼聞自不聞。於法不修行。多聞亦如是。如盲設眾象。彼見自不見。於法不修行。多聞亦如是。如饑設飯食。彼飽自腹餓。於法不修行。多聞亦如是。譬如海船師。能渡于彼岸

【現代漢語翻譯】現代漢語譯本：首。誰人報佛恩？依法修行者。誰人消供養？世事不牽者。誰人堪供養？於法無所取。若能如此行，自有天廚供養。和上（指寺院住持或長老）向諸弟子說：『攝己從他，萬事皆和；攝他從己，萬事競起。』又說偈（佛教詩歌）：『一念毛輪觀自在（指觀世音菩薩），勿共同學諍道理。見境即是丈夫兒，不明同即畜生類。但修自己行，莫見他邪正。口意不量他，三業自然凈。欲見心佛國，普敬真如性。』善男子，于悕惜心盡，即道眼心開明如日。若有毛輪許惜心者，其道眼即被翳障。此是黑暗之大坑，無可了了實知難出。又說偈：『我今意況漸好，行住坐臥俱了。看時無物可看，畢竟無言可道。但得此中意況，高𧘍木枕到曉。』和上所引諸經了義直旨心地法門，並破言說。和上所說說不可說，今愿同學但依義修行，莫著言說。若著言說，即自失修行分。《金剛經》云：『若取法相，即著我人眾生。若取非法相，即著我人眾生。是故不應取法，不應取非法。以是義故，如來常說：汝等比丘知我說法如筏喻者，法尚應舍，何況非法。』《華嚴經》云：『譬如貧窮人，日夜數他寶，自無一錢分。於法不修行，多聞亦如是。如聾人設音樂，彼聞自不聞。於法不修行，多聞亦如是。如盲設眾象，彼見自不見。於法不修行，多聞亦如是。如饑設飯食，彼飽自腹餓。於法不修行，多聞亦如是。譬如海船師，能渡于彼岸。

【English Translation】 English version: First. Who repays the Buddha's kindness? Those who practice according to the Dharma. Who eliminates offerings? Those who are not attached to worldly affairs. Who is worthy of offerings? Those who have no attachment to the Dharma. If one can act in this way, then there will be heavenly kitchens providing offerings. The Abbot (referring to the head of the monastery or an elder) said to the disciples: 'Subordinating oneself to others brings harmony in all things; subordinating others to oneself causes contention in all things.' He also spoke in verse: 'In a single thought, contemplate Avalokiteśvara (Guanyin, the Bodhisattva of Compassion); do not argue about principles with fellow students. Seeing the situation makes one a true man; not understanding makes one like an animal. Just cultivate your own practice; do not see others as right or wrong. Do not measure others with your mouth or mind; your three karmas will naturally be purified. If you wish to see the Buddha-land of the mind, universally respect the true nature of Suchness.' Good men, when the mind of miserliness is exhausted, the eye of the Tao opens and shines like the sun. If there is even a hair's breadth of miserliness, the eye of the Tao will be obscured. This is a great pit of darkness, impossible to fully know and difficult to escape. He also spoke in verse: 'My state of mind is gradually improving; walking, standing, sitting, and lying down, I understand everything. When looking, there is nothing to see; ultimately, there is nothing to say. If one obtains this state of mind, one can sleep soundly on a wooden pillow until dawn.' The Abbot quoted various sutras, expounding the ultimate meaning, the direct purpose, and the Dharma gate of the mind-ground, and also refuted reliance on words. What the Abbot said is unspeakable; now I wish that fellow students would only practice according to the meaning, and not be attached to words. If one is attached to words, one will lose one's share of practice. The Diamond Sutra says: 'If one grasps at the appearance of Dharma, one is attached to self, others, sentient beings, and lifespan. If one grasps at the appearance of non-Dharma, one is attached to self, others, sentient beings, and lifespan. Therefore, one should not grasp at Dharma, and one should not grasp at non-Dharma. For this reason, the Tathagata (Buddha) often said: You monks, know that my teaching is like a raft; even the Dharma should be abandoned, how much more so non-Dharma.' The Avatamsaka Sutra says: 'It is like a poor person who counts the treasures of others day and night, but has not a single penny of his own. Not practicing the Dharma, much learning is also like this. Like a deaf person setting up music, he hears but does not hear himself. Not practicing the Dharma, much learning is also like this. Like a blind person setting up many elephants, he sees but does not see himself. Not practicing the Dharma, much learning is also like this. Like a hungry person setting up food, he fills others but his own belly is empty. Not practicing the Dharma, much learning is also like this. It is like a sea captain who can ferry people to the other shore.'

。彼去自不去。於法不修行。多聞亦如是。法句經云。說食之人。終不能飽。佛頂經云。阿難縱強記。不免落邪見。思覺出思惟。身心不能及。歷劫多聞。不如一日修無漏法。方廣經云。一念亂禪定。如殺三千界。滿中一切人。一念在禪定。如活三千界。滿中一切人。維摩經云。心不住內。亦不在外。是為宴坐。若能如此者。佛即印可。無以生滅心說實相法。法過眼耳鼻舌身心。法離一切觀行。法相如是。豈可說乎。是故文殊師利菩薩贊維摩詰。無有言說。是真入不二法門。和上說無念法。法本不自。又云。知見立知即無明本。智見無見思即涅槃無漏真凈。又破知病。知行亦寂滅。是即菩提道。又破智病。智求于智不得。知亦無得。已無所得。即菩提薩埵。又云。圓滿菩提歸無所得。無有少法可得。是名阿耨多羅三藐三菩提。又破病本。云何為本。一切眾生本來清凈。本來圓滿。有本即有利。故心有采集。識家得便。即輪迴生死。本離離他。即無依止。己他俱利。成佛菩提。佛無根境相。不見名見佛。於畢竟空中。熾然建立。又破凈病。涅槃相病。自然病。覺病。觀病。禪病。法病。若住此者。即為有住病。法不垢不凈。亦無涅槃佛。法離觀行。超然露地坐。識蔭般涅槃。遠離覺所覺。不入三昧。不住坐禪。心無得失

。又破一病。一亦不為一。為一破諸數。一根既返源。六根成解脫。制之一處。無事不辦。參羅及萬像。一法之所印。一本不起。三用無施。其心不計。是有力大觀。汝等當離己眾他眾。己即是自性。他即是妄念。妄念不生。即是自他俱離。成佛菩提。和上每說言。有緣千里通。無緣人對面不相識。但識法之時。即是見佛。此諸經了義經。和上坐下。尋常教戒諸學道者。恐著言說。時時引稻田中螃蟹問。眾人不會。又引王梵志詩。惠眼近空心。非開髑髏孔。對面說不識。饒爾母姓董。有數老人。白和上。弟子盡有妻子男女眷屬。整舍投和上學道。和上云。道無形段可修。法無形段可證。只沒閑不憶不念。一切時中總是道。問老人得否。老人默然不對。為未會。和上又說偈。婦是沒耳枷。男女蘭單杻。爾是沒價奴。至老不得走。又有釰南諸師僧。欲往臺山。禮拜辭和上。和上問言。大德何處去。僧答。禮文殊師利。和上云。大德佛在身心。文殊不遠。妄念不生。即是見佛。何勞遠去。諸師僧欲去。和上又與說偈。迷子浪波波。巡山禮土坡。文殊只沒在。背佛覓彌陀。和上呷茶次。是日幕府郎官侍卿三十人。禮拜訖坐定問和上。大愛茶。和上云是。便說茶偈。幽谷生靈草。堪為入道媒。樵人采其葉。美味入流壞。靜虛澄虛

【現代漢語翻譯】現代漢語譯本：又破除一種執病。執一，反而會破除諸多的數量概念。一旦迴歸到根本，六根就能得到解脫。將心專注於一處，沒有什麼事情辦不成。森羅萬象，都是由一法所印證。根本不起作用，三種作用也就無從施展。內心不計較，這就是有力的深刻觀察。你們應當遠離『己眾』和『他眾』。『己』就是自性，『他』就是妄念。妄念不生起，就是自他和合遠離，成就佛的菩提智慧。和尚經常說：『有緣千里來相會，無緣對面不相識。』只要認識到法的真諦，就是見到了佛。這些都是諸經中的了義經。和尚平時教導學道的人，常常告誡他們不要執著于言語，時常引用稻田里的螃蟹來提問，但眾人不明白。又引用王梵志的詩：『慧眼靠近空心，不是打開頭顱上的孔。對面說了也不認識，白白地讓你姓董。』有幾位老人，對和尚說：『弟子們都有妻子兒女眷屬，想要全部捨棄來跟隨和尚學道。』和尚說：『道沒有固定的形態可以修習，法沒有固定的形態可以證悟。只要沒事的時候不思不想，一切時中都是道。』問老人是否能做到，老人們沉默不語，因為沒有領會。和尚又說偈語：『妻子是沒耳的枷鎖，兒女是牢獄的刑具。你是個無價的奴隸，到老也無法逃脫。』又有劍南的僧人，想要去五臺山朝拜，向和尚告辭。和尚問：『大德們要去哪裡？』僧人回答：『去朝拜文殊師利（Manjushri，智慧的象徵）。』和尚說：『大德，佛就在身心中，文殊（Manjushri）並不遙遠。妄念不生起，就是見到了佛，何必遠去？』僧人想要離開，和尚又為他們說了偈語：『迷途的羔羊在波浪中漂泊，巡山禮拜泥土山坡。文殊（Manjushri）就在你心中，背離佛陀去尋找彌陀（Amitabha，阿彌陀佛）。』和尚喝茶的時候，當天幕府的郎官侍卿三十人，禮拜完畢坐定后問和尚：『您很喜歡茶嗎？』和尚說是，便說了茶偈：『幽深山谷生長的靈草，可以作為入道的媒介。樵夫採摘它的葉子，美味卻流入世俗。』靜虛澄虛

【English Translation】 English version: Furthermore, it breaks one disease of attachment. To cling to 'one' actually breaks down the concept of multiple numbers. Once the root returns to its source, the six senses achieve liberation. Focusing the mind in one place, nothing is impossible. All phenomena and myriad appearances are sealed by one Dharma. When the root does not arise, the three functions have nothing to apply to. The mind does not calculate; this is a powerful and profound observation. You should separate yourselves from 'self-crowd' and 'other-crowd'. 'Self' is your own nature, and 'other' is deluded thoughts. When deluded thoughts do not arise, then self and other are both separated, achieving the Bodhi wisdom of a Buddha. The Abbot often says: 'Those who are destined will meet even from a thousand miles away; those who are not destined will not recognize each other even face to face.' When you recognize the Dharma, you see the Buddha. These are the definitive sutras among all sutras. The Abbot usually teaches the disciples, often warning them not to be attached to words, and often uses the example of crabs in the rice fields to ask questions, but the people do not understand. He also quotes Wang Fanzhi's poem: 'The wise eye is close to the empty heart, not opening the skull's hole. Speaking face to face, one does not recognize, even if your mother's surname is Dong.' Several old men said to the Abbot: 'Disciples all have wives, children, and families, and wish to abandon everything to follow the Abbot to learn the Way.' The Abbot said: 'The Way has no fixed form to cultivate, and the Dharma has no fixed form to realize. Just be free from idle thoughts and not remember or contemplate anything; at all times, this is the Way.' He asked if the old men could do it. The old men remained silent, because they did not understand. The Abbot then spoke a verse: 'Wives are earless shackles, children are prison fetters. You are a priceless slave, unable to escape even in old age.' There were also monks from Jiannan who wanted to go to Mount Wutai (Mount Wutai, a sacred Buddhist mountain) to pay homage and bid farewell to the Abbot. The Abbot asked: 'Where are the great virtues going?' The monks replied: 'To pay homage to Manjushri (Manjushri, symbol of wisdom).' The Abbot said: 'Great virtues, the Buddha is in your own mind; Manjushri (Manjushri) is not far away. When deluded thoughts do not arise, you see the Buddha. Why bother going far away?' As the monks were about to leave, the Abbot spoke another verse for them: 'Lost sheep drift in the waves, touring mountains and worshipping earthen slopes. Manjushri (Manjushri) is right within you, turning your back on the Buddha to seek Amitabha (Amitabha, the Buddha of Infinite Light).' As the Abbot was drinking tea, thirty officials from the Secretariat of the Imperial Court paid their respects, sat down, and asked the Abbot: 'Do you love tea very much?' The Abbot said yes, and then spoke a tea verse: 'A spiritual herb grows in a secluded valley, fit to be a medium for entering the Way. Woodcutters pick its leaves, but the delicious flavor flows into the mundane world.' Quiet emptiness, clear emptiness.

識。明心照會臺。不勞人氣力。直聳法門開。諸郎官因此問和上。緣何不教人讀經唸佛禮拜。弟子不解。和上云。自證究竟涅槃。亦教人如是。不將如來不了教。回自己解已悟初學。即是人得直至三昧者。和上說訖。儼然不動。諸郎官侍鄉咸言未曾有也。問和上。緣何不教事相法。和上答。大乘妙理至理空曠。有為眾生而不能入經教旨。眾生本性見性即成佛道。著相即沈輪。心生即種種法生。心滅即種種法滅。轉經禮拜皆是起心。起心即是生死。不起即是見佛。又問和上。若此教人得否。和上云。得。起心即是塵勞。動念即是魔網。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。諸官聞說。疑網頓除。咸言為弟子。又有道士數十人。山人亦有數十人。法師律師論師亦有二十人。皆釰南領袖。和上問道士云。道可道非常道。名可名非常名。豈不是老君所說。道士云是。和上云。尊師解此義否。道士默然無對。和上又問。為學曰益。為道曰損。損之有。損之已。至於無為。無為無不為。又問。莊子云。生生者不生。殺生者不死。道士盡不敢對。和上云。時今道士無有一人學君老者。只學謗佛。道士聞已失色合掌。和上又問山人。夫子說易否。山人答說。又問。夫子說仁義禮智信否。答言說。又問。易如何。山人並不

言。和上即為說易言。無思也。無為也。寂然不動。感而遂通。此義如何。山人不敢對。和上更說云。易不變不易。是眾生本性。無思也。無為也。寂然不動。是眾生本性。若不變不易。不思不相。即是行仁義禮智信。如今學士不見本性。不識主客。強認前塵。已為學問。大錯。夫子說無思無為大分明。山人問和上。感即遂通義如何。和上云。梵天不求。梵天自至。果報不求。果報自至。煩惱已盡。習氣亦除。梵釋龍神咸皆供敬。是故如來入城乞食。一切草木皆悉頭低。一切山河皆傾向佛。何況眾生。此是感而遂通也。山人一時禮拜和上。並愿為弟子。和上又問道士云。上得不失得。是以有得。下得以不失得。是以無得。此義如何。道士云。請和上為說。和上云。上得之人無所得心。為無所得。即是菩提薩埵。無有少法可得。是名阿耨多羅三藐三菩提。即是上得之義。下得不失得。是以無得。下得之人為有所求。若有所求。即有煩惱。煩惱之心即是失得。此是失得之義也。又云。為學曰益。為道曰損。若有學人。惟憎塵勞生死。此是不益也。為道曰損。損之有。損之已。至於無為。無為無不為。道即本性。至道絕言。妄念不生。即是益之。觀見心王時。一切皆舍離。即是有益之。以至於無為。性空寂滅時。是法是時見

【現代漢語翻譯】現代漢語譯本：他說，『和尚您剛才說的『易』，就是指簡易。』無思無為，寂然不動，感而遂通，這是什麼意思呢？』我不敢回答。和尚接著說，『『易』的不變和變易，就是眾生的本性。無思無為，寂然不動，也是眾生的本性。如果不執著于不變和變易，不思慮不分別，這就是行仁義禮智信。如今的學士不明白本性，不認識主客，強行執著於過去的經歷，當作學問，大錯特錯。』夫子說的無思無為，已經非常明白了。我問和尚，『感而遂通』是什麼意思？和尚說，『梵天不求，梵天自來。果報不求，果報自來。煩惱已經斷盡，習氣也已消除，梵天、帝釋、龍神都來供養恭敬。所以如來入城乞食，一切草木都低下頭，一切山河都傾向佛，更何況眾生呢？』這就是『感而遂通』。我當時就禮拜和尚，並願意做他的弟子。和尚又問一位道士說，『上等的『得』是不失的『得』，所以才是真正的『得』。下等的『得』是不確定的『得』，所以是無『得』，這是什麼意思？』道士說，『請和尚為我解說。』和尚說，『上等得道的人沒有求得的心，因為沒有求得之心，就是菩薩（Bodhisattva，指追求覺悟的眾生），沒有絲毫的法可以得到，這叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這就是上等『得』的含義。下等得道的人因為有所求，如果有所求，就會有煩惱，有煩惱的心就是失『得』，這就是失『得』的含義。』和尚又說，『爲了學問而學習，是增加；爲了道而修行，是減少。如果有學人，只憎恨塵世的勞苦和生死，這是沒有增加。爲了道而修行，減少了有，減少了執著，最終達到無為的境界。無為而無所不為，道就是本性，至道無法用語言表達，妄念不生，這就是增加。』當觀見到心王（指人的本心）的時候，一切都捨棄遠離，這就是有益的，以至於達到無為的境界。當本性空寂滅的時候，就是見法見時。

【English Translation】 English version: He said, 'The 'Yi' (易, Change) that the venerable monk spoke of is simplicity.' 'Without thought, without action, still and unmoving, responding to stimuli and thereby penetrating, what does this mean?' I dared not answer. The venerable monk continued, 'The unchanging and changing aspects of 'Yi' are the inherent nature of sentient beings. Without thought, without action, still and unmoving, this is also the inherent nature of sentient beings. If one is not attached to the unchanging and changing, without thinking or discriminating, this is practicing benevolence, righteousness, propriety, wisdom, and trustworthiness. Nowadays, scholars do not understand their inherent nature, do not recognize the host and guest, forcibly clinging to past experiences as learning, which is a great mistake.' Confucius's words about without thought and without action are very clear. I asked the venerable monk, 'What does 'responding to stimuli and thereby penetrating' mean?' The venerable monk said, 'Brahma (梵天, the creator god) is not sought, yet Brahma arrives on his own. The results of karma (果報, karmic retribution) are not sought, yet karmic results arrive on their own. When afflictions are exhausted and habitual tendencies are also eliminated, Brahma, Indra (帝釋, the king of gods), dragons, and spirits all offer reverence and respect. Therefore, when the Tathagata (如來, the thus-gone one) enters the city to beg for food, all plants and trees lower their heads, and all mountains and rivers incline towards the Buddha, let alone sentient beings.' This is 'responding to stimuli and thereby penetrating.' I immediately bowed to the venerable monk and expressed my willingness to become his disciple. The venerable monk then asked a Taoist, 'The 'attainment' of the superior is the 'attainment' that is not lost, therefore it is true 'attainment.' The 'attainment' of the inferior is the uncertain 'attainment,' therefore it is no 'attainment,' what does this mean?' The Taoist said, 'Please, venerable monk, explain it for me.' The venerable monk said, 'The person who attains the superior has no mind of seeking attainment, because there is no mind of seeking attainment, that is a Bodhisattva (菩提薩埵, a being who seeks enlightenment), there is not the slightest dharma (法, law/teachings) that can be attained, this is called Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), this is the meaning of superior 'attainment.' The person who attains the inferior because there is something sought, if there is something sought, there will be afflictions, and a mind of affliction is the loss of 'attainment,' this is the meaning of losing 'attainment'.' The venerable monk also said, 'To study for the sake of learning is to increase; to cultivate for the sake of the Tao (道, the Way) is to decrease. If there are scholars who only hate the toil and suffering of the world and birth and death, this is not increasing. To cultivate for the sake of the Tao is to decrease what is, to decrease attachments, and ultimately reach the state of non-action. Non-action and yet nothing is not done, the Tao is the inherent nature, the ultimate Tao cannot be expressed in words, and false thoughts do not arise, this is increasing.' When the mind-king (心王, the original mind) is seen, everything is abandoned and left behind, this is beneficial, to the point of reaching the state of non-action. When the inherent nature is empty and extinguished, that is when the Dharma (法, the Law) is seen, and the time is seen.

。無為無不為。即是不住無為。修行無起。不以無起為證。修行于空。不以空為證。即是無不為義也。又莊子云。生生者不生。妄念不起。即是不生。殺生者不死。不死義也。即是無生。又云。道可道非常道。即是眾生本性。言說不及。即是非常道。名可名非常名。亦是眾生本性。但有言說。都無實義。但名但字。法不可說。即非常名也。道士聞說已合掌問和上。若依此說。即是佛道無二。和上言。不然。莊子老子盡說無為無相。說一。說凈。說自然。佛即不如。此說。因緣自然俱為戲論。一切賢聖。皆以無為法。而有差別。佛即不住無為。不住無相。以住于無相。不見於大乘。二乘人三昧酒醉。凡夫人無明酒醉。聲聞人住盡智。緣覺人住寂凈智。如來之智惠生起無窮盡。莊老夫子說與共聲聞等。佛呵聲聞人。如盲如聾。預流一來果不還阿羅漢。是等諸聖人其心悉迷惑。佛即不墮眾數。超過一切。法無垢凈。法無形相。法無動亂。法無處所。法無取捨。是以超過孔丘莊老子。佛常在世間。而不染世法。不分別世間。故敬禮無所觀。孔丘所說多有所著。儘是聲聞二乘境界。道士作禮。盡為弟子。默然信受聽法。又問諸法師。云何是佛寶。云何是法寶。云何是僧寶。法師默然不語。和上說云。知法即是佛寶。離相即是法寶

【現代漢語翻譯】現代漢語譯本無為而無不為，這就是不住于無為。修行不生起妄念，但不以不起妄念為證悟。修行于空性，但不以空性為證悟，這就是無不為的意義。莊子說：『生生者不生』，妄念不起，就是不生；『殺生者不死』，就是不死的意義，也就是無生。又說：『道可道，非常道』，這是說眾生的本性，言語無法表達，所以是非常道。『名可名，非常名』，這也是說眾生的本性，只要有言語，就沒有真實的意義，只是名稱和文字而已。佛法不可說，所以是非常名。道士聽了這些話，合掌問和尚：『如果按照這樣說，那麼佛道就沒有區別了？』和尚說：『不是這樣的。莊子、老子都說無為無相，說一，說凈，說自然，佛法不是這樣說的。』因緣和自然都是戲論。一切賢聖，都以無為法而有差別。佛不住于無為，不住于無相，如果住于無相，就不能見到大乘。二乘人沉醉於三昧，凡夫人沉醉於無明，聲聞人安住於盡智，緣覺人安住于寂靜智。如來的智慧生起無窮無盡。莊子、老子所說的與聲聞等同。佛呵斥聲聞人，如同盲人聾人。預流果、一來果、不還果、阿羅漢，這些聖人的心都迷惑了。佛不墮入這些行列，超越一切。法無垢無凈，法無形無相，法無動無亂，法無處所，法無取無舍，因此超越了孔丘、莊子、老子。佛常在世間，而不染著世間法，不分別世間法，所以敬禮無所觀。孔丘所說的大多有所執著，都是聲聞二乘的境界。道士行禮，表示願意做弟子，默默地信受聽法。又問各位法師：『什麼是佛寶？什麼是法寶？什麼是僧寶？』法師們沉默不語。和尚說：『知法就是佛寶，離相就是法寶。』

【English Translation】 English version 'Non-action and yet nothing is left undone.' This means not dwelling in non-action. Cultivating without arising [of thoughts], but not taking the non-arising as proof. Cultivating emptiness, but not taking emptiness as proof. This is the meaning of 'nothing is left undone.' Moreover, Zhuangzi said, 'That which generates life is not born.' When deluded thoughts do not arise, that is 'not born.' 'That which kills life does not die.' This is the meaning of 'not dying,' which is 'no birth.' Furthermore, it is said, 'The Dao that can be spoken of is not the constant Dao.' This refers to the inherent nature of sentient beings, which cannot be expressed in words, hence it is not the constant Dao. 'The name that can be named is not the constant name.' This also refers to the inherent nature of sentient beings; as long as there are words, there is no real meaning, only names and labels. The Dharma cannot be spoken of, hence it is not the constant name. After hearing this, the Daoist put his palms together and asked the Abbot, 'If it is as you say, then there is no difference between the Buddha's path and the Dao?' The Abbot replied, 'It is not so. Zhuangzi and Laozi all speak of non-action and non-form, speaking of oneness, purity, and nature. The Buddha's teachings are not like this.' Causation and nature are both mere playthings. All sages are differentiated by the Dharma of non-action. The Buddha does not dwell in non-action, nor does he dwell in non-form. By dwelling in non-form, one cannot see the Mahayana. Those of the Two Vehicles are drunk on the wine of samadhi, ordinary people are drunk on the wine of ignorance, Sravakas (Hearers) dwell in the exhaustion of knowledge, Pratyekabuddhas (Solitary Buddhas) dwell in the wisdom of stillness and purity. The wisdom of the Tathagata (Thus Come One) arises without end. What Zhuangzi and Laozi speak of is the same as the Sravakas. The Buddha scolds the Sravakas as if they were blind and deaf. Those who have entered the stream (Srotapanna), those who return once (Sakrdagamin), those who do not return (Anagamin), and Arhats (Worthy Ones) – the minds of these sages are all deluded. The Buddha does not fall into these categories, surpassing all. The Dharma is without defilement or purity, the Dharma is without form or appearance, the Dharma is without movement or disturbance, the Dharma is without location, the Dharma is without taking or rejecting. Therefore, [the Buddha] surpasses Confucius, Zhuangzi, and Laozi. The Buddha is always in the world, yet is not tainted by worldly dharmas, and does not discriminate worldly dharmas. Therefore, [we] pay homage to that which is without observation. What Confucius said mostly has attachments, and is all within the realm of the Sravakas and the Two Vehicles. The Daoist bowed, indicating his willingness to be a disciple, silently accepting and listening to the Dharma. He then asked the Dharma masters, 'What is the Buddha Jewel (Buddha Ratna)? What is the Dharma Jewel (Dharma Ratna)? What is the Sangha Jewel (Sangha Ratna)?' The Dharma masters remained silent. The Abbot said, 'Knowing the Dharma is the Buddha Jewel, being apart from characteristics is the Dharma Jewel.'

。無為即是僧寶。又問法師。法無言說。云何說法。夫說法者。無說無示。其聽法者。無聞無得。無法可說。是名說法。常知如來。不說法者。是名具足多聞。法師云何說法。法師答。般若有三種。一文字般若。二實相般若。三觀照般若。和上答。一切諸文字。無實無所依。俱同一寂滅。本來無所動。我法無實無虛。法離一切觀行。諸法師互相視面。無詞可言。和上問律師。云何是戒律。云何是決定毗尼。云何是究竟毗尼。戒以何為體。律以何為義。律師盡不敢。答和上問律師。識主客否。律師云。請和上為說主客義。和上答。來去是客。不來去是主。相念無生。即沒主客。即是見性。千思萬慮。不益道理。徒為動亂。失本心王。若無思慮。即無生滅。律是調伏之義。戒是非青黃赤白。非色非心。是戒體。戒是眾生本。眾生本來圓滿。本來清凈。妄念生時。即背覺合塵。即是戒律不滿足。念不生時。即是究竟毗尼。念不生時。即是決定毗尼。念不生時。即是破壞一切心識。若見持戒。即大破戒。戒非戒二是一相。能知此者。即是大道師。見犯重罪比丘。不入地獄。見清凈行者。不入涅槃。若住如是見。是平等見。今時律師。說觸說凈。說持說犯。作想受戒。作相威儀。及以飯食皆作相。假使作相。即與外道五通等。若

【現代漢語翻譯】現代漢語譯本無為就是僧寶（Sangha-ratna，佛教三寶之一，指僧團）。又問法師：『法（Dharma，佛教教義）無言說，如何說法？』說法的人，無說也無示。聽法的人，無聞也無得。沒有法可以宣說，這才是真正的說法。常知如來（Tathagata，佛的稱號之一），不說法，這才是具足多聞。法師您如何說法？』法師答：『般若（Prajna，智慧）有三種：一、文字般若，二、實相般若，三、觀照般若。』和上（Upadhyaya，親教師）答：『一切文字，無實也無所依，都歸於寂滅，本來沒有動搖。我法無實也無虛，法離一切觀行。』諸位法師互相看著，無話可說。和上問律師：『什麼是戒律（Śīla-vinaya，佛教戒條）？什麼是決定毗尼（Vinaya，戒律）？什麼是究竟毗尼？戒以什麼為體？律以什麼為義？』律師們都回答不上來。和上問律師：『知道主客嗎？』律師說：『請和上為我們說主客的含義。』和上答：『來去是客，不來去是主。相念無生，即泯滅主客，這就是見性。千思萬慮，無益於道理，只是徒增動亂，失去本心之王。若無思慮，即無生滅。律是調伏之義，戒不是青黃赤白，非色非心，這就是戒體。戒是眾生之本，眾生本來圓滿，本來清凈，妄念生起時，就是背離覺悟而與塵世相合，這就是戒律不滿足。念頭不生起時，就是究竟毗尼。念頭不生起時，就是決定毗尼。念頭不生起時，就是破壞一切心識。若執著于持戒，就是大破戒。戒與非戒，二者是一相。能明白這個道理的人，就是大道之師。見到犯重罪的比丘（Bhiksu，出家男眾），不墮地獄。見到清凈修行的人，不入涅槃（Nirvana，寂滅）。若安住于這樣的見解，就是平等見。』現在的律師，說觸說凈，說持說犯，作想受戒，作相威儀，以及飲食都作相。假使作相，就與外道五通相等。若...

【English Translation】 English version 'Non-action is the Sangha-ratna (the Jewel of the Sangha, one of the Three Jewels of Buddhism, referring to the monastic community). Further asked the Dharma Master: 'The Dharma (Buddhist teachings) is beyond words, how can you preach it?' The one who preaches the Dharma neither speaks nor demonstrates. The one who listens to the Dharma neither hears nor gains. There is no Dharma to be spoken; this is called preaching the Dharma. Always know that the Tathagata (one of the titles of the Buddha) does not preach the Dharma; this is called having complete and extensive learning. Dharma Master, how do you preach the Dharma?' The Dharma Master replied: 'Prajna (wisdom) has three types: first, textual Prajna; second, the Prajna of true reality; and third, contemplative Prajna.' The Upadhyaya (preceptor) replied: 'All texts are without reality and without reliance; they all return to stillness and extinction, originally without movement. My Dharma is neither real nor unreal; the Dharma is apart from all contemplation and practice.' The Dharma Masters looked at each other, speechless. The Upadhyaya asked the Vinaya Master: 'What is Śīla-vinaya (Buddhist precepts)? What is definitive Vinaya (discipline)? What is ultimate Vinaya? What is the essence of precepts? What is the meaning of discipline?' The Vinaya Masters were unable to answer. The Upadhyaya asked the Vinaya Master: 'Do you know the host and guest?' The Vinaya Master said: 'Please, Upadhyaya, explain the meaning of host and guest for us.' The Upadhyaya replied: 'Coming and going are guests; not coming and not going is the host. When mutual thoughts cease to arise, the host and guest disappear; this is seeing one's nature. A thousand thoughts and ten thousand considerations do not benefit the truth; they only increase disturbance and lose the king of the original mind. If there are no thoughts, then there is no birth and death. Discipline means taming and subduing. Precepts are not blue, yellow, red, or white; they are neither form nor mind; this is the essence of precepts. Precepts are the origin of sentient beings. Sentient beings are originally complete and originally pure. When deluded thoughts arise, it is turning away from enlightenment and uniting with the dust of the world; this is not fulfilling the precepts. When thoughts do not arise, it is ultimate Vinaya. When thoughts do not arise, it is definitive Vinaya. When thoughts do not arise, it is destroying all consciousness. If you cling to upholding precepts, it is a great violation of precepts. Precepts and non-precepts are of one nature. One who understands this principle is a teacher of the great path. Seeing a Bhiksu (Buddhist monk) who has committed a grave offense, he does not fall into hell. Seeing a pure practitioner, he does not enter Nirvana (liberation). If one abides in such a view, it is an equal view.' Present-day Vinaya Masters speak of touching and purity, speak of upholding and violating, create thoughts to receive precepts, create appearances for demeanor, and even make appearances of food and drink. If one makes appearances, it is equal to the five supernatural powers of external paths. If...

無作相。即是無為。不應有見。妄相是垢。無妄相是凈。取我是垢。不取我是凈。顛倒是垢。無顛倒是凈。持犯但束身。非身無所觸。非無遍一切。云何獲圓通。若說諸持戒。無善無威儀。戒相如虛空。持者為迷倒。心生即種種法生。心滅即種種法滅。如其心然。罪垢亦然。諸法亦然。今時律師。只為名聞利養。如貓覓鼠。細步徐行。見是見非。自稱戒行。此並是滅佛法。非沙門行。楞伽經云。未來世當有身著袈裟。妄說于有無。毀壞我正法。未來世於我法中而為出家。妄說毗尼。壞亂正法。寧毀尸羅。不毀正見。尸羅生天。增諸結縛。正見得涅槃。律師聞說。惶悚失色。戰慄不安。和上重說。離相。滅相。常寂滅相。終歸於空。常善入于空寂行。恒沙佛藏一念了知。佛只許五歲學戒。五歲已上舍小乘師。訪大乘師。學無人我法。若不如此。佛甚呵責。律師聞已。疑網頓除。白和上。小師傳迷日久。戒律盡舍。伏願慈悲攝受。一時作禮雨淚而泣。和上云。不憶不念。一切法並不憶。佛法亦不憶。世間法亦不憶。只沒閑。問得否。律師咸言得。和上云。實若得時。即是真律師。即是見性。正見之時。見猶離見。見不能及。即是佛。正見之時。見亦不自。和上更為再說。起心即是塵勞。動念即是魔網。只沒閑。不沈不浮。

【現代漢語翻譯】現代漢語譯本『無作相』，就是『無為』（不造作）。不應該有任何固定的見解。執著于虛妄的表象就是污垢，沒有虛妄的表象就是清凈。執著于『我』就是污垢，不執著于『我』就是清凈。顛倒的見解是污垢，沒有顛倒的見解就是清凈。持戒和犯戒只是約束身體，但真正的『身』是無所觸及的。『非身』是遍及一切的，如何才能獲得圓滿通達的智慧呢？如果只是說持戒，而內心沒有善良和威儀，那麼戒律的表象就如同虛空一般。執著于戒律的表象，反而會使人迷惑顛倒。心念一生起，種種法就隨之生起；心念一滅，種種法就隨之滅。心念的本性如此，罪惡和污垢也是如此，一切諸法也是如此。現在的律師（指精通戒律的僧人），只是爲了名聞利養，就像貓尋找老鼠一樣，小心翼翼地慢慢行走，分別什麼是『是』，什麼是『非』，然後自稱戒行精嚴。這些都是在毀滅佛法，不是真正的沙門（出家人）的行為。《楞伽經》中說：『未來世將會有身穿袈裟的人，虛妄地說著有和無，毀壞我的正法。』未來世，在我的佛法中出家的人，會虛妄地說著毗尼（戒律），擾亂正法。寧可毀壞尸羅（戒律），也不可毀壞正見（正確的見解）。持戒可以生天，但會增加各種束縛；而擁有正見，才能證得涅槃（解脫）。』律師們聽了這些話，驚恐失色，戰慄不安。和上（指老師）再次說道：『要遠離一切表象，滅除一切表象，達到常寂滅相，最終歸於空性。要常常善於進入空寂的境界修行，在一念之間就能了知如恒河沙數般眾多的佛法。佛只允許五年的時間學習戒律，五年之後，就要捨棄小乘的老師，去拜訪大乘的老師，學習無人、無我之法。如果不這樣做，佛會嚴厲地呵責。』律師們聽了這些話，心中的疑惑頓時消除，對和上說：『弟子我長期以來迷惑顛倒，已經捨棄了戒律，希望您慈悲攝受。』說完，一時作禮，淚如雨下。和上說：『不要憶念，一切法都不要憶念，佛法也不要憶念，世間法也不要憶念，只是保持「沒閑」（一種禪定狀態），能做到嗎？』律師們都說能做到。和上說：『如果真的能做到，那就是真正的律師，那就是見性。在擁有正見的時候，見解也要遠離見解，見解無法觸及，那就是佛。在擁有正見的時候，見解也不自生。』和上又進一步說道：『起心動念就是塵勞，動念就是魔網，只是保持「沒閑」，不沉不浮。』

【English Translation】 English version 'Without creating appearances' is 'non-action' (Wu Wei, non-contrivance). One should not have fixed views. Clinging to illusory appearances is defilement; being free from illusory appearances is purity. Grasping at 'self' is defilement; not grasping at 'self' is purity. Perverted views are defilement; being free from perverted views is purity. Upholding or violating precepts only binds the body; the true 'body' is beyond touch. This 'non-body' pervades everything. How can one attain perfect understanding? If one only speaks of upholding precepts without inner goodness and dignified conduct, the appearance of precepts is like empty space. Clinging to the appearance of precepts leads to delusion and confusion. When a thought arises, all kinds of phenomena arise; when a thought ceases, all kinds of phenomena cease. Just as the nature of the mind is, so too are sins and defilements, and so too are all phenomena. Present-day Vinaya masters (those well-versed in precepts) only seek fame and profit, like a cat stalking a mouse, cautiously and slowly, distinguishing between 'right' and 'wrong,' and claiming to be strict in upholding precepts. These actions destroy the Buddha's Dharma and are not the conduct of true Shramanas (monastics). The Lankavatara Sutra says: 'In the future, there will be those who wear the robes of a monk, falsely speaking of existence and non-existence, destroying my true Dharma.' In the future, those who leave home in my Dharma will falsely speak of the Vinaya (precepts), disrupting the true Dharma. It is better to violate sila (precepts) than to destroy right view. Sila leads to rebirth in the heavens, increasing bonds; right view leads to Nirvana (liberation).' Upon hearing these words, the Vinaya masters were terrified, their faces pale, trembling with unease. The Upadhyaya (teacher) spoke again: 'One must be apart from all appearances, extinguish all appearances, attain the state of constant stillness and extinction, and ultimately return to emptiness. One must always be skilled in entering the practice of emptiness and stillness, and in a single thought, understand the countless Buddha-Dharmas like the sands of the Ganges. The Buddha only allows five years to study the precepts; after five years, one should abandon the teachers of the Hinayana (Small Vehicle) and seek out teachers of the Mahayana (Great Vehicle) to learn the Dharma of no-self and no-person. If one does not do this, the Buddha will severely rebuke them.' Upon hearing these words, the Vinaya masters' doubts were immediately dispelled. They said to the Upadhyaya: 'This disciple has long been deluded and has abandoned the precepts. I hope you will compassionately accept me.' Having said this, they prostrated themselves, weeping tears like rain. The Upadhyaya said: 'Do not remember, do not remember any Dharma, do not remember the Buddha-Dharma, do not remember worldly Dharma, just maintain 'Mo Xian' (a state of meditative absorption), can you do it?' The Vinaya masters all said they could. The Upadhyaya said: 'If you can truly do it, then you are a true Vinaya master, then you have seen your nature. When you have right view, the view itself must be apart from view, the view cannot reach it, that is the Buddha. When you have right view, the view does not arise from itself.' The Upadhyaya further said: 'The arising of thoughts is worldly toil, the movement of thoughts is the net of Mara (demon), just maintain 'Mo Xian', neither sinking nor floating.'

不流不轉。活鱍鱍。一切時中。總是禪。律師聞已。踴躍歡喜。默然坐聽。和上問諸法師。論師作何學問。論師答。解百法。和上說。解百法。是一百個計。總不解是無計。無計即無念。無念即無受。無念即無自。無念即無他。為眾生有念。假說無念。正無之時。無念不自。又問論師。更解何經論。答。解起信論。和上說云。起即不信。信即不起。又問。論師以何為宗。論師不語。和上云。摧邪顯正為宗。論云。離言說相。離名字相。離名緣相。離念相者。等虛空遍法界無所不遍。如今論師。只解口談藥方。不識主客。以流注生滅心解經論。大錯。論云。離言說即著言說。離名字即著名字。只解渾吃䭔子。不知棗素。楞伽經云。乃至有心轉。是即為戲論。不起分別者。是人見自心。以無心意無受行。而悉摧伏諸外道。達諸法相無掛礙。稽首如空無所依。論師聞說。合掌作禮。又有道幽師。旻法師。冠律師。法名嗣遠。問和上。禪門經云。貪著禪味。是菩薩縛。和上答。諸法師取相著相。是眾生系。又經云。鈍根淺智人。著相憍慢者。如斯之等類。云何而可度。和上言。經云。離相。滅相。常寂滅相。律師法師。總違佛教。著相取相。妄認前塵。以為學問。以犬逐塊。塊即增多。無住即不如此。如師子放塊尋人。塊即自

【現代漢語翻譯】現代漢語譯本：不流動也不停滯，活潑潑地，任何時候都是禪。律師聽了，高興地跳起來，默默地坐著聽講。和尚問各位法師：『論師研究什麼學問？』論師回答：『理解百法（佛教唯識宗的術語，指宇宙萬有的現象）。』和尚說：『理解百法，就是有一百個計較。完全不理解就是沒有計較。沒有計較就是沒有念頭，沒有念頭就是沒有感受，沒有念頭就是沒有自我，沒有念頭就是沒有他者。因為眾生有念頭，所以才假說無念。真正無念的時候，無念也不執著于自身。』又問論師：『還理解什麼經論？』回答：『理解《起信論》（大乘佛教的重要論著）。』和尚說：『起就是不信，信就是不起。』又問：『論師以什麼為宗旨？』論師不說話。和尚說：『摧毀邪惡，彰顯正法為宗旨。』《論》中說：『離開言語的表象，離開名字的表象，離開名緣的表象，離開念頭的表象，就等同於虛空，遍佈法界，無所不在。』如今論師，只懂得口頭上的藥方，不認識主客。用流動的生滅心來理解經論，大錯特錯。《論》中說：『離開言語就執著于言語，離開名字就執著于名字。』只懂得囫圇吞棗，不知道分辨棗和素菜。《楞伽經》（大乘佛教的重要經典）中說：『乃至有心轉動，那就是戲論。不生起分別的人，才能見到自心。』以無心、無意、無受、無行，才能完全摧伏各種外道，通達諸法實相而沒有掛礙。稽首禮拜如同虛空，無所依傍。論師聽了這些話，合掌作禮。又有道幽師、旻法師、冠律師（法名嗣遠），問和尚：『禪門經中說，貪著禪味，是菩薩的束縛。』和尚回答：『各位法師執著于表象，這是眾生的束縛。』又有經中說：『根器遲鈍、智慧淺薄的人，執著于表象而驕傲自滿，像這樣的人，怎麼才能度化呢？』和尚說：『經中說，離開表象，滅除表象，常寂滅的表象。律師、法師，完全違背佛教，執著于表象，妄自認為眼前的塵境是學問，就像狗追逐土塊，土塊只會越來越多。無住的境界不是這樣，就像獅子放下土塊去尋找人，土塊自然就消失了。』 English version: Not flowing, not stagnant. Lively and vibrant. At all times, it is always Chan (Zen Buddhism). The Vinaya Master (a monk specializing in monastic rules) heard this and leaped with joy, silently sitting and listening. The Abbot asked the Dharma Masters: 'What learning does the Treatise Master (a scholar specializing in Buddhist treatises) study?' The Treatise Master replied: 'Understanding the Hundred Dharmas (a term in Buddhist Yogacara, referring to all phenomena in the universe).' The Abbot said: 'Understanding the Hundred Dharmas is having a hundred calculations. Completely not understanding is having no calculations. No calculations is no thought. No thought is no sensation. No thought is no self. No thought is no other. Because sentient beings have thoughts, we provisionally speak of no-thought. When there is truly no-thought, no-thought does not cling to itself.' He then asked the Treatise Master: 'What other sutras and treatises do you understand?' He replied: 'Understanding the Awakening of Faith Treatise (an important Mahayana Buddhist text).' The Abbot said: 'Arising is non-belief, belief is non-arising.' He then asked: 'What does the Treatise Master take as his principle?' The Treatise Master did not speak. The Abbot said: 'Destroying the heretical and revealing the correct is the principle.' The Treatise says: 'To be apart from the characteristic of words, apart from the characteristic of names, apart from the characteristic of name-conditions, apart from the characteristic of thoughts, is equal to empty space, pervading the Dharma Realm, all-pervading.' Now the Treatise Master only understands verbal prescriptions, not recognizing the host and guest. Using the flowing, arising and ceasing mind to understand sutras and treatises is a great mistake. The Treatise says: 'To be apart from words is to cling to words, to be apart from names is to cling to names.' Only knowing how to swallow dates whole, not knowing how to distinguish dates from vegetarian dishes. The Lankavatara Sutra (an important Mahayana Buddhist scripture) says: 'Even having a mind that turns is playfulness. Those who do not give rise to discriminations are those who see their own mind.' With no mind, no intention, no sensation, and no action, one can completely subdue all external paths, attain the characteristics of all dharmas without hindrance. Bowing one's head is like empty space, without reliance. The Treatise Master, hearing these words, joined his palms in reverence. There were also Dharma Master Daoyou, Dharma Master Min, and Vinaya Master Guan (Dharma name Si Yuan), who asked the Abbot: 'The Chan (Zen) gate sutra says that attachment to the taste of Chan is a bodhisattva's (an enlightened being) bondage.' The Abbot replied: 'All of you Dharma Masters are attached to characteristics, which is a sentient being's bondage.' Another sutra says: 'Those with dull roots and shallow wisdom, attached to characteristics and arrogant, how can such beings be saved?' The Abbot said: 'The sutra says to be apart from characteristics, to extinguish characteristics, the characteristic of constant stillness and extinction. Vinaya Masters and Dharma Masters completely violate the Buddha's teachings, clinging to characteristics, falsely recognizing the dust of the senses as learning, like a dog chasing a clod of earth, the clod only increases. The state of no-abiding is not like this, like a lion letting go of the clod and searching for the person, the clod naturally disappears.'

【English Translation】 English version: Not flowing, not stagnant. Lively and vibrant. At all times, it is always Chan (Zen Buddhism). The Vinaya Master (a monk specializing in monastic rules) heard this and leaped with joy, silently sitting and listening. The Abbot asked the Dharma Masters: 'What learning does the Treatise Master (a scholar specializing in Buddhist treatises) study?' The Treatise Master replied: 'Understanding the Hundred Dharmas (a term in Buddhist Yogacara, referring to all phenomena in the universe).' The Abbot said: 'Understanding the Hundred Dharmas is having a hundred calculations. Completely not understanding is having no calculations. No calculations is no thought. No thought is no sensation. No thought is no self. No thought is no other. Because sentient beings have thoughts, we provisionally speak of no-thought. When there is truly no-thought, no-thought does not cling to itself.' He then asked the Treatise Master: 'What other sutras and treatises do you understand?' He replied: 'Understanding the Awakening of Faith Treatise (an important Mahayana Buddhist text).' The Abbot said: 'Arising is non-belief, belief is non-arising.' He then asked: 'What does the Treatise Master take as his principle?' The Treatise Master did not speak. The Abbot said: 'Destroying the heretical and revealing the correct is the principle.' The Treatise says: 'To be apart from the characteristic of words, apart from the characteristic of names, apart from the characteristic of name-conditions, apart from the characteristic of thoughts, is equal to empty space, pervading the Dharma Realm, all-pervading.' Now the Treatise Master only understands verbal prescriptions, not recognizing the host and guest. Using the flowing, arising and ceasing mind to understand sutras and treatises is a great mistake. The Treatise says: 'To be apart from words is to cling to words, to be apart from names is to cling to names.' Only knowing how to swallow dates whole, not knowing how to distinguish dates from vegetarian dishes. The Lankavatara Sutra (an important Mahayana Buddhist scripture) says: 'Even having a mind that turns is playfulness. Those who do not give rise to discriminations are those who see their own mind.' With no mind, no intention, no sensation, and no action, one can completely subdue all external paths, attain the characteristics of all dharmas without hindrance. Bowing one's head is like empty space, without reliance. The Treatise Master, hearing these words, joined his palms in reverence. There were also Dharma Master Daoyou, Dharma Master Min, and Vinaya Master Guan (Dharma name Si Yuan), who asked the Abbot: 'The Chan (Zen) gate sutra says that attachment to the taste of Chan is a bodhisattva's (an enlightened being) bondage.' The Abbot replied: 'All of you Dharma Masters are attached to characteristics, which is a sentient being's bondage.' Another sutra says: 'Those with dull roots and shallow wisdom, attached to characteristics and arrogant, how can such beings be saved?' The Abbot said: 'The sutra says to be apart from characteristics, to extinguish characteristics, the characteristic of constant stillness and extinction. Vinaya Masters and Dharma Masters completely violate the Buddha's teachings, clinging to characteristics, falsely recognizing the dust of the senses as learning, like a dog chasing a clod of earth, the clod only increases. The state of no-abiding is not like this, like a lion letting go of the clod and searching for the person, the clod naturally disappears.'

息。相念喧動。懷其善根。悟性安禪。即無漏智。若於外相求。縱經塵劫。終不能得。于內覺觀。剎那頃便成阿耨多羅三藐三菩提。又時有廣慶師。悟幽師。道宴師。大智師。已上師僧並是堅成禪師弟子。來至和上坐下。和上呷茶次。悟幽師向和上說。呷茶三五碗閤眼坐。恰似壯士把一瘦人腰急𣈞𣈞地大好。和上語悟幽師。莫說閑言語。永淳年不吃泥馎飩。悟幽師聞已失色。和上云。阿師今將世間生滅心。測度禪。大癡愚。此是龍象蹴踏。非驢所堪。和上語悟幽。無住為說一個話。有一人高堆阜上立。有數人同伴路行。遙見高處人立。遞相語言。此人必失畜生。有一人云失伴。有一人云採風涼。三人共諍不定。來至問堆上人。失畜生否。答云不失。又問失伴。云亦不失伴。又問。採風涼否。云亦不採涼。既總無。緣何得高立堆上。答只沒立。和上語悟幽師。無住禪不沈不浮。不流不注。而實有用。用無生寂。用無垢凈。用無是非。活鱍鱍。一切時中。總是禪。有雄俊法師。問和上。禪師入定否。和上云。定無出入。又問。禪師入三昧否。答云。不入三昧。不住坐禪。心無得失。一切時中。總是禪。又有隴州法緣師。俗姓曹。遠聞和上。將母相隨至白崖山。禮拜和上。和上問。講說何經論。答。講金剛般若波羅蜜經。和

【現代漢語翻譯】息。相念喧動。懷其善根。悟性安禪。即無漏智。若於外相求，縱經塵劫，終不能得。于內覺觀，剎那頃便成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又時有廣慶師、悟幽師、道宴師、大智師，已上師僧並是堅成禪師弟子，來至和上坐下。和上（héshàng，對僧侶的尊稱）呷茶次，悟幽師向和上說：『呷茶三五碗閤眼坐，恰似壯士把一瘦人腰急𣈞𣈞地大好。』和上語悟幽師：『莫說閑言語，永淳年不吃泥馎飩。』悟幽師聞已失色。和上云：『阿師今將世間生滅心，測度禪，大癡愚。此是龍象蹴踏，非驢所堪。』和上語悟幽：『無住為說一個話，有一人高堆阜上立，有數人同伴路行，遙見高處人立，遞相語言，此人必失畜生。有一人云失伴，有一人云採風涼。三人共諍不定，來至問堆上人，失畜生否？答云不失。又問失伴，云亦不失伴。又問。採風涼否？云亦不採涼。既總無，緣何得高立堆上？答只沒立。』和上語悟幽師：『無住禪不沈不浮，不流不注，而實有用。用無生寂，用無垢凈，用無是非，活鱍鱍，一切時中，總是禪。』有雄俊法師，問和上：『禪師入定否？』和上云：『定無出入。』又問：『禪師入三昧（Samadhi，三摩地，禪定）否？』答云：『不入三昧，不住坐禪，心無得失，一切時中，總是禪。』又有隴州法緣師，俗姓曹，遠聞和上，將母相隨至白崖山，禮拜和上。和上問：『講說何經論？』答：『講金剛般若波羅蜜經。』 English version: Ceasing. Thoughts and memories stir. Cherishing their roots of goodness. Comprehending the nature of tranquility and meditation. This is non-outflow wisdom. If one seeks outwardly, even through countless kalpas (aeons), one will ultimately not attain it. Through inner awareness and contemplation, in an instant, one achieves Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At one time, there were teachers Guangqing, Wuyou, Daoyan, and Dazhi, all disciples of Chan Master Jiancheng, who came to the Abbot's seat. As the Abbot was sipping tea, Teacher Wuyou said to the Abbot, 'Drinking three or five bowls of tea and sitting with eyes closed is just like a strong man tightly embracing a thin man's waist, which is very good.' The Abbot said to Teacher Wuyou, 'Don't speak idle words. In the Yongchun year, we don't eat mud wontons.' Teacher Wuyou turned pale upon hearing this. The Abbot said, 'Teacher, you are now using the worldly mind of arising and ceasing to measure Chan (Zen), which is extremely foolish. This is the trampling of dragons and elephants, not something a donkey can bear.' The Abbot said to Wuyou, 'Wuzhu (no-abiding) will tell you a story. There was a person standing on a high mound, and several companions were walking on the road. Seeing the person standing at a high place from afar, they said to each other, 'This person must have lost livestock.' One person said he lost a companion, and another said he was enjoying the cool breeze. The three argued without settling the matter and came to ask the person on the mound, 'Have you lost livestock?' He replied, 'I have not lost livestock.' They asked again, 'Have you lost a companion?' He said, 'I have not lost a companion either.' They asked again, 'Are you enjoying the cool breeze?' He said, 'I am not enjoying the cool breeze either.' Since there is nothing at all, why are you standing high on the mound?' He replied, 'I am just standing.' The Abbot said to Teacher Wuyou, 'Wuzhu Chan neither sinks nor floats, neither flows nor pours, but is truly useful. It uses non-arising tranquility, it uses stainless purity, it uses non-right and wrong, it is lively and vibrant. At all times, it is all Chan.' There was Dharma Master Xiongjun who asked the Abbot, 'Does the Chan master enter Samadhi (meditative absorption)?' The Abbot said, 'Samadhi has no entering or exiting.' He asked again, 'Does the Chan master enter Samadhi (meditative absorption)?' He replied, 'I do not enter Samadhi, I do not abide in seated meditation, the mind has no gain or loss, at all times, it is all Chan.' There was also Dharma Master Fayuan from Longzhou, whose surname was Cao, who heard of the Abbot from afar and brought his mother with him to White Cliff Mountain to pay respects to the Abbot. The Abbot asked, 'What sutras and treatises do you lecture on?' He replied, 'I lecture on the Diamond Prajna Paramita Sutra.'

【English Translation】 Ceasing. Thoughts and memories stir. Cherishing their roots of goodness. Comprehending the nature of tranquility and meditation. This is non-outflow wisdom. If one seeks outwardly, even through countless kalpas (aeons), one will ultimately not attain it. Through inner awareness and contemplation, in an instant, one achieves Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At one time, there were teachers Guangqing, Wuyou, Daoyan, and Dazhi, all disciples of Chan Master Jiancheng, who came to the Abbot's seat. As the Abbot was sipping tea, Teacher Wuyou said to the Abbot, 'Drinking three or five bowls of tea and sitting with eyes closed is just like a strong man tightly embracing a thin man's waist, which is very good.' The Abbot said to Teacher Wuyou, 'Don't speak idle words. In the Yongchun year, we don't eat mud wontons.' Teacher Wuyou turned pale upon hearing this. The Abbot said, 'Teacher, you are now using the worldly mind of arising and ceasing to measure Chan (Zen), which is extremely foolish. This is the trampling of dragons and elephants, not something a donkey can bear.' The Abbot said to Wuyou, 'Wuzhu (no-abiding) will tell you a story. There was a person standing on a high mound, and several companions were walking on the road. Seeing the person standing at a high place from afar, they said to each other, 'This person must have lost livestock.' One person said he lost a companion, and another said he was enjoying the cool breeze. The three argued without settling the matter and came to ask the person on the mound, 'Have you lost livestock?' He replied, 'I have not lost livestock.' They asked again, 'Have you lost a companion?' He said, 'I have not lost a companion either.' They asked again, 'Are you enjoying the cool breeze?' He said, 'I am not enjoying the cool breeze either.' Since there is nothing at all, why are you standing high on the mound?' He replied, 'I am just standing.' The Abbot said to Teacher Wuyou, 'Wuzhu Chan neither sinks nor floats, neither flows nor pours, but is truly useful. It uses non-arising tranquility, it uses stainless purity, it uses non-right and wrong, it is lively and vibrant. At all times, it is all Chan.' There was Dharma Master Xiongjun who asked the Abbot, 'Does the Chan master enter Samadhi (meditative absorption)?' The Abbot said, 'Samadhi has no entering or exiting.' He asked again, 'Does the Chan master enter Samadhi (meditative absorption)?' He replied, 'I do not enter Samadhi, I do not abide in seated meditation, the mind has no gain or loss, at all times, it is all Chan.' There was also Dharma Master Fayuan from Longzhou, whose surname was Cao, who heard of the Abbot from afar and brought his mother with him to White Cliff Mountain to pay respects to the Abbot. The Abbot asked, 'What sutras and treatises do you lecture on?' He replied, 'I lecture on the Diamond Prajna Paramita Sutra.'

上問。用誰疏論。答。用天親無著論暉壇達等師疏。和上問。經云。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。云何是此經。黃檗。是此經。紙是此經。法緣師答云。實相般若。觀照般若。文字般若。和上答。一切諸文字。無實無所依。俱同一寂滅。本來無所動。法離一切觀行。經云。我法無實無虛。若言有所說法。即為謗佛。法緣答。依章疏說。和上語法緣師。天親無著暉壇等疏。何如佛說。法緣答不如。和上云。既不如。緣何不依佛教。經云。離一切諸相。即名諸佛。若以色見我。以音聲求我。是人行邪道。不能見如來。此經者即是此心。見性成佛道。無念即見性。無念無煩惱。無念即無自。無念即無他。無念即無佛。無念無眾生。正無念之時。無念不目。法師聞已合掌。白和上。法緣多幸得遇和上。老親伏願慈悲攝受。便住山中。不離左右。般若波羅蜜。不見報恩者。不見作恩者。無住行無緣。慈行無愿慈。行不熱慈。行無恩慈。亦不彼亦不此。不行上中下法。不行有為無為。實不實法。不為益不為損。無大福無小福。以無所受而授諸受。未具佛法。亦不滅受。若欲懺悔者。端坐念實相。無念即實相。有念即虛妄。懺悔咒愿皆是虛妄。和上說。誰人報佛恩。依法修行者。誰人堪受供養。世事不牽者。

【現代漢語翻譯】現代漢語譯本和尚問道：『用誰的疏論來解釋？』回答：『用天親（Vasubandhu）菩薩、無著（Asanga）菩薩的論疏，以及暉壇達等法師的疏論。』和尚問道：『經中說：「一切諸佛及諸佛阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法），皆從此經出。」那麼，什麼是此經呢？』黃檗（Huangbo）禪師回答：『是此經。紙是此經。』法緣師回答說：『實相般若（Reality Prajna），觀照般若（Contemplation Prajna），文字般若（Literal Prajna）。』和尚回答：『一切諸文字，無實無所依，俱同一寂滅，本來無所動。法離一切觀行。』經中說：『我法無實無虛，若言有所說法，即為謗佛。』法緣回答：『依據章疏所說。』和尚對法緣師說：『天親、無著、暉壇等的疏論，和佛所說相比如何？』法緣回答：『不如。』和尚說：『既然不如，為何不依佛教？』經中說：『離一切諸相，即名諸佛。若以色見我，以音聲求我，是人行邪道，不能見如來（Tathagata）。』此經者即是此心，見性成佛道。無念即見性，無念無煩惱，無念即無自，無念即無他，無念即無佛，無念無眾生。正無念之時，無念不目（不執著于無念）。』法師聽聞后合掌，對和尚說：『法緣多幸得遇和尚，老親伏願慈悲攝受。』便住在山中，不離左右。般若波羅蜜（Prajna Paramita，智慧到彼岸），不見報恩者，不見作恩者。無住行無緣，慈行無愿慈，行不熱慈，行無恩慈。亦不彼亦不此，不行上中下法，不行有為無為，實不實法，不為益不為損，無大福無小福，以無所受而授諸受。未具佛法，亦不滅受。若欲懺悔者，端坐念實相，無念即實相，有念即虛妄。懺悔咒愿皆是虛妄。和尚說：『誰人報佛恩？依法修行者。誰人堪受供養？世事不牽者。』

【English Translation】 English version The Abbot asked: 'Whose commentaries are used for explanation?' The answer: 'The commentaries of Vasubandhu (Tianqin), Asanga (Wuzhuo), and the commentaries of teachers like Huitanda.' The Abbot asked: 'The sutra says, 'All Buddhas and the Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas come from this sutra.' What is this sutra?' Huangbo (Huangbo) replied: 'This is this sutra. The paper is this sutra.' Dharma-affinity Master (Fayuan) replied: 'Reality Prajna, Contemplation Prajna, Literal Prajna.' The Abbot replied: 'All these words have no reality and nothing to rely on; they are all the same in stillness and extinction, originally without movement. The Dharma is apart from all contemplation and practice.' The sutra says, 'My Dharma is neither real nor unreal. If you say there is something to be said, that is slandering the Buddha.' Dharma-affinity replied: 'According to the commentaries.' The Abbot said to Dharma-affinity Master: 'How do the commentaries of Vasubandhu, Asanga, Huitan, etc., compare to what the Buddha said?' Dharma-affinity replied: 'Not as good.' The Abbot said: 'Since they are not as good, why not rely on the Buddha's teachings?' The sutra says, 'To be apart from all forms is called all Buddhas. If you see me in form, or seek me in sound, this person walks a heretical path and cannot see the Tathagata (Rulai).' This sutra is this mind; seeing one's nature is becoming a Buddha. No-thought is seeing one's nature; no-thought is no affliction; no-thought is no self; no-thought is no other; no-thought is no Buddha; no-thought is no sentient beings. At the very moment of no-thought, no-thought is not an object (not attached to no-thought).' After hearing this, the Dharma Master put his palms together and said to the Abbot: 'Fayuan is fortunate to have met the Abbot. This old disciple humbly wishes for your compassionate acceptance.' Then he stayed in the mountain, not leaving his side. Prajna Paramita (Wisdom to the Other Shore) does not see the one who repays kindness, nor does it see the one who does kindness. Abiding nowhere, practicing without conditions, practicing loving-kindness without wishing, practicing cool loving-kindness, practicing loving-kindness without gratitude. Neither this nor that, not practicing the upper, middle, or lower Dharma, not practicing conditioned or unconditioned, real or unreal Dharma, not for benefit or harm, without great fortune or small fortune, giving all receiving without receiving anything. Not yet possessing the Buddha Dharma, nor extinguishing receiving. If you wish to repent, sit upright and contemplate reality. No-thought is reality; thought is delusion. Repentance, mantras, and vows are all delusions. The Abbot said: 'Who repays the Buddha's kindness? Those who practice according to the Dharma. Who is worthy of receiving offerings? Those who are not entangled by worldly affairs.'

誰人消供養。於法無取者。無念即無取。無念即無垢。無念即無凈。無念即無系。無念即無縛。無念即無自。無念即無他。正無念之時。無念不自。無念即般若波羅蜜。般若波羅蜜者是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。何其壇越拔妄相之源。悟無生之體。卷重云而朗惠日。業障頓祛。廓妄相以定心。寂然不動。真如之義。非理非事。無生無滅。不動不寂。二諦雙照。即真見佛。檀越但依此法。無慢斯須雖塞阻遙。即常相見無異也。儻違此理。流注根塵。思慮競生。貪染過度。縱常對面。楚越難以喻焉。

大曆保唐寺和上傳頓悟大乘禪門門人寫真贊文(並序)。

山人孫寰述曰。道也無名。悟道者方知得本。法者無相。識法者乃達其源。得本即道。知道體妙有無生。識法即源。見法性圓明自在。在無所在。在非彼此之方。生無所生。生非有無之際。故釋迦文佛說十二部之分法。總了於心。即說無所說。我和上指八萬之塵積。直教見性。乃指無所指。矧知法離言說。法非言說不明。法離見聞。法非見聞不顯。因言顯義。得義亡言。是故順言說者。言顯而法亡。返見聞者。言亡而法顯。無言無我無為。無為之體如如。如如之理不一。不一不自。寔曰菩提。勝凈明心。周於法界

【現代漢語翻譯】現代漢語譯本：誰能夠真正地接受供養呢？是那些對於任何事物都不執取的人。（因為）沒有念頭就是沒有執取，沒有念頭就是沒有污染，沒有念頭就是沒有凈潔的對立面，沒有念頭就是沒有繫縛，沒有念頭就是沒有束縛，沒有念頭就是沒有自我，沒有念頭就是沒有他者。正在沒有念頭的時候，這個沒有念頭本身也不是獨立存在的。沒有念頭就是般若波羅蜜（Prajna Paramita，智慧到彼岸）。般若波羅蜜是偉大的神咒，是偉大的光明咒，是無上的咒語，是無與倫比的咒語，能夠解除一切痛苦，真實不虛。何其施主能夠拔除虛妄分別的根源，領悟不生不滅的本體，撥開重重迷霧而顯現明亮的智慧之光，業障頓時消除。廓清虛妄的表象以安定心神，達到寂然不動的境界。真如的意義，既不是道理也不是事物，沒有生也沒有滅，不執著于動也不執著于靜。同時照見真諦和俗諦，這就是真正見到佛。施主只要依照這個方法，不要有絲毫的懈怠，即使相隔遙遠，也如同經常相見沒有差別。如果違背了這個道理，心念流注於六根和六塵，思慮紛紛產生，貪婪染著過度，即使常常面對面，也如同楚國和越國那樣遙遠難以相見。

大曆保唐寺和上傳頓悟大乘禪門門人讚文（並序）。

山人孫寰敘述說：道，本來沒有名字，領悟道的人才知道根本。法，本來沒有形象，認識法的人才能通達它的源頭。得到根本就是道，知道道的本體是微妙的存在，沒有生滅。認識法就是源頭，見到法性是圓滿光明而自在的。存在於無所不在，存在於非彼此的方位。生起于無所生起，生起于非有非無的時刻。所以釋迦文佛（Sakyamuni Buddha）所說的十二部經典，總括起來都在心中，所以說無所說。我的和尚指出了八萬種煩惱的積累，直接教人明心見性，這是指無所指。哪裡知道法離開了言語，法不通過言語就不能明白；法離開了見聞，法不通過見聞就不能顯現。通過言語來顯明意義，得到意義就忘記言語。因此，順從言語的人，言語顯明而法卻消失；返回見聞的人，言語消失而法卻顯現。沒有言語，沒有自我，沒有作為，沒有作為的本體如如不動。如如不動的道理不是單一的，不是單一也不是獨立存在的，這就是菩提（Bodhi，覺悟），殊勝清凈明亮的心，周遍於法界（Dharmadhatu，宇宙萬有）。

【English Translation】 English version: Who can truly receive offerings? It is those who have no attachment to anything. (Because) no-thought is no attachment, no-thought is no defilement, no-thought is no opposite of purity, no-thought is no bondage, no-thought is no constraint, no-thought is no self, no-thought is no other. At the very moment of no-thought, this no-thought itself is not independently existent. No-thought is Prajna Paramita (wisdom to the other shore). Prajna Paramita is the great divine mantra, the great bright mantra, the supreme mantra, the unparalleled mantra, capable of removing all suffering, truly and without falsehood. How fortunate are the donors who can uproot the source of false discriminations, realize the essence of non-birth and non-death, dispel the heavy clouds of delusion and reveal the bright light of wisdom, so that karmic obstacles are instantly eliminated. Clear away false appearances to stabilize the mind, and reach the state of serene immobility. The meaning of Suchness (Tathata), is neither principle nor matter, neither birth nor death, not attached to movement nor attached to stillness. Simultaneously illuminating both the true and conventional truths, this is truly seeing the Buddha. Donors, just follow this method, without the slightest懈怠, even if separated by distance, it is as if you see each other often without difference. If you violate this principle, the mind flows into the six senses and six objects, thoughts arise in droves, greed and attachment become excessive, even if you are often face to face, it is as distant and difficult to meet as the states of Chu and Yue.

An Eulogy by Zanwen, a disciple of the Chan School of Sudden Enlightenment of the Mahayana at Baotang Temple in Dali (with preface).

The recluse Sun Huan stated: The Tao (Dao, the Way) has no name, only those who awaken to the Tao know the root. The Dharma (Dharma, the Law) has no form, only those who recognize the Dharma can reach its source. Attaining the root is the Tao, knowing that the essence of the Tao is a subtle existence, without birth or death. Recognizing the Dharma is the source, seeing that the Dharma-nature is complete, luminous, and free. It exists in the non-existent, exists in the direction of neither this nor that. It arises from the unarisen, arises at the moment of neither being nor non-being. Therefore, the twelve divisions of scriptures spoken by Sakyamuni Buddha are all encompassed within the mind, thus it is said that there is nothing to say. My master pointed out the accumulation of eighty thousand afflictions, directly teaching people to see their nature, this is pointing to the unpointable. How can one know that the Dharma is apart from words, yet the Dharma cannot be understood without words; the Dharma is apart from seeing and hearing, yet the Dharma cannot be revealed without seeing and hearing. Use words to reveal the meaning, and upon obtaining the meaning, forget the words. Therefore, those who follow words, the words are revealed but the Dharma is lost; those who return to seeing and hearing, the words are lost but the Dharma is revealed. No words, no self, no action, the essence of no action is suchness (Tathata). The principle of suchness is not singular, not singular and not independently existent, this is Bodhi (enlightenment), the supremely pure and bright mind, pervading the Dharmadhatu (the universe).

。即我和上處。其門傳其法。示無念之義。不動不寂。說頓悟之門。無憶無念。每謂門人曰。法即如是。非言說所及。吾祖師達摩多羅傳此法要。嫡嫡相受。是諸佛之秘門。是般若波羅蜜。亦名第一義。亦名不二門。亦名見性。亦名真如。亦名名涅槃。亦名禪門。如是之名。是過去諸佛如來之假說。真實之義無有名字。時門人得教。如說修行而味之。共相嘆曰。蕩蕩乎。如睹太虛之寥廓無纖無埃。洋洋乎。若視滄溟之浩溔無際無涯。深知道言不及。微妙無名。感荷大師愍我迷愚。示我正法。不由階漸。直至菩提。若遇諸學。我須傳示。不有師相。曷以顯諸。遂默召良工。繪事真跡。容光煥然。相好成就。睹貌者可以摧邪。依法者可以至妙。更深處而未測。稽首瞻仰。強為贊云。最上乘法。無理非事。善說多門。皆歸不二。迦葉得之。西弘于佛域。達摩受之。東流於澤地。事即千有餘載。聖乃三十有四。嫡嫡相承。代代相次。得法契于道源。傳衣表于真偽。吾師密受。堂堂顯示。豁諸佛之秘門。啟大乘之了義。不順有為。不依無記。離相離性。不愚不智。義非有無。有無非義。逆凡夫心。越賢聖意。行過三乘。頓超十地。非自非果。無他無自。用無生寂。影體俱離。見無明暗。無念即是。遂召良工。潛為繪事。挫毫生相

。睹巍巍之應身。離相窮言。見汪汪之法器。得猶天錫。骨與世異。默妙良哉。究得真氣。貌惶惶而欲言。目瞬瞬而將視。仰之彌高。膽之彌貴。不有吾師。此法將墮。

大曆九年六月三日告諸門徒。與吾取新凈衣。沐浴。沐浴訖。著新凈衣。問弟子。齋時到未。答到。約束門徒弟子。若是孝順之子。不得違吾言教。吾當大行。吾去後。不得頻眉。不同世間。不修行。哭泣著眼及頻眉者。即不名吾弟子。哭泣即是世間法。佛法即不然。離一切諸相。即是見佛。語已奄然坐化。大師春秋六十有一。

歷代法寶記

【現代漢語翻譯】現代漢語譯本：瞻仰您高大莊嚴的應化之身，超越一切表象，言語難以窮盡您的功德。見到您如汪洋般浩瀚的佛法，如同上天賜予的珍寶。您的風骨與世俗之人迥然不同，默默領悟佛法的玄妙真是太好了，最終領悟了真正的佛法真諦。雖然面容看起來有些惶恐不安，似乎想要說些什麼，眼睛一眨一眨的，好像要看什麼。仰望您，越發覺得您崇高偉大；敬畏您，越發覺得您珍貴難得。如果沒有我的老師，這佛法恐怕就要衰落了。

大曆九年六月初三，大師告誡眾弟子：『為我取來乾淨的新衣服，沐浴。』沐浴完畢后，穿上乾淨的新衣服。問弟子：『齋飯時間到了嗎？』弟子回答：『到了。』於是告誡門徒弟子：『如果是孝順的弟子，就不得違揹我的言教。我將要圓寂了。我離去之後，不得皺眉悲傷，不要像世俗之人一樣，不修行，哭泣，眼睛紅腫，或者皺眉。如果這樣，就不能算是我的弟子。哭泣是世間法，佛法不是這樣。離開一切表象，就是見到佛。』說完，大師安詳地坐化了。大師享年六十一歲。

——《歷代法寶記》

【English Translation】 English version: Beholding your lofty and majestic manifested body, transcending all appearances, words cannot exhaust your merits. Seeing your Dharma as vast as the ocean, it is like a treasure bestowed by heaven. Your character is completely different from worldly people, silently comprehending the subtlety of the Dharma is truly wonderful, ultimately realizing the true essence of the Dharma. Although your face looks a little uneasy, as if wanting to say something, your eyes blink, as if wanting to see something. Looking up to you, I feel more and more that you are lofty and great; revering you, I feel more and more that you are precious and rare. Without my teacher, this Dharma would probably decline.

On the third day of the sixth month of the ninth year of the Dali era, the master admonished his disciples: 'Bring me clean new clothes and bathe.' After bathing, put on clean new clothes. He asked his disciples: 'Has the time for the vegetarian meal arrived?' The disciples replied: 'It has.' Then he admonished his disciples: 'If you are a filial disciple, you must not disobey my teachings. I am about to pass away. After I leave, do not frown in sorrow, do not be like worldly people, not cultivate, cry, have swollen eyes, or frown. If you do, you cannot be considered my disciple. Crying is worldly Dharma, the Buddha Dharma is not like this. Leaving all appearances is seeing the Buddha.' After speaking, the master peacefully passed away in a seated posture. The master lived to be sixty-one years old.

——From 'Chronicle of the Dharma Jewel Through the Ages'