T51n2078_傳法正宗記
大正藏第 51 冊 No. 2078 傳法正宗記
No. 2078
傳法正宗記
上皇帝書
十二月日。杭州靈隱永安蘭若傳法沙門賜紫臣僧契嵩。謹昧死上書。皇帝陛下。臣聞。事天者必因於山。事地者必因於澤。然其所因高深。則其所事者易至也。若陛下之崇高深明。則與夫山澤相萬矣。適人有從事其道者。舍陛下而不即求之。雖其渠渠終身絕世。烏能得其志耶。抑又聞佛經曰。我法悉已付囑乎國王大臣者。此正謂佛教損益弛張。在陛下之明聖矣。如此則佛之徒。以其法欲有所云為。豈宜不賴陛下而自棄于草莽乎。臣忝佛之徒。實欲扶持其法。今者起巖穴。不遠千里。抱其書而趨闕下。愿幸陛下。大賜以成就其志也。臣嘗謂。能仁氏之垂教。必以禪為其宗。而佛為其祖。祖者乃其教之大范。宗者乃其教之大統。大統不明。則天下學佛者。不得一其所詣。大范不正。則不得質其所證。夫古今三學輩。競以其所學相勝者。蓋宗不明祖不正。而為其患矣。然非其祖宗素不明不正也。特後世為書者之誤傳耳。又後世之學佛者。不能盡考經論而校正之。乃有束教者不信佛之微旨在乎言外。語禪者不諒佛之能詮遺乎教內(始草書。即云佛之所詮概見乎教內。及寫奏時乃改曰。佛之能詮遺
【現代漢語翻譯】 現代漢語譯本 大正藏第 51 冊 No. 2078 傳法正宗記
No. 2078
傳法正宗記
上皇帝書
十二月日。杭州靈隱永安蘭若傳法沙門賜紫臣僧契嵩（僧人名字）。謹冒死上書。皇帝陛下。臣聽說，侍奉天的人必定依靠山，侍奉地的人必定依靠澤。然而他們所依靠的越高深，那麼他們所侍奉的就越容易達到。如果陛下您崇高而又深明事理，那麼就與山澤相差萬里了。如果有人從事佛道，捨棄陛下而不去尋求您的支援，即使他非常傑出，終身與世隔絕，又怎麼能實現他的志向呢？臣又聽說佛經上說：『我的佛法全部交付給國王大臣。』這正是說佛教的興衰損益，全在於陛下的英明聖斷。如此說來，佛的弟子們，如果想在佛法上有所作為，怎麼能不依賴陛下而把自己拋棄在荒野之中呢？臣忝為佛的弟子，實在想扶持佛法。如今從山野而來，不遠千里，抱著書來到朝廷，希望陛下能夠大發慈悲，成全我的志向。臣曾經說過，能仁氏（釋迦摩尼佛的尊稱）的教誨，必定以禪為宗，而以佛為祖。祖，是佛教的大綱；宗，是佛教的大統。大統不明確，那麼天下學佛的人，就不能統一他們的目標；大綱不正，就不能驗證他們所證悟的境界。古今三學之輩，競相以他們所學來爭勝，就是因為宗不明，祖不正，而造成的弊病。然而並非祖宗本來就不明不正，只是後世著書的人誤傳罷了。再加上後世學佛的人，不能詳盡地考證經論來校正這些錯誤，於是就有了拘泥於教條的人，不相信佛的精妙旨意在於言語之外；談論禪的人，不瞭解佛的能詮之意遺留在教內（起初草稿寫的是，佛所要表達的全部體現在教內。等到謄寫奏章時，就改成了，佛的能詮之意遺
【English Translation】 English version T 51 No. 2078 Records on the Transmission of the Orthodox Lineage
No. 2078
Records on the Transmission of the Orthodox Lineage
A Memorial to the Emperor
On the day of December. The Shramana (Buddhist monk) Qisong (name of the monk), recipient of the purple robe, a subject from Lingyin Yong'an Monastery in Hangzhou, respectfully submits this memorial at the risk of death to His Majesty the Emperor. I have heard that those who serve Heaven must rely on mountains, and those who serve Earth must rely on marshes. The higher and deeper their reliance, the easier it is to achieve what they serve. If Your Majesty is lofty and deeply insightful, then you are far superior to mountains and marshes. If someone engages in the Buddhist path, abandoning Your Majesty and not seeking your support, even if they are outstanding and isolated from the world, how can they achieve their aspirations? Furthermore, I have heard that the Buddha said in the scriptures: 'My Dharma has been entirely entrusted to kings and ministers.' This precisely means that the prosperity, decline, benefit, and detriment of Buddhism depend on Your Majesty's sagacity. In this case, how can the disciples of the Buddha, if they wish to accomplish something in the Dharma, not rely on Your Majesty and abandon themselves in the wilderness? I, as a disciple of the Buddha, truly wish to support the Dharma. Now, coming from the mountains, not fearing the distance of a thousand miles, I hold this book and hasten to the court, hoping that Your Majesty will bestow great compassion and fulfill my aspirations. I have always said that the teachings of Shakyamuni Buddha (another name of Buddha), must take Dhyana (meditation) as its doctrine, and Buddha as its origin. The origin is the great framework of the teachings, and the doctrine is the great system of the teachings. If the great system is not clear, then those who study Buddhism in the world cannot unify their goals; if the great framework is not correct, then they cannot verify the realm they have realized. The scholars of the three learnings (likely referring to precepts, meditation, and wisdom) of ancient and modern times compete with each other based on what they have learned, which is caused by the obscurity of the doctrine and the incorrectness of the origin. However, it is not that the origin and doctrine were originally obscure or incorrect, but that later generations have transmitted them incorrectly in their writings. In addition, later generations of Buddhist learners cannot thoroughly examine the sutras and treatises to correct these errors, so there are those who adhere to the teachings and do not believe that the Buddha's subtle intentions lie beyond words; those who talk about Dhyana do not understand that the Buddha's ability to express meaning is left within the teachings (the initial draft said that everything the Buddha wanted to express was reflected in the teachings. When copying the memorial, it was changed to, the Buddha's ability to express meaning is left
乎教內。意謂。佛之善巧詮發此法之語。存乎教部之內。為學徒以始草者傳出遂與奏本有異然此二說其義皆可用。他本或云。所詮概見乎教內者。蓋兩出之也)雖一圓顱方服之屬。而紛然自相是非。如此者古今何嘗稍息臣不自知量。平生竊欲推一其宗祖與天下學佛輩息諍釋疑。使百世而知其學有所統也。山中嘗力探大藏。或經或傳。校驗其所謂禪宗者。推正其所謂佛祖者。其所見之書果謬。雖古書必斥之。其所見之書果詳。雖古書必取之。又其所出佛祖年世事蹟之差訛者。若傳燈錄之類。皆以眾家傳記與累代長曆。校之修之。編成其書。垂十餘萬言。命曰傳法正宗記。其排布狀畫佛祖相承之像。則曰傳法正宗定祖圖。其推會祖宗之本末者。則曰傳法正宗論。總十有二卷。又以吳縑繪畫。其所謂定祖圖者一面。在臣愚淺。自謂吾佛垂教僅二千年。其教被中國殆乎千歲。禪宗傳於諸夏。僅五百年。而乃宗乃祖其事蹟本末。於此稍詳。可傳以補先聖教法萬分之一耳適當陛下。以至道慈德治天下。天地萬物和平安裕。而佛老之教。得以毗贊大化。陛下又垂神禪悅彌入其道妙。雖古之帝王百代未有如陛下窮理盡性之如此也。是亦佛氏之徒。際會遭遇陛下萬世之一時也。臣所以拳拳懇懇不避其僭越冒犯之誅。輒以其書與圖偕上進。
欲幸陛下垂於大藏與經律皆傳。臣螻蟻之生已及遲暮。於世固無所待。其區區但欲教法不微不昧而流播無窮。人得資之而務道為善。臣雖死之日猶生之年也。非敢僥倖。欲忝陛下雨露之渥澤耳。其所證據明文。皆出乎大經大論。最詳于所謂傳法正宗論與其定祖圖者。儻陛下。天地垂察。使其得與大賜。愿如景德傳燈錄玉英集例。詔降傳法院。編錄入藏。即臣死生之大幸耳。抑亦天下教門之大幸也。如陛下睿斷。允臣所請。乞以其書十有二卷者。特降中書。施行其傳法正宗記與其定祖圖。兼臣舊著輔教編印本者一部三冊。其書亦推會二教聖人之道。同乎善世利人矣。謹隨書上進。干瀆冕旒。臣不任激切屏營之至。誠惶誠恐謹言。
知開封府王侍讀所奏劄子
臣今有杭州靈隱寺僧契嵩。經臣陳狀。稱禪門傳法祖宗未甚分明。教門淺學各執傳記。古今多有諍競。因討論大藏經論。備得禪門祖宗所出本末。因刪繁撮要。撰成傳法正宗記一十二卷。並畫祖圖一面。以正傳記謬誤。兼舊著輔教編印本一部三冊。上陛下書一封。並不干求恩澤。乞臣繳進。臣于釋教粗曾留心。觀其筆削著述。固非臆說。頗亦精微。陛下萬機之暇深得法樂。愿賜聖覽。如有可採。乞降付中書看詳。特與編入大藏目錄。取進止。
中書
劄子許收入大藏
權知開封府王素奏。杭州靈隱寺僧契嵩。撰成傳法正宗記並畫圖。乞編入大藏目錄。取進止。
輔教編三冊(此是中書重批者。蓋降劄子后數日。又奉聖旨。更與輔教總入藏批此)。
右奉聖旨。正宗記一十二卷。宜令傳法院于藏經內收。附劄付傳法院。準此。
嘉祐七年三月十七日(宰相押字)。
中書劄子不許辭讓師號
杭州靈隱永安蘭若賜紫沙門契嵩狀。今月二十二日。伏蒙。頒賜明教大師號敕牒一道。伏念。契嵩比以本教宗祖不明法道衰微。不自度量。輒著傳法正宗記輔教編等上進。乞賜編入大藏。惟欲扶持其教法。今沐聖朝。特有此旌賜。不唯非其素望。亦乃道德虛薄。實不勝任。不敢當受其黃牒一道。隨狀繳納申聞事。
右劄付左街僧錄司告示不許更辭讓準此。
嘉祐七年四月五日(宰相押字)
契嵩嘉祐之辛丑歲十二月六日。以此正宗記輔教編進。明年三月十七日。先皇帝賜入大藏。使與經律偕傳。蓋留于政府。七十一日。丞相諸鉅公。躬屈詳閱。佛教光賁。雖振古未有如此者也。契嵩佛子輩。豈不榮且幸。宜何以報其大賜。還吳之三年。吳郡人有曰曹仲言弟玘仲彝者。樂聞其勝事。乃募工於其州之萬壽禪院。施財鏤板。仰
【現代漢語翻譯】 現代漢語譯本 劄子許收入大藏
權知開封府王素上奏，杭州靈隱寺僧人契嵩，撰寫完成《傳法正宗記》並繪製圖畫，請求編入大藏經目錄，請示皇上。
《輔教編》三冊（這是中書省再次批示的。大概是下達劄子后數日，又奉聖旨，將《輔教》一併收入大藏經，並批示此事）。
右奉聖旨，《正宗記》一十二卷，應令傳法院收入藏經內。附劄文下達傳法院，遵照執行。
嘉祐七年三月十七日（宰相簽署）。
中書省劄子，不許辭讓師號
杭州靈隱永安蘭若賜紫沙門契嵩上狀陳述，本月二十二日，蒙受朝廷頒賜『明教大師』稱號的敕牒一道。我契嵩認為，過去本教宗祖不明，佛法衰微，不自量力，撰寫《傳法正宗記》、《輔教編》等書進獻朝廷，請求編入大藏經，只是想扶持本教的教法。如今蒙受聖朝特別的旌表賞賜，這不僅不是我原本的期望，而且我的道德修養淺薄，實在不能勝任。不敢接受這道黃牒，隨狀繳納，上報朝廷。
右劄文下達左街僧錄司，告示不許再次辭讓，遵照執行。
嘉祐七年四月五日（宰相簽署）
契嵩在嘉祐辛丑年十二月六日，將這部《正宗記》、《輔教編》進獻朝廷。第二年三月十七日，先皇恩賜收入大藏經，使其與經、律一同流傳。大概是留存在政府七十一日後，丞相和各位大臣親自詳細閱讀。佛教的光輝，即使在古代也沒有像這樣興盛的。我契嵩以及佛弟子們，怎能不感到光榮和幸運？應該如何報答這巨大的恩賜呢？回到吳地三年後，吳郡人曹仲言的弟弟曹玘（字仲彝），樂於聽聞這些盛事，於是招募工匠在其州的萬壽禪院，捐資雕刻印刷。
【English Translation】 English version Edict Permitting Inclusion in the Great Treasury
Wang Su, the acting prefect of Kaifeng Prefecture, reported: The monk Qisong (a monk of Lingyin Temple in Hangzhou), has completed the 'Record of the Orthodox Lineage of Dharma Transmission' (Chuanfa Zhengzong Ji) and accompanying illustrations. He requests that it be included in the catalog of the Great Treasury (Dazangjing). Please seek imperial instruction.
'Auxiliary Teachings' (Fojiao Bian), in three volumes (This is a re-endorsement by the Central Secretariat. It seems that a few days after the edict was issued, another imperial decree was received, ordering that 'Auxiliary Teachings' be included in the Great Treasury as well, and this was endorsed).
The following is the imperial decree: The 'Record of the Orthodox Lineage' (Zhengzong Ji), in twelve volumes, should be ordered to be collected by the Translation Institute (Chuanyuan) within the Great Treasury. The attached edict is sent to the Translation Institute for compliance.
March 17th, JiaYou 7th year (Countersigned by the Chancellor).
Edict from the Central Secretariat Forbidding Refusal of the Title of Master
The purple-robed Shramana Qisong (a monk of Lingyin Yong'an Lanruo Temple in Hangzhou) submits a memorial stating: On the 22nd of this month, I received an imperial decree bestowing the title of 'Master of Illuminating the Teachings' (Mingjiao Dashi). I, Qisong, believe that in the past, the ancestral lineage of our school was unclear and the Dharma was declining. Without considering my own limitations, I presumptuously wrote and presented the 'Record of the Orthodox Lineage of Dharma Transmission' and 'Auxiliary Teachings', requesting their inclusion in the Great Treasury, solely to support the teachings of our school. Now, I have received this special commendation and reward from the Holy Dynasty. This is not only beyond my original expectations, but also my moral virtue is shallow, and I am truly unworthy. I dare not accept this yellow diploma and submit it back with this memorial for your consideration.
The attached edict is sent to the Left Street Monastic Registrar's Office (Zuojie Senglu Si), announcing that further refusal is not permitted. Comply accordingly.
April 5th, JiaYou 7th year (Countersigned by the Chancellor)
Qisong presented this 'Record of the Orthodox Lineage' and 'Auxiliary Teachings' on the sixth day of the twelfth month of the XinChou year of JiaYou. On the seventeenth day of the third month of the following year, the late Emperor bestowed the honor of including them in the Great Treasury, so that they could be transmitted together with the Sutras and Vinaya. It was probably kept in the government for seventy-one days, after which the Chancellor and other great officials personally and carefully reviewed it. The glory of Buddhism has never been so prosperous, even in ancient times. How can I, Qisong, and the disciples of the Buddha not feel honored and fortunate? How should we repay this great gift? Three years after returning to Wu, Cao Qi (Zi Zhongyi), the younger brother of Cao Zhongyan of Wu Prefecture, was delighted to hear of these great events, so he hired craftsmen at the Longevity Chan Monastery (Wanshou Chanyuan) in his prefecture and donated funds to carve the blocks for printing.
贊國家之鴻休也。傳法覺初守堅知一詳僧善慧。宗遇較。治平改元甲辰。四月十一日題。
廣右藤之釋契嵩。字仲靈。少習儒業。遊方入吳。著書于錢塘之西湖。嘉祐間。以所業傳法正宗記定祖圖輔教編詣闕。以文贄見韓魏王歐陽文忠公王冀公。當時群巨公。極可許之。復表進仁宗皇帝御覽。至為道不為名為法不為身之句。嘉嘆留禁中久之。有旨宣賜入大藏建炎間兵火散失。逮紹興庚辰秋。福州太平寺正言長老。因游東山龍首澗。得正宗記十二卷。仍以輔教編三冊增之。重新校勘。謂開元解空明禪師曰。吾家之嵩輔教。定慧操修。冬夏唯一衲。常坐不臥。日止一食。夜頂戴觀音像行道。誦菩薩號十萬聲以為常。宋之高僧。北斗以南一人而已。雖殫竹帛不可紀其道行。於是率諸禪同力。刊板于福州開元寺大藏流傳利益無窮。住壽山廣應禪寺嗣祖佛燈大師法珊跋。教忠崇報禪寺住持嗣祖比丘道印校正。
嵩明教之在釋氏扶持正宗排斥異說。辭而辟之咸有援據。所謂障百川而東之。回狂瀾于既倒者也。諸老出力。共廣此書。皆湜籍輩用心也。隨喜之緣有大於此者乎。隆興甲申十一月既望。左奉議郎前提舉福建路市舶。晉安林之奇書。
傳法正宗記卷第一
宋藤州東山沙門釋契嵩編修
始祖釋
【現代漢語翻譯】 現代漢語譯本：讚美國家偉大的福祉啊！傳法覺、初守堅、知一詳、僧善慧。宗遇較。治平改元甲辰年四月十一日題。
廣右藤州的釋契嵩（Shi Qisong），字仲靈，年少時學習儒家經典，后雲遊四方來到吳地。在錢塘的西湖邊著書立說。嘉祐年間，將他所著的《傳法正宗記》（Chuanfa Zhengzong Ji）、《定祖圖》（Dingzu Tu）、《輔教編》（Fujiao Bian）進獻朝廷。以文章謁見韓魏王、歐陽文忠公、王冀公等當時的名公巨卿，都對他極為讚賞。又上表進獻給仁宗皇帝御覽，尤其對其中『至為道不為名，為法不為身』的句子，仁宗皇帝嘉獎歎賞，將書留在宮中很久。後來有旨意宣賜入大藏經，但在建炎年間因兵火戰亂而散失。到了紹興庚辰年秋，福州太平寺的正言長老，因遊覽東山龍首澗，得到了《正宗記》（Zhengzong Ji）十二卷，又加上《輔教編》（Fujiao Bian）三冊，重新校勘。他對開元寺的解空明禪師說：『我們家的契嵩（Qisong）所著的《輔教編》（Fujiao Bian），在定慧方面的修持，冬夏都只穿一件衲衣，常常坐禪不臥，每天只吃一頓飯，晚上頭頂著觀音菩薩像行走，唸誦菩薩名號十萬聲作為日常功課。他是宋朝的高僧，北斗星以南只有他一人而已。即使用盡竹簡和絹帛也無法記載他的道行。』於是率領眾禪師共同努力，在福州開元寺的大藏經中刊印，流傳后利益無窮。壽山廣應禪寺嗣祖佛燈大師法珊題跋，教忠崇報禪寺住持嗣祖比丘道印校正。
契嵩明教禪師在佛門中扶持正宗，排斥異端邪說，他的言辭和辯駁都有依據。就像是阻止百川東流，挽回已經傾倒的狂瀾一樣。各位長老出力，共同推廣此書，都是像湜籍這樣用心的人啊。隨喜讚歎的功德有比這更大的嗎？隆興甲申年十一月十六日，左奉議郎、前提舉福建路市舶、晉安林之奇書。
《傳法正宗記》（Chuanfa Zhengzong Ji）卷第一
宋藤州東山沙門釋契嵩（Shi Qisong）編修
始祖釋
【English Translation】 English version: Praising the great fortune of the nation! Chuanfa Jue, Chushou Jian, Zhiyi Xiang, Monk Shanhui. Zong Yu Jiao. In the year Jia Chen, the first year of the Zhiping reign, inscribed on the eleventh day of the fourth month.
The monk Shi Qisong (釋契嵩) of Tengzhou in Guangxi, styled Zhongling, studied Confucian classics in his youth and later traveled to the Wu region. He wrote books by the West Lake in Qiantang. During the Jiayou period, he presented his works 'Chuanfa Zhengzong Ji' (傳法正宗記, Records of the Orthodox Transmission of the Dharma), 'Dingzu Tu' (定祖圖, Diagram of the Lineage), and 'Fujiao Bian' (輔教編, Supporting the Teachings Compilation) to the court. He met with prominent figures such as Prince Han Wei, Ouyang Wenzhong, and Wang Ji, who greatly admired him. He also submitted a memorial to Emperor Renzong, who praised the line 'To act for the sake of the Way, not for fame; to act for the sake of the Dharma, not for oneself,' and kept the book in the palace for a long time. Later, it was decreed to be included in the Tripitaka, but it was lost during the fires of war in the Jianyan period. In the autumn of the Gengchen year of the Shaoxing period, the Elder Zhengyan of Taiping Temple in Fuzhou, while visiting the Dragon Head Stream of Dongshan, obtained twelve volumes of the 'Zhengzong Ji' (正宗記) and added three volumes of the 'Fujiao Bian' (輔教編), re-collating them. He said to Zen Master Jiekong Ming of Kaiyuan Temple, 'Our family's Qisong's 'Fujiao Bian' (輔教編), in terms of practice in Samatha-vipassana, wears only one kasaya in winter and summer, often sits in meditation without lying down, eats only one meal a day, and walks at night with an image of Avalokitesvara on his head, reciting the Bodhisattva's name ten thousand times as a daily practice. He is a high monk of the Song Dynasty, the only one south of the Big Dipper. Even if one exhausted bamboo slips and silk, one could not record his virtuous conduct.' Therefore, he led the Zen monks to work together to print it in the Tripitaka of Kaiyuan Temple in Fuzhou, spreading immeasurable benefits. Inscription by Fashan, Successor of the Ancestors and Buddha Lamp Master of Shoushan Guangying Zen Temple; collated by Daoyin, Successor of the Ancestors and Bhikshu Abbot of Jiaozhong Chongbao Zen Temple.
Zen Master Qisong of Mingjiao supported the orthodox teachings in Buddhism, rejecting heterodox views, and his words and refutations were based on evidence. It is like blocking a hundred rivers from flowing east and turning back a collapsing torrent. The elders put forth effort to promote this book together, all being as diligent as Shi Ji. Is there any merit of rejoicing greater than this? Written on the sixteenth day of the eleventh month of the Jia Shen year of the Longxing period by Lin Zhiqi of Jin'an, Left Consulting Official and Prefect of the Fujian Road Shipping Department.
'Chuanfa Zhengzong Ji' (傳法正宗記) Volume 1
Compiled and revised by the Shramana Shi Qisong (釋契嵩) of Dongshan Temple in Tengzhou, Song Dynasty
The First Ancestor Shakya
迦如來表
天地更始。而閻浮洲方有王者興曰大人。大人者沒。后王因之繼作而不已。古今殆不可勝數。然其聖神而有異德者。謂之轉輪王。德不至者。謂之粟散王。既德有大小。而其所治亦從之降殺。自四天下減之至於三二。至於一天下。至於列國。其所謂王者。雖更萬億之世。而釋氏一姓相襲不絕。益後世有王者曰大善生。大善生出懿師摩。懿師摩出憂羅陀。憂羅陀出瞿羅。瞿羅出尼浮羅。尼浮羅出師子頰。師子頰出凈飯(亦曰浮飯)然此七世皆王。獨懿師摩凈飯號為聖王。如來即出於凈飯聖王者也。生於中天竺國。釋迦其姓也。牟尼尊稱也。始如來以往世會然燈佛。于蓮華大城。因布發席其所履。以至敬然燈。遂受之記曰。汝后成佛如我。其號釋迦牟尼。后之更劫無數聖人。皆積修勝德。逮迦葉佛世。乃以菩薩成道。上生於睹史陀天。應其補處。號護明大士。說法天上。以度天眾。及其應運適至。乃會天人。議所下生。眾未有所定。大士乃自以迦毗羅國處閻浮提之中。白凈飯王者。其家世世帝王。聖德之至真轉輪族。宜因之以生。于見示天衰相。將欲下化。然天眾皆泣。愿更留之。大士乃為說往產生佛之意。以釋其攀緣。大士即捐天壽。示乘白象從日中降神于其母右脅。凈飯之後摩耶氏。是夕遽白王曰。
【現代漢語翻譯】 現代漢語譯本 迦如來表
天地更新變化。閻浮洲（Jambudvipa，指我們所居住的這個世界）才開始有王者興起，被稱為大人。大人去世后，後來的君王就沿襲他的制度繼續治理國家，這樣的情況從古至今幾乎數不清。然而，其中那些聖明神武且具有特殊德行的，被稱為轉輪王。德行不夠的，被稱為粟散王。既然德行有大小之分，那麼他們所治理的疆域也隨之遞減。從統治四大部洲，減少到統治三大、兩大，甚至一個天下，再到統治各個小國。這些所謂的王者，即使經歷了萬億世代的更替，而釋迦（Sakya，佛陀的姓氏）這一姓氏的傳承也從未斷絕。
後來，有位王者名叫大善生。大善生生了懿師摩。懿師摩生了憂羅陀。憂羅陀生了瞿羅。瞿羅生了尼浮羅。尼浮羅生了師子頰。師子頰生了凈飯（也叫浮飯）。這七代都是國王，只有懿師摩和凈飯被稱為聖王。如來（Tathagata，佛陀的稱號）就是從凈飯聖王家出生的。他出生於中天竺國。釋迦是他的姓，牟尼是尊稱。起初，如來在過去世曾遇到燃燈佛（Dipankara Buddha），在蓮華大城，因為鋪開頭髮作為座位讓燃燈佛行走，以至誠恭敬之心對待燃燈佛，於是燃燈佛就預言說：『你將來成佛會像我一樣，名號為釋迦牟尼。』
後來的無數聖人，都積累了殊勝的功德。到了迦葉佛（Kasyapa Buddha）時代，他以菩薩的身份成就道業，上升到兜率陀天（Tushita Heaven）。在那裡，他應補處菩薩之位，號為護明大士（Bodhisattva Svetaketu）。他在天上說法，以度化天眾。等到他應運降生的時候，就與天人商議下生之事。大家還沒有決定好，護明大士就自己認為迦毗羅國（Kapilavastu）位於閻浮提的中心，白凈飯王（Suddhodana），他的家族世代都是帝王，聖德達到了至真轉輪王的級別，適合在那裡降生。於是他示現天人五衰之相，將要下凡化度眾生。天眾都哭泣，希望他能繼續留在天上。大士就為他們講述了自己過去發願成佛的意願，以解除他們的攀緣之心。大士隨即捨棄天壽，示現乘坐白象，從日中降神於他母親的右脅。凈飯王的王后摩耶氏（Maya），當晚就告訴國王說：
【English Translation】 English version Record of Tathagata's Lineage
Heaven and earth are renewed. Only then did a king arise in Jambudvipa (the world we live in), called 'Great Man'. After the 'Great Man' passed away, subsequent kings continued his practices without end. The number of such kings throughout history is almost countless. However, those who were sagacious and possessed extraordinary virtues were called 'Wheel-Turning Kings' (Chakravartin). Those whose virtues were insufficient were called 'Scattered Grain Kings'. Since virtues varied in magnitude, the territories they governed also diminished accordingly, from ruling the four continents to three, two, or even just one continent, and eventually to various small kingdoms. These so-called kings, even through countless eons, saw the lineage of Sakya (Buddha's family name) continue unbroken.
Later, there was a king named Great Good Birth (Mahasammata). Great Good Birth begat Ikshvaku. Ikshvaku begat Urodha. Urodha begat Kura. Kura begat Nipura. Nipura begat Simhahanu. Simhahanu begat Suddhodana (also called Suklodana). Among these seven generations, all were kings, but only Ikshvaku and Suddhodana were called 'Holy Kings'. The Tathagata (Buddha's title) was born from the family of Holy King Suddhodana. He was born in Central India. Sakya is his family name, and Muni is an honorific title. Initially, in a past life, the Tathagata encountered Dipankara Buddha in the great city of Padmavati. Because he spread out his hair as a seat for Dipankara Buddha to walk on, with utmost sincerity and reverence, Dipankara Buddha prophesied: 'In the future, you will become a Buddha like me, named Sakyamuni.'
Countless sages in later ages accumulated supreme virtues. In the era of Kasyapa Buddha, he attained enlightenment as a Bodhisattva and ascended to Tushita Heaven. There, he occupied the position of a future Buddha, known as Bodhisattva Svetaketu. He preached in the heavens to liberate the heavenly beings. When the time for his descent arrived, he consulted with the heavenly beings about his rebirth. As they had not yet decided, Bodhisattva Svetaketu himself considered that Kapilavastu was located in the center of Jambudvipa, and King Suddhodana, whose family had been emperors for generations and whose holy virtues had reached the level of a true Wheel-Turning King, was suitable for his rebirth. Thus, he manifested the five signs of decay of a Deva, indicating his intention to descend and transform beings. The heavenly beings wept, hoping he would remain in heaven. The Bodhisattva then explained his past vows to become a Buddha, to dispel their attachment. The Bodhisattva then relinquished his heavenly lifespan, manifesting as riding a white elephant, descending from the sun into his mother's right side. Queen Maya, the consort of King Suddhodana, immediately told the king that night:
令我潔身請奉八關齋法。王從之。尋夢。大士以所乘入其右脅而止諸天慕為其屬。同時生於人間者無限。其始在孕。則母體大寧。自得禪樂。及其將生。摩耶乃意往園苑。如宮監者即嚴寶輦。王復廣詔侍衛以從之。至園之無憂樹下。其花方妍。后欲取之舉手。而聖子乃自其右脅而誕。神龍即澍水以澡之。地發金蓮以承之。聖子乃四方各蹈七步。以手上下指之曰。四維上下唯我最尊。如內謁者以喜入奏。王聞以其無數貴屬偕至視之。乃不勝大慶。是時也天神地祗皆見而祝之曰。愿大士速成正覺。王尋持之與謁天廟。天像起為之致禮。還宮大集賢者。為其名之。眾乃上號曰薩婆悉達。及募相者。而仙人阿私陀應召。方見聖子。遽禮其足而泣曰。此三界之至尊也。年至十九當爲轉輪王。不爾則出家成佛。度人無量。恨吾老矣。不能見之。王以仙人之言憂之。益謹寶守。稍長當命師傅教以世書。聖子乃以其法問之。而師皆不能對至。於世所有藝天文地理射御百工之事。皆不待教而能之。未幾立為太子。而付之國寶。然聖人已大潔清。雖示同世娶。而非有凡意。以夙業緣乃指其妃之腹云。卻後六年汝當生男。一旦命駕欲游。雖更出四門。而皆有所遇。終以其老病死與沙門者感之。而出家之意愈篤。既還乃以其志建白父王。王以國
【現代漢語翻譯】 現代漢語譯本： 請允許我潔身自好，奉行八關齋戒之法。國王答應了他。不久國王做了一個夢，夢見大菩薩乘坐的白象從他的右脅進入，諸天都羨慕地成為他的眷屬。同時在人間出生的人數不勝數。當菩薩開始在母胎中孕育時，他的母親感到非常安寧，並從中獲得禪定的快樂。當他即將出生時，摩耶夫人想要去園林遊玩，宮中的侍從便準備了華麗的寶車。國王又廣泛地召集侍衛來跟隨她。到達園中的無憂樹下時，樹上的花朵正盛開。王后想要伸手去摘花，聖子便從她的右脅誕生了。神龍立即噴水為他沐浴，地上涌出金蓮來承托他的雙足。聖子向四方各走了七步，用手指著上下四方說道：『天上地下，唯我最尊。』宮中的內侍高興地入宮稟報。國王聽到后，帶著無數的貴族一同前去觀看，感到無比的喜悅。這時，天神地祇都顯現出來祝賀說：『愿大士早日成就正覺。』國王隨即抱著聖子去拜謁天神廟，天神像起身為他致敬。回到宮中后，國王召集了眾多賢者，為他取名。大家尊稱他為薩婆悉達（Sarvasiddha，一切義成）。之後國王召募相面的人，仙人阿私陀（Asita，無著）見到聖子后，立即禮拜他的雙足，哭著說：『這是三界中最尊貴的人啊！他十九歲時，要麼成為轉輪聖王，要麼出家成佛，度化無量眾生。只恨我太老了，不能親眼見到那一天。』國王因為仙人的話而感到憂慮，更加謹慎地保護他。聖子稍大后，國王命令師傅教他世俗的書籍。聖子用其中的道理反問師傅，師傅都無法回答。世間所有的技藝，天文地理，射箭駕車，各種工巧之事，聖子都不需要教導就能掌握。不久，聖子被立為太子，並被授予國家的寶器。然而，聖人已經非常清凈，雖然示現與世人一樣娶妻，但並非有凡俗的念頭。因為宿世的因緣，他指著妃子的腹部說：『六年之後，你將會生一個兒子。』有一天，太子命人駕車出遊，雖然每次都更換不同的城門，但每次都有所遭遇。最終因為見到老人、病人、死人和沙門而有所感觸，出家的念頭更加堅定。回到宮中后，太子將自己的志向稟告父王。國王因為國家的事情而不同意。
【English Translation】 English version: Let me purify myself and observe the Eight Precepts. The king agreed. Soon after, the king had a dream in which the great Bodhisattva entered his right side riding a white elephant, and the devas (gods) were envious and became his retinue. At the same time, countless beings were born in the human realm. When the Bodhisattva began to be conceived in the womb, his mother felt great peace and derived joy from meditation. When he was about to be born, Queen Maya desired to visit the gardens, so the palace attendants prepared a magnificent chariot. The king also widely summoned guards to accompany her. Upon arriving at the garden under the Ashoka tree, its flowers were in full bloom. The queen reached out to pluck a flower, and the holy child was born from her right side. Divine dragons immediately poured water to bathe him, and golden lotuses emerged from the earth to support his feet. The holy child took seven steps in each of the four directions, pointing his hand upwards and downwards, saying, 'Above and below the heavens, I alone am the most honored.' The inner attendant joyfully entered the palace to report. Upon hearing this, the king, along with countless nobles, went to see him and felt immense joy. At that time, the gods and earth spirits all appeared and congratulated him, saying, 'May the great Bodhisattva quickly attain perfect enlightenment.' The king then took the holy child to visit the temple of the gods, and the statues of the gods rose to pay him homage. Returning to the palace, the king gathered many wise men to name him. They honored him with the title Sarvasiddha (meaning 'He Whose Aim is Accomplished'). Later, the king summoned physiognomists, and the hermit Asita (meaning 'Unattached') upon seeing the holy child, immediately bowed at his feet and wept, saying, 'This is the most honored being in the three realms! At the age of nineteen, he will either become a Chakravartin (universal monarch) or renounce the world and become a Buddha, liberating countless beings. Alas, I am too old and will not be able to witness that day.' The king was worried by the hermit's words and protected him even more carefully. When the holy child grew a little older, the king ordered teachers to teach him worldly books. The holy child questioned the teachers with the principles within them, and the teachers were unable to answer. All worldly skills, astronomy, geography, archery, charioteering, and various crafts, the holy child mastered without needing to be taught. Before long, the holy child was established as the crown prince and entrusted with the national treasures. However, the holy one was already greatly purified, and although he appeared to marry like ordinary people, he had no mundane intentions. Because of past karmic connections, he pointed to his consort's womb and said, 'Six years from now, you will bear a son.' One day, the prince ordered the chariot to be prepared for an outing. Although he changed the gate each time, he encountered something each time. Ultimately, he was moved by seeing the old, the sick, the dead, and the renunciate, and his intention to renounce the world became even stronger. Upon returning to the palace, the prince declared his intention to his father, the king. The king disagreed because of matters of state.
無聖嗣。乃執太子手泣之。欲阻其心。會凈居天人自天而至。禮太子足曰。大士夙務勝德。出家今其時矣。請宜往之。太子曰。如汝之言。然宿衛甚嚴。欲何以往。天人乃以神通厭其守者。皆昏睡不能覺。太子遂密命御者車匿。車匿控神驥犍陟來前。然而馬悲御泣。太子慰之。明相遽發。光燭大千。太子曰。過去諸佛出家亦然。於是諸天為捧馬之足。並接車匿。自其城之北門。超然陵虛而去。太子復曰。不斷八苦不轉法輪。不成無上菩提終不還也。天之眾稱善。為其志之。及至其山號旃特者。初小息林間。遂釋衣冠。自以所佩寶劍絕其鬚髮。誓曰。愿共一切斷此煩惱。即以發授之天帝。當是凈居。天化人以粗布(別本或云鹿布)僧伽黎。請易太子寶衣。因得法服。服之益進。其山之嘉處曰彌樓寶山。居其阿藍伽藍其舊隱仙人。見太子皆致敬讓。坐與其論法。及遣還車匿。父王思甚。必欲歸之。雖諫者不聽。卒詔迎之。其臣屬來請者萬計。雖諭勸懇至。而確然益不回其意。乃留憍陳如等五人。以充侍衛。於此聖人乃習不用處定三年。既而以其法非至舍之。復進郁頭藍處。習非非想定三年(即調伏阿羅邏迦蘭二仙人處也)復以其法不至。進象頭山雜外道輩。為之苦行。日食麻麥。居六載而外道亦化。聖人乃自思之曰。今此
苦行非正解脫。吾當受食而後成佛。即沐浴于泥連河。天為之偃樹。聖人援之而出。受牧牛氏女所獻乳糜。尋詣畢缽樹下。天帝化人。擷瑞草以席其坐。景雲祥風雜然交至。天魔駭之。帥其眾乃來作難。聖人以指按地。而地大震。魔皆顛仆。於是降之尋以二月七日之夕。入正三昧。八日明星出時。示廓然大悟。乃成等正覺。是時大地震搖。天地瑞事畢出而應之。天者魔者人者神者。交集以致敬。及升金剛座。天帝師之。請轉法輪。先是憍陳如五人。侍從於山中。至此首與度之。故入鹿野苑談四諦法。然因是而得道果者亦億計。既而語諸比丘曰。汝等皆可為世福田。宜其各往化物。如來遂獨之摩竭提國。其國先有奇人。號優樓迦葉。弟兄三人。皆得仙術。頗以其道自高。有徒數千。及如來至。乃靡然從化。與其徒皆得證道。初瓶沙王有竹林園。號為美景。王嘗心自計曰如來若先詣我。我則舍此。如來即知其意。遂往止其園。王喜聞遽大列導從。不啻千萬來趨。如來既見。而眾或疑之。如來即命迦葉。為之說法。以解其惑。王眾與無量天人遂得法眼。乃施其園為之精舍。請如來館之。居未幾。會有比丘分衛于王舍城。而舍利弗目犍連聞法于其人。因得開悟。遂與之返如來曰。彼二來者當爲我上足弟子於是。度之。初大迦葉
【現代漢語翻譯】 現代漢語譯本：苦行並非通往真正解脫的道路。我應當接受食物的供養，然後才能成就佛陀的果位。於是我在尼連禪河（Niranjana River）中沐浴。天神為我傾斜樹木，聖人扶助我走出河。我接受了牧牛女（Cowherd girl）供養的乳糜。之後，我前往畢缽羅樹（Bodhi tree）下。天帝（Deva）化作人形，為我採摘吉祥的草來鋪設座位。吉祥的雲彩和祥和的風交織而來。天魔（Mara）對此感到驚恐，率領他的部眾前來製造障礙。我用手指按壓地面，大地劇烈震動，所有的魔眾都顛仆倒地。於是我降伏了他們，然後在二月七日的夜晚，進入正定三昧。八日清晨，當明星出現時，我證悟了廓然大悟的境界，成就了等正覺。當時，大地劇烈震動，天地間所有吉祥的徵兆都顯現出來以應和此事。天神、魔眾、人類和神靈，都聚集在一起向我致敬。當我升上金剛座（Vajrasana）時，天帝釋（Indra）作為我的老師，請求我轉法輪（Dharma wheel）。此前，憍陳如（Kaundinya）等五人一直在山中侍奉我，此時我首先度化了他們。因此，我在鹿野苑（Deer Park）宣講了四諦法（Four Noble Truths）。通過這種方式而獲得道果的人，數量也以億萬計。之後，我對眾比丘（Bhikkhu）說：『你們都可以成為世間的福田，應該各自前往各地教化眾生。』於是，如來獨自前往摩揭陀國（Magadha）。這個國家先前有一位奇人，名叫優樓頻螺迦葉（Uruvilva Kashyapa），他有三個兄弟，都獲得了仙術，並且以他們的道術自視甚高，擁有數千名弟子。當如來到達時，他們都心悅誠服地皈依了佛法。他和他的弟子們都證得了道果。最初，頻婆娑羅王（King Bimbisara）擁有一座竹林園（Bamboo Grove），景色優美。國王曾經在心中暗自思忖：『如果如來先來拜訪我，我就將這座園林捨棄給他。』如來知道他的心意，於是前往竹林園。國王欣喜若狂，率領著成千上萬的隨從前來拜見。如來見到他們后，有些人心生疑惑。如來於是命令迦葉為他們說法，以解除他們的疑惑。國王和無數的天人都獲得了法眼。於是，國王將竹林園捐獻出來作為精舍，邀請如來居住。沒過多久，有比丘在王舍城（Rajagriha）分衛乞食，舍利弗（Sariputra）和目犍連（Maudgalyayana）從他們那裡聽聞了佛法，因此得以開悟。於是他們和比丘一同返回，對如來說：『他們二人應當成為我的上首弟子。』於是，如來度化了他們。最初是大迦葉（Mahakashyapa）。 English version: Asceticism is not the correct path to liberation. I should receive food before attaining Buddhahood. Then I bathed in the Niranjana River. The gods inclined the trees for me, and the sages helped me out of the river. I received the milk porridge offered by the cowherd girl. After that, I went to the Bodhi tree. The Deva transformed into a human and picked auspicious grass to spread as a seat for me. Auspicious clouds and peaceful winds intertwined and arrived. Mara was terrified by this and led his followers to create obstacles. I pressed my finger on the ground, and the earth shook violently, causing all the demons to fall to the ground. Then I subdued them, and on the evening of February 7th, I entered the Samadhi. On the morning of the 8th, when the morning star appeared, I realized the state of perfect enlightenment and attained complete enlightenment. At that time, the earth shook violently, and all the auspicious signs in the heavens and on earth appeared in response to this event. Gods, demons, humans, and spirits gathered together to pay homage to me. When I ascended the Vajrasana, Indra, as my teacher, requested me to turn the Dharma wheel. Previously, Kaundinya and the other five had been serving me in the mountains, and now I first converted them. Therefore, I preached the Four Noble Truths in the Deer Park. The number of people who attained the fruit of the path in this way is also in the hundreds of millions. After that, I said to the Bhikkhus: 'You can all become fields of merit in the world and should go to various places to teach sentient beings.' Then, the Tathagata went alone to Magadha. This country previously had a strange person named Uruvilva Kashyapa, who had three brothers, all of whom had attained immortality and regarded their Taoist skills very highly, with thousands of disciples. When the Tathagata arrived, they all sincerely converted to Buddhism. He and his disciples all attained the fruit of the path. Initially, King Bimbisara owned a Bamboo Grove, which had beautiful scenery. The king once thought to himself: 'If the Tathagata visits me first, I will give this garden to him.' The Tathagata knew his intention, so he went to the Bamboo Grove. The king was overjoyed and led thousands of followers to meet him. After the Tathagata saw them, some people became suspicious. The Tathagata then ordered Kashyapa to preach to them to dispel their doubts. The king and countless gods and humans obtained the Dharma eye. Therefore, the king donated the Bamboo Grove as a monastery and invited the Tathagata to live there. Not long after, a Bhikkhu was begging for food in Rajagriha, and Sariputra and Maudgalyayana heard the Dharma from them, thus gaining enlightenment. So they returned with the Bhikkhu and said to the Tathagata: 'These two should become my chief disciples.' Then, the Tathagata converted them. Initially, it was Mahakashyapa.
【English Translation】 Asceticism is not the correct path to liberation. I should receive food before attaining Buddhahood. Then I bathed in the Niranjana River (Niranjana River). The gods inclined the trees for me, and the sages helped me out of the river. I received the milk porridge offered by the cowherd girl (Cowherd girl). After that, I went to the Bodhi tree (Bodhi tree). The Deva (Deva) transformed into a human and picked auspicious grass to spread as a seat for me. Auspicious clouds and peaceful winds intertwined and arrived. Mara (Mara) was terrified by this and led his followers to create obstacles. I pressed my finger on the ground, and the earth shook violently, causing all the demons to fall to the ground. Then I subdued them, and on the evening of February 7th, I entered the Samadhi. On the morning of the 8th, when the morning star appeared, I realized the state of perfect enlightenment and attained complete enlightenment. At that time, the earth shook violently, and all the auspicious signs in the heavens and on earth appeared in response to this event. Gods, demons, humans, and spirits gathered together to pay homage to me. When I ascended the Vajrasana (Vajrasana), Indra (Indra), as my teacher, requested me to turn the Dharma wheel (Dharma wheel). Previously, Kaundinya (Kaundinya) and the other five had been serving me in the mountains, and now I first converted them. Therefore, I preached the Four Noble Truths (Four Noble Truths) in the Deer Park (Deer Park). The number of people who attained the fruit of the path in this way is also in the hundreds of millions. After that, I said to the Bhikkhus (Bhikkhu): 'You can all become fields of merit in the world and should go to various places to teach sentient beings.' Then, the Tathagata went alone to Magadha (Magadha). This country previously had a strange person named Uruvilva Kashyapa (Uruvilva Kashyapa), who had three brothers, all of whom had attained immortality and regarded their Taoist skills very highly, with thousands of disciples. When the Tathagata arrived, they all sincerely converted to Buddhism. He and his disciples all attained the fruit of the path. Initially, King Bimbisara (King Bimbisara) owned a Bamboo Grove (Bamboo Grove), which had beautiful scenery. The king once thought to himself: 'If the Tathagata visits me first, I will give this garden to him.' The Tathagata knew his intention, so he went to the Bamboo Grove. The king was overjoyed and led thousands of followers to meet him. After the Tathagata saw them, some people became suspicious. The Tathagata then ordered Kashyapa to preach to them to dispel their doubts. The king and countless gods and humans obtained the Dharma eye. Therefore, the king donated the Bamboo Grove as a monastery and invited the Tathagata to live there. Not long after, a Bhikkhu was begging for food in Rajagriha (Rajagriha), and Sariputra (Sariputra) and Maudgalyayana (Maudgalyayana) heard the Dharma from them, thus gaining enlightenment. So they returned with the Bhikkhu and said to the Tathagata: 'These two should become my chief disciples.' Then, the Tathagata converted them. Initially, it was Mahakashyapa (Mahakashyapa).
自去鬚髮入山習禪。一旦空中有神告曰。今佛出世。汝蓋師之。以是亦趣竹林精舍既至如來起迎顧謂眾曰。吾滅后而法被來出六萬歲者。此人之力也。是時如來成道已六載矣。而與其父王未始相見。王甚懷之。侍臣優陀夷。請往道王久別之意。因請歸國。陀夷既來。如來慰之。尋亦得道成第四果。即遣還國告父王曰。佛后七日乃來歸也。至期王出其國四十里。大羅儀仗以迎如來。慶動天地。王相見大喜。因詔其族五百貴子從之出家。及其還宮也羅睺羅禮之。持聖人之衣而告之曰。此正如來也。用是為母釋其群疑。然而福被無極。生靈賴之。家國遂大。向其教化。自是應機說法。天上也人間也。龍宮也他方也。所至皆作大饒益。然其聖神之所為。不可得而備紀。其後以化期將近。乃命摩訶迦葉曰。吾以清凈法眼涅槃妙心實相無相微妙正法。今付于汝。汝當護持。並敕阿難副貳傳化無令斷絕。而說偈曰。
法本法無法 無法法亦法 今付無法時 法法何曾法
偈已復謂大迦葉曰。吾將金縷僧迦梨衣。亦付于汝。汝其轉授補處慈氏佛(亦云彌勒佛)俟其出世。宜謹守之。大迦葉聞命。禮足稱善。敬奉佛敕。一旦果往拘尸那城娑羅雙樹之間。告其大眾。欲般涅槃。會長者純陀懇獻供養。如來因之復大說法。而
【現代漢語翻譯】 現代漢語譯本：自己剃去鬚髮，進入山中修習禪定。有一天，空中傳來神的聲音說：『現在佛陀已經出世，你應該以他為師。』因此他也前往竹林精舍。到達后，如來佛起身迎接他，並對眾人說：『我滅度后，能夠將佛法傳播到六萬歲之後的人，就是此人的力量啊。』當時如來佛成道已經六年了，但還未曾與他的父王相見。國王非常思念他。侍臣優陀夷請求前往，轉達國王長久分別的思念之情，並請佛陀回國。優陀夷來到后，如來佛慰問了他，不久優陀夷也得道，成就了第四果（阿羅漢果）。於是派遣他回國告訴父王說：『佛陀將在七日後回來。』到了約定的日期，國王在他的國都外四十里處，以盛大的儀仗迎接如來佛，慶賀之聲震動天地。國王見到佛陀，非常高興，於是詔令他的族人中五百位貴族子弟跟隨佛陀出家。等到佛陀回到宮中，羅睺羅（如來佛的兒子）向他行禮，拿著聖人的衣服告訴他的母親說：『這正是如來佛。』用這種方式消除了他母親的疑慮。佛陀的福澤普及無邊，眾生都依賴他，國家也因此強大。佛陀向他們施以教化，從此以後，應機說法，無論是在天上、人間、龍宮還是其他地方，所到之處都帶來巨大的利益。然而，他的聖神所為，無法完全記載。後來，因為教化的期限將近，於是命令摩訶迦葉（Mahākāśyapa）說：『我將清凈法眼、涅槃妙心、實相無相的微妙正法，現在交付給你。你應當護持，並敕令阿難（Ānanda）輔助你傳播教化，不要讓它斷絕。』並且說了偈語： 『法本法無法，無法法亦法，今付無法時，法法何曾法。』 偈語說完后，又對大迦葉（Mahākāśyapa）說：『我將金縷僧伽梨衣（kaṣāya，袈裟），也交付給你。你將其轉交給補處慈氏佛（Maitreya，亦稱彌勒佛），等待他出世。要謹慎守護它。』大迦葉（Mahākāśyapa）聽了命令，禮拜佛足，稱讚佛陀的教誨，恭敬地接受了佛陀的敕令。有一天，佛陀前往拘尸那城（Kuśinagara）娑羅雙樹之間，告訴大眾，他將要般涅槃（Parinirvana）。會長者純陀（Cunda）懇切地獻上供養，如來佛因此又大肆說法。
【English Translation】 English version: He shaved his head and beard and entered the mountains to practice meditation. One day, a divine voice from the sky announced: 'Now the Buddha has appeared in the world, you should take him as your teacher.' Therefore, he also went to the Bamboo Grove Monastery (Veṇuvana-vihāra). Upon arrival, the Tathāgata (如來) rose to greet him and said to the assembly: 'After my Parinirvana (涅槃), the one who will spread the Dharma (法) for sixty thousand years to come is this person's power.' At that time, the Tathāgata (如來) had already attained enlightenment for six years, but had not yet met his father, the King. The King missed him very much. The attendant Udayin (優陀夷) requested to go and convey the King's longing after a long separation, and to invite the Buddha to return to the country. After Udayin (優陀夷) arrived, the Tathāgata (如來) comforted him, and soon Udayin (優陀夷) also attained the fourth fruit (Arhat). Then he sent him back to the country to tell the King: 'The Buddha will return in seven days.' On the appointed day, the King went forty miles outside his capital with grand ceremonial guards to welcome the Tathāgata (如來), and the celebration shook the heavens and the earth. The King was overjoyed to see the Buddha, and then ordered five hundred noble sons of his clan to follow the Buddha and become monks. When the Buddha returned to the palace, Rāhula (羅睺羅), the Buddha's son, paid homage to him, holding the garment of the Holy One and telling his mother: 'This is the Tathāgata (如來).' In this way, he dispelled his mother's doubts. The Buddha's blessings were boundless, and all living beings relied on him, and the country became great. He taught them, and from then on, he preached according to the occasion, whether in the heavens, in the human world, in the dragon palace, or in other places, bringing great benefits wherever he went. However, his sacred deeds cannot be fully recorded. Later, as the time for his teaching was approaching its end, he commanded Mahākāśyapa (摩訶迦葉): 'I now entrust to you the pure Dharma Eye, the wonderful mind of Nirvana (涅槃), the subtle and wonderful Right Dharma of true form and no form. You should protect and uphold it, and order Ānanda (阿難) to assist you in spreading the teachings, so that they will not be cut off.' And he spoke a verse: 'Dharma is fundamentally no-dharma, no-dharma is also Dharma, now entrusting the time of no-dharma, what Dharma has ever been Dharma?' After the verse, he said to Mahākāśyapa (摩訶迦葉): 'I will also entrust to you the golden-threaded Saṃghāṭī (僧伽梨衣, kaṣāya,袈裟). You should pass it on to the future Buddha Maitreya (慈氏佛, also known as彌勒佛), waiting for his appearance in the world. Be sure to guard it carefully.' Mahākāśyapa (摩訶迦葉) heard the command, bowed at the Buddha's feet, praised the Buddha's teachings, and respectfully accepted the Buddha's command. One day, the Buddha went to the twin Sala trees in Kuśinagara (拘尸那城), and told the assembly that he was about to enter Parinirvana (般涅槃). The elder Cunda (純陀) earnestly offered alms, and the Tathāgata (如來) therefore preached the Dharma greatly again.
后度須跋陀羅已。而歷諸三昧起其座。褰僧伽梨示紫金光體。囑累大眾。遂右脅而臥。泊然大寂。其時四部弟子億萬。人天哀號追慕動大千界。天花大雨。而其地皆震。及內之金棺。待大迦葉。而世火不能然。迦葉適至。其足自棺雙出。慰其哀慕。既而金棺自舉周尸那城。卻下以三昧火燔然自焚燼已。而舍利光燭天地。其會天者人者。神者龍者。皆分去塔之。稽夫。如來之生也當此周昭王之九年甲寅之四月八日。其出家也當昭王之二十七年壬申之二月八日。其成道也當昭王三十三年之戊寅。其滅度也當穆王三十六年壬申之二月十五日。化已凡一千一十七年。以漢孝明之永平十年丁卯之歲。而教被華夏。嗚呼如來示同世壽。凡七十九歲。以正法持世。方四十九年(舊譜云。世尊十九出家。六年雪山修行。三十成道。住世說法四十九年。七十九歲滅度。今以歲數推較。若只六年修行。其成道則二十五歲。若云三十。則須並六年在二仙處學法。方可合其元數)化度有情其不可勝數。所說之法。經者律者論者。浩若百千大海。探者隨力而淺深皆得。然其推于悠遠。則極乎天地之終始。指其昵近。則盡乎髮膚之成壞。幽則窮乎鬼神。妙則通乎變化。大必周于天人。小不遺于昆蟲。其天下禍福之端。性命之本。盡於是矣。其為道大
【現代漢語翻譯】 現代漢語譯本： 之後，須跋陀羅（Subhadra，佛陀最後度化的弟子）去世。佛陀歷經各種三昧（Samadhi，禪定）后從座位起身，掀開僧伽梨（Sanghati，袈裟）展示紫金色的身軀，囑託大眾。隨後右脅而臥，安然進入大寂滅。當時四部弟子（比丘、比丘尼、優婆塞、優婆夷）億萬人天悲哀號哭，追思佛陀，震動大千世界。天花如雨般落下，大地也震動起來。放入金棺內的佛陀遺體，等待大迦葉（Mahakasyapa，佛陀十大弟子之一）到來，世俗的火焰無法點燃。迦葉尊者到達后，佛陀的雙足從棺材中伸出，安慰他的悲傷思念。之後，金棺自行升起，繞周尸那城（Kusinagar，佛陀涅槃之地）飛行。然後降下，以三昧之火自然焚燒殆盡。舍利（Sarira，遺骨）的光芒照亮天地。參加法會的天人、神、龍等，都分取捨利建塔供養。 考證如來的生年，應為周昭王九年甲寅四月八日。出家之年，應為昭王二十七年壬申二月八日。成道之年，應為昭王三十三年戊寅。滅度之年，應為穆王三十六年壬申二月十五日。教化時間共計一千一百一十七年。漢孝明帝永平十年丁卯年，佛法傳入華夏。嗚呼！如來示現與世人相同的壽命，共七十九歲。以正法住世，共四十九年（舊譜記載：世尊十九歲出家，六年雪山修行，三十歲成道，住世說法四十九年，七十九歲滅度。現在以歲數推算，如果只修行六年，那麼成道時應為二十五歲。如果說是三十歲，那麼必須將六年包括在二仙處學習佛法的時間，才能符合原數）。 佛陀教化度脫的眾生，數量不可勝數。所說的法，經（Sutra，佛經）、律（Vinaya，戒律）、論（Abhidhamma，論藏），浩如百千大海。探求佛法的人，根據自己的能力，或深或淺都能有所得。佛法推及悠遠，則窮盡天地的始終；指及切近，則窮盡髮膚的成壞。幽深則窮盡鬼神之事，玄妙則通達變化之理。大則周遍天人，小則不遺漏昆蟲。天下禍福的根源，性命的根本，都在這裡了。佛法之道，偉大啊！
【English Translation】 English version: After Subhadra (the last disciple converted by the Buddha) passed away, the Buddha, having gone through various Samadhis (meditative states), arose from his seat, lifted his Sanghati (robe) to reveal his golden-purple body, and entrusted the assembly. Then, he lay down on his right side and entered into the Great Nirvana peacefully. At that time, hundreds of millions of disciples from the four groups (bhikshus, bhikshunis, upasakas, and upasikas), along with humans and devas, mourned and lamented, their sorrow shaking the great thousand worlds. Heavenly flowers rained down, and the earth trembled. The Buddha's body was placed in a golden coffin, awaiting the arrival of Mahakasyapa (one of the Buddha's ten great disciples), but worldly fire could not ignite it. When Kashyapa arrived, the Buddha's feet emerged from the coffin to comfort his grief. Afterward, the golden coffin rose by itself and circled around the city of Kusinagar (the place of the Buddha's Nirvana). Then it descended, and the body was consumed by Samadhi fire, burning itself completely. The light of the Sarira (relics) illuminated the heavens and the earth. The devas, humans, gods, and dragons who attended the gathering all took away relics to build stupas for offering. According to research, the Buddha's birth should be on the eighth day of the fourth month of Jia-yin year during the reign of King Zhao of Zhou. His renunciation should be on the eighth day of the second month of Ren-shen year during the reign of King Zhao. His enlightenment should be in the Wu-yin year during the thirty-third year of King Zhao's reign. His Nirvana should be on the fifteenth day of the second month of Ren-shen year during the thirty-sixth year of King Mu's reign. His teaching lasted for a total of one thousand one hundred and seventeen years. In the Ding-mao year, the tenth year of Emperor Ming of the Han Dynasty, Buddhism was introduced to China. Alas! The Tathagata (another name for the Buddha) manifested a lifespan similar to that of humans, a total of seventy-nine years. He abided in the world with the Dharma for forty-nine years (the old records state: the World-Honored One renounced the world at the age of nineteen, practiced in the Himalayas for six years, attained enlightenment at the age of thirty, taught in the world for forty-nine years, and entered Nirvana at the age of seventy-nine. Now, calculating the years, if he only practiced for six years, then he should have attained enlightenment at the age of twenty-five. If it is said to be thirty, then the six years spent learning the Dharma at the place of the two immortals must be included to match the original number). The sentient beings that the Buddha taught and liberated are countless. The Dharma he spoke, the Sutras (discourses), the Vinaya (rules of discipline), and the Abhidhamma (philosophical treatises), are as vast as hundreds of thousands of oceans. Those who explore the Dharma can gain something according to their ability, whether deep or shallow. When the Dharma extends to the distant past, it exhausts the beginning and end of heaven and earth; when it refers to the near, it exhausts the formation and decay of hair and skin. In its profundity, it exhausts the affairs of ghosts and spirits; in its subtlety, it penetrates the principles of change. In its greatness, it encompasses devas and humans; in its smallness, it does not neglect insects. The source of fortune and misfortune in the world, the root of life, are all here. The path of the Dharma is great indeed!
至也。其為教廣被也。自視鄙凡不足知之不敢贊之。念有生人已來未有尊于聖人者也。有聖人已來未有至於如來者也。昔列禦寇謂。孔子嘗語商太宰曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。丘疑其為聖。弗知真為聖歟真不聖歟。太宰默然心計曰。孔丘欺我哉。以是驗之。而列氏之言。不為誕也。若如來之生與滅。及其出家成道。或當週昭王穆王之年。然周自武王至厲王。皆無年數。及宣王方有之。舊譜乃曰。昭王九年二十七年。三十三年。穆王之三十六年。或者頗不以為然。吾嘗辨之。故考太史公三代世表。視其敘曰。余讀諜記黃帝以來皆有年數。稽其歷譜諜終始。五德之傳古文咸不同。乖異夫子之弗論次其年月豈虛哉。以此驗。三代已前非實無年數。蓋太史公用孔子為尚書之志故不書其年。乃作世表。疑則傳疑。及後世學者之賢。若皇甫謐輩。復推而正之。故為釋氏之舊譜者。因之以書。此可詳也孰謂不然。
評曰。付法于大迦葉者。其於何時。必何以而明之耶曰。昔涅槃會之初。如來告諸比丘曰。汝等不應作如是語。我今所有無上正法。悉已付囑摩訶迦葉。是迦葉者。當爲汝等作大依止。此其明矣(見涅槃第二卷)然正宗者。蓋聖人之密相傳受。不可得必知其處
【現代漢語翻譯】 現代漢語譯本： 至高無上啊！佛陀的教義是如此廣泛地被傳播。我自己見識淺薄，不足以瞭解它，所以不敢讚美它。我認為自從人類出現以來，沒有比聖人更值得尊敬的了。有了聖人之後，也沒有誰能達到如來（Tathagata，佛的稱號）的境界。過去，列禦寇（Lie Yukou，戰國時期道家代表人物）曾說，孔子（Confucius）曾經告訴商太宰（Shang Taizai，商朝的官職）說：『西方有聖人出現，他們不用治理就能達到太平，不用說話就能讓人信服，不用教化就能自然而然地實行正道。他們的偉大，人民無法用語言來形容。』孔子懷疑他們是聖人，但不知道他們是真的聖人還是不是聖人。太宰沉默不語，心裡盤算著：『孔丘（Kong Qiu，孔子的名）難道是在欺騙我嗎？』用這件事來驗證，列禦寇的話並非虛妄之言。
至於如來（Tathagata）的出生和涅槃，以及他出家修行成道，或許是在周昭王（King Zhao of Zhou）和周穆王（King Mu of Zhou）的年代。然而，周朝從周武王（King Wu of Zhou）到周厲王（King Li of Zhou），都沒有確切的在位年數，直到周宣王（King Xuan of Zhou）時期才開始有。舊的譜錄記載說，昭王九年、二十七年、三十三年，穆王三十六年，有些人對此不太認同。我曾經對此進行辨析，所以考察了太史公（Grand Historian Sima Qian）的《三代世表》，看他的敘述說：『我閱讀史書，記載從黃帝（Yellow Emperor）以來都有年數。考察歷代的譜錄，從開始到結束，五德（Five Virtues）的傳承，古文的記載都不同。』如果因為這些差異，孔子（Confucius）就不論述它們的年月，難道是虛假的嗎？用這個來驗證，三代（Three Dynasties：夏、商、周）以前並非真的沒有年數，大概是太史公（Grand Historian Sima Qian）採用了孔子（Confucius）編纂《尚書》的意旨，所以沒有記載它們的年數，而是製作了世表。有疑問的地方就記錄疑問，等到後世學者的賢能之士，像皇甫謐（Huangfu Mi）這樣的人，再來推算並糾正它。所以為佛教編纂舊譜的人，就沿用了這些記載。這些是可以詳細考察的，誰說不是這樣呢？
評論說：將佛法傳給摩訶迦葉（Mahakasyapa，釋迦十大弟子之一）是在什麼時候呢？必須用什麼來明確說明呢？回答說：過去在涅槃法會（Nirvana assembly）的開始，如來（Tathagata）告訴各位比丘（bhikkhus，佛教出家男眾）說：『你們不應該這樣說，我現在所有的無上正法，都已經全部囑託給了摩訶迦葉（Mahakasyapa）。這位迦葉（Kasyapa）將會成為你們的依靠。』這就是明確的說明（見《涅槃經》第二卷）。然而，真正的宗脈，是聖人之間秘密相傳的，不可能確切地知道它在哪裡。
【English Translation】 English version: It is supreme! The Buddha's teachings are so widely disseminated. I, with my limited knowledge, am insufficient to understand it, so I dare not praise it. I believe that since the beginning of humankind, there has been no one more worthy of respect than a sage. And since the advent of sages, no one has reached the level of the Tathagata (Tathagata, title of the Buddha). In the past, Lie Yukou (Lie Yukou, a representative figure of Taoism during the Warring States period) once said that Confucius (Confucius) told Shang Taizai (Shang Taizai, an official of the Shang Dynasty): 'In the West, there are sages who appear. They achieve peace without governing, they inspire trust without speaking, and they naturally practice the right path without teaching. Their greatness is beyond the people's ability to describe.' Confucius suspected they were sages, but did not know if they were truly sages or not. Taizai remained silent, pondering in his heart: 'Is Kong Qiu (Kong Qiu, Confucius's given name) deceiving me?' Using this to verify, Lie Yukou's words are not false.
As for the Tathagata's (Tathagata) birth and Nirvana, as well as his renunciation and attainment of enlightenment, it may have been during the reigns of King Zhao of Zhou (King Zhao of Zhou) and King Mu of Zhou (King Mu of Zhou). However, the Zhou Dynasty, from King Wu of Zhou (King Wu of Zhou) to King Li of Zhou (King Li of Zhou), did not have exact reign years until the time of King Xuan of Zhou (King Xuan of Zhou). The old records state that King Zhao reigned for nine, twenty-seven, and thirty-three years, and King Mu for thirty-six years, which some people do not quite agree with. I have analyzed this, so I examined the Grand Historian Sima Qian's (Grand Historian Sima Qian) 'Table of the Three Dynasties,' and saw his narration saying: 'I have read historical records, and since the Yellow Emperor (Yellow Emperor), there have been years recorded. Examining the historical records, from beginning to end, the transmission of the Five Virtues (Five Virtues), the ancient texts are all different.' If Confucius (Confucius) did not discuss their years because of these differences, is it false? Using this to verify, the time before the Three Dynasties (Three Dynasties: Xia, Shang, Zhou) was not really without years. It is probably that the Grand Historian Sima Qian (Grand Historian Sima Qian) adopted Confucius's (Confucius) intention in compiling the 'Book of Documents,' so he did not record their years, but instead created a table of generations. Where there are doubts, record the doubts, and wait for later scholars, such as Huangfu Mi (Huangfu Mi), to calculate and correct them. Therefore, those who compiled the old records of Buddhism followed these records. These can be examined in detail, who says it is not so?
It is commented: When was the Dharma transmitted to Mahakasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni)? What must be used to clearly explain it? The answer is: In the beginning of the Nirvana assembly (Nirvana assembly), the Tathagata (Tathagata) told the bhikkhus (bhikkhus, Buddhist monks): 'You should not say that all the unsurpassed Dharma that I now possess has been entrusted to Mahakasyapa (Mahakasyapa). This Kasyapa (Kasyapa) will become your reliance.' This is the clear explanation (see the second volume of the 'Nirvana Sutra'). However, the true lineage is secretly transmitted between sages, and it is impossible to know exactly where it is.
與其時也。以經酌之。則法華先。而涅槃后也。方說法華而大迦葉預焉。及涅槃而不在其會。吾謂。付法之時其在二經之間耳。或謂。如來於靈山會中拈花示之。而迦葉微笑。即是而付法。又曰。如來以法付大迦葉。于多子塔前。而世皆以是為傳受之實。然此未始見其所出。吾雖稍取。亦不敢果以為審也。曰他書之端。必列七佛。而此無之。豈七佛之偈非其舊譯乎。曰不然。夫正宗者。必以親相師承。為其效也。故此斷自釋迦如來已降。吾所以不復列之耳。吾考。其寶林傳燈諸家之傳記。皆祖述乎前魏支強梁樓與東魏之那連耶舍。此二梵僧之所譯也。或其首列乎七佛之偈者。蓋亦出於支強耶舍之二譯耳。豈謂非其舊本耶。然寶林傳其端不列七佛。猶吾書之意也。
傳法正宗記卷第一(終) 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第二
宋藤州東山沙門釋契嵩編修天竺第一祖摩訶迦葉尊者傳天竺第二祖阿難尊者傳天竺第三祖商那和修尊者傳天竺第四祖優波鞠多尊者傳天竺第五祖提多迦尊者傳天竺第六祖彌遮迦尊者傳天竺第七祖婆須蜜尊者傳天竺第八祖佛陀難提尊者傳天竺第九祖伏馱蜜多尊者傳天竺第十祖脅尊者傳天竺第十一祖富那夜奢尊者傳
天竺第一祖摩訶
【現代漢語翻譯】 現代漢語譯本： 說到時間，如果用經典來衡量，那麼《法華經》（Saddharma Puṇḍarīka Sūtra）在前，《涅槃經》（Nirvana Sutra）在後。當佛陀宣講《法華經》時，摩訶迦葉（Mahākāśyapa）就在場；但到了《涅槃經》時，他卻不在法會之中。我認為，佛陀傳法的時刻應該就在這兩部經之間。有人說，如來在靈山法會上拈花示眾，迦葉尊者微微一笑，這就是傳法。又有人說，如來在多子塔前將法傳給了大迦葉（Mahākāśyapa），世人都認為這是傳法的真實情況。然而，這些說法都沒有明確的來源。我雖然略有采納，但也不敢完全確定。有人問：『其他書籍的開端，必定會列出七佛（Seven Buddhas），而這本書卻沒有，難道七佛的偈頌不是原有的翻譯嗎？』我回答說：『不是這樣的。所謂正宗，必定以親身相傳的師承關係作為其效驗。因此，本書只從釋迦如來（Śākyamuni Buddha）之後開始記載，我所以不再列出七佛。』我考察了《寶林傳》、《傳燈錄》等書中的記載，都以北魏的支強梁樓和東魏的那連耶舍這兩位梵僧的譯本為依據。或許那些在開頭列出七佛偈頌的版本，也是出自支強和耶舍的譯本。難道能說它們不是原有的版本嗎？然而，《寶林傳》的開端也沒有列出七佛，這和本書的用意是一樣的。
《傳法正宗記》卷第一（完） 大正藏第51冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第二
宋藤州東山沙門釋契嵩編修 天竺第一祖摩訶迦葉尊者（Mahākāśyapa）傳 天竺第二祖阿難尊者（Ānanda）尊者傳 天竺第三祖商那和修尊者（Śāṇavāsa）傳 天竺第四祖優波鞠多尊者（Upagupta）傳 天竺第五祖提多迦尊者（Dhṛtaka）尊者傳 天竺第六祖彌遮迦尊者（Micchaka）尊者傳 天竺第七祖婆須蜜尊者（Vasumitra）尊者傳 天竺第八祖佛陀難提尊者（Buddhanandi）傳 天竺第九祖伏馱蜜多尊者（Buddhamitra）傳 天竺第十祖脅尊者（Pārśva）傳 天竺第十一祖富那夜奢尊者（Puṇyayaśas）傳
天竺第一祖摩訶
【English Translation】 English version: Regarding the time, if we measure it by the scriptures, then the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) comes before, and the 'Nirvana Sutra' comes after. When the Buddha was expounding the 'Lotus Sutra', Mahākāśyapa was present; but by the time of the 'Nirvana Sutra', he was not at that assembly. I believe that the moment of the Buddha's transmission of the Dharma must have been between these two sutras. Some say that the Tathagata (如來) held up a flower at the assembly on Vulture Peak (靈山), and Kāśyapa smiled, and that was the transmission of the Dharma. Others say that the Tathagata transmitted the Dharma to Mahākāśyapa before the Many Treasures Pagoda (多子塔), and the world all regards this as the true account of the transmission. However, these accounts have no clear source. Although I have adopted them somewhat, I dare not be completely certain. Someone asked: 'At the beginning of other books, the Seven Buddhas (七佛) are always listed, but this book does not have them. Could it be that the verses of the Seven Buddhas are not the original translation?' I replied: 'It is not so. The orthodox lineage (正宗) must take the personally transmitted teacher-student relationship as its validation. Therefore, this book only records from Śākyamuni Buddha downwards, and I therefore no longer list the Seven Buddhas.' I have examined the records in the 'Baolin Zhuan' (寶林傳) and the 'Denglu' (傳燈錄) and other books, and they all base themselves on the translations of the two Indian monks, Zhi Qianlianglou (支強梁樓) of the Northern Wei and Nalianyeshe (那連耶舍) of the Eastern Wei. Perhaps those versions that list the verses of the Seven Buddhas at the beginning also come from the translations of Zhi Qian and Yeshe. Can it be said that they are not the original versions? However, the beginning of the 'Baolin Zhuan' also does not list the Seven Buddhas, which is the same as the intention of this book.'
'Chronicle of the Orthodox Lineage of the Dharma Transmission', Volume 1 (End) Taisho Tripitaka Volume 51, No. 2078, 'Chronicle of the Orthodox Lineage of the Dharma Transmission'
'Chronicle of the Orthodox Lineage of the Dharma Transmission', Volume 2
Compiled and Revised by Śramaṇa Shiqi Song of Dongshan Temple in Teng Prefecture, Song Dynasty Biography of the First Ancestor of India, Venerable Mahākāśyapa Biography of the Second Ancestor of India, Venerable Ānanda Biography of the Third Ancestor of India, Venerable Śāṇavāsa Biography of the Fourth Ancestor of India, Venerable Upagupta Biography of the Fifth Ancestor of India, Venerable Dhṛtaka Biography of the Sixth Ancestor of India, Venerable Micchaka Biography of the Seventh Ancestor of India, Venerable Vasumitra Biography of the Eighth Ancestor of India, Venerable Buddhanandi Biography of the Ninth Ancestor of India, Venerable Buddhamitra Biography of the Tenth Ancestor of India, Venerable Pārśva Biography of the Eleventh Ancestor of India, Venerable Puṇyayaśas
The First Ancestor of India, Mahā
迦葉尊者傳
摩訶迦葉尊者。摩竭陀國人也。姓婆羅門。其父號飲澤。母號香志。始生姿質美茂。其體金色。而照曜甚遠。相者曰。是子夙德清勝。法當出家。父母憂之。乃相與謀曰。必美婦可縻其心。稍長苦為擇娶。而尊者辭。不得已乃紿之曰。非得女金色如我。不可為偶。父母乃以婆羅門計鑄金人。輦行其國。因觀者求之。果得金色女如迦葉者。遂以室之。先是毗婆尸佛滅后。眾以其舍利建塔。塔之像其面。金色缺壞。是時迦葉方為鍛金師。會有貧女。持一金錢。求治為簿。欲往補之。迦葉聞且樂為補已因相與愿。世世為無姻夫妻。以是報九十一劫體皆金色。後生梵天。天之壽盡乃出此婆羅門富家。及是夫婦而其體復然。故初名迦葉波。此曰飲光。蓋取其金色之義也(記內翻梵語義類通華言者如此。迦葉波之類多有。或國本前錄已傳。不敢輒以梵學較之也)然皆清凈。雖偶未嘗有男女意。終亦懇求出家。其父母從之。即為沙門。入山以杜多行自修。會空中有告者。曰佛已出。世請往師。之尊者即趨於竹林精舍。致禮勤敬。如來乃分座命之坐。而大眾皆驚。謂其何以與此。如來知之。乃說其夙緣以斷群疑。尋為之說法。而尊者即座成道。然其積修勝德。而智慧高遠。故如來嘗曰。我今所有大慈大悲四禪三昧無
【現代漢語翻譯】 現代漢語譯本
《迦葉尊者傳》
摩訶迦葉尊者（Mahākāśyapa，偉大的迦葉尊者），是摩揭陀國（Magadha）人。姓婆羅門（Brahmin）。他的父親名叫飲澤，母親名叫香志。他剛出生時，姿容美好，身體呈現金色，光芒照耀得很遠。相士說：『這個孩子宿世的德行清凈殊勝，按理應當出家。』他的父母為此擔憂，於是互相商量說：『一定要用美麗的女子才能拴住他的心。』他稍微長大后，父母費盡心思為他選擇配偶，但尊者拒絕了。父母無奈，就哄騙他說：『除非找到一個像我一樣擁有金色面板的女子，否則不能成婚。』父母於是用婆羅門的計策，鑄造了一個金人，用車輛拉著在全國巡行，藉此尋找。最終找到一個金色面板的女子，像迦葉一樣，於是就讓她做了他的妻子。在此之前，毗婆尸佛（Vipaśyin）滅度后，人們用他的舍利建造佛塔，佛塔上的佛像面部金色脫落損壞。當時迦葉正做鍛金匠，恰好有個貧窮的女子，拿著一枚金錢，請求將它打薄，用來修補佛像。迦葉聽說后，很高興地幫她修補了，因此互相發願，生生世世做沒有夫妻之實的夫妻。因為這個因緣，九十一劫以來，他們的身體都是金色的。後來他們轉生到梵天（Brahmā）界，梵天的壽命結束后，才出生在這個婆羅門富貴之家。到了這一世，這對夫婦的身體依然是金色的。所以最初名叫迦葉波（Kāśyapa），意思是飲光，大概是取他身體金色的含義。（記錄中翻譯梵語意義，與華語相通的，就是這樣。迦葉波這類名字有很多，或許國家原本的記錄已經傳開，不敢隨意用梵文學說來比較。）雖然結為夫婦，但他們都清凈無染，從未產生男女之情。最終，他們懇求父母允許他們出家，父母同意了。於是他們就做了沙門（śrāmaṇa，出家修道者），進入山中，以頭陀行（dhūta，苦行）自我修行。這時，空中有人告訴他們：『佛陀已經出世，請去拜他為師。』尊者立刻前往竹林精舍（Veṇuvana），恭敬地行禮。如來（Tathāgata，佛陀）分出一個座位讓他坐下，大眾都感到驚訝，心想他憑什麼能和佛陀同座。如來知道他們的想法，就說了迦葉的宿世因緣，以消除眾人的疑惑。隨後為他說法，尊者當即證悟成道。因為他積累了殊勝的功德，智慧高遠，所以如來曾說：『我現在所擁有的大慈大悲、四禪三昧（dhyāna-samādhi，禪定）
【English Translation】 English version
The Biography of Venerable Mahākāśyapa
Venerable Mahākāśyapa (Mahākāśyapa, the Great Kāśyapa) was a native of Magadha (Magadha). His family name was Brahmin (Brahmin). His father was named Drink-Ze and his mother was named Xiang-Zhi. From birth, his appearance was beautiful and luxuriant, and his body was golden, shining far and wide. A fortune-teller said, 'This child has pure and superior virtues from past lives and should rightfully leave home.' His parents worried about this and discussed it, saying, 'Only a beautiful woman can bind his heart.' When he grew a little older, they painstakingly sought a spouse for him, but the Venerable One refused. Helpless, his parents deceived him, saying, 'Unless we find a woman with skin as golden as mine, we cannot arrange a marriage.' So, his parents used a Brahmin strategy, casting a golden statue and parading it around the country in a carriage, seeking a match. Eventually, they found a woman with golden skin like Kāśyapa's, and she became his wife. Before this, after the Parinirvana of Buddha Vipaśyin (Vipaśyin), people built a pagoda with his relics, and the face of the Buddha image on the pagoda was damaged, with the gold peeling off. At that time, Kāśyapa was a goldsmith, and a poor woman happened to come with a gold coin, asking him to flatten it to repair the image. Kāśyapa, hearing this, happily helped her repair it, and they made a vow to be husband and wife in every lifetime without engaging in sexual relations. Because of this cause, for ninety-one kalpas, their bodies were golden. Later, they were reborn in the Brahma (Brahmā) heaven, and after their lifespan in Brahma ended, they were born into this wealthy Brahmin family. In this life, the couple's bodies were still golden. Therefore, he was initially named Kāśyapa, meaning 'Drinking Light,' probably taken from the meaning of his golden body. (Records translating Sanskrit meanings, which are similar to Chinese, are like this. There are many names like Kāśyapa; perhaps the original national records have already been transmitted, and I dare not compare them with Sanskrit studies.) Although they were married, they were pure and undefiled, never having any thoughts of lust. Eventually, they earnestly requested their parents to allow them to leave home, and their parents agreed. So, they became śrāmaṇas (śrāmaṇa, renunciates), entered the mountains, and cultivated themselves with dhūta practices (dhūta, ascetic practices). At this time, someone in the sky told them, 'The Buddha has appeared in the world; please go and take him as your teacher.' The Venerable One immediately went to the Bamboo Grove Monastery (Veṇuvana) and paid his respects with diligence and reverence. The Tathāgata (Tathāgata, Buddha) shared a seat with him, and the assembly was surprised, wondering why he could sit with the Buddha. The Tathāgata knew their thoughts and explained Kāśyapa's past life connections to dispel their doubts. Then, he taught him the Dharma, and the Venerable One immediately attained enlightenment. Because he had accumulated superior merits and his wisdom was profound, the Tathāgata once said, 'All the great compassion, great mercy, four dhyānas and samādhis (dhyāna-samādhi, meditative concentration) that I now possess'
量功德以自莊嚴。而迦葉比丘亦復如是。一朝乃以正法付之。囑其相傳。無令斷絕。復授金縷袈裟。命之轉付彌勒。及如來般大涅槃。而尊者方在耆阇崛山。是時地震光明照曜。即以天眼知之乃謂眾曰。佛涅槃矣嗟乎。正法眼滅世間空虛。與其徒即趨於拘尸那城。既至乎雙樹之間。而如來既化已內于金棺。尊者大慟。遂感如來足出於棺以慰其哀慕。尋致栴檀白㲲。以資其阇維。既而尊者謂。金剛舍利宜與人天為其福田。吾等比丘當務結集以惠來世為其大明。即以神通自升須彌之頂。而說偈曰。如來弟子且莫涅槃。得神通者當赴結集。遂擊金鐘。其偈因鐘聲而普聞。故五百應真(或云一千)皆會於畢缽羅巖。唯阿難以漏未盡。不得即預。宿戶外終夕思之。及曉乃得正證。遂以之叩戶相告。尊者曰。若然汝可以神通自戶鑰中入。阿難如其言而至。是時僉議。三藏者宜何為先。尊者曰。乃宜先修多羅。因謂諸聖曰。此阿難比丘。總持第一。而常侍如來。其所聞法如水傳器。無有遺余。宜命以集修多羅藏。次命優波離以集毗尼藏。覆命阿難集阿毗曇達磨藏(他部或云命迦旃延)已而尊者即入愿智三昧。觀其所集。果無謬者。然尊者處世方四十五年。終以結集既畢。而說法度人亦無量矣。念自衰老。宜入定於雞足山以待彌勒。故
命阿難曰。昔如來將般涅槃。預以正法眼付囑於我。我將隱矣。此復付汝。汝善傳持。無使斷絕。乃說偈曰。
法法本來法 無法無非法 何於一法中 有法有非法
阿難於是作禮奉命。復念。如來舍利皆在諸天。欲往辭之。遽陵虛遍至塔廟。禮已而還。復以夙約必別於阿阇世王。及至其門會王方寢。因謂閽者曰摩訶迦葉將入定於雞足山。故來相別。王起奏之。遂以此周孝王之世。窅然入其山席草而坐。自念。今我被糞掃服。持佛僧伽梨。必經五十七俱胝。六十百千歲。至於彌勒出世。終不致壞。乃語山曰若阿阇世王與阿難偕來。汝當爲開去已複合。於是寂然乃入滅盡定。是時大地為之動。而阿阇世王亦夢。其殿梁忽折。及覺而司門者果以尊者之語奏。王聞泣下。為之嘆息。即詣竹林精舍。拜阿難命之同往逮至雞足。而其山果辟。尊者定體而儼在其間。王且哀且禮。命香薪欲為焚之。阿難謂王曰。未可燔也。此大迦葉方以禪定持身。而俟彌勒下生。授佛僧伽梨乃般涅槃。王聞此而敬之益勤。及王與阿難引去。而其山合如故。
天竺第二祖阿難尊者傳
阿難尊者。王舍城人也。姓剎帝利。斛飯王子。而釋迦如來之從弟也。始名阿難陀。此云慶喜。亦云歡喜。蓋當如來成道之夕。而尊者乃生
。王之家大慶且喜。以故名之。然有奇相。而聰明睿智。不比凡者。少時聞如來出世。乃用世幻自感。以如來初從釋氏而出家成大聖道。因往求為其弟子。如來許為之說法。遂成須陀洹果。方如來欲人蔘侍。而尊者獨為大眾所推其智慧善巧。而知時所宜。頗合聖意。然其往世。于佛有大功德。故所聞法皆能記之。若水傳器而無有失者。故如來嘗稱其總持第一。及如來垂般涅槃。而尊者方在娑羅林外。為魔所亂。如來即敕文殊師利。將咒往解。尊者因與文殊偕還。而禮覲如來。如來化已。大迦葉會諸羅漢於畢缽羅巖。結集法藏。獨以尊者大智多聞而常侍如來其聞法最詳。乃白眾請之。以集修多羅阿毗曇達磨藏。尊者領命。遂說偈曰。
比丘諸眷屬 離佛不莊嚴 猶如虛空中 眾星之無月
尋作禮大眾。乃升法座而曰。如是我聞一時佛在某處說某經教。乃至天人等信受奉行。是時大迦葉復問眾曰。阿難所言其錯謬乎。皆曰。無異世尊之所說者也。乃大迦葉將入定於雞足山。乃以如來所授正法眼付之。尊者使其傳之勿絕。自是以法游化諸方。一日尊者至一竹林之間。初聞比丘有誤誦偈曰。若人生百歲。不見水老鶴。不如生一日。而得睹見之。尊者因之嘆息曰。如來乃世正法之眼何速寂滅。使此群生失所依止
【現代漢語翻譯】 現代漢語譯本：國王的家裡為此大事慶祝，非常高興，因此給他取了這個名字。而且他有奇異的相貌，聰明睿智，與常人不同。年少時聽聞如來出世，便因世事虛幻而有所感悟，想到如來最初從釋迦族出家成就大聖道，於是前去請求做他的弟子。如來答應併爲他說法，他因此證得須陀洹果（小乘初果）。當時如來想要有人侍奉，而尊者（阿難）因其智慧善巧，深知時宜，被大眾推舉，頗合如來心意。而且他往世對佛有很大的功德，所以聽聞的佛法都能記住，就像水倒入容器一樣沒有遺漏，因此如來曾稱讚他總持第一。等到如來將要般涅槃（入滅）時，尊者正在娑羅林外，被魔所擾亂。如來立即敕令文殊師利菩薩，帶著咒語前去解救。尊者因此與文殊菩薩一同返回，禮拜覲見如來。如來示現涅槃后，大迦葉尊者在畢缽羅巖召集眾羅漢，結集法藏。因為尊者（阿難）大智多聞，並且常侍奉如來，聽聞佛法最為詳細，於是大迦葉向大眾請求，請他來結集修多羅（經藏）和阿毗曇達磨藏（論藏）。尊者領命，於是說了偈語： 『比丘和諸眷屬，離開佛陀不莊嚴，猶如虛空中，眾星沒有月亮。』 說完，他向大眾作禮，然後登上法座說道：『如是我聞，一時佛在某處說某經教，乃至天人等信受奉行。』這時大迦葉又問大眾說：『阿難所說有錯謬嗎？』大家都說：『沒有不同於世尊所說的。』於是大迦葉將要入定於雞足山，便將如來所傳授的正法眼藏（無上的佛法）交付給他（阿難），尊者（阿難）讓他（彌勒）將正法眼藏傳承下去不要斷絕。從此以後，阿難尊者以佛法游化四方。有一天，尊者來到一片竹林中，最初聽到有比丘錯誤地誦讀偈語說：『若人生百歲，不見水老鶴，不如生一日，而得睹見之。』尊者因此嘆息說：『如來的正法眼藏為何這麼快就寂滅了，使得這些眾生失去了依靠。』
【English Translation】 English version: The king's family greatly celebrated and rejoiced, hence he was given this name. Moreover, he had extraordinary features, and was intelligent and wise, unlike ordinary people. When he was young, he heard of the Tathagata's (another name for Buddha) appearance in the world, and was moved by the impermanence of the world. Thinking of how the Tathagata initially left the Shakya clan to become a monk and attain the Great Sacred Path, he went to request to be his disciple. The Tathagata agreed and preached the Dharma for him, and he thus attained the Srotapanna fruit (the first stage of enlightenment in Theravada Buddhism). At that time, the Tathagata wanted someone to attend to him, and the Venerable (Ananda) was recommended by the assembly because of his skillful wisdom and knowledge of what was appropriate, which was quite in line with the Tathagata's wishes. Moreover, he had great merit towards the Buddha in his past lives, so he could remember all the Dharma he heard, just like water poured into a vessel without any loss. Therefore, the Tathagata once praised him as the foremost in total retention. When the Tathagata was about to enter Parinirvana (final passing away), the Venerable was outside the Sala forest, disturbed by Mara (demon). The Tathagata immediately ordered Manjushri Bodhisattva to go and relieve him with a mantra. The Venerable thus returned with Manjushri and paid homage to the Tathagata. After the Tathagata manifested Nirvana, the Venerable Mahakasyapa convened the Arhats (enlightened disciples) at Pippala Cave to compile the Dharma. Because the Venerable (Ananda) was greatly wise and learned, and always attended to the Tathagata, hearing the Dharma in the most detail, Mahakasyapa requested him from the assembly to compile the Sutra (discourses of the Buddha) and Abhidhamma Dharma (philosophical analysis of the Dharma). The Venerable accepted the order and then spoke a verse: 'Bhikkhus (monks) and all relatives, without the Buddha, there is no adornment, just like in the empty sky, the stars without the moon.' After speaking, he bowed to the assembly and then ascended the Dharma seat and said: 'Thus have I heard, at one time the Buddha was in a certain place, speaking a certain scripture, and even the gods and humans believed and practiced it.' At this time, Mahakasyapa again asked the assembly: 'Is there any error in what Ananda has said?' Everyone said: 'There is no difference from what the World Honored One said.' Then Mahakasyapa was about to enter Samadhi (meditative state) at Kukkutapada Mountain, and entrusted the Eye of the True Dharma (the supreme Dharma) transmitted by the Tathagata to him (Ananda), and the Venerable (Ananda) asked him (Maitreya) to pass on the Eye of the True Dharma without interruption. From then on, the Venerable Ananda traveled to various places with the Dharma. One day, the Venerable came to a bamboo grove, and initially heard a Bhikkhu reciting a verse incorrectly, saying: 'If a person lives for a hundred years, and does not see a water heron, it is better to live for one day, and be able to see it.' The Venerable sighed and said: 'Why did the Tathagata's Eye of the True Dharma disappear so quickly, causing these sentient beings to lose their refuge?'
。而迷謬聖教。乃語其人曰。是非佛意。不可依之。汝應聽我演正偈云。若人生百歲。不解生滅法。不如生一日。而得解了之。是比丘乃以聞其師。師反謂阿難衰老。其言謬妄。豈宜信乎。汝可如前誦之。尊者他日復聞誦其前偈。問其何以然。而不從所教。是比丘者遂說其師之意。尊者以其不重自語。而益感之。因入三昧。欲求尊聖為之證者。然終不能得。於是念之。佛與眾聖皆已涅槃。必何從而明之。當是時也地為之動。少頃光明遽發。俄然有一聖宿大士示現。為其說偈。而證之曰。
彼者諷念偈 實非諸佛語 今遇歡喜尊 而可依了之
彼師弟子視大士神奇。乃稟其言。即誦尊者所說。遂以之得第二果。尊者既得見證。而益自警。謂身危脆猶若聚沫。況其衰老何堪久乎。欲趣泥洹。復以阿阇世王嘗慨不見如來迦葉二尊聖所般涅槃。因約阿難。若當寂滅。愿示其期。而尊者故往告之。及王之門。而閽者詞之。以王方寢。不敢以聞。然王于其夢。適見一蓋七寶飾之。千萬億眾繞而瞻之。俄有風雨暴至。遂吹折其柄。寶皆委地。王驚。及寤會閽者以阿難事奏。王聞之遂失聲號慟。哀感天地即詣毗舍離城。方見尊者坐恒河中流。王遽禮之。而說偈曰。
稽首三界尊 棄我而至此 暫憑悲願力
【現代漢語翻譯】 現代漢語譯本：他們迷惑于錯誤的聖教，就對別人說：『這不是佛陀的本意，不可遵從。你應該聽我宣講正確的偈頌：如果人活到一百歲，不瞭解生滅之法，還不如只活一天，卻能理解它。』這位比丘把這件事告訴了他的老師，老師反而說阿難（Ananda）已經衰老，他的話是荒謬錯誤的，怎麼可以相信呢？你還是像以前那樣背誦吧。尊者阿難（Ananda）後來又聽到有人背誦之前的偈頌，問他為什麼這樣，而不按照自己教的去做。這位比丘就說了他老師的意思。尊者阿難（Ananda）因為他不重視自己的話，更加感動。於是進入三昧，想要尋求尊聖來為他作證，但始終不能得到。於是心想，佛陀和眾聖都已經涅槃，必定沒有辦法可以證明這件事了。就在這個時候，大地為之震動，不久光明突然出現，忽然有一位聖宿大士顯現，為他說偈頌，併爲他作證說： 『那個人諷誦的偈頌，實在不是諸佛所說的話，現在遇到歡喜尊（指阿難），才可以依從了知。』 那位老師和弟子看到大士的神奇，就聽從了他的話，誦讀尊者阿難（Ananda）所說的偈頌，因此得到了二果。尊者阿難（Ananda）既然得到了見證，更加警惕自己，認為身體危脆，就像水泡一樣，何況自己已經衰老，怎麼能長久呢？想要前往涅槃。又因為阿阇世王（Ajatasattu）曾經慨嘆沒有見到如來（Tathagata）和迦葉（Kasyapa）二位尊聖的般涅槃，所以和阿難（Ananda）約定，如果將要寂滅，希望告知他期限。於是尊者阿難（Ananda）特地前去告訴他。到了王的宮門，守門人推辭說，國王正在睡覺，不敢稟報。然而國王在夢中，恰好看到一個用七寶裝飾的傘蓋，千萬億人圍繞著瞻仰它，忽然有狂風暴雨來臨，就把傘柄吹斷了，寶物都掉在地上。國王驚醒，等到守門人稟報阿難（Ananda）的事情，國王聽了就失聲痛哭，哀傷感動天地，立即前往毗舍離城（Vaishali），才看到尊者阿難（Ananda）坐在恒河的中心。國王趕緊向他頂禮，並說了偈頌： 『稽首三界尊，捨棄我而到這裡，暫時憑藉您的悲願之力，』
【English Translation】 English version: Being deluded by erroneous sacred teachings, they would say to others, 'This is not the Buddha's intention; it should not be followed. You should listen to me expounding the correct verse: If a person lives to be a hundred years old without understanding the law of arising and ceasing, it is better to live only one day and understand it.' This Bhikshu (monk) told his teacher about this, but the teacher instead said that Ananda (Ananda) was old and his words were absurd and wrong; how could they be believed? You should recite it as before. Venerable Ananda (Ananda) later heard someone reciting the previous verse again and asked him why he did so and did not follow what he had taught. This Bhikshu (monk) then explained his teacher's intention. Venerable Ananda (Ananda) was even more moved by his not valuing his own words. Therefore, he entered Samadhi (meditative state), wanting to seek a venerable sage to testify for him, but he could not obtain one in the end. Then he thought, the Buddha and all the sages have already entered Nirvana (final liberation), there is certainly no way to prove this matter. At that moment, the earth shook, and soon a light suddenly appeared. Suddenly, a great holy being manifested, spoke a verse for him, and testified for him, saying: 'The verse recited by that person is truly not the words of all the Buddhas. Now that you have encountered the Joyful One (referring to Ananda), you can rely on and understand it.' That teacher and disciple, seeing the miraculous power of the great being, obeyed his words and recited the verse spoken by Venerable Ananda (Ananda), and thus attained the second fruit. Venerable Ananda (Ananda), having received the testimony, became even more vigilant, thinking that the body is fragile, like a bubble, and how could he, being old, last long? He desired to proceed to Nirvana (final liberation). Furthermore, because King Ajatasattu (Ajatasattu) had once lamented not seeing the Parinirvana (final passing away) of the Tathagata (Tathagata) and Kasyapa (Kasyapa), the two venerable sages, he made an agreement with Ananda (Ananda) that if he was about to enter quiescence, he hoped to be informed of the date. Therefore, Venerable Ananda (Ananda) went specifically to inform him. Arriving at the king's gate, the gatekeeper declined, saying that the king was sleeping and dared not report it. However, in his dream, the king had just seen a canopy decorated with seven treasures, with hundreds of millions of people surrounding and gazing at it. Suddenly, a violent wind and rain came and broke the handle of the canopy, and all the treasures fell to the ground. The king awoke in shock, and when the gatekeeper reported the matter of Ananda (Ananda), the king burst into tears, his sorrow moving heaven and earth. He immediately went to the city of Vaishali (Vaishali) and saw Venerable Ananda (Ananda) sitting in the middle of the Ganges River. The king quickly prostrated before him and spoke a verse: 'I bow my head to the Venerable One of the three realms, who abandons me and comes here. Temporarily relying on the power of your compassionate vow,'
且莫般涅槃
是時毗舍離王亦在河側。復說偈曰。
尊者一何速 而歸寂滅場 愿住須臾間 而受于供養
尊者見二國王皆來勸請。亦說偈曰。
二王善嚴住 勿為苦悲戀 涅槃當我凈 而無諸有故
尊者於是乃自唸曰。我若偏住一國而滅度之。諸國必諍。非其當也。此應以平等而度諸有情。遂即恒河之中流而欲涅槃。其時大地六種皆震。先有五百仙人棲於雪山。及是相與乘空而來禮尊者足曰。今我等定於長老當證佛法。愿乘見度。尊者默而許之。即變殑伽河悉為金地。遂為之說大法要。尊者又念。先時。所度弟子。宜當來集。須臾五百羅漢。自空而下。為其出家受戒仙者尋皆得四果。然其仙眾之中有二羅漢。一曰商那和修。一曰末田底迦(亦云未田地)尊者知其皆大法器。而命之曰。昔如來以正法眼付大迦葉。迦葉入定。而付於我。我今將滅。用傳汝等。汝受吾教。當聽偈言。
本來付有法 付了言無法 各各須自悟 悟了無無法
復謂商那和修曰。汝善行化。而護持正法無令斷絕。謂末田底迦曰。昔佛記云。滅度五百歲中。當汝于罽賓國敷宣大法。后宜往之。以興教化。已而尊者超身虛空作一十八變。入風輪奮迅三昧。乃分身四分。一惠忉利天。一惠娑
【現代漢語翻譯】 現代漢語譯本 且莫般涅槃
這時，毗舍離王（Vaishali King）也在河邊。又說偈語：
『尊者您為何如此迅速，就要歸於寂滅之地？愿您能稍作停留，接受我們的供養。』
尊者見兩位國王都來勸請，也以偈語回答：
『兩位國王請安穩住下，不要為此苦苦悲戀。我將在清凈中入涅槃（Nirvana），不再有任何牽掛。』
尊者於是心想：『我若偏在一國入滅，各國必起爭端，這不合適。應當以平等之心度化眾生。』 於是就在恒河（Ganges）的中心入涅槃。當時，大地發生六種震動。先前有五百位仙人居住在雪山（Himalayas），他們一起乘空而來，禮拜尊者的腳說：『我們決心在長老這裡證得佛法，愿您慈悲度化。』 尊者默許了他們。隨即變殑伽河（Ganges River）全部為金地，併爲他們宣說大法要。尊者又想：『先前所度的弟子，應當前來聚集。』 不一會兒，五百羅漢（Arhats）從空中降下，為這些仙人出家受戒，仙人們隨即都證得四果。然而在這些仙眾之中，有兩位羅漢，一位名叫商那和修（Shanavasin），一位名叫末田底迦（Madhyantika）（也作未田地）。尊者知道他們都是大法器，於是命令他們說：『過去如來（Tathagata）將正法眼付囑給大迦葉（Mahakasyapa），迦葉入定后，又傳付給我。我現在將要入滅，用此傳給你們。你們接受我的教誨，應當聽此偈語：』
『本來付囑的是有法，付囑之後卻說無法。各自需要自己領悟，領悟之後就無無法。』
又對商那和修（Shanavasin）說：『你應好好行化，護持正法，不要讓它斷絕。』 對末田底迦（Madhyantika）說：『過去佛曾預言，在我滅度五百年後，你應當在罽賓國（Kashmir）敷揚大法，之後應前往那裡，興盛教化。』 說完，尊者超身虛空，示現一十八變，進入風輪奮迅三昧（Vayu-vikriditanubuddhi Samadhi），於是將身體分成四份，一份施捨給忉利天（Trayastrimsa Heaven），一份施捨給娑
【English Translation】 English version Qiemo Parinirvana (Qiemo's Parinirvana)
At that time, the King of Vaishali (Vaishali King) was also by the river. He further spoke in verse:
'Venerable one, why so swift, to return to the field of stillness and extinction? I wish you would stay for a moment, and receive our offerings.'
The Venerable one, seeing that both kings had come to entreat him, also spoke in verse:
'Both kings, dwell in peace and solemnity, do not be distressed with sorrowful attachment. My Nirvana (Nirvana) will be in purity, and without any further existence.'
Thereupon, the Venerable one thought to himself: 'If I were to enter extinction in one country alone, the countries would surely contend, which would be inappropriate. I should cross over all sentient beings with equality.' Thus, he went into the middle of the Ganges River (Ganges) and desired to enter Nirvana. At that time, the great earth shook in six ways. Previously, there were five hundred immortals dwelling in the Himalayas (Himalayas), and together they came through the air to prostrate at the Venerable one's feet, saying: 'Now we are determined to attain the Buddha Dharma (Buddha Dharma) with the Elder. We wish to be crossed over by your sight.' The Venerable one silently assented to them. Immediately, he transformed the Ganges River (Ganges River) entirely into golden land, and then spoke the great Dharma essentials for them. The Venerable one further thought: 'The disciples I previously crossed over should come and gather.' In a short while, five hundred Arhats (Arhats) descended from the sky, and for these immortals, he ordained them and gave them precepts. The immortals then all attained the four fruits. However, among these immortal assemblies, there were two Arhats, one named Shanavasin (Shanavasin), and one named Madhyantika (Madhyantika) (also called Weitian Di). The Venerable one knew that they were all great Dharma vessels, and commanded them, saying: 'In the past, the Tathagata (Tathagata) entrusted the Eye of the True Dharma to Mahakasyapa (Mahakasyapa). Kasyapa entered Samadhi, and then entrusted it to me. Now I am about to enter extinction, and I will use this to transmit it to you. You receive my teachings, and should listen to this verse:'
'Originally, what was entrusted was the existing Dharma, after entrusting, it is said to be no Dharma. Each must awaken on their own, after awakening, there is no non-Dharma.'
He further said to Shanavasin (Shanavasin): 'You should cultivate and transform well, and uphold the True Dharma, not allowing it to be cut off.' He said to Madhyantika (Madhyantika): 'In the past, the Buddha prophesied that five hundred years after my extinction, you should widely proclaim the Great Dharma in Kashmir (Kashmir). Afterwards, you should go there to flourish the teachings.' Having said this, the Venerable one transcended his body into the empty sky, manifesting eighteen transformations, entering the Vayu-vikriditanubuddhi Samadhi (Vayu-vikriditanubuddhi Samadhi), and then divided his body into four parts, one offered to the Trayastrimsa Heaven (Trayastrimsa Heaven), one offered to the Sa
竭羅龍宮。一惠阿阇世王。一惠毗舍離王。得者各建寶塔而供養之。是時當此周夷王之世也。
天竺第三祖商那和修尊者傳
商那和修尊者。摩突羅國人也。亦曰舍那婆斯。姓毗舍多。其父號林勝。母號嬌奢耶。處胎凡六載始生。而身自有衣。隨體而長。梵曰商諾迦猶。此曰自然服者。始西域有瑞草。常產于勝地。遇得道聖人出世。其草則化為九枝以應之。及尊者之生而化草果然。初事雪山仙者。會其仙師從阿難求度。而尊者皆預其出家。尋成道為阿羅漢。至是其胎衣遂變為九條法服。先是如來行化嘗至摩突羅國。見一茂林顧謂阿難曰。此林其地名優留茶。吾滅度后近百年。當有比丘商那和修。於此說法度人。阿難滅后。而尊者以其法游化至是。欲圖居之。會有二火龍。偕佔其地。遂暴作風雨以張其威。尊者乃入慈三昧以降之。因謂龍曰。佛昔記此。當爲伽藍。汝宜見舍。龍以佛記故喜舍之。尊者遂以立精舍。而說法廣度人天。果符佛語。久之尊者念欲付法。因入三昧觀佛所記聖士為其後者必在何國。出定乃以神通獨之吒利國。訪其長者首陀善意之舍。善意相見禮已。乃問其所以來。尊者曰。我生子然故來命侶。善意曰。我嗜世樂不暇相從。俟有子當以奉法。尊者即稱善去之。其後善意果有子。一曰優波
【現代漢語翻譯】 現代漢語譯本 竭羅龍宮（Kalaraja Dragon Palace）。一惠阿阇世王（Ajatashatru）。一惠毗舍離王（Vaishali）。得到舍利者各自建造寶塔來供養。那時是周夷王的時代。
天竺第三祖商那和修尊者傳
商那和修尊者（Shanavasu），摩突羅國（Mathura）人。也叫舍那婆斯（Shanavasa）。姓毗舍多（Vishata）。他的父親叫林勝，母親叫嬌奢耶（Kyosaya）。在母胎中待了六年才出生，出生時身上就有衣服，隨著身體長大而變長。梵語叫商諾迦猶（Shanokaka），意思是自然有衣服的人。起初西域有一種瑞草，常生長在殊勝之地，遇到得道的聖人出世，這種草就會化為九枝來應驗。等到尊者出生時，這種草果然應驗了。最初侍奉雪山仙人，恰逢他的仙師從阿難（Ananda）那裡求度，尊者也參與了出家。不久之後，尊者成就阿羅漢果位。這時，他胎中帶來的衣服就變成了九條法衣。先前，如來佛行教化時曾到摩突羅國，看到一片茂盛的樹林，回頭對阿難說：『這片樹林的地方名叫優留茶（Uruvilva）。我滅度后近百年，當有比丘名叫商那和修，在這裡說法度人。』阿難滅度后，尊者用佛法游化來到這裡，想要居住。恰好有兩條火龍，一同佔據這塊地方，於是掀起狂風暴雨來顯示它們的威力。尊者就進入慈三昧來降伏它們，並對龍說：『佛陀曾經預言這裡應當建造伽藍（僧院），你們應該讓出這塊地方。』龍因為佛陀的預言而高興地讓出了地方。尊者於是建立精舍，說法廣度人天，果然應驗了佛陀的話。過了很久，尊者想要傳法，於是進入三昧觀察佛陀所記述的聖人，作為他繼承者的人一定會在哪個國家。出定后，就用神通來到吒利國（Jeta），拜訪當地長者首陀善意（Suddhodana）的家。善意和他相見行禮后，問他來的原因。尊者說：『我想要找一個繼承人，所以來找你。』善意說：『我貪戀世俗的快樂，沒有時間跟隨你。等我有了兒子，就讓他來奉獻佛法。』尊者聽后稱讚他，然後離開了。之後，善意果然有了一個兒子，名叫優波（Upagupta）。
【English Translation】 English version Kalaraja Dragon Palace. King Ajatashatru. King Vaishali. Those who obtained the relics each built pagodas to enshrine and make offerings. That was during the reign of King Zhou Yi.
The Biography of the Third Patriarch of India, Venerable Shanavasu
Venerable Shanavasu, a native of Mathura. Also known as Shanavasa. His surname was Vishata. His father was named Lin Sheng, and his mother was named Kyosaya. He remained in the womb for six years before being born, and he was born with clothes that grew with his body. In Sanskrit, he was called Shanokaka, which means 'one who has natural clothing.' Initially, there was a sacred grass in the Western Regions that always grew in auspicious places. When a realized sage appeared in the world, the grass would transform into nine branches to signify it. When the Venerable was born, the grass indeed transformed. He initially served a hermit in the Snow Mountains. It happened that his hermit master sought deliverance from Ananda, and the Venerable also participated in the renunciation. Soon after, he attained the state of Arhat. At this time, the clothes he was born with transformed into nine robes of Dharma. Previously, when the Tathagata was teaching, he once came to Mathura and saw a lush forest. He turned to Ananda and said, 'This forest is called Uruvilva. Nearly a hundred years after my Parinirvana, there will be a Bhikkhu named Shanavasu who will preach the Dharma and deliver people here.' After Ananda's Parinirvana, the Venerable traveled and taught the Dharma, arriving at this place, intending to reside there. It happened that there were two fire dragons who jointly occupied the land, and they unleashed storms and rain to display their power. The Venerable then entered the Samadhi of Loving-kindness to subdue them, and said to the dragons, 'The Buddha once prophesied that a Sangharama (monastery) should be built here. You should relinquish this place.' The dragons happily relinquished the place because of the Buddha's prophecy. The Venerable then established a Vihara (monastery) and preached the Dharma, widely delivering humans and devas, indeed fulfilling the Buddha's words. After a long time, the Venerable thought of transmitting the Dharma, so he entered Samadhi to observe which country the Buddha had mentioned the sage who would be his successor would be in. After emerging from Samadhi, he used his supernatural powers to go to Jeta and visited the house of the elder Suddhodana. Suddhodana greeted him and asked him why he had come. The Venerable said, 'I am looking for a successor, so I have come to find you.' Suddhodana said, 'I am attached to worldly pleasures and do not have time to follow you. When I have a son, I will dedicate him to the Dharma.' The Venerable praised him and left. Later, Suddhodana indeed had a son named Upagupta.
吉羅。二曰優波焰摩及育。其三者曰優波鞠多尊者。知必法器。復詣善意而謂之曰。此第三子者優波鞠多。適合佛記。當襲我傳法。汝宜舍之。善意以佛記故不敢見拒。於是鞠多即從其出家。尊者因問之曰。汝年幾耶。曰我年十七。又曰。汝身十七。性十七耶。鞠多乃曰。師發已白。為發白耶。而心白耶尊者曰。我但發白。非心白也。鞠多因曰。我年十七。性非十七耳。尊者益器異之。及其得戒成道。乃命之曰。昔如來以大法眼付囑大迦葉。迦葉入定而付我大師慶喜。以至於我。我今以授于汝。汝善傳之。勿使其絕。聽吾偈曰。
非法亦非心 無心亦無法 說是心法時 是法非心法
已而尊者往隱於罽賓之象白山。欲以禪寂。自居未幾。會於定中乃見鞠多五百弟子慢而不恭。遂往正之。既至會鞠多不在。即坐其座。鞠多之徒不測其何人。皆憤然不伏。遂馳報鞠多。鞠多還見其師遽禮之。而其徒慢意尚爾。尊者乃以右手上指。即有香乳自空而注。遂問鞠多曰。汝識之乎。曰不測。鞠多即入三昧觀之。亦不能曉。乃請之曰。是瑞事果何三昧耶。尊者曰。是謂龍奮迅三昧。如是五百三昧而汝皆未之知。復謂鞠多曰。如來三昧辟支不識。辟支三昧羅漢不識。吾師阿難三昧而我不識。今我三昧汝豈識乎。是三昧
【現代漢語翻譯】 現代漢語譯本： 吉羅（Kira）。第二個是優波焰摩及育（Upayama and Yuyu）。第三個是優波鞠多尊者（Upagupta）。尊者知道他是可以傳法的法器，於是去見善意（Shanyi）並對他說：『這個第三個兒子名叫優波鞠多，適合佛的授記，應當繼承我的傳法。你應該捨棄他。』善意因為佛的授記，不敢拒絕。於是鞠多就跟隨尊者出家了。尊者問他：『你幾歲了？』回答說：『我十七歲。』又問：『是身體十七歲，還是心性十七歲？』鞠多於是說：『師父的頭髮已經白了，是頭髮白了，還是心白了？』尊者說：『我只是頭髮白了，不是心白了。』鞠多因此說：『我年齡十七歲，心性不是十七歲。』尊者更加認為他是個奇異的法器。等到他受戒成就道業，就命令他說：『過去如來將大法眼咐囑給大迦葉（Mahakasyapa），迦葉入定後傳給我的大師慶喜（Ananda），一直傳到我這裡。我現在傳授給你，你要好好地傳下去，不要讓它斷絕。聽我的偈子說： 『非法也不是心，沒有心也沒有法， 說這是心法的時候，這法不是心法。』 之後，尊者前往隱居在罽賓（Kashmir）的象白山（Xiangbai Mountain），想要用禪定寂靜自處。沒過多久，在禪定中看到鞠多的五百個弟子傲慢而不恭敬，於是前往糾正他們。到達后，正趕上鞠多不在，尊者就坐在他的座位上。鞠多的徒弟不知道他是誰，都憤憤不平不服從。於是飛奔去報告鞠多。鞠多回來見到他的師父，趕緊行禮，但是他的徒弟傲慢的心意還是那樣。尊者於是用右手指向上空，立刻就有香乳從空中傾注下來。於是問鞠多說：『你認識這是什麼嗎？』回答說：『不認識。』鞠多立刻進入三昧觀察，也不能明白。於是請教說：『這是什麼瑞相，是什麼三昧呢？』尊者說：『這叫做龍奮迅三昧（Naga-vikridita Samadhi）。像這樣的五百種三昧，你都不知道。』又對鞠多說：『如來的三昧，辟支佛（Pratyekabuddha）不認識；辟支佛的三昧，阿羅漢（Arhat）不認識；我的師父阿難（Ananda）的三昧，我不認識；現在我的三昧，你難道能認識嗎？』這就是三昧。
【English Translation】 English version: Kira. The second is Upayama and Yuyu. The third is Venerable Upagupta. The Venerable knew that he was a vessel suitable for transmitting the Dharma, so he went to Shanyi (Good Intention) and said to him, 'This third son, named Upagupta, is suitable for the Buddha's prediction and should inherit my transmission of the Dharma. You should give him up.' Shanyi, because of the Buddha's prediction, did not dare to refuse. So Upagupta followed the Venerable to become a monk. The Venerable asked him, 'How old are you?' He replied, 'I am seventeen years old.' He asked again, 'Is it your body that is seventeen, or your nature that is seventeen?' Upagupta then said, 'The master's hair is already white, is it the hair that is white, or the heart that is white?' The Venerable said, 'Only my hair is white, not my heart.' Upagupta therefore said, 'My age is seventeen, but my nature is not seventeen.' The Venerable considered him even more to be an extraordinary vessel. When he had received the precepts and attained the Way, he commanded him, saying, 'In the past, the Tathagata entrusted the Great Dharma Eye to Mahakasyapa, and Kasyapa, after entering Samadhi, transmitted it to my great master Ananda, and so on to me. Now I am transmitting it to you. You must transmit it well and not let it be cut off. Listen to my verse:' 'What is not Dharma is also not mind, No mind is also no Dharma, When speaking of this mind-dharma, This Dharma is not mind-dharma.' Afterwards, the Venerable went to hide in Xiangbai Mountain (Elephant White Mountain) in Kashmir, wanting to dwell in solitude with meditation. Not long after, in meditation, he saw Upagupta's five hundred disciples arrogant and disrespectful, so he went to correct them. When he arrived, it happened that Upagupta was not there, so the Venerable sat on his seat. Upagupta's disciples did not know who he was, and were all indignant and disobedient. So they rushed to report to Upagupta. Upagupta returned and saw his master, and quickly paid his respects, but his disciples' arrogance was still the same. The Venerable then pointed to the sky with his right hand, and immediately fragrant milk poured down from the sky. Then he asked Upagupta, 'Do you recognize this?' He replied, 'I do not recognize it.' Upagupta immediately entered Samadhi to observe, but could not understand it either. So he asked for instruction, saying, 'What auspicious sign is this, what Samadhi is it?' The Venerable said, 'This is called Naga-vikridita Samadhi (Dragon's Leaping Samadhi). You do not know such five hundred Samadhis.' He also said to Upagupta, 'The Tathagata's Samadhi, the Pratyekabuddha does not recognize; the Pratyekabuddha's Samadhi, the Arhat does not recognize; my master Ananda's Samadhi, I do not recognize; now, can you recognize my Samadhi?' This is Samadhi.
者。心不生滅。住大慈力。遞相恭敬。其至此者乃可識之。而鞠多弟子既見其神奇。皆伏而悔謝。和修復為說偈。而教之曰。
通達非彼此 至聖無長短 汝除輕慢意 疾得阿羅漢
鞠多諸徒。以是皆得證四果。尊者尋超身虛空。作一十八變。以三昧火而自焚。是時也當此周宣王之世也。鞠多乃以其舍利。建寶塔于迦羅山勝處。與人天共其供養。
天竺第四祖優波鞠多尊者傳
優波鞠多尊者。吒利國人也。亦曰優波崛多。亦曰鄔波鞠多。姓首陀氏。父曰善意。年始十七。會尊者商那和修。至其舍化導。因從之出家。至二十乃證道成阿羅漢。遂廣游化。初至摩突羅國說法。其眾翕然大集。而所聞者皆得證道。方尊者說法之時。諸天雨華地祗皆現。雖魔宮亦為之動。而波旬憂之。遂來作難。以其魔力屢化花與玉女。欲亂其聽法者。尊者即入三昧。察其所以。魔乘其在定。持瓔珞輒縻其頸。尊者定起。知魔所為。乃取人狗蛇三者之尸化為花鬘。命波旬以軟語慰之曰。汝與我瓔珞甚為珍惠。吾有花鬘以相奉酬。魔大喜。乃引頸受之。即復為三者。腐尸臭穢。魔甚惡之詞于尊者曰。何用尸而相加乎。尊者曰。汝以非法之物。欲亂我道眾。吾以是物應汝之意。又何厭乎。魔於是儘自神力而不能去之。
【現代漢語翻譯】 現代漢語譯本： 這個人，他的心不生不滅，安住于偉大的慈悲力量之中，彼此之間互相恭敬。能夠達到這種境界的人，才可以認識他。鞠多的弟子們看到這種神奇的景象，都伏地懺悔道歉。商那和修尊者再次為他們說偈，教導他們說：
通達真理，沒有彼此的分別， 達到至聖境界，沒有高下長短之分。 你們去除輕慢之心， 很快就能證得阿羅漢果位。
鞠多的所有弟子，因此都證得了四果阿羅漢。尊者隨即騰身飛入虛空，示現十八種變化，用三昧真火焚燒自身。當時正值周宣王的時代。鞠多於是用尊者的舍利，在迦羅山風景優美的地方建造寶塔，供養人天大眾。
天竺第四祖優波鞠多（Upagupta）尊者傳
優波鞠多（Upagupta）尊者，是吒利國人。也叫做優波崛多（Upagupta），又叫做鄔波鞠多（Upagupta）。姓首陀氏，父親名叫善意。十七歲時，遇到商那和修（Śāṇavāsa）尊者到他家化導，於是跟隨他出家。二十歲時證悟成道，成為阿羅漢。於是廣泛遊歷教化。最初到達摩突羅國說法，聽眾非常多，而且聽聞佛法的人都證得了果位。當尊者說法的時候，諸天散花，地神顯現，甚至魔王的宮殿也為之震動。波旬（Pāpīyas）對此感到憂慮，於是前來製造障礙。他用魔力多次變化出鮮花和美女，想要擾亂聽法的人。尊者立即進入三昧禪定，觀察其中的原因。魔王趁尊者入定的時候，拿著瓔珞纏繞在他的脖子上。尊者從禪定中出來，知道是魔王所為，於是取來人、狗、蛇三種屍體，變化成花鬘，用柔和的語言安慰波旬說：『你送給我的瓔珞非常珍貴，我用花鬘來作為回禮。』魔王非常高興，伸出脖子接受花鬘，花鬘立刻恢復成三種腐爛的屍體，散發著惡臭。魔王非常厭惡，責備尊者說：『為什麼要用屍體來加害我？』尊者說：『你用非法的物品，想要擾亂我的道場，我用這些東西來回應你的心意，你又厭惡什麼呢？』魔王於是用盡自己的神力，也不能將花鬘去除。
【English Translation】 English version: This person, their mind neither arises nor ceases, dwells in the great power of compassion, and they respect each other. Only those who reach this state can recognize them. Kukkuta's disciples, seeing this miraculous sight, prostrated themselves and repented. Śāṇavāsa then spoke a verse to them, teaching them:
'Reaching enlightenment, there is no distinction between self and other, Attaining the state of a sage, there is no high or low, long or short. If you remove your arrogance, You will quickly attain Arhatship.'
All of Kukkuta's disciples, as a result, attained the four stages of Arhatship. The Venerable One then ascended into the void, manifested eighteen transformations, and self-immolated with the fire of Samadhi. This was during the reign of King Xuan of the Zhou dynasty. Kukkuta then used the Venerable One's relics to build a precious pagoda in the scenic spot of Mount Kāla, for humans and devas to make offerings together.
The Biography of the Fourth Patriarch of India, Venerable Upagupta (Upagupta)
Venerable Upagupta (Upagupta) was a native of the country of 吒利 (Tali). He was also called 優波崛多 (Upagupta), and 鄔波鞠多 (Upagupta). His surname was Śūdra, and his father's name was 善意 (Śānayi). At the age of seventeen, he encountered Venerable Śāṇavāsa (Śāṇavāsa) who came to his home to guide and transform him, so he followed him to become a monk. At the age of twenty, he attained enlightenment and became an Arhat. He then traveled widely to teach and transform others. He first arrived in the country of Mathura to preach the Dharma, and the audience was very large, and those who heard the Dharma attained the fruit of enlightenment. When the Venerable One was preaching the Dharma, the devas scattered flowers, and the earth deities manifested, and even the palace of the demon king shook. Pāpīyas (Pāpīyas) was worried about this, so he came to create obstacles. He used his demonic powers to repeatedly transform into flowers and beautiful women, wanting to disturb those who were listening to the Dharma. The Venerable One immediately entered Samadhi, observing the cause of this. The demon king took advantage of the Venerable One's meditation and wrapped a necklace around his neck. The Venerable One emerged from meditation, knowing that it was the demon king's doing, so he took the corpses of a human, a dog, and a snake, and transformed them into a garland of flowers, and comforted Pāpīyas with gentle words, saying, 'The necklace you gave me is very precious, I will use this garland of flowers as a return gift.' The demon king was very happy, and stretched out his neck to receive the garland, which immediately reverted to the three rotting corpses, emitting a foul odor. The demon king was very disgusted, and rebuked the Venerable One, saying, 'Why do you use corpses to harm me?' The Venerable One said, 'You used unlawful objects to disturb my Dharma assembly, I am using these things to respond to your intentions, what is there to be disgusted about?' The demon king then exhausted his divine powers, but was unable to remove the garland.
即升六慾天告諸天主。又詣梵王求其解免。天各謂曰。彼十力弟子所作神變。豈我天屬而能去之。波旬曰。其將柰何。梵王曰。汝可歸心尊者。必得除之。乃為說偈。教其迴向曰。
若因地倒還因地起。離地求起終無其理。波旬稟其言。下天覆趨於尊者。禮悔懇至。尊者曰。先聖命我降汝。雖然汝以是遷善乃得事佛。不墮惡趣。魔聞喜之曰。尊者蓋為我致大饒益。愿為去此腐尸。曰汝于正法不嬈害否。波旬曰。伏而奉教。不敢爾也。尊者即為釋之。因謂波旬曰。汝嘗睹如來。今可試現示我瞻之。魔曰。現固不憚。愿尊者不必致禮。即入林間化為如來。而奇相儼如。與其侍從自林而出。尊者一見。其心忻然。若真睹大聖。不覺體自投地。乃即禮之。魔不勝其禮。戰掉自失。及尊者拜起。不復見適尊儀。波旬自禮足尊者。而說偈曰。
稽首三昧尊 十力大慈足 我今愿迴向 勿令有劣弱
后之四日。波旬大領天眾復來作禮。讚歎而去。然尊者化導。而後聖因其所證者最多。初每度一人則以一籌置於石室。其室縱十八肘廣十二肘。而籌盈之。昔如來嘗記。尊者當爲傳法四世之祖。謂其雖無相好而所化度如如來之日無異。至是而大聖之言驗矣。最後乃有長者子。曰香眾。從尊者固求出家。尊者問之曰。
【現代漢語翻譯】 現代漢語譯本 即升六慾天（Devaloka of Six Desires）告訴諸天主，又到梵天（Brahmā）處請求解脫。諸天主各自說：『那十力（Ten Powers of a Buddha）弟子的神通變化，豈是我們可以去除的？』波旬（Pāpīyas）說：『那將怎麼辦？』梵天說：『你可以歸心於尊者（Venerable），必定可以解除。』於是為他說偈語，教他迴向說： 『如果因地倒下，還因地而起，離開地而求起，終究沒有道理。』波旬聽從了他的話，下天后又趨向尊者，禮拜懺悔，懇切至極。尊者說：『先聖（Former Sage，指佛陀）命令我降伏你，雖然如此，你如果因此遷善，才能事奉佛陀，不墮入惡趣。』魔聽到后高興地說：『尊者真是為我帶來巨大的利益。愿您去除這腐尸。』尊者說：『你對於正法（Dharma）不再侵擾損害嗎？』波旬說：『我伏罪聽從教誨，不敢那樣做。』尊者就為他解除了（神通）。 於是對波旬說：『你曾經見過如來（Tathāgata），現在可以試著顯現給我看看。』魔說：『顯現固然不難，愿尊者不必行禮。』隨即進入林間，化為如來，相貌奇特莊嚴，和真佛一樣，與他的侍從從林中走出。尊者一見，心中歡喜，好像真的見到大聖（Great Sage，指佛陀），不知不覺身體自己投向地面，就禮拜他。魔承受不住他的禮拜，戰慄搖動，失去了自己。等到尊者拜起，不再見到剛才的尊儀。波旬親自禮拜尊者的腳，並說偈語： 『稽首三昧尊（Samadhi-Venerable），十力大慈足（Ten Powers Great Compassionate Feet），我現在願意迴向，不要令我有劣弱。』 後來的四天，波旬率領眾多天眾再次前來作禮，讚歎而去。然而尊者教化引導，後來聖人因為他所證悟的最多。最初每度化一人，就用一根籌碼放在石室裡，那石室縱十八肘，廣十二肘，而籌碼滿了。過去如來曾經預言，尊者應當成為傳法第四世的祖師，說他雖然沒有相好，但所教化度化的人就像如來在世時一樣。到這時，大聖的預言應驗了。最後有一個長者（Wealthy man）的兒子，名叫香眾（Xiang Zhong），從尊者處堅決請求出家。尊者問他說：
【English Translation】 English version He then ascended to the Devaloka of Six Desires and informed the lords of the heavens. He also went to Brahmā (梵王) to seek release. The devas (天) each said, 'How could we, belonging to the heavens, remove the divine transformations performed by the disciple of the Ten Powers (十力, Daśabala)?' Pāpīyas (波旬) said, 'What shall be done?' Brahmā said, 'You should return your heart to the Venerable (尊者), and you will surely be freed.' Then he spoke a verse, teaching him to dedicate the merit, saying: 'If one falls because of the ground, one should rise from the ground. To seek to rise apart from the ground is ultimately unreasonable.' Pāpīyas received his words, descended from the heavens, and again approached the Venerable, prostrating and repenting with utmost sincerity. The Venerable said, 'The Former Sage (先聖, referring to the Buddha) commanded me to subdue you. However, if you reform and do good, you may serve the Buddha and not fall into evil realms.' The demon, hearing this, rejoiced and said, 'The Venerable has truly brought me great benefit. I wish you would remove this rotting corpse.' The Venerable said, 'Will you no longer harass or harm the Proper Dharma (正法, Dharma)?' Pāpīyas said, 'I submit and obey your teachings, and dare not do so.' The Venerable then released him (from the supernatural power). Then he said to Pāpīyas, 'You have seen the Tathāgata (如來), now can you try to manifest him for me to see?' The demon said, 'Manifesting is not difficult, but I wish the Venerable would not prostrate.' Immediately, he entered the forest and transformed into the Tathāgata, his appearance remarkably similar, and with his attendants, he emerged from the forest. Upon seeing him, the Venerable's heart rejoiced, as if truly seeing the Great Sage (大聖, referring to the Buddha), and unknowingly his body threw itself to the ground, and he prostrated to him. The demon could not bear his prostration, trembled, and lost himself. When the Venerable rose, he no longer saw the dignified appearance of the Tathāgata. Pāpīyas personally prostrated at the Venerable's feet and spoke a verse: 'I bow my head to the Samadhi-Venerable (三昧尊), the Ten Powers Great Compassionate Feet (十力大慈足). I now wish to dedicate the merit, may I not have any weakness.' Four days later, Pāpīyas led a great assembly of devas and came again to pay homage, praised him, and departed. However, the Venerable's teachings and guidance led to the most enlightenment among later sages. Initially, for each person he converted, he placed a counter in a stone chamber. The chamber was eighteen cubits long and twelve cubits wide, and it was filled with counters. In the past, the Tathāgata had predicted that the Venerable would be the fourth patriarch in the transmission of the Dharma, saying that although he did not have the physical marks of excellence, the number of people he converted was no different from when the Tathāgata was in the world. At this point, the words of the Great Sage were fulfilled. Finally, there was a son of a wealthy man (長者), named Xiang Zhong (香眾), who earnestly requested to leave home from the Venerable. The Venerable asked him:
汝身出家。心出家耶。香眾曰。我來出家。非為身心。曰不為身心。復誰出家。曰夫出家者無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相其體亦然。尊者曰。汝當大悟。心自通達宜依佛法僧紹隆聖種。即為披剃。受具足戒。仍告之曰。汝父嘗夢金日而生。汝以是可名提多迦。尋謂之曰。如來以大法眼藏次第傳受以至於今。今復付汝。聽吾偈曰。
心自本來心 本心非有法 有法有本心 非心非本法
既而超身太虛。示十八變。復其座跏趺而化。當此周平王之世也。多迦乃以室籌而阇維之。收其舍利建塔供養。
評曰。他書列鞠多之事甚眾。此何略乎。曰此蓋務其付受之本末耳。夫如來之後。其化導得人。唯鞠多尊者最為多矣。然其事蹟之繁。吾恐雖竹帛不可勝載。而孰能盡書。若室籌者聊志其得聖果者耳。未必極其所化。
天竺第五祖提多迦尊者傳
提多迦尊者。摩伽陀國人也。其姓未詳。初名香眾。少時會鞠多尊者盛化于摩突羅國。因從其出家。以應對詣理。鞠多器之。則與落髮受具。始尊者生時。其父嘗夢金日自舍而出。灼然照曜天地。復有寶山與日相對。而山之頂流泉四注。至是鞠多尊者乃為解之曰。寶山者。吾身也。流泉者。法無盡也。日從
【現代漢語翻譯】 現代漢語譯本： 鞠多尊者問：『你自身出家，還是心出家呢？』 香眾回答：『我來出家，不是爲了身，也不是爲了心。』 鞠多尊者問：『不爲了身心，又是爲了誰出家呢？』 香眾回答：『所謂出家，是因為沒有「我」的執著。沒有「我」的執著，就是心不生不滅。心不生不滅，就是常道。諸佛也是常住不變的。心沒有形狀和相貌，它的本體也是這樣。』 鞠多尊者說：『你應該會大徹大悟的。心自然會通達明白，應該依靠佛法僧三寶，繼承和發揚聖人的種子。』於是為他剃度，授了具足戒，並告訴他說：『你父親曾經夢見金色的太陽而生下你，因此可以給你取名為提多迦（Titaka）。』 隨後對他說：『如來以大法眼藏（Dharma Eye Treasury）次第相傳，直到今天。現在我把它交付給你。聽我的偈子：』 『心自本來心，本心非有法；有法有本心，非心非本法。』 說完之後，提多迦尊者超脫身體，進入太虛，示現十八種變化。然後回到座位上結跏趺坐而圓寂。當時是周平王的時代。提多迦用室籌（Sitchou，一種木柴）火化了他的遺體，收集他的舍利，建造佛塔來供養。 評論說：其他的書籍記載鞠多（Kukkuta）的事蹟很多，這裡為什麼省略了呢？回答說：這裡是致力於記載他傳法授受的始末而已。如來之後，能夠教化引導眾生的人，鞠多尊者是最多的。然而他的事蹟繁多，我恐怕即使用竹簡和絲帛也無法全部記載，又有誰能夠全部寫下來呢？至於室籌，只是記載他得到聖果而已，未必記載了他所教化的一切。 《天竺第五祖提多迦尊者傳》 提多迦尊者（Titaka），是摩伽陀國（Magadha）人。他的姓氏不詳，最初名叫香眾。年少時，遇到鞠多尊者（Kukkuta）在摩突羅國（Mathura）盛行教化，於是跟隨他出家。因為他的應對合乎真理，鞠多尊者很器重他，就為他剃度，授了具足戒。當初尊者出生時，他的父親曾經夢見金色的太陽從家中出來，明亮地照耀天地，又有一座寶山與太陽相對，而山頂有泉水四處流淌。到這時，鞠多尊者才為他解釋說：『寶山，就是我的身體。流泉，就是佛法無盡。太陽從』
【English Translation】 English version: Kukkuta asked: 'Did your body renounce the world, or did your mind renounce the world?' Xiangzhong replied: 'I came to renounce the world, not for the sake of the body, nor for the sake of the mind.' Kukkuta asked: 'If not for the body and mind, then for whom did you renounce the world?' Xiangzhong replied: 'The so-called renunciation of the world is because there is no attachment to 'I'. Without attachment to 'I', the mind neither arises nor ceases. The mind neither arises nor ceases, which is the constant path. All Buddhas are also constant and unchanging. The mind has no shape or form, and its essence is also like this.' Kukkuta said: 'You should have a great enlightenment. The mind will naturally understand, and you should rely on the Triple Gem of Buddha, Dharma, and Sangha to inherit and promote the seeds of the saints.' Then he shaved his head, gave him the full precepts, and told him: 'Your father once dreamed of a golden sun and gave birth to you, so you can be named Titaka.' Then he said to him: 'The Tathagata has successively transmitted the Dharma Eye Treasury (Dharma Eye Treasury) until today. Now I entrust it to you. Listen to my verse:' 'The mind is originally the mind, the original mind is not a Dharma; if there is a Dharma, there is an original mind, neither mind nor original Dharma.' After saying this, Venerable Titaka transcended his body and entered the void, manifesting eighteen transformations. Then he returned to his seat, sat in the lotus position, and passed away. It was the era of King Ping of Zhou. Titaka cremated his body with Sitchou (a kind of firewood), collected his relics, and built a pagoda to enshrine them. The commentary says: Other books record many deeds of Kukkuta. Why is this omitted here? The answer is: This is dedicated to recording the beginning and end of his transmission of the Dharma. After the Tathagata, Kukkuta was the one who was able to teach and guide sentient beings the most. However, his deeds are numerous, and I am afraid that even bamboo slips and silk cannot record them all, and who can write them all down? As for Sitchou, it only records that he attained the holy fruit, and does not necessarily record everything he taught. The Biography of the Fifth Ancestor Titaka of India Venerable Titaka was a native of Magadha. His surname is unknown, and his original name was Xiangzhong. When he was young, he encountered Venerable Kukkuta flourishing in Mathura, so he followed him to renounce the world. Because his responses were in accordance with the truth, Venerable Kukkuta valued him very much, so he shaved his head and gave him the full precepts. When the Venerable was born, his father dreamed that a golden sun came out of his house, brightly illuminating the heavens and the earth, and there was a precious mountain opposite the sun, and springs flowed from the top of the mountain in all directions. At this time, Venerable Kukkuta explained to him: 'The precious mountain is my body. The flowing spring is the endless Dharma. The sun from'
屋出者。汝入道之相也。其照曜天地者。汝智慧之發暉也。因易今之名。梵語提多迦。此曰通真量。蓋取其夢之義也。然如來昔嘗記之。及此皆驗。尊者得其師之說。忻然奉命遂禮之。乃以偈贊曰。
巍巍七寶山 常出智慧泉 回為真法味 能度諸有緣
鞠多尊者亦以偈而答曰。
我法傳於汝 當現大智慧 金日從屋出 照曜于天地
既而尊者以法自務游化。尋至中印度。會其國有大仙者八千人。其首曰彌遮迦。聞之遂帥眾詣尊者。而禮之曰。念昔與尊者同生梵天。我遇阿私陀仙。授之仙術。而尊者證果。乃得應真。自是分離已更六劫。尊者曰。仙者所指。誠如其言。然汝之務仙。終何所詣。曰我雖未遇至聖。然私陀尊仙嘗記之曰。卻後六劫。當因同學得無漏果。今之相遇豈不然耶。尊者曰。汝既知爾。便可出家。仙法小道。非能致人解脫。吾久于化導。亦欲休之。汝果趣大法。豈宜自遲。遮迦喜其言。即求出家。是時遮迦之眾。見其尊仙如此皆慨之。謂多迦何足師者而從之出家。尊者遂知眾心齟齬。欲其信之。即放光明超步太虛而若履平地。乃以所化寶蓋覆其仙眾。復有香乳自其指端而注。乳間現蓮。蓮間化佛。仙眾視其神變非常。遂率服皆求出家。尊者受之。因謂雖然汝屬宜正
【現代漢語翻譯】 現代漢語譯本： 『屋出者』（從房屋中走出的人），這是你入道的象徵。那照耀天地的光芒，是你智慧的閃耀。因此更改你現在的名字，梵語叫提多迦（Dhitika），這裡翻譯為『通真量』，大概是取自你夢境的含義。而且如來佛過去曾經預言過你，現在這些都應驗了。尊者（指鞠多尊者）得到了他老師的教誨，高興地接受命令，於是向他行禮，並用偈頌讚嘆道： 『巍峨的七寶山，常常涌出智慧的泉源，迴轉成為真正的佛法滋味，能夠度化各種有緣眾生。』 鞠多尊者也用偈頌回答說： 『我的佛法傳授給你，你將展現出大智慧，如金色的太陽從房屋中升起，照耀于天地。』 之後，提多迦尊者以弘揚佛法為己任，四處游化，來到了中印度。當時那個國家有八千位大仙，他們的首領叫做彌遮迦（Mica），彌遮迦聽說了提多迦尊者，於是帶領眾人去拜見尊者，並向他行禮說：『我記得過去和尊者一同出生在梵天。我遇到了阿私陀仙（Asita），他傳授給我仙術，而尊者證得了果位，成爲了應真（Arhat）。自從那時分離后已經過了六劫。』尊者說：『仙者所說，確實如此。然而你致力於修仙，最終會達到什麼境界呢？』彌遮迦說：『我雖然沒有遇到至聖之人，但是阿私陀仙曾經預言說：六劫之後，我將因為與同學相遇而獲得無漏果。如今我們相遇，難道不是這樣嗎？』尊者說：『你既然知道這些，就應該出家。仙法是小道，不能使人解脫。我長期以來都在教化眾生，也想休息一下了。你如果真的嚮往大法，又何必遲疑呢？』彌遮迦聽了很高興，立即請求出家。當時彌遮迦的部眾，看到他們所尊敬的仙人如此，都感到慨嘆，認為提多迦有什麼資格做他們的老師，而要跟隨他出家。尊者於是知道眾人心中有疑慮，爲了讓他們信服，就放出光明，超脫于虛空之中，如同行走在平地上一樣。然後用他所化現的寶蓋覆蓋住那些仙人，又有香甜的乳汁從他的指端流出，乳汁之間顯現出蓮花，蓮花之中化現出佛。仙人們看到這種神奇的變化非常，於是都心悅誠服，請求出家。尊者接受了他們，於是對他們說：雖然你們適合修習正法』
【English Translation】 English version: 'The one who emerges from the house' (Wuchu Zhe), this is the symbol of your entering the path. The radiance illuminating heaven and earth is the brilliance of your wisdom. Therefore, your current name is changed; in Sanskrit, it is called Dhitika (提多迦), which is translated here as 'Understanding True Measure' (Tong Zhen Liang), probably taken from the meaning of your dream. Moreover, the Tathagata (如來) once prophesied about you in the past, and now these have all come to pass. The Venerable (referring to Venerable Kukkuripa) received the teachings of his teacher, happily accepted the command, and then bowed to him and praised him with a verse: 'The majestic Seven Treasure Mountain (七寶山), constantly springs forth the source of wisdom, turning back into the true taste of Dharma, capable of delivering all sentient beings with affinity.' Venerable Kukkuripa (鞠多尊者) also replied with a verse: 'My Dharma is transmitted to you, you will manifest great wisdom, like the golden sun rising from the house, illuminating heaven and earth.' Afterwards, Venerable Dhitika (提多迦尊者) took the propagation of Dharma as his responsibility and traveled everywhere, arriving in Central India. At that time, there were eight thousand great immortals in that country, and their leader was called Mica (彌遮迦). Mica heard about Venerable Dhitika, so he led the people to pay homage to the Venerable and bowed to him, saying: 'I remember that in the past, I was born in the Brahma Heaven (梵天) together with the Venerable. I met the Immortal Asita (阿私陀), who taught me the art of immortality, while the Venerable attained the fruit and became an Arhat (應真). It has been six kalpas (劫) since we separated.' The Venerable said: 'What the Immortal said is indeed true. However, what realm will you ultimately reach by devoting yourself to cultivating immortality?' Mica said: 'Although I have not met the most holy person, the Immortal Asita once prophesied that after six kalpas, I will obtain the un-leaked fruit (無漏果) because of meeting a fellow student. Isn't our meeting today like this?' The Venerable said: 'Since you know these things, you should become a monk. The immortal Dharma is a minor path and cannot liberate people. I have been teaching sentient beings for a long time and want to rest for a while. If you really aspire to the Great Dharma, why hesitate?' Mica was very happy to hear this and immediately asked to become a monk. At that time, Mica's followers, seeing their respected immortal like this, all sighed, thinking what qualifications Dhitika had to be their teacher, and why they should follow him to become a monk. The Venerable then knew that there were doubts in the hearts of the people, and in order to convince them, he released light, transcended into the void, as if walking on flat ground. Then he covered those immortals with the treasure canopy he had manifested, and sweet milk flowed from his fingertips, and lotuses appeared between the milk, and Buddhas manifested in the lotuses. The immortals saw this magical transformation and were very convinced, and they all asked to become monks. The Venerable accepted them and then said to them: Although you are suitable for practicing the right Dharma'
念依佛。使僧威儀自然而成不須工為。仙眾如其言。而鬚髮果自除去。袈裟生體。尋得戒皆成四果聖人。尊者尋獨命遮迦曰。昔如來以大法眼密付大迦葉。展轉而至於我。我今付汝汝當傳持勿絕。聽吾偈曰。
通達本心法 無法無非法 悟了同未悟 無心亦無法
偈已。尊者起身太虛。呈十八變。用火光三昧而自焚之。是時也當此周莊王之世也。彌遮迦與眾收其舍利。建塔于班茶山。而供養之。
天竺第六祖彌遮迦尊者傳
彌遮迦尊者。中印土人也。未詳姓氏。既與其神仙之眾。皆師提多迦尊者。得度而證聖果。遂以其所得之道。游化諸方。一日至北天竺國。俄見其城堞之上有瑞雲如金色。乃顧謂左右曰。此大乘氣也。茲城當有至人與吾嗣法。及入其國至市。果有一人。持酒器逆遮迦而問之曰。尊者何方而來。欲往何所。答曰從自心來。欲往無處。又曰。識我手中物否。答曰。此是觸器而負凈者。又曰。尊者其識我否。答曰。我即不識。識即不我。遮迦復謂之曰。汝可自道姓氏。吾則后示本因。其人遂說偈。而答之曰。
我今生此國 復憶昔時日 本姓頗羅墮 名字婆須蜜
尊者聞之。乃悟其緣。謂婆須蜜曰。吾師提多迦嘗言。如來昔游北天竺謂阿難曰。此國吾滅后三
【現代漢語翻譯】 現代漢語譯本 唸誦『依佛』（皈依佛）的名號，使僧人的威儀自然產生，不需要人為造作。仙眾按照他說的去做，鬚髮果然自行脫落，袈裟自然穿在身上，隨即獲得戒律，都成了四果聖人。尊者隨後單獨囑咐彌遮迦（Micchaka）說：『過去如來用大法眼秘密地傳付給大迦葉（Mahakasyapa），輾轉相傳直到我這裡。我現在傳付給你，你應當傳承保持，不要斷絕。聽我的偈語：』
『通達本心法，無法無非法； 悟了同未悟，無心亦無法。』
說完偈語，尊者起身升入天空，示現十八種變化，用火光三昧（fire light samadhi）自焚。這時是周莊王的時代。彌遮迦和眾人收集他的舍利，在班茶山（Pancha Mountain）建造佛塔來供養。
天竺第六祖彌遮迦尊者傳
彌遮迦尊者，是中印度人，姓名不詳。他和他的神仙眷屬，都以提多迦尊者（Dhitika）為師，得度而證得聖果。於是用他所證悟的道，遊歷教化各方。一天到達北天竺國，忽然看見那裡的城墻上有像金色的祥雲，於是回頭對身邊的人說：『這是大乘的氣象啊，這座城裡應當有大德之人來繼承我的佛法。』進入城裡到達市場，果然有一個人拿著酒器迎面遮迦而來，問他說：『尊者從哪裡來？想要去哪裡？』回答說：『從自心來，想要去無處。』又問：『認識我手中的東西嗎？』回答說：『這是接觸過酒器而揹負清凈的人。』又問：『尊者認識我嗎？』回答說：『我不認識，認識就是不認識我。』遮迦又對他說：『你可以自己說出姓氏，我隨後告訴你本來的因緣。』那人於是說了偈語來回答：
『我今生此國，復憶昔時日； 本姓頗羅墮（Bharadvaja），名字婆須蜜（Vasumitra）。』
尊者聽了，於是領悟到其中的因緣，對婆須蜜說：『我的老師提多迦曾經說過，如來過去遊歷北天竺時對阿難（Ananda）說：『這個國家在我滅度后三
【English Translation】 English version Reciting the name of 『Relying on Buddha』 (taking refuge in the Buddha) causes the dignified manner of the Sangha to arise naturally, without the need for artificial effort. The assembly of immortals did as he said, and their hair and beards indeed fell off on their own, the kasaya robe naturally appeared on their bodies, and they immediately obtained the precepts, all becoming Arhats of the Four Fruits. The Venerable then instructed Micchaka (彌遮迦) alone, saying: 『In the past, the Tathagata secretly entrusted the Great Dharma Eye to Mahakasyapa (大迦葉), which was passed down through successive generations to me. I now entrust it to you, and you should inherit and maintain it, without allowing it to be cut off. Listen to my verse:』
『Penetrating the fundamental mind-dharma, there is no dharma, nor non-dharma; Enlightened is the same as unenlightened, no-mind is also no-dharma.』
After reciting the verse, the Venerable rose into the empty sky, displaying eighteen transformations, and self-immolated using the fire light samadhi (火光三昧). This was during the reign of King Zhuang of Zhou. Micchaka and the assembly collected his relics and built a pagoda on Pancha Mountain (班茶山) to make offerings.
The Transmission of the Sixth Ancestor of India, Venerable Micchaka
Venerable Micchaka was a native of Central India, his surname unknown. He and his divine retinue all took Dhitika (提多迦) as their teacher, attained liberation, and realized the holy fruit. Thereupon, he used the Dharma he had realized to travel and transform various regions. One day, he arrived in the Northern India, and suddenly saw auspicious clouds like gold above the city walls. He turned to those around him and said: 『This is the aura of the Mahayana. There should be a great person in this city to inherit my Dharma.』 Entering the city and arriving at the market, he encountered a man holding a wine vessel who came to block Micchaka and asked him: 『Venerable, where do you come from? Where do you wish to go?』 He replied: 『I come from my own mind, and I wish to go nowhere.』 He asked again: 『Do you recognize the object in my hand?』 He replied: 『This is one who has touched a wine vessel and bears impurity.』 He asked again: 『Venerable, do you recognize me?』 He replied: 『I do not recognize, recognizing is not recognizing me.』 Micchaka then said to him: 『You may state your surname yourself, and I will later reveal the original cause.』 The man then spoke a verse in response:
『I am now born in this country, and I recall the days of the past; My original surname is Bharadvaja (頗羅墮), and my name is Vasumitra (婆須蜜).』
Upon hearing this, the Venerable realized the karmic connection and said to Vasumitra: 『My teacher Dhitika once said that when the Tathagata traveled to Northern India in the past, he said to Ananda (阿難): 『In this country, three
百餘年。當有聖人。姓頗羅墮。名婆須蜜。出為禪祖當第七世。斯如來記汝。汝應出家。其人遂置器禮于尊者。傍立而言曰。我思往劫。嘗為施者。獻一如來寶座。彼如來記我曰。汝于賢劫當得佛法為第七祖。今之所會乃其緣也。尊者大慈。幸見度脫。尊者即為其剃度。以圓戒德。尋命之曰。我方老邁。將般涅槃。如來正法眼藏今以付汝。汝當傳之無使斷絕。聽吾偈曰。
無心無可得 說得不名法 若了心非心 始解心心法
偈已。尊者即入師子奮迅三昧。騰身太虛高七多羅樹。卻返其座。化火自焚。而天人悲慟。哀感天地。其時當此周襄王之世也。婆須蜜乃收其舍利。以七寶函貯之。建塔置其上層。而供養之。
天竺第七祖婆須蜜尊者傳
婆須蜜尊者。北天竺國人也。姓頗羅墮。常衣凈衣持酒器。游處里巷而吟嘯自若。人頗不測。或謂其狂。及遇彌遮迦尊者。明其夙緣。遂投器即從之出家。尋得付法。及遮迦滅已。乃廣其教化。至迦摩羅國。方大為勝事。遽有一智士。趨其座前自謂。我名佛陀難提。今與尊者論義。須蜜曰。仁者論即不義。義即不論。若擬論義終非義論。難提以其義勝。甘心服之。遂告曰。我願求道。預甘露味。尊者乃與度之。特命四果聖人為其受戒。未幾乃命之曰。
【現代漢語翻譯】 現代漢語譯本： 一百多年後，當有聖人出現，姓頗羅墮（Bharadvaja，古印度婆羅門姓氏），名婆須蜜（Vasumitra，朋友之光），出家成為禪宗第七祖。這是如來佛對你的授記，你應該出家。』那人於是放置器皿，向尊者行禮，站在旁邊說：『我回憶往昔，曾經作為施主，獻給一位如來佛一個寶座。那位如來佛授記我說：『你于賢劫（Bhadrakalpa，現在這個時代）當得佛法，成為第七祖。』今天所遇到的就是那個因緣啊。尊者大慈大悲，希望能夠得到您的度化。』尊者就為他剃度，授予圓滿的戒律。隨即命令他說：『我年老體衰，將要般涅槃（Parinirvana，入滅）。如來正法眼藏（The Treasury of the Eye of the True Dharma）現在交付給你，你應當傳承下去，不要使它斷絕。聽我的偈語： 『無心無可得，說得不名法，若了心非心，始解心心法。』 說完偈語后，尊者即入師子奮迅三昧（Simhavikridita Samadhi，獅子奮迅禪定）。騰身到太空中，高達七多羅樹（Tala tree，棕櫚樹）的高度，然後返回座位，化為火焰自焚。天人和世人都悲痛哀號，感動天地。那時是周襄王的時代。婆須蜜於是收集他的舍利（Sarira，遺骨），用七寶函盛放，建造佛塔安置在上層，並且供養它。 天竺第七祖婆須蜜尊者傳 婆須蜜尊者，是北天竺國人，姓頗羅墮。常常穿著乾淨的衣服，拿著酒器，在街巷裡遊蕩，吟唱嘯叫，自由自在。人們很不理解他，有人說他瘋癲。等到遇到彌遮迦尊者（Mishaka，尊者名），明白了前世的因緣，於是丟掉酒器，跟隨他出家。不久就得到傳法。等到彌遮迦尊者入滅后，就廣泛地弘揚教化。到達迦摩羅國（Kamarupa，古印度國名）時，教化事業非常興盛。忽然有一位智者，走到他的座前，自稱：『我名叫佛陀難提（Buddhanandi，歡喜佛），現在要和尊者辯論佛法。』婆須蜜說：『仁者，辯論就不是真義，真義就不是辯論。如果想要辯論，最終也不是真義的辯論。』佛陀難提因為義理上不如他，甘心佩服。於是告訴他說：『我願意求道，希望得到甘露的滋味。』尊者就為他剃度，特別命令四果聖人為他授戒。沒過多久，就命令他說：
【English Translation】 English version: More than a hundred years later, there will be a sage named Bharadvaja (a Brahmin surname in ancient India), with the given name Vasumitra (Friend of Light), who will leave home and become the Seventh Patriarch of Zen. This is the prediction of the Tathagata (Buddha) for you, you should leave home.' That person then placed his vessels, paid respects to the Venerable, and stood aside, saying, 'I recall in past kalpas (aeons), I once acted as a donor, offering a precious seat to a Tathagata. That Tathagata predicted to me, saying, 'In the Bhadrakalpa (the present era), you will obtain the Dharma and become the Seventh Patriarch.' What I encounter today is that very cause and condition. Venerable, with great compassion, I hope to be liberated by you.' The Venerable then shaved his head and ordained him, bestowing upon him the complete precepts. Immediately, he instructed him, saying, 'I am old and frail, and I am about to enter Parinirvana (final passing away). The Treasury of the Eye of the True Dharma of the Tathagata is now entrusted to you. You should transmit it without allowing it to be cut off. Listen to my verse: 'With no-mind, nothing is attainable; what can be spoken is not the Dharma. If one understands that mind is not mind, then one begins to understand the Dharma of mind.' After reciting the verse, the Venerable entered the Simhavikridita Samadhi (Lion's Play Samadhi). He ascended into the vast sky, reaching a height of seven Tala trees (palm trees), then returned to his seat and self-cremated in flames. Gods and humans alike grieved and lamented, moving heaven and earth. That was during the reign of King Xiang of the Zhou Dynasty. Vasumitra then collected his Sarira (relics), placed them in a seven-jeweled casket, built a pagoda to house them on the upper level, and made offerings to it. The Transmission of the Seventh Patriarch of India, Venerable Vasumitra Venerable Vasumitra was a native of North India, with the surname Bharadvaja. He often wore clean clothes, carried a wine vessel, wandered through the streets and alleys, chanting and singing freely. People did not understand him, and some said he was mad. When he met Venerable Mishaka (name of a Venerable), he understood his past karmic connections, so he discarded the wine vessel and followed him to leave home. Soon after, he received the Dharma transmission. After Venerable Mishaka passed away, he widely propagated the teachings. When he arrived in Kamarupa (ancient Indian kingdom), the teaching flourished greatly. Suddenly, a wise man approached his seat and introduced himself, saying, 'My name is Buddhanandi (Buddha's Joy), and I wish to debate the Dharma with the Venerable.' Vasumitra said, 'Wise one, debate is not the true meaning, and the true meaning is not debate. If one intends to debate, it will ultimately not be a debate of the true meaning.' Buddhanandi, realizing he was inferior in reasoning, willingly submitted. He then said, 'I wish to seek the Way and hope to taste the nectar of immortality.' The Venerable then shaved his head and ordained him, specially instructing the Arhats (saints who have attained the Four Fruits) to administer the precepts to him. Not long after, he instructed him, saying:
如來正法眼藏今以付汝。汝其傳之慎無斷絕。聽吾偈曰。
心同虛空界 示等虛空法 證得虛空時 無是無非法
已而須蜜超身呈十八變。乃入慈三昧以趣寂定。是時釋梵與諸天眾皆來作禮。而說偈曰。
賢劫聖眾祖 而當第七位 尊者哀念我 請為宣佛地
須蜜定已七日。以是乃出而示眾曰。我所得法而非有故。若識佛地離有無故。語已復入寂定示涅槃相。天眾聞法皆喜而禮之。遂散其天花。其時當此周定王之世也。難提即其本座建寶塔。以秘其全體。
天竺第八祖佛陀難提尊者傳
佛陀難提尊者。迦摩羅國人也。姓瞿曇波氏。生時頂有肉髻。光彩外發。性大聰明。文字能一覽悉記。年十四乃慕出家。專以梵行自修。及婆須蜜尊者來其國。難提一旦就之發問。遂伏其勝義。則依之為師。尋得付法。亦領徒廣務游化。初至提伽國。先是其國有毗舍羅家生一子。號伏馱蜜多。年已五十。而口未嘗言。足未曾履。父母不測其何緣。皆為憂之。或以問其國之習定業者。定者不能決。謂其父母曰。將有大士傳佛心印。非久至此。汝可問之。及尊者入國。過毗舍羅之門。俄見有白光發其舍上。尊者指之謂其眾曰此家當有聖人。口無言說。真大乘器。不行四衢。知所觸穢。是必嗣吾
【現代漢語翻譯】 現代漢語譯本： 如來正法眼藏（Tathagata's 正法眼藏，指佛陀所傳的真正教法）現在交付給你。你應當傳承它，謹慎不要斷絕。聽我的偈頌說：
心同虛空界，示等虛空法， 證得虛空時，無是無非法。
之後，須蜜（須蜜，姓名）超脫肉身，顯現十八種變化。於是進入慈三昧（慈三昧，一種禪定狀態）以趨向寂靜的涅槃。這時，釋（釋提桓因，佛教護法神）梵（大梵天王，印度教和佛教神祇）與諸天眾都來作禮，並說偈頌：
賢劫（賢劫，佛教宇宙觀中的一個時期）聖眾祖，而當第七位， 尊者哀念我，請為宣佛地。
須蜜入定七日後，於是出定並向大眾開示說：『我所得到的法並非實有，如果認識佛地，就能遠離有和無的執著。』說完后再次進入寂定，示現涅槃之相。天眾聽聞佛法都感到歡喜並向他致敬，於是散下天花。當時正值周定王在位的時代。難提（難提，姓名）就在他原來的座位上建造寶塔，用來儲存他的全身。
天竺第八祖佛陀難提尊者（Buddhanandi，姓名）傳
佛陀難提尊者，是迦摩羅國（Kamarupa，古代印度地區）人。姓瞿曇波（Gautama），出生時頭頂有肉髻（Ushnisha，佛像的特徵之一），光彩向外散發。天性非常聰明，文字能看一遍就全部記住。十四歲時就仰慕出家，專心以清凈的修行來約束自己。等到婆須蜜尊者（Vasumitra，姓名）來到他的國家，難提有一天就去向他請教問題，於是被婆須蜜尊者的殊勝教義所折服，就依他為師，不久就得到了佛法的傳承，也帶領徒眾廣泛地遊歷教化。最初到達提伽國（Tiga，古代印度地區），先前這個國家有毗舍羅（Vishala，姓名）家生了一個兒子，名叫伏馱蜜多（Buddhamitra，姓名），年齡已經五十歲，但口未曾說過話，腳未曾走過路。父母不明白是什麼原因，都為此感到憂愁。有人去問國內修習禪定的人，修定的人不能決斷，就對他的父母說：『將有大士（菩薩）來傳佛的心印，不久就會來到這裡，你們可以問他。』等到尊者進入這個國家，經過毗舍羅的家門，忽然看見有白光從他家屋頂發出。尊者指著那家對他的弟子們說：『這家應當有聖人，口不能說話，是真正的大乘根器，不走在四通八達的道路上，知道避開污穢之處，必定是繼承我佛法的人。』
【English Translation】 English version: Now I entrust to you the Tathagata's 正法眼藏 (Zhengfa Yanzang, the true Dharma eye treasury of the Tathagata). You must transmit it and be careful not to let it be cut off. Listen to my verse:
The mind is like the realm of empty space, showing the Dharma equal to empty space, When one realizes empty space, there is neither 'is' nor 'is not'.
Afterwards, Vasumitra (Vasumitra, name) transcended his physical body and manifested eighteen transformations. Then he entered the Samadhi of Loving-kindness (慈三昧, a state of meditative absorption) to approach tranquil Nirvana. At this time, Sakra (釋提桓因, a Buddhist protector deity), Brahma (大梵天王, a Hindu and Buddhist deity), and all the heavenly hosts came to pay homage and spoke this verse:
The ancestor of the sages of the Bhadrakalpa (賢劫, a cosmic period in Buddhist cosmology), holding the seventh position, Venerable One, have compassion on us, please proclaim the Buddha-ground.
After Vasumitra (Vasumitra, name) entered Samadhi for seven days, he emerged and declared to the assembly: 'The Dharma I have attained is not something existent. If one recognizes the Buddha-ground, one can be free from attachment to existence and non-existence.' After speaking, he re-entered tranquil Samadhi, manifesting the appearance of Nirvana. The heavenly hosts, hearing the Dharma, rejoiced and paid homage to him, scattering heavenly flowers. At that time, it was during the reign of King Ding of the Zhou Dynasty. Nandi (Nandi, name) built a precious stupa on his original seat to preserve his entire body.
The Transmission of the Eighth Ancestor of India, Venerable Buddhanandi (Buddhanandi, name)
Venerable Buddhanandi was a native of the country of Kamarupa (迦摩羅國, an ancient region in India). His surname was Gautama (瞿曇波). At birth, he had a fleshy protuberance on the crown of his head (Ushnisha, a characteristic of Buddha images), radiating light outwards. He was naturally very intelligent and could remember everything he read at a glance. At the age of fourteen, he yearned to leave home and devoted himself to pure conduct. When Venerable Vasumitra (Vasumitra, name) came to his country, Nandi approached him one day to ask questions. He was subdued by the superior teachings of Vasumitra and took him as his teacher. Soon after, he received the Dharma transmission and led his disciples to travel and teach widely. He first arrived in the country of Tiga (提伽國, an ancient region in India). Previously, in that country, the family of Vishala (毗舍羅, name) had a son named Buddhamitra (伏馱蜜多, name), who was already fifty years old but had never spoken a word or taken a step. His parents did not understand the reason and were worried about him. Some people asked those in the country who practiced meditation, but they could not determine the cause. They said to his parents, 'A great Bodhisattva will come to transmit the mind-seal of the Buddha and will arrive here soon. You can ask him.' When the Venerable One entered the country and passed the gate of Vishala's house, he suddenly saw a white light emanating from the roof of his house. The Venerable One pointed to the house and said to his disciples, 'This family must have a sage. He cannot speak, but he is a true vessel of the Mahayana. He does not walk in the crossroads, knowing to avoid defilement. He will surely inherit my Dharma.'
大隆教化。其所度者當有五百成聖果者。又曰。其光上貫者。表其承我而得法。其光下燭者。表其所出得人。然其所出之者。號脅比丘。心大如地。當繼我為第三世也。於是毗舍家主。遂出問其所來。欲須何物。尊者曰。我來求人。非須物也。主曰。我家豈有奇人而可求耶。然唯有一子。不語不行。年已五十。尊者欲之。固亦不吝。難提曰。汝之言者。正吾所求。其父母即持子以與之。及尊者攜至精舍。忽自發語。即履七步。合掌說偈。而相問曰。
父母非我親 誰為最親者 諸佛非我道 誰為最道者
尊者即以偈答之曰。
汝言與心親 父母非可比 汝行與道合 諸佛心即是 外求有相佛 與汝不相似 若識汝本心 非合亦非離
蜜多聞法甚喜。乃慇勤致禮。尊者遂與之出家。召眾賢聖為其受戒。后乃命曰。如來法眼密傳至我。我今以付囑汝。汝其相傳勿令其絕。聽吾偈曰。
虛空無內外 心法亦如此 若了虛空故 是達真如理
蜜多幸得法偈。即超身太虛。散眾寶花。說偈而贊之曰。
我師禪祖中 適當為第八 法化眾無量 悉獲阿羅漢
尊者付其法已。遽起本座卓然而立。現大神變。自其腹發異光八道照曜大眾。而被其照者僅五百
【現代漢語翻譯】 現代漢語譯本： 大隆教化，他所度化的人當中，應當有五百人成就聖果。又說：『他的光向上貫通，表明他繼承我而得到佛法；他的光向下照耀，表明他所教化的人能得正果。』然而他所教化出來的人，名叫脅比丘（Śyāma Bhikṣu），心量廣大如大地，應當繼承我成為第三世祖師。於是毗舍（Viśākha）家主，便出來詢問他從哪裡來，需要什麼東西。尊者說：『我來是爲了求人，不是需要東西。』家主說：『我家哪裡有什麼奇人可以求呢？然而只有一個兒子，不說話也不行走，年紀已經五十歲了，尊者如果想要，我也不吝惜。』難提（Nāgārjuna）說：『你說的，正是我所求的。』他的父母就帶著兒子交給他。等到尊者帶他到精舍，他忽然自己說話，隨即走了七步，合掌說了偈語，互相問道： 『父母不是我最親近的人，誰才是最親近的？諸佛不是我的道，誰才是真正的道？』 尊者就用偈語回答他說： 『你的言語與心親近，父母無法相比；你的行為與道相合，諸佛的心就是道。向外尋求有形相的佛，與你的本心不相似。如果認識你的本心，就無所謂合與離。』 蜜多（Mītra）聽聞佛法后非常歡喜，於是慇勤地行禮。尊者就和他一起出家，召集眾賢聖為他授戒。後來就命令他說：『如來（Tathāgata）的法眼密傳到我這裡，我現在把它交付給你，你一定要互相傳授，不要讓它斷絕。聽我的偈語：』 『虛空沒有內外，心法也是如此。如果瞭解虛空的道理，就是通達真如的理體。』 蜜多（Mītra）有幸得到法偈，隨即超脫身形進入太虛，散佈眾多寶花，說了偈語讚歎道： 『我的老師在禪宗祖師中，應當是第八祖，教化眾生無量，都獲得阿羅漢（Arhat）果位。』 尊者傳授佛法后，忽然從座位上站起來，卓然而立，顯現大神變，從他的腹部發出奇異的光芒八道，照耀大眾，而被光照到的人只有五百人。
【English Translation】 English version: Greatly spreading the teachings, among those he converts, there should be five hundred who attain the fruit of sainthood. It is also said: 'His light penetrates upwards, indicating that he inherits the Dharma from me; his light shines downwards, indicating that those he teaches can attain the correct fruit.' However, the one he teaches is named Śyāma Bhikṣu (Śyāma Bhikṣu), whose mind is as vast as the earth, and he should succeed me as the third patriarch. Thereupon, the householder Viśākha (Viśākha) came out and asked him where he came from and what he needed. The Venerable one said, 'I have come to seek a person, not to seek things.' The householder said, 'How could there be any extraordinary person in my house to seek? However, there is only one son, who neither speaks nor walks, and is already fifty years old. If the Venerable one desires him, I would not be stingy.' Nāgārjuna (Nāgārjuna) said, 'What you say is exactly what I seek.' His parents then brought their son and gave him to Nāgārjuna. When the Venerable one brought him to the monastery, he suddenly spoke on his own, and immediately took seven steps, put his palms together, and spoke a verse, asking each other: 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is the true path?' The Venerable one then answered him with a verse: 'Your words are close to your mind, parents cannot compare; your actions are in accordance with the Way, the mind of the Buddhas is the Way. Seeking a Buddha with form externally is not similar to your original mind. If you recognize your original mind, there is neither union nor separation.' Mītra (Mītra) was very happy to hear the Dharma, and then respectfully paid homage. The Venerable one then went forth with him to become a monk, and summoned all the sages to ordain him. Later, he commanded him, saying, 'The Dharma-eye of the Tathāgata (Tathāgata) has been secretly transmitted to me, and I now entrust it to you. You must transmit it to each other and not let it be cut off. Listen to my verse:' 'Emptiness has no inside or outside, the Dharma of the mind is also like this. If you understand the principle of emptiness, you will understand the true nature of reality.' Mītra (Mītra) was fortunate to receive the Dharma verse, and immediately transcended his body into the great void, scattering many precious flowers, and spoke a verse praising it: 'My teacher, among the Zen patriarchs, should be the eighth, transforming countless beings, all attaining the state of Arhat (Arhat).' After the Venerable one transmitted the Dharma, he suddenly rose from his seat and stood upright, manifesting great spiritual transformations. From his abdomen emanated eight rays of strange light, illuminating the masses, and only five hundred were illuminated by the light.
人。獲第二果。乃般涅槃。其時當此周景王之世也。眾遂即其所建寶塔。以閟其全體。
天竺第九祖伏馱蜜多尊者傳
伏馱蜜多尊者。提伽國人也。姓毗舍羅氏。蜜多父母既疑其平生。及遇難提尊者說其夙緣曰。此子往世明達。于佛法中欲為大饒益悲濟群生。故嘗自願。若我生處當不為父母恩愛所纏。隨其善緣即得解脫。其口不言者。表道之空寂也。其足不履者。表法無去來也。於是其父母之疑渙然大釋。遂樂以師于難提。得法乃游化至中印土。先是其國有長者。曰香蓋。香蓋有子。曰難生。難生雖穀食而絕無滓穢。至是香蓋攜之來禮尊者。且曰。此子處胎。凡一十六年。及誕頗有奇夢。亦嘗會仙者相曰。此兒非凡器。當遇菩薩見度。適會尊者。蓋其緣也。愿以之出家。香蓋遂謂其子曰。汝已出家。無以我在慈而心喜。我返家而生惱。尊者即曰。我今所在豈有彼此。諸漏已盡安得生惱。蜜多以故度之。未幾遂以法付之曰。如來大法眼藏今以付汝。汝其傳之無使斷絕。汝受吾教。聽吾偈曰。
真理本無名 因名顯真理 受得真實法 非真亦非偽
尊者付其法已。自念久于化導。所化已辦。當以滅盡三昧而自息之。於是遂般涅槃。諸天皆作樂供養。沸涌于虛空。是時也當此周敬王之世也。脅
【現代漢語翻譯】 現代漢語譯本：這個人獲得了第二果位（Sotapanna，預流果），然後入般涅槃（Parinirvana，完全寂滅）。那時正值周景王的時代。眾人便在他所建造的寶塔中，安放了他的全身舍利。
天竺第九祖伏馱蜜多尊者傳
伏馱蜜多尊者，是提伽國人。姓毗舍羅氏。伏馱蜜多的父母曾經對他的平生產生疑惑，等到遇到難提尊者，難提尊者說出了他的前世因緣，說：『這個孩子往世就非常聰明睿智，在佛法中想要為大眾帶來巨大的利益，悲憫救濟眾生。所以曾經發愿，如果我出生，應當不被父母的恩愛所束縛，隨著他的善緣就能得到解脫。他的口不能說話，是表示道的空寂。他的腳不走路，是表示法沒有來去。』於是他的父母的疑惑完全消解，很高興地讓難提尊者做他的老師。伏馱蜜多尊者得法后，就游化到中印度。先前，那個國家有個長者，名叫香蓋。香蓋有個兒子，名叫難生。難生雖然吃五穀雜糧，但是身體卻沒有任何污穢。這時香蓋帶著他的兒子來拜見尊者，並且說：『這個孩子在母胎中，一共待了十六年。出生的時候有很多奇異的夢兆，也曾經有會看相的仙人說，這個孩子不是普通人，應當會遇到菩薩來度化他。正好遇到尊者，這大概就是他的緣分吧。』希望讓這個孩子出家。香蓋於是對他的兒子說：『你已經出家了，不要因為我慈愛而心生歡喜，我返回家而心生煩惱。』尊者就說：『我現在所在的地方哪裡有什麼彼此的分別？各種煩惱已經斷盡，怎麼會生出煩惱呢？』伏馱蜜多因此度化了他。沒過多久，就將佛法傳授給他，說：『如來的大法眼藏，現在傳授給你。你要好好地傳承下去，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『真理本來沒有名字，因為有了名字才顯現真理。 接受到真實的佛法，就既不是真也不是假。』
尊者傳授佛法之後，自己想到長期以來教化眾生，該教化的都已經教化完畢，應當用滅盡三昧來讓自己止息。於是就入般涅槃。諸天都奏樂供養，聲音沸騰在虛空中。這時正值周敬王的時代。
【English Translation】 English version: This person attained the second fruit (Sotapanna, Stream-enterer) and then entered Parinirvana (complete cessation). At that time, it was the era of King Jing of Zhou. The people then placed his entire body relics in the pagoda he had built.
The Biography of Venerable Buddhamitra, the Ninth Patriarch of India
Venerable Buddhamitra was a native of the country of Tiga, with the surname Vishala. Buddhamitra's parents once doubted his life, but when they met Venerable Nandimitra, Venerable Nandimitra spoke of his past karma, saying, 'This child was very intelligent and wise in past lives, wanting to bring great benefits to the masses in the Buddhadharma, with compassion and saving beings. Therefore, he once vowed that if I am born, I should not be bound by the love of my parents, and I can be liberated according to his good karma. His mouth cannot speak, which represents the emptiness of the Tao. His feet do not walk, which represents that the Dharma has no coming or going.' Thereupon, his parents' doubts were completely dispelled, and they were very happy to have Venerable Nandimitra as his teacher. After Venerable Buddhamitra obtained the Dharma, he traveled to Central India. Previously, there was an elder in that country named Xiang Gai. Xiang Gai had a son named Nansheng. Although Nansheng ate grains, his body had no impurities. At this time, Xiang Gai brought his son to pay respects to the Venerable, and said, 'This child stayed in the womb for sixteen years. When he was born, there were many strange dreams, and there were also immortals who could read faces who said that this child is not an ordinary person and should meet a Bodhisattva to save him. It just so happens that he met the Venerable, which is probably his fate.' He hoped to let this child become a monk. Xiang Gai then said to his son, 'You have already become a monk, do not be happy because I am loving, and I will be annoyed when I return home.' The Venerable then said, 'Where is there any distinction between us where I am now? All kinds of afflictions have been exhausted, how can afflictions arise?' Buddhamitra therefore saved him. Before long, he passed on the Dharma to him, saying, 'The Tathagata's great Dharma eye treasury is now passed on to you. You must pass it on well and do not let it be cut off. You accept my teachings, listen to my verse:'
'The truth has no name originally, because there is a name that the truth is revealed. Receiving the true Dharma is neither true nor false.'
After the Venerable passed on the Dharma, he thought to himself that he had been teaching sentient beings for a long time, and those who should be taught have already been taught, and he should use the Samadhi of Extinction to stop himself. Thereupon, he entered Parinirvana. All the gods played music and made offerings, and the sound was boiling in the void. At this time, it was the era of King Jing of Zhou.
比丘遂以香薪而阇維之。斂其舍利。建寶塔于那爛陀寺。
天竺第十祖脅尊者傳
脅尊者。中天竺國人也。其姓未詳。本名難生。以其久處胎故也。初尊者將生。而其父香蓋遂夢。一白象揹負寶座。座之上置一明珠。從其門而出至一法會。其光照曜于眾。既而忽然不見。及誕果光燭于室。體有奇香。父異之。成童會伏馱蜜多尊者化于其國。香蓋遂攜以詣之。道其所生之異。求與出家。蜜多許之。會七阿羅漢為受具戒。方納戒。乃于壇之上現其瑞相。空中復雨舍利三七粒。然尊者修行精苦未嘗寢寐。雖晝夜而脅不至席。以故得號脅尊者。既預付法。乃游化他土。尋至花氏國。而憩于樹下。遽以右手指地而謂眾曰。此地變金色。當有聖者入。會少頃其地果為金色。俄有一長者之子。曰富那夜奢。遽至其前合掌而立。脅尊者遂問曰。汝從何來。夜奢曰。我心非往。尊者曰。汝從何住。曰我心非止。尊者曰。汝不定耶。曰諸佛亦然。尊者曰。汝非諸佛。曰諸佛亦非。尊者。因說偈曰。
此地變金色 預知于聖至 當坐菩提樹 覺花而成已
夜奢亦說偈。而酬之曰。
師坐金色地 常說真實義 回光而照我 令入三摩諦
因告之曰。我今愿師尊者。幸與出家。脅尊者聽之。即為剃
【現代漢語翻譯】 現代漢語譯本 比丘於是用香木火化了他，收集了他的舍利，在那爛陀寺（Nālandā Temple）建造了一座寶塔。
天竺第十祖脅尊者傳
脅尊者（Pārśva）是中天竺國（Central India）人，姓氏已不可考，原本的名字叫難生，因為他在母胎中待了很久的緣故。當初尊者將要出生時，他的父親香蓋（Xiānggài）夢見一頭白象揹負著寶座，寶座上放著一顆明珠，從他家門出來到一處法會，光明照耀著眾人，然後忽然不見了。等到尊者出生時，果然有光照亮整個房間，身體帶有奇異的香味，他的父親對此感到很驚異。當尊者長大后，正好伏馱蜜多尊者（Buddhamitra）化導到他的國家，香蓋就帶著他去拜見尊者，講述了尊者出生時的奇異景象，請求讓尊者出家。伏馱蜜多尊者答應了他，並請了七位阿羅漢為他授具足戒。當尊者接受戒律時，就在戒壇上顯現出瑞相，空中還下起了三十七粒舍利。然而尊者修行非常精進刻苦，從不睡覺，即使白天黑夜，脅部也不挨著蓆子，因此得到了脅尊者（Pārśva）的稱號。既然已經接受了佛法的付託，就游化到其他地方，後來到了花氏國（Huāshì Kingdom），在一棵樹下休息。他突然用右手指著地面，對眾人說：『這塊地變成金色，應當有聖人要來。』過了一會兒，那塊地果然變成了金色，不久就有一位長者的兒子，名叫富那夜奢（Puṇyayaśas），來到他面前合掌而立。脅尊者於是問道：『你從哪裡來？』富那夜奢說：『我的心沒有來處。』尊者說：『你住在哪裡？』他說：『我的心沒有止處。』尊者說：『你沒有定處嗎？』他說：『諸佛也是這樣。』尊者說：『你不是諸佛。』他說：『諸佛也不是。』脅尊者因此說偈語道：
『此地變金色，預知于聖至，當坐菩提樹，覺花而成已。』
富那夜奢也說偈語迴應道：
『師坐金色地，常說真實義，回光而照我，令入三摩諦（Samādhi）。』
於是告訴尊者說：『我現在希望師父尊者，能夠允許我出家。』脅尊者答應了他，就為他剃度。
【English Translation】 English version The Bhikṣu then cremated him with fragrant wood, collected his relics, and built a precious pagoda at Nālandā Temple.
The Transmission of Pārśva, the Tenth Patriarch of India
Pārśva was a native of Central India. His surname is unknown. His original name was Nansheng (Difficult to be Born), because he stayed in the womb for a long time. Initially, when the Venerable One was about to be born, his father, Xiānggài (Fragrant Canopy), dreamed of a white elephant carrying a precious seat, with a bright pearl placed on the seat. The elephant came out of his door to a Dharma assembly, its light illuminating the crowd, and then suddenly disappeared. When the Venerable One was born, a light illuminated the room, and his body had a strange fragrance. His father was amazed by this. When the Venerable One grew up, Buddhamitra transformed and guided people in his country. Xiānggài took him to see the Venerable One, told him about the strange events at his birth, and asked to become a monk. Buddhamitra agreed and invited seven Arhats to give him the complete precepts. As he received the precepts, he manifested auspicious signs on the altar, and thirty-seven relics rained down from the sky. However, the Venerable One practiced diligently and never slept. Even day and night, his side never touched the mat. Therefore, he was given the title Pārśva (Side). Having received the entrustment of the Dharma, he traveled to other lands. Later, he arrived at Huāshì Kingdom and rested under a tree. He suddenly pointed to the ground with his right finger and said to the crowd, 'This ground will turn golden, and a sage should arrive.' After a while, the ground indeed turned golden. Soon, the son of an elder, named Puṇyayaśas, came before him, put his palms together, and stood there. Pārśva then asked, 'Where do you come from?' Puṇyayaśas said, 'My mind has no coming.' The Venerable One said, 'Where do you dwell?' He said, 'My mind has no dwelling.' The Venerable One said, 'Are you without a fixed place?' He said, 'The Buddhas are also like this.' The Venerable One said, 'You are not the Buddhas.' He said, 'The Buddhas are also not.' Pārśva then spoke a verse:
'This ground turns golden, foreknowing the arrival of a sage, who will sit under the Bodhi tree, and the flower of enlightenment will be complete.'
Puṇyayaśas also spoke a verse in response:
'The teacher sits on golden ground, always speaking the true meaning, turning the light to illuminate me, leading me into Samādhi.'
Then he told the Venerable One, 'I now wish that you, Venerable Teacher, would be kind enough to allow me to become a monk.' Pārśva agreed and shaved his head.
度。命四果聖者與其受戒。后乃命之曰。如來大法眼藏今以付汝。汝其流傳勿令之絕。聽吾偈曰。
真體自然真 因真說有理 領得真真法 無行亦無止
既付其法。即本座超身太虛而入涅槃。以三昧火而自焚之。其舍利自空而下。不可勝數。眾竟以衣裓接之。是時當此周正定王之世也。其眾尋建塔廟。以秘舍利。而諸天布寶蓋以覆之。
天竺第十一祖富那夜奢尊者傳
富那夜奢尊者。花氏國人也。姓瞿曇氏。其父曰寶身。號為長者。初寶身有子七人。各有所尚。其一曰富那般多。好學仙術。次二曰富那金子。好常寂靜。次三曰富那月光。好角力相擊。次四曰富那勝童。好惠施唸佛。次五曰富那波豆。好殺嗜酒。次六曰富那吉丹。耽於嗜慾。次七即富那夜奢。淡然無所好惡。其心不靜不亂。非凡非聖。嘗曰。若遇大士坐于道場。我則至彼親近隨喜。及脅尊者至其國方興佛事。而尊者遂詣其會。應對響捷。言皆造理。果於脅尊者得正法眼。遂以之遊化。道德所被不啻千萬之眾。然其得聖果者盈五百人。后至波羅柰國。遂有一長者來趨其會。尊者謂其眾曰。汝等識此來者耶。佛昔記云。吾滅后將六百年。當有聖者號馬鳴。出於波羅柰國。說法于花氏城。摧伏異道。度人無量。今其人也。然吾
【現代漢語翻譯】 現代漢語譯本 度（du）：度化。命四果聖者與其受戒：讓證得阿羅漢果位的聖者為他授戒。后乃命之曰：之後（脅尊者）就對他說，『如來大法眼藏今以付汝：如來正法的精髓現在交付給你。汝其流傳勿令之絕：你應當將它流傳下去，不要讓它斷絕。』聽吾偈曰：聽我的偈頌： 真體自然真：真實的本體本來就是真實的， 因真說有理：因為真實，所以說出的道理也是真實的。 領得真真法：領悟了這真實不虛的佛法， 無行亦無止：修行也就沒有了開始和結束。 既付其法：交付了佛法之後，即本座超身太虛而入涅槃：就在座位上騰身進入虛空而入涅槃。以三昧火而自焚之：用三昧真火焚燒自己的身體。其舍利自空而下：他的舍利從空中降落下來，不可勝數：數也數不清。眾竟以衣裓（gé）：大家爭著用衣服的下襬去接。是時當此周正定王之世也：當時是周正定王在位的時代。其眾尋建塔廟：人們隨後建造塔廟，以秘舍利：來秘密地儲存舍利。而諸天布寶蓋以覆之：諸天散佈寶蓋來覆蓋它。 天竺第十一祖富那夜奢（Fū nà yè shē）尊者傳 富那夜奢（Fū nà yè shē）尊者，花氏國人也：是花氏國的人。姓瞿曇氏（Qú tán shì）：姓瞿曇。其父曰寶身：他的父親叫寶身，號為長者：被稱為長者。初寶身有子七人：當初寶身有七個兒子，各有所尚：各有自己的愛好。其一曰富那般多（Fū nà bān duō）：其中一個叫富那般多，好學仙術：喜歡學習仙術。次二曰富那金子（Fū nà jīn zi）：第二個叫富那金子，好常寂靜：喜歡安靜。次三曰富那月光（Fū nà yuè guāng）：第三個叫富那月光，好角力相擊：喜歡摔跤。次四曰富那勝童（Fū nà shèng tóng）：第四個叫富那勝童，好惠施唸佛：喜歡佈施和唸佛。次五曰富那波豆（Fū nà bō dòu）：第五個叫富那波豆，好殺嗜酒：喜歡殺生和喝酒。次六曰富那吉丹（Fū nà jí dān）：第六個叫富那吉丹，耽於嗜慾：沉迷於慾望。次七即富那夜奢（Fū nà yè shē）：第七個就是富那夜奢，淡然無所好惡：對什麼都不感興趣。其心不靜不亂：他的心既不平靜也不混亂，非凡非聖：既不是凡人也不是聖人。嘗曰：曾經說過，『若遇大士坐于道場：如果遇到大德之人在道場說法，我則至彼親近隨喜：我就到那裡去親近他，隨喜讚歎。』及脅尊者（Xié zūn zhě）至其國方興佛事：等到脅尊者來到他的國家弘揚佛法，而尊者遂詣其會：尊者就去參加法會。應對響捷：回答問題非常敏捷，言皆造理：說的話都很有道理。果於脅尊者（Xié zūn zhě）得正法眼：最終在脅尊者那裡得到了正法眼藏。遂以之遊化：於是就用它來遊歷教化。道德所被不啻千萬之眾：被他的道德所感化的人不計其數。然其得聖果者盈五百人：然而證得聖果的人有五百多人。后至波羅柰（Bō luó nài）國：後來到了波羅柰國。遂有一長者來趨其會：就有一個長者來參加他的法會。尊者謂其眾曰：尊者對大家說，『汝等識此來者耶：你們認識這個人嗎？佛昔記云：佛陀曾經預言，吾滅后將六百年：我滅度后六百年，當有聖者號馬鳴（Mǎ míng）：會有一位聖者名叫馬鳴，出於波羅柰（Bō luó nài）國：出生在波羅柰國，說法于花氏城：在花氏城說法，摧伏異道：摧毀其他錯誤的教義，度人無量：度化無量的人。今其人也：現在就是這個人。』然吾
【English Translation】 English version Du: To deliver. Ordered a Four Fruition Arhat to ordain him: He had a saint who had attained the Arhat fruit to ordain him. Then he instructed him, saying, 'The Dharma Eye Treasury of the Tathagata is now entrusted to you: The essence of the Tathagata's true Dharma is now entrusted to you. You should propagate it and not let it be cut off: You should propagate it and not let it be cut off.' Listen to my verse: 'The true essence is naturally true, Because it is true, the principles spoken are also true. Understanding the true Dharma, Cultivation has neither beginning nor end.' Having entrusted the Dharma, he ascended into the void from his seat and entered Nirvana: After entrusting the Dharma, he ascended into the void from his seat and entered Nirvana. He self-immolated with Samadhi fire: He burned his body with the fire of Samadhi. His relics descended from the sky: His relics fell from the sky, countless in number: countless. The crowd competed to catch them with their clothes: The crowd competed to catch them with the hems of their clothes. This was during the reign of King Zhengding of the Zhou Dynasty: This was during the reign of King Zhengding of the Zhou Dynasty. The people then built pagodas and temples to secretly preserve the relics: The people then built pagodas and temples to secretly preserve the relics. And the devas spread jeweled canopies to cover them: And the devas spread jeweled canopies to cover them. The Biography of the Eleventh Patriarch of India, Venerable Punyayashas (Fū nà yè shē) Venerable Punyayashas (Fū nà yè shē) was a native of the Flower Clan country: was a native of the Flower Clan country. His surname was Gautama (Qú tán shì): His surname was Gautama. His father was named Baoshen: His father was named Baoshen, and he was known as an elder: and he was known as an elder. Initially, Baoshen had seven sons: Initially, Baoshen had seven sons, each with his own preferences: each with his own preferences. The first was Punyabanta (Fū nà bān duō): One was named Punyabanta, who loved to study immortal arts: who loved to study immortal arts. The second was Punyakanaka (Fū nà jīn zi): The second was named Punyakanaka, who loved constant stillness: who loved constant stillness. The third was Punyachandra (Fū nà yuè guāng): The third was named Punyachandra, who loved wrestling: who loved wrestling. The fourth was Punyavijaya (Fū nà shèng tóng): The fourth was named Punyavijaya, who loved giving and reciting the Buddha's name: who loved giving and reciting the Buddha's name. The fifth was Punyapada (Fū nà bō dòu): The fifth was named Punyapada, who loved killing and drinking: who loved killing and drinking. The sixth was Punyakirti (Fū nà jí dān): The sixth was named Punyakirti, who indulged in desires: who indulged in desires. The seventh was Punyayashas (Fū nà yè shē): The seventh was Punyayashas, who was indifferent and had no likes or dislikes: who was indifferent and had no likes or dislikes. His mind was neither still nor disturbed: His mind was neither still nor disturbed, neither ordinary nor saintly: neither ordinary nor saintly. He once said, 'If I encounter a great being sitting in a Bodhimanda: If I encounter a great being sitting in a Bodhimanda, I will go there to be close and rejoice: I will go there to be close and rejoice.' When Venerable Parshva (Xié zūn zhě) arrived in his country and began to promote Buddhism: When Venerable Parshva arrived in his country and began to promote Buddhism, the Venerable went to his assembly: the Venerable went to his assembly. His responses were quick and clever: His responses were quick and clever, and his words were all reasonable: and his words were all reasonable. He eventually obtained the Dharma Eye from Venerable Parshva (Xié zūn zhě): He eventually obtained the Dharma Eye Treasury from Venerable Parshva. He then used it to travel and transform others: He then used it to travel and transform others. The number of people influenced by his virtue was countless: The number of people influenced by his virtue was countless. However, those who attained the holy fruit numbered over five hundred: However, those who attained the holy fruit numbered over five hundred. Later, he arrived in the country of Varanasi (Bō luó nài): Later, he arrived in the country of Varanasi. Then an elder came to attend his assembly: Then an elder came to attend his assembly. The Venerable said to the assembly, 'Do you recognize this person who has come: The Venerable said to the assembly, 'Do you recognize this person who has come? The Buddha once predicted: The Buddha once predicted, 'Six hundred years after my Nirvana: Six hundred years after my Nirvana, there will be a sage named Ashvaghosha (Mǎ míng): there will be a sage named Ashvaghosha, who will be born in the country of Varanasi (Bō luó nài): who will be born in the country of Varanasi, preach in the city of Flower Clan: preach in the city of Flower Clan, destroy other wrong teachings: destroy other wrong teachings, and deliver countless people: and deliver countless people. This is that person: This is that person.' However, I
亦夜夢。大海遍溢乎一隅。方欲決之。其水遂沛然流潤諸界。今此來者。蓋其大海者也。將從吾出家以法濟人。其流潤者也。於是馬鳴致禮。前而問曰。我欲識佛。何者即是。尊者曰。汝欲識佛。不識者是。曰佛既不識焉知是乎。尊者曰。既不識佛。焉知不是。曰此是鋸義。尊者曰。彼是木義。卻問。鋸義者何。馬鳴曰。與師平出。卻問。木義者何。夜奢曰。汝被我解。馬鳴遂悟其勝義。忻然即求出家。夜奢乃為度之以受具戒。然其會中因之而證第四果者。凡二百人。其後命馬鳴曰。汝當轉法輪為十二世祖。昔如來大法眼藏。今以付汝。汝其傳之。聽吾偈曰。
迷悟如隱顯 明暗不相離 今付隱顯法 非一亦非二
付法已。尊者即逞神通。為一十八變。卻反其座。泊然寂滅。其時當此周安王之世也。眾遂建塔。以閟其全體。
評曰。唐高僧神清。不喜禪者。自尊其宗。乃著書而抑之曰。其傳法賢聖。間以聲聞。如迦葉等。雖則迴心尚為小智。豈能傳佛心印乎。即引付法藏傳曰。昔商那和修告優波鞠多曰。佛之三昧辟支不知。辟支三昧聲聞不知。諸大聲聞三昧餘聲聞不知。阿難三昧我今不知。我今三昧汝亦不知。如是三昧皆隨吾滅。又有七萬七千本生經。一萬阿毗曇。八萬清凈毗尼。亦隨我滅。
【現代漢語翻譯】 現代漢語譯本 夜裡，夜奢（Upagupta）夢見大海氾濫，只侷限於一個角落。正想要疏導它，海水便洶涌澎湃地流向各個世界。現在這位前來的人，就是那片大海，將要跟隨我出家，用佛法救濟世人，就像那流潤的海水一樣。於是馬鳴（Asvaghosa）行禮，上前問道：『我想認識佛，哪個才是佛？』夜奢尊者說：『你想要認識佛，不認識的就是。』馬鳴說：『既然不認識佛，怎麼知道那就是佛呢？』尊者說：『既然不認識佛，又怎麼知道那不是佛呢？』馬鳴說：『這是鋸子的意義。』尊者說：『那是木頭的意義。』反問道：『鋸子的意義是什麼？』馬鳴說：『與師父您平分。』尊者反問道：『木頭的意義是什麼？』夜奢說：『你被我解開了。』馬鳴於是領悟了其中的殊勝意義，欣然請求出家。夜奢便為他剃度，授了具足戒。當時法會中因此而證得第四果（阿羅漢果）的，共有二百人。之後，夜奢命令馬鳴說：『你應當轉法輪，成為第十二代祖師。過去如來（Tathagata）的大法眼藏，現在交付給你，你好好地傳承下去。聽我的偈子：』 迷悟如隱顯，明暗不相離，今付隱顯法，非一亦非二。 傳法完畢，尊者便展現神通，變化十八種景象，然後回到座位上，安然寂滅。當時正值周安王在位的時代。眾人於是建造佛塔，將他的全身舍利安放在裡面。 評：唐代高僧神清，不喜歡禪宗，自尊自己的宗派，於是著書來貶低禪宗，說：『那些傳法的賢聖，有時也包括聲聞（Sravaka），比如迦葉（Kasyapa）等，即使回心轉意，也還是小智慧，怎麼能夠傳承佛的心印呢？』接著引用《付法藏傳》說：『過去商那和修（Sanavasa）告訴優波鞠多（Upagupta）說：佛的三昧（Samadhi），辟支佛（Pratyekabuddha）不知道；辟支佛的三昧，聲聞不知道；諸大聲聞的三昧，其餘聲聞不知道；阿難（Ananda）的三昧，我今天不知道；我今天的三昧，你也不知道。像這樣的三昧，都將隨著我而滅亡。』又有七萬七千本生經，一萬阿毗曇（Abhidhamma），八萬清凈毗尼（Vinaya），也將隨著我而滅亡。
【English Translation】 English version One night, Upagupta (Yasha) dreamt that the great ocean overflowed in one corner. Just as he was about to channel it, the water surged and flowed to all realms. The one who comes now is that great ocean, who will leave home with me to save people with the Dharma, like that flowing water. Thereupon, Asvaghosa (Maming) paid his respects and stepped forward to ask: 'I wish to know the Buddha, which one is it?' The Venerable Upagupta said: 'If you wish to know the Buddha, it is the one you do not know.' Asvaghosa said: 'Since I do not know the Buddha, how do I know that is it?' The Venerable said: 'Since you do not know the Buddha, how do you know that is not it?' Asvaghosa said: 'This is the meaning of the saw.' The Venerable said: 'That is the meaning of the wood.' He then asked: 'What is the meaning of the saw?' Asvaghosa said: 'It is shared equally with the master.' The Venerable asked in return: 'What is the meaning of the wood?' Upagupta said: 'You are being dissected by me.' Asvaghosa then realized the supreme meaning and joyfully requested to leave home. Upagupta then ordained him and gave him the full precepts. At that assembly, two hundred people attained the fourth fruit (Arhatship) because of this. Afterwards, Upagupta commanded Asvaghosa: 'You should turn the Dharma wheel and become the twelfth patriarch. The Tathagata's (Rulai) great Dharma eye treasury, I now entrust to you; you must transmit it well. Listen to my verse:' 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I entrust the Dharma of concealment and manifestation, which is neither one nor two.' After transmitting the Dharma, the Venerable then displayed his spiritual powers, manifesting eighteen transformations, and then returned to his seat and entered tranquil extinction. At that time, it was during the reign of King An of the Zhou Dynasty. The assembly then built a stupa to enshrine his entire body. Commentary: The Tang Dynasty high monk Shenqing did not like Chan practitioners and esteemed his own school, so he wrote a book to suppress it, saying: 'Those virtuous and holy ones who transmit the Dharma sometimes include Sravakas (Shengwen), such as Kasyapa (Jiaye), etc. Even if they repent and change their minds, they are still of small wisdom; how can they transmit the Buddha's mind-seal?' He then quoted the Fu Fa Zang Zhuan (Record of the Transmission of the Dharma Treasury), saying: 'In the past, Sanavasa (Shangnawashu) told Upagupta (Youpojduo): The Buddha's Samadhi (Sanmei), the Pratyekabuddha (Pizhi fo) does not know; the Pratyekabuddha's Samadhi, the Sravaka does not know; the Samadhi of the great Sravakas, the other Sravakas do not know; Ananda's (Anan) Samadhi, I do not know today; my Samadhi today, you also do not know. Such Samadhis will all perish with me.' Furthermore, there are seventy-seven thousand Jataka tales, ten thousand Abhidhamma (Apitan), and eighty thousand pure Vinayas (Pilini), which will also perish with me.'
固哉清也徒肆已所愛惡。而不知大屈先聖。吾始視清書。見其較論三教。雖文詞不嘉。蓋以其善記經書亦別事之重輕。不即非之。及考其譏禪者之說。問難凡數十端。輒采流俗所尚。及援書傳。復不得其詳。余初謂此非至論。固不足注意。徐思其所謂迦葉等豈能傳佛心印。尤為狂言。恐其熒惑世俗。以增後生未學之相訾不已。乃與正之。非好辯也。大凡萬事。理為其本。而跡為末也。通其本者故多得之。束其末者故多失之。若傳法者數十賢聖。雖示同聲聞。而豈宜以聲聞盡之哉。經曰。我今所有無上正法。悉已付囑摩訶迦葉。傳曰。我今所有大慈大悲四禪三昧無量功德而自莊嚴。而迦葉比丘亦復如是。又謂鞠多為無相好佛。又謂僧伽難提者乃過去婆羅王如來。降跡為祖。如此之類甚眾。是豈非聖人慾扶其法互相尊敬而示為大小耶。楞伽所謂三種阿羅漢者。一曰。得決定寂滅聲聞羅漢。一曰。曾修行菩薩行羅漢。一曰。應化佛所化羅漢。此羅漢者以本願善根方便力故。現諸佛土生大眾中莊嚴諸佛大會眾故。若大迦葉傳法數十賢聖者。豈非應化佛所化之羅漢耶。佛所化者。宜其所有四禪三昧無量功德與如來不異也。不異乎如來而傳佛心印。孰謂其不然乎。若商那曰。阿難三昧而我不知。我今三昧而汝不知。云此恐其有所抑
揚耳。未可謂其必然。經曰。入遠行地已得無量三昧。夫入遠行地者。蓋七地之菩薩也。七地菩薩尚能得無量三昧。而化佛豈盡不能得耶。然佛之所傳心印。與餘三昧宜異日而道哉。夫心印者。蓋大聖人種智之妙本也。餘三昧者。乃妙本所發之智慧也。皆以三昧而稱之耳。心印即經所謂三昧王之三昧者也。如來所傳乃此三昧也。清以謂餘三昧耶。其所謂七萬七千本生經。一萬阿毗曇。八萬清凈毗尼。亦隨我滅者。此余未始見於他書。獨付法藏傳云爾。尚或疑之。假令其書不謬。恐非為傳法賢聖不能任持而然也。是必以後世群生機緣福力益弱不勝其教。以故滅之。方正像末法三者之存滅。皆亦隨世而污隆。曷嘗為其弘法賢聖而致正末者耶。嗚呼學者不求經不窮理。動謬聖人之意為其說。雖能編連萬世事。亦何益乎。書曰。記誦之學不足為人師。清之謂歟。
傳法正宗記卷第二(終) 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第三
宋藤州東山沙門釋契嵩編修天竺第十二祖馬鳴大士傳天竺第十三祖迦毗摩羅大士傳天竺第十四祖龍樹大士傳天竺第十五祖迦那提婆大士傳天竺第十六祖羅睺羅多大士傳天竺第十七祖僧伽難提大士傳天竺第十八祖伽耶舍多大士傳天竺第十九祖鳩摩
【現代漢語翻譯】 現代漢語譯本： 揚耳（Yang Er）。不能說一定是這樣。經書上說：『進入遠行地已經獲得無量的三昧（Samadhi，禪定）。』所謂進入遠行地，大概是七地（第七個菩薩階位）的菩薩。七地菩薩尚且能獲得無量的三昧，難道化佛（Nirmanakaya Buddha，應化之佛）就完全不能獲得嗎？然而佛所傳的心印（以心印心），與其他的禪定應該另日再說。所謂心印，是大聖人種智（一切種子智）的微妙根本。其他的禪定，是微妙根本所發出的智慧。都用三昧來稱呼罷了。心印就是經書上所說的三昧王的三昧。如來所傳的就是這種三昧。清（指責者）認為是其他的禪定嗎？ 他所說的『七萬七千本生經（Jataka，佛本生故事），一萬阿毗曇（Abhidhamma，論藏），八萬清凈毗尼（Vinaya，戒律）』，也隨著我（佛）滅亡，這些我從未在其他書籍中見過，只有《付法藏傳》這樣說。尚且可以懷疑。假設那些書沒有錯誤，恐怕不是傳法的賢聖不能承擔，而是因為後世眾生的機緣福力越來越弱，不能承受那些教法，所以才滅亡。方正（正法時期）、像（像法時期）、末法（末法時期）這三者的存在和滅亡，都隨著世道而興盛或衰敗，哪裡是因為弘法的賢聖而導致正法或末法呢？ 唉，學者不研究經書，不窮究道理，動輒曲解聖人的意思來作為自己的說法，即使能夠編纂連貫萬世的事情，又有什麼益處呢？《書》上說：『只知記誦的學習，不足以成為人師。』說的就是清這樣的人吧。
《傳法正宗記》卷第二（終） 《大正藏》第51冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第三
宋藤州東山沙門釋契嵩編修天竺第十二祖馬鳴大士（Asvaghosa）傳、天竺第十三祖迦毗摩羅大士（Kapimala）傳、天竺第十四祖龍樹大士（Nagarjuna）傳、天竺第十五祖迦那提婆大士（Kanadeva）傳、天竺第十六祖羅睺羅多大士（Rahulata）傳、天竺第十七祖僧伽難提大士（Sanghanandi）傳、天竺第十八祖伽耶舍多大士（Gayata）傳、天竺第十九祖鳩摩羅多大士（Kumarata）傳
【English Translation】 English version: Yang Er. It cannot be said to be necessarily so. The scriptures say: 'Entering the far-traveling ground has already attained immeasurable Samadhi (禪定).' The so-called entering the far-traveling ground is probably the seventh-ground (seventh Bodhisattva stage) Bodhisattva. If a seventh-ground Bodhisattva can still attain immeasurable Samadhi, how can a Nirmanakaya Buddha (應化之佛) not be able to attain it at all? However, the mind-seal (以心印心) transmitted by the Buddha and other Samadhis should be discussed on another day. The so-called mind-seal is the subtle root of the seed-wisdom (一切種子智) of the great sage. Other Samadhis are the wisdom that arises from the subtle root. They are all called Samadhi. The mind-seal is the Samadhi of the Samadhi King mentioned in the scriptures. What the Tathagata (如來) transmits is this Samadhi. Does Qing (the critic) think it is another Samadhi? He said that '77,000 Jataka (佛本生故事), 10,000 Abhidhamma (論藏), and 80,000 pure Vinaya (戒律)' also perished with me (the Buddha). I have never seen these in other books, only the Fu Fa Zang Zhuan (付法藏傳) says so. It is still doubtful. Assuming that those books are not wrong, I am afraid that it is not that the virtuous sages who transmit the Dharma cannot bear it, but that the opportunities and blessings of sentient beings in later generations are getting weaker and cannot bear those teachings, so they perish. The existence and extinction of the Correct Dharma period, the Semblance Dharma period, and the End Dharma period all rise and fall with the times. How can the Correct Dharma or the End Dharma be caused by the virtuous sages who propagate the Dharma? Alas, scholars do not study the scriptures, do not investigate the principles, and often distort the meaning of the sages as their own sayings. Even if they can compile events that span ten thousand generations, what is the benefit? The Book says: 'Learning by rote is not enough to be a teacher.' That's what it's talking about Qing.
The Record of the Orthodox Lineage of Dharma Transmission, Volume 2 (End) Taisho Tripitaka Volume 51, No. 2078, The Record of the Orthodox Lineage of Dharma Transmission
The Record of the Orthodox Lineage of Dharma Transmission, Volume 3
Compiled and revised by Shramana Shi Qisong of Dongshan, Tengzhou, Song Dynasty: Biography of the Twelfth Ancestor of India, the Great Master Asvaghosa (馬鳴大士); Biography of the Thirteenth Ancestor of India, the Great Master Kapimala (迦毗摩羅大士); Biography of the Fourteenth Ancestor of India, the Great Master Nagarjuna (龍樹大士); Biography of the Fifteenth Ancestor of India, the Great Master Kanadeva (迦那提婆大士); Biography of the Sixteenth Ancestor of India, the Great Master Rahulata (羅睺羅多大士); Biography of the Seventeenth Ancestor of India, the Great Master Sanghanandi (僧伽難提大士); Biography of the Eighteenth Ancestor of India, the Great Master Gayata (伽耶舍多大士); Biography of the Nineteenth Ancestor of India, the Great Master Kumarata (鳩摩羅多大士)
羅多大士傳天竺第二十祖阇夜多大士傳
天竺第十二祖馬鳴大士傳
馬鳴大士者。波羅柰國人也。未詳其姓氏。亦名功勝。蓋以其夙有功德殊勝而命之。然初詣富那夜奢尊者。以問答有所合。乃慕其道。遂從之出家受戒。夜奢因謂之曰。汝夙世以有所愛被降梵天生於毗舍離國。然其國有上中下三類人。其上之者身有光明。其衣食自然。從念而得。中之者身無光明。衣食求之乃得。下之者裸形如馬。汝憫此類。嘗以神力分身為蠶。其人得以為服。由是功德汝得復生今之中國。方汝舍彼國時。其馬人眾感戀汝德。皆共悲鳴。汝亦以偈慰之曰。
我昔生梵天 為有小愛故 而墮毗離國 與汝同憂苦 我見汝無衣 心生保善護 示化于窠圍 當得諸濟度
偈已汝即此生。以故得今馬鳴之號也。然汝當轉法輪為第十二世祖。師尋以大法眼付之。已而大士以其法游化至花氏國。方大興佛事。雖三乘學人皆能度之。一旦遽有一老叟。陽為疾者。至其會前。坐而仆地。大士因曰。此非常也。將有異相。其人遂即不見。俄而從地涌出為一女子。其狀端美赩如金色。舉手指大士。而說偈曰。
稽首長老尊 當受如來記 今於此地上 而度生死眾
復瞥然不見。大士曰。此魔來欲與吾
【現代漢語翻譯】 現代漢語譯本
羅多大士傳 天竺第二十祖阇夜多（Jaya，勝利）大士傳
天竺第十二祖馬鳴（Aśvaghoṣa，馬的嘶鳴）大士傳
馬鳴大士，是波羅奈（Varanasi）國人。他的姓氏已不可考。他也叫功勝，大概是因為他前世有殊勝的功德而得名。當初他去拜訪富那夜奢（Puṇyayaśas，功德稱）尊者，因為問答契合，於是仰慕他的道，就跟隨他出家受戒。富那夜奢因此對他說：『你前世因為有所愛戀，被貶謫到梵天，生於毗舍離（Vaiśālī）國。那個國家有上、中、下三等人。上等人身有光明，衣食自然而得，隨心所欲。中等人身無光明，衣食需要尋求才能得到。下等人裸露身體，像馬一樣。你憐憫這些人，曾經用神力分身為蠶，人們得以用蠶絲做衣服。因為這個功德，你才能再次出生在現在的中國。當你離開那個國家時，那些馬人感念你的恩德，都一起悲鳴。』你還用偈語安慰他們說：
『我昔生梵天，為有小愛故，而墮毗離國，與汝同憂苦，我見汝無衣，心生保善護，示化于窠圍，當得諸濟度。』
偈語說完，你就轉生到這裡。因此你才有了現在的馬鳴這個稱號。你應當轉法輪，成為第十二世祖。』 師父隨即把大法眼傳授給他。之後，馬鳴大士用佛法遊歷教化到了花氏國。在那裡，他大力弘揚佛法，即使是三乘的學人都能被他度化。有一天，忽然來了一個老翁，假裝生病，來到法會前，坐下就倒在地上。馬鳴大士說：『這不尋常，將有奇異的景象。』那人隨即消失不見。一會兒，從地裡涌出一個女子，容貌端莊美麗，紅潤如金色。她舉起手指著馬鳴大士，說偈語道：
『稽首長老尊，當受如來記，今於此地上，而度生死眾。』
說完又忽然不見了。馬鳴大士說：『這是魔來試探我。』
【English Translation】 English version
The Biography of Venerable Rodata - The Biography of the Twentieth Ancestor of India, Venerable Jayata (Jaya, Victory)
The Biography of the Twelfth Ancestor of India, Venerable Aśvaghoṣa (Aśvaghoṣa, Horse's Cry)
Venerable Aśvaghoṣa was a native of the country of Varanasi. His surname is unknown. He was also named Gongsheng (功勝), probably because he had extraordinary merits in his previous life. Initially, he visited Venerable Puṇyayaśas (功德稱). Because their questions and answers were in accord, he admired his path and followed him to become a monk and receive the precepts. Puṇyayaśas then said to him: 'In your previous life, because of some attachment, you were demoted from the Brahma Heaven and born in the country of Vaiśālī. That country has three classes of people: upper, middle, and lower. The upper class has light in their bodies, and their clothing and food come naturally, as they wish. The middle class has no light in their bodies, and their clothing and food must be sought. The lower class is naked like horses. You pitied these people and once used your divine power to transform yourself into silkworms, so that people could use silk to make clothes. Because of this merit, you were able to be reborn in the present China. When you left that country, those horse-people, feeling grateful for your kindness, all cried sadly.' You also comforted them with a verse, saying:
'I once lived in the Brahma Heaven, but because of a small attachment, I fell to the country of Vaiśālī, sharing your sorrows and sufferings. Seeing you without clothes, I felt a need to protect and care for you, manifesting myself in cocoons, so that you could be delivered.'
After the verse, you were reborn here. That is why you have the title Aśvaghoṣa now. You should turn the Dharma wheel and become the twelfth ancestor.' The master then passed on the Great Dharma Eye to him. Afterward, Venerable Aśvaghoṣa traveled and taught with the Dharma to the country of Huashi. There, he greatly promoted Buddhism, and even practitioners of the Three Vehicles could be liberated by him. One day, an old man suddenly came, pretending to be sick, and came before the Dharma assembly, sat down, and fell to the ground. Venerable Aśvaghoṣa said: 'This is unusual; there will be strange signs.' The man then disappeared. After a while, a woman emerged from the ground, with a dignified and beautiful appearance, as red as gold. She raised her finger and pointed at Venerable Aśvaghoṣa, saying in a verse:
'I bow to the venerable elder, who will receive the prediction of the Tathagata, now on this earth, to liberate beings from birth and death.'
After saying this, she suddenly disappeared again. Venerable Aśvaghoṣa said: 'This is a demon coming to test me.'
較。有頃果風雨暴至。天地忽冥。復曰。魔之信至矣。吾當除之。即以手揮空。遂現一千尺金龍。其威神奪張。雖山丘為之震盪。而魔事遂息。后七日復有一小蟲。狀類蟭螟。潛其座下。大士執之以示眾曰。此魔之所變。盜聽吾法。尋縱之令其自為。終懼而不能動。尋慰之曰。吾非害汝。汝但復其本形。魔乃現其正體。作禮而懺悔。大士因問曰。汝之名誰。其眷屬幾何。魔曰。我名迦毗摩羅。其屬三千。曰汝盡神力能變幾何。魔曰。我化大海不為難事。曰汝化性海得耶。魔茫然乃曰。此言非我所知。大士即為說法曰。此性海者。山河大地皆依建立。三昧六通由茲發現。魔聞法大起信心。遂與其三千徒屬皆求出家。大士即為剃度。乃召五百應真與之受戒。謂之曰。汝趣菩提。當即成聖道。摩羅果得戒體發光明。而異香普薰。大士因之乃大造論議。尋而命之曰。如來大法眼藏今以付汝。傳之勿令斷絕。汝聽吾偈曰。
隱顯即本法 明暗元不二 今付悟了法 非取亦非棄
付法已。即入龍奮迅三昧。挺身空中。如日輪相。尋趣大寂。是時也當此周顯聖王之世也。四眾遂以其真體。閟之於龍龕。
天竺第十三祖迦毗摩羅大士傳
迦毗摩羅者。花氏國人也。未詳其姓。初為外道。有大幻術。因詣馬
【現代漢語翻譯】 現代漢語譯本： 迦毗摩羅（Kapimala，人名）與人辯論。不久，忽然狂風暴雨來臨，天地一片昏暗。迦毗摩羅說：『魔的使者來了，我應當除去他們。』隨即用手在空中揮動，立刻顯現出一條一千尺長的金色巨龍，那威嚴神力令人驚歎，即使山丘也為之震動，魔的勢力隨即平息。七天後，又有一隻小蟲，形狀像小蚊子，藏在他的座位下面。迦毗摩羅抓住它給眾人看，說：『這是魔變化出來的，來偷聽我的佛法。』隨即放了它，讓它自己行動，那小蟲最終因為害怕而不能動彈。迦毗摩羅安慰它說：『我不是要傷害你，你只要恢復你本來的樣子。』魔於是顯現出它的真身，向迦毗摩羅行禮懺悔。迦毗摩羅於是問它：『你叫什麼名字？你的眷屬有多少？』魔回答說：『我名叫迦毗摩羅，我的部屬有三千。』迦毗摩羅問：『你用盡神力能變化出多少東西？』魔回答說：『我變化出大海不是難事。』迦毗摩羅問：『你能變化出性海嗎？』魔茫然不知，回答說：『這話不是我所能理解的。』迦毗摩羅隨即為它說法，說：『這性海，是山河大地所依憑建立的，三昧（Samadhi，佛教禪定）六通（Abhijna，佛教神通）由此而發現。』魔聽了佛法，大起信心，於是和他的三千部屬都請求出家。迦毗摩羅就為他們剃度，並召來五百應真（Arhat，阿羅漢）為他們授戒，對他們說：『你們趣向菩提（Bodhi，覺悟），應當立即成就聖道。』摩羅果然得到戒體，發出光明，奇異的香氣普遍散發。迦毗摩羅因此大造論議。不久，命令他說：『如來（Tathagata，佛）的大法眼藏現在交付給你，傳下去不要讓它斷絕。你聽我的偈語：』 隱顯即本法，明暗元不二；今付悟了法，非取亦非棄。 交付佛法完畢，迦毗摩羅隨即進入龍奮迅三昧（Dragon's Vigorous Samadhi），挺身飛向空中，如日輪一般。不久進入大寂滅。那時是周顯聖王的時代。四眾弟子於是將他的真身，安放在龍龕中。 天竺第十三祖迦毗摩羅大士傳 迦毗摩羅，是花氏國人。不清楚他的姓氏。起初是外道，有很大的幻術。因為前往馬
【English Translation】 English version: Kapimala (Kapimala, a name) argued with people. Soon after, a violent storm suddenly arrived, and the sky and earth became dark. Kapimala said, 'The messengers of Mara (Mara, demon) have come; I should eliminate them.' Immediately, he waved his hand in the air, and a thousand-foot-long golden dragon appeared, its majestic power astonishing. Even the hills shook because of it, and the power of Mara subsided. Seven days later, a small insect, resembling a midge, hid under his seat. Kapimala grabbed it and showed it to the crowd, saying, 'This is what Mara transformed into, to eavesdrop on my Dharma (Dharma, Buddhist teachings).' Then he released it, letting it act on its own. The insect eventually became afraid and could not move. Kapimala comforted it, saying, 'I do not intend to harm you; just return to your original form.' Mara then revealed its true form, bowing and repenting to Kapimala. Kapimala then asked it, 'What is your name? How many are your followers?' Mara replied, 'My name is Kapimala, and I have three thousand followers.' Kapimala asked, 'How much can you transform with all your divine power?' Mara replied, 'Transforming the ocean is not difficult for me.' Kapimala asked, 'Can you transform the nature-sea?' Mara was bewildered and replied, 'This is beyond my understanding.' Kapimala then preached the Dharma to it, saying, 'This nature-sea is what the mountains, rivers, and earth rely on for their establishment. Samadhi (Samadhi, Buddhist meditation) and Abhijna (Abhijna, Buddhist supernatural powers) are discovered from it.' Mara, upon hearing the Dharma, developed great faith and requested to become a monk along with his three thousand followers. Kapimala then shaved their heads and summoned five hundred Arhats (Arhat, enlightened beings) to ordain them, saying to them, 'If you aspire to Bodhi (Bodhi, enlightenment), you should immediately attain the holy path.' Mara indeed attained the precepts, emitting light, and a strange fragrance spread everywhere. Kapimala then composed great treatises. Soon after, he commanded him, saying, 'The Tathagata's (Tathagata, Buddha) great Dharma-eye treasury is now entrusted to you; transmit it and do not let it be cut off. Listen to my verse:' 'Concealment and manifestation are the fundamental Dharma, light and darkness are originally not two; now I entrust the Dharma of enlightenment, neither taking nor discarding.' After entrusting the Dharma, Kapimala immediately entered the Dragon's Vigorous Samadhi, soaring into the sky like a sun wheel. Soon after, he entered great Nirvana. That was during the reign of King Zhou Xiansheng. The fourfold assembly then enshrined his true body in the Dragon Shrine. The Biography of the Thirteenth Patriarch of India, the Great Master Kapimala Kapimala was a native of the Flower Country. His surname is unknown. Initially, he was a heretic with great illusionary arts. Because he went to Ma
鳴大士。較法不勝。遂與其徒皆求出家。既證聖道。馬鳴即以大法眼付之。已而游化至西天竺。會其國太子有曰云自在者。德于大士。乃欲請往其宮中供養。大士辭之曰。佛制。沙門不得親于王臣勢家。此不敢從命。太子曰。然則吾國其城之北有一大山。山有石窟。清靜絕俗。亦可禪棲。雖龍蛇異物所護。而尊者至德。其必順化。大士曰諾。從之而往。方至其山。果有大蟒。長可一里。瞋目相視。大士即直進不顧。至山之南方坐于坦處。蟒覆盤繞其身。亦不之顧。蟒須臾遂去。大士視其所隨之眾。已皆逃散無一在者。尋獨進將至其石窟。俄然有一老人。素服而出。合掌致敬。大士問曰。汝何所居。曰我昔嘗為比丘。甚好寂靜。煩于初學所問。因起瞋心。以故命終墮為蟒身。止於此窟。今已千載。適值尊者聖德。故來敬之。大士因問曰。是山復有何人所居。其務道乎汝示我知之。老人曰。此北去十里有巨樹焉。能蔭五百大龍。其樹之王號龍樹者。常為龍眾說法。而我亦預聽。大士又集其徒相將而前。及至巨樹。龍樹果出迎之。忻然致禮而問之曰。深山孤寂龍蛇所居。大德至尊何屈至此。大士曰。吾非至尊來訪賢者。龍樹即默而計之曰。此尊者其得決定性明道眼耶。是大聖人繼真宗乎。大士曰。汝雖心念。吾已意知。但能
出家。何慮我之非聖。龍樹於是悔謝。大士即與度之。未幾乃命之曰。今以如來大法眼藏付囑汝傳之。汝聽吾偈曰。
非隱非顯法 說是真實際 悟此隱顯法 非愚亦非智
大士付法已。遽超身太虛。逞其神變。乃趣寂滅。以化火自焚。是時當此周𧹞王之世也。龍樹遂斂其五色舍利。建寶塔以閟之。
評曰。寶林傳燈二書。皆書天竺諸祖入滅之時。以合華夏周秦之歲甲。然周自宣王已前未始有年。又支竺相遠數萬餘裡。其人化滅或有更千餘歲者。其事渺茫隔越。吾恐以重譯比校未易得其實。輒略其年數甲子。且從而存其帝代耳。唯釋迦文佛菩提達磨至乎中國六世之祖其入滅年甲。稍可以推校乃備書也。
天竺第十四祖龍樹大士傳
龍樹大士者。西天竺國人也。未詳其本姓。或曰。出於梵志之族。其性大聰晤。才慧卓犖。殆非凡器。少時已能誦四韋陀典。稍長善天文地理。悉通百家藝術。所知若神明。始其國有山號龍勝者。素為龍之所棲。而山有巨樹。能蔭眾龍。及大士有所感悟。意欲出家。遂入山修行。乃依其樹。然而三藏奧義亦自洞曉已。能為其龍眾說法。以故得號龍樹。及摩羅尊者來其山。相遇甚善。大士乃與龍眾禮之為師。方剃度時。其國之君與帝釋梵王。皆赴其勝會。受
【現代漢語翻譯】 現代漢語譯本 出家，還顧慮我不是聖人嗎？』龍樹於是後悔道歉，大士就為他剃度。不久，大士就命令他說：『現在我將如來大法眼藏交付給你，囑咐你傳承下去。你聽我的偈語： 『非隱非顯法，說是真實際；悟此隱顯法，非愚亦非智。』 大士傳法完畢，隨即超脫身形進入太虛，展現他的神通變化，然後趨向寂滅，以化火自焚。當時正值周𧹞王在位的時代。龍樹於是收集他的五色舍利，建造寶塔來珍藏。 評述：寶林傳燈這兩本書，都記載了天竺各位祖師入滅的時間，用來對應華夏周秦的年份。然而周朝從周宣王之前就沒有年份記載，而且印度和中國相隔數萬里，那些人的化滅時間或許相隔一千多年。這些事情渺茫而遙遠，我恐怕用重新翻譯來比較也難以得到真相，就省略了他們的年份甲子，姑且按照他們的帝王時代來記載。只有釋迦文佛、菩提達摩直到中國第六代祖師，他們的入滅年份甲子，稍微可以推算考證，所以詳細記載。 天竺第十四祖龍樹大士傳 龍樹大士，是西天竺國人。不清楚他的本姓。有人說，他出身於婆羅門種族。他天性非常聰明，才智卓越，幾乎不是凡人。年少時已經能夠背誦四部《吠陀》經典。稍大后，精通天文地理，通曉各種學術技藝，所知就像神明一樣。起初他的國家有座山叫龍勝山（Dragon Victory Mountain），向來是龍所棲息的地方，而且山上有棵巨大的樹，能夠庇廕眾龍。等到龍樹大士有所感悟，想要出家，就進入山中修行，於是依靠在那棵樹下。然而他也自然通曉了三藏的奧義，能夠為那些龍眾說法，因此得到龍樹這個稱號（Dragon Tree）。等到摩羅尊者（Mahara）來到這座山，兩人相遇非常愉快。龍樹大士就和龍眾一起向他行禮拜師。正在剃度的時候，他的國家的君王與帝釋天（Indra）、梵天（Brahma），都來參加這場盛會，接受。
【English Translation】 English version 'Leaving home, why worry that I am not a sage?' Nāgārjuna (Dragon Tree) then repented and apologized, and the Great Being immediately tonsured him. Not long after, the Great Being commanded him, 'Now I entrust to you the Tathāgata's (Thus Come One) great Dharma eye treasury, and instruct you to transmit it. Listen to my verse: 'Neither hidden nor manifest is the Dharma, it speaks of true reality; understanding this hidden and manifest Dharma, one is neither foolish nor wise.' After transmitting the Dharma, the Great Being immediately transcended into the void, displaying his divine transformations, and then proceeded to enter into extinction, self-immolating with transformed fire. At that time, it was during the reign of King Zhou 𧹞 (King Zhou Xiao). Nāgārjuna then collected his five-colored relics and built a precious pagoda to enshrine them. Commentary: Both the Baolin Zhuan (寶林傳) and the Denglu (傳燈錄) record the time of the parinirvana (入滅) of the various patriarchs of India, matching them with the years of the Zhou and Qin dynasties of China. However, before King Xuan of Zhou, there were no recorded years. Moreover, India and China are tens of thousands of miles apart, and the time of their extinction may be more than a thousand years apart. These matters are vague and distant, and I fear that it is difficult to obtain the truth even with re-translation and comparison, so I have omitted their years of the Jiazi (甲子, sexagenary cycle) and temporarily recorded them according to their imperial eras. Only the years of parinirvana of Śākyamuni Buddha (釋迦文佛), Bodhidharma (菩提達摩), and the sixth ancestor of China can be calculated and verified, so they are recorded in detail. The Fourteenth Ancestor of India, the Great Being Nāgārjuna The Great Being Nāgārjuna was a native of West India. His original surname is unknown. Some say that he came from the Brahmin caste. He was extremely intelligent and his talent was outstanding, almost not an ordinary person. In his youth, he was able to recite the four Vedas. As he grew older, he became proficient in astronomy and geography, and understood various academic arts. What he knew was like a divine being. Initially, his country had a mountain called Dragon Victory Mountain (龍勝山, Long Sheng Shan), which had always been inhabited by dragons, and there was a giant tree on the mountain that could shelter the dragons. When Nāgārjuna had some enlightenment and wanted to leave home, he entered the mountain to practice, and thus relied on that tree. However, he also naturally understood the profound meaning of the Tripiṭaka (三藏), and was able to preach to those dragons, so he got the title Nāgārjuna (龍樹, Dragon Tree). When the Venerable Mahara (摩羅尊者) came to this mountain, the two met very happily. Nāgārjuna and the dragons bowed to him as their teacher. While he was being tonsured, the king of his country, Indra (帝釋天), and Brahma (梵天), all came to attend this grand gathering and receive.
戒于大羅漢。即成聖道得六神通。摩羅尋以大法眼付之。已而游化至南天竺國。先是其國之人好修福業。洎大士至說正法要。乃遞相謂曰。唯此興福最為勝事。佛性之說何可見耶。大士因語之曰。汝眾欲見佛性。必除我慢。乃可至之。其人曰。佛性大小。曰非小非大。非廣非狹。無福無報。不死不生。其人眾以大士所說臻理。皆喜好愿學其法。大士即于座上化其身。如一月輪。時眾雖聞說法。而無睹其形。適有長者之子曰迦那提婆。在彼人之中視之。獨能契悟。遽謂其眾曰。識此相乎。眾曰。非我等能辨。提婆曰。此蓋大士示現以表佛性。欲我等詳之耳。夫無相三昧形如滿月。佛性之義廓然虛明。語方已。而輪相忽隱。大士復儼然處其本座。而說偈曰。
身現圓月相 以表諸佛體 說法無其形 用辨非聲色
於是其人皆大感悟。即求為師。而大士悉與度之。會眾聖與其受戒。而提婆為之上首。會有五千外道。先於其國興大幻術。王與國人皆靡然從之。而佛道將塞。當此大士感慨。遂易其威儀。白衣持幡。伺王每出。則趨其前行。或隱或顯。如此凡七載。一旦王大異之。以善辭命而致之問曰。汝果何人。而常吾前行。追之不得。縱之不去。大士曰。我是智人。知一切事。王復驚其語。即欲驗之曰。諸天
今何所為。曰天今方與阿修羅戰。王曰。天事豈易明耶。曰且待將有應效。少頃俄有戈戟。雜人手足。紛然自空而下。王見乃信。遂加歎服。命外道輩歸禮大士。然外道皆求正其見。大士遂因之造眾論議。若智度者。若中觀者。若十二門者。不啻其千萬偈。悉皆方便開釋正法。以應其機宜。其後乃命迦那提婆曰。如來以大法眼付囑迦葉。乃至於我。我今付汝。聽吾偈曰。
為明隱顯法 方說解脫理 於法心不證 無瞋亦無喜
復謂提婆曰。汝善傳持勿使斷絕。當於未來之世大興佛事。已而騰身太虛。入月輪三昧。大逞神變。返其座即入寂定。及后七日天雨舍利。而大士復從定起。以手指空謂其眾曰。此舍利者。蓋昔拘那含佛之弟子號摩訶迦尊者。嘗發三愿之所致也。其一曰。愿我為佛之時。若有聖士化度於世者。遇天澍雨至於其身即為舍利。其二曰。愿天地所生之物。皆堪為藥療眾生病。其三曰。愿凡有智者。皆得所知微妙。以通宿命。言已仍泊然大寂。其時當此秦始皇帝之世也。提婆與其四眾遂建塔以閟之。
評曰。正宗貴乎簡妙。而龍樹大士以廣論發之何哉。曰然簡妙常難其至之者。方其人機器有上下。此非以方便導之。則淺信者安得其進向。是故大士為論務發彼一機者也。涅槃豈不云乎
【現代漢語翻譯】 現代漢語譯本：現在您在做什麼？（使者）回答說：『天』（Deva，天神）現在正與阿修羅（Asura，一種神）戰鬥。國王說：『天神的事情難道容易明白嗎？』（使者）回答說：『請稍等，將會有應驗的徵兆。』 不一會兒，忽然有戈戟和混雜著人的手腳，紛紛從空中落下。國王見了，這才相信，於是更加歎服，命令外道之輩都來歸順禮拜大士（指龍樹菩薩，Nāgārjuna）。然而外道都要求匡正他們的見解。大士於是因此造作了眾多論議，像《智度論》（Mahāprajñāpāramitāśāstra）之類的，像《中觀論》（Mūlamadhyamakakārikā）之類的，像《十二門論》（Dvādaśanikāyaśāstra）之類的，不止千萬偈頌，全都方便開示正法，來適應他們的根機。之後，（龍樹）於是命令迦那提婆（Kāṇadeva，人名）說：『如來（Tathāgata，佛的稱號）以大法眼付囑給迦葉（Kāśyapa，佛陀的十大弟子之一），乃至傳到我這裡，我現在傳給你。聽我的偈頌：』 『爲了闡明隱秘和顯現的法，才宣說解脫的道理。對於法，心中不執著證悟，沒有嗔恨也沒有歡喜。』 又對提婆說：『你要好好地傳持，不要使它斷絕，應當在未來的世代大興佛事。』 之後，（龍樹）騰身進入太虛，進入月輪三昧（Candramaṇḍala-samādhi，一種禪定），大顯神通變化。返回座位后就進入寂定。等到七天之後，天空降下舍利（Śarīra，佛教聖物）。而大士又從定中起來，用手指著天空對眾人說：『這些舍利，是過去拘那含佛（Kanakamuni Buddha，過去七佛之一）的弟子，名叫摩訶迦尊者（Mahākāśyapa，佛陀的十大弟子之一）的，曾經發過三個愿所導致的。第一個愿是：愿我成佛的時候，如果有聖士化度於世，遇到天降雨水落在他們身上，就變成舍利。第二個愿是：愿天地所生的萬物，都可以作為藥物來治療眾生的疾病。第三個愿是：愿凡是有智慧的人，都能得到所知的微妙，以通達宿命。』 說完之後仍然寂然不動。那時正當秦始皇帝的時代。提婆和他的四眾弟子於是建造佛塔來安放舍利。 評論說：正宗貴在簡要精妙，而龍樹大士用廣博的論述來闡發它，這是為什麼呢？回答說：然而簡要精妙常常難以達到。當人們的根機有利鈍上下之分，如果不用方便法門來引導他們，那麼淺信的人怎麼能夠進步呢？所以大士造論是爲了啓發他們的一點機緣啊。《涅槃經》（Nirvana Sutra）豈不是這樣說的嗎？
【English Translation】 English version: What are you doing now? (The messenger) replied: 'The Deva' (Deva, a celestial being) is now fighting with the Asuras (Asura, a type of deity). The king said: 'Are the affairs of the Devas easy to understand?' (The messenger) replied: 'Please wait, there will be signs of verification soon.' After a short while, suddenly spears and halberds, mixed with human hands and feet, fell from the sky in a chaotic manner. Upon seeing this, the king believed and was filled with admiration, ordering the followers of other paths to come and pay homage to the great Bodhisattva (referring to Nāgārjuna). However, the followers of other paths all requested to correct their views. Therefore, the great Bodhisattva created many treatises, such as the 'Mahāprajñāpāramitāśāstra' (Treatise on the Great Perfection of Wisdom), the 'Mūlamadhyamakakārikā' (Fundamental Verses on the Middle Way), and the 'Dvādaśanikāyaśāstra' (Treatise on the Twelve Gates), amounting to more than ten million verses, all conveniently expounding the correct Dharma to suit their capacities. Afterwards, (Nāgārjuna) then instructed Kāṇadeva (personal name): 'The Tathāgata' (Tathāgata, an epithet of the Buddha) entrusted the great Dharma eye to Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples), and it has been passed down to me. Now I entrust it to you. Listen to my verse:' 'To clarify the hidden and manifest Dharmas, the principle of liberation is explained. Regarding the Dharma, the mind does not cling to attainment, there is neither anger nor joy.' He further said to Deva: 'You must diligently uphold and transmit it, do not let it be cut off, and you should greatly promote the Buddha's work in future generations.' Afterwards, (Nāgārjuna) ascended into the vast emptiness, entered the Candramaṇḍala-samādhi (a type of meditation), and displayed great supernatural transformations. Returning to his seat, he entered into tranquil absorption. After seven days, relics (Śarīra, Buddhist sacred objects) rained down from the sky. And the great Bodhisattva arose from his samadhi again, pointing to the sky with his finger and said to the assembly: 'These relics are the result of the three vows made by Mahākāśyapa (one of the Buddha's ten great disciples), a disciple of the past Kanakamuni Buddha (one of the past seven Buddhas). The first vow was: When I become a Buddha, if there are virtuous beings who transform and guide the world, and they encounter rain falling on their bodies, it will turn into relics. The second vow was: May all things born from heaven and earth be capable of being medicine to cure the diseases of sentient beings. The third vow was: May all those with wisdom attain subtle knowledge, so as to understand past lives.' After speaking, he remained still and silent. At that time, it was during the reign of Emperor Qin Shi Huang. Deva and his fourfold assembly then built a pagoda to enshrine the relics. Commentary: The true tradition values simplicity and subtlety, so why did Nāgārjuna expound it with extensive treatises? The answer is: Simplicity and subtlety are often difficult to attain. When people's capacities vary in sharpness and dullness, if they are not guided by expedient means, how can those with shallow faith progress? Therefore, the great Bodhisattva created treatises to inspire their potential. Doesn't the Nirvana Sutra say so?
。汝慎勿為利根之人廣說法語。鈍根之人略說法也。夫簡妙者。要在其心有所到耳。不必以其言不言為之當否。是故證之於簡妙也。彌說而彌至。不證於簡妙也。彌說而彌遠。
天竺第十五祖迦那提婆大士傳
迦那提婆者。南天竺國人也。姓毗舍羅。天性才辯。幼習其國風。喜修福業。及趣龍樹大士方至其門。龍樹試之。遣以滿缽水先置其前。大士即以一針投之。而進相見。忻然契會。龍樹現月輪以表佛性。眾皆罔測。獨大士識之。遂以諭其眾人。尋亦相與師龍樹出家。而提婆果為其高足弟子。及龍樹大士垂入泥洹。遂以大法眼傳之。其後大士以其所證廣化乎他方。先是迦毗羅國有富人。曰梵摩凈德。其國稱為長者。有二子。長曰羅睺羅琰。次曰羅睺羅多。凈德好治園林種植嘉木。一朝其園木無故忽然生耳如菌。大於車輪。其美味可食。如此終年。唯資凈德與其子羅睺羅多所啖。余家人輒欲取食。其菌即隱。然凈德疑之。謂其子曰。此木之耳。唯我與汝得食。必非常事何人能為明之。羅睺羅多遂說偈。欲以他告曰。
此木生奇耳 我食不枯槁 智者解此因 我回向佛道
適會大士入國至其家。而凈德父子喜得所遇致禮。遂以其事問之。大士乃與辨之曰。昔汝二十之時。嘗命一比丘于舍供
【現代漢語翻譯】 現代漢語譯本：你切記不要為那些聰慧之人廣泛地宣說佛法，對於那些愚鈍之人，也不要過於簡略地說法。所謂的簡要精妙，關鍵在於聽者內心是否有所領悟。不必因為言語的多寡來判斷是否恰當。因此，要以是否簡要精妙來驗證。說得越多，如果契合簡妙，就越能接近真理；如果不契合簡妙，說得越多，反而離真理越遠。
天竺第十五祖迦那提婆（Kanadeva，人名）大士傳
迦那提婆，是南天竺國（South India）人，姓毗舍羅（Vishala）。他天性聰慧善辯，從小就學習當地的風俗，喜歡修行積福的善業。等到他前往龍樹（Nagarjuna，佛教大師）大士處時，先到了他的門前。龍樹爲了測試他，派人先在他面前放了一滿缽的水。迦那提婆立刻拿出一根針投到缽中，然後才進去拜見龍樹。龍樹非常高興，兩人心意相通。龍樹顯現月輪來象徵佛性，大家都無法理解，只有迦那提婆領悟了。於是龍樹向眾人解釋。不久，迦那提婆也跟隨龍樹出家，而迦那提婆也果真成爲了龍樹最傑出的弟子。等到龍樹大士將要進入涅槃（Nirvana，佛教術語，指解脫）時，就將大法眼傳給了他。之後，迦那提婆用他所證悟的佛法廣為教化其他地方的人。先前，迦毗羅國（Kapila）有個富人，名叫梵摩凈德（Brahma-nirdesa），在國中被稱為長者。他有兩個兒子，大的叫羅睺羅琰（Rahula-ratna），小的叫羅睺羅多（Rahula-datta）。梵摩凈德喜歡治理園林，種植美好的樹木。一天，他的園林里的樹木無緣無故地長出了像蘑菇一樣的耳朵，比車輪還大，味道鮮美可以食用。這樣持續了一年。只有梵摩凈德和他的兒子羅睺羅多才能吃到。其他家人如果想拿來吃，那些蘑菇就會消失。梵摩凈德對此感到疑惑，對他的兒子說：『這樹上的蘑菇，只有我和你才能吃到，必定不是尋常的事情，誰能為我們解釋呢？』羅睺羅多於是說了一首偈（Gatha，佛教詩歌），想要告訴別人：
『這樹長出奇異的蘑菇，我吃了不會枯槁。 智者能解開其中的因由，我願將功德迴向佛道。』
恰好迦那提婆大士進入迦毗羅國，來到了梵摩凈德的家。梵摩凈德父子非常高興，覺得遇到了可以請教的人，於是向他行禮，並將這件事告訴了他。大士於是為他們辨明說：『過去你二十歲的時候，曾經命令一位比丘（Bhiksu，佛教出家人）在你家接受供養，
【English Translation】 English version: You must be careful not to broadly explain the Dharma to those of sharp intellect, nor should you speak too briefly to those of dull intellect. The essence of brevity and subtlety lies in whether the listener's heart has reached understanding. It is not necessary to judge correctness based on the amount of words spoken. Therefore, validation lies in brevity and subtlety. The more one speaks, if it aligns with brevity and subtlety, the closer one gets to the truth; if it does not align with brevity and subtlety, the more one speaks, the further one strays from the truth.
The Biography of the Fifteenth Patriarch of India, the Great Master Kanadeva
Kanadeva was a native of South India, with the surname Vishala. He was naturally intelligent and eloquent. From a young age, he studied the customs of his country and enjoyed cultivating meritorious deeds. When he went to the place of the Great Master Nagarjuna, he first arrived at his gate. Nagarjuna tested him by sending someone to place a bowl full of water in front of him. Kanadeva immediately took a needle and threw it into the bowl, and then went in to meet Nagarjuna. Nagarjuna was very pleased, and they understood each other's minds. Nagarjuna manifested a moon wheel to symbolize Buddha-nature, but everyone was unable to comprehend it except for Kanadeva. So Nagarjuna explained it to the others. Soon after, Kanadeva also followed Nagarjuna to become a monk, and Kanadeva indeed became Nagarjuna's most outstanding disciple. When the Great Master Nagarjuna was about to enter Nirvana, he passed on the Dharma Eye to him. Afterwards, Kanadeva used his enlightenment to widely teach others. Previously, there was a wealthy man in the country of Kapila named Brahma-nirdesa, who was known as an elder in the country. He had two sons, the elder named Rahula-ratna, and the younger named Rahula-datta. Brahma-nirdesa liked to manage gardens and plant beautiful trees. One day, the trees in his garden inexplicably grew ears like mushrooms, larger than cartwheels, and they were delicious to eat. This continued for a year. Only Brahma-nirdesa and his son Rahula-datta could eat them. If other family members wanted to take them to eat, the mushrooms would disappear. Brahma-nirdesa was suspicious of this and said to his son: 'These mushrooms on the trees, only you and I can eat them, it must not be an ordinary thing, who can explain it to us?' Rahula-datta then spoke a Gatha, wanting to tell others:
'These trees grow strange mushrooms, I eat them and do not wither. The wise can unravel the cause of this, I wish to dedicate the merit to the Buddha's path.'
It happened that the Great Master Kanadeva entered the country of Kapila and came to Brahma-nirdesa's house. Brahma-nirdesa and his son were very happy, feeling that they had met someone they could ask for guidance, so they paid their respects to him and told him about this matter. The Great Master then explained to them, saying: 'In the past, when you were twenty years old, you once ordered a Bhiksu to receive offerings at your house,
養。其比丘雖小有戒行。而法眼未明。心不詣理。坐虛受汝惠。然其能少修行不陷惡趣。故報為此木耳以償于汝。初此比丘居汝舍時。汝諸家人皆不喜之。唯汝與其次子。能以誠待。故今耳菌獨汝父子得饗。復問凈德曰。汝年幾何。答曰。七十有九。大士因說偈曰。
入道不通理 復身還信施 汝年八十一 此木亦無耳
凈德聞其說。心遽廓然。益勤嘆伏。且曰。我愧衰老。雖欲出家。豈堪事師。今此次子素樂入道。愿舍以備給侍。幸尊者容之。大士謂曰。昔如來記此子云。后五百年中有大菩薩。號羅睺羅多。因木之耳出家成道。遂問其子曰。汝何名耶。曰我名羅睺羅多。大士曰。此誠合佛所記。汝今出家必成大果。尋與剃度。會聖眾與受具戒。遂專隨游化。一日大士復至巴連弗城。俄聞外道相計欲掩抑佛法。乃自持長幡。往立其會所。外道遽問曰。汝何不前。答曰。汝何不后。又曰。汝似賤人。答曰。汝似良人。又曰。汝解何法。答曰。汝百不解。又曰。我欲得佛。答曰。我灼然得。又曰。汝不合得。答曰。元道我得。汝實不得。又曰。汝既不得。云何言得。答曰。汝有我故所以不得。我無我故。我當自得。於是外道嗣屈。自相謂曰。此必大聖。宜皆歸之。遂問曰。汝名為誰。大士曰。我名迦那提
【現代漢語翻譯】 現代漢語譯本 供養。那比丘雖然稍微有些戒行，但是對佛法的理解還不透徹，心沒有領會真理，白白地接受你的供養。然而他還能稍微修行，不至於墮入惡道，所以化報為這木耳來償還你。當初這位比丘住在你家時，你們家人都不喜歡他，只有你和你的二兒子，能夠真誠地對待他。所以現在這木耳只有你父子能夠享用。又問凈德（人名）說：『你多大年紀了？』回答說：『七十九歲。』大士（指迦那提婆）因此說了偈語：
『入道不通理， 復身還信施。 汝年八十一， 此木亦無耳。』
凈德聽了他的話，心裡頓時開闊明朗，更加勤奮地讚歎佩服。並且說：『我慚愧自己年老體衰，即使想出家，又怎麼能勝任侍奉師長呢？現在我的二兒子一向喜歡入道，願意捨棄他來準備侍奉您。希望尊者能夠容納他。』大士說：『過去如來曾預言這個孩子說，后五百年中會有大菩薩，名叫羅睺羅多（佛陀之子），因為木耳而出家成道。』於是問他的兒子說：『你叫什麼名字？』回答說：『我叫羅睺羅多。』大士說：『這確實符合佛的預言。你現在出家必定成就大果。』隨即為他剃度，召集聖眾為他授具足戒，於是專門跟隨大士遊歷教化。一天，大士又到了巴連弗城（古印度城市名），忽然聽說外道們商量著要壓制佛法，於是自己拿著長幡，前往他們集會的場所。外道們立刻問道：『你為什麼不向前？』回答說：『你為什麼不向后？』又說：『你像**。』回答說：『你像良人。』又說：『你理解什麼法？』回答說：『你什麼都不理解。』又說：『我想要得佛。』回答說：『我確實能得。』又說：『你不應該得到。』回答說：『原本的道我能得到，你實在得不到。』又說：『你既然得不到，怎麼說能得？』回答說：『你有我的緣故所以得不到，我沒有我的緣故，我應當自己得到。』於是外道們理屈詞窮，互相說道：『這必定是大聖。應該都歸順他。』於是問道：『你叫什麼名字？』大士說：『我名叫迦那提婆（尊者名）。』
【English Translation】 English version offering. Although that Bhikshu (Buddhist monk) had some precepts, his understanding of Dharma (Buddhist teachings) was not clear, and his mind did not comprehend the truth, vainly receiving your offerings. However, he was able to cultivate a little, so as not to fall into evil realms, so he transformed into this wood ear to repay you. When this Bhikshu first lived in your house, your family members did not like him, only you and your second son were able to treat him sincerely. Therefore, now only you and your son can enjoy this wood ear. He then asked Jingde (person's name): 'How old are you?' He replied: 'Seventy-nine years old.' The Great Being (referring to Kanadeva) then spoke a verse:
'Entering the Path without understanding the principle, Returning the body to repay the alms. You are eighty-one years old, This wood also has no ears.'
Jingde, hearing his words, suddenly felt his mind broaden and clear, and he admired and praised him even more diligently. And he said: 'I am ashamed of my old age and frailty, even if I want to become a monk, how can I be competent to serve a teacher? Now my second son has always liked to enter the Path, and I am willing to give him up to prepare to serve you. I hope the Venerable One can accept him.' The Great Being said: 'In the past, Tathagata (Buddha) prophesied about this child, saying that in the next five hundred years there will be a great Bodhisattva (enlightened being), named Rahula (Buddha's son), who will leave home and attain enlightenment because of the wood ear.' Then he asked his son: 'What is your name?' He replied: 'My name is Rahula.' The Great Being said: 'This indeed matches the Buddha's prophecy. If you leave home now, you will surely achieve great fruit.' Immediately he shaved his head, gathered the Sangha (Buddhist community) to give him the full precepts, and then he followed the Great Being on his travels and teachings. One day, the Great Being came to Pataliputra (ancient Indian city) again, and suddenly heard that the heretics were discussing how to suppress the Buddha Dharma, so he himself held a long banner and went to their gathering place. The heretics immediately asked: 'Why don't you go forward?' He replied: 'Why don't you go backward?' They also said: 'You are like **.' He replied: 'You are like a good man.' They also said: 'What Dharma do you understand?' He replied: 'You don't understand anything.' They also said: 'I want to attain Buddhahood.' He replied: 'I can indeed attain it.' They also said: 'You should not attain it.' He replied: 'The original Path I can attain, you really cannot attain it.' They also said: 'Since you cannot attain it, how can you say you can attain it?' He replied: 'Because you have self, you cannot attain it, because I have no self, I should attain it myself.' Then the heretics were at a loss for words, and said to each other: 'This must be a great sage. We should all submit to him.' Then they asked: 'What is your name?' The Great Being said: 'My name is Kanadeva (Venerable's name).'
婆。外道輩以夙聞其名。於是服膺悔過。其未即化者。后發百千難問。而大士恣其無礙之辯。一皆折之。由是廣造論議。若百論之類是也。然其勝事既集。終命羅睺羅多付之法眼。其說偈曰。
本對傳法人 為說解脫理 於法實無證 無終亦無始
已而入奮迅三昧。體放八光。而趣寂滅。其時當此前漢孝文帝之世也。四眾營塔。而梵天助飾。共供養之。
天竺第十六祖羅睺羅多大士傳
羅睺羅多者。迦毗羅國人也。姓梵摩氏。既得明其家木耳之緣。即從提婆大士出家。隨侍往巴連弗城。尋受付正法。于彼城。其後大士亦統徒。廣行教化。未幾至室羅筏城之南。臨金水河。遽謂其徒曰。汝等知之乎。適五佛影現於中流。吾勺其水。輒有異味。此河之源凡五百里。當有至人居之。然如來昔已記曰。后五百年中當有聖者。號僧伽難提。出於此處。相繼以為十七世祖。遂將眾沂流而上。既至果見難提禪定於石窟中。伺之凡三七日。會其出定。大士乃問之曰。汝身定耶心定乎。難提答曰。我身心俱定。又曰。心身俱定何有出入。答曰。雖有出入不失定相。如金在井金體常寂。又曰。若金在井若金出井。金無動靜何物出入。答曰。言金動靜何物出入。許金出入金非動靜。又曰。若金在井出者何物。答
【現代漢語翻譯】 現代漢語譯本：婆須蜜（Vasumitra）尊者早年就以外道身份聽聞過那伽阿周那（Nagarjuna）的名聲，因此心悅誠服，悔過自新。對於那些尚未立即被感化的外道，那伽阿周那後來面對他們成百上千的難題發問，都以他那無礙的辯才一一駁倒。由此廣泛地撰寫論著，比如《百論》之類的作品。當他的殊勝事業圓滿完成時，最終將正法眼藏傳付給羅睺羅多（Rahulata）。他所說的偈頌是：
『本來是為傳法之人， 為他們宣說解脫的道理。 對於法實際上並無證得， 沒有終結也沒有開始。』
之後，那伽阿周那進入奮迅三昧，身體放出八種光芒，然後進入寂滅。他圓寂的時間相當於前漢孝文帝時期。四眾弟子建造佛塔，梵天也來幫助裝飾，共同供養這座佛塔。
天竺第十六祖羅睺羅多大師傳
羅睺羅多，是迦毗羅國（Kapilavastu）人，姓梵摩。他明白自己家族與木耳的因緣后，就跟隨提婆（Deva）大師出家，隨侍提婆前往巴連弗城（Pataliputra）。不久之後，羅睺羅多領受了正法。在那座城市，羅睺羅多也統領徒眾，廣泛地進行教化。不久之後，他來到室羅筏城（Sravasti）的南面，靠近金水河。他突然對他的弟子們說：『你們知道嗎？剛才有五佛的影子顯現在河流中央。我舀起河水，總是有奇異的味道。這條河的源頭大約有五百里，應當有得道之人居住在那裡。而且如來過去已經預言說，五百年後，將有一位聖者，名叫僧伽難提（Sanghanandi），從這裡出現，相繼成為第十七代祖師。』於是帶領眾人沿著河流向上游走。到達目的地后，果然看見僧伽難提在石窟中禪定。羅睺羅多觀察了他三個七天，等到僧伽難提從禪定中出來，羅睺羅多就問他：『是你的身體在定中，還是你的心在定中？』僧伽難提回答說：『我的身心都在定中。』羅睺羅多又問：『身心都在定中，怎麼會有出入呢？』僧伽難提回答說：『雖然有出入，但沒有失去定的狀態，就像金子在井裡，金子的本體始終是寂靜的。』羅睺羅多又問：『如果金子在井裡，或者金子從井裡出來，金子沒有動靜，那麼是什麼東西出入呢？』僧伽難提回答說：『說金子動靜，什麼東西出入，允許金子出入，金子並非動靜。』羅睺羅多又問：『如果金子在井裡，那麼出來的是什麼東西？』僧伽難提回答說：
【English Translation】 English version: Bhiksu Vasumitra had heard of Nagarjuna's name as a heretic in his early years, so he was sincerely convinced and repented. For those heretics who had not been immediately influenced, Nagarjuna later refuted them one by one with his unimpeded eloquence when facing hundreds and thousands of difficult questions they raised. From this, he extensively wrote treatises, such as the Sata Sastra. When his excellent deeds were completed, he finally passed the Eye of the True Dharma to Rahulata. The verse he spoke was:
'Originally for the person who transmits the Dharma, To explain to them the principle of liberation. In reality, there is no attainment of the Dharma, There is no end and no beginning.'
After that, Nagarjuna entered the Samadhi of Vigorous Progress, his body emitted eight kinds of light, and then he entered Nirvana. His passing occurred during the reign of Emperor Xiaowen of the Former Han Dynasty. The fourfold assembly built a stupa, and Brahma also helped to decorate it, and they jointly made offerings to the stupa.
The Transmission of the Sixteenth Patriarch of India, the Great Master Rahulata
Rahulata was a native of Kapilavastu, with the surname Brahma. After he understood the karmic connection of his family with the wood ear fungus, he followed the Master Deva to become a monk and served Deva in Pataliputra. Soon after, Rahulata received the True Dharma. In that city, Rahulata also led his disciples and widely carried out teachings. Not long after, he came to the south of Sravasti, near the Jinshui River. He suddenly said to his disciples, 'Do you know? Just now, the shadows of five Buddhas appeared in the middle of the river. When I scooped up the river water, it always had a strange taste. The source of this river is about five hundred miles away, and there should be an enlightened person living there. Moreover, the Tathagata had predicted in the past that five hundred years later, there will be a sage named Sanghanandi, who will appear from here and succeed as the seventeenth patriarch.' So he led the group upstream along the river. After arriving at the destination, they indeed saw Sanghanandi in meditation in a stone cave. Rahulata observed him for three weeks. When Sanghanandi emerged from meditation, Rahulata asked him, 'Is your body in Samadhi, or is your mind in Samadhi?' Sanghanandi replied, 'My body and mind are both in Samadhi.' Rahulata then asked, 'If both body and mind are in Samadhi, how can there be coming and going?' Sanghanandi replied, 'Although there is coming and going, the state of Samadhi is not lost, just like gold in a well, the essence of gold is always tranquil.' Rahulata then asked, 'If the gold is in the well, or the gold comes out of the well, the gold has no movement or stillness, then what is it that comes and goes?' Sanghanandi replied, 'Speaking of the movement or stillness of gold, what comes and goes, allowing the gold to come and go, the gold is not moving or still.' Rahulata then asked, 'If the gold is in the well, then what is it that comes out?' Sanghanandi replied:
曰。金若出井在者非金。金若在井出者非物。又曰。此義不然。答曰。彼理非著。又曰。此義當墮。答曰。彼義不成。又曰。彼義不成我義成矣。答曰。我義雖成法非我故。又曰。我義已成我無我故。答曰。我無我故覆成何義。又曰。我無我故故成汝義。難提乃曰。仁者師於何聖得是無我。大士曰。我師迦那提婆大士證是無我。曰稽首提婆師而出於仁者。仁者無我故我欲師仁者。大士曰。我已無我故。汝須見我我汝。若師我故。知我非我我。難提心即廓然。遂稽首而說偈曰。
三界一明燈 回光而照我 十方悉開朗 如日虛空住
偈已再禮必求見度。大士曰。汝心自在非系我所。何須依託而求解脫。大士即以右手擎其金缽。舉至梵天。取天香飯命眾共食。而其大眾忽生厭惡。皆不能饗。大士曰。讓而不能食。非吾所吝。汝業自然。乃命難提分座同食。眾復疑之。意其師弟子混而無品。大士知之曰。汝不得食。皆由此故。今與吾分座之者。乃過去婆羅王如來也。應物降跡。將為第十七世祖師。汝輩亦莊嚴劫中嘗趣三果。而未純無漏。適雖親我豈大見性。正宜專意歸此仁者。然吾滅后。即為大眾上首。復出一師號伽耶舍多。亦宜知之。眾曰。大師神力不敢不信。彼云過去佛者尚或疑之。難提以其眾心未伏
【現代漢語翻譯】 現代漢語譯本： 問：如果金子從井裡出來，那麼在井裡的就不是金子。如果金子在井裡，那麼出來的就不是東西。又問：這個道理不對。答：那個道理不是執著。又問：這個道理應當墮落。答：那個道理不能成立。又問：那個道理不能成立，我的道理就成立了。答：我的道理即使成立，法也不是我的緣故。又問：我的道理已經成立，因為我沒有我。答：你沒有我，又成立什麼道理呢？又問：我沒有我，所以才成就你的道理。難提於是說：仁者您是從哪位聖人那裡學到這無我的道理的？大士說：我的老師迦那提婆（Kanadeva，聖天）大士證明了這無我的道理。問：我向提婆（Deva，天）老師稽首，但他出于您這裡。仁者您沒有我，所以我想要拜您為師。大士說：我已經沒有我了，所以你需要見到我和你。如果因為拜我為師的緣故，要知道我不是我。難提心中立刻開朗，於是稽首並說了偈語： 三界一明燈，回光而照我，十方悉開朗，如日虛空住。 說完偈語后，再次禮拜，一定要請求度化。大士說：你的心是自在的，不是被我所束縛的。何必依託於我而求解脫呢？大士隨即用右手托起他的金缽，舉到梵天。取來天香飯，命令大家一起吃。但是大眾忽然產生厭惡，都不能享用。大士說：謙讓而不能吃，不是我吝嗇。是你們的業力使然。於是命令難提分座一起吃。大眾又懷疑他，認為他的師父和弟子混雜而沒有品級。大士知道他們的心思，說：你們不能吃，都是因為這個緣故。現在與我分座的人，是過去的婆羅王（Brahmā-rāja，梵王）如來。應物而降臨，將成為第十七世祖師。你們這些人也在莊嚴劫中曾經證得三果，但是還沒有完全達到無漏的境界。即使現在親近我，又怎麼能大徹大悟呢？正應該專心歸順這位仁者。然而我滅度后，他就會成為大眾的首領。還會出現一位師父，名叫伽耶舍多（Gayāśata）。也應該知道他。大眾說：大師的神力，我們不敢不相信。但說他是過去的佛，我們還或許會懷疑。難提因為大眾的心還沒有信服。
【English Translation】 English version: Question: If gold comes out of the well, then what is in the well is not gold. If gold is in the well, then what comes out is not a thing. Again, it is asked: This principle is not right. Answer: That principle is not attachment. Again, it is asked: This principle should fall. Answer: That principle cannot be established. Again, it is asked: That principle cannot be established, so my principle is established. Answer: Even if my principle is established, the Dharma is not mine. Again, it is asked: My principle has been established because I have no self. Answer: If you have no self, what principle is established? Again, it is asked: Because I have no self, your principle is accomplished. Nandi (Name of a person) then said: Benevolent one, from which sage did you learn this principle of no-self? The Great Being said: My teacher, the Great Being Kanadeva (Kanadeva, Holy God), proved this principle of no-self. Question: I bow to the teacher Deva (Deva, God), but he comes from you. Benevolent one, you have no self, so I want to take you as my teacher. The Great Being said: I already have no self, so you need to see me and you. If it is because of taking me as a teacher, know that I am not me. Nandi's heart immediately opened up, and he bowed and spoke a verse: 'A single bright lamp in the triple realm, turns its light to illuminate me, all directions are completely open and bright, like the sun dwelling in emptiness.' After reciting the verse, he bowed again, insisting on seeking deliverance. The Great Being said: Your mind is free and not bound by me. Why rely on me to seek liberation? The Great Being then held up his golden bowl with his right hand, raised it to the Brahma heaven. He took celestial fragrant rice and ordered everyone to eat together. But the assembly suddenly felt disgusted and could not enjoy it. The Great Being said: Declining to eat out of politeness is not my stinginess. It is your karma. Then he ordered Nandi to share a seat and eat together. The assembly doubted him again, thinking that his teacher and disciple were mixed and without rank. The Great Being knew their thoughts and said: You cannot eat, all because of this reason. The one who is now sharing a seat with me is the past Brahma-rāja (Brahmā-rāja, Brahma King) Tathagata. Responding to things and descending, he will become the seventeenth generation patriarch. You people also attained the three fruits in the Adornment Kalpa, but have not yet completely reached the state of no outflow. Even though you are close to me now, how can you greatly see your nature? You should wholeheartedly return to this benevolent one. However, after my extinction, he will become the leader of the assembly. There will also appear a teacher named Gayāśata (Gayāśata). You should also know him. The assembly said: We dare not disbelieve the great master's divine power. But we may still doubt that he is a past Buddha. Nandi, because the minds of the assembly were not yet convinced.
于已。乃謂羅多曰。世尊在日。世界平正無有堆阜江河溝洫。水皆甘美草木滋茂國土豐盈。人無八苦而行十善。及乎雙林示滅。今將欲千年。而世界丘墟樹木枯悴。人寡至信正念輕微。不務妙悟但樂神力。然我自不為。為亦何難。即展右手入地至於金剛輪際取甘露水。以琉璃器持至會中分諸大眾。然飲者其心益寧。於是眾皆推伏作禮悔過。大士后乃命之曰。吾今老矣。非久處世。如來之大法眼用付于汝。聽吾偈曰。
於法實無證 不取亦不離 法非有無相 內外云何起
難提聞命。敬奉勤至。復說偈而贊之曰。
善哉大聖者 心明逾日月 一光照世界 暗魔無不滅
羅多大士即其座上入滅。是時也當此漢武帝之世也。四眾建塔以閟全體。
天竺第十七祖僧伽難提大士傳
僧伽難提者。室羅伐國人也。姓剎帝利。父曰寶莊嚴。實其國之王也。大士生即能言。與其母語。唯稱佛事。父母異之。詔其國師。問子所以然。其國師異人也。能知往事。謂王曰。此子乃昔娑羅王佛也。欲有所化度故示生王家。七歲當復入道。出居於金河石窟。其父母愛之。常恐如其說。及七歲大士果說偈告父母。欲求出家曰。
稽首大慈父 和南骨血母 我今欲出家 幸愿哀愍故
【現代漢語翻譯】 現代漢語譯本 於是，他對羅多（Rata）說：『世尊（釋迦牟尼佛）在世的時候，世界平坦正直，沒有山丘、河流、溝渠。水都是甘甜的，草木茂盛，國家富足，人們沒有生老病死等八苦，奉行十善。等到世尊在雙林示現涅槃，如今將近一千年了，世界變得丘陵起伏，樹木枯萎凋零，人們缺少誠信，正念輕微，不致力于精妙的領悟，只喜歡神通力量。』 『然而我不是不能做到（恢復世尊在世時的景象），如果要做又有什麼困難的呢？』於是伸出右手，探入地下，直到金剛輪的邊緣，取來甘露水，用琉璃器皿盛著，分給大眾。喝了甘露水的人，內心更加安寧。於是大眾都推崇信服，頂禮膜拜，懺悔過錯。羅多（Rata）大士之後便命令說：『我如今老了，不能長久在世。如來的大法眼（正法）交付給你。聽我的偈語：』 『對於法，實際上沒有證得可言，不執取也不捨離。法不是有也不是無，內外之分又從何而起呢？』 難提（Nandi）聽了命令，恭敬奉行，勤勉至誠。又說了偈語讚頌道： 『善哉，偉大的聖者，您的心像日月一樣光明，一道光芒照亮世界，所有的黑暗邪魔無不消滅。』 羅多（Rata）大士就在他的座位上入滅了。這個時候是漢武帝在位的時代。四眾弟子建造佛塔，用來安放他的全身舍利。 天竺第十七祖僧伽難提（Sanghanandi）大士傳 僧伽難提（Sanghanandi）是室羅伐國（Sravasti）人，姓剎帝利（Kshatriya），他的父親名叫寶莊嚴（Ratnavarman），是那個國家的國王。大士出生就能說話，和他的母親交談，只說關於佛的事情。他的父母感到驚異，召見國師，詢問其中的緣由。那位國師是不同尋常的人，能夠知道過去的事情，對國王說：『這個孩子是過去的娑羅王佛（Sarvaraja Buddha）。因為想要有所化度，所以示現在王家出生。七歲的時候應當會再次入道，出家住在金河的石窟。』他的父母疼愛他，常常擔心像國師說的那樣。等到七歲的時候，大士果然說了偈語告訴父母，想要出家，說： 『稽首頂禮大慈大悲的父親，和南頂禮骨肉相連的母親，我現在想要出家，希望你們哀憐我。』
【English Translation】 English version Then, he said to Rata: 'When the World-Honored One (Sakyamuni Buddha) was alive, the world was flat and upright, without hills, rivers, or ditches. The water was all sweet, the plants and trees were lush, the country was prosperous, and people were free from the eight sufferings (birth, old age, sickness, death, separation from loved ones, association with the disliked, unfulfilled desires, and the suffering of the skandhas) and practiced the ten virtues. Now that the World-Honored One has manifested Nirvana in the twin Sala trees, it has been almost a thousand years, and the world has become hilly, the trees are withered and desolate, people lack faith, right mindfulness is weak, and they do not strive for subtle enlightenment but only enjoy supernatural powers.' 'However, it is not that I cannot do it (restore the scene when the World-Honored One was alive), what difficulty would there be if I wanted to? ' Then he stretched out his right hand, reached into the ground to the edge of the Vajra wheel, took the nectar, and held it in a glass vessel, distributing it to the assembly. Those who drank the nectar felt more peaceful in their hearts. Thereupon, the assembly all admired and submitted, prostrated and repented of their faults. The great Rata Bodhisattva then commanded: 'I am now old and cannot live long in this world. I entrust the Dharma-eye (true Dharma) of the Tathagata to you. Listen to my verse:' 'In reality, there is no attainment of the Dharma, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, so how can inner and outer arise?' Nandi, hearing the command, respectfully obeyed and diligently practiced. He also spoke a verse in praise: 'Excellent, great sage, your heart is as bright as the sun and moon, one light illuminates the world, and all dark demons are extinguished.' The great Rata Bodhisattva entered Nirvana on his seat. This was during the reign of Emperor Wu of the Han Dynasty. The fourfold assembly built a pagoda to enshrine his entire body. The Transmission of the Seventeenth Patriarch of India, the Great Master Sanghanandi Sanghanandi was a native of Sravasti, of the Kshatriya caste. His father was named Ratnavarman, who was the king of that country. The Great Master could speak from birth, conversing with his mother, only speaking about the affairs of the Buddha. His parents were amazed and summoned the national teacher to inquire about the reason. That national teacher was an extraordinary person, able to know past events, and said to the king: 'This child is the former Sarvaraja Buddha. Because he wants to transform and liberate beings, he manifests birth in the royal family. At the age of seven, he should enter the path again and live in the stone cave of the Golden River.' His parents loved him and were always afraid that it would happen as the national teacher said. When he was seven years old, the Great Master indeed spoke a verse to his parents, wanting to leave home, saying: 'I bow my head to the compassionate father, and I bow my head to the mother of my flesh and blood. I now wish to leave home, I hope you will have pity on me.'
初父母不從。苦求方得其志。王遂命沙門禪利多為其落髮。師留宮中九年。始會勝僧與之受戒。一夕大士乃自警曰。我已具戒而尚處俗舍。年復二十六矣。何遇聖者而得聞道乎。遽感天光下照。俄見一坦路。而前有大山。大士即趣之。以往至其山而天色亦曉。自視已坐于石窟間。及旦王以亡子求不能得。遂擯去禪利多。然大士於此修禪。方且十年。而徒稍歸之。一日因見瑞氣。忽謂之曰。將有聖人為我而來。汝速潔前窟待之。未幾羅睺羅多果至。是時大士在定。候七日會其起。相與問答。凡數百言。而羅睺羅多義勝。大士伏膺。遂從其求道。羅多曰。如來記汝當爲十七世祖。尋命之傳大法眼。大士一旦謂其眾曰。羅睺羅多大士嘗說。摩提國當出聖士。號伽耶舍多。繼吾傳法。今與汝等往訪其人。行之無何有祥風自西而來清襲眾人。大士曰。此道德風也。西之三千里必得聖者相會。然是風不類天龍鬼神阿須倫之風者。雖有吹揚而不損萬物。病遇則愈。學遇則通。惡業遇之則無。於是以神通攝眾。少選偕至一山。謂眾曰。此山之頂有紫雲如蓋。必聖人在茲。眾四顧。不遠果有山舍。進之方及其門。俄見一童子持鑒趨迎於前。大士即問曰。汝幾歲耶。答曰。百歲。又曰。汝方童幼何謂百歲。答曰。我不解理正若百歲。又曰。
汝善機耶。答曰。佛偈豈不云。若人生百歲。不會諸佛機。未若生一日。而得決了之。大士復問曰。汝持圓鑒。意欲何為。童子乃以偈答曰。
諸佛大圓鑒 內外無瑕翳 兩人同得見 心眼皆相似
父母以其與大士應對有異。遂使之出家。難提受之。攜還精舍。會眾與受具戒。即命其名曰伽耶舍多。他日風撼其殿之銅鈴。鏜然發聲。復問舍多曰。鈴鳴乎風鳴耶。答曰。非風非鈴。我心鳴耳。又曰。我心誰乎。答曰。俱寂靜故。大士曰。善哉妙會佛理。宜說法要。嗣吾道者非子而誰。尋付大法眼。乃說偈曰。
心地本無生 因地從緣起 緣種不相妨 花果亦復爾
已而舉右手攀木而化。其時當此漢孝昭帝之世也。其眾議曰。大士滅度于茂木之下。其亦垂蔭於後裔乎。或者欲遷於高原而阇維之。雖盡力舉之。終不能動。遂即其處而焚之。斂舍利復塔于彼。
天竺第十八祖伽耶舍多大士傳
伽耶舍多者。摩提國人也。姓郁頭藍氏。父曰天蓋。母曰方聖。初方聖得孕之時。夢有人持一寶鑑而向之曰。我來也。及寤覺體暢于平日。然其室即有異香。祥光數現。方七日而誕大士。其體瑩然若凈琉璃生十二歲。不浴而常潔。每以閑寂自處。或與人語。言必高勝。其家本居寶落迦山。及
【現代漢語翻譯】 現代漢語譯本： 大士問難提：『你善於領會佛機嗎？』難提回答說：『佛偈不是說過嗎？如果有人活到一百歲，卻不能領會諸佛的機鋒，還不如只活一天，卻能徹底明白。』大士又問：『你拿著圓鏡，想要做什麼？』童子於是用偈語回答： 『諸佛的大圓鏡，內外沒有瑕疵和污垢，兩個人同時得見，心眼都相似。』 父母因為他與大士的對答不同尋常，於是讓他出家。難提接受了，跟隨大士回到精舍。大士召集僧眾為他授具足戒，並給他取名為伽耶舍多（Gayasata，人名）。有一天，風吹動殿里的銅鈴，發出鏜鏜的聲音。大士又問伽耶舍多：『是鈴在響，還是風在響？』伽耶舍多回答說：『不是風響，也不是鈴響，是我的心在響。』大士又問：『我的心是誰呢？』伽耶舍多回答說：『都是寂靜的緣故。』大士說：『好啊，你巧妙地領會了佛理，應該宣講佛法要義。繼承我道統的，不是你又是誰呢？』於是將大法眼傳授給他，並說了偈語： 『心地本來沒有生滅，因地隨著因緣而生起，各種因緣種子互不妨礙，花和果也是這樣。』 之後，大士舉起右手攀著樹木而圓寂。當時是漢孝昭帝在位的時代。他的弟子們商議說：『大士在茂盛的樹木下圓寂，這難道不是要庇廕後代嗎？』有人想把大士的遺體遷到高處火化，但即使竭盡全力也無法移動。於是就在原地火化，收取捨利后建塔供奉。 《天竺第十八祖伽耶舍多大士傳》 伽耶舍多（Gayasata）是摩提國人，姓郁頭藍氏（Uddalaka），父親叫天蓋，母親叫方聖。當初方聖懷孕的時候，夢見有人拿著一面寶鏡對她說：『我來了。』醒來後感覺身體比平時舒暢。而且她的房間里經常有異香，祥光多次顯現。懷孕七天後生下了大士。他的身體晶瑩剔透，像乾淨的琉璃一樣。十二歲時，即使不洗澡也總是很乾凈。平時喜歡安靜獨處，如果與人交談，說的話必定高妙超勝。他的家本來住在寶落迦山（Mount Potalaka），
【English Translation】 English version: The Great Master asked Nandi: 'Are you skilled at understanding the Buddha's intent?' Nandi replied: 'Doesn't the Buddhist verse say: If a person lives to be a hundred years old, but does not understand the intent of all the Buddhas, it is not as good as living for just one day and thoroughly understanding it.' The Great Master then asked: 'What do you intend to do with the round mirror you hold?' The boy then answered with a verse: 'The great round mirror of all Buddhas, has no flaws or impurities inside or out, two people can see it together, their minds and eyes are all alike.' His parents, seeing that his responses to the Great Master were extraordinary, allowed him to become a monk. Nandi accepted and followed the Great Master back to the monastery. The Great Master gathered the assembly and ordained him, giving him the name Gayasata (name of a person). One day, the wind shook the copper bell in the hall, making a 'tang tang' sound. The Great Master then asked Gayasata: 'Is the bell ringing, or is the wind ringing?' Gayasata replied: 'It is neither the wind nor the bell, it is my mind that is ringing.' The Great Master then asked: 'Who is my mind?' Gayasata replied: 'It is because of the mutual stillness.' The Great Master said: 'Excellent, you have skillfully understood the Buddhist principle, you should expound the essentials of the Dharma. Who else but you will inherit my lineage?' Thereupon, he transmitted the Great Dharma Eye to him and spoke a verse: 'The ground of the mind is originally without birth, it arises from conditions on the causal ground, the seeds of conditions do not obstruct each other, flowers and fruits are also like this.' Afterwards, the Great Master raised his right hand, grasped a tree, and passed away. This was during the reign of Emperor Zhao of the Han Dynasty. His disciples discussed: 'The Great Master passed away under a lush tree, isn't this a sign that he will protect future generations?' Some wanted to move the Great Master's remains to a higher place for cremation, but they could not move it despite their best efforts. So they cremated him on the spot, collected the relics, and built a stupa to enshrine them. 'The Transmission of the Eighteenth Patriarch of India, the Great Master Gayasata' Gayasata (name of a person) was a native of the country of Mathura, with the surname Uddalaka (name of a clan). His father was named Tiangai, and his mother was named Fangsheng. When Fangsheng first became pregnant, she dreamed that someone was holding a precious mirror and saying to her: 'I am coming.' When she woke up, she felt more comfortable than usual. Moreover, there was often a strange fragrance in her room, and auspicious lights appeared many times. Seven days after becoming pregnant, she gave birth to the Great Master. His body was crystal clear, like pure crystal. At the age of twelve, he was always clean even without bathing. He usually preferred to be quiet and alone, and if he spoke to people, his words were always lofty and superior. His family originally lived on Mount Potalaka (name of a mountain),
生大士乃有紫雲蓋之。初僧伽難提來其家相求。大士因而師之。尋得付法。遂往化于月支國。先是其國有婆羅門。曰鳩摩羅多。家有一犬而食息。偏處其舍之檐下。霖潦漬濕未始暫離。如此十載。雖苦驅亦不之去。羅多疑訝。欲得所決。當時羅多年方三十。意氣勇壯。不顧有果報。唯外道自然之說。樂聞而師之。尋以問其所師梵志曰。此犬者何以而然。梵志曰。犬之心自好而然。非因緣也。羅多復曰。我夜嘗夢一金日。其明赫然照曜天地。而我與梵志方在暗室。其日之光忽來燭之。我之身即如琉璃。徐有無數螻蟻。周而食之。師之體則洗然無物。斯何自而然。幸師原之。梵志亦以自然說之。皆無所驗。羅多疑既不決。遂曰。非適人意也。皆謂自然。何異夢而說夢。若別遇智者能為解釋。我願師之。即絕梵志而還。當此大士俄見有異氣起。即座而謂其眾曰。今所見者。大乘之氣也。復釋之曰。氣如金環。其事必圓。氣若玉珰。菩薩在旁。今氣類珰。其下必有聖人焉然佛亦記曰。吾滅之後。后五百年間。當有菩薩現月支國。其後復出一大士於此天竺國。繼世為二十祖。今之此瑞必其應也。尋率眾往其氣所。至是少頃果有婆羅門者。狀類三十許。人來問侍者曰。此師何人。侍者曰。此佛弟子也。婆羅門即返閉戶。大士曰。適
氣乃驗在此家。遂叩其扉。內有應曰。此舍無人。大士曰。答無者誰。鳩摩羅多以外語有異。疑必智者。思求決前事。乃開戶納之。遜大士坐其主榻。盛列供養。因以犬事問之曰。若智者所說。解我疑心。即師事之。大士曰。吾說若有所驗。汝實如其言乎。曰不妄。大士遂為辯之曰。此犬者是汝之父。以有微業乃墮畜中。昔汝父。先以黃金千鋌。貯于器中而竊埋檐下。及其死。會汝不在。未得所付。今故戀此。若汝取之。是犬必去。羅多命工發掘。果然得金。其犬即去。羅多信之。乃慕佛法。復以昔夢聞之。大士亦為原之曰。汝夢日者。蓋佛日也。照曜天地者。度二眾也。二人處暗室者。心未明瞭也。日光照身者。出無明宅也。身如琉璃者汝所清凈也。彼體無物者。自利一身非能度他也。蟻食汝身者。必眾知識之所湊泊。食汝法味也。羅多以二事皆決。意大廓然。益加嘆伏。遂師之出家。擔專給侍。然大士以其道力夙充。雖列之弟子。獨器異之。故命聖眾與受具戒。欲速其證果。後果命曰。昔如來以大法眼付之迦葉。乃至於我。我今用傳於汝。汝受吾教。聽是偈曰。
有種生心地 因緣能發萌 于緣不相礙 當生生不生
鳩摩羅多敬奉其命。拜受勤至。大士即座超身。作一十八變。乃趣大寂。用三昧
【現代漢語翻譯】 現代漢語譯本： 大士（菩薩的尊稱）根據氣息判斷這家有人，便去敲門。裡面有人迴應說：『這屋裡沒人。』大士說：『回答沒人的，又是誰呢？』鳩摩羅多（Kumāralāta）聽出對方的口音不同尋常，猜想一定是位智者，想請他解決之前犬的事情，於是打開門請大士進來，恭敬地請大士坐在主位上，擺設豐盛的供品。然後就犬的事情請教說：『如果智者所說能解除我的疑惑，我就拜您為師。』大士說：『我說的話如果應驗了，你真的會像你所說的那樣嗎？』鳩摩羅多說：『不敢妄言。』大士於是為他解釋說：『這隻狗是你的父親，因為還有一點未了的業力，所以墮落到畜生道中。以前你父親，曾經把一千鋌黃金，藏在器皿中，偷偷埋在屋檐下。等到他去世的時候，恰好你不在家，沒能告訴你。所以現在還留戀在這裡。如果你把黃金取出來，這隻狗自然就會離開。』鳩摩羅多命人挖掘，果然得到了黃金，那隻狗立刻就走了。鳩摩羅多相信了大士的話，於是仰慕佛法，又把以前做的夢告訴了大士。大士也為他解釋說：『你夢見太陽，那是佛日啊。照耀天地，是度化聲聞和菩薩二眾。二人在暗室中，是心還沒有明瞭。日光照在身上，是脫離無明的家宅。身體像琉璃一樣，是你的心清凈了。那個身體里什麼都沒有的人，是隻顧自己解脫，不能度化他人。螞蟻吃你的身體，一定是眾多知識分子聚集在你身邊，品嚐你所說的佛法。』鳩摩羅多因為兩件事都得到了解決，心中豁然開朗，更加歎服，於是拜大士為師，出家修行，專門負責侍奉。然而大士因為他道力早就充足，雖然把他列為弟子，卻特別器重他，所以命令僧眾為他授具足戒，想讓他迅速證得果位。後來大士授記說：『過去如來把大法眼傳給迦葉（Kāśyapa），一直傳到我這裡。我現在傳給你。你接受我的教誨，聽這首偈子：』
有種生心地， 因緣能發萌 于緣不相礙， 當生生不生
鳩摩羅多恭敬地接受了他的命令，拜受勤奮至極。大士隨即從座位上騰身而起，示現十八種變化，然後進入大寂滅，用三昧（Samādhi）之火荼毗。
【English Translation】 English version: The Bodhisattva (a respectful title for a Bodhisattva) judged by the breath that someone was in this house, so he knocked on the door. Someone inside responded, 'There's no one in this house.' The Bodhisattva said, 'Who is it that answers that there is no one?' Kumāralāta, hearing the unusual accent, suspected he must be a wise man and wanted to ask him to resolve the matter of the dog. So he opened the door and invited the Bodhisattva in, respectfully seating him in the main seat and arranging abundant offerings. Then he asked about the dog, saying, 'If what the wise one says can resolve my doubts, I will take you as my teacher.' The Bodhisattva said, 'If what I say proves true, will you really do as you say?' Kumāralāta said, 'I dare not speak falsely.' The Bodhisattva then explained to him, 'This dog is your father, who, because of some remaining karma, has fallen into the animal realm. In the past, your father hid a thousand ingots of gold in a vessel, secretly buried under the eaves. When he died, you were not at home and he couldn't tell you. So now he lingers here. If you take out the gold, the dog will naturally leave.' Kumāralāta ordered people to dig, and they indeed found the gold. The dog immediately left. Kumāralāta believed the Bodhisattva's words, and admired the Buddha's teachings. He also told the Bodhisattva about a dream he had had. The Bodhisattva explained to him, 'Your dream of the sun is the Buddha-sun. Shining on heaven and earth means delivering the two assemblies of Śrāvakas and Bodhisattvas. The two people in the dark room mean that the mind is not yet clear. The sunlight shining on the body means leaving the house of ignorance. The body like crystal means that your mind is pure. The person with nothing in his body is only concerned with his own liberation and cannot deliver others. The ants eating your body must be the many knowledgeable people gathering around you, tasting the Dharma you speak.' Because both matters were resolved, Kumāralāta's mind opened up, and he was even more impressed. So he took the Bodhisattva as his teacher, left home to practice, and was solely responsible for serving him. However, because the Bodhisattva knew that his power of the Way was already sufficient, although he listed him as a disciple, he especially valued him, so he ordered the Sangha to give him the full precepts, wanting him to quickly attain the fruit. Later, the Bodhisattva prophesied, 'In the past, the Tathāgata (another name for Buddha) passed the Great Dharma Eye to Kāśyapa, and it has been passed down to me. Now I pass it on to you. You receive my teachings, listen to this verse:'
A seed is planted in the field of the mind, Conditions can cause it to sprout. If the conditions do not hinder each other, What should be born will be born, and what should not be born will not be born.
Kumāralāta respectfully accepted his command, bowing and serving diligently. The Bodhisattva then rose from his seat, manifested eighteen transformations, and then entered the Great Nirvana, cremating his body with the fire of Samādhi.
火于空中而自焚之。雨舍利繽紛而下。四眾接之。隨處各建窣堵波而供養之。其時當此漢孝成帝之世也。
天竺第十九祖鳩摩羅多大士傳
鳩摩羅多者。月支國人也。姓婆羅門氏。往世嘗生於梵天。洎以貪愛菩薩瓔珞。乃墮于欲界他天。于彼為一天人說佛知見。彼天人因之證遂成初果。以故得其天眾尊為導師。其時適有天玉女來禮其法會。會之眾有千二百人。未之成果。輒起情愛。故相牽累。亦其紹祖之冥數適至。復示今之所生。然其天女亦墮。偕生此國。為梵志氏。初大士之家巨富。金寶不可勝數。而其父貪吝不知紀極。會其國有罹難曰海勝者。往在彼天。得大士說法乃證今果。至此思報其往德。恐大士汩沒于俗富故。從之乞金。實欲導而出之。遂至其家。適見大士為童。即語之曰。汝能施我之金。當得福利。大士曰。我方十五。未專家事。雖父不在。俟聞于母。遂以告其母。母從其所施。大士遂以金一斤施之。羅漢尋為記曰。更十五年。汝當遇菩薩得證聖道。然小有難。亦折大業。及其父還。大士以此建白。父怒笞之一百。其父既死。大士亦得決所疑于伽耶舍多。即伏膺為師。尋預傳法。後行教化至中天竺國。會一智士曰阇夜多。先此客遊。輒來禮之。而致問曰。我家父母素敬三寶如法修行。而乃多
【現代漢語翻譯】 現代漢語譯本：火焰從空中燃起，自行焚燒。舍利如雨般繽紛落下，四眾弟子接住舍利，在各處建造佛塔（窣堵波，stupa）來供養。那時正值漢孝成帝在位的時代。
天竺第十九祖鳩摩羅多（Kumaralata）大士傳
鳩摩羅多，是月支國（Yuezhi）人。姓婆羅門。往昔曾生於梵天（Brahmaloka）。因為貪愛菩薩的瓔珞，就墮落到欲界他化自在天（Paranirmitavasavartin）。在那裡為一天人宣說佛的知見，那位天人因此證得了初果（Sotapanna）。因此他被天眾尊奉為導師。當時恰好有一位天玉女來參加他的法會，法會中有千二百人，尚未證得果位，常常生起情愛，因此互相牽累。也是他紹繼祖位的冥數恰好到來，於是示現了今生的降生。然而那位天女也墮落了，一同出生在這個國家，成為一個婆羅門氏的女子。起初，鳩摩羅多大士的家非常富有，金銀珠寶數不勝數，但是他的父親貪婪吝嗇，不知節制。恰逢他的國家裡有一位名叫罹難（Arhat）的海勝者，過去在天上時，因為聽了大士說法才證得阿羅漢果，到這裡來是爲了報答他往昔的恩德，擔心大士沉溺於世俗的財富中，所以向他乞討黃金，實際上是想引導他出家。於是來到他家，恰好看到大士還是個孩子，就對他說：『你如果能佈施我黃金，就能得到福報。』大士說：『我才十五歲，還不掌管家事，雖然父親不在，也要稟告母親。』於是把這件事告訴了他的母親，母親同意了他的佈施。大士於是用一斤黃金佈施給他。羅漢隨即為他授記說：『再過十五年，你將會遇到菩薩，證得聖道。但是會有一點小小的災難，也會折損一些大的事業。』等到他的父親回來，大士把這件事稟告了他，父親憤怒地鞭打了他一百下。他的父親死後，大士也得以向伽耶舍多（Gayata）請教他所疑惑的問題，於是心悅誠服地拜他為師，不久就參與了傳法。後來他前往中天竺國教化，遇到一位智者名叫阇夜多（Jatata），此前他客居他鄉，常常來禮拜大士，並且向他提問說：『我的父母一向恭敬三寶，如法修行，但是卻經常遇到各種災難』
【English Translation】 English version: Fire arose in the sky and burned itself. Relics rained down in profusion. The fourfold assembly received them and erected stupas (stupa, meaning a mound-like or hemispherical structure containing relics) everywhere to make offerings. At that time, it was during the reign of Emperor Cheng of the Han Dynasty.
The Biography of the Nineteenth Patriarch of India, the Great Master Kumaralata
Kumaralata was a native of the Yuezhi kingdom. His surname was Brahmin. In a past life, he was born in the Brahmaloka (Brahmaloka, meaning the world of Brahma). Because of his attachment to the necklaces of a Bodhisattva, he fell into the Paranirmitavasavartin heaven (Paranirmitavasavartin, meaning the heaven of those who delight in creating). There, he expounded the Buddha's knowledge and vision to a deva (deva, meaning a god or celestial being), who consequently attained the first fruit (Sotapanna, meaning stream-enterer). Therefore, he was revered by the heavenly host as their teacher. At that time, a heavenly maiden came to attend his Dharma assembly. Among the assembly of twelve hundred, those who had not yet attained the fruit often gave rise to affection and love, thus entangling each other. It was also the appropriate time for him to continue the lineage of the patriarchs, so he manifested his present birth. However, that heavenly maiden also fell and was born in this country as a woman of the Brahmin caste. Initially, the family of the Great Master Kumaralata was extremely wealthy, with countless gold and jewels, but his father was greedy and miserly beyond measure. It happened that there was an Arhat (Arhat, meaning a perfected being) named Hai Sheng in his country, who had attained Arhatship in the past in the heavens because he had listened to the Great Master's teachings. He came here to repay his past kindness, fearing that the Great Master would be submerged in worldly wealth, so he begged for gold from him, actually intending to guide him to leave home. Thus, he came to his house and happened to see the Great Master as a child, and said to him, 'If you can give me gold, you will receive blessings.' The Great Master said, 'I am only fifteen years old and do not manage household affairs. Although my father is not here, I must inform my mother.' So he told his mother about this, and his mother agreed to his giving. The Great Master then gave him one pound of gold. The Arhat then prophesied for him, saying, 'In fifteen years, you will meet a Bodhisattva and attain the holy path. However, there will be a small difficulty, which will also diminish some great undertakings.' When his father returned, the Great Master reported this to him, and his father angrily beat him one hundred times. After his father died, the Great Master was also able to ask Gayata (Gayata, a teacher) about his doubts, and so he sincerely took him as his teacher and soon participated in the transmission of the Dharma. Later, he went to Central India to teach and transform, where he met a wise man named Jatata (Jatata, a wise man), who had previously been traveling abroad and often came to pay respects to the Great Master and asked him, 'My parents have always revered the Three Jewels and practiced the Dharma according to the law, but they often encounter various disasters.'
疾病。所縈不遂。我鄰之人。兇暴殺害作惡日甚。而其身康寧。所求如意。善惡報應豈非虛說乎。我甚惑此。愿仁者一為決之。大士曰。佛說業通三世者。蓋以前世所作善業。而報在此生。此生茍為不善。則應在來世。故人有此生雖為善世不得其福者。前惡之報勝也。今世雖作惡而不受其殃者。前善之勝也。茍以今生非得福報復務為惡。而來世益墮惡趣也。茍以此世得其福報復務為善。而來世益得善趣也。又前世為善其德方半。而改志為惡。及此生也先福而後禍。此生為惡其事方半。而變行為善。及來世也先禍而後福。適今汝父與汝之鄰。其善惡之應。不以類至蓋先業而致然也。豈可以一世求之耶。夜多聞其說頓解所疑。大士復曰。汝雖已信三世之業。而未明業從惑生。惑因識有。識依不覺。不覺依心。然心本清凈。無生滅無造作。無報應無勝負。寂寂然靈靈然。汝若入此法門。可同諸佛。一切善惡有為無為。皆如夢幻。夜多承其言。即發宿慧。遂求出家。大士曰。汝何許人。父母在乎。誠欲入道可返汝國白之父母。得志卻來未晚。夜多曰。我國北印度也。去之三千餘里。豈宜卻來。愿屈仁者。就之供養。因得度脫。大士曰。我往雖遠不難。汝何以去。夜多曰。我有小術。亦可從之。少頃而至。大士曰。何術。曰我兄
阇夜摩。先為比丘。於國嘗主俱那含佛塔。得其塔前末訶木子。然此神物。用之涂足。須臾可以致遠。欲止則以其葉拭去塗油。足乃不舉。大士從用其法。與之偕去。詣禮其塔。佛即放光遍照其眾。夜多既聞父母。即就剃度。于佛塔之前會聖僧與之受戒。大士乃為說偈曰。
此佛放光明 示度于汝相 汝已得解脫 諸眾亦當然
尋命夜多曰。佛昔嘗記汝。當爲二十世祖。今如來大法眼藏。乃以付汝。汝善傳持。聽吾偈曰。
性上本無生 為對求人說 於法既無得 何懷決不決
復曰。此偈蓋妙音。如來見性清凈之說。汝宜受持。夜多再禮奉教。大士即其座上以指爪𠢐面。如紅蓮開。出大光明照曜四眾。乃趣寂滅。其時當此王莽新室之世也。阇夜多即其處建塔而供養之。
天竺第二十祖阇夜多大士傳
阇夜多者。北天竺國人也。未詳其姓氏。素有道識。慕通妙理。初客遊中印度。會鳩摩羅多大士化于其國。以所疑報應問之。羅多為說業通三世。其事既明。因求之出家。羅多不即許。與之歸本國使白其父母。方度為比丘。羅多知其真大法器。復以佛所授記。遂以法付之。既而大士歷化諸國至羅閱城。而其國素多道眾。聞大士來皆趨從之。先是其眾之首者曰婆修盤頭。修行精
【現代漢語翻譯】 現代漢語譯本 阇夜摩（Jayata），先前是一位比丘（bhiksu，佛教出家人），曾在俱那含佛（Kanakamuni Buddha）塔所在的國家擔任主管。他得到了佛塔前的末訶木子（Mahaka tree seed）。這種神奇的物品，用來塗抹在腳上，片刻之間就可以到達遠方。想要停止時，就用它的葉子擦去塗抹的油，腳就無法抬起。鳩摩羅多（Kumaralata）大士使用了這個方法，與他一同前往，去禮拜那座佛塔。佛陀隨即放出光明，照亮了所有的人。阇夜摩（Jayata）聽到父母的訊息后，就去剃度出家。在佛塔前，眾聖僧為他授戒。鳩摩羅多（Kumaralata）大士於是為他說偈語： 『此佛放光明，示度于汝相，汝已得解脫，諸眾亦當然。』 隨後命令阇夜摩（Jayata）說：『佛陀過去曾經預言你，將會成為第二十代祖師。現在如來（Tathagata）的大法眼藏，就交付給你。你好好地傳承保持。聽我的偈語：』 『性上本無生，為對求人說，於法既無得，何懷決不決。』 又說：『這偈語是妙音，是如來（Tathagata）見性清凈的說法。你應該接受並保持。』阇夜摩（Jayata）再次行禮，接受教誨。鳩摩羅多（Kumaralata）大士就在他的座位上，用指甲劃破面頰，像紅蓮花開放一樣，發出巨大的光明，照耀著四眾。然後進入寂滅。那個時候正值王莽新室的時代。阇夜摩（Jayata）就在那個地方建造佛塔來供養他。 天竺第二十祖阇夜多（Jayata）大士傳 阇夜多（Jayata），是北天竺國人。不清楚他的姓氏。向來有道識，仰慕通達微妙的道理。起初客居遊歷中印度。適逢鳩摩羅多（Kumaralata）大士在那裡教化。他用自己疑惑的報應問題請教鳩摩羅多（Kumaralata）。鳩摩羅多（Kumaralata）為他講述了業通三世的道理。事情既然明白了，因此請求出家。鳩摩羅多（Kumaralata）沒有立即答應，讓他回到本國去稟告他的父母，才為他剃度成為比丘（bhiksu，佛教出家人）。鳩摩羅多（Kumaralata）知道他是真正的大法器，又因為佛陀曾經授記過他，於是就把佛法交付給他。之後，鳩摩羅多（Kumaralata）大士遊歷教化各個國家，到達羅閱城。那個國家向來有很多修道之人。聽說鳩摩羅多（Kumaralata）大士來了，都紛紛前去追隨他。先前那些修道之人的首領叫做婆修盤頭（Vasubandhu），修行精進。
【English Translation】 English version Jayata, formerly a bhiksu (Buddhist monk), once managed the Kanakamuni Buddha's (Kanakamuni Buddha) stupa in a certain country. He obtained a Mahaka tree seed (Mahaka tree seed) from in front of the stupa. This miraculous object, when applied to the feet, could transport one to a distant place in an instant. To stop, one would wipe off the oil with its leaves, and the feet would not move. Kumaralata (Kumaralata) used this method and went with him to pay homage to the stupa. The Buddha then emitted light, illuminating the entire assembly. Upon hearing news of his parents, Jayata (Jayata) went to be tonsured. In front of the stupa, the assembly of holy monks ordained him. Kumaralata (Kumaralata) then spoke a verse for him: 'This Buddha emits light, showing the sign of your deliverance, you have already attained liberation, and so will all the assembly.' Then he instructed Jayata (Jayata), saying, 'The Buddha once prophesied that you would become the twentieth patriarch. Now, the Tathagata's (Tathagata) great Dharma eye treasury is entrusted to you. Uphold and maintain it well. Listen to my verse:' 'Originally, there is no birth in nature, it is spoken for those who seek, since there is no attainment in the Dharma, why harbor resolution or irresolution?' He further said, 'This verse is the wondrous sound, the Tathagata's (Tathagata) teaching of seeing one's nature in purity. You should accept and uphold it.' Jayata (Jayata) bowed again and received the teaching. Kumaralata (Kumaralata) then, from his seat, scratched his face with his fingernails, like a red lotus blooming, emitting great light that illuminated the four assemblies. Then he entered into stillness. That time was during the era of Wang Mang's Xin dynasty. Jayata (Jayata) built a stupa at that place to make offerings to him. The Transmission of the Twentieth Patriarch of India, the Great Master Jayata (Jayata) Jayata (Jayata) was a native of North India. His surname is unknown. He possessed innate wisdom and admired the understanding of subtle principles. Initially, he traveled as a guest to Central India. He encountered the Great Master Kumaralata (Kumaralata) teaching there. He questioned Kumaralata (Kumaralata) about his doubts regarding karmic retribution. Kumaralata (Kumaralata) explained the principle of karma extending through the three lifetimes. Once the matter was clarified, he requested to leave home. Kumaralata (Kumaralata) did not immediately grant his request, but instead sent him back to his native country to inform his parents before ordaining him as a bhiksu (Buddhist monk). Kumaralata (Kumaralata), knowing that he was a true vessel of the great Dharma, and also because the Buddha had prophesied about him, entrusted the Dharma to him. Afterward, the Great Master Kumaralata (Kumaralata) traveled and taught in various countries, arriving at Rajagriha. That country had many ascetics. Upon hearing of the arrival of the Great Master Kumaralata (Kumaralata), they all flocked to follow him. The leader of those ascetics was named Vasubandhu (Vasubandhu), who practiced diligently.
至晝夜不臥。六時禮佛糞衣一餐。而淡然無所欲。其徒甚以此尊之。大士即謂彼眾曰。汝此頭陀苦修梵行。可得佛道乎。曰是上人者如此精進。豈不得道。大士曰。是人與道遠矣。縱其苦行歷劫。適資妄本豈能證耶。曰仁者何蘊而相少吾師。大士曰。我不求道亦不顛倒。我不禮佛亦不輕慢。我不長坐亦不懈怠。我不一食亦不雜食。我不知足亦不貪慾。盤頭聞其說忻然。乃述偈而贊曰。
稽首三昧尊 不求于佛道 不禮亦不慢 心不生顛倒 不坐不懈怠 但食無所好 雖緩而不遲 雖急而不躁 我今遇至尊 和尚依佛教
大士復謂眾曰。此頭陀者。非汝輩所並。彼于往劫修常不輕行而致然也。適吾抑之。蓋以其趣道心切。恐其如弦甚急必絕。故吾不即贊之。欲其趣無所得住安樂地。尋謂槃頭曰。吾言相逆。汝得不動心乎。槃頭曰。何敢動乎。我念前之七世生安樂國。以務道故嘗事智者月凈。而其人謂我曰。汝非久當證斯陀含果。宜勤精進。夫修行譬若昇天。必慕漸上不可退之。茍有所墮而覆上益難。其時我年已八十。扶杖不能履。適會大光明菩薩出世。我欲禮之乃詣其精舍。事已而月凈俄來相責曰。咄哉。汝何輕父而重子。吾昨視汝將得證果。今已失之。我時自以無咎不伏其語。即問月凈
【現代漢語翻譯】 現代漢語譯本 （他）日夜不睡，每天六個時辰禮佛，穿著粗布衣，一日一餐，清心寡慾。他的弟子們因此非常尊敬他。大士（Mahasattva，菩薩的另一種稱謂，指有大覺悟的人）就對那些人說：『你這個苦行僧如此苦修梵行（brahmacarya，清凈的行為），可以證得佛道嗎？』他們說：『這位上人如此精進，怎麼會不能得道呢？』大士說：『這個人離道遠了。縱然他苦行經歷無數劫，只不過是助長了虛妄的根本，怎麼能夠證得真道呢？』（弟子們）說：『仁者為何要輕視我們的老師？』大士說：『我不追求道，也不顛倒妄想；我不禮佛，也不輕慢佛；我不長時間打坐，也不懈怠；我不一日一餐，也不雜亂飲食；我不知足，也不貪慾。』槃頭（Panthaka，人名）聽了他的話，非常高興，於是作偈讚歎說： 『稽首三昧尊（samādhi，指專注的狀態），不求于佛道，不禮也不慢，心不生顛倒，不坐不懈怠，但食無所好，雖緩而不遲，雖急而不躁，我今遇至尊，和尚依佛教。』 大士又對眾人說：『這個頭陀（dhūta，指苦行者）不是你們能比的。他于往劫修常不輕行（Sadāparibhūta，總是恭敬他人，從不輕視任何人）而致如此。我剛才抑制他，是因為他求道心切，恐怕他像琴絃繃得太緊就會斷裂，所以我沒有立刻讚揚他，是想讓他趨向無所得，安住于安樂之地。』隨即對槃頭說：『我說的話與世俗相反，你能不動心嗎？』槃頭說：『怎麼敢動心呢？我記得前七世生在安樂國，因為努力修道，曾經侍奉智者月凈（name of a person）。那個人對我說：『你不久將證得斯陀含果（sakṛdāgāmin，佛教四果中的第二果），應該勤奮精進。修行就像昇天，必須逐漸上升，不可退步。如果有所墮落而再想上升就更難了。』那時我年已八十，拄著枴杖不能行走，恰逢大光明菩薩（Mahāprabhā，菩薩名）出世，我想禮拜他，就去了他的精舍。事情辦完后，月凈突然來責備我說：『唉！你為何輕視父親而重視兒子？我昨天看你將要證果，現在已經失去了。』我當時認為自己沒有過錯，不服氣他的話，就問月凈（name of a person）。』
【English Translation】 English version He did not sleep day or night, prostrated before the Buddha six times a day, wore coarse clothing, and ate only one meal a day, with little desire. His disciples greatly respected him for this. The Mahasattva (a great being, referring to a Bodhisattva) then said to the assembly, 'Can this ascetic, who practices such rigorous brahmacarya (pure conduct), attain Buddhahood?' They said, 'This superior man is so diligent, how could he not attain the Way?' The Mahasattva said, 'This person is far from the Way. Even if he practices austerities for countless kalpas (aeons), he will only be nourishing the root of delusion. How can he attain enlightenment?' (The disciples) said, 'Why does the benevolent one belittle our teacher?' The Mahasattva said, 'I do not seek the Way, nor am I deluded. I do not prostrate before the Buddha, nor do I disrespect him. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy.' Panthaka (name of a person) was very pleased to hear this and then composed a verse in praise: 'I bow to the Samadhi (state of concentration) honored one, not seeking the Buddha's Way, neither prostrating nor being disrespectful, the mind does not give rise to delusion, not sitting nor being lazy, but eating without any preference, though slow, not delayed, though urgent, not agitated, I now meet the most honored one, the Sangha (community) relies on the Buddha's teachings.' The Mahasattva further said to the assembly, 'This dhūta (ascetic) is not comparable to you. He cultivated the Sadāparibhūta (Never Disparaging) practice in past kalpas, which is why he is like this. I suppressed him just now because his mind is too eager for the Way. I fear that he is like a string that is too tight and will break. Therefore, I did not praise him immediately, wanting him to move towards non-attainment and dwell in the land of bliss.' Then he said to Panthaka (name of a person), 'My words are contrary to the world, can you remain unmoved?' Panthaka said, 'How dare I be moved? I remember that in my previous seven lives, I was born in the Land of Bliss. Because of my efforts in cultivating the Way, I once served the wise man Moon Purity (name of a person). That person said to me, 'You will soon attain the Sakṛdāgāmin (Once-Returner) fruit, you should be diligent and strive forward. Cultivation is like ascending to heaven, you must gradually ascend and not retreat. If you fall and then try to ascend again, it will be more difficult.' At that time, I was already eighty years old, leaning on a cane and unable to walk. It happened that the Bodhisattva Great Light (Mahāprabhā, name of a Bodhisattva) appeared in the world. I wanted to prostrate before him, so I went to his monastery. After the matter was completed, Moon Purity (name of a person) suddenly came to rebuke me, saying, 'Alas! Why do you disrespect your father and honor your son? Yesterday I saw that you were about to attain the fruit, but now you have lost it.' At that time, I thought I was blameless and did not accept his words, so I asked Moon Purity (name of a person).'
示其所過。月凈曰。汝適禮大光。安得以杖倚畫佛之面。汝以坐此故退果位。我熟思之。實如其言。此後凡有所聞。不復不信。縱彼惡語猶風度耳。況今尊者以正法見教。豈宜悔吝。大士尋命之曰。如來大法眼藏今以付汝。汝宜傳佈勿令其絕。聽吾偈曰。
言下合無生 同於法界性 若能如是解 通達事理竟
婆修盤頭禮以受命。大士于其座上即以首倒植象婆羅樹枝。奄然而化。眾欲正之為其阇維。雖百千人共舉。終不能動。又諸羅漢同以神力舉之。亦不能動。大眾遂炷香祝之。其體乃自傾委。焚已斂舍利。眾建浮圖以供養之。其時當此後漢孝明帝之世也。
評曰。是大士者。反植而化。何其異乎。曰聖人逆順皆得。故其神而為之。不可以常道求。
傳法正宗記卷第三(終) 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第四
宋藤州東山沙門釋契嵩編修天竺第二十一祖婆修盤頭大士傳天竺第二十二祖摩拏羅大士傳天竺第二十三祖鶴勒那大士傳天竺第二十四祖師子尊者傳天竺第二十五祖婆舍斯多尊者傳
天竺第二十一祖婆修盤頭大士傳
婆修盤頭者。羅閱國人也。姓毗舍佉氏。父曰光蓋。母曰嚴一。大士與其弟偕生。俱有瑞事。而大
【現代漢語翻譯】 現代漢語譯本：
指示他所犯的過錯。月凈（一位僧人）說：『你剛才頂禮了大光佛，怎麼可以用手杖倚靠在畫的佛像的臉上？你因為這個緣故，所以退失了果位。』我仔細思考這件事，確實如他所說。此後凡是聽到的事情，不再不相信。即使是惡語，也像風吹過耳朵一樣。更何況現在尊者用正法來教導我，怎麼能吝惜呢？』大士於是命令他說：『如來（Tathagata）的大法眼藏現在交付給你，你應當傳佈，不要讓它斷絕。』聽我的偈頌說：
『言下合無生，同於法界性，若能如是解，通達事理竟。』
婆修盤頭（Vasubandhu）頂禮接受了命令。大士在他的座位上，立即用頭倒立，像婆羅樹（象婆羅樹）的樹枝一樣，忽然圓寂。眾人想要扶正他，以便進行荼毗（阇維）。即使成百上千人一起舉，始終不能動。又有各位羅漢（Arhat）一同用神通力舉他，也不能動。大眾於是點香祝願，他的身體才自己傾倒。焚燒完畢后，收集舍利（Sarira），眾人建造浮圖（Stupa）來供養他。那個時候是後漢孝明帝的時代。
評論說：這位大士，反過來倒立而圓寂，多麼奇異啊！說：聖人順境逆境都能適應，所以他的神異是自然而然的，不可以用常理來要求。
《傳法正宗記》卷第三（終） 大正藏第 51 冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第四
宋藤州東山沙門釋契嵩編修天竺第二十一祖婆修盤頭大士傳天竺第二十二祖摩拏羅大士傳天竺第二十三祖鶴勒那大士傳天竺第二十四祖師子尊者傳天竺第二十五祖婆舍斯多尊者傳
天竺第二十一祖婆修盤頭大士傳
婆修盤頭（Vasubandhu），是羅閱國人。姓毗舍佉氏，父親叫光蓋，母親叫嚴一。大士和他的弟弟一同出生，都有吉祥的徵兆，而且
【English Translation】 English version:
Showed him his fault. Yue Jing (a monk) said, 'You just prostrated to the Great Light Buddha, how could you lean your staff against the face of the painted Buddha? You have fallen from your fruition because of this. 'I thought about it carefully, and it was indeed as he said. After this, I no longer disbelieved anything I heard. Even harsh words are like the wind passing through my ears. Moreover, now that the Venerable One teaches me with the true Dharma, how can I be stingy?' The Great Being then ordered him, saying, 'The Tathagata's (Tathagata) Great Dharma Eye Treasury is now entrusted to you. You should propagate it and not let it be cut off.' Listen to my verse:
'Words instantly accord with non-birth, identical to the nature of the Dharma Realm. If one can understand in this way, one will completely comprehend all matters and principles.'
Vasubandhu (Vasubandhu) bowed and accepted the order. The Great Being, in his seat, immediately inverted his head, like a branch of the Asoka tree (象婆羅樹), and suddenly passed away. The people wanted to straighten him up for cremation (阇維). Even if hundreds or thousands of people lifted him together, they could not move him. Then the Arhats (Arhat) together used their supernatural powers to lift him, but they could not move him either. The assembly then lit incense and prayed, and his body then tilted on its own. After cremation, they collected the relics (Sarira), and the people built a stupa (Stupa) to make offerings to him. That time was during the reign of Emperor Xiaoming of the Later Han Dynasty.
The commentary says: This Great Being, inverted and passed away, how strange! It is said: Sages can adapt to both favorable and adverse circumstances, so his miraculousness is natural, and cannot be demanded by ordinary principles.
Record of the Orthodox Lineage of Dharma Transmission, Volume 3 (End) Tripitaka, Volume 51, No. 2078, Record of the Orthodox Lineage of Dharma Transmission
Record of the Orthodox Lineage of Dharma Transmission, Volume 4
Compiled and revised by the Monk Shi Qisong of Dongshan, Tengzhou, Song Dynasty. Biography of the 21st Ancestor of India, the Great Being Vasubandhu; Biography of the 22nd Ancestor of India, the Great Being Manura; Biography of the 23rd Ancestor of India, the Great Being Kakrana; Biography of the 24th Ancestor of India, the Venerable Simha; Biography of the 25th Ancestor of India, the Venerable Vasasita.
Biography of the 21st Ancestor of India, the Great Being Vasubandhu
Vasubandhu (Vasubandhu) was a native of the country of Rajagriha. His surname was Visakha, his father was called Guang Gai, and his mother was called Yan Yi. The Great Being and his younger brother were born together, and both had auspicious signs, and
士尤勝。初光蓋以家巨富而未始有嗣。與妻嚴一謀偕往求子于城北佛塔。既禱之。其夕嚴一果夢二珠。一長明。一或明或晦。皆得吞之。即覺有娠。后七日會有羅漢比丘賢眾者至其家曰。我自他國尋異氣至此。汝家謂誰光蓋即延之。與其妻俱拜。賢眾獨避嚴一而不當其禮。夫竊怪曰。鄙哉比丘禮。不讓丈夫而恭女子。佯施寶珠欲驗其識量。賢眾皆受之亦不辭讓。光蓋見其不動如初。遂以實問之曰。尊者不讓我丈夫之禮而避婦人何耶。賢眾曰。我以汝凡夫當汝之禮。受其所施欲資汝福耳。汝妻方孕菩薩。乃上乘法器。其將出世號婆修盤頭者。其所度之人。如我輩無量。我故避之。非重女人也。光蓋即謝之曰。尊者聖人也。能知未然。賢眾復曰。復有一子。與其同孕者。夙曰芻尼。嘗為野鵲。往于雪山巢如來頂。尋以遇佛之緣。生為那提國王。及如來至其國。為說夙因。復記曰。吾滅之後。后五百年外。汝卻生羅閱城毗舍佉家。與聖者婆修盤頭同胎。彼聖者乃賢劫二十一世之祖師也。其人復出聖弟子。號大力尊者。那提王稱幸。遂以寶蓋獻之。佛復記曰。汝后以會此菩薩。得生忉利天也。王乃說偈讚歎。其後嚴一果誕二子。而大士先之在襁褓。令淑易育。不類凡孺。稍長其志超然高勝。年十五求從光度羅漢出家。毗婆訶菩
【現代漢語翻譯】 現代漢語譯本 士尤勝（人名）。初光蓋（人名）因為家財萬貫卻一直沒有子嗣。與妻子嚴一（人名）商議一同前往城北的佛塔祈求子嗣。祈禱之後，當晚嚴一果然夢見兩顆寶珠。一顆長明，一顆時明時暗，都吞入了腹中。隨即感到有了身孕。七天後，恰好有羅漢比丘賢眾（法號）來到他家，說：『我從其他國家尋訪奇異之氣來到這裡。』光蓋問：『您找誰？』賢眾就被請了進去，光蓋和他的妻子一同拜見。賢眾唯獨避開嚴一而不接受她的禮拜。光蓋私下感到奇怪，說：『這比丘的禮節真差勁，不讓男子接受禮拜卻恭敬女子。』於是假裝拿出寶珠想試探他的見識和氣量。賢眾都接受了，也不推辭。光蓋見他神色如常，於是如實地問道：『尊者不接受我丈夫的禮拜卻避開婦人，這是為什麼呢？』賢眾說：『我把你當做凡夫，所以接受你的禮拜，接受你的施捨是爲了增加你的福報。你的妻子懷有菩薩，是上乘的法器。他將要出世，名為婆修盤頭（菩薩名）。他所度化的人，像我們這樣的人數不勝數。所以我避開他，不是因為看重女人。』光蓋隨即感謝道：『尊者真是聖人啊，能預知未來。』賢眾又說：『還有一個孩子，與他一同受孕，前世名叫芻尼（人名），曾經是隻野鵲，在雪山築巢于如來的頭頂。因為與佛結緣，轉世為那提（地名）國王。等到如來到他的國家，為他說了前世的因緣，又預言說：『我滅度之後，五百年後，你將轉生到羅閱城（地名）毗舍佉（人名）家，與聖者婆修盤頭同胎。那位聖者是賢劫（佛教時間概念）二十一世的祖師。』那人還會出現一位聖弟子，名叫大力尊者（法號）。』那提王感到非常慶幸，於是用寶蓋獻給佛。佛又預言說：『你以後會與這位菩薩相遇，得以往生忉利天（佛教中的天界）。』國王於是說了偈語讚歎。之後嚴一果然生下兩個兒子，而大士（指婆修盤頭）在襁褓之中，就顯得善良容易養育，不像普通的孩童。稍微長大后，他的志向就超凡脫俗。十五歲時，他請求跟隨光度羅漢（法號）出家，毗婆訶（人名）不許。
【English Translation】 English version Shi Yousheng (name). Initially, Guang Gai (name) was very wealthy but had no heir. He and his wife, Yan Yi (name), discussed going to the Buddhist pagoda north of the city to pray for a child. After praying, that night Yan Yi dreamed of two pearls. One was constantly bright, and the other was sometimes bright and sometimes dim, and she swallowed them both. Immediately, she felt pregnant. Seven days later, it happened that an Arhat Bhikkhu named Xianzong (Dharma name) came to his house and said, 'I have come here from another country seeking unusual Qi.' Guang Gai asked, 'Whom are you looking for?' Xianzong was invited in, and Guang Gai and his wife bowed to him together. Xianzong alone avoided Yan Yi and did not accept her bow. Guang Gai secretly felt strange and said, 'This Bhikkhu's etiquette is terrible, not allowing men to receive the bow but respecting women.' So he pretended to take out a precious pearl to test his knowledge and tolerance. Xianzong accepted them all and did not decline. Guang Gai saw that his expression was as usual, so he truthfully asked, 'Venerable one, why do you not accept my husband's bow but avoid the woman?' Xianzong said, 'I treat you as an ordinary person, so I accept your bow, and accepting your offerings is to increase your blessings. Your wife is pregnant with a Bodhisattva, who is a vessel of the supreme vehicle. He is about to be born, named Vasubandhu (Bodhisattva's name). The people he will save are countless like us. So I avoid him, not because I value women.' Guang Gai immediately thanked him and said, 'Venerable one, you are truly a sage, able to foresee the future.' Xianzong also said, 'There is another child, conceived with him, whose previous life was called Chuni (name), who was once a wild magpie that nested on the top of the Tathagata's head in the snowy mountains. Because of the connection with the Buddha, he was reborn as the king of Nati (place name). When the Tathagata came to his country, he told him the cause of his previous life and prophesied, 'After my Nirvana, five hundred years later, you will be reborn in the house of Visakha (name) in Rajagriha (place name), in the same womb as the sage Vasubandhu. That sage is the ancestor of the twenty-first generation of the Bhadrakalpa (Buddhist time concept).' That person will also have a holy disciple named Mahabala Venerable (Dharma name).' King Nati felt very fortunate, so he offered a precious canopy to the Buddha. The Buddha also prophesied, 'You will meet this Bodhisattva in the future and be reborn in Trayastrimsa Heaven (Buddhist heaven).' The king then spoke verses of praise. Later, Yan Yi indeed gave birth to two sons, and the Bodhisattva (referring to Vasubandhu) in swaddling clothes appeared kind and easy to raise, unlike ordinary children. When he grew up a little, his ambition was extraordinary. At the age of fifteen, he asked to become a monk under the tutelage of Arhat Guangdu (Dharma name), but Vibhaha (name) did not allow it.
薩為之受戒。乃慕飲光。專以杜多行自修。故時人高之。號為遍行頭陀。尋會阇夜多大士激發大慧。乃得付法。因歷化諸方至那提國。初其國素多惡象為害。而物不聊生。及其王號常自在。生二子。長曰摩訶羅。其年四十。次曰摩拏羅。其年三十。當拏羅三十載。而像害遂弭。國人安之。然皆不知其所賴。至大士入其國。王請供于宮中。因問曰。敝國風俗曷若羅閱城之淳美耶。大士曰。羅閱昔有三佛德庇。而此國適有二賢福之。王曰。二賢誰耶。曰昔佛記云。吾滅后又后五百歲后。那提國王姓剎帝利號多滿。有子曰摩拏羅。得大神力勝十那羅延。此其一也。其二則吾亦與焉。未幾俄有使入奏曰。有象巨萬將逼國城。王憂之。以問盤頭曰。此何以御之。大士曰。不須用兵。但命王子拏羅當之。其難自解王曰可乎。曰此子非直威巨萬之象。益多益可。遂命拏羅出其城之南。拏羅乃向象撫其腹。發聲大喝。雖城廬為之動。群像即仆地不能興。少時皆馳去。至是而國人方知三十年所安乃其庇也。王以子道勝。遂大奇之。謂大士曰。此子佛昔所記。亦其神通之力非俗可留。愿尊者受之出家。大士亦謂。此非我為師。后莫能度者。即命聖眾于王宮與摩拏羅落髮受戒。拏羅得度忻然。乃以偈贊曰。
為摧百萬象 鼓腹作神通
【現代漢語翻譯】 現代漢語譯本 薩（Sā）為他授戒。他仰慕飲光（Yǐnguāng，指迦葉佛）。專以十二頭陀行（Dùtuó xíng，佛教的一種苦行方式）自我修行。因此當時的人們都很敬重他，稱他為遍行頭陀（Biànxíng tóutuó，四處遊歷修苦行的僧人）。不久后，他遇到阇夜多（Shéyèduō）大士，被激發了大智慧，於是得到佛法傳承。他因此遊歷教化各方，到達那提國（Nàtí guó）。起初，這個國家一直有很多惡象為害，百姓生活困苦。等到國王名為常自在（Chángzìzài）時，生了兩個兒子，大的叫摩訶羅（Móhēluó），那年四十歲，小的叫摩拏羅（Mónáluó），那年三十歲。當摩拏羅三十歲時，像的禍害就平息了，國家百姓得以安寧。然而大家都不知道這是依靠什麼力量。等到大士進入這個國家，國王請他在宮中接受供養，於是問道：『敝國的風俗怎麼比得上羅閱城（Luóyuè chéng，王舍城）的淳樸美好呢？』大士說：『羅閱城過去有三佛的德行庇佑，而這個國家恰好有二賢的福德庇護。』國王問：『二賢是誰呢？』大士說：『過去佛曾經預言說，我滅度后又過五百年，那提國的國王姓剎帝利（Chàdìlì，古代印度社會四種姓之一，指武士階層），名叫多滿（Duōmǎn）。他有個兒子叫摩拏羅，得到大神力，勝過十個那羅延（Nàluóyán，印度教神祇毗濕奴的化身）。這是其中一個。第二個就是我。』沒過多久，忽然有使者來報告說：『有數百萬頭大象將要逼近國都。』國王很憂慮，就問盤頭（Pántóu）說：『這該如何抵禦呢？』大士說：『不需要用兵，只要命令王子摩拏羅去抵擋就行了，這個災難自然會解除。』國王說：『可以嗎？』大士說：『這個孩子不僅能威懾數百萬頭大象，而且越多越好。』於是命令摩拏羅出城南去。摩拏羅就對著大象撫摸它們的肚子，發出巨大的吼聲，即使城墻房屋都為之震動，群像立刻倒在地上不能動彈，一會兒都跑走了。到這時，國人才知道三十年來的安寧是依靠他的庇護。國王因為兒子的道行高勝，就非常驚奇，對大士說：『這個孩子是佛過去所預言的，也是因為他的神通之力，不是世俗之人可以留住的。希望尊者能接受他出家。』大士也說：『這個人不是我做他的老師，以後就沒有人能度化他了。』於是命令聖眾在王宮為摩拏羅剃度受戒。摩拏羅得度后非常高興，於是用偈頌讚嘆道： 『爲了摧毀百萬象，鼓腹展現神通。』
【English Translation】 English version Sā administered the precepts to him. He admired Yǐnguāng (referring to Kāśyapa Buddha). He focused solely on self-cultivation through the practice of the twelve Dhūta practices (Dùtuó xíng, a form of asceticism in Buddhism). Therefore, people at that time highly respected him, calling him Biànxíng tóutuó (a wandering ascetic monk). Soon after, he met the Bodhisattva Shéyèduō, who inspired great wisdom in him, and thus he received the Dharma transmission. Consequently, he traveled and taught in various places, arriving at the country of Nàtí. Initially, this country had been plagued by many evil elephants, causing the people to live in hardship. When the king named Chángzìzài came to power, he had two sons, the elder named Móhēluó, who was forty years old, and the younger named Mónáluó, who was thirty years old. When Mónáluó was thirty years old, the harm from the elephants subsided, and the people of the country were able to live in peace. However, no one knew what power they were relying on. When the Bodhisattva entered this country, the king invited him to receive offerings in the palace, and then asked: 'How can the customs of my country compare to the purity and beauty of the city of Luóyuè (Rājagṛha)?' The Bodhisattva said: 'The city of Luóyuè was previously protected by the virtue of three Buddhas, while this country is fortunate to be protected by the merit of two virtuous ones.' The king asked: 'Who are the two virtuous ones?' The Bodhisattva said: 'In the past, the Buddha prophesied that five hundred years after my Parinirvana, the king of Nàtí would be of the Kshatriya (Chàdìlì, one of the four castes in ancient Indian society, referring to the warrior class) caste, named Duōmǎn. He would have a son named Mónáluó, who would obtain great divine power, surpassing ten Nārāyaṇas (Nàluóyán, an avatar of the Hindu deity Vishnu). This is one of them. The second is me.' Not long after, a messenger suddenly came to report: 'Millions of elephants are about to approach the capital.' The king was very worried and asked Pántóu: 'How should we defend against this?' The Bodhisattva said: 'There is no need to use soldiers, just order Prince Mónáluó to resist, and this disaster will naturally be resolved.' The king said: 'Is that possible?' The Bodhisattva said: 'This child can not only deter millions of elephants, but the more there are, the better.' So he ordered Mónáluó to go out of the south gate of the city. Mónáluó then stroked the bellies of the elephants and let out a loud roar, even the city walls and houses shook, and the elephants immediately fell to the ground unable to move, and soon all ran away. At this point, the people of the country realized that their thirty years of peace had been due to his protection. The king was very surprised by his son's superior spiritual power and said to the Bodhisattva: 'This child was prophesied by the Buddha in the past, and it is also because of his supernatural powers that he cannot be kept by ordinary people. I hope that Your Reverence can accept him to become a monk.' The Bodhisattva also said: 'If I don't become his teacher, no one will be able to liberate him in the future.' So he ordered the Sangha to tonsure and ordain Mónáluó in the palace. Mónáluó was very happy to be liberated, so he praised in verse: 『To destroy a million elephants, he drums his belly and displays supernatural powers.』
一切諸宮殿 無不震動者 遇師方便力 而得度脫我 稽首辭父母 而出於愛火
大士將之他國。乃告王曰。我來所求法器耳。今已度至人。吾即往矣。王不須留。遂與摩拏羅去之。后乃命摩拏羅曰。如來大法眼今悉付汝。汝其傳持。聽吾偈曰。
泡幻同無礙 云何不悟了 達法在其中 非今亦非古
大士付法已。即座超身。高半由旬凝然而居。四眾遽告曰。我輩欲奉舍利。愿尊者無為神化。乃頹然復其座而滅。焚已眾斂舍利。建寶塔而供養之。其時當後漢孝安帝之世也。
天竺第二十二祖摩拏羅大士傳
摩拏羅尊者。那提國人也。姓剎帝利。父曰常自在。其國之王也。拏羅即其次子。生有異跡。父不敢以俗拘之。遂命師盤頭出家。戒已尋得付法。游化初至西天竺國。其王曰。瞿曇得度。崇佛常自持金蓮花供養。愿遇聖人。以知其前後世事。七年行道于宮中。一日俄有佛塔高一尺四寸。出其行道之地。其色青玄。四面皆有像。似前示尸毗王割股救鴿。后示慈力王剜身然燈。左示薩埵太子投崖飼虎。右示月光王捐舍寶首。得度異之。即舉不動。左右助之。至命眾力士。皆不能舉。尋集其國之智者。共辨欲圖遷之。是時大士與會。讓其國善咒者。先之咒者作法。即能起王
【現代漢語翻譯】 一切諸宮殿，無不震動者，（所有的宮殿都在震動，） 遇師方便力，而得度脫我。（遇到老師的方便之力，我才得以解脫。） 稽首辭父母，而出於愛火。（我叩首告別父母，脫離這愛慾之火。）
大士將之他國。乃告王曰。我來所求法器耳。今已度至人。吾即往矣。王不須留。遂與摩拏羅（Manala）去之。后乃命摩拏羅（Manala）曰。如來大法眼今悉付汝。汝其傳持。聽吾偈曰。（這位大士將要前往其他國家，於是告訴國王說：『我來這裡是爲了尋找可以弘揚佛法的法器。現在我已經度化了有緣之人，我這就離開了，國王不必挽留。』於是就和摩拏羅（Manala）離開了。之後，大士對摩拏羅（Manala）說：『如來正法眼藏現在全部交付給你，你要好好傳承。聽我的偈語：』）
泡幻同無礙，云何不悟了？（一切如泡沫幻影般虛幻而無阻礙，為何還不覺悟呢？） 達法在其中，非今亦非古。（通達佛法就在其中，既不是現在也不是過去。）
大士付法已。即座超身。高半由旬凝然而居。四眾遽告曰。我輩欲奉舍利。愿尊者無為神化。乃頹然復其座而滅。焚已眾斂舍利。建寶塔而供養之。其時當後漢孝安帝之世也。（大士傳法完畢，當即從座位上騰空而起，升到半由旬的高度，凝定不動。四眾弟子連忙說道：『我們想供奉您的舍利，希望尊者不要顯現神通變化。』於是大士頹然落下，回到座位上圓寂。火化后，眾人收集舍利，建造寶塔來供養。那時是後漢孝安帝在位的時代。）
天竺第二十二祖摩拏羅（Manala）大士傳
摩拏羅（Manala）尊者，那提國人也。姓剎帝利（Ksatriya），父曰常自在，其國之王也。拏羅（Nala）即其次子。生有異跡。父不敢以俗拘之。遂命師盤頭出家。戒已尋得付法。游化初至西天竺國。其王曰。瞿曇得度。崇佛常自持金蓮花供養。愿遇聖人。以知其前後世事。七年行道于宮中。一日俄有佛塔高一尺四寸。出其行道之地。其色青玄。四面皆有像。似前示尸毗王（Sibi Raja）割股救鴿。后示慈力王（Cilika Raja）剜身然燈。左示薩埵太子（Sattva太子）投崖飼虎。右示月光王（Candraprabha Raja）捐舍寶首。得度異之。即舉不動。左右助之。至命眾力士。皆不能舉。尋集其國之智者。共辨欲圖遷之。是時大士與會。讓其國善咒者。先之咒者作法。即能起王。（摩拏羅（Manala）尊者是那提國人，姓剎帝利（Ksatriya），他的父親名叫常自在，是那提國的國王。摩拏羅（Manala）是國王的第二個兒子，出生時就有奇異的徵兆，他的父親不敢用世俗的規矩來約束他，於是就命師盤頭讓他出家。受戒后不久就得到了佛法的傳承。他遊方教化，最初來到西天竺國。那裡的國王名叫瞿曇得度，崇信佛教，經常用金蓮花供養佛，希望遇到聖人，從而得知自己前世和後世的事情。他在宮中修行了七年。有一天，忽然有一座高一尺四寸的佛塔，從他修行的地方涌現出來，顏色青黑，四面都有佛像，似乎是先前示現尸毗王（Sibi Raja）割肉救鴿，後來示現慈力王（Cilika Raja）剜身燃燈，左面示現薩埵太子（Sattva太子）捨身飼虎，右面示現月光王（Candraprabha Raja）捐舍頭顱。國王感到非常驚異，想要舉起佛塔卻舉不動，左右的人幫忙也舉不動，甚至命令大力士來舉，都不能舉起。於是召集國內的智者，共同商議想要移動佛塔。這時，摩拏羅（Manala）大士也參加了集會，讓國內擅長咒語的人先來嘗試，唸咒的人開始作法，就能讓國王...）
【English Translation】 All the palaces, without exception, Were shaken. Meeting the teacher's expedient power, I was able to be delivered and freed. I bow and bid farewell to my parents, And emerge from the fire of love.
The great being was about to go to another country. Then he told the king, 'I came here seeking a Dharma vessel. Now I have converted a destined person. I am leaving now. The king need not try to keep me.' Then he left with Manala. Later, he instructed Manala, 'The Tathagata's great Dharma eye is now entirely entrusted to you. You must transmit and uphold it. Listen to my verse:'
Like bubbles and illusions, all is unobstructed, Why not awaken to this? Attaining the Dharma is within it, Neither now nor ancient.
Having transmitted the Dharma, the great being immediately rose from his seat. He remained suspended half a yojana high. The four assemblies hastily said, 'We wish to enshrine your relics. May the venerable one not perform any more miraculous transformations.' Then he collapsed back onto his seat and passed away. After cremation, the assembly collected the relics and built a precious stupa to enshrine them. This occurred during the reign of Emperor Xiao'an of the Later Han Dynasty.
The Transmission of the Twenty-second Patriarch of India, the Great Being Manala
Venerable Manala was a native of Natidesa. His surname was Ksatriya, and his father was named Chang Zizai (Always Free), who was the king of that country. Nala was his second son. He was born with extraordinary signs. His father did not dare to restrain him with worldly customs. So he ordered the monk Pantou to ordain him. After receiving the precepts, he soon received the Dharma transmission. He first traveled and transformed beings in West India. The king there was named Gautama De Du (Gautama Delivered). He revered the Buddha and always offered golden lotus flowers, wishing to meet a sage and know his past and future lives. He practiced the Way in the palace for seven years. One day, a stupa one foot four inches tall suddenly appeared from the place where he practiced. Its color was blue-black, and it had images on all four sides, resembling Sibi Raja cutting off his flesh to save a dove, Cilika Raja gouging out his eyes to light a lamp, Sattva太子 (Sattva Prince) throwing himself off a cliff to feed a tiger, and Candraprabha Raja donating his precious head. Gautama De Du was amazed by this. He tried to lift it but could not. Those on the left and right helped him, but they could not lift it either. He even ordered strong men to try, but none could lift it. He then gathered the wise men of the country to discuss how to move it. At this time, the great being Manala was present at the assembly. He asked the one in the country who was skilled in mantras to try first. The one who chanted the mantra performed the ritual, and was able to make the king...
鎮殿銀山。次以法欲振其塔。方三喝。塔未稍搖。而其體已損。遽狂走。雖力士不能駐。大士出衆謂王曰。此不足驚。徐臨其殿軒。呼狂者曰。汝住。其人即趨大士自悔其過。王見大士即止其狂遂問曰。尊者何法乃能致然。大士曰。佛法也。王曰。愿聞佛法其可學乎。曰佛法者。能具七事去三物乃可學之。王曰。事物何者耶。曰一去貪。二去愛。三去癡。一具大慈。二具歡喜。三具無我。四具勇猛。五具饒益。六具降魔。七具無證。人所以得其明瞭不明瞭。皆由有無此三七者也。王今茍能去三具七。於前后際如視諸掌。成菩提登佛地豈遠乎哉。王稱善。必求聞佛塔之所以。大士復讓大眾。眾皆曰。唯尊者言之。不必遜也。大士乃曰。是塔蓋昔者阿育王所作八萬四千七寶之塔。以秘我釋迦如來之舍利。此其一也。引阿育為塔之故事云云備如諸經。復謂王曰。初每置一塔。其地必賢聖成道入滅之所也。今之宮苑。蓋昔有比丘波羅迦者。嘗此證果。故塔出之。亦王修德之所致也。王聞其事。遂大感悟。慨聞道之晚。即命太子傳國。乃求師大士出家。大士以其勢不可沮。即度之。炷香祝曰。今西印土天子。從佛出家。愿眾聖幽贊。使其速至聖道。空中尋有報曰。汝度是王。不必慮也。更后七日。當得第四果。如期初有風雨暴至
【現代漢語翻譯】 現代漢語譯本：鎮殿銀山（寺廟中鎮殿的銀山）。接著，（國王）想用佛法來震動佛塔，於是大聲呼喝三次，佛塔沒有稍微搖動，但是塔身已經受損。國王隨即發狂奔走，即使是力士也無法阻止。大士（菩薩的尊稱）從人群中走出，對國王說：『這不足為奇。』然後走到殿宇的臺階前，呼喚發狂的人說：『你停下。』那人立刻走向大士，併爲自己的過錯感到後悔。國王見大士能止住他的瘋狂，便問道：『尊者用什麼方法才能做到這樣？』大士說：『是佛法。』國王說：『我希望能聽聞佛法，佛法可以學習嗎？』大士說：『學習佛法的人，需要具備七件事，去除三種事物才能學習。』國王問：『（需要具備和去除的）事物是什麼呢？』大士說：『一要去除貪婪，二要去除愛慾，三要去除愚癡；一要具備大慈之心，二要具備歡喜之心，三要具備無我之境，四要具備勇猛之氣，五要具備饒益之心，六要具備降伏邪魔之力，七要具備不執著于證悟之心。人們之所以能夠明瞭或不能明瞭，都是因為有沒有這三種去除和七種具備。大王如果能夠去除三種事物，具備七種品質，那麼對於過去、現在、未來之事，就能像看手掌一樣清楚明白，成就菩提，登上佛地，還會遙遠嗎？』國王稱讚說好，一定要聽聞佛塔的緣由。大士又謙讓大眾，大家都說：『只有尊者您來說，不必謙遜。』大士於是說：『這座塔大概是過去阿育王（Ashoka，古印度孔雀王朝的國王）所建造的八萬四千座七寶之塔中的一座，用來秘藏我釋迦如來（Sakyamuni，佛教的創始人）的舍利。這就是其中之一。』（大士）引用阿育王建造佛塔的故事，詳細情況如同各部經典所記載。又對國王說：『當初每建造一座塔，那個地方必定是賢聖之人成道或入滅的地方。現在這個宮苑，大概是過去有位比丘波羅迦（Paraka，人名）曾在此證得果位，所以佛塔才會出現，這也是大王您修德所致。』國王聽了這些事，非常感動，感慨自己聽聞佛法太晚了，於是命令太子繼承王位，然後拜大士為師，出家修行。大士因為國王的決心不可動搖，就為他剃度。點燃香，祝願說：『現在西印度（Western India）的天子，跟隨佛陀出家，希望眾聖在暗中贊助，使他迅速證得聖道。』空中立刻有聲音迴應說：『你度化這位國王，不必擔憂。』七天之後，他將會證得第四果。』如期而至，最初有狂風暴雨降臨。 English version: The silver mountain that guards the palace (a silver mountain in the temple that guards the palace). Then, (the king) wanted to shake the pagoda with the Dharma, so he shouted three times loudly. The pagoda did not shake slightly, but the body of the pagoda was damaged. The king then ran wildly, and even strong men could not stop him. The Mahasattva (a respectful title for Bodhisattvas) stepped out of the crowd and said to the king: 'This is not surprising.' Then he walked to the steps of the palace and called to the madman: 'Stop.' That person immediately walked towards the Mahasattva and regretted his mistake. When the king saw that the Mahasattva could stop his madness, he asked: 'Venerable, what method did you use to do this?' The Mahasattva said: 'It is the Dharma.' The king said: 'I hope to hear the Dharma. Can the Dharma be learned?' The Mahasattva said: 'Those who learn the Dharma need to have seven things and remove three things before they can learn.' The king asked: 'What are the things (that need to be possessed and removed)?' The Mahasattva said: 'First, remove greed; second, remove lust; third, remove ignorance; first, have great compassion; second, have joy; third, have no self; fourth, have courage; fifth, have generosity; sixth, have the power to subdue demons; seventh, have no attachment to enlightenment. The reason why people can understand or not understand is because of the presence or absence of these three removals and seven possessions. If Your Majesty can remove the three things and possess the seven qualities, then you will be able to see the past, present, and future as clearly as looking at your palm. Achieving Bodhi and ascending to the Buddha-land, will it still be far away?' The king praised 'Good!' and insisted on hearing the reason for the pagoda. The Mahasattva again deferred to the crowd, and everyone said: 'Only you, Venerable, should speak, there is no need to be humble.' The Mahasattva then said: 'This pagoda was probably one of the eighty-four thousand seven-treasure pagodas built by King Ashoka (Ashoka, king of the Mauryan Dynasty in ancient India) in the past to secretly store the relics of my Sakyamuni (Sakyamuni, the founder of Buddhism). This is one of them.' (The Mahasattva) quoted the story of King Ashoka building the pagoda, the details of which are as recorded in various scriptures. He also said to the king: 'In the beginning, every time a pagoda was built, that place must have been where a virtuous or holy person attained enlightenment or entered Nirvana. This palace is probably where a Bhikkhu named Paraka (Paraka, a personal name) once attained fruition, so the pagoda appeared, which is also due to Your Majesty's cultivation of virtue.' The king was very moved when he heard these things, and lamented that he had heard the Dharma too late, so he ordered the crown prince to inherit the throne, and then worshiped the Mahasattva as his teacher and became a monk. Because the king's determination was unshakable, the Mahasattva ordained him. He lit incense and prayed: 'Now the Son of Heaven of Western India (Western India) has become a monk following the Buddha. May the saints secretly assist him so that he may quickly attain the holy path.' Immediately a voice responded in the air: 'You have converted this king, there is no need to worry.' Seven days later, he will attain the fourth fruit.' As scheduled, there was a storm at first.
【English Translation】 The silver mountain that guards the palace (a silver mountain in the temple that guards the palace). Next, wanting to shake the pagoda with the Dharma, he shouted three times. The pagoda did not shake slightly, but its body was damaged. The king then ran wildly, and even strong men could not stop him. The Mahasattva (a respectful title for Bodhisattvas) stepped out of the crowd and said to the king, 'This is not surprising.' Then he walked to the steps of the palace and called to the madman, 'Stop.' That person immediately walked towards the Mahasattva and regretted his mistake. Seeing that the Mahasattva could stop his madness, the king asked, 'Venerable, what Dharma did you use to achieve this?' The Mahasattva said, 'It is the Buddha Dharma.' The king said, 'I wish to hear the Buddha Dharma. Can it be learned?' The Mahasattva said, 'One who learns the Buddha Dharma must possess seven things and remove three things to be able to learn it.' The king asked, 'What are these things?' The Mahasattva said, 'First, remove greed; second, remove love; third, remove delusion; first, possess great compassion; second, possess joy; third, possess no-self; fourth, possess courage; fifth, possess generosity; sixth, possess the power to subdue demons; seventh, possess non-attachment to realization. People's understanding or lack thereof is all due to the presence or absence of these three removals and seven possessions. If Your Majesty can remove the three things and possess the seven qualities, then you will see the past, present, and future as clearly as looking at your palm. Achieving Bodhi and ascending to the Buddha-land, will it still be far away?' The king praised 'Good!' and insisted on hearing the reason for the pagoda. The Mahasattva again deferred to the crowd, and everyone said, 'Only you, Venerable, should speak, there is no need to be humble.' The Mahasattva then said, 'This pagoda was probably one of the eighty-four thousand seven-treasure pagodas built by King Ashoka (Ashoka, an ancient Indian king of the Mauryan dynasty) in the past to secretly store the relics of my Sakyamuni (Sakyamuni, the founder of Buddhism). This is one of them.' He cited the story of King Ashoka building pagodas, the details of which are as recorded in various scriptures. He further said to the king, 'Initially, every time a pagoda was built, that place must have been where a virtuous or holy person attained enlightenment or entered Nirvana. This palace is probably where a Bhikkhu named Paraka (Paraka, a personal name) once attained fruition, so the pagoda appeared, which is also due to Your Majesty's cultivation of virtue.' The king was deeply moved when he heard these things, and lamented that he had heard the Dharma too late. He then ordered the crown prince to inherit the throne and sought to become a monk under the Mahasattva. Since the king's determination was unwavering, the Mahasattva ordained him. He lit incense and prayed, 'Now the Son of Heaven of Western India (Western India) has renounced the world to follow the Buddha. May the saints secretly assist him so that he may quickly attain the holy path.' Immediately a voice responded in the air, 'You have converted this king, there is no need to worry.' Seven days later, he will attain the fourth fruit.' As scheduled, there was a violent storm at first.
。宮殿肅然。人皆恐引去。王端坐。至日停午。恍然若夢。俄見有人引手極長。持異果與之啖。及醒其心大明。已成阿羅漢道。即以三昧將去其宮。乃謂大士曰。我未證時。自大此國。豈信有佛土之廣。今得大觀。卻視舊地曷異蟻垤之微。然此閻浮提亦如一食器間耳。雖有三千餘國而其品不等。上國者若干。中國者若干。下國者若干。然其上之國復有三品。而中下者亦如之。若真修行。盡能隨心生之。於是大士告別。得度曰。我將他適訪大法器。得度曰。尊者神通不測。於此自可接之。何必躬往。大士即焚寶香玄語曰。鶴勒那。汝當證道。其時適至。汝知之乎。初鶴勒那比丘。于月支國九白棲一林間。以誦大品般若為業。感群鶴依之。適直其國王寶印。命齋于宮中。方坐。俄有香菸飄然至前。問王。識乎。王曰。天香耶。鶴勒曰。不然。此西印土摩拏羅尊者所示信也。然是尊者乃那提王子。昔為娑羅樹王佛。與釋迦如來所記。於此賢劫當爲二十二世法祖。其化人無量。王宜相從西向禮之。而大士即以手三點于地。眾羅漢問。其何以然。曰適鶴勒那于月支王宮致禮。此故答之。遂謂眾曰。吾即欲至彼。汝得神通者悉宜從往。遂與其眾乘虛趣月支國。是時鶴勒那率其王。各駕寶象列御仗。遠出迎之。尋與大士俱還其宮。鶴
勒先以其弟子龍子者問之曰。此子才辯冠世。我嘗以三昧觀其夙習。而終不能見。尊者以謂何如。大士曰。汝以三昧觀得幾劫。鶴勒曰。我止三世。曰此子功德非唯三世。第五減劫已於妙喜國生婆羅門家。時會其國有佛伽藍新成大鐘。是子曾以栴檀為梃。助其聲擊。彼為鐘者已得菩提。而此報之聰明。鶴勒敬其說。即欲事之。復問曰。我雖感群鶴相依。未始識其何緣。大士曰。汝昔第四劫時嘗為比丘。道德已充。凡有五百弟子。每遇龍宮命汝供養。汝以其皆未勝龍食。常不與俱往。彼弟子怪曰。師說法則曰。于食若等於法亦等。今乃獨往食耶。及後命必從汝赴。當時以汝德蔭無患。及汝滅彼亦漸終。坐是濫食。皆報為羽族。然已五劫。乃今轉受此鶴。蓋昔師弟子緣之所牽故復此會。鶴勒那大感。遂曰。此宜修何法資其復於人耶。大士因告之曰。我有無上法寶。是如來藏。世尊昔付大迦葉。展轉至我。我今付汝。汝能傳之不絕。彼鶴之眾亦資以解脫。汝受吾教。聽其偈曰。
心隨萬境轉 轉處實能幽 隨流認得性 無喜復無憂
鶴勒那忻然敬奉傳法。大士即騰身太虛。呈一十八變。返座指地發一神泉。復說偈曰。
心地清凈泉 能潤於一切 從地而涌出 遍濟十方世
已而泊然寂滅四
【現代漢語翻譯】 現代漢語譯本 勒那尊者和他的弟子龍子問道：『這個龍子才華辯捷，舉世無雙。我曾經用三昧之法觀察他的前世因緣，但始終無法看清。尊者您認為這是什麼原因呢？』 大士回答說：『你用三昧之法能觀察到多少劫？』 鶴勒回答說：『我只能觀察到三世。』 大士說：『這個龍子的功德不僅僅是三世。在第五減劫時，他已經在妙喜國出生于婆羅門家。當時恰逢妙喜國新建成一座佛寺，寺里有一口大鐘。這個龍子曾經用旃檀木做鐘槌，幫助敲擊大鐘。那個造鐘的人已經證得菩提，而這個龍子因為敲鐘的功德而獲得了聰明的果報。』 鶴勒聽了非常敬佩，想要侍奉他。 鶴勒又問道：『我雖然能感應到鶴群相依相隨，但始終不知道是什麼緣故。』 大士說：『你過去在第四劫時曾經是一位比丘，道德已經很圓滿了。你有五百個弟子。每次龍宮邀請你去供養，你因為他們沒有勝過龍的食物，常常不和他們一起去。你的弟子們感到奇怪，說：『師父說法時說，對於食物如果平等，對於法也應該平等。現在你卻獨自前去赴宴。』 之後，每次龍宮邀請，他們必定跟隨你前去。當時因為你的德行庇廕，他們沒有遭遇災禍。等到你圓寂后，他們也漸漸死去。因為他們曾經濫食，所以都轉世為羽族。已經過了五劫，現在又轉世為鶴。這大概是過去師徒的緣分牽引，所以再次相會。』 鶴勒聽了非常感動，於是說：『應該修什麼法，才能幫助他們恢復人身呢？』 大士於是告訴他說：『我有一種無上的法寶，就是如來藏。世尊過去把它咐囑給摩訶迦葉（Mahākāśyapa），輾轉傳到我這裡。我現在把它咐囑給你。你能傳承下去，使它不絕，那些鶴群也能因此得到解脫。你接受我的教誨，聽我說的偈子：』 『心隨萬境轉，轉處實能幽，隨流認得性，無喜復無憂。』 鶴勒那（Hè Lè Nà）欣然敬奉，接受傳法。大士隨即騰身飛入天空，示現一十八種變化。返回座位后，用手指地，地上涌出一道神泉。又說偈子說： 『心地清凈泉，能潤於一切，從地而涌出，遍濟十方世。』 說完之後，大士泊然寂滅。
【English Translation】 English version The Venerable Helena and his disciple Longzi asked: 'This Longzi is eloquent and unparalleled in the world. I have tried to observe his past karma with Samadhi, but I have never been able to see it clearly. What do you think is the reason, Venerable?' The Bodhisattva replied: 'How many kalpas can you observe with Samadhi?' Helena replied: 'I can only observe three lifetimes.' The Bodhisattva said: 'This Longzi's merits are not only from three lifetimes. In the fifth decreasing kalpa, he was born into a Brahmin family in the Land of Wonderful Joy (Abhirati). At that time, a new Buddhist monastery was being built in the Land of Wonderful Joy, and there was a large bell in the monastery. This Longzi once used sandalwood as a mallet to help strike the bell. The person who made the bell has already attained Bodhi, and this Longzi has gained intelligence as a result of the merit of striking the bell.' Helena was very impressed and wanted to serve him. Helena then asked: 'Although I can sense the flock of cranes following each other, I never know why.' The Bodhisattva said: 'In the fourth kalpa in the past, you were once a Bhikshu, and your morality was already complete. You had five hundred disciples. Every time the Dragon Palace invited you to make offerings, you often did not go with them because they did not have food that surpassed that of the dragons. Your disciples felt strange and said: 'The master said when preaching the Dharma that if it is equal for food, it should also be equal for the Dharma. Now you are going to the banquet alone.' Later, every time the Dragon Palace invited, they would definitely follow you. At that time, because of your virtue, they did not encounter disasters. When you passed away, they also gradually died. Because they had overeaten, they were all reborn as winged creatures. Five kalpas have passed, and now they have been reborn as cranes. This is probably due to the karma of the past teacher-disciple relationship, so they meet again.' Helena was very moved and said: 'What Dharma should be practiced to help them regain their human form?' The Bodhisattva then told him: 'I have a supreme Dharma treasure, which is the Tathagatagarbha (Tathāgatagarbha). The World Honored One entrusted it to Mahākāśyapa (Mahākāśyapa) in the past, and it has been passed down to me. I will now entrust it to you. If you can pass it on without interruption, those cranes will also be liberated as a result. Accept my teachings and listen to the verse I say:' 'The mind follows the myriad realms, the turning place is truly profound, following the stream to recognize the nature, without joy or sorrow.' Helena (Hè Lè Nà) gladly respected and accepted the transmission of the Dharma. The Bodhisattva then soared into the sky, manifesting eighteen kinds of transformations. After returning to his seat, he pointed to the ground with his finger, and a divine spring gushed out of the ground. He also said a verse: 'The spring of pure mind can nourish everything, gushing out from the ground, universally benefiting the worlds of the ten directions.' After saying this, the Bodhisattva quietly passed into Nirvana.
眾阇維之。斂舍利建塔供養。是時當此後漢孝桓帝之世也。
天竺第二十三祖鶴勒那大士傳
鶴勒那者。月支國人也。姓婆羅門氏。父曰千勝。母曰金光。初千勝以未有嗣子。詣其國之七佛真幢求之。還謂其婦曰。我已求子於七佛幢也。是夕金光遂夢。有童子臨須彌山手持玉環。謂金光曰。我來也。尋覺有娠他日忽有異僧來其舍。謂金光曰。護汝孕。慎勿污之。金光曰。潔身已十月矣。因問僧曰。此若生子。有福德乎。僧曰。是當生男子也。然其于第四劫時已能為龍宮說法。故佛嘗記之。謂其將為大法祖。及誕大士。天即雨華。地出金錢。國人瑞之。以聞其王。王乃取子。使乳于宮中。宮嬪百千爭欲育之。子即能分身。各為其一子。王神之。然莫辨其正子。遂語曰。我無儲嗣育汝欲以為太子。適變多身。我甚惑之。汝果得通。當復神化。未爾則終為千子。言已其子放光。忽然失之。尋見於父母家。及七歲。會其國人淫祀拘羅神。為之嘆曰。三界微劣。寡得正法之人。而邪魅恣作。因詣之。其廟貌即墮。年二十。遂從羅漢比丘出家。受戒于其山。初其師使專誦大品般若。如此者三十年。后棲月支之林間。感群鶴依之。以故加今之號。晚遇摩拏羅。于王宮得其付法。始務游化。及至中天竺國。會其國王曰無畏
【現代漢語翻譯】 現代漢語譯本：眾人焚化了他的遺體，收集舍利並建造佛塔供養。那時正值中國後漢孝桓帝在位的時期。
天竺第二十三祖鶴勒那大師傳
鶴勒那，是月支國人。姓婆羅門，父親名叫千勝，母親名叫金光。當初，千勝因為沒有兒子，就到他們國家的七佛真幢祈求。回來后告訴他的妻子說：『我已經向七佛幢祈求兒子了。』當晚，金光就做了一個夢，夢見一個童子來到須彌山，手裡拿著玉環，對金光說：『我來了。』醒來后就感到懷孕了。有一天，忽然有個奇異的僧人來到他們家，對金光說：『保護好你的胎兒，謹慎不要玷污了它。』金光說：『我已經潔身十個月了。』於是問僧人說：『這如果生個兒子，有福德嗎？』僧人說：『這將會生個男子。然而他在第四劫時，已經能在龍宮說法。所以佛曾經記述過他，說他將成為大法祖。』等到大師出生時，天空就下起花雨，地上涌出金錢，全國的人都認為這是祥瑞。這件事傳到國王那裡，國王就取走這個孩子，讓他在宮中哺乳。宮中的嬪妃成百上千，都爭著要養育他。這孩子就能分身，各自成為一個孩子。國王覺得他很神奇。然而無法分辨哪個是真正的孩子。於是說：『我沒有可以繼承王位的兒子，想養育你，想讓你成為太子。你卻變化出多個身體，我非常迷惑。你如果真的神通廣大，應當恢復神化。不然最終也只是成為千勝的兒子。』說完，那孩子放出光芒，忽然消失了。後來在父母家中找到了他。等到七歲時，正趕上他們國家的人淫祀拘羅神（Kula神），他為此嘆息說：『三界如此微弱，很少有人能得到正法，而邪魅卻恣意妄為。』於是前往拘羅神廟，那廟貌就倒塌了。二十歲時，就跟隨羅漢比丘出家，在那座山上受戒。起初，他的師父讓他專心誦讀《大品般若經》，這樣過了三十年。後來居住在月支的樹林間，感動了成群的鶴依附著他，因此加上了現在的稱號。晚年遇到了摩拏羅（Manala），在王宮裡得到了他的付法，開始致力於遊歷教化。等到到達中天竺國，會見了國王無畏（Wuwei）。
【English Translation】 English version: The crowd cremated his body, collected the relics, and built a pagoda to make offerings. At that time, it was the era of Emperor Xiaohuan of the Later Han Dynasty in China.
The Biography of the Twenty-third Patriarch Helena of India
Helena was a native of Yuezhi. His surname was Brahmin, his father was named Qiansheng, and his mother was named Jinguang. Initially, Qiansheng, because he had no son, went to the Seven Buddha True Pagoda in their country to pray for one. Upon returning, he told his wife, 'I have already prayed to the Seven Buddha Pagoda for a son.' That night, Jinguang had a dream in which a child came to Mount Sumeru, holding a jade ring in his hand, and said to Jinguang, 'I am coming.' Upon waking up, she felt pregnant. One day, a strange monk came to their house and said to Jinguang, 'Protect your pregnancy, and be careful not to defile it.' Jinguang said, 'I have been chaste for ten months.' Then she asked the monk, 'If this gives birth to a son, will he have blessings and virtue?' The monk said, 'This will give birth to a male child. However, in the fourth kalpa, he was already able to preach the Dharma in the Dragon Palace. Therefore, the Buddha once recorded him, saying that he would become a great Dharma patriarch.' When the great master was born, the sky rained flowers, and golden coins emerged from the ground, which the people of the country considered auspicious. This matter was reported to the king, who took the child and had him nursed in the palace. Hundreds and thousands of concubines in the palace competed to raise him. The child was able to divide his body, each becoming a child. The king found him miraculous. However, he could not distinguish which was the real child. So he said, 'I have no son to inherit the throne, and I want to raise you, wanting you to become the crown prince. But you have transformed into multiple bodies, which confuses me greatly. If you are truly spiritually powerful, you should restore your divine form. Otherwise, you will ultimately just be Qiansheng's son.' After speaking, the child emitted light and suddenly disappeared. Later, he was found in his parents' home. When he was seven years old, it happened that the people of their country were lewdly worshiping the Kula god (Kula deity), and he sighed at this, saying, 'The Three Realms are so weak, and few people can obtain the true Dharma, while evil spirits act wantonly.' So he went to the Kula god's temple, and the temple collapsed. At the age of twenty, he became a monk following a Arhat Bhikkhu, and received the precepts on that mountain. Initially, his teacher had him focus on reciting the Mahaprajnaparamita Sutra, and he did so for thirty years. Later, he lived in the forest of Yuezhi, and was moved by flocks of cranes that attached themselves to him, hence the addition of his current title. In his later years, he met Manala, and received the Dharma transmission from him in the royal palace, and began to devote himself to traveling and teaching. When he arrived in Central India, he met King Wuwei.
海者。先夢。月照其身。臣為原曰。非久當有賢聖來應此夢。王即以告四門。及大士之至。司門者奏之。王遽以法仗出迎還宮。禮于正殿。方坐。俄有二緋素衣人。前拜鶴勒。王默駭。此何人。不挹主者。大士知之謂王曰。此日月天子。非人也。以吾至是故來致禮。王曰。何以識之。曰吾往劫嘗與其說法。因之得生於日月宮。少頃其人忽隱。唯異香久薰。王因問曰。若此日月國土凡有幾何。大士曰。忍土日月山王。凡有百憶。而四天之下。約有四千八國。然其大小不等。王曰。是國土者。一時有耶。有前後乎。曰此隨前後三劫而有無耳。王曰。三劫者依何所而有之。曰三劫依六冥而有之。王曰。何為六冥。曰上下二氣四維相合。謂之六冥。六冥之間三劫相更。其初乃有主。其人者曰田主。田主之後而國土益分。然其生於六冥之間。而壽亦有品。有萬歲者。有千歲者。有百歲者。有夭有不夭者。報既不等。而形類亦別。雖儒童迦葉二菩薩。亦不能悉知。我適約說。猶滿城芥子而方探一粒。王聞益自小其見。大士尋出王宮。始大士有弟子曰龍子者。夭亡。其父母與兄師子比丘皆來。將遷殯其喪。而眾舉不動。兄怪之問大士曰。眾盡力舉之。何以不動。曰過自汝也。師子曰。何過。愿聞其所以。曰汝初師婆羅門僧出家以去。
【現代漢語翻譯】 現代漢語譯本 海者（國王名）。先做了個夢，夢見月亮照在他的身上。臣子為他解夢說：『不久當有賢聖之人來應驗這個夢。』國王就把這個夢告訴了四門官。等到大士（指得道之人）到來時，司門官稟告了國王。國王急忙拿著法杖出宮迎接，將大士迎回宮中，在正殿以禮相待。大士剛坐下，忽然有兩個身穿紅色和白色素衣的人，上前拜見鶴勒（大士名）。國王心中暗自驚駭，心想：『這些人是誰？竟然不向主人行禮。』大士知道國王的心思，就對國王說：『這二人是日月天子，不是凡人。因為我來到這裡，所以他們來致敬。』國王問：『憑什麼知道他們是日月天子呢？』大士說：『我過去世曾經為他們說法，因此他們才能轉生到日月宮。』一會兒，那兩個人忽然隱去，只有奇異的香味久久不散。國王於是問道：『像這樣的日月國土，總共有多少個呢？』大士說：『像我們這個忍土（指娑婆世界）的日月和須彌山王，總共有百億個。而四大天王所管轄的區域之下，大約有四千八百個國家。然而這些國家的大小並不相同。』國王問：『這些國土，是同時存在的呢？還是有先後出現的呢？』大士說：『這些國土是隨著前後三個劫（佛教時間概念）而有或無的。』國王問：『這三個劫是依據什麼而存在的呢？』大士說：『這三個劫是依據六冥而存在的。』國王問：『什麼是六冥呢？』大士說：『上下二氣和四維空間相互結合，就叫做六冥。六冥之間，三個劫相互更替。最初出現了主宰者，這個人叫做田主。田主之後，國土逐漸分化。然而他們都生於六冥之間，壽命也有長短。有活萬歲的，有活千歲的，有活百歲的，有夭折的，也有不夭折的。因為果報不同，所以形貌也各不相同。即使是儒童迦葉（菩薩名）這樣的菩薩，也不能完全知曉。我所說的，只是大概的情況，就像在滿城的芥菜籽中尋找一粒一樣。』國王聽了，更加覺得自己見識淺薄。大士隨即離開了王宮。當初，大士有個弟子叫做龍子，夭折了。他的父母和哥哥師子比丘都來了，準備遷移安葬他的遺體，但是眾人抬不動。哥哥感到奇怪，問大士說：『大家盡力抬了，為什麼抬不動呢？』大士說：『這是因為你的過錯啊。』師子問：『我有什麼過錯？希望聽您說說其中的原因。』大士說：『你當初跟隨婆羅門僧人出家，後來又離開了他。』
【English Translation】 English version King Hai (name of the king). First had a dream, dreaming of the moon shining on his body. The minister interpreted the dream for him, saying: 'Soon there will be a virtuous and holy person to fulfill this dream.' The king told this dream to the four gate officials. When the Bodhisattva (referring to an enlightened person) arrived, the gatekeeper reported to the king. The king hurriedly went out of the palace with a Dharma staff to greet him, and welcomed the Bodhisattva back to the palace, treating him with courtesy in the main hall. As soon as the Bodhisattva sat down, suddenly two people dressed in red and white plain clothes came forward to pay respects to Helle (name of the Bodhisattva). The king was secretly shocked in his heart, thinking: 'Who are these people? They don't even pay respects to the host.' The Bodhisattva knew the king's thoughts and said to the king: 'These two are the Sun and Moon Devas, not ordinary people. Because I have come here, they have come to pay their respects.' The king asked: 'How do you know they are the Sun and Moon Devas?' The Bodhisattva said: 'In my past lives, I once taught them the Dharma, and that is why they were able to be reborn in the palaces of the Sun and Moon.' After a while, the two people suddenly disappeared, leaving only a strange fragrance that lingered for a long time. The king then asked: 'How many such Sun and Moon lands are there in total?' The Bodhisattva said: 'Like our Sahā world (referring to this world of suffering), there are a hundred billion suns, moons, and Mount Sumerus. And under the jurisdiction of the Four Heavenly Kings, there are approximately four thousand eight hundred countries. However, the sizes of these countries are not the same.' The king asked: 'Do these lands exist simultaneously? Or do they appear one after another?' The Bodhisattva said: 'These lands exist or do not exist depending on the three kalpas (Buddhist concept of time) before and after.' The king asked: 'What do these three kalpas depend on to exist?' The Bodhisattva said: 'These three kalpas depend on the Six Obscurities to exist.' The king asked: 'What are the Six Obscurities?' The Bodhisattva said: 'The combination of the two energies of up and down and the four dimensions of space is called the Six Obscurities. Between the Six Obscurities, the three kalpas alternate. In the beginning, a ruler appeared, and this person was called the Field Lord. After the Field Lord, the lands gradually differentiated. However, they are all born between the Six Obscurities, and their lifespans also vary. Some live for ten thousand years, some live for a thousand years, some live for a hundred years, some die young, and some do not die young. Because the karmic rewards are different, their appearances are also different. Even Bodhisattvas like the Youth Kāśyapa (name of a Bodhisattva) cannot fully know. What I have said is just a general idea, like searching for a single mustard seed in a city full of mustard seeds.' The king listened and felt even more that his knowledge was shallow. The Bodhisattva then left the palace. Initially, the Bodhisattva had a disciple named Dragon Son, who died young. His parents and his elder brother, the monk Śīla-siṃha, all came to move and bury his body, but the crowd could not lift it. The elder brother felt strange and asked the Bodhisattva: 'Everyone has tried their best to lift it, why can't we lift it?' The Bodhisattva said: 'This is because of your fault.' Śīla-siṃha asked: 'What is my fault? I hope to hear the reason.' The Bodhisattva said: 'You initially followed a Brahmin monk to become a monk, but then you left him.'
汝弟二年日夜相憶。乃欲營福資之。遂告汝師。塑一佛像久之工未加飾。汝惡之。遂投于地。而復為之。汝今但去收其棄像。此喪必舉。師子如其言復來。弟喪果舉。及婆羅門師死。師子以大士言驗。復求師之初問曰。我欲求道。當何用心。大士曰。汝若求道。無所用心。曰既無用心。爭作佛事。曰汝若有用。即非功德。汝若無作。即是佛事。故經云。我所作功德。而無我所作。師子聞法即解。乃趨於弟子之列。時其徒或從而問曰。師以無我所修行。而得此宿命。是必知我之眾有無福業。愿聞其說。大士即指東北謂之曰。見此乎。眾曰不見。曰此粗相尚不能見。況其微妙功德耶。師子前之曰。我適見矣大士曰。汝何見耶。曰我見異氣皎如白虹貫乎天地。復有黑氣五路橫布。其前類忉利天梯。大士曰。汝見是氣。知其應乎。曰所應未之知也。唯師言之。大士曰。我滅之後五十年末。難興于北天竺。汝當知之。師子因告曰。我將遊方。敢請教於尊者。大士曰。吾今老矣。涅槃即至。此如來大法眼藏悉以付汝汝往他國。然其國有難。而累在汝躬。慎早付受無令斷絕。聽吾偈曰。
認得心性時 可說不思議 了了無可得 得時不說知
付法已。大士即騰身太虛。作一十八變。復其座寂然遷化。四眾阇維已將分
【現代漢語翻譯】 現代漢語譯本： 你的弟弟兩年來日夜思念你，想要做些功德來幫助他，於是告訴了你的老師。老師塑造了一尊佛像，很久了還沒有完成，你討厭它，就把它扔在地上，後來又重新塑造。你現在只需去取回那尊被丟棄的佛像，你弟弟的喪事一定可以舉辦。師子（Śīṃha，人名）按照他的話去做，回來后，你弟弟的喪事果然舉辦了。等到婆羅門老師去世后，師子因為大士（菩薩的尊稱）的話應驗了，又去請教大士，最初問道：『我想要尋求真道，應當如何用心？』大士說：『你如果想要尋求真道，就不要有所用心。』師子說：『既然沒有用心，怎麼能做佛事呢？』大士說：『你如果有所作為，那就不是功德。你如果沒有作為，那就是佛事。』所以經書上說：『我所做的功德，是沒有我所做的。』師子聽了這些話立刻就領悟了，於是歸入了大士的弟子行列。當時他的徒弟中有人跟隨並問道：『老師您以無我的修行，而得到這種宿命通，必定知道我們這些人有沒有福業，希望聽您說說。』大士就指著東北方向對他們說：『你們看見那裡了嗎？』眾人說：『沒有看見。』大士說：『這粗顯的景像你們尚且不能看見，何況是那微妙的功德呢？』師子上前說道：『我剛才看見了。』大士說：『你看見了什麼？』師子說：『我看見奇異的光芒，潔白如虹，貫穿天地，又有黑色的氣，五路橫布，它的前面像忉利天（Trāyastriṃśa，佛教欲界六天之一）的階梯。』大士說：『你看見這些氣，知道它應驗的事情嗎？』師子說：『所應驗的事情我還不知道，希望老師您告訴我。』大士說：『我滅度之後五十年末，災難將在北天竺（Northern India）興起，你應當知道這件事。』師子於是告別說：『我將要遊歷四方，敢於向尊者請教。』大士說：『我如今老了，涅槃（Nirvana，佛教用語，指解脫生死輪迴的狀態）即將到來，這如來（Tathāgata，佛的稱號）的大法眼藏全部交付給你，你前往其他國家，然而那個國家有災難，而且禍患會牽連到你自身，務必及早傳授，不要讓它斷絕。聽我的偈語：』
認得心性時，可說不可思議 了了無可得，得時不說知
傳授佛法完畢后，大士就騰身到太空中，顯現十八種變化，回到座位上寂然圓寂。四眾弟子荼毗（Jhāpana，火葬）完畢后，將要分...
【English Translation】 English version: For two years, your younger brother has been thinking of you day and night, desiring to create merit for him. He then told your teacher, who sculpted a Buddha image. After a long time, the work was not yet adorned, and you disliked it, so you threw it to the ground and then remade it. Now, you only need to go and retrieve that discarded image, and your brother's funeral will surely be held. Śīṃha (Lion, a name) did as he was told, and upon his return, your brother's funeral was indeed held. When the Brahmin teacher died, Śīṃha, because the Great Being's (Mahāsattva, an honorific term for a Bodhisattva) words had come true, again sought out the Great Being and initially asked: 'I wish to seek the true path, how should I apply my mind?' The Great Being said: 'If you wish to seek the true path, do not apply your mind anywhere.' Śīṃha said: 'If there is no application of mind, how can one perform Buddhist deeds?' The Great Being said: 'If you have action, then it is not merit. If you have no action, then it is Buddhist deeds.' Therefore, the scriptures say: 'The merit I perform is without my performance.' Śīṃha, upon hearing these words, immediately understood and joined the ranks of the Great Being's disciples. At that time, some of his disciples followed and asked: 'Teacher, you have attained this knowledge of past lives through the practice of non-self, you must know whether we have fortunate karma, we wish to hear you speak of it.' The Great Being then pointed northeast and said to them: 'Do you see there?' The crowd said: 'We do not see.' The Great Being said: 'You cannot even see this coarse appearance, how much less the subtle merit?' Śīṃha stepped forward and said: 'I just saw it.' The Great Being said: 'What did you see?' Śīṃha said: 'I saw strange light, as white as a rainbow, piercing through heaven and earth, and there was black energy spread horizontally in five directions, its front resembling the stairs of Trāyastriṃśa Heaven (Heaven of Thirty-three, one of the six heavens of desire in Buddhism).' The Great Being said: 'You see this energy, do you know what it signifies?' Śīṃha said: 'I do not yet know what it signifies, I hope that the teacher will tell me.' The Great Being said: 'Fifty years after my extinction, calamity will arise in Northern India (Northern India), you should know this.' Śīṃha then bid farewell, saying: 'I am about to travel to other places, I dare to ask for your teachings, Venerable One.' The Great Being said: 'I am now old, Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death) is about to arrive, this Tathāgata's (Tathāgata, title of the Buddha) great Dharma eye treasury is entirely entrusted to you, you go to other countries, but that country has calamity, and the trouble will involve you personally, be sure to transmit it early, do not let it be cut off. Listen to my verse:'
When you recognize the nature of mind, It can be said to be inconceivable. Clearly, there is nothing to be gained, When gained, it cannot be spoken of.
After entrusting the Dharma, the Great Being ascended into the void, manifesting eighteen transformations, and returned to his seat, passing away silently. After the fourfold assembly performed cremation (Jhāpana, cremation), they were about to divide...
去其舍利務各塔之。大士復現。而說偈曰。
一法一切法 一法一切攝 吾身非有無 何分一切塔
眾即合一凈圖而供養之。其時當此後漢孝獻帝之世也。
天竺第二十四祖師子尊者傳
師子尊者。中天竺國人也。姓婆羅門氏素聰唔有出世智辯。少依婆羅門僧出家習定。晚師鶴勒那。尋得付法。往化于罽賓國。初其國有沙門曰婆梨迦者。專習小乘禪觀。梨迦之後。其徒承其法者。遂分為五家學。有曰禪定者。有曰知見者。有曰執相者。有曰舍相者。有曰持不語者。然競以其能相勝。尊者皆往正之首謂持不語者曰。佛教勤演般若。孰為不語。而反佛說耶。次謂舍相者曰。佛教威儀具足梵行清白。豈舍相耶。次謂執相者曰。佛土清凈自在無著。何執相耶。次謂知見者曰。諸佛知見無所得。故此法微妙。覺聞不及無為無相。何知見耶。然四者之眾皆服其教。其五禪觀之眾為其首者曰。達磨達號有知識。眾皆尊之。以前四眾之屈。憤然不甘。遂告尊者欲相問難。始至。尊者問曰。仁者習定。何乃來此若此來也何嘗習定。答曰。我來此處心亦不亂。定隨人習豈在處所。又曰。仁者之來其習亦至。既無處所豈在人習。答曰。定習人故非人習定我雖去來其定常習。又曰。人非習定定習人故。當自來去其
定誰習。答曰。如凈明珠內外無翳。定若通達乃當如此。又曰。定若通達必似明珠。今見仁者非珠所類。答曰。其珠明徹內外悉定。我心不亂猶若是珠。又曰。其珠無內外。仁者何能定穢。物非動搖此定不是凈。達磨達義屈。遂禮之曰。我于學道蓋虛勞耳。非聞斯言幾不知至。尊者當容我師之。尊者固遜。而其請不已。乃謂之曰。諸佛禪定無有所得。諸佛覺道無有所證。無得無證是真解脫。酬因答果世之業報。而此法之中悉不如是。汝若習定乃當然也。達磨達忻然奉教。未幾其國有一長者子曰斯多。年僅二十。其左手常若握物。而未始輒開。一夕其父夢。神人令送師子醫之。父明日遂攜子從尊者求驗其夢。然先自心計。果得此子病癒。當恣之出家。而尊者方患久於是國而其法未得所傳。一朝而長者父子偕至。以其手與夢聞于尊者。禮之愿即受其出家。尊者乃謂眾曰。此子手所握者。汝等知之乎。眾皆罔測。復曰。此之所持乃一寶珠耳。蓋我先世於一國土嘗為比丘。以誦龍王經為業。其時此子已從我出家。號婆舍者。一日會龍宮請我供之。以珠為䞋。時此子從往因付其掌之。及我終彼而生此。其師資緣業未絕。所以復有今會。即命斯多展手。其珠果爛然在掌。於是尊者即為剃度。會聖眾與受具戒。謂之曰。汝之前身出家
【現代漢語翻譯】 現代漢語譯本 問：誰在修習禪定？答：就像一顆內外都沒有瑕疵的清凈明珠一樣，禪定通達時就應當是這樣。又問：禪定如果通達，必定像明珠一樣。現在看您不像明珠。答：那顆明珠明亮透徹，內外都安定。我的心不亂，就像那顆明珠一樣。又問：那顆明珠沒有內外之分，您怎麼能區分禪定的清凈和污穢？事物沒有動搖，這種禪定不是真正的清凈。Dharmatrāta（達磨達）理屈詞窮，於是禮拜說：『我學習佛道，實在是徒勞啊。如果不是聽到這些話，幾乎不知道自己錯在哪裡。請允許我拜您為師。』尊者堅決推辭，但他請求不停。於是尊者對他說：『諸佛的禪定沒有什麼可得的，諸佛覺悟的道沒有什麼可證的。無所得無所證，才是真正的解脫。酬報因果是世間的業報，而這種法中完全不是這樣。你如果修習禪定，那才是應該做的。』Dharmatrāta（達磨達）高興地接受教誨。不久，他的國家有一位長者的兒子名叫Siddhartha（斯多），年僅二十歲。他的左手總是像握著東西一樣，但從來沒有打開過。一天晚上，他的父親夢見神人讓他把兒子送給尊者醫治。父親第二天就帶著兒子跟隨尊者，希望驗證這個夢。但他心裡先打定了主意，如果這個兒子的病真的被治好了，就讓他出家。而尊者正苦於在這個國家很久了，但他的佛法還沒有找到傳人。一天早上，長者父子一起來到尊者處，把兒子的手和夢境告訴了尊者，行禮希望尊者能讓他出家。尊者於是對大家說：『這個孩子手裡握著的是什麼，你們知道嗎？』大家都不知道。尊者又說：『他手裡拿著的是一顆寶珠。因為我前世在一個國家曾經做過比丘，以誦《龍王經》為業。當時這個孩子已經跟隨我出家，法號叫Bhāṣa（婆舍）。一天，龍宮邀請我前去供養，用寶珠作為禮物。當時這個孩子也去了，我就把寶珠交給他拿著。等到我結束了那世的生命而轉生到這裡，我和他的師徒因緣還沒有斷絕，所以才有了今天的相會。』尊者就命令Siddhartha（斯多）張開手，那顆寶珠果然光彩奪目地在他的掌中。於是尊者就為他剃度，召集僧眾為他授具足戒，對他說：『你前世出家 English version Q: Who is practicing meditation? A: It should be like a pure, bright pearl, without any internal or external blemishes. When meditation is thoroughly understood, it should be like this. Another question: If meditation is thoroughly understood, it must be like a bright pearl. Now, seeing you, you are not like a pearl. Answer: That pearl is bright and clear, both inside and out are stable. My mind is not disturbed, just like that pearl. Another question: That pearl has no inside or outside. How can you distinguish the purity and impurity of meditation? If things are not moving, this meditation is not truly pure. Dharmatrāta (達磨達) was at a loss for words, and then bowed and said: 'My study of the Buddha's path has been in vain. If I hadn't heard these words, I would hardly know where I was wrong. Please allow me to take you as my teacher.' The Venerable One firmly declined, but he kept requesting. So the Venerable One said to him: 'The meditation of all Buddhas has nothing to be gained, and the path of enlightenment of all Buddhas has nothing to be proven. No gain and no proof is true liberation. Recompensing cause and effect is the karma of the world, but it is completely different in this Dharma. If you practice meditation, that is what you should do.' Dharmatrāta (達磨達) gladly accepted the teaching. Not long after, in his country, there was a son of a wealthy man named Siddhartha (斯多), who was only twenty years old. His left hand was always as if he was holding something, but he had never opened it. One night, his father dreamed that a divine person told him to send his son to the Venerable One for treatment. The next day, the father took his son to follow the Venerable One, hoping to verify the dream. But he had already made up his mind in his heart that if this son's illness was really cured, he would let him become a monk. And the Venerable One was troubled that he had been in this country for a long time, but his Dharma had not yet found a successor. One morning, the wealthy man and his son came to the Venerable One together, told the Venerable One about the son's hand and the dream, and bowed, hoping that the Venerable One could let him become a monk. The Venerable One then said to everyone: 'Do you know what this child is holding in his hand?' Everyone didn't know. The Venerable One said again: 'What he is holding is a precious pearl. Because in my previous life, I was once a Bhikṣu (比丘) in a country, and I made it my profession to recite the Dragon King Sutra. At that time, this child had already followed me to become a monk, with the Dharma name Bhāṣa (婆舍). One day, the Dragon Palace invited me to make offerings, using pearls as gifts. At that time, this child also went, and I handed the pearl to him to hold. When I ended that life and was reborn here, the karmic connection between me and him as teacher and disciple had not been severed, so there is today's meeting.' The Venerable One then ordered Siddhartha (斯多) to open his hand, and the pearl was indeed shining brightly in his palm. So the Venerable One shaved his head, gathered the Sangha to give him the full precepts, and said to him: 'You were a monk in your previous life
【English Translation】 Q: Who is practicing dhyana (定)? A: It is like a pure and bright pearl, without any internal or external blemishes. Dhyana, when thoroughly understood, should be like this. Furthermore, if dhyana is thoroughly understood, it must be like a bright pearl. Now, seeing you, you are not like a pearl. Answer: That pearl is bright and clear, both inside and out are stable. My mind is not disturbed, just like that pearl. Furthermore, that pearl has no inside or outside. How can you distinguish the purity and impurity of dhyana? If things are not moving, this dhyana is not truly pure. Dharmatrāta (達磨達) was at a loss for words, and then bowed and said: 'My study of the Buddha's path has been in vain. If I hadn't heard these words, I would hardly know where I was wrong. Please allow me to take you as my teacher.' The Venerable One firmly declined, but he kept requesting. So the Venerable One said to him: 'The dhyana of all Buddhas has nothing to be gained, and the path of enlightenment of all Buddhas has nothing to be proven. No gain and no proof is true liberation. Recompensing cause and effect is the karma of the world, but it is completely different in this Dharma. If you practice dhyana, that is what you should do.' Dharmatrāta (達磨達) gladly accepted the teaching. Not long after, in his country, there was a son of a wealthy man named Siddhartha (斯多), who was only twenty years old. His left hand was always as if he was holding something, but he had never opened it. One night, his father dreamed that a divine person told him to send his son to the Venerable One for treatment. The next day, the father took his son to follow the Venerable One, hoping to verify the dream. But he had already made up his mind in his heart that if this son's illness was really cured, he would let him become a monk. And the Venerable One was troubled that he had been in this country for a long time, but his Dharma had not yet found a successor. One morning, the wealthy man and his son came to the Venerable One together, told the Venerable One about the son's hand and the dream, and bowed, hoping that the Venerable One could let him become a monk. The Venerable One then said to everyone: 'Do you know what this child is holding in his hand?' Everyone didn't know. The Venerable One said again: 'What he is holding is a precious pearl. Because in my previous life, I was once a Bhikṣu (比丘) in a country, and I made it my profession to recite the Dragon King Sutra. At that time, this child had already followed me to become a monk, with the Dharma name Bhāṣa (婆舍). One day, the Dragon Palace invited me to make offerings, using pearls as gifts. At that time, this child also went, and I handed the pearl to him to hold. When I ended that life and was reborn here, the karmic connection between me and him as teacher and disciple had not been severed, so there is today's meeting.' The Venerable One then ordered Siddhartha (斯多) to open his hand, and the pearl was indeed shining brightly in his palm. So the Venerable One shaved his head, gathered the Sangha to give him the full precepts, and said to him: 'You were a monk in your previous life'
已號婆舍。而今復然。宜以兼之。即名婆舍斯多。適觀此國。將加難於我。然我衰老。豈更茍免。而我所傳如來之大法眼。今以付汝。汝宜奉之。即去自務傳化。或遇疑者即持我僧伽梨衣為之信驗。聽吾偈曰。
正說知見時 知見俱是心 當心即知見 知見即於今
婆舍斯多奉命。即日去之。居無何其國果有兄弟二人者。兄曰魔目多。弟曰都落遮。相與隱山學外道法。一旦都落遮所學先成。謂其兄曰。我將竊入王宮作法殺王以奪其國。兄曰。汝無誤事。致累吾族。及落遮入宮。遂易其徒皆為僧形。計其事集則自顯。不爾則歸罪沙門。既作其法無效。為國擒之。兵者果以沙門奏之。王大怒曰。我素重佛。其人何以為此大逆。遂斥教盡誅沙門。尊者即謂其眾曰王今不利我等。汝宜遠避。其徒欲奉尊者隱之。尊者曰。吾見蘊空。復何逃乎。其王彌羅崛。果仗劍毅然詣尊者而問曰。師得無相法耶。曰得。王曰。既得生死有懼乎。答曰。已離生死。何有懼也。王曰。不懼可施我頭耶。曰身非我有。豈況于頭。王即斬之。尊者首墜。其白乳涌高丈許。然王之右臂即截然自絕。尋病七日而死。方王疾時。其太子曰光首者。憂之。大募方士。圖為父悔謝。俄有仙者自象白山至。謂光首曰。此夙對不必憂也。太子前之曰
【現代漢語翻譯】 現代漢語譯本： 已號婆舍斯多（Pāśyasthā，人名）。而今又這樣。應該把大法眼交付給他。就命名為婆舍斯多。我觀察這個國家，將要對我加以災難。但我已經衰老，哪裡還能茍且逃脫。我所傳的如來大法眼，現在交付給你。你應當奉行它。立即離開這裡，努力去傳播教化。如果遇到有疑惑的人，就拿著我的僧伽梨衣（saṃghāṭī，袈裟）作為憑證。聽我的偈語說： 『正說知見時，知見俱是心，當心即知見，知見即於今。』 婆舍斯多接受命令，當天就離開了。不久，那個國家果然有兄弟二人。哥哥名叫魔目多（Māramukha），弟弟名叫都落遮（Durukṣa）。他們一起隱居在山裡學習外道法。一天，都落遮所學的法術先成功了，對他的哥哥說：『我將要偷偷進入王宮，施法殺死國王，奪取他的國家。』哥哥說：『你不要壞事，連累我們家族。』等到都落遮進入王宮，就把他的同夥都換成僧人的模樣。他計劃事情成功就自己顯露出來，不成功就把罪過推給沙門（śrāmaṇa，出家人）。他施法沒有效果，被國家抓住了。士兵們果然把沙門的情況報告給國王。國王大怒說：『我一向尊重佛法，這些人怎麼會做出這樣大逆不道的事情？』於是下令驅逐佛教，殺光沙門。尊者（指被交付大法眼的婆舍斯多）就對他的弟子們說：『國王現在對我們不利，你們應該遠遠地躲避。』他的弟子們想要護送尊者隱藏起來。尊者說：『我看到五蘊（skandha）皆空，還逃避什麼呢？』國王彌羅崛（Mihirakula），果然拿著劍毅然決然地來到尊者面前問道：『師父得到了無相法（alakṣaṇa-dharma）嗎？』回答說：『得到了。』國王說：『既然得到了，對生死還有恐懼嗎？』回答說：『已經脫離了生死，哪裡還有什麼恐懼呢？』國王說：『如果不恐懼，可以把你的頭施捨給我嗎？』回答說：『身體都不是我所有的，更何況是頭呢？』國王就砍下了他的頭。尊者的頭顱墜落，白色的乳汁涌起有一丈多高。然而國王的右臂立刻就斷絕了。不久就生病七天而死。當國王生病的時候，他的太子名叫光首（Prakāśas），為此憂愁。大量招募方士，想為父親懺悔謝罪。不久，有個仙人從象白山來到，對光首說：『這是前世的因果，不必憂愁。』太子上前問道：
【English Translation】 English version: He had already been named Pāśyasthā (婆舍斯多, a name). And now it is so again. It is appropriate to entrust him with it. He will then be named Pāśyasthā. I observe that this country will bring calamity upon me. But I am already old, how can I escape it? The great Dharma-eye of the Tathāgata (如來, thus-gone one) that I have transmitted, I now entrust to you. You should uphold it. Leave immediately and diligently propagate the teachings. If you encounter those who are doubtful, hold up my saṃghāṭī (僧伽梨衣, monastic robe) as proof. Listen to my verse: 'When rightly speaking of knowledge and perception, both knowledge and perception are the mind; when the mind is present, there is knowledge and perception; knowledge and perception are in this very moment.' Pāśyasthā received the order and departed that very day. Before long, in that country, there were indeed two brothers. The elder brother was named Māramukha (魔目多), and the younger brother was named Durukṣa (都落遮). Together they secluded themselves in the mountains to study non-Buddhist doctrines. One day, Durukṣa's studies were completed first, and he said to his brother, 'I will secretly enter the royal palace, perform magic to kill the king, and seize his kingdom.' The elder brother said, 'Do not spoil things and bring trouble to our family.' When Durukṣa entered the palace, he changed his followers into the appearance of monks. He planned that if things succeeded, he would reveal himself; if not, he would blame the śrāmaṇas (沙門, renunciates). Having performed his magic without effect, he was captured by the country. The soldiers indeed reported the matter of the śrāmaṇas to the king. The king was furious and said, 'I have always respected the Buddha's teachings, how could these people commit such a rebellious act?' He then ordered the expulsion of Buddhism and the execution of all śrāmaṇas. The Venerable One (referring to Pāśyasthā, who was entrusted with the great Dharma-eye) then said to his disciples, 'The king is now unfavorable to us, you should flee far away.' His disciples wanted to protect the Venerable One and hide him. The Venerable One said, 'I see that the five skandhas (蘊, aggregates) are empty, what is there to escape?' King Mihirakula (彌羅崛), indeed, resolutely went to the Venerable One with a sword and asked, 'Master, have you attained the alakṣaṇa-dharma (無相法, formless dharma)?' He replied, 'I have.' The king said, 'Having attained it, do you still fear birth and death?' He replied, 'Having already transcended birth and death, what fear is there?' The king said, 'If you do not fear, can you give me your head?' He replied, 'This body is not mine, how much less so the head?' The king then beheaded him. The Venerable One's head fell, and white milk gushed forth to a height of over ten feet. However, the king's right arm was immediately severed. Soon after, he fell ill and died within seven days. When the king was ill, his crown prince, named Prakāśas (光首), was worried about it. He extensively recruited magicians, intending to repent and atone for his father's sins. Before long, an immortal came from Elephant White Mountain and said to Prakāśas, 'This is a past karmic consequence, there is no need to worry.' The crown prince stepped forward and asked:
。愿聞夙事。仙者曰。前今數世。汝父嘗生此國為白衣者。然其為人賢善。好重佛道。一日糾眾為無遮齋時師子前身亦為白衣。來與其會。當時師子聰明有辯博。凡與人論未始輒屈。是日乃以佛法發問。汝父白衣。其白衣雖應對中理。而師子白衣心欲勝之。輒橫發難。勢既紛紜。其義遂屈。以故憤恨。尋竊使持毒藥。以斃汝父白衣。雖其先歷多世。而冥數未至。事故不作。金其緣業相會。汝父王所以橫殺師子。太子其憂稍解。后乃塔師子比丘遺骸。其被害時當此前魏廢帝齊王曹芳之世也。
評曰。預付法以何驗乎。曰以聖人驗之。唯聖人故能玄知。今師子德能為祖。自謂則曰已得蘊空。此其為聖人亦至矣。豈無玄知乎。又鶴勒那嘗以難語之。勉其傳道。此可不預付法乎。他傳(付法藏傳也)能知其臨刑涌之白乳而乃曰。相傳法人於此便絕何不思而妄書乎(其妄驗于禪經)。
天竺第二十五祖婆舍斯多尊者傳
婆舍斯多者。罽賓國人也。姓婆羅門氏。亦號婆羅多羅。亦號婆羅多那。父曰寂行。母曰常安樂。初常安樂夢。人授之寶劍。因孕尊者。此後室有異香。天數雨花其家。及誕拳其左手常若握物。至年十一。有異僧來其舍。謂寂行曰。此子年至二十。當得大法寶。其手所握亦得發明。言已僧忽不見
【現代漢語翻譯】 現代漢語譯本： 『我願意聽聞過去的事情。』仙人說：『前幾世，你的父親曾在這個國家出生，是個平民。然而他為人賢良善良，非常重視佛法。有一天，他召集眾人舉辦無遮齋會時，師子（Śīṃha，人名，也譯作師子尊者）的前身也是個平民，來參加聚會。當時師子聰明且善於辯論，凡是與人辯論從未屈服過。那天他用佛法提問，你的父親雖然應對得有道理，但師子一心想勝過他，就橫加刁難。爭論變得紛繁複雜，你的父親在義理上最終屈服了，因此（師子）心懷憤恨，偷偷派人使用毒藥，想毒死你的父親。雖然這件事發生在很久以前，但因為冥冥之中的定數未到，所以事情沒有發生。如今因緣業力相會，所以你的父王才會橫加殺害師子。』太子聽后憂愁稍微緩解，後來為師子比丘安葬了遺骸。師子被害的時候，正值前魏廢帝齊王曹芳在位時期。 評論說：『預先傳授佛法用什麼來驗證呢？』回答說：『用聖人來驗證。只有聖人才能玄妙地知曉。如今師子的德行和能力可以作為祖師，他自己說已經證得蘊空，這說明他成為聖人已經到了極高的境界，難道沒有玄妙的智慧嗎？』而且鶴勒那（Kṛkala，人名，也譯作訖栗訖羅尊者）曾經用難題來考驗他，勉勵他傳道，這難道不是預先傳授佛法嗎？其他的傳記（指《付法藏傳》）竟然說，能看到他臨刑時涌出的白乳，就說：『相傳佛法到這裡就斷絕了。』為什麼不思考一下就妄加書寫呢（這種妄言可以在禪經中得到驗證）。』 天竺第二十五祖婆舍斯多尊者傳 婆舍斯多（Vasiasita，人名，也譯作婆須蜜多尊者）是罽賓國（Kashmir）人。姓婆羅門（Brahmin），也號婆羅多羅（Bharadara），也號婆羅多那（Bharadana）。他的父親叫寂行，母親叫常安樂。當初常安樂夢見有人授予她寶劍，因此懷了尊者。此後房間里常有異香，天空多次降下鮮花到他家。等到他出生時，左手總是握著東西。到十一歲時，有奇異的僧人來到他家，對寂行說：『這個孩子到二十歲時，會得到大法寶，他手中握著的東西也會顯現出來。』說完僧人忽然不見了。
【English Translation】 English version: 'I wish to hear about past events.' The immortal said, 'In previous lives, your father was born in this country as a commoner. However, he was virtuous and kind, and highly valued the Buddha's teachings. One day, he gathered people to hold an un遮 (Wuzhe) vegetarian feast, and Śīṃha (Lion, a name, also translated as Venerable Śīṃha)'s previous life was also a commoner who came to participate in the gathering. At that time, Śīṃha was intelligent and eloquent, and had never been defeated in debates with others. That day, he asked questions using the Buddha's teachings. Although your father's responses were reasonable, Śīṃha was determined to win, so he made unreasonable difficulties. The arguments became complex, and your father was ultimately defeated in reasoning. Therefore, (Śīṃha) harbored resentment and secretly sent someone to use poison to kill your father. Although this happened a long time ago, because the predetermined fate had not yet arrived, the event did not occur. Now, the causes and conditions have come together, so your father king has unjustly killed Śīṃha.' The prince's sorrow was slightly relieved after hearing this, and later he buried the remains of the Bhikshu Śīṃha. Śīṃha was killed during the reign of Emperor Fei of the Former Wei Dynasty, Cao Fang. The commentary says: 'What is used to verify the prior transmission of the Dharma?' The answer is: 'It is verified by a sage. Only a sage can mysteriously know. Now Śīṃha's virtue and ability can be a patriarch, and he himself says that he has attained the emptiness of the aggregates, which shows that he has reached an extremely high state of becoming a sage. How could he not have mysterious wisdom?' Moreover, Kṛkala (a name, also translated as Venerable Kṛkala) once tested him with difficult questions and encouraged him to spread the Dharma. Isn't this a prior transmission of the Dharma? Other biographies (referring to the Fu Fa Zang Zhuan) actually say that seeing the white milk that gushed out when he was executed, they said: 'It is said that the Dharma will be cut off here.' Why do they write falsely without thinking (this falsehood can be verified in the Zen sutras)?' The Biography of the Twenty-Fifth Patriarch of India, Venerable Vasiasita Vasiasita (a name, also translated as Venerable Vasumitra) was a native of Kashmir. His surname was Brahmin, and he was also known as Bharadara, and also known as Bharadana. His father was named Jixing, and his mother was named Changanle. Initially, Changanle dreamed that someone gave her a precious sword, and therefore she conceived the Venerable One. After that, there was often a strange fragrance in the room, and the sky repeatedly rained flowers on his home. When he was born, his left hand was always holding something. When he was eleven years old, a strange monk came to his home and said to Jixing: 'This child will receive the great Dharma treasure when he is twenty years old, and what he is holding in his hand will also be revealed.' After speaking, the monk suddenly disappeared.
。及尊者勝冠。父寂行攜詣師子尊者。辨其夙緣。即恣從師子出家。因加今名。既為沙門。而師子方老。又其夙累密邇。乃以法付之。苦令其去國。尊者從命即日去之。初至中天竺國。其王曰迦勝。逆而禮之。先是其國有為外道者號無我。恃其術頗訾佛法。王常不平。至此命尊者抑之。及會外道者要之默論。欲不以言尊者詆之曰。若不以言。爭辯勝負。外道曰。不爭勝負但取其義。尊者曰。何者名義。外道曰。無心為義。尊者曰汝既無心安得義乎。外道曰。我說無心當名非義。尊者曰。汝說非心當名無義。我說非心常義非名。外道復曰。當義非名誰能辯義。尊者曰。汝當名非義此名何名。外道曰。為辯非義是無名名。尊者曰。名既非名義亦非義。辯者是誰當辯何物。如此凡五十餘反。外道詞屈遂伏之。時王宮殿俄有異香酷烈。尊者肅然曰。此吾師謝矣。其信適至。遂北面作禮。尋謂王曰。我始去師計往南印土。今此久留。豈辭師之意。遽別王將去。王曰。尊者少留容有所請。今余苑中有泉。熱不可探。其涯之石。夜則發光。雖甚怪之終不知其然。愿為決之。尊者曰。此為湯泉。有三緣所致。其一神業。其二鬼業。其三熱石。熱石者。其色如金。其性常炎。故其出泉如湯。鬼業者。謂其鬼方出罪所。游於人間。以餘業力
【現代漢語翻譯】 現代漢語譯本： 尊者勝冠（Sheng Guan，人名）和他的父親寂行（Ji Xing，人名）帶著他去拜見師子尊者（Shizi Zunzhe，人名）。師子尊者辨認出他前世的因緣，就允許他跟隨自己出家，並因此給他起了現在的名字。他成為沙門（Shamen，佛教出家人的通稱）后，師子尊者已經年老，而且他前世的業力牽纏很深，於是就把佛法傳授給他，並苦口婆心地讓他離開這個國家。尊者勝冠聽從師父的命令，當天就離開了。他首先到達中天竺國（Zhong Tianzhu Guo，古印度中部地區），國王迦勝（Jiasheng，人名）親自迎接並向他行禮。此前，這個國家有一個外道（Waidào，佛教以外的宗教或哲學）名叫無我（Wu Wo，人名），仗著自己的法術，經常詆譭佛法，國王對此一直很不滿。因此，國王命令尊者勝冠去壓制他。等到與外道會面時，外道要求進行默論（Molun，不說話的辯論）。尊者勝冠爲了不以言語辯論來詆譭他，說：『如果不以言語，怎麼爭辯勝負？』外道說：『不爭勝負，只求明白義理。』尊者勝冠問：『什麼叫做義理？』外道說：『無心就是義理。』尊者勝冠說：『你既然無心，又怎麼能得到義理呢？』外道說：『我說無心，就叫做非義。』尊者勝冠說：『你說非心，就叫做無義。我說非心，常義並非名。』外道又說：『當義並非名，誰能辯論義理？』尊者勝冠說：『你當名非義，這個名又是什麼名？』外道說：『爲了辯論非義，這是無名之名。』尊者勝冠說：『名既然不是名，義也不是義，辯論者是誰？要辯論什麼？』像這樣辯論了五十多次，外道理屈詞窮，最終屈服了。 這時，國王的宮殿里忽然出現一種異常濃烈的香味。尊者勝冠莊重地說：『這是我的師父圓寂了。』不久，師父圓寂的信使也到了。於是他面向北方行禮。隨即對國王說：『我當初離開師父時，打算前往南印度（Nan Yindu，古印度南部地區）。現在在這裡停留這麼久，難道是違背了師父的意願嗎？』說完，就告別國王準備離開。國王說：『尊者請稍留片刻，我有些事情想請教。現在我的花園裡有一眼泉水，水熱得無法靠近，泉邊的石頭，晚上會發光。雖然覺得很奇怪，但始終不知道是什麼原因，希望您能為我解答。』尊者勝冠說：『這是湯泉（Tangquan，溫泉），有三種原因造成的：第一是神的力量，第二是鬼的力量，第三是熱石。熱石的顏色像金子，性質總是發熱，所以它流出的泉水就像湯一樣。鬼的力量，是指那些鬼魂剛剛從地獄出來，在人間遊蕩，憑藉著剩餘的業力。』
【English Translation】 English version: Venerable Sheng Guan (勝冠, personal name) and his father Ji Xing (寂行, personal name) took him to see Venerable Shizi (師子尊者, personal name). Venerable Shizi recognized his karmic connections from a previous life and allowed him to become a monk under his guidance, giving him his current name. After he became a Shamen (沙門, a general term for Buddhist monks), Venerable Shizi was already old, and his karmic entanglements from previous lives were deep. Therefore, he passed on the Dharma to him and earnestly urged him to leave the country. Venerable Sheng Guan obeyed his master's orders and left that very day. He first arrived in Central India (中天竺國, ancient central India), where King Jiasheng (迦勝, personal name) personally welcomed him and paid his respects. Prior to this, there was a heretic (外道, non-Buddhist religion or philosophy) in the country named Wu Wo (無我, personal name), who relied on his magic to often denigrate the Buddha Dharma, which the king had always been unhappy about. Therefore, the king ordered Venerable Sheng Guan to suppress him. When he met with the heretic, the heretic requested a silent debate (默論, a debate without speaking). Venerable Sheng Guan, in order not to denigrate him with words, said, 'If we don't use words, how can we argue about victory or defeat?' The heretic said, 'We don't argue about victory or defeat, we only seek to understand the meaning.' Venerable Sheng Guan asked, 'What is called meaning?' The heretic said, 'No-mind is meaning.' Venerable Sheng Guan said, 'Since you have no-mind, how can you obtain meaning?' The heretic said, 'I say no-mind, which is called non-meaning.' Venerable Sheng Guan said, 'You say non-mind, which is called no-meaning. I say non-mind, constant meaning is not name.' The heretic then said, 'When meaning is not name, who can debate meaning?' Venerable Sheng Guan said, 'You consider name as non-meaning, what name is this name?' The heretic said, 'To debate non-meaning, this is a nameless name.' Venerable Sheng Guan said, 'Since name is not name, and meaning is not meaning, who is the debater? What is being debated?' After debating like this more than fifty times, the heretic was at a loss for words and finally submitted. At this time, a particularly strong and unusual fragrance suddenly appeared in the king's palace. Venerable Sheng Guan solemnly said, 'This is my master passing away.' Soon after, the messenger with the news of his master's passing arrived. So he faced north and paid his respects. Then he said to the king, 'When I initially left my master, I intended to go to South India (南印度, ancient southern India). Now I have stayed here for so long, am I going against my master's wishes?' After saying this, he bid farewell to the king and prepared to leave. The king said, 'Venerable One, please stay for a moment, I have some things I would like to ask. There is a spring in my garden, the water is so hot that it cannot be approached, and the stones by the spring glow at night. Although I find it very strange, I have never known the reason, I hope you can explain it to me.' Venerable Sheng Guan said, 'This is a hot spring (湯泉, hot spring), caused by three reasons: the first is the power of the gods, the second is the power of ghosts, and the third is hot rocks. The color of hot rocks is like gold, and their nature is always hot, so the spring water that flows out is like soup. The power of ghosts refers to those ghosts who have just come out of hell, wandering in the human world, relying on the remaining karma.'
煎灼此泉。以償其夙債。神業者。謂神不守其道。妄作禍福。以取饗祀。惡業貫盈。冥罰役之。亦使煎灼此泉。以償濫祭。王曰。幸尊者驗之三緣。此果何者而致之。尊者曰。此神業所致也。即命爇香。臨泉為其懺悔。須臾瀕水現一長人。前禮尊者曰。我有微祐得遇尊者。即生人中。故來辭耳。已而遂隱。后七日其水果清冷如常泉。時中印之人以其言有效。乃以婆羅多那稱之。及北天竺聞之。復以婆羅多羅稱之。然二國之所稱。猶此曰別業泉眾也。尊者終告。往于南天竺。王躬羅御仗以送之既至南印。其王曰天德者。亦逆而禮之。初王有子。奉佛頗如法。為其功德。然病且經年。王因以問尊者曰。吾子奉佛作善。而乃得久疾。善惡報應將如之何。尊者謂王曰。王子之疾誠功德之所發也。然此理幽遠王其善聽。佛謂。人有重業在躬。猶內病已深。藥不能攻。將死其病益作。病之在淺。遇藥即動。動而後較。重業亦然。雖有功德。無如之何。及其死矣業報益現。業之輕也。資于功德其報即現。后乃清凈。今王之子為善久疾。必其所為功德。發此微業。適雖小苦后當永寧。經不云乎。於三惡道中。若應受業報。愿得今身償。不入惡道受。王何疑乎。王信其說。復為營福。其疾果愈。然其國先有咒師曰靈通者。王所信重。及此
【現代漢語翻譯】 現代漢語譯本 煎煮這個泉水，用來償還他們前世的罪債。所謂『神業』，是指神不遵守正道，胡亂製造災禍和幸福，以求得人們的祭祀。罪惡積累滿了，冥府就派遣差役懲罰他們，也讓他們煎煮這個泉水，來償還他們濫受祭祀的罪過。國王說：『幸好尊者您驗證了這三種因緣，這（泉水變熱）究竟是哪一種原因造成的呢？』尊者說：『這是神業所導致的。』於是命令點燃香，對著泉水為他們懺悔。不久，靠近水邊出現一個高大的人，向前向尊者行禮說：『我因為有微小的福佑，得以遇到尊者，即將轉生到人間，所以前來告辭。』說完就消失了。七天後，那泉水變得清澈冰冷，和普通的泉水一樣。當時中印的人因為他的話應驗了，就用『婆羅多那』（Bhārata-nadi，印度河）來稱呼它。等到北天竺聽到這件事，又用『婆羅多羅』（Bhāratara）來稱呼它。然而這兩個國家所稱呼的，就像這裡所說的『別業泉眾』一樣。尊者最終告別，前往南天竺。國王親自率領儀仗隊護送他。到達南印度后，那裡的國王，名叫天德（Deva），也出來迎接並向他行禮。當初國王有個兒子，信奉佛法非常虔誠，為他做了很多功德，然而卻生病將近一年。國王因此向尊者請教說：『我的兒子信奉佛法，行善積德，卻反而得了重病，這善惡報應究竟是怎麼回事呢？』尊者對國王說：『王子的疾病，確實是功德所引發的。然而這個道理深奧難懂，希望國王仔細聽。佛說，人有深重的罪業在身，就像內在的疾病已經很深了，藥物無法攻克，將要死去的時候，病情會更加嚴重。疾病如果很輕微，遇到藥物就會有所反應，反應之後才能痊癒。深重的罪業也是這樣，即使有功德，也無濟於事，等到他死去的時候，罪業的報應就會更加明顯。罪業如果輕微，憑藉功德，它的報應就會立刻顯現，之後才能清凈。現在國王的兒子行善卻得了久病，必定是他所做的功德，引發了這輕微的罪業，雖然現在受一點小苦，以後將會永遠安寧。《經》中不是說過嗎？在三惡道中，如果應該承受罪業的報應，希望能在今生償還，而不墮入惡道受苦。國王還有什麼疑問呢？』國王相信了他的話，又為兒子營建福業，他的疾病果然痊癒了。然而那個國家先前有個咒師，名叫靈通（Lingtong），受到國王的信任和器重，等到這件事發生...
【English Translation】 English version They boil this spring to repay their past debts. 『Divine karma』 (神業) refers to gods who do not adhere to the proper path, arbitrarily creating misfortune and fortune to receive offerings and sacrifices. When evil deeds are full, the underworld sends servants to punish them, also making them boil this spring to repay their excessive acceptance of sacrifices. The king said, 『Fortunately, Your Reverence has verified these three causes. Which of these is the reason for this (the spring becoming hot)?』 The Venerable one said, 『This is caused by divine karma.』 Then he ordered incense to be burned and repented for them facing the spring. Soon, a tall man appeared near the water, bowed to the Venerable one and said, 『I have slight blessings and was fortunate to meet Your Reverence. I am about to be reborn among humans, so I come to say goodbye.』 Then he disappeared. After seven days, the water became clear and cold, like a normal spring. At that time, the people of Central India called it 『Bhārata-nadi』 (婆羅多那, the Indus River) because his words had come true. When North India heard about this, they called it 『Bhāratara』 (婆羅多羅). However, what these two countries call it is like what is said here, 『Separate karma spring assembly』 (別業泉眾). The Venerable one finally bid farewell and went to South India. The king personally led the entourage to escort him. After arriving in South India, the king there, named Deva (天德), also came out to greet him and bowed to him. Initially, the king had a son who devoutly believed in Buddhism and performed many merits for him, but he had been ill for nearly a year. Therefore, the king asked the Venerable one, 『My son believes in Buddhism and does good deeds, but he has become seriously ill. What is the matter with this retribution of good and evil?』 The Venerable one said to the king, 『The prince's illness is indeed caused by merit. However, this principle is profound and difficult to understand. I hope the king will listen carefully. The Buddha said that when a person has heavy karma in their body, it is like an internal disease that is already deep. Medicine cannot cure it, and the condition will worsen as they are about to die. If the disease is mild, it will react when it encounters medicine, and it can be cured after the reaction. Heavy karma is also like this. Even if there is merit, it is of no use. When they die, the retribution of karma will become more obvious. If the karma is light, with the help of merit, its retribution will immediately appear, and then it can be purified. Now, the king's son has been doing good deeds but has been ill for a long time. It must be that the merit he has done has triggered this slight karma. Although he is suffering a little now, he will be eternally peaceful in the future. Doesn't the 《Sutra》 say that if one should receive the retribution of karma in the three evil paths, one hopes to repay it in this life and not fall into the evil paths to suffer? What doubts does the king have?』 The king believed his words and built up more merit for his son, and his illness was indeed cured. However, there was previously a sorcerer in that country named Lingtong (靈通), who was trusted and valued by the king, and when this happened...
乃嫉斯多。謀以毒藥中之藥不能害。復以術較。術益不勝。以是深銜之。時尊者去王之宮化於他部。已十六年。會王天德崩。后王德勝即位。尤好咒者之說。咒者因讒之謂其王曰。婆舍斯多非師子弟子。豈有道耶。請王試之。王從其言。時王太子曰。不如蜜多者。知其構惡于尊者。乃諍之曰。婆舍斯多。祖王所重。前咒師不能害。尋亦自斃。其道甚至。國家不須試之。王怒謂太子黨於斯多。遂囚之。一日果召尊者。御正殿而問之曰。我國不容邪法師之所學。乃是何宗。斯多對曰。我所學者。佛法之正宗也。王曰。佛滅已過於千歲而汝安得之。尊者曰。自釋迦如來傳法。更二十四世至於吾師師子。我適所得。蓋承于師子比丘也。王曰。師子戮死。安得以法相傳。果爾亦何以為信。尊者曰。吾師授我傳法僧伽梨在焉。即進于王。王初不然。遂命焚而驗之。火方熾。遽有異光自其衣而發。掩於世火。祥雲覆之。天香馥郁。及燼而僧伽黎如故。王大信乃盡禮于尊者。其僧伽梨衣。王即請之。遂詔出其太子。初不如蜜多被囚。左右不得以時進膳。飢渴之甚。方慮死在旦夕。俄有白乳一道。自空而來注其口中。味若甘露。形神即寧。因有所感。竊自謂曰。我若脫此。當求出家。少頃而赦命至。太子見王謝已。遂稱疾請免儲副。乞從
出家。王詳其志不可奪許之。太子即詣尊者致弟子禮。尊者曰。父王聽乎。曰俞。又曰。汝欲出家當爲何事。曰我為佛事。尊者以其懇至尋為度之。當此地動月于晝現。舉國皆驚。王恐其不詳。尊者告曰。此非不祥勿憂也。王曰。吾聞月晝出日夜現。此陰陽相反。安得祥乎。尊者曰。晝而見月。表遇聖人。夜而睹日。表大暗皆明。王憂遽解。因謂尊者曰。我亦夙有五疑。今遇尊者聖智。敢以問之。一者往見地動。或近或遠。由何所致。今日復爾。同不同耶。二者日月星宿。何故隱現不時。三者地產異物。其應誰乎。雲霓佳氣自地而作。何人感召。四者東西極望。霞彩不定。倏明倏滅。與其五者天色青紺其孰使然。尊者無專佛法而不言世諦。愿為決之。尊者曰。三千大千百億日月。皆佛境界。而孰不可談。豈有佛法世諦說不說耶。王無為是語。然王之所疑。皆有以也。君其聽之。夫世有佛出。地則四震。晝則現月。夜則現日。世有佛成道。地則五震。日月增明。世有佛涅槃。地則六震。日月皆晦。世有菩薩出者。地則三震。晝則現月。世有菩薩成道。地則四震。夜則現日。世有菩薩滅度。地則五震天之明星皆即曖昧。世有羅漢出者。地則一震。晝則星現。世有羅漢證果。地則三震。夜星皆明。世有羅漢寂滅。地則四震。
【現代漢語翻譯】 現代漢語譯本 出家。國王詳細瞭解太子的志向，認為不可改變，便答應了他。太子立即前往尊者處，行弟子之禮。尊者問：『父王同意了嗎？』太子回答：『同意了。』尊者又問：『你想要出家，將來要做什麼事呢？』太子說：『我爲了佛事。』尊者認為他懇切至誠，隨即為他剃度。當時此地發生地震，白天出現月亮，舉國上下都感到驚恐。國王擔心這是不祥之兆。尊者告訴他說：『這不是不祥之兆，不必憂慮。』國王說：『我聽說月亮在白天出現，太陽在夜晚出現，這是陰陽相反，怎麼會是吉祥呢？』尊者說：『白天見到月亮，表示遇到聖人；夜晚見到太陽，表示大黑暗都變得光明。』國王的憂慮隨即解除。於是對尊者說：『我一直以來有五個疑問，今天遇到尊者的聖智，敢於向您請教。第一，過去見到地震，有時近有時遠，是由什麼原因造成的？今天又發生地震，和過去的一樣嗎？第二，日月星辰，為什麼有時出現有時隱藏，沒有定時？第三，土地出產奇異之物，這應驗在誰身上呢？雲霓和美好的氣象從地上產生，是什麼人感召來的？第四，東西兩邊的盡頭，霞光彩虹不定，忽明忽滅。第五，天空的顏色是青色和紺色，是誰造成的？』尊者沒有隻講佛法而不談世間道理，希望您能為我解答。尊者說：『三千大千世界百億個日月，都是佛的境界，有什麼不能談論的呢？難道有佛法和世間道理，該說和不該說的區別嗎？國王不要這樣說。然而國王所疑惑的，都是有原因的。您仔細聽著。世間有佛出世，大地就會發生四種震動；白天就會出現月亮，夜晚就會出現太陽。世間有佛成道，大地就會發生五種震動；日月會更加明亮。世間有佛涅槃，大地就會發生六種震動；日月都會變得昏暗。世間有菩薩出世，大地就會發生三種震動；白天就會出現月亮。世間有菩薩成道，大地就會發生四種震動；夜晚就會出現太陽。世間有菩薩滅度，大地就會發生五種震動，天上的明星都會變得暗淡。世間有阿羅漢出世，大地就會發生一種震動；白天就會出現星星。世間有阿羅漢證得果位，大地就會發生三種震動；夜晚星星都會明亮。世間有阿羅漢寂滅，大地就會發生四種震動。
【English Translation】 English version Renunciation. The king, understanding that the prince's will was unyielding, granted his request. The prince immediately went to the Venerable One and paid his respects as a disciple. The Venerable One asked, 'Has your father consented?' The prince replied, 'He has.' The Venerable One further inquired, 'What do you intend to do when you renounce the world?' The prince said, 'I will dedicate myself to the work of the Buddha (Buddha-karma).' Seeing his sincerity, the Venerable One promptly ordained him. At that moment, the ground shook, and the moon appeared in the daytime, causing alarm throughout the kingdom. The king feared it was an ominous sign. The Venerable One reassured him, saying, 'This is not an ill omen; do not worry.' The king said, 'I have heard that the moon appears in the day and the sun at night, which is the opposite of yin and yang. How can this be auspicious?' The Venerable One replied, 'The appearance of the moon in the day signifies the encounter with a sage; the sight of the sun at night signifies that great darkness is illuminated.' The king's worries were then dispelled. He then said to the Venerable One, 'I have long had five doubts, and now that I have met your sagely wisdom, I dare to ask you about them. First, in the past, I have seen earthquakes, sometimes near and sometimes far. What causes them? And is today's earthquake the same as those in the past? Second, why do the sun, moon, and stars sometimes appear and sometimes disappear without a fixed time? Third, the land produces strange objects; to whom does this portend? Clouds, rainbows, and auspicious vapors arise from the earth; who summons them? Fourth, at the far reaches of the east and west, the colors of the clouds and rainbows are uncertain, sometimes bright and sometimes dim. And fifth, what causes the color of the sky to be blue and dark blue?' The Venerable One, not only speaking of Buddhist teachings but also of worldly truths, I hope you can resolve these questions for me. The Venerable One said, 'The three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu) and the hundreds of billions of suns and moons are all realms of the Buddha; what is there that cannot be discussed? Is there a distinction between Buddhist teachings (Buddha-dharma) and worldly truths (loka-satya), between what should be said and what should not?' King, do not speak like that. However, your doubts all have their reasons. Listen carefully. When a Buddha (Buddha) appears in the world, the earth will quake in four ways; the moon will appear in the day, and the sun will appear at night. When a Buddha attains enlightenment (Bodhi), the earth will quake in five ways; the sun and moon will become brighter. When a Buddha enters Nirvana (Nirvana), the earth will quake in six ways; the sun and moon will become dim. When a Bodhisattva (Bodhisattva) appears in the world, the earth will quake in three ways; the moon will appear in the day. When a Bodhisattva attains enlightenment, the earth will quake in four ways; the sun will appear at night. When a Bodhisattva passes away (Parinirvana), the earth will quake in five ways, and the bright stars in the sky will all become dim. When an Arhat (Arhat) appears in the world, the earth will quake in one way; stars will appear in the day. When an Arhat attains fruition (Phala), the earth will quake in three ways; all the stars will be bright at night. When an Arhat enters Parinirvana, the earth will quake in four ways.
夜星皆晦。世有比丘二生不退學佛之道。及其出世也。地則一震。若是比丘將證聖果。地則二震。若是比丘遷謝之時。地則三震。世有比丘三生不退學菩薩之道。及其出世也。地則半震。此學比丘將證聖果。地則一震。此學比丘欲寂滅時。地則二震。世有比丘四生不退學羅漢道者。及其出世也。眾星皆明。此學比丘將證聖果。地則半震。此學比丘將入滅時。地則一震。世有人為至孝者。地則半震。世有人作五逆者。地亦半震。是八者。功德有大小。而業有善惡隨其所感故地動有遠近。日月隱顯東西霞氣不定。其色者。蓋須彌山之東西二面。隨日蔽虧故。眾寶之色明滅不一。天色紺青者。亦須彌山之南面。以吠琉璃所成。及其晴映故有是色。夫天地人三者之瑞。各有上中下三品。其應現不同。王曰。夫三品者何。尊者曰。感日上上瑞。感月上中瑞。感星上下瑞。感其上上瑞者。唯佛大聖人能之。感其上中瑞者。唯菩薩。其次聖人能之。感其上下瑞者。唯阿羅漢。又其次聖人能之。雲氣虹霓起于地者。亦有上中下之三品也。虹霓之氣上上瑞也。唯君有道故能感之。景雲五色上中瑞也。唯臣有德乃能感之。彩雲如蓋上下瑞也。唯人有善乃能感之。禽獸之瑞亦有九品。夫物有罕見於世。而忽有之形非雌牝。色如璧玉。若麟龍之
【現代漢語翻譯】 現代漢語譯本 夜空中所有的星星都黯淡無光。世間有比丘經歷兩世修行而不退轉，學習佛陀之道（Buddha-dharma）。當他們降生於世時，大地會震動一次。如果這些比丘將要證得聖果（attainment of sainthood），大地會震動兩次。如果這些比丘遷化謝世之時，大地會震動三次。世間有比丘經歷三世修行而不退轉，學習菩薩之道（Bodhisattva-dharma）。當他們降生於世時，大地會震動半次。這些學習中的比丘將要證得聖果時，大地會震動一次。這些學習中的比丘想要寂滅之時，大地會震動兩次。世間有比丘經歷四世修行而不退轉，學習阿羅漢道（Arhat-dharma）者，當他們降生於世時，所有的星星都會明亮。這些學習中的比丘將要證得聖果時，大地會震動半次。這些學習中的比丘將要入滅之時，大地會震動一次。世間有人行為至孝，大地會震動半次。世間有人造作五逆之罪（five heinous crimes），大地也會震動半次。這八種情況，功德有大小，而業有善惡，隨著他們所感應的事物，所以地動有遠近。日月隱沒顯現，東西方的霞氣不定，它們的顏色，是因為須彌山（Mount Sumeru）的東面和西面，隨著太陽的遮蔽而虧缺，所以各種寶物的顏色明滅不一。天空的顏色是紺青色，也是因為須彌山的南面，由吠琉璃（Vaidurya）所構成，當晴朗時映照，所以才有這種顏色。天地人三者的祥瑞，各有上中下三品，它們所應現的情況不同。國王問道：『這三品是指什麼？』尊者回答說：『感應到太陽是上上瑞，感應到月亮是上中瑞，感應到星星是上下瑞。感應到上上瑞的，只有佛陀（Buddha）這樣的大聖人才能做到。感應到上中瑞的，只有菩薩（Bodhisattva），其次的聖人才能做到。感應到上下瑞的，只有阿羅漢（Arhat），再次的聖人才能做到。』從地上升起的雲氣和虹霓，也有上中下三品。虹霓之氣是上上瑞，只有君王有道才能感應到。景雲五色是上中瑞，只有臣子有德才能感應到。彩雲如蓋是上下瑞，只有人有善行才能感應到。禽獸的祥瑞也有九品。某種事物在世間罕見，而忽然出現，其形體不是雌性也不是雄性，顏色像璧玉，比如麒麟（Qilin）和龍（Dragon）的出現。
【English Translation】 English version All the stars in the night sky are dim. In the world, there are Bhikkhus who, after two lifetimes of practice without regression, study the Buddha-dharma (Buddha-dharma). When they are born into the world, the earth will shake once. If these Bhikkhus are about to attain sainthood (attainment of sainthood), the earth will shake twice. If these Bhikkhus pass away, the earth will shake three times. In the world, there are Bhikkhus who, after three lifetimes of practice without regression, study the Bodhisattva-dharma (Bodhisattva-dharma). When they are born into the world, the earth will shake half a time. When these Bhikkhus in training are about to attain sainthood, the earth will shake once. When these Bhikkhus in training wish to enter Nirvana, the earth will shake twice. In the world, there are Bhikkhus who, after four lifetimes of practice without regression, study the Arhat-dharma (Arhat-dharma). When they are born into the world, all the stars will be bright. When these Bhikkhus in training are about to attain sainthood, the earth will shake half a time. When these Bhikkhus in training are about to enter Parinirvana, the earth will shake once. In the world, if someone is extremely filial, the earth will shake half a time. In the world, if someone commits the five heinous crimes (five heinous crimes), the earth will also shake half a time. These eight situations, the merits are of different sizes, and the karmas are good or evil, depending on what they resonate with, so the earthquakes have different distances. The sun and moon hide and appear, the haze in the east and west is uncertain, and their colors are because the east and west sides of Mount Sumeru (Mount Sumeru) are deficient as the sun obscures them, so the colors of the various treasures are not uniform. The color of the sky is dark blue, also because the south side of Mount Sumeru is made of Vaidurya (Vaidurya), and when it is clear, it reflects, so there is this color. The auspicious signs of heaven, earth, and man each have three grades: upper, middle, and lower, and their manifestations are different. The king asked, 'What are these three grades?' The Venerable replied, 'Sensing the sun is the highest auspicious sign, sensing the moon is the middle auspicious sign, and sensing the stars is the lowest auspicious sign. Only a great sage like the Buddha (Buddha) can sense the highest auspicious sign. Only a Bodhisattva (Bodhisattva), and then a saint, can sense the middle auspicious sign. Only an Arhat (Arhat), and then a saint, can sense the lowest auspicious sign.' The clouds and rainbows rising from the ground also have three grades: upper, middle, and lower. The rainbow is the highest auspicious sign, which can only be sensed by a virtuous ruler. The five-colored auspicious clouds are the middle auspicious sign, which can only be sensed by a virtuous minister. The colorful clouds like a canopy are the lowest auspicious sign, which can only be sensed by a virtuous person. The auspicious signs of birds and beasts also have nine grades. If something is rare in the world and suddenly appears, its form is neither female nor male, and its color is like jade, such as the appearance of a Qilin (Qilin) and a Dragon (Dragon).
類者。此上上瑞也。物有本非白。色而忽雪。如若龜師子之類者。此上中瑞也。物有本非角者。而忽角之。色復如金。此上下瑞也。物有本非翼者而忽翼之。色復如銀。此中上瑞也。物有本非鱗者。而忽鱗之。色復皎。如此中中瑞也(其中下一說元古本脫落)物有本色非紫者。而忽紫之。此下上瑞也。物有其色非青非黃復不雌牝。此下中瑞也。物有本色非黑。而忽緇之。不必雌雄。此下下瑞也。草木之瑞亦有九品。夫草木有本性堅正而益其秀異。本色非白而忽皎。如此上上瑞也。草木有性稍堅正。本色非紫而忽紫之。此上中瑞也。草木有本非標秀而忽秀之。此上下瑞也。草木有花而不實。而忽實之。此中上瑞也。草木以異本相接而生者。此中中瑞也。草木有忽變而生異花者。此中下瑞也。草木有忽生人之像似者。此下上瑞也。草木有忽發光者。此下中瑞也。草木有忽生飛走之象者。此下下瑞也。夫釋迦佛化境。若此祥瑞者無限。殆不可紀。然皆隨世福力大小。感召而出之。王得其異聞。前而加禮。尊者謂王曰。王子出家。其所感若是。誠大士也。宜其繼我紹隆法寶。不如蜜多尋亦證果。即與蜜多還其前之化所。其後乃命曰。吾老甚。非久謝世。昔如來大法眼藏。今以付汝。聽吾偈曰。
聖人說知見 當境無是非
【現代漢語翻譯】 現代漢語譯本： 『類』（指同類事物中出現的異常現象）。如果某物原本不是白色的，卻突然變得像雪一樣白，這是上上等的祥瑞。如果某物原本沒有角，比如烏龜或獅子之類的，卻突然長出角，這是上中等的祥瑞。如果某物原本沒有角，卻突然長出角，而且顏色像金子一樣，這是上下等的祥瑞。如果某物原本沒有翅膀，卻突然長出翅膀，而且顏色像銀子一樣，這是中上等的祥瑞。如果某物原本沒有鱗片，卻突然長出鱗片，而且顏色非常潔白，這是中中等的祥瑞。（此處原文可能缺失一段內容）如果某物原本不是紫色的，卻突然變成紫色，這是下上等的祥瑞。如果某物的顏色既不是青色也不是黃色，而且沒有雌雄之分，這是下中等的祥瑞。如果某物原本不是黑色的，卻突然變成黑色，而且不分雌雄，這是下下等的祥瑞。 草木的祥瑞也有九品。如果草木原本性質堅韌挺拔，而且更加顯得秀麗奇異；原本顏色不是白色，卻突然變得潔白，這是上上等的祥瑞。如果草木的性質稍微堅韌挺拔，原本顏色不是紫色，卻突然變成紫色，這是上中等的祥瑞。如果草木原本不顯得秀麗，卻突然變得秀麗，這是上下等的祥瑞。如果草木有花而不結果，卻突然結果實，這是中上等的祥瑞。如果草木以不同的根莖相互連線而生長，這是中中等的祥瑞。如果草木突然變化而生長出奇異的花朵，這是中下等的祥瑞。如果草木突然生長出像人一樣的形象，這是下上等的祥瑞。如果草木突然發出光芒，這是下中等的祥瑞。如果草木突然生長出像飛禽走獸一樣的形象，這是下下等的祥瑞。 釋迦佛（釋迦牟尼佛，佛教創始人）教化的地方，像這樣的祥瑞數不勝數，幾乎無法記載。然而，這些祥瑞都隨著世間的福力大小而感應出現。國王聽到這些奇異的事情，上前行禮。尊者對國王說：『王子出家，所感應的祥瑞如此之多，真是大士啊！應該繼承我，發揚光大法寶。』不如蜜多（人名）尋找也證得了果位。隨即與蜜多回到他之前化緣的地方。之後就命令說：『我老了，不久將要去世。過去如來（佛的稱號）的大法眼藏，現在交付給你。聽我的偈語說：』 『聖人說知見，當境無是非。』
【English Translation】 English version: 'Class' (referring to unusual phenomena appearing within the same category of things). If something is not originally white but suddenly becomes as white as snow, this is a superior auspicious sign of the highest grade. If something originally does not have horns, such as a turtle or a lion, but suddenly grows horns, this is a superior auspicious sign of the middle grade. If something originally does not have horns but suddenly grows horns, and the color is like gold, this is a superior auspicious sign of the lowest grade. If something originally does not have wings but suddenly grows wings, and the color is like silver, this is a middle auspicious sign of the highest grade. If something originally does not have scales but suddenly grows scales, and the color is very bright, this is a middle auspicious sign of the middle grade. (A section may be missing from the original text here.) If something is not originally purple but suddenly becomes purple, this is an inferior auspicious sign of the highest grade. If something's color is neither blue nor yellow, and it has no distinction between male and female, this is an inferior auspicious sign of the middle grade. If something is not originally black but suddenly becomes black, and it is not distinguished by male or female, this is an inferior auspicious sign of the lowest grade. Auspicious signs in plants and trees also have nine grades. If a plant or tree originally has a firm and upright nature and becomes even more beautiful and extraordinary; if its original color is not white but suddenly becomes bright white, this is a superior auspicious sign of the highest grade. If a plant or tree has a slightly firm and upright nature, and its original color is not purple but suddenly becomes purple, this is a superior auspicious sign of the middle grade. If a plant or tree does not originally appear beautiful but suddenly becomes beautiful, this is a superior auspicious sign of the lowest grade. If a plant or tree has flowers but no fruit, and suddenly bears fruit, this is a middle auspicious sign of the highest grade. If plants or trees grow by connecting with different roots, this is a middle auspicious sign of the middle grade. If plants or trees suddenly change and grow unusual flowers, this is a middle auspicious sign of the lowest grade. If plants or trees suddenly grow into an image resembling a person, this is an inferior auspicious sign of the highest grade. If plants or trees suddenly emit light, this is an inferior auspicious sign of the middle grade. If plants or trees suddenly grow into images resembling flying birds or running animals, this is an inferior auspicious sign of the lowest grade. In the realm where Shakyamuni Buddha (Śākyamuni Buddha, the founder of Buddhism) teaches, there are countless auspicious signs like these, almost impossible to record. However, these auspicious signs all appear in response to the magnitude of the world's blessings. The king, hearing these extraordinary things, stepped forward and paid his respects. The Venerable one said to the king: 'The prince's renunciation of the world has evoked so many auspicious signs; he is truly a great being! He should inherit me and promote the Dharma Jewel.' It is better that Mitra (Mitra, a name) seeks and also attains fruition. Immediately, he returned with Mitra to the place where he had previously sought alms. Afterwards, he commanded: 'I am old and will soon pass away. The great Dharma Eye Treasury of the past Tathagata (Tathāgata, an epithet of the Buddha) is now entrusted to you. Listen to my verse:' 'The sage speaks of knowledge and vision, in the face of circumstances, there is no right or wrong.'
我今悟其性 無道亦無理
蜜多既受付法。復告斯多曰。尊者以祖師僧伽梨衣秘于王宮。不蒙授之。其何謂耶。斯多曰。我昔傳衣。蓋先師遇難。付法不顯用為今之信驗。汝適嗣我。五天皆知。何用衣為。但勤化導。汝之已後者度人無量。蜜多默然奉命。已而尊者超身太虛。作一十八變。大放光明照耀天地。即于空中化火自焚。雖雨舍利而不墜于地。大眾各以衣裓接之。尋建浮圖合而秘之。其時當此東晉明帝之世也。
評曰。謂衣不焚。不亦太神乎。曰寶劍出乎良冶。尚能變化不測。而光貫星斗。方士資乎世術。亦能入水不濡。入水不焚。況乎聖人之上衣。大法之勝器。此可然乎。能無曜乎。其言地動至乎云日草木之祥瑞。遠以業理求之至哉。宜異世俗五行之說。
傳法正宗記卷第四(終) 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第五
宋藤州東山沙門釋契嵩編修天竺第二十六祖不如蜜多尊者傳天竺第二十七祖般若多羅尊者傳天竺第二十八祖菩提達磨尊者傳(上下)
天竺第二十六祖不如蜜多尊者傳
不如蜜多尊者。南天竺國人也。姓剎帝利。父曰德勝。即其國之王。蜜多蓋德勝之太子也。誕時宮中有異香氤氳。家人奇之。然其天
【現代漢語翻譯】 我如今領悟了它的本性，既沒有固定的『道』，也沒有固定的『理』。
蜜多（Mito，人名，意為『無勝』）接受了衣缽傳法后，又告訴斯多（Sito，人名，意為『滿足』）說：『尊者您將祖師僧伽梨衣（Samghati，袈裟）秘密儲存在王宮中，沒有得到傳授，這是為什麼呢？』斯多說：『我過去傳衣，是因為先師遭遇危難，用傳衣作為不公開的信物，以便將來驗證。你現在繼承了我，整個五天竺（Panca-India，古代印度五個區域的合稱）都知道了，何必還要用衣缽呢？只要勤奮教化引導，你之後得度的人將不可限量。』蜜多默默地接受了命令。之後，尊者超脫身形進入太虛，顯現出十八種變化，大放光明照耀天地，隨即在空中化為火焰自焚。雖然天降舍利（Sarira，佛教聖物，通常指高僧火化后的遺骨），但沒有掉落在地上，大眾各自用衣襟接住。之後修建浮圖（Stupa，佛塔）將舍利合在一起秘密儲存。當時正值東晉明帝時期。
評論說：『說衣缽不會被焚燬，是不是太過於神化了？』回答說：『寶劍出自優秀的工匠之手，尚且能夠變化莫測，光芒貫穿星斗。方士憑藉世俗的法術，也能入水不濕，入火不焚。更何況是聖人的上衣，大法的殊勝法器，這難道不可能嗎？難道不會顯現出神異的光芒嗎？』書中提到地動乃至云、日、草、木等祥瑞之兆，從因果業報的道理來探求，真是深刻啊！應該區別於世俗的五行之說。
《傳法正宗記》卷第四（完） 《大正藏》第51冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第五
宋朝藤州東山沙門釋契嵩編修 天竺第二十六祖不如蜜多尊者傳 天竺第二十七祖般若多羅尊者傳 天竺第二十八祖菩提達磨尊者傳（上下）
天竺第二十六祖不如蜜多尊者傳
不如蜜多尊者，是南天竺國人。姓剎帝利（Ksatriya，印度種姓制度中的第二等級，通常是武士和統治者）。父親名叫德勝，是那個國家的國王。蜜多是德勝的太子。他出生時，宮中有奇異的香氣瀰漫，家人都覺得很奇異。然而他的天性
【English Translation】 I now understand its nature, which has neither a fixed 『Dao』 nor a fixed 『Principle』.
After Mito (Mito, a name meaning 『Unsurpassed』) received the Dharma transmission with the robe and bowl, he told Sito (Sito, a name meaning 『Contentment』): 『Venerable one, you secretly keep the Sanghati robe (Samghati, a monastic robe) of the ancestral teacher in the royal palace, but you were not given it. What is the reason for this?』 Sito said: 『I transmitted the robe in the past because the former teacher encountered difficulties. Using the transmission of the robe as a non-public token was for future verification. Now that you have succeeded me, all of Panca-India (Panca-India, the collective name for the five regions of ancient India) knows it. What need is there for the robe and bowl? Just diligently teach and guide, and the number of people you will liberate will be immeasurable.』 Mito silently accepted the order. Afterward, the Venerable one transcended his body into the void, manifested eighteen transformations, and emitted great light illuminating heaven and earth. Immediately, he transformed into flames and self-immolated in the air. Although Sarira (Sarira, Buddhist relics, usually referring to the remains of eminent monks after cremation) fell from the sky, they did not fall to the ground. The masses each used their clothing to catch them. Afterward, they built a Stupa (Stupa, a Buddhist pagoda) to secretly preserve the Sarira together. At that time, it was during the reign of Emperor Ming of the Eastern Jin Dynasty.
The commentary says: 『To say that the robe and bowl will not be burned is too much of a deification, isn't it?』 The answer is: 『A precious sword comes from the hands of an excellent craftsman, and it can still transform unpredictably, with its light piercing the stars. Taoists rely on worldly techniques and can also enter water without getting wet and enter fire without being burned. Moreover, it is the upper garment of a sage, a supreme vessel of the Great Dharma. Is this not possible? Will it not manifest miraculous light?』 The book mentions auspicious omens such as earthquakes, clouds, sun, grass, and trees. Seeking it from the principle of karma and retribution is truly profound! It should be distinguished from the worldly theory of the Five Elements.
Record of the Orthodox Transmission of the Dharma, Volume 4 (End) Taisho Tripitaka Volume 51, No. 2078, Record of the Orthodox Transmission of the Dharma
Record of the Orthodox Transmission of the Dharma, Volume 5
Compiled and Revised by the Sramana Shi Qisong of Dongshan Temple in Tengzhou, Song Dynasty Biography of the Twenty-sixth Ancestor of India, Venerable Buddhamitra Biography of the Twenty-seventh Ancestor of India, Venerable Prajnatara Biography of the Twenty-eighth Ancestor of India, Bodhidharma (Parts 1 and 2)
Biography of the Twenty-sixth Ancestor of India, Venerable Buddhamitra
Venerable Buddhamitra was a native of South India. His surname was Kshatriya (Ksatriya, the second rank in the Indian caste system, usually warriors and rulers). His father was named Devasimha, who was the king of that country. Mito was the prince of Devasimha. At the time of his birth, there was an unusual fragrance in the palace, which the family found strange. However, his nature
性淳懿。少崇佛事。初婆舍斯多。道化其國。尊者會事因稱疾。乞免太子。從斯多出家。王聽。斯多即宮中為其剃度。會勝僧受之具戒。事見於斯多傳。尋從斯多出宮。乃得付法。其後游化至東天竺國。先是其國王剎帝。堅固信重長爪外道梵志者。及尊者入境。外道之徒患之。以告其師曰。適知不如蜜多入國。其人道勝。恐吾黨不如。宜先謀斥之。外道即請從其王登高。因西望謂王曰。西有妖氣必魔入境。王見之乎。王曰不見。然則奈之何。外道曰。此魔所至。家國必衰。然為王計者。不如誅之。王曰未見其罪。豈忍為乎。外道復進其徒之善咒者曰。其法能動天地。此可以御魔。然尊者已知托以望氣。先戒其眾曰。我至此城必有小難。汝輩勿驚。及見王果詰曰。師來何為。尊者曰。我來欲度眾生。曰當以何法度何類眾生。曰隨其類而以法度之。曰茍有術者。師敢敵乎。曰我佛法至正。雖天魔不足降之。安有妖術而不敢當耶。外道輩聞其語益憤。作法即化一大山凝空。將壓尊者。尊者遂以指按地。地動。五百外道皆不能立。移山卻臨其首。外道黨大懼。尊者覆按地。地靜。化山亦沒。外道皆羅禮悔過。王亦謝之曰。吾不識大士。乃令螢火欲爭曜日月。是時王新遷其都。他日張大齋落之。亦以慰外道。欲尊者預會。尊者初
【現代漢語翻譯】 現代漢語譯本： 他天性淳樸善良，年輕時就崇尚佛法。最初，婆舍斯多（Vasastas，一位尊者）在那個國家弘揚佛法，教化民眾。尊者（指不如蜜多）正趕上這件事，於是假稱生病，請求免去太子的身份，跟隨斯多出家。國王同意了。斯多就在宮中為他剃度，並請來殊勝的僧團為他授具足戒。這些事蹟都記載在《斯多傳》中。不久之後，不如蜜多跟隨斯多離開了王宮，並得到了佛法的傳承。之後，他遊歷教化到了東天竺國。此前，那個國家的國王剎帝（Ksatriya，統治階級），非常堅固地信仰和尊重長爪外道梵志。當尊者不如蜜多進入國境時，外道之徒感到憂慮，便告訴他們的老師說：『剛剛得知不如蜜多進入了我國，這個人修道精進，恐怕我們這些人不如他，應該先想辦法排斥他。』外道隨即請求國王與他一同登上高處，然後向西邊眺望，對國王說：『西邊有妖氣，一定是妖魔進入了我國。大王看見了嗎？』國王說：『我沒有看見。』外道說：『那麼該怎麼辦呢？』外道說：『這個妖魔所到之處，國家必定衰敗。為大王著想，不如誅殺他。』國王說：『我還沒有看到他的罪過，怎麼忍心這樣做呢？』外道又推薦了他的徒弟中擅長咒術的人說：『他的法術能夠撼動天地，可以用它來抵禦妖魔。』然而，尊者已經預料到他們會借口望氣來陷害自己，事先告誡他的弟子們說：『我到達這座城市，必定會遇到一些小小的困難，你們不要驚慌。』等到見到國王，國王果然責問他說：『大師來這裡做什麼？』尊者說：『我來這裡是爲了度化眾生。』國王問：『打算用什麼方法度化哪一類眾生？』尊者說：『根據眾生的類別，用相應的佛法來度化他們。』國王問：『如果有人使用法術，大師敢與他對抗嗎？』尊者說：『我佛法至正至大，即使是天上的魔王也不足以降伏它，哪裡會有什麼妖術是我不敢抵擋的呢？』外道之徒聽到這些話更加憤怒，於是施展法術，幻化出一座巨大的山峰，懸在空中，想要壓住尊者。尊者隨即用手指按住地面，地面震動起來，五百個外道都站立不穩，幻化出來的山峰反而向他們的頭頂壓去。外道黨徒非常害怕。尊者再次按住地面，地面恢復平靜，幻化出來的山峰也消失了。外道們都跪地磕頭，懺悔過錯。國王也向尊者道歉說：『我不認識大士，竟然讓螢火蟲想要與太陽和月亮爭輝。』當時，國王剛剛遷都，後來舉行盛大的齋會來慶祝新都落成，也以此來安撫外道，想要邀請尊者參加。尊者最初
【English Translation】 English version: His nature was pure and kind, and he revered Buddhism from a young age. Initially, Vasastas (a venerable monk) propagated the Dharma and transformed his country. The Venerable One (referring to Punyamitra) coincided with this event, so he feigned illness and requested to be excused from his position as crown prince to become a monk under Vasastas. The king agreed. Vasastas then tonsured him in the palace and invited a distinguished Sangha to bestow upon him the complete precepts. These events are recorded in the biography of Vasastas. Soon after, Punyamitra followed Vasastas out of the palace and received the Dharma transmission. Afterwards, he traveled and taught in East India. Prior to this, the king of that country, Ksatriya (ruling class), firmly believed in and respected the long-nailed heretic Brahmana. When the Venerable Punyamitra entered the country, the heretics felt worried and told their teacher, 'We have just learned that Punyamitra has entered our country. This person is diligent in his practice, and we fear that we are not his equal. We should first find a way to reject him.' The heretic then requested the king to ascend to a high place with him, and then looking westward, he said to the king, 'There is an ominous aura in the west, surely a demon has entered our country. Does Your Majesty see it?' The king said, 'I do not see it.' The heretic said, 'Then what should we do?' The heretic said, 'Wherever this demon goes, the country will surely decline. For the sake of Your Majesty, it is better to kill him.' The king said, 'I have not yet seen his crime, how can I bear to do this?' The heretic then recommended one of his disciples who was skilled in incantations, saying, 'His spells can shake heaven and earth, and can be used to resist demons.' However, the Venerable One had already foreseen that they would use the pretext of observing the aura to frame him, and beforehand he warned his disciples, 'When I arrive in this city, I will surely encounter some minor difficulties, do not be alarmed.' When he met the king, the king indeed questioned him, saying, 'What does the master come here to do?' The Venerable One said, 'I come here to liberate sentient beings.' The king asked, 'What method do you intend to use to liberate what kind of sentient beings?' The Venerable One said, 'According to the category of sentient beings, I will use the corresponding Dharma to liberate them.' The king asked, 'If someone uses magic, dare the master confront him?' The Venerable One said, 'My Buddha-dharma is supremely righteous and great, even the demon kings of the heavens are not enough to subdue it, how could there be any magic that I dare not resist?' The heretics became even more angry upon hearing these words, so they cast a spell and conjured a huge mountain, suspended in the air, wanting to crush the Venerable One. The Venerable One then pressed his finger on the ground, and the ground shook, and five hundred heretics could not stand still, and the conjured mountain instead pressed down on their heads. The heretic party was very frightened. The Venerable One pressed the ground again, and the ground returned to stillness, and the conjured mountain also disappeared. The heretics all knelt down and kowtowed, repenting of their mistakes. The king also apologized to the Venerable One, saying, 'I did not recognize the great being, and actually allowed fireflies to try to compete with the sun and moon.' At that time, the king had just moved his capital, and later held a grand vegetarian feast to celebrate the completion of the new capital, and also to appease the heretics, wanting to invite the Venerable One to participate. The Venerable One initially
不奉命。徐觀其地將陷。即以神通往之。王見曰。師果來耶。曰我非應供來。欲有所救耳。王曰何救。曰此地已為龍之所有。須臾當陷。眾不便去必溺。王恐急起。其眾去之。未遠至一高原。反顧其地果陷淵然成湫。王益敬蜜多。即嚴象駕。命尊者偕還其故城。因曰。餘五日之前嘗夢。空中墜一金鎖垂至於地。我即舉之。今日之事非其應乎。尊者亦謂王曰。吾昔將至此國嘗夢。一奇童持寶蓋趨我之後。此必聖人出王所治。以相繼傳法。王曰。下國豈有至人耶。曰王無謙。是必應之。先是其國有婆羅門子。幼無父母。孑然放達。自號瓔珞。閭里不能測其為人。一日遽發隱語曰。神人腳踏土會裡逢龍虎。是日趣王來。王便隨他去。自是出處益不常。及王與尊者駕至其舊城之東。此子特來迎之禮于駕前。尊者語王曰。所謂王國之聖士。此其人也。尊者即謂瓔珞曰。汝記往事乎。瓔珞曰。我念昔同法會。尊者演摩訶般若波羅蜜。而我轉甚深修多羅。緣當復會。故此相候。蜜多謂王曰。此子蓋大勢至菩薩。降跡為吾嗣法。然其後復出二大士。其一先化南天竺。而後緣在震旦。然其九年卻返本國。尊者即為之剃度。謂瓔珞曰。以前吾談般若汝說修多羅。致今復會。便宜以般若多羅為汝之名。當此不如蜜多化導于東天竺。逾六十年矣
【現代漢語翻譯】 現代漢語譯本 我不接受命令。徐觀察到這地方將要陷落，就用神通前往那裡。國王見到他說：『師父果然來了！』徐說：『我不是爲了接受供養而來，而是想要有所救助。』國王問：『救助什麼？』徐說：『這地方已經為龍所有，很快就要陷落，眾人不方便離開必定會被淹沒。』國王驚恐，趕緊起身，讓眾人離去。還沒走遠，到達一處高地，回頭看那地方果然陷落成深淵，形成水池。國王更加敬重般若多羅（Prajñātāra，智慧救度者），立即準備車駕，命令尊者一同返回他原來的城池，因此說：『我在五天前曾經做夢，空中掉落一把金鎖垂到地上，我便舉起它，今天的事情不是應驗了嗎？』尊者也對國王說：『我以前將要來到這個國家時也做過夢，一個奇異的童子拿著寶蓋跟在我身後，這必定是聖人出現在您所治理的地方，來相繼傳承佛法。』國王說：『我的小國怎麼會有得道之人呢？』徐說：『大王不要謙虛，這必定是應驗的。』在這之前，這個國家有個婆羅門的孩子，從小沒有父母，獨自放蕩不羈，自稱瓔珞（Yīngluò，一種裝飾品），鄉里人不能測度他的為人。一天，他突然說出隱語：『神人腳踏土，會裡逢龍虎。』當天就來到國王這裡，國王便跟隨他離去，從此他的行蹤更加不固定。等到國王與尊者駕臨他舊城東邊時，這個孩子特地前來迎接，在車駕前行禮。尊者告訴國王說：『所說的王國中的聖士，就是這個人啊。』尊者就對瓔珞說：『你還記得過去的事情嗎？』瓔珞說：『我記得過去一同參加法會，尊者您演說摩訶般若波羅蜜（Mahāprajñāpāramitā，偉大的智慧到彼岸），而我轉述甚深修多羅（Sutra，經），因緣註定再次相會，所以在此等候。』般若多羅告訴國王說：『這個孩子大概是大勢至菩薩（Mahāsthāmaprāpta，偉大的力量到達）降臨，作為我傳承佛法的人。然而他之後又出現兩位大士，其中一位先教化南天竺（South India），然後因緣在震旦（Zhèndàn，中國的古稱）。然而他在九年後卻返回本國。』尊者就為他剃度，告訴瓔珞說：『以前我談論般若，你說修多羅，導致今天再次相會，就用般若多羅作為你的名字。』當時他不如般若蜜多（Prajñāmitra，智慧之友）在東天竺（East India）教化，已經超過六十年了。
【English Translation】 English version I do not accept the order. Xu observed that the land was about to sink, so he went there with his supernatural powers. The king saw him and said, 'Master has indeed come!' Xu said, 'I have not come to receive offerings, but to offer some help.' The king asked, 'What help?' Xu said, 'This land already belongs to the dragon and will sink soon. It will be inconvenient for the people to leave and they will surely drown.' The king was frightened and quickly got up, ordering the people to leave. Before they had gone far, they reached a highland. Looking back, the land had indeed sunk into a deep abyss, forming a pool. The king became even more respectful of Prajñātāra (wisdom savior), and immediately prepared a chariot, ordering the venerable one to return to his former city with him, saying, 'Five days ago, I dreamed that a golden lock fell from the sky and hung to the ground, and I picked it up. Isn't today's event a fulfillment of that dream?' The venerable one also said to the king, 'When I was about to come to this country, I also had a dream that a strange child was holding a jeweled canopy behind me. This must be a sage appearing in your realm to succeed and transmit the Dharma.' The king said, 'How could my small country have an enlightened person?' Xu said, 'Your Majesty, do not be humble, this must be the fulfillment.' Before this, there was a Brahmin child in this country who had no parents since childhood, and was unrestrained and unconventional, calling himself Yīngluò (a kind of ornament). The people in the neighborhood could not fathom his character. One day, he suddenly uttered an enigmatic saying: 'A divine man treads on the earth, meeting a dragon and a tiger in the assembly.' That day, he came to the king, and the king followed him away, and from then on, his whereabouts became even more erratic. When the king and the venerable one arrived east of his old city, this child came to greet them especially, paying respects before the chariot. The venerable one told the king, 'The sage of the kingdom that was spoken of is this person.' The venerable one then said to Yīngluò, 'Do you remember the past?' Yīngluò said, 'I remember that we attended the Dharma assembly together in the past. You, venerable one, expounded the Mahāprajñāpāramitā (great perfection of wisdom), and I recited the profound Sutra (scripture). Our karmic connection destined us to meet again, so I have been waiting here.' Prajñātāra told the king, 'This child is probably Mahāsthāmaprāpta (great strength arrived) Bodhisattva descending, as my successor in transmitting the Dharma. However, two great beings will appear after him, one of whom will first teach in South India, and then his karmic connection will be in Zhèndàn (ancient name of China). However, he will return to his country after nine years.' The venerable one then tonsured him, telling Yīngluò, 'In the past, I talked about Prajñā, and you spoke of Sutra, leading to our meeting again today, so let Prajñātāra be your name.' At that time, he was not as effective as Prajñāmitra (wisdom friend) in teaching in East India, which had been more than sixty years.
。一旦遂命般若多羅而告曰。昔如來付大法眼藏展轉至我。我今用傳於汝。汝宜流通勿令其絕。聽吾偈曰。
真性心地藏 無頭亦無尾 應緣而化物 方便呼為智
付法已。尊者告王曰。荷國惠施寧不感之。但其化緣殆盡。不能久戀仁德。吾將往矣。王善保之。王泣下如喪所親。尊者乃于王宮即座化形如日。少頃復之。呈一十八變。以三昧火即自焚之。雨金色舍利。王后為金塔以閟之。其時當此東晉孝武帝之世也。
天竺第二十七祖般若多羅尊者傳
般若多羅尊者。東天竺國人也。姓婆羅門氏。幼喪父母。孑然胸食自養。游于閭里。時人但以瓔珞童子號之。有命之役者。不辭勞不論直。或問曰。汝何姓。曰我與汝同姓。或曰。汝行何急。曰汝行何緩。人皆不測其然。會其國王堅固者與不如蜜多共駕還其故城。尊者遂東出趣其駕前。自說昔緣。至是尊者之跡大顯。蜜多即攜至王宮。他日為之出家。會勝僧受之具戒。而尊者之體即發異光。未幾蜜多果以法眼付之。縱其游化。及尊者至南天竺國。其國王香至者。詔禮于宮中。以寶珠施之。初王有三子。而其志各有所修。其長曰月凈多羅者。好修唸佛三昧。其次曰功德多羅者。好修福業。其次曰菩提多羅者。好通佛理。以出世為務。至是香至皆
【現代漢語翻譯】 現代漢語譯本： 一旦般若多羅（Prajnatara，第二十七祖的名字）完成使命，（菩提達摩）便告訴他：『過去如來（Tathagata）所傳付的大法眼藏，輾轉傳到我這裡。我現在要傳給你。你應當流通它，不要讓它斷絕。聽我的偈語：』 『真性心地藏，無頭亦無尾，應緣而化物，方便呼為智。』 傳法完畢后，尊者告訴國王：『蒙受國家的恩惠，怎能不感恩呢？但是我的教化因緣快要結束了，不能長久留戀您的仁德。我將要離開了。』國王哭泣得像失去了親人一樣。尊者便在王宮裡當即坐化，身體化為太陽。一會兒又恢復原狀，顯現十八種變化。用三昧真火自己焚化了自己，降下金色的舍利子。王后建造金塔來安放舍利子。那時正值東晉孝武帝在位的時代。 天竺第二十七祖般若多羅尊者傳 般若多羅尊者，是東天竺國人。姓婆羅門。幼年喪失父母，獨自乞討為生。在鄉里遊蕩。當時的人們只稱他為瓔珞童子。有人要他幫忙做事，他從不推辭，也不計較報酬。有人問他：『你姓什麼？』他說：『我和你同姓。』有人說：『你走得這麼急做什麼？』他說：『你走得這麼慢做什麼？』人們都無法理解他話中的含義。恰逢國王堅固者和不如蜜多一起駕車返回故都，尊者便從東邊出來，走向他們的車前，自述往昔的因緣。至此，尊者的事蹟才大為顯揚。蜜多便將他帶到王宮。後來為他剃度出家，請來眾僧為他授具足戒。尊者的身體立刻發出奇異的光芒。不久，蜜多果然將大法眼藏傳給了他，任他遊方教化。等到尊者來到南天竺國，國王香至下詔請他到宮中接受供養。用寶珠來佈施給他。當初國王有三個兒子，他們的志向各有不同。長子月凈多羅喜歡修唸佛三昧，次子功德多羅喜歡修福業，三子菩提多羅喜歡通達佛理，以出世為目標。到了這個時候，香至都
【English Translation】 English version: Once Prajnatara (the name of the Twenty-seventh Patriarch) had fulfilled his mission, (Bodhidharma) told him: 'In the past, the Tathagata (Thus Come One) transmitted the Great Dharma Eye Treasury, which has been passed down to me. Now I will transmit it to you. You should circulate it and not let it be cut off. Listen to my verse:' 'The true nature is the Mind-Ground Treasury, without head or tail, responding to conditions to transform beings, expediently called wisdom.' After the Dharma transmission was completed, the Venerable One told the king: 'Having received the country's grace, how can I not be grateful? But my karmic connection for teaching is about to end, and I cannot linger in your benevolence for long. I am about to depart.' The king wept as if he had lost a loved one. The Venerable One then immediately entered Nirvana in the royal palace, his body transforming into the sun. After a short while, he reappeared, displaying eighteen transformations. Using the Samadhi fire, he cremated himself, raining down golden Sharira (relics). The queen built a golden stupa to enshrine the Sharira. At that time, it was during the reign of Emperor Xiaowu of the Eastern Jin Dynasty. Transmission of the Twenty-seventh Patriarch Prajnatara of India Venerable Prajnatara was a native of Eastern India. His surname was Brahmin. He lost his parents at a young age and supported himself by begging. He wandered in the villages. At that time, people only called him Necklace Boy. If someone asked him to help with work, he never refused and did not care about the reward. Someone asked him: 'What is your surname?' He said: 'I have the same surname as you.' Someone said: 'Why are you walking so fast?' He said: 'Why are you walking so slow?' People could not understand the meaning of his words. It happened that King Firm and As-sweet-as-honey were returning to their old capital together in a carriage. The Venerable One came out from the east and walked in front of their carriage, recounting his past karmic connections. At this point, the Venerable One's deeds were greatly revealed. As-sweet-as-honey then brought him to the royal palace. Later, he tonsured him and ordained him as a monk, inviting the Sangha to give him the complete precepts. The Venerable One's body immediately emitted a strange light. Soon, As-sweet-as-honey indeed transmitted the Great Dharma Eye Treasury to him, allowing him to travel and teach freely. When the Venerable One arrived in Southern India, King Fragrant-to-the-Utmost issued an edict inviting him to the palace to receive offerings. He used precious jewels to give to him. Initially, the king had three sons, and their aspirations were different. The eldest son, Moon-Pure-Tara, liked to cultivate the Samadhi of Buddha Recitation; the second son, Merit-Tara, liked to cultivate meritorious deeds; and the third son, Bodhi-Tara, liked to understand Buddhist principles, with the goal of transcending the world. At this time, Fragrant-to-the-Utmost all
命出禮尊者。尊者以三子皆好善。意欲驗其智之遠近。即以王所施珠使各辨之曰。世復有加此珠乎。其一月凈多羅曰。此寶珠最上。世無有勝之者也。非吾王家孰能致之。其二功德多羅亦如其說。其三菩提多羅曰。此珠世寶未足為上。夫諸寶之中法寶為上。此是世光。諸光之中智光為上。此是世明。諸明之中心明為上。然此珠光明不能自照。要假智光明辨於此。既明辨此即知是珠。既知是珠即明其寶。若明其寶寶不自寶。若辨其珠珠不自珠。珠不自珠者。要假智珠而辨世珠。寶不自寶者。要假智寶而明法寶。然則我師有道。其寶即現。眾生有道。心寶亦然。尊者嘉其才辨。復問曰。諸物之中何物無相。曰于諸物中不起無相。又問曰。諸物之中何物最高。曰于諸物中人我最高。又問曰。諸物之中何物最大。曰于諸物中法性最大。尊者默喜。謂是大法器。必為已嗣。其後會父病既亟。輒以手覽空。雖左右不能止。菩提多羅因以問尊者曰。吾父務善興福。平若未有如其為心者。今感疾恍惚。手覽虛空。恐非善終。何其報之相反耶。我甚惑此。尊者果能釋之。愿從出家。尊者曰。此其業之所應也。然物皆有業。雖三乘聖人亦不能免之。但其業有善惡耳。佛謂。人有為善之至。及其終也報當生天。則天光下垂如引經彩。欲其終者
【現代漢語翻譯】 現代漢語譯本： 命出禮尊者（一位受人尊敬的聖者）。尊者有三個兒子，都愛好行善。他想測試他們智慧的高低，就用國王賞賜的寶珠讓他們各自鑑別，說：『世上還有比這顆珠子更好的嗎？』 他的一個兒子月凈多羅說：『這顆寶珠是最好的，世上沒有能勝過它的。不是我們王家，誰能得到它呢？』他的第二個兒子功德多羅也這樣說。 他的第三個兒子菩提多羅說：『這顆珠子作為世間的寶物還不足以稱作最好。在各種寶物之中，法寶才是最好的。這珠子是世間的光芒，在各種光芒之中，智慧的光芒才是最好的。這珠子是世間的光明，在各種光明之中，心地的光明才是最好的。然而這珠子的光明不能自己照亮，需要藉助智慧的光明來辨別它。既然能明白地辨別它，就知道它是寶珠。既然知道它是寶珠，就明白了它的寶貴。如果明白了它的寶貴，寶貴之處不在於寶物本身。如果辨別了這顆珠子，珠子的價值不在於珠子本身。珠子不能自己證明自己是珠子，需要藉助智慧之珠來辨別世間的珠子。寶物不能自己證明自己是寶貴，需要藉助智慧之寶來彰顯法寶。這樣說來，我的老師有道，他的寶物就會顯現。眾生有道，心中的寶藏也是如此。』 尊者讚賞他的才智和辨別能力，又問：『在各種事物之中，什麼事物沒有相狀？』菩提多羅回答說：『在各種事物之中，不起心動念就沒有相狀。』又問：『在各種事物之中，什麼事物最高？』菩提多羅回答說：『在各種事物之中，人我執著最高。』又問：『在各種事物之中，什麼事物最大？』菩提多羅回答說：『在各種事物之中，法性最大。』 尊者默默地感到高興，認為菩提多羅是能夠繼承大法的法器，必定會成為自己的繼承人。之後，恰逢他的父親病重，總是用手在空中抓取東西，即使身邊的人也無法阻止。菩提多羅因此問尊者說：『我的父親致力於行善積福，平時沒有誰像他那樣用心。現在卻因病而神志恍惚，用手抓取虛空，恐怕不能善終。這善惡的報應怎麼會如此相反呢？我對此非常疑惑。尊者如果能解釋這個問題，我願意跟隨您出家。』 尊者說：『這是他業力所導致的。然而萬物都有業力，即使是三乘聖人也不能免除。只不過他們的業力有善惡之分罷了。佛說，人有行善到了極點的，當他臨終時，本應得到生天的果報，那時會有天光垂下，如同用彩色的絲線牽引。』想要他臨終的人
【English Translation】 English version: The Venerable Mingchuli (a respected sage) had three sons, all of whom loved doing good deeds. He wanted to test the extent of their wisdom, so he used a pearl bestowed by the king and asked each of them to identify it, saying, 'Is there anything in the world better than this pearl?' His first son, Yuejing Duoluo (Moon-Pure Tara), said, 'This pearl is the best; there is nothing in the world that can surpass it. If it weren't for our royal family, who could obtain it?' His second son, Gongde Duoluo (Merit Tara), also said the same thing. His third son, Puti Duoluo (Bodhi Tara), said, 'This pearl, as a worldly treasure, is not worthy of being called the best. Among all treasures, the Dharma treasure is the best. This pearl is the light of the world; among all lights, the light of wisdom is the best. This pearl is the brightness of the world; among all brightnesses, the brightness of the mind is the best. However, the light of this pearl cannot illuminate itself; it needs to rely on the light of wisdom to distinguish it. Since one can clearly distinguish it, one knows it is a pearl. Since one knows it is a pearl, one understands its preciousness. If one understands its preciousness, the preciousness does not lie in the treasure itself. If one identifies this pearl, the value of the pearl does not lie in the pearl itself. The pearl cannot prove itself to be a pearl; it needs to rely on the pearl of wisdom to distinguish the worldly pearl. The treasure cannot prove itself to be precious; it needs to rely on the treasure of wisdom to reveal the Dharma treasure. In that case, my teacher has the Tao (the Way), and his treasure will appear. If sentient beings have the Tao, the treasure in their hearts will also be revealed.' The Venerable praised his talent and discernment and asked, 'Among all things, what thing has no form?' Puti Duoluo replied, 'Among all things, not arising thoughts has no form.' He asked again, 'Among all things, what thing is the highest?' Puti Duoluo replied, 'Among all things, the ego-attachment is the highest.' He asked again, 'Among all things, what thing is the greatest?' Puti Duoluo replied, 'Among all things, the Dharma-nature is the greatest.' The Venerable was silently pleased, thinking that Puti Duoluo was a vessel capable of inheriting the Great Dharma and would surely become his successor. Later, it happened that his father became seriously ill, always reaching out to grab things in the air, even those around him could not stop him. Puti Duoluo therefore asked the Venerable, 'My father devoted himself to doing good deeds and accumulating blessings; usually, no one was as diligent as him. Now, due to illness, he is delirious and grabbing at empty space, I fear he will not have a good end. How can the retribution for good and evil be so contradictory? I am very confused about this. If the Venerable can explain this, I am willing to follow you to become a monk.' The Venerable said, 'This is due to his karma. However, all things have karma, even the saints of the Three Vehicles cannot escape it. It's just that their karma is either good or bad. The Buddha said that if a person does good deeds to the extreme, when he is dying, he should receive the reward of being born in heaven, at that time, heavenly light will descend, like being pulled by colored threads.' Those who want him to die
覽之。而神隨以上征。其光或五色互發者。蓋表其所向乃往天界也。今汝父手有所覽。是亦報生天上也。亦其為善之明效。非不令終。然當其大漸。將有天樂異花應之。尋如其言。及王崩二子方甚號慟。而菩提多羅獨于喪所端然默坐。終朝不興。其二兄怪之。以問尊者。尊者曰。此子入定將有所觀。七日當自起勿驚。及菩提多羅定起。謂二兄曰。我欲觀父何往。而他無所睹。但見一日明照天地。其父殯已菩提多羅果告二兄。求從尊者出家。尊者知其道緣純熟勢不可沮。遂當其師。乃為安其法名。久之遂以法而付囑曰。如來大法眼藏展轉而今付于汝。汝善傳之無。使斷絕。聽吾偈曰。
心地生諸種 因事復生理 果滿菩提圓 花開世界起
已而般若多羅于其座展左右手。各放五色祥光。七十餘道。尋超身高七多羅樹。即以化火自焚。雨舍利不可勝數。四眾斂之。與其國之王月凈建浮圖而閟之。是時當此宋孝武帝之世也(以達磨六十七年後方東來。算之當在宋孝建元年甲午也)。
評曰。出三藏記所謂不若多羅。而此曰般若多羅。又謂弗若蜜多。而此曰不如蜜多。何其異耶。曰此但梵音小轉。蓋譯有楚夏耳。然般若多羅于諸祖獨多讖語。而後頗驗之。豈非以法自其後而大盛于中國欲有所志耶。將示
【現代漢語翻譯】 現代漢語譯本： 看見了。他的神識隨著光芒向上升騰。那光芒呈現出五彩交錯的顏色，這表明他所前往的是天界。現在你們父親的手裡拿著東西，這也是他將轉生到天上的徵兆。這也是他行善的明顯效果。他並非沒有得到善終。當他臨終時，將會有天樂和奇異的花朵來迎接他。後來，事情正如菩提多羅所說的那樣。等到國王去世后，兩個兒子非常悲痛地哭號，只有菩提多羅在喪事的地方端正地默坐著，整天都沒有起身。他的兩個哥哥感到奇怪，就去問尊者。尊者說：『這個孩子入定了，將要有所觀察。七天後他自己會起來，不要驚動他。』等到菩提多羅從禪定中起來，對他的兩個哥哥說：『我想看看父親去了哪裡，但是我看不到其他的東西，只看到一天光明照耀著天地。』等到安葬了父親之後，菩提多羅果然告訴他的兩個哥哥，請求跟隨尊者出家。尊者知道他的道緣已經成熟，無法阻止，於是就收他為弟子，為他取了法名。過了很久，尊者就把佛法傳授給他，說：『如來大法眼藏輾轉相傳，現在傳給你。你要好好地傳承它，不要讓它斷絕。聽我的偈語：』 『心地生出各種種子，因為因緣的緣故又生長出新的道理，果實圓滿就是菩提，花朵開放就是世界的開始。』 之後，般若多羅（Prajnatara，智慧多羅）在他的座位上伸出左右手，各自放出五彩祥光，有七十多道。隨即他的身高超過了七棵多羅樹的高度，然後用化火自焚，留下的舍利多得數不清。四眾弟子收集了舍利，和他的國家的國王月凈一起建造了佛塔來安放舍利。當時是南朝宋孝武帝的時代（根據達摩六十七年後才東來的說法推算，應該在宋孝建元年甲午年）。 評論說，《出三藏記》里說的是『不若多羅』，而這裡說的是『般若多羅』。又說『弗若蜜多』，而這裡說的是『不如蜜多』，為什麼會有這樣的差異呢？這是因為梵語的讀音略有差異，翻譯有不同的口音而已。然而，般若多羅在歷代祖師中特別多預言，而且後來都應驗了。這難道不是因為佛法從他之後在中國大為興盛，他想要有所記載嗎？將要顯示的是……
【English Translation】 English version: He saw it. His spirit followed the light upwards. The light emitted five intermingling colors, indicating that he was going to the heavenly realm. Now that your father has something in his hand, it is also a sign that he will be reborn in heaven. This is also a clear indication of his good deeds. He did not fail to have a good end. When he is dying, there will be heavenly music and exotic flowers to greet him. Later, things happened as Bodhidharma (Bodhitara) said. After the king passed away, the two sons cried in great sorrow, but Bodhidharma (Bodhitara) sat quietly and solemnly at the funeral, without getting up all day. His two elder brothers were surprised and asked the Venerable One. The Venerable One said, 'This child has entered samadhi and will observe something. He will get up by himself in seven days, do not disturb him.' When Bodhidharma (Bodhitara) arose from samadhi, he said to his two elder brothers, 'I want to see where my father has gone, but I cannot see anything else, only a day of light shining on heaven and earth.' After the father was buried, Bodhidharma (Bodhitara) indeed told his two elder brothers, requesting to become a monk with the Venerable One. The Venerable One knew that his karmic connection with the Dharma was ripe and could not be stopped, so he accepted him as a disciple and gave him a Dharma name. After a long time, the Venerable One passed on the Dharma to him, saying, 'The Tathagata's (Tathagata, 如來) great Dharma eye treasury has been passed down from generation to generation, and now it is passed on to you. You must pass it on well and not let it be cut off. Listen to my verse:' 'The mind-ground produces all kinds of seeds, and new principles grow again because of causes and conditions. The fruit is complete, which is Bodhi (Bodhi, 菩提), and the flowers bloom, which is the beginning of the world.' After that, Prajnatara (Prajnatara, 般若多羅) stretched out his left and right hands on his seat, each emitting five-colored auspicious light, more than seventy rays. Then his height exceeded the height of seven Tala trees (Tala tree, 多羅樹), and then he self-immolated with transformed fire, leaving behind countless relics. The fourfold assembly collected the relics and, together with King Yuejing (Yuejing, 月凈) of his country, built a stupa to enshrine the relics. At that time, it was the era of Emperor Xiaowu of the Song Dynasty (according to the statement that Bodhidharma (Bodhidharma, 菩提達摩) came to the East sixty-seven years later, it should be in the first year of Xiaojian, Jiawu). The commentary says that the Chu Sanzang Ji (出三藏記) says 'Bu Ruo Duoluo (不若多羅)', while this says 'Prajnatara (般若多羅)'. It also says 'Fu Ruo Mituo (弗若蜜多)', while this says 'Bu Ru Mituo (不如蜜多)'. Why is there such a difference? This is because the pronunciation of Sanskrit is slightly different, and the translation has different accents. However, Prajnatara (般若多羅) has particularly many prophecies among the patriarchs, and they have been fulfilled later. Is this not because the Dharma has flourished greatly in China since him, and he wanted to record something? What is about to be shown is...
聖人之心其所知遠乎。
天竺第二十八祖菩提達磨尊者傳上
菩提達磨尊者。南天竺國人也。姓剎帝利。初名菩提多羅。亦號達磨多羅。父曰香至。蓋其國之王。達磨即王之第三子也。生而天性高勝。卓然不輩。諸子雖處家已能趣佛理。及般若多羅說法王宮。乃得相見。尋答般若問珠之義。才辯清發稱有理趣。般若奇之。默許其法器。及父厭代。遂辭諸兄。從般若出家曰。我素不顧國位。欲以法利物。然未得其師。久有所待。今遇尊者出家決矣。愿悲智見客。般若受其禮。為之剃度曰。汝先入定。蓋在日光三昧耳。汝于諸法已得通量。今宜以菩提達磨為汝之名。會聖僧與受具戒。當此其地三震。月明晝現。尊者尋亦成果。自此其國俗因以達磨多羅稱之。亦曰菩提王子。遂事其師更四十餘載。而般若乃以法付之。益囑尊者曰。汝且化此國。後於震旦當有大因緣。然須我滅后六十七載。乃可東之。汝若速往恐衰于日下。尊者既稟其命。復問般若曰。若我東往。其國千載之下頗有難耶。得大法器繼吾道乎。般若多羅曰。法之所往。其趣法者。繁若稻麻竹葦。不可勝數。然其國當我滅后六十餘載。必有難作水中文布。善自降之。然汝至彼南方。不可即住。蓋其天王方好有為。恐不汝信。聽吾偈曰。
路行跨水
【現代漢語翻譯】 聖人的心智所能瞭解的，是多麼深遠啊。
天竺第二十八祖菩提達磨（Bodhidharma）尊者傳記（上）
菩提達磨（Bodhidharma）尊者，是南天竺國人。姓剎帝利（Kshatriya，印度四大種姓之一，即王族或武士）。最初的名字是菩提多羅（Bodhitara），也號達磨多羅（Dharmatara）。他的父親名叫香至（Fragrant Expanse），是那個國家的國王。達磨（Dharma）是國王的第三個兒子。他天生就具有高尚卓越的品質，與衆不同。即使身處王宮，也能領悟佛理。等到般若多羅（Prajnatara）在王宮說法時，他才得以相見。隨即回答了般若（Prajna）關於寶珠的提問，他的才華和辯論清晰明瞭，被認為很有道理。般若（Prajna）對此感到驚奇，默默地認可他是可以繼承佛法的器皿。等到他的父親去世，他便向各位兄長辭別，跟隨般若（Prajna）出家，說：『我向來不看重國王的地位，想要用佛法利益眾生。然而沒有得到我的老師，很久都在等待。現在遇到尊者，我出家的決心已定。希望您以慈悲和智慧接納我。』般若（Prajna）接受了他的請求，為他剃度，說：『你先前入定，大概是在日光三昧（Sunlight Samadhi）中吧。你對於諸法已經通達明瞭。現在應該用菩提達磨（Bodhidharma）作為你的名字。』適逢聖僧為他授具足戒，當時這塊土地震動了三次，月亮在白天顯現。尊者隨即也證得了果位。從此，他們國家的人們就用達磨多羅（Dharmatara）來稱呼他，也稱他為菩提王子。於是他侍奉他的老師四十多年，般若（Prajna）才將佛法傳授給他，並告誡尊者說：『你先教化這個國家，以後在震旦（Cinastan，中國的古稱）當有大的因緣。但是必須在我去世六十七年後，才可以前往東方。你如果過早前往，恐怕會衰落在太陽之下。』尊者接受了他的命令，又問般若（Prajna）說：『如果我前往東方，那個國家千年之後會有災難嗎？會有得到大法器的人來繼承我的道統嗎？』般若多羅（Prajnatara）說：『佛法所到的地方，追求佛法的人，多得像稻穀、麻、竹子、蘆葦一樣，數也數不清。但是那個國家在我去世六十多年後，必定會有災難，就像在水中鋪布一樣難以處理。你要好好地降伏它。但是你到了南方，不可以立即停留。因為那裡的天王正喜歡有為之法，恐怕不會相信你。聽我的偈語說：』
路行跨水
【English Translation】 How far-reaching is the mind of a sage!
Record of the transmission of the Venerable Bodhidharma (Bodhidharma), the 28th Patriarch of India (Part 1)
The Venerable Bodhidharma (Bodhidharma) was a native of Southern India. His surname was Kshatriya (Kshatriya, one of the four castes in India, namely royalty or warriors). His original name was Bodhitara, also known as Dharmatara. His father was named Fragrant Expanse, who was the king of that country. Dharma was the king's third son. He was born with noble and outstanding qualities, standing out from the crowd. Even while living in the palace, he could comprehend Buddhist principles. When Prajnatara preached in the royal palace, he was able to meet him. He then answered Prajna's question about the jewel, and his talent and debate were clear and understandable, considered very reasonable. Prajna was amazed by this and silently acknowledged him as a vessel capable of inheriting the Dharma. When his father passed away, he bid farewell to his brothers and followed Prajna to become a monk, saying, 'I have never valued the position of king, but want to benefit sentient beings with the Dharma. However, I have not found my teacher and have been waiting for a long time. Now that I have met the Venerable One, my determination to become a monk is firm. I hope you will accept me with compassion and wisdom.' Prajna accepted his request and tonsured him, saying, 'You previously entered Samadhi, probably in the Sunlight Samadhi. You have already thoroughly understood all Dharmas. Now you should use Bodhidharma as your name.' Coincidentally, the Sangha of sages bestowed the full precepts upon him, and at that time the ground shook three times, and the moon appeared in broad daylight. The Venerable One then attained fruition. From then on, the people of his country called him Dharmatara, also calling him Prince Bodhi. So he served his teacher for more than forty years, and Prajna then transmitted the Dharma to him, and warned the Venerable One, saying, 'You should first teach this country, and later in Cinastan (Cinastan, the ancient name of China) there will be a great karmic connection. But you must wait until sixty-seven years after my death before you can go east. If you go too early, I am afraid you will decline under the sun.' The Venerable One accepted his command and asked Prajna, 'If I go east, will there be disasters in that country after a thousand years? Will there be people who obtain great Dharma vessels to inherit my lineage?' Prajnatara said, 'Wherever the Dharma goes, those who pursue the Dharma are as numerous as rice, hemp, bamboo, and reeds, too many to count. But that country will surely have disasters more than sixty years after my death, like spreading cloth in water, which is difficult to handle. You must subdue it well. But when you arrive in the South, you must not stay immediately. Because the Heavenly King there likes active methods, I am afraid he will not believe you. Listen to my verse:'
The road goes across the water
復逢羊 獨自棲棲暗渡江 日下可憐雙象馬 二株嫩桂久昌昌
尊者又問曰。過此以往可得聞乎。又曰。吾滅之後一百五歲。其復有小難。又說偈曰。
心中雖吉外頭兇 川下僧房名不中 為遇毒龍生武子 忽逢小鼠寂無窮
又問曰。此後復有事乎曰。吾滅后一百六十年末復。有小難蓋。父子繼作其勢非。久可三五稔耳又。說偈曰。
路上忽逢深處水 等閑見虎又逢豬 小小牛兒雖有角 青溪龍出總須輸
又問曰。所謂法器菩薩。此後出乎。般若又說偈曰。
震旦雖闊無別路 要假侄孫腳下行 金雞解銜一顆米 供養十方羅漢僧
復曰。此吾滅后三百三十載。乃應之也。又問曰。此後佛法中頗有明斯意而善分別者耶。曰吾滅后三百八十年間。乃有比丘暗學而明用。又說偈曰。
八月商尊飛有聲 巨福來祥鳥不驚 壞抱一雞重赴會 手把龍蛇在兩楹
又偈曰。
寄公席帽權時脫 文字之中暫小形 東海象歸披右服 二處蒙恩總不輕
又偈曰。
日月並行君不動 郎無冠子上山行 更惠一峰添翠岫 王教人識始知名
復曰。大器當現逢云。即登吾何憂乎。尊者又問曰。然此人之後復有難乎。曰吾滅后四
【現代漢語翻譯】 現代漢語譯本 『復逢羊』：再次遇到地支中的『未』（羊）。 『獨自棲棲暗渡江』：獨自一人憂愁不安，悄悄地渡過長江。 『日下可憐雙象馬』：在當今世道之下，可憐的『象』（象徵有德之人）和『馬』（象徵賢能之士）都遭受困境。 『二株嫩桂久昌昌』：兩株幼小的桂樹終將長久繁茂昌盛。
尊者又問：『過了這些之後，還能聽到什麼預言嗎？』 又說：『我滅度之後一百零五年，還會有一場小的災難。』 又說偈語： 『心中雖吉外頭兇』：內心雖然吉祥，但外在環境卻充滿兇險。 『川下僧房名不中』：在水邊的僧房，名聲並不相符（可能指名不副實）。 『為遇毒龍生武子』：因為遇到了毒龍，產生了剛猛之人（武子）。 『忽逢小鼠寂無窮』：忽然遇到小鼠，災難寂靜無止境。
又問：『此後還有什麼事情發生嗎？』 說：『我滅度后一百六十年末，又會有一場小的災難。大概是父子相繼作亂，但他們的勢力不會長久，大約三五年而已。』 又說偈語： 『路上忽逢深處水』：在路上忽然遇到深水。 『等閑見虎又逢豬』：輕易地見到老虎，又遇到了豬。 『小小牛兒雖有角』：小小的牛雖然有角。 『青溪龍出總須輸』：青溪中的龍出現，最終都要失敗。
又問：『所謂的法器菩薩，此後會出現嗎？』 般若又說偈語： 『震旦雖闊無別路』：震旦（中國的古稱）雖然廣闊，但沒有別的道路可走。 『要假侄孫腳下行』：需要藉助侄孫輩的人才能有所作為。 『金雞解銜一顆米』：金雞懂得銜著一顆米。 『供養十方羅漢僧』：供養十方羅漢僧。
又說：『這將在我滅度后三百年三十年應驗。』 又問：『此後在佛法中，還有人能夠明白這些意思並且善於分辨嗎？』 說：『我滅度后三百年八十年間，會有比丘暗中學習而明白運用。』 又說偈語： 『八月商尊飛有聲』：八月時節，商星高照，發出聲響。 『巨福來祥鳥不驚』：巨大的福氣帶來吉祥，鳥兒也不驚慌。 『壞抱一雞重赴會』：即使懷著殘缺，也要重新赴會。 『手把龍蛇在兩楹』：手中掌握著龍和蛇，立於兩根柱子之間。
又偈語： 『寄公席帽權時脫』：暫時脫下寄公的席帽。 『文字之中暫小形』：在文字之中暫時顯現小的形體。 『東海象歸披右服』：東海的大象迴歸，穿上右袒的僧服。 『二處蒙恩總不輕』：兩處都蒙受恩惠，總是不輕。
又偈語： 『日月並行君不動』：太陽和月亮同時執行，君王卻不動。 『郎無冠子上山行』：沒有戴帽子的年輕人上山行走。 『更惠一峰添翠岫』：再賜予一座山峰，增添翠綠的山巒。 『王教人識始知名』：君王的教化使人認識，才開始知名。
又說：『大器之人將要顯現，遇到云就會顯現，我有什麼可擔心的呢？』 尊者又問：『那麼這個人之後，還會有災難嗎？』 說：『我滅度后四百年……』
English version 『Repeatedly Encountering the Sheep』: Meeting the 『Wei』 (Sheep) in the Earthly Branches again. 『Alone and Anxiously Crossing the River』: Alone, worried and uneasy, secretly crossing the Yangtze River. 『Beneath the Sun, Pitiable Pair of Elephants and Horses』: In the current era, the pitiable 『elephants』 (symbolizing virtuous people) and 『horses』 (symbolizing capable individuals) are both suffering. 『Two Young Osmanthus Trees Flourishing for a Long Time』: Two young osmanthus trees will eventually flourish and prosper for a long time.
The Venerable One asked again: 『After these, can we hear any more prophecies?』 He said again: 『One hundred and five years after my extinction, there will be another small disaster.』 He also spoke a verse: 『Though Auspicious Within, Calamitous Without』: Although the heart is auspicious, the external environment is full of danger. 『The Monk's Abode by the River is Mismatched in Name』: The monastery by the river has a reputation that does not match reality (possibly meaning the name is not true to its essence). 『Because of Encountering a Poisonous Dragon, a Martial Son is Born』: Because of encountering a poisonous dragon, a fierce person (Wu Zi) is born. 『Suddenly Encountering a Small Mouse, the Silence is Endless』: Suddenly encountering a small mouse, the disaster is silent and endless.
He asked again: 『Will there be any events after this?』 He said: 『At the end of one hundred and sixty years after my extinction, there will be another small disaster. It is likely that a father and son will rebel in succession, but their power will not last long, only about three to five years.』 He also spoke a verse: 『Suddenly Encountering Deep Water on the Road』: Suddenly encountering deep water on the road. 『Casually Seeing a Tiger and Then Encountering a Pig』: Easily seeing a tiger and then encountering a pig. 『Although the Little Calf Has Horns』: Although the little calf has horns. 『The Dragon Emerging from the Green Stream Must Ultimately Lose』: The dragon emerging from the green stream must ultimately fail.
He asked again: 『Will the so-called Dharma Vessel Bodhisattva appear after this?』 Prajna spoke another verse: 『Although Vast, Zhen Dan Has No Other Road』: Although Zhen Dan (ancient name for China) is vast, there is no other road to take. 『It is Necessary to Rely on the Feet of Nephews and Grandsons to Act』: It is necessary to rely on the descendants of nephews and grandsons to achieve something. 『The Golden Rooster Understands How to Hold a Grain of Rice in Its Beak』: The golden rooster understands how to hold a grain of rice in its beak. 『Offering to the Arhat Monks of the Ten Directions』: Offering to the Arhat monks of the ten directions.
He also said: 『This will be fulfilled three hundred and thirty years after my extinction.』 He asked again: 『After this, in the Buddha-dharma, will there still be people who understand these meanings and are good at distinguishing them?』 He said: 『Three hundred and eighty years after my extinction, there will be a Bhikshu who secretly learns and understands how to use it.』 He also spoke a verse: 『In the Eighth Month, the Star of Commerce Flies with Sound』: In the eighth month, the star of commerce shines brightly, making a sound. 『Great Fortune Brings Auspiciousness, the Birds Are Not Startled』: Great fortune brings auspiciousness, and the birds are not startled. 『Even with Imperfections, Rejoining the Gathering』: Even with imperfections, rejoining the gathering. 『Holding the Dragon and Snake in Both Hands, Standing Between the Two Pillars』: Holding the dragon and snake in both hands, standing between the two pillars.
Another verse: 『Temporarily Taking Off the Seat Hat of Ji Gong』: Temporarily taking off the seat hat of Ji Gong. 『Temporarily Showing a Small Form in the Words』: Temporarily showing a small form in the words. 『The Elephant of the East Sea Returns, Wearing the Right-Shoulder Robe』: The elephant of the East Sea returns, wearing the right-shoulder robe of a monk. 『Receiving Grace in Both Places is Not Light』: Receiving grace in both places is not light.
Another verse: 『The Sun and Moon Run Together, the King Does Not Move』: The sun and moon run together, but the king does not move. 『A Young Man Without a Hat Walks Up the Mountain』: A young man without a hat walks up the mountain. 『Further Bestowing a Peak, Adding to the Green Mountains』: Further bestowing a peak, adding to the green mountains. 『The King's Teachings Make People Recognize, and Then Begin to Be Known』: The king's teachings make people recognize, and then begin to be known.
He also said: 『A person of great talent will appear, and will manifest when encountering clouds. What do I have to worry about?』 The Venerable One asked again: 『Then after this person, will there still be disasters?』 He said: 『Four hundred years after my extinction...』
【English Translation】 English translation line 1 English translation line 2
百六十年間。會一無衣之人慾為魔事。又說偈曰。
高嶺逢人又脫衣 小蛇雖毒不能為 可中井底看天近 小小沙彌善大機
復曰。汝記斯言。將驗小難。黑衣童子必善釋之。尊者又問曰。此後復有難乎。曰吾滅後方六百年。不生之樹當作留難。然雖難興。二人出現乃自寧靜。又說偈曰。
大浪雖高不足知 百年凡樹長乾枝 一鳥南飛卻歸北 二人東往復還西
復曰。白衣和尚說法無量。若見此讖歸而不向。又問曰。此後復有難乎。曰吾滅后二千八百年間。當有四龍起此一難。然非為大也。汝宜知之。又說偈曰。
可憐明月獨當天 四個龍兒各自遷 東西南北奔波去 日頭平上照無邊
又偈曰。
吾此讖詞 腰長腳短 合掌向天 回頭失伴 身著紅衣 又如素絹 立在目前 還若不見 好好思量 水清月現
尊者又問曰。此後復有難乎。般若多羅復曰。吾滅后三千年間。凡有一十二難。其間有九大難。此總以一偈記之。偈曰。
鳥來上高堂欲興 白雲入地色還清 天上金龍日月明 東陽海水清不清 手捧朱輪重複輕 雖無心眼轉惺惺 不具耳目善觀聽 身體元無空有形 不說姓字但驗名 意尋書卷錯開經
【現代漢語翻譯】 現代漢語譯本 一百六十年後，會有一個一無所有的想要作惡的人出現。又說偈語： 『在高高的山嶺上遇到人又脫去衣服，小蛇雖然有毒卻不能造成什麼傷害。 可以身處井底看天覺得很近，小小的沙彌卻有大的機鋒。』 又說：『你要記住這些話，將用來驗證小的災難。黑衣童子必定能很好地解釋它。』尊者又問：『此後還有災難嗎？』答：『我滅度后大約六百年，不生長的樹會成為阻礙。然而即使災難興起，兩個人出現自然會平息。』又說偈語： 『大浪雖然高卻不足為慮，百年的凡樹長出樹幹和枝條。 一隻鳥向南飛卻又飛回北方，兩個人向東去又返回西方。』 又說：『白衣和尚說法無量，如果見到這個預言，迴歸正道而不是背離。』又問：『此後還有災難嗎？』答：『我滅度后二千八百年間，當有四條龍引起這場災難。然而這並不是大的災難，你應該知道。』又說偈語： 『可愛的明月獨自照耀天空，四個龍兒各自遷移。 東西南北奔波而去，太陽平等地照耀著無邊無際。』 又說偈語： 『我的這個預言，腰長腳短，合掌向天，回頭失去同伴，身穿紅色的衣服，又像白色的絲絹，站在眼前，卻又好像看不見，好好地思量，水清則月亮顯現。』 尊者又問：『此後還有災難嗎？』般若多羅（Prajñātāra）又說：『我滅度后三千年間，總共有十二個災難，其中有九個大的災難，這些都用一個偈語來記載。』偈語說： 『鳥兒飛來要到高堂上興風作浪，白雲進入大地顏色仍然清明。 天上的金龍日月光明，東陽的海水是清還是不清？ 雙手捧著硃紅色的輪子重複地轉動，即使沒有心眼也能轉動得靈敏。 即使沒有耳朵和眼睛也能很好地觀察和聽取，身體原本沒有空和有的形狀。 不說姓名只驗證名號，想要尋找書卷卻錯誤地打開了經書。』
【English Translation】 English version After one hundred and sixty years, there will be a person without any possessions who desires to do demonic deeds. He also spoke a gatha (verse): 'Meeting a person on a high mountain ridge, they take off their clothes; although a small snake is poisonous, it cannot do much harm. Being in the bottom of a well, one sees the sky as near; a small śrāmaṇera (novice monk) has great potential.' He further said, 'Remember these words, they will be used to verify small difficulties. The black-clad boy will surely explain them well.' The Venerable One then asked, 'Will there be further difficulties after this?' He replied, 'Approximately six hundred years after my extinction, a tree that does not grow will become an obstacle. However, even if difficulties arise, the appearance of two people will naturally bring tranquility.' He also spoke a gatha: 'Although the great waves are high, they are not worth knowing; a hundred-year-old ordinary tree grows trunk and branches. A bird flies south but returns north; two people go east and then return west.' He further said, 'The white-clad monk's Dharma (teachings) is immeasurable; if you see this prophecy, return to the right path and do not turn away.' He then asked, 'Will there be further difficulties after this?' He replied, 'Two thousand eight hundred years after my extinction, four nāgas (dragons) will initiate this one difficulty. However, it will not be a great one; you should know this.' He also spoke a gatha: 'The lovely bright moon shines alone in the sky; the four dragon children each migrate. They rush about east, west, north, and south; the sun shines equally on the boundless expanse.' Another gatha: 'This prophecy of mine, with a long waist and short legs, palms joined towards the sky, turning back and losing companions, wearing red clothes, yet like white silk, standing right before your eyes, yet as if unseen, think carefully, when the water is clear, the moon appears.' The Venerable One then asked, 'Will there be further difficulties after this?' Prajñātāra (Prajñātāra) replied, 'Three thousand years after my extinction, there will be a total of twelve difficulties, among which there are nine great difficulties. These are all recorded in one gatha.' The gatha says: 'A bird comes to the high hall wanting to stir up trouble, white clouds enter the earth, their color remains clear. The golden dragon in the sky, the sun and moon are bright, is the sea water of Dongyang clear or unclear? Holding the vermilion wheel in both hands, turning it over and over lightly, even without a mind's eye, it turns keenly. Even without ears and eyes, it observes and listens well, the body originally has no form of emptiness or existence. Not speaking the surname, but verifying the name, wanting to find the scriptures, but mistakenly opening other books.'
口談恩幸心無情 或去或來身不停
又曰。后所有難。悉存此一十二句。雖復遠記非汝一世所睹。然得真天眼乃可即見。般若多羅既滅。尊者稟其言。且留本國勉行教化。尊者初與比丘號佛大先者。俱出於般若多羅之門。故二人每以伯仲之禮相遇。當是皆盛揚其法。時人美之。謂開二甘露門。方其國有僧曰佛大勝者。輒離其所傳為六宗。分化諸處。其一曰有相宗。二曰無相宗。三曰定慧宗。四曰戒行宗。五曰無得宗。六曰寂靜宗。然學者趨之甚多。其徒各不下千百。尊者常為其太息曰。國雖有是六眾。然其道皆非大至微。我正之。其人安得解脫。一旦遂以神通往之。初一詣其有相宗所而問之曰。一切諸相何名實相。其眾之首曰薩婆羅者。答曰。于諸相中不互諸相。是名實相。又問曰。一切諸相而不互者。若明實相當何定之。答曰。于諸相中實無有定。諸相即名為實。又問曰。諸相不定即名實相。汝今不定當何得之。答曰。我言不定。不定諸相當說諸相。其義不然。又問曰。汝言不定當為實相。定不定故即非實相。答曰。定既不定即非實相。知我非故不定不變。何名實相。已變已往其義亦然。答曰。不變當在不在故故變實相以定其義。又問曰。實相不變變即非相。于有無中何名實相。於是薩婆羅心即縣解。以手
【現代漢語翻譯】 現代漢語譯本 口中談論著恩惠，心中卻沒有真情，或者離去或者到來，身不由己地不停奔波。
又說：『後世所有的災難，都包含在這十二句話中。即使你記憶力超群，也不是你一生所能親眼見到的。只有得到真正的天眼才能立刻明白。』般若多羅（Prajnatara，禪宗印度祖師）圓寂后，尊者（指佛陀弟子）謹遵他的教誨，留在本國努力弘揚佛法。尊者最初與比丘（bhiksu，佛教出家男眾）號為佛大先的人，都出自般若多羅門下。所以兩人常常以兄弟之禮相待，都極力宣揚佛法，當時的人讚美他們，說是開啟了兩個甘露之門。當時，該國有一個僧人名叫佛大勝，總是背離他們所傳的教義，分為六宗，在各處傳播。第一宗叫有相宗，第二宗叫無相宗，第三宗叫定慧宗，第四宗叫戒行宗，第五宗叫無得宗，第六宗叫寂靜宗。然而，學習的人非常多，每個宗派的門徒都不下千百人。尊者常常為此嘆息說：『國家雖然有這六個宗派，但他們的道都並非通向偉大的真理，而是細微末節。我即使糾正他們，他們又怎能得到解脫呢？』有一天，尊者就用神通前往他們那裡。首先，他來到有相宗那裡，問道：『一切諸相，用什麼來稱作實相？』他們的首領名叫薩婆羅（Sarvara），回答說：『在各種相中，不互相干擾的相，就叫做實相。』又問：『一切諸相而不互相干擾，如果明白實相，應當如何確定它呢？』回答說：『在各種相中，實際上沒有確定。各種相就叫做實相。』又問：『各種相不確定就叫做實相，你現在不確定，應當如何得到它呢？』回答說：『我說的不確定，是不確定各種相，如果說各種相，那意思就不是這樣了。』又問：『你說不確定就是實相，確定與不確定，就不是實相。』回答說：『確定既然是不確定，就不是實相，知道我不是故意的，不確定也不會改變，為什麼叫做實相？已經改變已經過去的，道理也是這樣。』回答說：『不變應當存在，不存在，所以改變實相來確定它的意義。』又問：『實相不變，改變就不是相，在有和無之中，用什麼來稱作實相？』於是薩婆羅心中立刻解不開，用手
【English Translation】 English version Mouths speak of favor, but hearts lack true feeling; sometimes departing, sometimes arriving, bodies ceaselessly wander.
It is also said: 'All future calamities are contained within these twelve sentences. Even with a superior memory, you will not witness them all in one lifetime. Only with true divine vision can one immediately understand.' After Prajnatara (an Indian patriarch of Zen Buddhism) passed away, the Venerable One (referring to a disciple of the Buddha) diligently followed his teachings, remaining in his native land to vigorously propagate the Dharma. The Venerable One initially, along with a bhiksu (Buddhist monk) named Buddhasena, both came from the lineage of Prajnatara. Therefore, the two often treated each other with brotherly respect, both striving to proclaim the Dharma. People at the time praised them, saying they had opened two gates of nectar. At that time, in that country, there was a monk named Buddhavijaya, who always deviated from their transmitted teachings, dividing them into six schools, spreading them in various places. The first school was called the School of Existence (有相宗, Youxiang Zong), the second was called the School of Non-Existence (無相宗, Wuxiang Zong), the third was called the School of Samadhi and Wisdom (定慧宗, Dinghui Zong), the fourth was called the School of Precepts and Conduct (戒行宗, Jiexing Zong), the fifth was called the School of Non-Attainment (無得宗, Wude Zong), and the sixth was called the School of Tranquility (寂靜宗, Jijing Zong). However, there were many who studied with them, each school having no fewer than a thousand disciples. The Venerable One often sighed about this, saying: 'Although the country has these six schools, their paths do not lead to the great truth, but to trivial details. Even if I correct them, how can they attain liberation?' One day, the Venerable One used his supernatural powers to go to them. First, he went to the School of Existence and asked: 'What is called the Real Aspect (實相, Shixiang) among all phenomena (諸相, Zhuxiang)?' Their leader, named Sarvara, replied: 'Among all phenomena, those that do not interfere with each other are called the Real Aspect.' He asked again: 'All phenomena that do not interfere with each other, if one understands the Real Aspect, how should one define it?' He replied: 'Among all phenomena, there is actually no definition. All phenomena are called the Real Aspect.' He asked again: 'All phenomena are undefined and are called the Real Aspect, how can you attain it if you are undefined?' He replied: 'When I say undefined, it means not defining all phenomena; if we talk about all phenomena, then the meaning is not like that.' He asked again: 'You say that undefined is the Real Aspect, but defined and undefined are not the Real Aspect.' He replied: 'Since defined is undefined, it is not the Real Aspect. Knowing that I am not doing it intentionally, being undefined will not change. Why is it called the Real Aspect? What has already changed and passed is also like that.' He replied: 'The unchanging should exist, not exist, so change the Real Aspect to define its meaning.' He asked again: 'If the Real Aspect is unchanging, then change is not an aspect. Among existence and non-existence, what is called the Real Aspect?' Thereupon, Sarvara's mind was immediately unable to unravel it, and with his hand
指空卻問尊者曰。此世有相亦能空故。當此身力得似此耶。尊者曰。若解實相即見非實。若了非故其色亦然。當於色中不失色體。在於非相不礙有故。若能是解故名實相。次二詣其無相宗所問之曰。汝言無相當何證之。其眾之首曰波羅提者。前而答曰。我名無相心不現故。又問曰。汝相不現當何明之。答曰。我明無相心不取捨。當於明時亦無當者。又問曰。于諸有無心不取捨。又無當者誰明無故。答曰。佛入三昧尚無所得。何況無相而故知之。又問曰。相既不知誰云有無。尚無所得何名三昧。答曰。我說不證證無所證。非三昧故我說三昧。又問曰。非三昧者當何明之。汝既不證非證何證。波羅提於是妙悟。遽起謝之。尊者即為授記曰。汝證果非遠。然國有魔興。亦汝伏之。次三詣其定慧宗所而問之曰。汝學定慧為一為二。其眾之首曰婆蘭陀者。前而答曰。我此定慧非一非二。又問曰。汝之定慧既非一二。以何目之名為定慧。答曰。在定非定處慧非慧。一即非一二即不二。又問曰。當一不一當二不二。既非定慧約何定慧。答曰。不一不二定慧能知。非定非慧亦可然矣。又問曰。慧非定故然可知哉。不一不二誰定誰慧。波蘭陀即廓然開悟。致禮伏膺。次四詣其戒行宗所而問之曰。汝以何者為戒。云何名行。而此戒行為一為
【現代漢語翻譯】 現代漢語譯本： 指空尊者問道：『這個世界上的有形之相可以被空掉，那麼我們身體的力量也能像這樣被空掉嗎？』 尊者回答說：『如果理解了實相，就會看到它並非真實存在。如果明白了非實相的道理，那麼色相也是如此。在色相之中不會失去色相的本體，處於非相之中也不會妨礙有相的存在。如果能夠這樣理解，就叫做實相。』 之後，指空尊者一行人前往無相宗的所在地，問道：『你們說無相，用什麼來證明呢？』 無相宗的首領波羅提回答說：『我名為無相，因為我的心不顯現任何相。』 指空尊者又問：『你們的相不顯現，用什麼來證明呢？』 波羅提回答說：『我證明無相，因為我的心不取捨任何事物。在證明無相的時候，也沒有能證明的主體。』 指空尊者又問：『對於諸有和諸無，心都不取捨，又沒有能證明的主體，那麼是誰證明無相呢？』 波羅提回答說：『佛陀進入三昧境界時尚且一無所得，更何況是無相，又怎麼能刻意去認知它呢？』 指空尊者又問：『既然相都無法認知，誰說它是有還是無呢？尚且一無所得，又怎麼稱之為三昧呢？』 波羅提回答說：『我說不證，是因為證悟了無所證。不是因為三昧的緣故，我才說三昧。』 指空尊者又問：『不是三昧，用什麼來證明呢？你既然沒有證悟，又用什麼來證明沒有證悟呢？』 波羅提於是妙悟，立刻起身感謝指空尊者。尊者便為他授記說：『你證得果位不會太遠了。但是你的國家將有魔興起，也由你來降伏他們。』 之後，指空尊者一行人前往定慧宗的所在地，問道：『你們所學的定和慧，是一還是二？』 定慧宗的首領婆蘭陀回答說：『我們的定和慧，非一也非二。』 指空尊者又問：『你們的定和慧既然非一非二，用什麼來稱呼它們為定慧呢？』 婆蘭陀回答說：『在定中不是定，在慧中不是慧。說一就不是一，說二就不是二。』 指空尊者又問：『當一不是一，當二不是二，既然不是定慧，又依據什麼來建立定慧呢？』 婆蘭陀回答說：『不一不二，定慧能夠知曉。非定非慧，也可以這樣說。』 指空尊者又問：『慧不是定，所以可以被知曉嗎？不一不二，誰是定，誰是慧呢？』 婆蘭陀立刻廓然開悟，向指空尊者致禮，表示信服。 之後，指空尊者一行人前往戒行宗的所在地，問道：『你們用什麼作為戒，怎樣叫做行？這戒和行是一還是二？』
【English Translation】 English version: Zhikong asked Venerable One, 'Since the forms in this world can be emptied, can the strength of our bodies be emptied in the same way?' The Venerable One replied, 'If you understand the true nature of reality (shixiang), you will see that it is not truly existent. If you understand the principle of non-reality, then form (se) is also like that. Within form, you will not lose the essence of form; being in non-form, you will not hinder the existence of form. If you can understand it this way, it is called true reality (shixiang).' Afterward, Zhikong and his group went to the location of the Non-Form Sect (wuxiang zong) and asked, 'You say non-form, what do you use to prove it?' The leader of the Non-Form Sect, Poluoti, stepped forward and replied, 'My name is Non-Form because my mind does not manifest any form.' Zhikong then asked, 'Your form does not manifest, what do you use to prove it?' Poluoti replied, 'I prove non-form because my mind does not grasp or reject anything. When proving non-form, there is also no subject that can prove it.' Zhikong then asked, 'Regarding all existence and non-existence, the mind does not grasp or reject, and there is no subject that can prove it, then who proves non-form?' Poluoti replied, 'Even when the Buddha enters samadhi (sanmei), there is still nothing to be attained, let alone non-form, how can one deliberately cognize it?' Zhikong then asked, 'Since form cannot be cognized, who says it is existent or non-existent? Since there is nothing to be attained, how can it be called samadhi (sanmei)?' Poluoti replied, 'I say non-proof because I have realized that there is nothing to prove. It is not because of samadhi (sanmei) that I speak of samadhi (sanmei).' Zhikong then asked, 'If it is not samadhi (sanmei), what do you use to prove it? Since you have not realized it, what do you use to prove that you have not realized it?' Poluoti then had a wonderful enlightenment and immediately got up to thank Zhikong. The Venerable One then prophesied for him, saying, 'It will not be long before you attain the fruit. But there will be demons rising in your country, and you will subdue them.' Afterward, Zhikong and his group went to the location of the Concentration-Wisdom Sect (dinghui zong) and asked, 'Is the concentration (ding) and wisdom (hui) that you study one or two?' The leader of the Concentration-Wisdom Sect, Poluotu, stepped forward and replied, 'Our concentration (ding) and wisdom (hui) are neither one nor two.' Zhikong then asked, 'Since your concentration (ding) and wisdom (hui) are neither one nor two, what do you call them concentration (ding) and wisdom (hui)?' Poluotu replied, 'In concentration (ding) it is not concentration (ding), in wisdom (hui) it is not wisdom (hui). Saying one is not one, saying two is not two.' Zhikong then asked, 'When one is not one, when two is not two, since it is not concentration (ding) and wisdom (hui), what do you base concentration (ding) and wisdom (hui) on?' Poluotu replied, 'Neither one nor two, concentration (ding) and wisdom (hui) can know. Not concentration (ding) and not wisdom (hui), it can also be said that way.' Zhikong then asked, 'Wisdom (hui) is not concentration (ding), so can it be known? Neither one nor two, who is concentration (ding), who is wisdom (hui)?' Poluotu immediately had a sudden enlightenment, paid respects to Zhikong, and expressed his conviction. Afterward, Zhikong and his group went to the location of the Precept-Practice Sect (jiexing zong) and asked, 'What do you use as precepts (jie), what is called practice (xing)? Is this precept (jie) and practice (xing) one or two?'
二。其眾之首者(亡名)前而答曰。一二二一皆彼所生。依教無染此名戒行。又問曰。汝言依教即是有染。一二俱此何言依教。此二違背不及於行。內外非明何名為戒。答曰。我有內外彼以知竟。既得通達即是戒行。若說違背俱是俱非。言及清凈即戒即行。又問曰。俱是俱非何言清凈。既得通故何談內外。其首者即自省其非。拜謝稱幸。次五詣其無得宗所而問之曰。汝言無得。無得何得。既無所得亦無得得。其眾之首曰寶凈者。前而答曰。我說無得非無得得。當說得得無得亦得。又問曰。既得不得得亦非得。既云得得得何得得。答曰。見得非得非得是得。若見不得名為得得。又問曰。得既非得非得無得。既無所得當得何得。寶凈於此乃昭然發悟。次六詣其寂靜宗所而問之曰。汝以何名寂。云何能靜。其眾之首者(亡名)前而答曰。此心不動是名為寂。于諸無染名之為靜。又問曰。本心不寂要假寂寂。今已寂故何用寂靜。答曰。諸法本空以空空故。于彼空空故名寂靜。又問曰。空空以空諸法亦爾。寂靜無相何靜何寂。其首者義屈。遂加敬之。自是其六眾皆宗而師之。尊者道聲益揚。五天學者莫不沛然歸之。尋會其國王曰異見者。實前王月凈多羅之子。而達磨之侄也。輒發邪見毀訾佛法曰。我之祖先皆惑于佛法。非得其正
【現代漢語翻譯】 現代漢語譯本： 二、他們的首領（沒有留下名字）上前回答說：『一二二一』這些都是他（指佛陀）所教導的。依照教義而沒有污染，這叫做戒行。又問：『你說依照教義就是有污染。『一』和『二』都包含在這裡面，怎麼能說是依照教義呢？這兩種說法是互相違背的，不能算是修行。內心和外在都不明白，怎麼能叫做戒呢？』回答說：『我的內心和外在，他都已經完全知曉了。既然已經通達，這就是戒行。如果說互相違背，那就是既是又非。說到清凈，那就是戒，也就是行。』又問：『既是又非，怎麼能說是清凈呢？既然已經通達，還談什麼內心和外在呢？』那位首領立刻反省自己的錯誤，拜謝並稱贊對方的幸運。 接下來，第五個團體去拜訪『無得宗』的領袖，問他說：『你說『無得』，那麼『無得』又能得到什麼呢？既然沒有得到，也就沒有『得到』的『得到』。』他們的首領，名叫寶凈的人，上前回答說：『我說『無得』，並不是說沒有『得到』的『得到』。當說『得到』的『得到』時，『無得』也是一種『得』。』又問：『既然『得』不是『得』，『非得』就是『得』。既然說『得到』的『得到』，那麼『得』又怎麼『得』呢？』回答說：『看到『得』不是『得』，『非得』才是『得』。如果看到『不得』，就叫做『得得』。』又問：『『得』既然不是『得』，『非得』就是『無得』。既然沒有得到，那麼應該得到什麼呢？』寶凈因此豁然開悟。 接下來，第六個團體去拜訪『寂靜宗』的領袖，問他說：『你用什麼來稱作『寂』，又怎樣才能『靜』呢？』他們的首領（沒有留下名字）上前回答說：『此心不動，就叫做『寂』。對於一切沒有污染，就叫做『靜』。』又問：『本心如果不寂靜，需要藉助寂靜來達到寂靜。現在已經寂靜了，為什麼還要用寂靜呢？』回答說：『諸法本來就是空，用空來空掉空。因為空掉了空，所以叫做寂靜。』又問：『用空來空掉空，那麼諸法也是這樣。寂靜沒有相，那麼什麼才是靜，什麼才是寂呢？』那位首領理屈詞窮，於是更加敬重對方。從此，這六個團體都尊奉他為老師。尊者道聲的名聲更加遠揚，五天（指古印度）的學者沒有不紛紛歸附的。不久，遇到他們的國王，名叫異見者，是前國王月凈多羅的兒子，也是達磨的侄子。他竟然發出邪見，詆譭佛法說：『我的祖先都被佛法迷惑了，沒有得到真正的道理。』
【English Translation】 English version: 2. The leader of their group (name unknown) stepped forward and replied: 'One, two, two, one'—all these are born from him (referring to the Buddha). To abide by the teachings without defilement is called discipline and practice (戒行, jie xing). Then he asked: 'You say that abiding by the teachings is defiled. 'One' and 'two' are both included here, so how can you say it is abiding by the teachings? These two statements contradict each other and cannot be considered practice. If the inner and outer are not clear, how can it be called discipline?' He replied: 'My inner and outer, he already knows completely. Since he has attained thorough understanding, that is discipline and practice. If you say they contradict each other, then they are both right and wrong. Speaking of purity, that is both discipline and practice.' Then he asked: 'Both right and wrong, how can you say it is pure? Since you have attained thorough understanding, what is there to talk about inner and outer?' The leader immediately reflected on his own errors, bowed, and praised the other's good fortune. Next, the fifth group went to visit the leader of the 'No-Attainment Sect' (無得宗, Wu De Zong) and asked him: 'You say 'no-attainment,' so what can 'no-attainment' attain? Since there is no attainment, there is also no 'attainment' of 'attainment'.' Their leader, named Baojing (寶凈, Bao Jing), stepped forward and replied: 'When I say 'no-attainment,' I don't mean there is no 'attainment' of 'attainment.' When speaking of the 'attainment' of 'attainment,' 'no-attainment' is also an attainment.' Then he asked: 'Since 'attainment' is not 'attainment,' and 'non-attainment' is attainment, since you say 'attainment' of 'attainment,' then how does 'attainment' attain?' He replied: 'Seeing attainment as non-attainment, non-attainment is attainment. If you see non-attainment, that is called attainment of attainment.' Then he asked: 'Since 'attainment' is not 'attainment,' and 'non-attainment' is no-attainment, since there is no attainment, what should be attained?' Baojing then suddenly realized the truth. Next, the sixth group went to visit the leader of the 'Tranquility Sect' (寂靜宗, Ji Jing Zong) and asked him: 'What do you call 'tranquility,' and how can one achieve 'tranquility'?' Their leader (name unknown) stepped forward and replied: 'When the mind does not move, that is called 'tranquility.' To be free from all defilements is called 'stillness'.' Then he asked: 'If the original mind is not tranquil, it needs to rely on tranquility to achieve tranquility. Now that it is already tranquil, why do we need tranquility?' He replied: 'All dharmas are originally empty, using emptiness to empty emptiness. Because emptiness empties emptiness, it is called tranquility.' Then he asked: 'Using emptiness to empty emptiness, then all dharmas are also like that. Tranquility has no form, so what is stillness, and what is tranquility?' The leader was at a loss for words and became even more respectful. From then on, these six groups all revered him as their teacher. The Venerable Daosheng's (道聲, Dao Sheng) reputation spread even further, and scholars from the Five Indies (五天, Wu Tian) (ancient India) all flocked to him. Soon after, they encountered their king, named Yijian (異見, Yi Jian) (Heterodox Views), who was the son of the former King Yuejingduoluo (月凈多羅, Yue Jing Duo Luo) and the nephew of Dharma (達磨, Da Mo). He actually expressed heretical views, slandering the Buddha-dharma, saying: 'My ancestors were all deluded by the Buddha-dharma and did not attain the true principle.'
。今我所為豈宜踵之。遂于教大作患難。尊者憫之曰。孺子忝我宗社乃興惡意。此何福家國。當爲教之。因念前無相宗有二賢者。可使往化。然一曰波羅提者。道力將充。與王有緣。二曰宗勝者。雖能辯博。西德業未臻。方自裁所遣。而六眾俄各念曰。大師達磨素得聖智。今法有難。蓋救之乎。尊者即知乃彈指應之。眾皆驚曰。此吾大師之信也。當共詣之。得神通者各攝其眾。少頃皆至。列禮座下。尊者曰。今王致難於我。雖如一微塵。而起翳佛界。然汝等孰能拂之。宗勝俄先之曰。我雖德寡。愿往解之。尊者曰。汝雖辯捷道力未勝。恐不能伏王。宗勝不奉其言。必自往之見王。初以真俗二諦與之辨論。言皆不屈。及王問曰。汝今所解其法何在。宗勝曰。如王治化當合其道。王所有道其道何在。王曰。我之有道將除邪法。汝之有法當伏何物。尊者縣知宗勝詞窮。謂波羅提曰。宗勝不顧吾言。今必屈于王。汝宜速往助之。波羅提奉命。以神力疾舉。即詣王殿。王與宗勝方復證詰。遽見波羅提乘雲而至。王驚起遂問曰。凌虛來者是邪是正。波羅提答曰。我非邪正而來正邪。王心若正我無邪正。王雖詞屈而很慠未已。即擯宗勝於山。波羅提謂曰。王既有道何斥沙門。我雖無解幸王見問。王厲聲問曰。何者是佛。波羅提曰。見
性是佛。王曰。師見性耶。答曰。我見佛性。王曰。性在何處。答曰。性在作用王曰。是何作用。我今不見。答曰。今現在用。王自不見。王曰。於我有否。答曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時機處出現。答曰。若現於世當有其八王曰。其八出現當爲我說。波羅提即說偈曰。
在胎為身 處世為人 在眼曰見 在耳曰聞 在鼻辨香 在口談論 在手執捉 在足運奔 遍現俱該沙界 收攝在一微塵 識者知是佛性 不識喚作精魂
王悟其說。即悔謝前非。遂翻然變志。從波羅提求聞法要。凡三月奉其討論。方宗勝被擯山中。乃自感曰。我八十始得正見。此二十年來修行。僅至臨難復不能護法。雖今百歲何為不若死之。遂頹然投身於高崖。俄有神人。舉一長手承之。而置於石上。其體無損。宗勝曰。我忝出家。不能抑王邪意而護持大法。死固宜然。何神祐而致此耶。幸一言以示其緣。神人乃說偈曰。
師壽于百歲 八十而造非 為近至尊故 熏修而入道 雖具少智慧 而多有彼我 所見諸賢等 未嘗生珍敬 二十年功德 其心未恬靜 聰明輕慢故 而致至於此 得王不敬者 乃感果如是 自今不疏怠 不久成奇智 諸聖
【現代漢語翻譯】 現代漢語譯本 『性』就是佛。國王問道：『大師您見到『性』了嗎？』回答說：『我見到了佛性。』國王問：『『性』在什麼地方？』回答說：『『性』在於作用。』國王說：『是什麼作用？我現在看不見。』回答說：『現在正在起作用，只是您自己看不見。』國王說：『在我身上有『性』嗎？』回答說：『國王您如果起作用，沒有哪一樣不是『性』的體現；國王您如果不運用，『性』的本體也很難見到。』國王說：『如果當『性』起作用時，在什麼地方顯現出來？』回答說：『如果顯現在世間，應當有八種體現。』國王說：『這八種體現，請您為我解說。』波羅提（名字）於是說了偈語： 『在胎中是身體，處世間是人，在眼睛是見，在耳朵是聽，在鼻子是辨別香氣，在口中是談論，在手中是執持抓取，在腳上是行走奔跑，普遍顯現包含整個沙界（指無盡的世界），收攝起來就在一微塵之中。認識它的人知道這是佛性，不認識的人就叫它精魂。』 國王領悟了其中的道理，就後悔並謝罪之前的過錯，於是幡然醒悟改變心意，向波羅提（名字）請求聽聞佛法的要義，總共三個月侍奉並與他討論佛法。方宗勝（名字）被驅逐到山中，於是自己感慨道：『我八十歲才得到正確的見解，這二十年來修行，僅僅到了面臨災難時也不能護持佛法，即使活到一百歲又有什麼用，不如死了算了。』於是頹然地縱身跳下高崖。忽然有神人，伸出一隻長手接住了他，並將他放在石頭上，他的身體沒有損傷。宗勝（名字）說：『我愧對出家人的身份，不能阻止國王的邪念而護持大法，死本來是應該的，為什麼神靈保佑而導致這樣呢？希望您用一句話來告訴我其中的緣由。』神人於是說了偈語： 『您的壽命能到一百歲，八十歲時才犯下過錯，因為接近至尊的國王，熏習修行才得以入道。雖然具有少量智慧，卻有很多的彼我之分，所見到的各位賢人等，從未曾生起珍視敬重之心，二十年的功德，內心卻未曾恬靜，因為聰明而輕慢他人，才導致到了這種地步，得到國王的不敬，乃是感得這樣的果報。從今以後不疏忽懈怠，不久就能成就奇異的智慧，各位聖賢。』
【English Translation】 English version 『Nature』 is Buddha. The king asked, 『Master, have you seen 『nature』?』 He replied, 『I have seen Buddha-nature.』 The king asked, 『Where is 『nature』?』 He replied, 『Nature is in function.』 The king said, 『What function? I do not see it now.』 He replied, 『It is functioning now, but you do not see it yourself.』 The king said, 『Is there 『nature』 in me?』 He replied, 『If you function, there is nothing that is not a manifestation of 『nature』; if you do not use it, the substance of 『nature』 is also difficult to see.』 The king said, 『If 『nature』 manifests when it functions, where does it appear?』 He replied, 『If it appears in the world, there should be eight manifestations.』 The king said, 『Please explain these eight manifestations to me.』 Poluoti (name) then spoke a verse: 『In the womb, it is the body; in the world, it is a person; in the eye, it is seeing; in the ear, it is hearing; in the nose, it is distinguishing scents; in the mouth, it is talking; in the hand, it is grasping; in the foot, it is running. It universally manifests and encompasses the entire sand-realm (referring to endless worlds), and when contracted, it is within a single mote of dust. Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit.』 The king understood the principle, then regretted and apologized for his previous mistakes, and thus awakened and changed his mind, requesting to hear the essence of the Dharma from Poluoti (name), serving and discussing the Dharma with him for a total of three months. Fang Zongsheng (name) was banished to the mountains, and then he lamented to himself, 『I only obtained the correct view at the age of eighty; in these twenty years of cultivation, I could not even protect the Dharma when facing disaster. What is the use of living to a hundred years old? It is better to die.』 Then he collapsed and threw himself off a high cliff. Suddenly, a divine being extended a long hand to catch him and placed him on a stone, and his body was unharmed. Zongsheng (name) said, 『I am ashamed of my status as a monk, unable to stop the king's evil thoughts and protect the great Dharma. Death is what I deserve. Why did the divine spirit protect me and cause this? I hope you can tell me the reason in one sentence.』 The divine being then spoke a verse: 『Your life can reach a hundred years, and you only made a mistake at the age of eighty. Because you were close to the supreme king, you were able to enter the path through cultivation. Although you have a little wisdom, you have a lot of distinction between self and others. You have never cherished and respected the various virtuous people you have seen. Your twenty years of merit have not calmed your heart. Because of your intelligence and arrogance, you have reached this point. Receiving disrespect from the king is the result of such karma. From now on, if you are not negligent and lazy, you will soon achieve extraordinary wisdom, all the sages.』
悉存心 如來亦復爾
宗勝聞神之偈。乃自責益欲精修。誓終世不復出山。是時王問波羅提曰。尊者辯慧如是。果師何人。波羅提曰。我所師出家者。即娑羅寺烏沙娑三藏是也。其得法出世師者。即王叔菩提達磨是也。王聞稱達磨遽大駭曰。吾叔存耶。嘻我不克荷負。妄抑聖教。累吾尊叔。詔即迎之。尊者與使者尋至王宮。王泣拜不能起。尊者即為其說法悔過。王因遣使馳詔宗勝。使者奏曰。宗勝恥擯投崖死已久矣。王愈憂之。以問尊者曰。宗勝之死。蓋余之咎。尊叔何方為我免罪。尊者曰。宗勝非死。適在巖石宴坐耳。汝但往取。必得之來。使去果見道王已迎達磨之意。宗勝辭不奉命。尊者知之謂王曰。此未可起。必再命乃至。尊者辭王卻返其所居曰。王益宜興福。非久恐有疾作。尊者去方七日。王果感重疾。國醫不能治。宗戚近臣以達磨所記有驗。意其必能救。王即遣使懇請。尊者復來。時宗勝被詔已至。波羅提以王之疾亦來問之。二沙門因請于尊者曰。王疾已篤。生耶死乎。大師有何方便為其救之。尊者即離座。以手探王之體。謂二沙門曰。死則必陷惡趣。二沙門曰。此何以驗之。曰吾適以候五蘊法見之耳。二沙門曰。大師道力勝異。可為其興何福業得免斯苦。尊者即使太子與其權臣大赦囚徒廣放生靈
【現代漢語翻譯】 現代漢語譯本： 悉存心，如來（Tathagata，意為如實而來者）也是如此。
宗勝聽聞神異的偈語后，更加自責，想要更加精進修行，發誓終身不再下山。這時，國王問波羅提（Pratibha，意為智慧）說：『尊者您辯才智慧如此高超，您的老師是誰？』波羅提回答說：『我出家修行的老師，是娑羅寺的烏沙娑三藏（Usasata Tripitaka，意為黎明導師，精通三藏者）。而我得法出世的老師，就是王叔菩提達磨（Bodhidharma，意為覺法）』。國王聽聞『達磨』之名，非常驚駭地說：『我的叔叔還在世嗎？唉！我不能承擔重任，錯誤地壓制聖教，連累了我的叔叔！』立即下詔迎接菩提達磨。尊者與使者一同來到王宮。國王哭拜，無法起身。尊者就為國王說法，使其懺悔過錯。國王因此派遣使者，快馬加鞭地去詔令宗勝。使者回報說：『宗勝因為被貶斥而感到羞恥，投崖自盡已經很久了。』國王更加憂慮，問尊者說：『宗勝的死，都是我的過錯。尊叔有什麼方法可以為我免除罪責？』尊者說：『宗勝沒有死，只是在巖石上靜坐而已。你只要去把他帶回來，一定能找到他。』使者前去，果然見到宗勝已經知道了國王要迎接達磨的意思。宗勝拒絕接受命令。尊者知道后，對國王說：『現在還不能讓他回來，必須再次下令才行。』尊者辭別國王，返回自己的住所，說：『國王應該多做善事，恐怕不久就會生病。』尊者離開才七天，國王果然得了重病，國內的醫生都無法醫治。宗室近臣因為達磨所說的話應驗了，認為他一定能救治國王。國王立即派遣使者，懇請尊者前來。尊者再次來到王宮。這時，宗勝也被詔令來到了王宮。波羅提因為國王的疾病，也來詢問尊者。兩位沙門因此向尊者請教說：『國王的疾病已經很嚴重了，是生是死呢？大師有什麼方便的方法可以救治他？』尊者立即離開座位，用手觸控國王的身體，對兩位沙門說：『如果死了，必定會墮入惡趣。』兩位沙門問：『這如何驗證呢？』尊者說：『我剛才用五蘊法觀察過了。』兩位沙門說：『大師的道力勝過常人，可以為他興辦什麼福業，才能免除這種痛苦？』尊者就讓太子和他的權臣大赦囚徒，廣泛放生。
【English Translation】 English version: 『All minds exist, so does the Tathagata (meaning 『one who has thus come』 or 『one who has thus gone』 ).』
After Zongsheng heard the miraculous verse, he blamed himself even more, wanting to cultivate even more diligently, vowing never to leave the mountain for the rest of his life. At this time, the king asked Pratibha (meaning 『wisdom』): 『Venerable one, your eloquence and wisdom are so outstanding, who is your teacher?』 Pratibha replied: 『My teacher for monastic practice is Usasata Tripitaka (meaning 『dawn teacher』, proficient in the three baskets) of the Saro Monastery. And my teacher who attained the Dharma and transcended the world is my uncle, Bodhidharma (meaning 『awakened to the Dharma』).』 When the king heard the name 『Dharma』, he was very shocked and said: 『Is my uncle still alive? Alas! I cannot bear the heavy responsibility, wrongly suppressing the holy teachings, and implicating my uncle!』 He immediately issued an edict to welcome Bodhidharma. The Venerable one and the messenger arrived at the palace together. The king wept and prostrated, unable to rise. The Venerable one then preached the Dharma to the king, causing him to repent of his mistakes. Therefore, the king sent a messenger to summon Zongsheng with haste. The messenger reported: 『Zongsheng felt ashamed because of being demoted and has committed suicide by jumping off a cliff long ago.』 The king was even more worried and asked the Venerable one: 『Zongsheng's death is all my fault. What method does your uncle have to absolve me of my sins?』 The Venerable one said: 『Zongsheng is not dead, he is just meditating on a rock. As long as you go and bring him back, you will definitely find him.』 The messenger went and indeed saw that Zongsheng already knew that the king intended to welcome Dharma. Zongsheng refused to accept the order. Knowing this, the Venerable one said to the king: 『He cannot be brought back now, he must be ordered again.』 The Venerable one bid farewell to the king and returned to his residence, saying: 『The king should do more good deeds, I am afraid he will fall ill soon.』 Only seven days after the Venerable one left, the king indeed fell seriously ill, and the doctors in the country could not cure him. Because the words spoken by Dharma had come true, the royal family and close ministers believed that he would definitely be able to cure the king. The king immediately sent a messenger to earnestly request the Venerable one to come. The Venerable one came to the palace again. At this time, Zongsheng was also summoned to the palace. Because of the king's illness, Pratibha also came to inquire of the Venerable one. Therefore, the two monks asked the Venerable one: 『The king's illness is already very serious, will he live or die? What convenient method does the master have to cure him?』 The Venerable one immediately left his seat, touched the king's body with his hand, and said to the two monks: 『If he dies, he will definitely fall into the evil realms.』 The two monks asked: 『How can this be verified?』 The Venerable one said: 『I just observed it using the five aggregates.』 The two monks said: 『The master's spiritual power surpasses ordinary people, what meritorious deeds can be performed for him to avoid this suffering?』 The Venerable one then had the crown prince and his powerful ministers pardon prisoners and extensively release living beings.
。尊者覆命炷香。為懺其罪。少頃王疾果損。稍辨人事。謂左右曰。我適夢一大蟒極長。初吐火逼灼我體。尋被一長人以左手持之投于曠地。我即清涼。遂得起馳出一鐵門。於是遽醒。王疾既平益得其叔。當是達磨化導其國已六十餘載。思遵其師之教謀欲東征。即以神力往辭般若多羅塔廟。復至宮掖告別。其王尋知六眾之徒思欲來別。尊者即各就其眾之所。化坐寶蓮皆為說法以慰安之。后謂王曰。我于震旦其緣已稔。今東去矣。善將汝躬保爾家國。王涕之曰。余天何不祐。使我尊叔去之。王不能留。即為其治裝。載以大舶。翼日王躬帥親戚臣屬。送于海壖。國人觀之者皆泣下。
天竺第二十八祖菩提達磨尊者傳下
菩提達磨之東來也。凡三載初至番禺實當梁武普通元年庚子九月之二十一日也。或曰。普通八年丁未之歲。州刺史蕭昂以其事奏(傳燈錄諸家舊說並云。達磨來梁。在普通八年。今按史書。普通只至七年。唯今王佑長曆甲子數或有八歲可疑。又皆稱。蕭昂以達磨事奏。及考昂傳。不見其為廣州刺史。唯昂侄蕭勵。當時嘗作此州刺史。恐昔傳錄者。誤以勵為昂耳。前錄國本者。既是非不嫌。今不敢輒削。且存其闕疑也。)即詔赴京師。其年十一月一日遂至建業。法駕出迎之還宮。因詔尊者陪坐正殿
【現代漢語翻譯】 現代漢語譯本：尊者（指菩提達磨）再次點燃香，為國王懺悔罪過。不久，國王的疾病果然減輕，稍微恢復了人事。他告訴身邊的人說：『我剛才夢見一條巨大的蟒蛇，非常長，開始吐火灼燒我的身體。隨即被一個高大的人用左手抓住，扔到空曠的地上，我立刻感到清涼，於是起身跑出一道鐵門，然後就醒了。』國王的疾病痊癒后，更加敬重他的叔叔（指菩提達磨）。當時達磨教化他的國家已經六十多年了，他想遵從其師般若多羅（Prajnatara，第二十七祖）的教誨，謀劃向東土（震旦，指中國）而去。於是用神通前往般若多羅塔廟告別，又到王宮告別。國王很快知道六眾弟子想來送別，尊者就到每個弟子所在的地方，化作寶蓮花座，為他們說法，以安慰他們。之後告訴國王說：『我與震旦的緣分已經成熟，現在要向東去了。好好照顧自己，保衛你的國家。』國王流著眼淚說：『上天為什麼不保佑我，讓我的叔叔離去呢？』國王無法挽留，就為他準備行裝，裝載在大船上。第二天，國王親自率領親戚臣屬，到海邊送別。國人觀看的人都流下了眼淚。 天竺第二十八祖菩提達磨尊者傳（終） 菩提達磨東來，總共三年。最初到達番禺（Panyu，地名）時，正當梁武帝普通元年庚子年九月二十一日。或者說，是普通八年丁未年。州刺史蕭昂（Xiao Ang，人名）將此事上奏（《傳燈錄》等各家舊說都說達磨來梁在普通八年。現在按史書，普通只有七年。只有王佑長曆甲子數或者有八歲可疑。又都稱蕭昂將達磨的事上奏，及考蕭昂的傳記，不見他做過廣州刺史。只有蕭昂的侄子蕭勵（Xiao Li，人名），當時曾經做過此州刺史。恐怕是以前傳錄的人，誤將蕭勵當成蕭昂了。前面記錄國本的人，既然是非不嫌，現在不敢擅自刪改，姑且存疑）。於是皇帝下詔到京師，那年十一月一日到達建業（Jianye，地名）。皇帝用法駕出迎，回到宮中，於是下詔尊者陪坐在正殿。
【English Translation】 English version: The Venerable (Bodhidharma) then relit incense to repent for the king's sins. Soon, the king's illness indeed lessened, and he slightly regained consciousness. He said to those around him, 'I just dreamed of a huge serpent, extremely long, which began to spew fire, scorching my body. Immediately, a tall man grabbed it with his left hand and threw it into an open field. I immediately felt cool and refreshed, and then got up and ran out of an iron gate, and then I woke up.' After the king's illness was cured, he respected his uncle (Bodhidharma) even more. At that time, Dharma had been teaching his country for more than sixty years, and he wanted to follow the teachings of his master Prajnatara (the Twenty-seventh Patriarch), planning to go east to the land of China (Zhendan). So he used his supernatural powers to go to Prajnatara's pagoda temple to bid farewell, and then went to the palace to say goodbye. The king soon learned that the six groups of disciples wanted to come and see him off, so the Venerable went to each disciple's place, transformed into a lotus throne, and taught them the Dharma to comfort them. Afterwards, he told the king, 'My affinity with China has matured, and now I am going east. Take good care of yourself and protect your country.' The king wept and said, 'Why doesn't Heaven bless me and let my uncle leave?' The king could not keep him, so he prepared his luggage and loaded it onto a large ship. The next day, the king personally led his relatives and subordinates to the seashore to see him off. The people who watched all shed tears. The Transmission of the Twenty-eighth Patriarch Bodhidharma of India (End) Bodhidharma's journey to the east took a total of three years. When he first arrived in Panyu, it was the twenty-first day of the ninth month of the Gengzi year of the first year of the ordinary reign of Emperor Wu of Liang. Or, it was the Dingwei year of the eighth year of the ordinary reign. The governor of the state, Xiao Ang, reported this matter to the emperor (the old sayings of various families in the 'Transmission of the Lamp' all say that Dharma came to Liang in the eighth year of the ordinary reign. Now, according to historical records, the ordinary reign only lasted for seven years. Only Wang You's long calendar Jiazi number may have eight years of doubt. It is also said that Xiao Ang reported Dharma's matter to the emperor, and when Xiao Ang's biography was examined, he was not found to have been the governor of Guangzhou. Only Xiao Ang's nephew, Xiao Li, was once the governor of this state at that time. It is feared that the person who recorded it in the past mistakenly took Xiao Li as Xiao Ang. Since the person who recorded the national foundation did not avoid right and wrong, I dare not delete it without authorization, and I will keep the doubt for the time being). So the emperor issued an edict to go to the capital, and on the first day of the eleventh month of that year, he arrived in Jianye. The emperor welcomed him with a ceremonial procession and returned to the palace, and then issued an edict for the Venerable to sit with him in the main hall.
。帝乃問曰。朕嘗造寺寫經大度僧尼。必有何功德。尊者曰。無功德。帝曰。何無功德。對曰。此但人天小果有漏之因。如影隨形雖有非實。帝曰。如何是真功德。對曰。凈智妙圓體自空寂。如是功德不以世求。帝復問曰。如何是聖諦第一義。對曰。廓然無聖。帝曰。對朕者誰。對曰。不識。帝不悟。即罷去。尊者知其機緣不契。潛以十九日去梁渡江。二十三日北趨魏境。尋至雒邑。實當後魏孝明正光之元年也。初止嵩山少林寺。終日唯面壁默坐。眾皆不測其然。俗輒以為壁觀婆羅門僧。未幾洛有沙門號神光者。其為人曠達混世。世亦以為不測之人。及聞尊者風範尊嚴。乃曰。至人在茲。吾往師之。光雖事之盡禮。尊者未始與語光因有感曰。昔人求道乃忘其身。今我豈有萬分之一。其夕會雪大作。光立於砌。及曉而雪過其膝。尊者顧光曰。汝立雪中欲求何事。神光泣而告曰。惟愿和尚以大悲智開甘露門廣度我輩。尊者謂之曰。諸佛無上妙道雖曠劫精勤能行難行能忍難忍。尚不得至。豈此微勞小效而輒求大法。光聞誨乃潛以刃自斷左臂置之其前。尊者復請光曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。光復問曰。我心未寧。乞師與安。尊者曰。將心來與汝安。曰覓心了不可得。答曰。與汝安心竟。光由是有
【現代漢語翻譯】 梁武帝於是問道：『我曾經建造寺廟，抄寫佛經，大規模地度化僧尼，這必定有什麼功德吧？』 菩提達摩尊者回答說：『沒有功德。』 梁武帝說：『為什麼沒有功德？』 菩提達摩回答說：『這些只是人天小果，是有漏的因。就像影子跟隨形體，雖然有，但不是真實的。』 梁武帝說：『那麼，什麼是真正的功德？』 菩提達摩回答說：『清凈智慧，玄妙圓融，本體自性空寂。這樣的功德不能在世間追求。』 梁武帝又問道：『什麼是聖諦第一義？』 菩提達摩回答說：『廓然廣大，沒有聖者。』 梁武帝說：『那現在和我對話的人是誰？』 菩提達摩回答說：『不認識。』 梁武帝沒有領悟，就離開了。 菩提達摩尊者知道與梁武帝的機緣不契合，就悄悄地在十九日離開梁國，渡過長江，二十三日向北前往北魏的境內，到達洛陽。當時是北魏孝明帝正光元年。 最初，菩提達摩住在嵩山少林寺，整天只是面壁靜坐。大家都無法理解他這樣做，世俗之人就認為他是面壁的婆羅門僧人。 不久，洛陽有個沙門，名叫神光（Huike's original name, meaning 'divine light'），他為人曠達不羈，世人也認為他是個不尋常的人。等到他聽說了菩提達摩尊者的風範和尊嚴，就說：『得道之人就在這裡，我要去拜他為師。』 神光雖然盡禮地侍奉菩提達摩，但菩提達摩始終沒有和他說話。神光因此有所感悟，說：『古人爲了求道，甚至忘記了自己的身體，現在我哪裡有萬分之一呢？』 那天晚上，忽然下起了大雪。神光站在臺階上，等到天亮的時候，雪已經沒過了他的膝蓋。 菩提達摩尊者回頭看著神光說：『你站在雪中，想要尋求什麼？』 神光哭著說：『只希望和尚您以大慈悲的智慧，開啟甘露之門，廣度我們這些眾生。』 菩提達摩尊者對他說：『諸佛無上的玄妙之道，即使經過漫長的時間，精進勤奮，能行常人難以行之事，能忍常人難以忍之事，尚且不能達到，難道憑藉你這微小的勞苦，就想輕易地求得大法嗎？』 神光聽了教誨，就悄悄地用刀砍斷了自己的左臂，放在菩提達摩的面前。 菩提達摩尊者又問神光說：『諸佛最初求道，爲了求法而忘記自己的形體。你現在斷臂於我面前，求法也是可以的。』 神光又問道：『我的心還沒有安定，乞求師父為我安心。』 菩提達摩說：『把你的心拿來，我為你安。』 神光說：『我尋找我的心，卻找不到。』 菩提達摩回答說：『我已經為你安心了。』 神光因此有所領悟。
【English Translation】 Emperor Wu of Liang then asked: 'I have built temples, transcribed scriptures, and extensively ordained monks and nuns. Surely, there must be some merit in this?' Bodhidharma replied: 'No merit.' Emperor Wu said: 'Why is there no merit?' Bodhidharma replied: 'These are merely small fruits of human and heavenly realms, causes of conditioned existence. Like a shadow following a form, though they exist, they are not real.' Emperor Wu said: 'Then, what is true merit?' Bodhidharma replied: 'Pure wisdom, wondrously complete and all-encompassing, the essence of the self is empty and still. Such merit cannot be sought in the world.' Emperor Wu further asked: 'What is the first principle of the Noble Truths?' Bodhidharma replied: 'Vast and empty, there is no sacredness.' Emperor Wu said: 'Who is the one speaking to me?' Bodhidharma replied: 'I do not know.' Emperor Wu did not understand and departed. Bodhidharma, knowing that his affinity with Emperor Wu was not ripe, quietly left Liang on the nineteenth day, crossed the Yangtze River, and headed north towards the territory of Northern Wei on the twenty-third day, arriving in Luoyang. It was the first year of the Zheng Guang era of Emperor Xiaoming of Northern Wei. Initially, Bodhidharma stayed at Shaolin Temple (Shàolín Sì) on Mount Song (Sōng Shān), spending his days facing a wall in silent meditation. Everyone was unable to understand his actions, and common people regarded him as a wall-gazing Brahmin monk. Before long, there was a Shramana (Buddhist monk) in Luoyang named Shenguang (Shénguāng) [Huike's original name, meaning 'divine light'], who was known for his uninhibited and unconventional behavior, and people considered him an extraordinary person. When he heard of Bodhidharma's demeanor and dignity, he said: 'An enlightened one is here; I shall go and take him as my teacher.' Although Shenguang served Bodhidharma with utmost respect, Bodhidharma never spoke to him. Shenguang was thus moved and said: 'In the past, people sought the Way and even forgot their own bodies. How can I possess even a fraction of that?' That night, it suddenly snowed heavily. Shenguang stood on the steps, and by dawn, the snow had reached his knees. Bodhidharma turned to Shenguang and said: 'What do you seek standing in the snow?' Shenguang wept and said: 'I only wish that the Venerable One, with great compassion and wisdom, would open the gate of nectar and extensively liberate beings like us.' Bodhidharma said to him: 'The supreme and wondrous Way of all Buddhas, even with diligent effort over countless eons, being able to do what is difficult to do and endure what is difficult to endure, one still may not attain it. How can you, with this slight labor, easily seek the Great Dharma?' Upon hearing this teaching, Shenguang secretly cut off his left arm with a knife and placed it before Bodhidharma. Bodhidharma then asked Shenguang: 'The Buddhas initially sought the Way, forgetting their forms for the sake of the Dharma. Now you have cut off your arm before me; seeking the Dharma is also permissible.' Shenguang then asked: 'My mind is not yet at peace; I beg the Master to pacify it for me.' Bodhidharma said: 'Bring your mind here, and I will pacify it for you.' Shenguang said: 'I search for my mind, but I cannot find it.' Bodhidharma replied: 'I have already pacified your mind for you.' Shenguang thereby attained enlightenment.
所契悟。尊者遂易其名曰慧可。此後學者乃信。緇白之眾皆靡然趨於尊者。然其聲既振。遂聞于魏朝。孝明帝嘗三詔不動。帝亦高之。遂就錫二摩納袈裟金銀器物若干。尊者皆讓去凡三返。帝終授之。居魏方九年。尊者一旦遽謂其徒曰。吾西返之時至矣。汝輩宜各言所詣。時有謂道副者。先之曰。如我所見。不執文字不離文字。而為道用。尊者曰。汝得吾皮。有謂尼總持者曰。我今所解。如慶喜見。阿閦佛國。一見更不再見。尊者曰。汝得吾肉。有謂道育者。曰四大本空五陰非有。而我見處無一法可得。言語道斷心行處滅。尊者曰。汝得吾骨。及慧可者趨前拜已歸位而立。尊者曰。汝得吾髓。尋命之曰。昔如來以大法眼付囑摩訶迦葉。而展轉至我。我今以付于汝。汝宜傳之無使其絕。並授汝此僧伽梨寶缽。以為法信。唯恐後世以汝於我異域之人不信其師承。汝宜持此為驗。以定其宗趣。然吾逝之後二百年後。衣缽止而不傳。法亦大盛。當是知道者多。行道者少。說理者多。悟理者少。雖然潛通密證千萬有餘。汝勉顯揚勿輕未悟。聽吾偈曰。
吾本來茲土 傳法救迷情 一花開五葉 結果自然成
復謂慧可曰。此有楞伽經四卷者。蓋如來極談法要。亦可以與世開示悟入。今並付汝。然我於此屢為藥害。
【現代漢語翻譯】 現代漢語譯本 所契悟。尊者（指菩提達摩）於是更改他的名字叫慧可。此後，學人們才相信他。僧人和俗人們都紛紛歸向尊者。然而他的聲名既然已經傳揚開來，就傳到了魏朝。孝明帝曾經三次下詔請他，但他都沒有動身，皇帝也因此更加敬重他，於是賜予他兩件摩納袈裟和一些金銀器物。尊者都推辭了，來回三次，皇帝最終還是授予了他。在魏國住了九年，尊者有一天突然對他的弟子們說：『我西歸的時候到了。你們應該各自說說自己所領悟的。』 當時有個名叫道副的人，首先說道：『依我所見，不執著于文字，也不脫離文字，而是爲了運用文字來體悟道。』尊者說：『你得到了我的皮。』有個名叫尼總持的尼姑說：『我現在所理解的，就像慶喜（阿難的別名）所見到的阿閦佛國（不動佛的凈土），一見之後便不再見。』尊者說：『你得到了我的肉。』有個名叫道育的人說：『四大（地、水、火、風）原本是空，五陰（色、受、想、行、識）並非實有，而我所見之處沒有一法可以得到，言語的道路斷絕，心識的活動止息。』尊者說：『你得到了我的骨。』 等到慧可上前拜見之後，回到自己的位置站立。尊者說：『你得到了我的髓。』隨即命令他說：『過去如來將大法眼（正法眼藏）付囑給摩訶迦葉（釋迦十大弟子之一），輾轉相傳至今傳到我這裡。我現在把它交付給你。你應該傳承下去，不要讓它斷絕。』並且授予你這件僧伽梨（袈裟）和寶缽，作為傳法的信物。只是擔心後世之人因為你是我這個異域之人，而不相信你的師承，你應該持有這些作為憑證，來確定你的宗派宗旨。然而我去世之後二百年，衣缽停止傳授，佛法也會大為興盛。那時知道佛法的人多，修行佛法的人少；說理的人多，悟理的人少。雖然暗中契合，秘密證悟的人，成千上萬還有多餘。你要努力弘揚佛法，不要輕視那些尚未覺悟的人。聽我的偈語：』 『我本來到這片土地，傳法是爲了拯救迷惑的眾生。 一花開放五片花瓣，結果自然會成就。』 又對慧可說：『這裡有《楞伽經》四卷，是如來詳盡闡述佛法要義的經典，也可以用來開示世人，使他們覺悟並證入。現在一併交付給你。然而我在這裡多次遭受毒害。』
【English Translation】 English version What he had realized. The Venerable (Bodhidharma) then changed his name to Huike (慧可, Wisdom and Capability). Thereafter, scholars began to believe in him. Monks and laypeople alike flocked to the Venerable. As his reputation spread, it reached the Wei court. Emperor Xiaoming (孝明帝) thrice summoned him, but he did not move, and the Emperor held him in even higher esteem. Consequently, the Emperor bestowed upon him two monastic robes (摩納袈裟, mona kasaya) and various gold and silver items. The Venerable declined them all, returning them three times, but the Emperor ultimately insisted. After residing in Wei for nine years, the Venerable abruptly said to his disciples, 'The time for my return west has come. Each of you should express your understanding.' At that time, a man named Daofu (道副) spoke first, saying, 'As I see it, one neither clings to words nor departs from words, but uses them for the sake of the Way.' The Venerable said, 'You have attained my skin.' A nun named Zongchi (總持) said, 'As I now understand it, it is like Qingxi (慶喜, another name for Ananda) seeing the Akshobhya Buddha Land (阿閦佛國, the pure land of Akshobhya Buddha), seen once and never seen again.' The Venerable said, 'You have attained my flesh.' A man named Daoyu (道育) said, 'The four elements (四大, earth, water, fire, and wind) are fundamentally empty, and the five aggregates (五陰, form, feeling, perception, volition, and consciousness) are not real. In my view, there is not a single dharma to be attained. The path of language is cut off, and the activity of the mind ceases.' The Venerable said, 'You have attained my bones.' When Huike stepped forward, bowed, and returned to his place to stand, the Venerable said, 'You have attained my marrow.' He then instructed him, saying, 'In the past, the Tathagata entrusted the Dharma Eye (大法眼, dharma eye) to Mahakashyapa (摩訶迦葉, one of the ten great disciples of Shakyamuni), and it has been transmitted through the generations to me. Now I entrust it to you. You should transmit it without allowing it to be cut off.' He also bestowed upon him this Sanghati robe (僧伽梨, sanghati) and precious bowl as tokens of the Dharma transmission. 'I fear that future generations, because you are a person from a foreign land, will not believe in your lineage. You should hold these as proof to establish the tenets of the school. However, two hundred years after my passing, the transmission of the robe and bowl will cease, and the Dharma will greatly flourish. At that time, there will be many who know the Dharma, but few who practice it; many who speak of the principles, but few who realize them. Although there will be countless who secretly accord with and silently realize the truth, you must strive to propagate it and not belittle those who have not yet awakened. Listen to my verse:' 'I came to this land originally, To transmit the Dharma and save deluded beings. One flower opens with five petals, And the fruit will naturally come to fruition.' He further said to Huike, 'Here are four volumes of the Lankavatara Sutra (楞伽經, Lankavatara Sutra), which are the Tathagata's detailed exposition of the essential principles of the Dharma. They can also be used to enlighten the world, enabling them to awaken and enter into realization. I now entrust them to you as well. However, I have been repeatedly harmed by poison here.'
而不即死之者。蓋以茲赤縣神州雖有大乘之氣而未得其應故。久默待之。今得付受。其殆有終。既而與其徒即往禹門千聖寺。居無何會其城太守楊炫之者。其人素喜佛事。聞尊者至。乃來禮之。因問曰。西土五天竺國。師承為祖。其道如何。尊者曰。明佛心宗寸無差誤行解相應。名之曰祖。又問曰。只此一義為別有耶。答曰。須明他心知其古今。不厭有無亦非取故。不賢不愚無迷無悟。若能是解亦名為祖。炫之復曰。弟子業在世俗。罕遇知識。小智所蔽不能見道。愿師教之。使遵何道果。以何心得近佛祖。尊者為之說偈曰。
亦不睹惡而生嫌 亦不觀善而勤措 亦不捨愚而近賢 亦不拋迷而就悟 達大道兮過量 通佛心兮出度 不與凡聖同纏 超然名之曰祖
炫之得教。忻然禮之曰。愿師未即謝世。益福群生。尊者曰。末世其敝惡者滋多。我雖久存恐益致患難。增他之罪。炫之曰。自師至此孰嘗見傷。幸示其人即為辨之。尊者曰。言之則將有所損。吾寧往矣。豈忍殘人快己。而炫之問之益懇曰。非敢損人但欲知之耳。尊者不得已遂說偈曰。
江槎分玉浪 管炬開金鎖 五口相共行 九十無彼我
炫之聞偈。再拜而去。居未幾尊者乃奄然長逝。其時必後魏幼主釗與孝莊帝廢立
【現代漢語翻譯】 現代漢語譯本 而不立即去世的原因是，因為這赤縣神州（古代中國的別稱）雖然有大乘佛法的氣運，但還沒有遇到應運之人。所以長久地沉默等待。現在得到了可以付託傳授的人，大概會有結果吧。之後就和他的弟子們前往禹門千聖寺。沒過多久，遇到了該城的太守楊炫之。這個人一向喜歡佛事，聽說尊者來了，就來拜見他，於是問道：『西土五天竺國（古印度），師徒相承為祖師，他們的道是怎樣的？』尊者說：『明白佛的心宗，絲毫沒有差錯，修行和理解相應，就稱之為祖師。』又問：『只有這一個意義，還是有別的意義呢？』回答說：『必須明白他人之心，知道古今之事，不厭棄有，也不執取無，既非賢能，也非愚笨，沒有迷惑，也沒有覺悟。如果能夠這樣理解，也可以稱為祖師。』楊炫之又說：『弟子身在世俗，很少遇到有見識的人，被小聰明所矇蔽，不能見到真道，希望師父教導我，使我遵循什麼道路，用什麼心才能接近佛祖？』尊者為他說偈語： 『既不因為看到惡而生厭惡，也不因為看到善而努力去做；既不捨棄愚笨而親近賢能，也不拋棄迷惑而追求覺悟；通達大道超越限量，通曉佛心超出常度；不與凡夫聖人同受束縛，超然獨立就稱之為祖師。』 楊炫之得到教誨，欣喜地禮拜說：『希望師父不要立即去世，增益眾生的福報。』尊者說：『末世的弊端，邪惡的事會越來越多，我即使長久存在，恐怕會增加患難，增加別人的罪過。』楊炫之說：『自從師父來到這裡，誰曾見過您傷害過誰？希望您指出那個人，我立即為他辯解。』尊者說：『說了就會有所損害，我寧願離開。怎能忍心傷害別人來使自己快樂呢？』楊炫之問得更加懇切：『並非敢於損害別人，只是想知道而已。』尊者不得已，於是說偈語： 『長江的波濤分開如玉，燈管的火炬打開金鎖；五口人共同行走，九十歲的人沒有彼此之分。』 楊炫之聽了偈語，再次拜謝而去。過了不久，尊者就安然去世了。那時必定是後魏幼主元釗與孝莊帝元子攸被廢黜或擁立的時候。
【English Translation】 English version The reason why he did not die immediately was that although this land of China (an ancient name for China) had the aura of Mahayana Buddhism, it had not yet met the person who should respond to it. So he waited in silence for a long time. Now that he has found someone to entrust and pass on, it will probably come to fruition. Afterwards, he went with his disciples to Qiansheng Temple in Yumen. Before long, he met Yang Xuanzhi, the prefect of the city. This man had always been fond of Buddhist affairs. When he heard that the Venerable One had arrived, he came to pay his respects and asked: 'In the five regions of India (ancient India), teachers and disciples pass on the tradition as patriarchs. What is their path like?' The Venerable One said: 'Understanding the mind-essence of the Buddha, without the slightest error, with practice and understanding corresponding, is called a patriarch.' He asked again: 'Is there only this one meaning, or are there other meanings?' He replied: 'One must understand the minds of others, know the affairs of the past and present, not be averse to existence, nor be attached to non-existence, neither virtuous nor foolish, without delusion or enlightenment. If one can understand in this way, one can also be called a patriarch.' Yang Xuanzhi further said: 'This disciple is in the secular world and rarely encounters knowledgeable people. Obscured by petty intelligence, I cannot see the true path. I hope the master will teach me what path to follow and with what mind I can approach the Buddhas and patriarchs.' The Venerable One spoke a verse for him: 'Neither seeing evil and giving rise to aversion, nor observing good and diligently striving; neither abandoning the foolish and approaching the wise, nor discarding delusion and pursuing enlightenment; reaching the Great Path beyond measure, understanding the Buddha-mind beyond the ordinary; not entangled with ordinary beings and sages, transcending all, one is called a patriarch.' Having received the teaching, Yang Xuanzhi joyfully bowed and said: 'I hope that the master will not pass away immediately, but will increase the blessings of all beings.' The Venerable One said: 'In the degenerate age, evils will increase more and more. Even if I remain for a long time, I fear that it will increase hardships and increase the sins of others.' Yang Xuanzhi said: 'Since the master came here, who has ever seen you harm anyone? I hope you will point out that person, and I will immediately defend him.' The Venerable One said: 'Speaking of it will cause some harm, I would rather leave. How can I bear to harm others to please myself?' Yang Xuanzhi asked even more earnestly: 'I do not dare to harm others, I just want to know.' The Venerable One had no choice but to speak a verse: 'The waves of the Yangtze River split like jade, the torch of the lamp opens the golden lock; five mouths walk together, the ninety-year-old has no self or other.' Having heard the verse, Yang Xuanzhi bowed again and departed. Not long after, the Venerable One passed away peacefully. At that time, it must have been when the young ruler Yuan Zhao of the Later Wei Dynasty and Emperor Xiaozhuang Yuan Ziyou were deposed or enthroned.
之際耳。是歲乃當梁大通之二年也。以其年葬于熊耳山。魏遂以其喪告梁。梁之武帝即赗寶帛。悉詔宗子諸王以祭禮而供養之。太子為之文。其略曰。洪惟。聖胄大師。荷十力之智印。乘六通而泛海。運悲智于梵方。拯顛危於華土。其後魏使宋云者。自西域返。與達磨相遇于蔥嶺。見其獨攜只履翛然而征。云嘗問曰大師何往。尊者曰。西天去。即謂云曰。汝主已崩。云聞茫然相別。及覆命明帝果已厭代。云尋以其事聞於後主孝莊帝。帝令發其壙視之。唯一革履在焉。朝廷為之驚歎。尋詔取所遺之履。于少林寺掌之。至唐開元中為好事者竊。往五臺僧舍。后亦亡之。初梁武與尊者遇。既機緣不合。尋聞其道大顯于魏。遂欲碑之。尚未暇作。及聞宋云之事。益加追慕。即成其文。其略曰。為玉㲲久灰金言未剖。誓傳法印化人天竺。及乎杖錫來梁。說無說法。如暗室之揚炬。若明月之開云。聲振華夏道邁古今。帝后聞名欽若昊天。又曰。嗟乎見之不見。逢之不逢。今之古之悔之恨之。朕雖一介凡夫。敢師之於后。其為帝王仰慕之如此也。
評曰。佛法被震旦四百八十四年至乎達磨。而聖人之教益驗。其道益尊。故曰菩提達磨之功德。抑又至於摩騰法蘭。曰何以然。曰教雖開說者萬端。要其所歸。一涅槃妙心而已矣。夫
【現代漢語翻譯】 現代漢語譯本：就在這個時候。那一年正是梁朝大通二年。達磨在那一年被安葬在熊耳山。北魏於是把達磨去世的訊息告訴梁朝。梁朝的武帝立刻贈送寶物和絲綢，並詔令所有的宗室和諸王用祭祀的禮儀來供奉他。太子為他寫了祭文，內容大致是：『偉大的聖人後裔，大師，肩負著佛陀十種力量的智慧印記，乘坐六種神通渡過大海，在梵天世界運用慈悲和智慧，拯救華夏大地的危難。』後來，北魏的使者宋云從西域返回，在蔥嶺遇到了達磨。看見他獨自拿著一隻鞋子，瀟灑地行走。宋云曾經問：『大師要到哪裡去？』尊者說：『要回西天去。』接著告訴宋云說：『你的君主已經駕崩了。』宋云聽了感到茫然，就告別了。等到他回朝覆命，明帝果然已經去世。宋云於是把這件事稟告給後來的孝莊帝。孝莊帝下令打開達磨的墳墓檢視，裡面只有一隻革履。朝廷為此感到驚歎。隨即下詔取來達磨遺留的鞋子，在少林寺保管。到了唐朝開元年間，被好事者偷走，送到五臺山的僧舍，後來也遺失了。當初梁武帝與尊者相遇，因為機緣不合，後來聽說他的道在北魏大顯，於是想要為他立碑，但還沒有來得及做。等到聽說了宋云的事情，更加追思仰慕，於是寫成了祭文，內容大致是：『像玉一樣珍貴的遺物已經化為灰燼，像金子一樣珍貴的教誨還沒有闡明。發誓要傳播佛法的印記，教化人天。等到他拄著錫杖來到梁朝，宣說無所宣說，就像在黑暗的房間里點燃火炬，像明月撥開雲霧。聲名震動華夏，道行超越古今。皇帝和皇后聽聞他的名字，敬畏得如同敬畏上天。』又說：『唉！見到了卻像沒見到，遇到了卻像沒遇到。現在和過去，後悔和遺憾。我雖然只是一個凡夫俗子，也敢於在後世傚法他。』他被帝王仰慕到如此地步。 評論說：佛法傳入震旦（China）四百八十四年，到了達磨（Bodhidharma）的時候，聖人的教誨更加應驗，他的道更加尊貴。所以說菩提達磨（Bodhidharma）的功德，甚至可以追溯到摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa）。為什麼這麼說呢？因為佛法雖然開出了萬千法門，但最終的歸宿，都是涅槃（Nirvana）的微妙心而已。這...
【English Translation】 English version: It was at this very moment. That year was the second year of the Datong era of the Liang Dynasty. Bodhidharma (達磨) was buried in Mount Xiong'er that year. The Northern Wei Dynasty then informed the Liang Dynasty of Bodhidharma's (達磨) death. Emperor Wu of the Liang Dynasty immediately sent treasures and silks as gifts, and ordered all the imperial clansmen and princes to make offerings to him with sacrificial rites. The Crown Prince wrote a eulogy for him, which roughly said: 'The great descendant of the sage, the master, bearing the wise seal of the Buddha's ten powers, riding the six supernatural powers to cross the sea, using compassion and wisdom in the Brahma world, saving the Chinese land from danger.' Later, Song Yun, an envoy of the Northern Wei Dynasty, returned from the Western Regions and met Bodhidharma (達磨) in the Pamir Mountains. He saw him walking alone with only one shoe, free and unrestrained. Song Yun once asked: 'Where are you going, Master?' The Venerable replied: 'Going back to the Western Heaven.' Then he told Song Yun: 'Your ruler has passed away.' Song Yun felt bewildered upon hearing this and bid farewell. When he returned to the court to report, Emperor Ming had indeed passed away. Song Yun then reported this matter to the later Emperor Xiaozhuang. Emperor Xiaozhuang ordered the tomb of Bodhidharma (達磨) to be opened for inspection, and there was only one leather shoe inside. The court was amazed by this. Immediately, an edict was issued to retrieve the shoe left behind by Bodhidharma (達磨) and keep it in the Shaolin Temple. During the Kaiyuan era of the Tang Dynasty, it was stolen by a busybody and sent to a monastery on Mount Wutai, and later it was also lost. Initially, Emperor Wu of Liang met the Venerable, but because the opportunity was not right, he later heard that his Dao was greatly manifested in the Northern Wei Dynasty, so he wanted to erect a stele for him, but he had not had time to do so. When he heard about Song Yun's affair, he became even more reminiscent and admiring, so he wrote a eulogy, which roughly said: 'The relics as precious as jade have turned to ashes, and the teachings as precious as gold have not yet been elucidated. Vowing to spread the seal of the Dharma, to enlighten humans and devas. When he came to Liang with his staff, he preached without preaching, like lighting a torch in a dark room, like a bright moon parting the clouds. His fame shook China, and his Dao surpassed the past and present. The emperor and empress heard his name and revered him as if they revered the heavens.' It also said: 'Alas! Seeing him is like not seeing him, meeting him is like not meeting him. Now and in the past, regret and remorse. Although I am just an ordinary person, I dare to emulate him in later generations.' He was admired by emperors to such an extent. The commentary says: Buddhism was introduced to China (震旦) for four hundred and eighty-four years, and by the time of Bodhidharma (達磨), the teachings of the sage became more and more verified, and his Dao became more and more respected. Therefore, it is said that the merits of Bodhidharma (菩提達磨) can even be traced back to Kasyapa Matanga (摩騰) and Dharmaraksa (竺法蘭). Why is that? Because although Buddhism has opened up thousands of Dharma doors, the ultimate destination is only the wonderful mind of Nirvana (涅槃). This...
妙心者。雖眾經必使離乎名字分別。而為之至。然而後世未嘗有能如此而為之者。及達磨始不用文字不張門戶。直以是而傳之。學者乃得以而頓至。是不亦教之益驗乎。其心既傳。而天下知務正悟言性命者。皆推能仁氏之所說為之至當。不亦其道益尊乎。余嘗以是比夫孟子之有德于儒者。夫孟子之前。儒之教豈無道哉。蓋其道蘊而未著。及軻務專傳道。而儒益尊顯。或曰。續僧傳以壁觀四行。為達磨之道。是乎非耶。曰壁觀婆羅門者。蓋出於流俗之語也。四行之說。豈達磨道之極耶。夫達磨之徒。其最親者慧可也。其次道副道育。古今禪者所傳可輩之言。皆完成的書繁。然盈天下。而四行之云亦未始概見。獨曇琳序之耳。然琳于禪者亦素無稱。縱曇琳誠得於達磨。亦恐祖師當時且隨其機而方便云耳。若真其道。則何只以慧可拜已歸位而立。云汝得吾髓。此驗四行之言。非其道之極者也。夫達磨之道者。乃四禪中諸佛如來之禪者也。經曰。觀如來禪者。謂如實入如來地故。入內身聖智相三空三種樂行故。成辦眾生所作不可思議。若壁觀者。豈傳佛心印之謂耶。然達磨之道至乎隋唐已大著矣。為其傳者自可較其實而筆之。安得輒從流俗而不求聖人之宗。斯豈謂善為傳乎。曰傳謂達磨六被毒藥。乃菩提流支之所致。然乎。曰此蓋
【現代漢語翻譯】 現代漢語譯本： 妙心（妙不可言的心）這種東西，即使眾多經典也必定要使其脫離名字和分別，並且將其作為最終目標。然而後世卻從未有人能夠這樣做。直到菩提達摩（Bodhidharma）開始不用文字，不立門戶，直接以此心傳授，學習的人才能夠頓悟。這難道不是佛陀教誨的益處得到驗證了嗎？他的心法既然傳開，那麼天下懂得致力於端正悟性、探究性命的人，都推崇釋迦牟尼佛（Sakyamuni Buddha）所說的是最恰當的。這難道不是他的道更加尊貴了嗎？我曾經用這件事來比喻孟子對於儒家的功德。在孟子之前，儒家的教義難道沒有道嗎？只是那道蘊藏著而沒有顯現出來。等到孟子致力於專門傳道，儒家才更加尊顯。有人說，在《續高僧傳》中，用『壁觀四行』來概括達摩的道，對嗎？不對。所謂的『壁觀婆羅門』，大概是出於流俗的說法。『四行』的說法，難道是達摩之道的極致嗎？達摩的弟子中，最親近的是慧可（Huike），其次是道副（Daofu）、道育（Daoyu）。古今禪者所傳的慧可等人的言論，都已完成的書，數量繁多，充斥天下，然而『四行』的說法卻從未普遍出現。只有曇琳（Tanlin）在序言中提到。然而曇琳在禪者中也一向沒有名聲。即使曇琳真的從達摩那裡得到了真傳，恐怕祖師當時也只是隨順他的根機而方便說法罷了。如果真是達摩的道，那麼為什麼僅僅在慧可拜師后就讓他歸位，並說『你得到了我的髓』呢？這可以驗證『四行』的說法，不是達摩之道的極致。達摩的道，乃是四禪（Four Dhyanas）中諸佛如來（Tathagata）的禪。經書上說：『觀察如來禪，就是如實地進入如來地，進入內身聖智相三空三種樂行，成就辦好眾生所作的不可思議之事。』如果只是壁觀，難道能說是傳佛心印嗎？然而達摩的道，到了隋唐已經非常顯著了。為他作傳的人，自然可以比較其實際情況而記錄下來，怎麼能隨便聽從流俗的說法，而不尋求聖人的宗旨呢？這難道能說是善於作傳嗎？有人說，傳說達摩六次被毒藥所害，是菩提流支（Bodhiruci）所為，是這樣嗎？ 這大概是
【English Translation】 English version: The 'Wondrous Mind' (Myoshin), even though all sutras must make it depart from names and discriminations, and take it as the ultimate goal. However, later generations have never been able to do so. It was not until Bodhidharma (達磨) started to transmit it directly without using words or establishing schools, that learners were able to achieve sudden enlightenment. Is this not proof of the benefit of the Buddha's teachings? Since his mind-dharma has been transmitted, all those in the world who know to devote themselves to rectifying enlightenment and exploring nature and life, all revere what Sakyamuni Buddha (能仁氏) said as the most appropriate. Is this not his path even more revered? I have often used this to compare Mencius's merit to Confucianists. Before Mencius, did Confucian teachings not have the Way? It was just that the Way was contained and not revealed. When Mencius devoted himself to specifically transmitting the Way, Confucianism became even more revered. Someone said, in the 'Further Biographies of Eminent Monks', the 'Four Practices of Wall-Gazing' are used to summarize Bodhidharma's Way, is this correct? No. The so-called 'Wall-Gazing Brahmin' is probably from popular sayings. Is the 'Four Practices' the ultimate of Bodhidharma's Way? Among Bodhidharma's disciples, the closest was Huike (慧可), followed by Daofu (道副) and Daoyu (道育). The words of Huike and others, transmitted by Chan practitioners of ancient and modern times, have all been written into books, numerous and filling the world, but the saying of 'Four Practices' has never been generally seen. Only Tanlin (曇琳) mentioned it in the preface. However, Tanlin has never been known among Chan practitioners. Even if Tanlin really received the true transmission from Bodhidharma, I am afraid that the Patriarch at that time was just using expedient means to speak according to his capacity. If it were truly Bodhidharma's Way, then why did he only let Huike return to his position after paying homage, and say, 'You have obtained my marrow'? This can verify that the saying of 'Four Practices' is not the ultimate of his Way. Bodhidharma's Way is the Chan of all Buddhas and Tathagatas (如來) in the Four Dhyanas (四禪). The sutra says: 'Observing the Tathagata Chan is to truly enter the Tathagata ground, enter the three emptinesses and three kinds of joyful practices of the inner body's holy wisdom aspect, and accomplish the inconceivable things done by sentient beings.' If it is just wall-gazing, can it be said to be transmitting the Buddha's mind-seal? However, Bodhidharma's Way was already very prominent in the Sui and Tang Dynasties. Those who wrote biographies for him could naturally compare the actual situation and record it, how could they casually follow popular sayings and not seek the principles of the sages? Can this be said to be good at writing biographies? Someone said, it is said that Bodhidharma was poisoned six times, caused by Bodhiruci (菩提流支), is this so? This is probably
為寶林傳者未之思也。楊炫之堅問祖師不已。而為其說偈。事豈有先明言而後發讖耶。為是說者。蓋後世以流支嘗屈論于達磨意其為之。假令少驗于讖。亦恐當時黨流支者。竊作昔刺客。有為北宗之徒而往害六祖大鑒。是豈秀師之意耶。方之流支不亦顯乎。吾故鄙而不取。或曰。子謂達磨四祖所見於僧祐三藏記者。然祐死於天監之十七年。而達磨當普通元年而方至於梁。豈有其人未至先為之書耶。不然何其年祀前後之相反乎。曰然。實祐先為之書而達磨后至也。若達磨者得法化其天竺既已六十年矣乃東來。東來三載方至乎梁。是蓋西人傳其事。先達磨而至。祐之流得以為書也。祐既承其傳而為之。宜其書前而人後也。
傳法正宗記卷第五
契嵩少聞耆宿云。嘗見古祖圖引梁寶唱續法記所載。達磨至梁。當普通元年九月也。而寶林傳云。在普通八年丁未。即其年過魏。當明帝太和十年。然太和非明帝年號。又曰。達磨滅度亦在明帝太和十九年。而明帝在位只十二歲。即無十九年。又以丁未推之。即是明帝末年神獸之歲。其歲明帝已崩。若果以普通八年丁未十二月過魏。即達磨在魏九年默坐少林。其歲數不登。若以普通元年庚子推之。即其事稍等。今取元年庚子為準。其諸家所見八年丁未。亦不敢即削。且兩
【現代漢語翻譯】 現代漢語譯本：寶林傳的作者沒有仔細思考這個問題。楊炫之堅持不懈地向祖師提問，祖師才為他說了偈語。難道事情會先有預言，然後才發生嗎？這樣說的人，大概是後世因為流支曾經在辯論中輸給達磨（Bodhidharma，禪宗初祖）而猜測是流支所為。即使預言偶爾應驗，恐怕也是當時流支的黨羽暗中做的，就像以前有刺客爲了北宗的徒弟而去加害六祖慧能（Dajian Huineng，禪宗六祖）一樣。難道這是神秀（Shenxiu，北宗禪代表人物）的意思嗎？與流支相比，不是更明顯嗎？所以我鄙視而不採納這種說法。有人說：『你認為達磨和四祖的事情被僧祐三藏（Sengyou Sanzang，南北朝時期著名僧人）記錄下來了。』然而，僧祐死於天監十七年，而達磨在普通元年才來到梁朝。難道會有其人未到，先為他寫書的事情嗎？不然，為什麼年代前後相反呢？』我說：『是的，確實是僧祐先寫了書，而達磨後到。達磨在天竺（India）得法弘化已經六十年了才東來。東來三年才到達梁朝。這大概是西方人傳他的事蹟，比達磨先到，僧祐這一類人才能把他的事蹟寫完成的書。僧祐既然繼承了這些傳聞而寫了書，那麼書在前而人在後也是應該的。』
傳法正宗記卷第五
契嵩（Qisong，宋代僧人）小時候聽老人們說，曾經見過古祖圖引用的梁寶唱續法記所記載的，達磨到達梁朝，是在普通元年九月。而寶林傳卻說，在普通八年丁未。那一年已經過了魏國，是魏明帝太和十年。然而太和不是明帝的年號。又說，達磨圓寂也在明帝太和十九年。而明帝在位只有十二年，根本沒有十九年。又用丁未來推算，那是明帝末年的神獸之年。那一年明帝已經駕崩。如果真的是在普通八年丁未十二月過了魏國，那麼達磨在魏國九年默坐在少林寺，年數就不對。如果用普通元年庚子來推算，那麼事情就稍微合理一些。現在採用元年庚子為準。至於各家所說的八年丁未，也不敢立刻刪除，暫且保留這兩種說法。
【English Translation】 English version: The author of the 'Baolin Zhuan' did not think this through. Yang Xuanzhi persistently questioned the Patriarch, and only then did the Patriarch speak a verse for him. Could it be that things are prophesied before they happen? Those who say this probably speculate that it was Liu Zhi who did it, because Liu Zhi had once lost a debate to Bodhidharma (the First Patriarch of Zen). Even if the prophecy occasionally comes true, it is probably done secretly by Liu Zhi's partisans, just like the former assassins who harmed the Sixth Patriarch Huineng (the Sixth Patriarch of Zen) for the sake of the Northern School. Is this Shenxiu's (representative figure of the Northern School of Zen) intention? Compared to Liu Zhi, isn't it more obvious? Therefore, I despise and do not adopt this view. Someone said, 'You believe that the events of Bodhidharma and the Fourth Patriarch were recorded by the Tripitaka Master Sengyou (a famous monk during the Southern and Northern Dynasties).' However, Sengyou died in the seventeenth year of Tianjian, while Bodhidharma only arrived in the Liang Dynasty in the first year of Putong. Could it be that the person had not yet arrived, and a book was written for him first? Otherwise, why are the years reversed?' I said, 'Yes, it is true that Sengyou wrote the book first, and Bodhidharma arrived later. Bodhidharma had already obtained the Dharma and propagated it in India for sixty years before coming east. It took three years to reach the Liang Dynasty. This is probably because people from the West spread his deeds, arriving before Bodhidharma, so people like Sengyou were able to write his deeds into a book. Since Sengyou inherited these rumors and wrote the book, it is only natural that the book came before the person.'
Chapter 5 of 'Zhengzong Ji of Transmission of Dharma'
Qisong (a Song Dynasty monk) heard from elders when he was young that they had seen the 'Continued Record of Dharma Transmission' by Liang Baochang, quoted in the ancient Patriarch's picture, which stated that Bodhidharma arrived in the Liang Dynasty in the ninth month of the first year of Putong. However, the 'Baolin Zhuan' says it was in the eighth year of Putong, Dingwei. That year had already passed the Wei Kingdom, which was the tenth year of Taihe of Emperor Ming of Wei. However, Taihe was not the reign title of Emperor Ming. It also says that Bodhidharma passed away in the nineteenth year of Taihe of Emperor Ming. However, Emperor Ming only reigned for twelve years, so there was no nineteenth year. Furthermore, calculating from Dingwei, it was the year of the Divine Beast in the late years of Emperor Ming. Emperor Ming had already passed away that year. If he really passed the Wei Kingdom in the twelfth month of the eighth year of Putong, Dingwei, then Bodhidharma sat silently in Shaolin Temple for nine years in the Wei Kingdom, and the number of years would not match. If we calculate from the first year of Putong, Gengzi, then the matter would be slightly more reasonable. Now we adopt the first year of Gengzi as the standard. As for the eighth year of Putong, Dingwei, mentioned by various sources, we dare not delete it immediately, and we will retain both statements for the time being.
存之。識者詳焉。又以譯禪經之年算。達磨此時正年二十七歲。其說禪經。必在此二十七已前也。從此算來以合諸傳記。所謂達磨既出家得法后。尚隨侍其師四十餘年。又依師所囑。且在南天竺行化。更六十七年。又東來在路二年。及到中國九年方化去。恰是其壽一百五十歲。如此則諸家所載達磨。支竺兩處事蹟稍不差也。若以普通八年丁未至中國。及寶林所載達磨四十年不受國位以待般若多羅而出家。卻計其在西隨師四十餘年。及到中國已一百五十歲矣。其在魏九年始化。卻成一百六十餘歲。故知其云四十不受國位及普通八年到梁。大差訛也。不可為準。 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第六
宋藤州東山沙門釋契嵩編修震旦第二十九祖慧可尊者傳震旦第三十祖僧璨尊者傳震旦第三十一祖道信尊者傳震旦第三十二祖弘忍尊者傳震旦第三十三祖慧能尊者傳
震旦第二十九祖慧可尊者傳
慧可尊者。武牢人也。姓姬氏。母始娠時。有異光發其家。及生以故名之。尊者少嗜學世書。無不窺者。尤能言莊老。年三十遽自感而嘆曰。老易世書非極大理。乃探佛經。遂遠遊求師至洛陽香山。乃從禪師寶靜者出家。尋得戒于永穆寺。去務義學。未幾而經論皆通。三
【現代漢語翻譯】 現代漢語譯本：將這些記錄儲存下來，有見識的人會詳細考察。再根據翻譯禪經的年份推算，達磨（Bodhidharma）此時正好二十七歲。他講解禪經，必定是在這二十七歲之前。從這裡推算，就與各種傳記相符。傳記中說達磨出家得法后，還侍奉他的老師四十多年，又按照老師的囑咐，在南天竺（South India）弘法六十七年，又東來路上花費兩年，到達中國九年後才圓寂。這樣算來，他的壽命恰好是一百五十歲。這樣，各家所記載的達磨在支（India）竺（India）兩地的經歷就不會有太大偏差。如果按照普通八年丁未年到達中國，以及《寶林傳》所記載的達磨四十年不接受王位以等待般若多羅（Prajnatara）而出家來計算，那麼他在西方跟隨老師四十多年，到達中國時就已經一百五十歲了。他在魏（Wei Dynasty）九年後才圓寂，那就成了一百六十多歲。所以，說他四十年不接受王位以及普通八年到達梁（Liang Dynasty），是大錯特錯，不可作為依據。 大正藏第 51 冊 No. 2078 傳法正宗記 傳法正宗記卷第六 宋藤州東山沙門釋契嵩編修震旦（China）第二十九祖慧可尊者（Huike）傳震旦（China）第三十祖僧璨尊者（Sengcan）傳震旦（China）第三十一祖道信尊者（Daoxin）傳震旦（China）第三十二祖弘忍尊者（Hongren）傳震旦（China）第三十三祖慧能尊者（Huineng）傳 震旦（China）第二十九祖慧可尊者（Huike）傳 慧可尊者（Huike），武牢人，姓姬。他的母親懷孕時，有奇異的光芒照亮他的家。出生時因此而得名。尊者年少時喜歡學習世俗書籍，沒有不涉獵的，尤其擅長談論莊子和老子。三十歲時忽然有所感悟，嘆息說：『老子和易經以及世俗書籍並非最高的道理。』於是探求佛經，遠遊尋訪老師，到達洛陽香山，於是跟隨禪師寶靜出家。不久在永穆寺受戒。放棄事務性的義學，沒多久就精通了經論，達到了三...
【English Translation】 English version: Preserve these records, and knowledgeable people will examine them in detail. Furthermore, calculating based on the year of translating the Zen sutras, Bodhidharma was exactly twenty-seven years old at this time. His explanation of the Zen sutras must have been before this twenty-seventh year. Calculating from here aligns with various biographies. The biographies state that after Bodhidharma renounced his home and attained the Dharma, he still served his teacher for more than forty years, and according to his teacher's instructions, he propagated the Dharma in South India for sixty-seven years, then spent two years traveling east, and only passed away nine years after arriving in China. Calculated this way, his lifespan was exactly one hundred and fifty years. In this way, the records of Bodhidharma's deeds in both India would not have major discrepancies. If calculated according to arriving in China in the eighth year of the Common Era (Putong era) and the record in the Baolin Zhuan that Bodhidharma did not accept the throne for forty years to await Prajnatara before renouncing his home, then he would have been one hundred and fifty years old when he arrived in China after following his teacher in the West for more than forty years. He only passed away nine years after arriving in Wei, which would make him more than one hundred and sixty years old. Therefore, the statement that he did not accept the throne for forty years and arrived in Liang in the eighth year of the Common Era is a major error and cannot be taken as a standard. Taisho Tripitaka Volume 51, No. 2078, Records of the Orthodox Lineage of Dharma Transmission Records of the Orthodox Lineage of Dharma Transmission, Volume Six Compiled and Revised by the Shramana Shi Qisong of Dongshan, Teng Prefecture, Song Dynasty: Biography of the 29th Ancestor Huike of China, Biography of the 30th Ancestor Sengcan of China, Biography of the 31st Ancestor Daoxin of China, Biography of the 32nd Ancestor Hongren of China, Biography of the 33rd Ancestor Huineng of China Biography of the 29th Ancestor Huike (Huike) of China Venerable Huike (Huike) was a native of Wulao, with the surname Ji. When his mother was pregnant, a strange light illuminated his home. He was named after this event at birth. In his youth, the Venerable loved to study secular books, and there was nothing he did not delve into, especially skilled in discussing Zhuangzi and Laozi. At the age of thirty, he suddenly felt enlightened and sighed, 'Laozi and the Book of Changes and secular books are not the ultimate truth.' Therefore, he explored Buddhist scriptures, traveled far to seek a teacher, and arrived at Xiangshan in Luoyang, where he renounced his home following the Zen master Baojing. Soon after, he received the precepts at Yongmu Temple. Abandoning the practical study of exegesis, he soon became proficient in the sutras and treatises, reaching the three...
十二復歸其本師。歸八年。一夕有神人現。謂尊者曰。何久於此。汝當得道。宜即南之。尊者以神遇遂加其名曰神光。次夕其首忽痛殆不可忍。師欲為灸之。俄聞空中有言曰。此換骨非常痛也。以告其師。即罷不敢治。及曉視其元骨果五處峰起。其師曰。異乎汝必有勝遇行矣。無失其時。然其為人曠達有遠量。雖有所出入。而未嘗輒發。混然自隱。故久于京洛而世莫之知。及會菩提達磨授道易名。當爲法師宗。學者乃知其有大德。競歸如水沛然趨下。一日俄有號居士者。年四十許以疾狀趨其前。不稱姓名。謂尊者曰。弟子久嬰業疾。欲師為之懺罪。愿從所請。尊者曰。將罪來為汝懺。其人良久曰。覓罪不可得。曰我與汝懺罪竟。然汝宜依止乎佛法僧。其人曰。適今睹師。已知僧矣。不識何謂佛法。答曰。是心是佛。是心是法。法佛無二。汝知之乎。其人遂曰。今日乃知罪性不在內外中間。如其心然。誠佛法無二也。尊者器之。即為其釋褐落髮曰。此法寶也。宜名之僧璨。戒后二載乃命之曰昔佛傳大法眼。轉至達磨。達磨授我。我今以付于汝並其衣缽。汝專傳之無使輒絕。聽我偈曰。
本來緣有地 因地種花生 本來無有種 花亦不能生
既而復謂僧璨曰。我有夙累在鄴。將往償之。然汝后自亦有難。
【現代漢語翻譯】 現代漢語譯本： 十二年後，他回到他的本師處。在第八年，一個晚上有神人顯現，對尊者說：『你為何在此停留這麼久？你應當得道，應該立即前往南方。』尊者因為這次神奇的相遇，就給自己的名字加上『神光』二字。第二天晚上，他的頭突然疼痛難忍，他的老師想為他艾灸治療。忽然聽到空中有聲音說：『這是換骨，所以才會如此劇痛。』他把這件事告訴了他的老師，他的老師就停止了治療。到天亮時，檢視他的頭骨，果然有五處像山峰一樣隆起。他的老師說：『奇怪啊！你必定會有殊勝的際遇，要抓緊時機。』然而，他為人曠達，有遠大的志向，即使有所出入，也從不輕易表露，混跡於人群中，所以長期在京洛一帶，世人卻不知道他。等到他遇到菩提達磨（Bodhidharma，禪宗初祖）並被授予佛法，改名為慧可（Huike），人們才知道他有大德，像水流一樣爭相歸附。一天，忽然有一個自稱居士的人，年紀四十多歲，帶著病容來到他面前，沒有說出姓名，對尊者說：『弟子長期被業障疾病纏繞，希望師父能為我懺悔罪過，希望師父能夠答應我的請求。』尊者說：『把你的罪拿來，我為你懺悔。』那人沉默了很久，說：『我找不到罪。』尊者說：『我已經為你懺悔完畢了。你應該皈依佛、法、僧。』那人說：『今天見到師父，已經知道什麼是僧了，只是不知道什麼是佛、法。』尊者回答說：『是心是佛，是心是法，法和佛沒有分別，你明白嗎？』那人於是說：『今天才知道罪的本性不在內、不在外、不在中間，就像心一樣。確實佛和法沒有分別。』尊者認為他是可造之材，就為他剃度出家，說：『這是法寶啊，應該給他取名為僧璨（Sengcan）。』受戒兩年後，慧可（Huike）就命令僧璨（Sengcan）說：『過去佛陀傳授大法眼，輾轉傳到菩提達磨（Bodhidharma）那裡，菩提達磨（Bodhidharma）傳授給我，我現在把它傳給你，連同衣缽。你要專心傳授，不要讓它斷絕。聽我說偈語：』 『本來緣有地，因地種花生，本來無有種，花亦不能生。』 之後，慧可（Huike）又對僧璨（Sengcan）說：『我過去有宿業在鄴城，將要前往償還。而且你以後也會有災難。』
【English Translation】 English version: After twelve years, he returned to his original teacher. In the eighth year, one evening a divine being appeared and said to the Venerable one: 'Why have you stayed here so long? You should attain enlightenment and should immediately go south.' Because of this miraculous encounter, the Venerable one added 'Shenguang' (神光, Divine Light) to his name. The next night, his head suddenly ached unbearably, and his teacher wanted to treat him with moxibustion. Suddenly, a voice was heard in the air saying: 'This is bone replacement, so it is extremely painful.' He told his teacher about this, and his teacher stopped the treatment. When dawn broke, he examined his skull and found that there were indeed five peaks rising up. His teacher said: 'Strange! You will surely have a special encounter, seize the opportunity.' However, he was broad-minded and had great aspirations. Even if he went out and about, he never easily revealed himself, blending into the crowd, so he stayed in the Jingluo (京洛, area around Luoyang) area for a long time, but the world did not know him. When he met Bodhidharma (菩提達磨, the first patriarch of Zen Buddhism) and was given the Dharma, and his name was changed to Huike (慧可), people knew that he had great virtue and flocked to him like a rushing stream. One day, suddenly a man claiming to be a layman, in his forties, came before him with a sickly appearance, without giving his name, and said to the Venerable one: 'Disciple has long been plagued by karmic illnesses, and I hope that the master can repent for my sins, and I hope that the master can grant my request.' The Venerable one said: 'Bring your sins, and I will repent for you.' The man was silent for a long time and said: 'I cannot find the sin.' The Venerable one said: 'I have already finished repenting for you. You should take refuge in the Buddha, the Dharma, and the Sangha.' The man said: 'Having seen the master today, I already know what the Sangha is, but I do not know what the Buddha and the Dharma are.' The Venerable one replied: 'This mind is the Buddha, this mind is the Dharma, the Dharma and the Buddha are not different, do you understand?' The man then said: 'Today I know that the nature of sin is not inside, not outside, not in the middle, just like the mind. Indeed, the Buddha and the Dharma are not different.' The Venerable one considered him to be a promising talent, and shaved his head and ordained him, saying: 'This is a Dharma treasure, and he should be named Sengcan (僧璨).' Two years after receiving the precepts, Huike (慧可) ordered Sengcan (僧璨) saying: 'In the past, the Buddha transmitted the Great Dharma Eye, which was passed down to Bodhidharma (菩提達磨), and Bodhidharma (菩提達磨) transmitted it to me, and now I am transmitting it to you, along with the robe and bowl. You must concentrate on transmitting it and do not let it be cut off. Listen to my verse:' 'Originally, there is a cause and condition with the earth, because of the earth, flower seeds are planted, originally there are no seeds, flowers also cannot grow.' Afterwards, Huike (慧可) said to Sengcan (僧璨): 'I have past karmic debts in Ye (鄴, a city), and I will go to repay them. Moreover, you will also have difficulties in the future.'
甚宜避之。璨曰。此實我師聖智先見。然愿聞難之所以。答曰。斯非獨我云。亦前祖般若多羅讖之耳。璨曰。何讖。答曰。其所謂后之一百十五年而興者也。偈不云乎。心中雖吉外頭兇。川下僧房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。以數計之當在汝世。汝益宜護法。及可至鄴下說法。人大化之。凡三十四載。一旦遽變節游息。不復擇處。或廛或野。雖屠門酒家皆一混之。識者或規曰。師高流豈宜此為。尊者曰。我自調心何關汝事。初鄴有僧曰辨和者。方聚徒講涅槃經于管城縣之匡救寺。尊者每往其寺門與人演說。適會正朝眾大從於可。辨和之徒亦為之遷。辨和憤之尋。謂其令翟仲侃曰慧可狂邪。頗誑惑人眾。此宜治之。仲侃聽其言。乃取加之酷刑。尊者因是而化。時世壽一百七歲。士女哀之。共收其遺骸葬于磁州滏陽之東。當隋開皇癸丑之十三年也。唐德宗賜謚曰大祖禪師。武德中高僧法琳。聞其風嘗為碑之。其略曰。吁嗟彼禪師。莫知其所以然。唯法斯在。非用書志。則安知其道之尊。其為后賢之所企慕如是也。
評曰。唐僧傳謂。可遭賊斷臂。與予書云曷其異乎。曰余考法琳碑曰。師乃雪立數宵。斷臂無顧。投地碎身。營求開示。然為唐傳者與琳同時。琳之說與禪者書合。而宣反之。豈非其采聽之
【現代漢語翻譯】 現代漢語譯本： 非常應該避免這些。璨（Sengcan，三祖僧璨）說：『這確實是我師父聖智的先見之明。但我希望聽到避免的原因。』 答道：『這不只是我說的，也是前祖般若多羅（Prajnatara，菩提達摩的老師，般若多羅）的預言。』 璨說：『什麼預言？』 答道：『就是他所說的『后一百一十五年而興』。偈語不是說了嗎？『心中雖吉外頭兇，川下僧房名不中，為遇毒龍生武子，忽逢小鼠寂無窮。』 以數字計算，應當在你的時代。你更應該護持佛法，並且可以到鄴下說法，大大地教化人們。』 總共三十四年，一旦突然改變行為，遊走休息，不再選擇地方，或者在街市，或者在郊野，即使是屠夫的家和酒店，都一概混雜其中。認識他的人有時勸告他說：『大師您是高尚的人，怎麼可以這樣做？』 尊者說：『我自己在調伏內心，與你有什麼關係？』 起初，鄴地有個僧人名叫辨和，正在管城縣的匡救寺聚集徒眾講解《涅槃經》。尊者每次到那寺廟門口與人演說佛法，恰逢正朝，眾人大多跟隨慧可。辨和的徒弟也因此而轉移。辨和憤恨，於是告訴翟仲侃說：『慧可（Huike，二祖慧可）狂妄邪惡，很會迷惑眾人，應該懲治他。』 仲侃聽了他的話，於是對他施加酷刑。尊者因此而圓寂。當時世壽一百零七歲。士女們哀悼他，共同收斂他的遺骸，安葬在磁州滏陽的東邊。時間是隋朝開皇癸丑年的第十三年。唐德宗賜予謚號為大祖禪師。武德年間，高僧法琳聽聞他的風範，曾經為他立碑，碑文大略是：『唉呀，這位禪師，不知道他為什麼這樣做。只有佛法存在。不用文字記載，又怎麼知道他的道是多麼尊貴，以至於後來的賢人都如此仰慕他呢？』
評論說：《唐僧傳》說，慧可（Huike）被賊人砍斷手臂，與我書信中所說『何其不同』。我說，我考察法琳的碑文說：『大師在雪中站立數夜，斷臂毫不顧惜，投身於地，粉身碎骨，營求開示。』 然而寫《唐僧傳》的人與法琳是同時代的人，法琳的說法與禪者的書信相合，而宣卻相反，難道不是他采聽的...
【English Translation】 English version: It is very appropriate to avoid them. Sengcan (三祖僧璨, the Third Patriarch Sengcan) said, 'This is indeed my master's sagacious foresight. However, I wish to hear the reason for avoiding them.' He replied, 'This is not only what I say, but also the prophecy of the former Patriarch Prajnatara (菩提達摩的老師, Bodhidharma's teacher, Prajnatara).' Sengcan said, 'What prophecy?' He replied, 'It is what he said, 'It will flourish one hundred and fifteen years later.' Doesn't the verse say, 'Though auspicious in the heart, ominous outside; the name of the monastery below the river is not right; encountering a poisonous dragon gives birth to Wu Zi; suddenly encountering a small mouse, silence is endless.' Calculating by numbers, it should be in your era. You should further protect the Dharma and can go to Ye to preach the Dharma, greatly transforming the people.' In total, for thirty-four years, he suddenly changed his behavior, wandering and resting, no longer choosing places, either in the market or in the wilderness, even mixing with butchers' homes and taverns. Those who knew him sometimes advised him, 'Master, you are a noble person, how can you do this?' The Venerable said, 'I am taming my mind, what does it have to do with you?' Initially, there was a monk named Bianhe in Ye, who was gathering disciples to lecture on the Nirvana Sutra at Kuangjiu Temple in Guancheng County. Every time the Venerable went to the temple gate to preach the Dharma to people, it happened to be the New Year's Day, and most of the people followed Huike (慧可, the Second Patriarch Huike). Bianhe's disciples also moved because of this. Bianhe was angry and told Zhai Zhongkan, 'Huike (慧可, the Second Patriarch Huike) is mad and evil, and is very good at confusing the masses. He should be punished.' Zhongkan listened to him and inflicted severe torture on him. The Venerable therefore passed away. At that time, he was one hundred and seven years old. The men and women mourned him and together collected his remains and buried them east of Fuyang in Cizhou. The time was the thirteenth year of the Kaihuang Gui Chou era of the Sui Dynasty. Emperor Dezong of the Tang Dynasty posthumously conferred the title of Great Ancestor Chan Master. During the Wude era, the eminent monk Falin heard of his demeanor and once erected a stele for him. The inscription roughly said, 'Alas, this Chan master, I don't know why he did this. Only the Dharma exists. Without writing it down, how can we know how noble his path is, so that later sages admire him so much?'
The commentary says: The 'Biography of Tang Monks' says that Huike (慧可) had his arm cut off by thieves, which is very different from what is said in my letter. I say, I examined Falin's stele and it says: 'The master stood in the snow for several nights, cutting off his arm without hesitation, throwing himself to the ground, shattering his body to pieces, seeking enlightenment.' However, the person who wrote the 'Biography of Tang Monks' was a contemporary of Falin. Falin's statement is consistent with the Chan master's letter, but Xuan contradicted it. Isn't it because of what he heard...
未至乎。故其書不足為詳。
震旦第三十祖僧璨尊者傳
僧璨尊者。不知其何許人也。初以處士見慧可。尊者不稱姓名。因問答即有發悟。乃師其出家。可祖器之。謂得法寶。遂為名之。當後周之時。乃受戒于光福寺。戒后歸其師。復二載乃得授法。可祖嘗規曰。后必有難。汝當遠引避之。尊者從其言。遂去隱於舒之皖公山(今所謂山谷山寺者)凡三十餘年。其跡寖顯。學者知求其道。隋開皇間乃有沙彌曰道信者。一旦來禮其座下。問之曰。乞大師發我解脫法門。尊者曰。誰縛汝。曰無人縛。又曰。既無人縛。汝即是解脫。何須更求解脫。道信即悟。乃愿以弟子禮事之。久之信往求戒于廬陵既還。尊者曰。汝已戒道亦備矣。吾即往之。昔如來大法眼藏今以付汝並其衣缽。汝皆將之。聽吾偈曰。
花種雖因地 從地種花生 若無人下種 花地盡無生
復曰。汝善傳之。無使其絕。吾往游羅浮。非久乃還。更二載遂復山谷。月餘盛會州人與其說法。已而立化于大樹之下。當隋大業丙寅之二年也。是時隋室方亂。未遑塔之。至唐天寶五載。會趙郡李常移官于舒。乃發壙焚之。得舍利立窣堵波于其化所。初璨尊者以風疾出家。及居山谷疾雖愈而其元無復黑髮。故舒人號為赤頭璨。然其奇見異德。
【現代漢語翻譯】 現代漢語譯本：
『未至乎』，因此他的著作不足以詳細論述。
震旦（中國的古稱）第三十祖僧璨尊者傳
僧璨尊者，不知道他是哪裡人。起初以在家居士的身份拜見慧可（二祖）。尊者沒有說出自己的姓名，通過問答就有所領悟。於是拜慧可為師出了家。慧可祖師很器重他，認為他得到了佛法精髓，於是為他取了名字。在後周時期，他在光福寺受戒。受戒后回到他的老師身邊，過了兩年才得到傳法。慧可祖師曾經告誡他說：『以後必定有災難，你應該遠遠地躲避它。』尊者聽從了他的話，於是離開隱居在舒州的皖公山（現在所說的山谷山寺）三十多年。他的名聲漸漸顯揚，求道的人都知道去拜訪他。隋朝開皇年間，有個沙彌名叫道信的人，有一天來拜見他，問道：『請大師開啟我解脫的法門。』尊者說：『誰束縛了你？』道信說：『沒有人束縛我。』尊者又說：『既然沒有人束縛你，你就是解脫的，何必再求解脫呢？』道信當下領悟。於是願意以弟子的禮節侍奉他。過了很久，道信前往廬陵求戒，回來后，尊者說：『你已經受戒，道業也完備了。我即將離去。過去如來（佛陀）的正法眼藏，現在交付給你，連同衣缽。你都要好好保管。聽我的偈語：』
『花種雖然依靠土地， 從土地裡種出花生。 如果沒有人下種， 花和土地都無法產生（花生）。』
又說：『你要好好地傳授它，不要讓它斷絕。我將前往羅浮山遊歷，不久就會回來。』過了兩年，又回到山谷。一個月后，為前來集會的舒州人說法。之後在大樹下站立而逝。那是隋朝大業丙寅（公元606年）的第二年。當時隋朝正處於混亂時期，沒有來得及為他建塔。到了唐朝天寶五年，適逢趙郡人李常調任舒州做官，於是挖開墓穴火化了他，得到舍利，在他的圓寂之處建立了佛塔。當初僧璨尊者因為風疾而出家，等到居住在山谷時，疾病雖然痊癒，但是他的頭髮再也沒有變黑，所以舒州人稱他為『赤頭璨』。然而他的奇特的見解和非凡的德行。
【English Translation】 English version:
'Not yet arrived,' therefore his writings are not detailed enough.
The Biography of Venerable Sengcan (Third Patriarch of Zen in China)
Venerable Sengcan, it is not known where he was from. Initially, he met Huike (the Second Patriarch) as a layman. The Venerable did not state his name, and through questions and answers, he attained enlightenment. Thereupon, he became Huike's disciple and was ordained. Patriarch Huike valued him greatly, considering that he had obtained the essence of the Dharma, and thus gave him a name. During the Later Zhou Dynasty, he received the precepts at Guangfu Temple. After receiving the precepts, he returned to his teacher, and after two years, he received the Dharma transmission. Patriarch Huike once advised him, 'In the future, there will surely be difficulties; you should retreat far away to avoid them.' The Venerable followed his advice and went to live in seclusion in Wangan Mountain (now known as Shangu Temple) in Shu Prefecture for more than thirty years. His reputation gradually became known, and those seeking the Way knew to seek him out. During the Kaihuang era of the Sui Dynasty, there was a novice monk named Daoxin who came to pay respects to him one day and asked, 'I beg the Master to open the gate of liberation for me.' The Venerable said, 'Who binds you?' Daoxin replied, 'No one binds me.' The Venerable then said, 'Since no one binds you, you are already liberated. Why seek liberation further?' Daoxin immediately understood. Thereupon, he wished to serve him with the respect due to a disciple. After a long time, Daoxin went to Luling to receive the precepts, and upon his return, the Venerable said, 'You have already received the precepts, and your practice is complete. I am about to depart. The Treasury of the Eye of the True Dharma of the Tathagata (Buddha) of the past, I now entrust to you, along with the robe and bowl. You must keep them well. Listen to my verse:'
'Although the seed of a flower depends on the earth, Peanuts are grown from seeds in the earth. If no one sows the seeds, Neither flowers nor earth can produce (peanuts).'
He further said, 'You must transmit it well, do not let it be cut off. I will go to Mount Luofu to travel, and I will return before long.' After two years, he returned to Shangu. A month later, he preached the Dharma to the people of Shu Prefecture who had gathered. Afterwards, he passed away standing under a large tree. That was the second year of the Bingyin year of the Daye era of the Sui Dynasty (606 AD). At that time, the Sui Dynasty was in a state of chaos, and there was no time to build a stupa for him. In the fifth year of the Tianbao era of the Tang Dynasty, Li Chang of Zhao Prefecture was transferred to Shu Prefecture as an official, and he opened the tomb and cremated him, obtaining relics, and built a stupa at the place of his passing. Initially, Venerable Sengcan left home due to wind sickness, and when he lived in Shangu, although the illness was cured, his hair never turned black again, so the people of Shu called him 'Red-Headed Can.' However, his extraordinary insights and remarkable virtues...
誠不測人也。先是其所居頗多蛇獸為害。及尊者至皆絕。一日有神光遽發其寺。甘露泫于山林。時人怪之。以而相問。尊者曰。此佛法將興舍利欲至之先兆耳。其後京國大獲舍利。遂頒天下。果置塔于山谷寺。其感效皆此類也。唐明皇謚曰鑒智禪師。塔曰覺寂。其後宰相房管為其碑。序之甚詳。
評曰。璨尊者初雖不自道其姓族鄉邑。后之於世復三十餘載。豈絕口而不略云乎。此可疑也。曰余視房碑曰。大師嘗謂道信云有人借問。勿道於我處得法。此明尊者自絕之甚也。至人以物跡為大道之累。乃忘其心。今正法之宗猶欲遺之。況其姓族鄉國。俗間之事肯以為意耶。
震旦第三十一祖道信尊者傳
道信尊者。其先本居河內。后遷於蘄陽之廣濟縣。信生遂為蘄人也。姓司馬氏。隋開皇壬子之十二載。以沙彌參見僧璨尊者。即問答悟道。遂北面師之。凡九年乃得其付法授衣。隋大業間。尊者嘗南遊至廬陵。會賊黨曹武衛。以兵圍其城七旬不解。尊者因勸城中人。皆念摩訶般若波羅蜜。賊黨俄見城堞之上有人不翅千數。皆長丈許。其介冑金色赫赫曜日。賊輩大駭相謂曰。是城必有大福德人。不可攻也。即日引去。至唐武德七年。復北趨乃居蘄之破頭山(今所謂雙峰山者也)大揚其所得之法。四方學士歸之
【現代漢語翻譯】 現代漢語譯本： 實在難以揣測人的心思。當初，鑒智禪師居住的地方有很多蛇和野獸為害。等到尊者（鑒智禪師）到了之後，這些災害都消失了。有一天，寺廟裡突然發出神光，甘露在山林間滴落。當時的人們感到奇怪，互相詢問。尊者說：『這是佛法將要興盛，舍利將要到來的先兆啊。』之後，京城獲得了大量的舍利，於是頒佈到天下各地。果然在山谷寺建造了塔來供奉舍利，這些感應和效驗都是類似的。唐明皇賜予謚號爲鑑智禪師，塔名為覺寂。之後宰相房管為他撰寫了碑文，詳細地敘述了他的事蹟。
評論說：僧璨尊者最初雖然沒有親自說明他的姓氏、家族和鄉邑，之後在世上又過了三十多年，難道會完全不提及嗎？這令人懷疑。我認為，看房管的碑文說：大師曾經對道信（Dao Xin）說：『如果有人問你，不要說從我這裡得到佛法。』這說明尊者自己斷絕得非常徹底。得道之人認為外在的事蹟是通往大道的累贅，於是忘卻了這些。現在正法的宗師尚且想要遺忘這些，更何況他的姓氏、家族和鄉國這些世俗的事情，又怎麼會放在心上呢？
震旦第三十一祖道信尊者（Dao Xin）傳
道信尊者（Dao Xin），他的祖先原本居住在河內，後來遷徙到蘄陽的廣濟縣。道信（Dao Xin）出生后就成了蘄陽人。姓司馬氏。隋朝開皇壬子年（公元592年）的第十二年，以沙彌的身份參見僧璨尊者（Seng Can）。通過問答而悟道，於是以弟子的身份侍奉他。總共九年才得到僧璨尊者（Seng Can）傳授的佛法和衣缽。隋朝大業年間，尊者曾經南遊到廬陵，正趕上賊寇曹武衛用軍隊包圍了城池七十天沒有解除。尊者於是勸說城中的人，都念誦摩訶般若波羅蜜（Maha Prajna Paramita）。賊寇忽然看見城墻之上有人數不勝數，都有一丈多高，他們的盔甲是金色的，光芒耀眼。賊寇非常害怕，互相說道：『這座城一定有大福德的人，不可以攻打。』當天就撤退了。到了唐朝武德七年，又向北去，於是居住在蘄州的破頭山（現在所說的雙峰山），大力弘揚他所得到的佛法。四方的學士都歸附於他。
【English Translation】 English version: It is truly difficult to fathom people's minds. Initially, the place where the Venerable Jianzhi (Jianzhi Chanshi) resided was plagued by many snakes and beasts. Once the Venerable (Jianzhi Chanshi) arrived, these calamities disappeared. One day, a divine light suddenly emanated from the temple, and nectar dripped in the mountains and forests. The people at the time felt strange and asked each other about it. The Venerable said, 'This is a sign that the Buddha-dharma is about to flourish and that relics are about to arrive.' Later, the capital city obtained a large number of relics, which were then distributed throughout the country. Indeed, a pagoda was built in the Shangu Temple to enshrine the relics, and these responses and effects were similar.
Commentary says: Although the Venerable Sengcan (Seng Can) initially did not personally state his surname, family, and hometown, he lived in the world for more than thirty years afterward. Would he have completely avoided mentioning them? This is doubtful. I believe that, looking at Fang Guan's inscription, it says: 'The Master once said to Daoxin (Dao Xin): 'If someone asks you, do not say that you obtained the Dharma from me.'' This shows that the Venerable cut himself off very thoroughly. An enlightened person considers external events to be a burden on the path to the Great Way, and thus forgets them. Now, the masters of the orthodox Dharma still want to forget these things, let alone his surname, family, and hometown, these worldly matters, how could he care about them?
Biography of the 31st Patriarch of China, the Venerable Daoxin (Dao Xin)
The Venerable Daoxin (Dao Xin), his ancestors originally lived in Henei, and later moved to Guangji County in Qiyang. Daoxin (Dao Xin) was born and became a native of Qiyang. In the twelfth year of the Renzi year of the Kaihuang era of the Sui Dynasty (592 AD), he visited the Venerable Sengcan (Seng Can) as a Shami (novice monk). He attained enlightenment through questions and answers, and then served him as a disciple. It took a total of nine years for him to receive the Dharma and robe transmitted by the Venerable Sengcan (Seng Can). During the Daye era of the Sui Dynasty, the Venerable once traveled south to Luling, where he encountered the bandit Cao Wuwei besieging the city with troops for seventy days without relief. The Venerable then advised the people in the city to recite Maha Prajna Paramita (Maha Prajna Paramita). The bandits suddenly saw countless people on the city walls, all more than ten feet tall, their armor golden and shining brightly. The bandits were very frightened and said to each other, 'This city must have people of great merit, and it cannot be attacked.' They retreated that day. In the seventh year of the Wude era of the Tang Dynasty, he went north again and resided in Potou Mountain (now called Shuangfeng Mountain) in Qizhou, vigorously promoting the Dharma he had obtained. Scholars from all directions came to him.
猶日中趨市。正觀中太宗。聞其風嘗三詔。尊者皆辭不起。又詔。太宗謂使臣曰。今復不從吾命。即取首來。詔至。果逆上意。尊者即引頸待刃。使者還以此奏之。太宗嘉其堅正。慰諭甚盛。至是尊者居山已二十載矣。一日往黃梅縣。途中遽見一兒好骨目。可七歲許。心奇之。因問曰。爾何姓。對曰。姓即有非常姓。曰是何姓。對曰。是佛姓。曰汝沒姓耶。對曰。其姓空故。尊者即顧從者曰。此兒非凡之器。后當大興佛事。遂使持見其父母。道兒應對之異。欲命之出家。父母從之。兒偕僧既還。尊者即為剃度。名之曰弘忍。其後乃命曰。昔如來傳正法眼轉至於我。我今付汝並前祖信衣缽。汝皆將之。勉其傳授無使斷絕。聽吾偈曰。
花種有生性 因地花生生 大緣與信合 當生生不生
復謂忍曰。我昔武德中嘗游廬阜。升其絕頂。見此破頭山。其上有紫雲如蓋。下發白氣。橫分六道。汝以為何瑞。忍曰。是必和尚已后橫出一枝佛法之先兆也。尊者曰。善哉汝能知之。已而沐浴宴坐而化。世壽七十有二。是時實永徽二年辛亥九月四日也。葬后三載其塔戶一日忽然自開。而尊者真體儼然若生。大曆中。代宗賜謚曰大醫禪師。塔曰慈雲。
震旦第三十二祖弘忍尊者傳
弘忍尊者。蘄陽黃梅人也
【現代漢語翻譯】 現代漢語譯本 如同太陽到了正中午才去趕集一樣。正觀年間，唐太宗聽說他的風範，曾三次下詔，但尊者都推辭不肯應召。太宗再次下詔，對使臣說：『如果這次再不聽從我的命令，就把他的頭取來！』詔書到達后，尊者果然違逆皇上的旨意。尊者隨即伸長脖子等待受刑。使者回去後將此事稟告太宗。太宗嘉獎他堅貞剛正，好言安撫。到這時，尊者在山中已經住了二十年了。一天，他前往黃梅縣，途中忽然看見一個小孩，骨骼相貌不凡，大約七歲左右，心中感到驚奇。於是問道：『你姓什麼？』小孩回答說：『我的姓是非常姓。』尊者問：『那是什麼姓？』小孩回答說：『是佛姓。』尊者問：『你沒有姓嗎？』小孩回答說：『姓是空的。』尊者就對隨從的人說：『這個孩子不是凡人，將來必定大興佛事。』於是派人去見他的父母，說明這孩子應對的奇異之處，想讓他出家。他的父母同意了。小孩跟隨僧人回去后，尊者就為他剃度，給他取名為弘忍（Hongren）。之後又命令他說：『過去如來傳授正法眼，輾轉傳到我這裡。我現在將它連同前代祖師信（Xin）的衣缽交付給你，你都要好好保管，努力傳授，不要讓它斷絕。』聽我的偈語： 『花種有生性，因地花生生，大緣與信合，當生生不生。』 又對弘忍（Hongren）說：『我過去在武德年間曾經遊覽廬阜（Lu fu），登上它的絕頂，看見這座破頭山（Po tou mountain），山上有紫色的雲彩像傘蓋一樣，下面散發著白色的氣，橫向分為六道。你認為這是什麼祥瑞？』弘忍（Hongren）說：『這必定是和尚您以後橫出一支佛法的先兆。』尊者說：『說得好啊，你能夠知道。』不久之後，尊者沐浴后結跏趺坐而圓寂。世壽七十二歲。當時是永徽二年辛亥九月四日。安葬后三年，他的塔門有一天忽然自己打開，而尊者的真身依然像活著一樣。大曆年間，代宗賜予謚號為大醫禪師（Great Physician Zen Master），塔名為慈雲（Ci yun）。 震旦（Zhendan，ancient name for China）第三十二祖弘忍（Hongren）尊者傳 弘忍（Hongren）尊者，是蘄陽（Qiyang）黃梅（Huangmei）人。
【English Translation】 English version It was like going to the market when the sun was at its zenith. During the Zheng Guan era of Emperor Taizong (Tang Dynasty), having heard of his virtue, he issued three imperial edicts, but the Venerable One declined them all. Emperor Taizong then issued another edict, saying to his envoy: 'If he disobeys my command again, bring back his head!' When the edict arrived, the Venerable One indeed defied the Emperor's will. The Venerable One then stretched out his neck, awaiting the blade. The envoy returned and reported this to Emperor Taizong, who praised his steadfastness and uprightness, and greatly comforted him. By this time, the Venerable One had resided in the mountains for twenty years. One day, he went to Huangmei County and suddenly saw a child with remarkable bones and features, about seven years old, and was amazed. So he asked: 'What is your surname?' The child replied: 'My surname is a very uncommon surname.' The Venerable One asked: 'What surname is it?' The child replied: 'It is the Buddha's surname.' The Venerable One asked: 'Do you have no surname?' The child replied: 'The surname is empty.' The Venerable One then said to his attendants: 'This child is no ordinary vessel; he will surely greatly promote the affairs of Buddhism in the future.' So he sent someone to see his parents, explaining the child's extraordinary responses, and wished for him to become a monk. His parents agreed. After the child returned with the monks, the Venerable One tonsured him and named him Hongren (Vast Endurance). Later, he commanded him, saying: 'In the past, the Tathagata (如來，another name for Buddha) transmitted the Eye of the True Dharma, which has been passed down to me. Now I entrust it to you, along with the robe and bowl of the previous Patriarch Xin (信，meaning faith); you must all cherish them, strive to transmit them, and not let it be cut off.' Listen to my verse: 'The seed of a flower has the nature of life, because of the ground the flower is born. When great conditions and faith combine, what should be born may not be born.' He further said to Hongren (弘忍): 'I once traveled to Mount Lu (廬阜) during the Wude era (Tang Dynasty), ascending to its summit, and saw this Broken Head Mountain (破頭山). Above it were purple clouds like a canopy, and below it emitted white air, horizontally dividing into the six realms. What do you think this auspicious sign means?' Hongren (弘忍) said: 'This must be a precursor to the flourishing of a branch of the Buddha-dharma from the Venerable One in the future.' The Venerable One said: 'Well said, you are able to know it.' Soon after, the Venerable One bathed, sat in meditation, and passed away. His age was seventy-two. This was on the fourth day of the ninth month of the Xinhai year of the Yonghui era (Tang Dynasty). Three years after his burial, the door of his stupa suddenly opened by itself one day, and the Venerable One's true body was still as if alive. During the Dali era (Tang Dynasty), Emperor Daizong bestowed the posthumous title Great Physician Zen Master (大醫禪師), and the stupa was named Ci Yun (慈雲, Compassionate Cloud). The Biography of the Thirty-second Patriarch of Zhendan (震旦，ancient name for China), the Venerable Hongren (弘忍) The Venerable Hongren (弘忍) was a native of Huangmei (黃梅), Qiyang (蘄陽).
。姓周氏。其母孕時。數數有祥光異香發其家。及生性大聰明。有所聞見。無難易者一皆曉之。風骨絕異。有聖人之相。有賢者嘗見忍于閭巷。謂人曰。此兒具大人相。所不及如來者七種耳。七歲遇道信尊者出家得戒。尋受其法。繼居於破頭山。而教化益盛。是時天下慕其風學者。不遠千里趨之。咸亨中客有號盧居士者。自稱慧能。來法會致禮其前。尊者問曰。汝自何來。對曰。嶺南來。曰欲求何事。對曰。唯求作佛。曰嶺南人無佛性。若為得佛。對曰。人有南北佛性豈然。尊者知其異人。佯訶之曰。著槽廠去。慧能即退求處碓所。盡力于臼杵間。雖歷日月而未嘗告勞。一日尊者以傳法時至。乃謂其眾曰。正法難解。汝等宜各為一偈以明汝見。若真有所至吾即付衣法。時神秀比丘者號有博學。眾方尊為冠首。莫敢先之者。神秀自以為眾所推。一夕遂作偈。書于寺廊之壁曰。
身是菩提樹 心如明鏡臺 時時勤拂拭 莫使惹塵埃
尊者見賞之曰。後世若依。此修行亦得勝果。勉眾誦之。慧能適聞。乃問其誦者曰。此誰所為。曰此神秀上座之偈。大師善之。當得付法。汝豈知乎。能曰。此言雖善而未了。其流輩皆笑以能為妄言。能尋作偈和之。其夕假筆于童子。並秀偈而書之曰。
菩提本無樹 明
【現代漢語翻譯】 現代漢語譯本：他姓周。他的母親懷孕時，家中常常出現祥光和異香。他出生後天性非常聰明，無論聽到或看到什麼，無論難易，都能全部理解。他的風度和骨骼非常出衆，有聖人的相貌。有位賢人曾經在街巷中見過他，對人說：『這個孩子具有大人的相貌，只是有七種地方不如如來（Tathagata，佛的稱號）。』七歲時，他遇到道信尊者（Daoxin，禪宗四祖）出家受戒，不久就接受了他的法，繼續住在破頭山，教化更加興盛。當時，天下仰慕他風範的學人，不遠千里地趕來。咸亨年間，有位自稱慧能（Huineng，禪宗六祖）的盧居士來參加法會，在他面前行禮。尊者問：『你從哪裡來？』回答說：『從嶺南來。』問：『想要求什麼事？』回答說：『只求成佛。』說：『嶺南人沒有佛性，怎麼能成佛？』回答說：『人有南北之分，難道佛性也有南北之分嗎？』尊者知道他不是一般人，假裝呵斥他說：『到槽廠去。』慧能就退下到碓房，盡力地舂米，雖然經過很長時間也沒有抱怨。一天，尊者認為傳法的時機到了，就對大家說：『正法難以理解，你們應該各自作一首偈來表明你們的見解。如果真的有所領悟，我就把衣缽傳給他。』當時，神秀比丘（Shenxiu，禪宗大師）以博學著稱，大家把他尊為首座，沒有人敢在他之前作偈。神秀自認為被大家推崇，一天晚上就作了一首偈，寫在寺院走廊的墻壁上，說： 『身是菩提樹，心如明鏡臺，時時勤拂拭，莫使惹塵埃。』 尊者看了讚賞說：『後世如果依照這個修行，也能得到好的結果。』勉勵大家誦讀。慧能恰好聽到，就問誦讀的人說：『這是誰作的？』回答說：『這是神秀上座的偈，大師很讚賞，將會傳法給他，你知道嗎？』慧能說：『這個偈雖然好，但還沒有完全領悟。』他的同伴都嘲笑慧能妄言。慧能隨即作了一首偈來回應，當晚請一位童子代筆，把神秀的偈和自己的偈一起寫在墻上，說： 『菩提本無樹，明鏡亦非臺，本來無一物，何處惹塵埃。』
【English Translation】 English version: His surname was Zhou. When his mother was pregnant, auspicious light and unusual fragrance frequently emanated from their home. After he was born, he was extremely intelligent by nature. Whatever he heard or saw, whether difficult or easy, he understood it all. His demeanor and bearing were exceptionally outstanding, possessing the appearance of a sage. A wise man once saw him in the streets and said to others, 'This child has the appearance of a great man, only lacking seven qualities of the Tathagata (Buddha's title).' At the age of seven, he encountered Venerable Daoxin (Fourth Patriarch of Chan Buddhism) and became a monk, receiving the precepts. Soon after, he received his Dharma and continued to reside at Potou Mountain, where his teachings flourished even more. At that time, scholars throughout the land, admiring his virtue, traveled thousands of miles to seek him out. During the Xianheng era, a layman named Lu, calling himself Huineng (Sixth Patriarch of Chan Buddhism), came to the Dharma assembly and paid respects before him. The Venerable asked, 'Where do you come from?' He replied, 'From Lingnan.' Asked, 'What do you seek?' He replied, 'I only seek to become a Buddha.' Said, 'People from Lingnan have no Buddha-nature, how can you become a Buddha?' He replied, 'People have north and south, does Buddha-nature also have north and south?' The Venerable knew he was no ordinary person and pretended to scold him, saying, 'Go to the mill.' Huineng then retreated to the rice-husking room, exerting himself in pounding rice, and never complained despite the passage of time. One day, the Venerable, considering the time ripe for transmitting the Dharma, said to the assembly, 'The true Dharma is difficult to understand. Each of you should compose a verse to express your understanding. If you truly have attained something, I will pass on the robe and bowl to him.' At that time, the Bhikkhu Shenxiu (Chan Master), known for his extensive learning, was revered by all as the leader, and no one dared to compose a verse before him. Shenxiu, considering himself to be esteemed by all, composed a verse one night and wrote it on the wall of the temple corridor, saying: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly and diligently wipe it, lest it be defiled by dust.' The Venerable, upon seeing it, praised it, saying, 'If future generations cultivate according to this, they will also attain good results.' He encouraged everyone to recite it. Huineng happened to hear it and asked the person reciting it, 'Who composed this?' He replied, 'This is the verse of the Venerable Shenxiu. The Master greatly admires it and will transmit the Dharma to him, do you know?' Huineng said, 'This verse is good, but it is not yet complete.' His companions all laughed at Huineng for speaking presumptuously. Huineng then composed a verse in response, and that night, he asked a young boy to write it on the wall along with Shenxiu's verse, saying: 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is nothing at all, where can dust be attached?'
鏡亦非臺 本來無一物 何處有塵埃
及尊者見之。默許不即顯稱。恐嫉者相害乃佯抑之曰。此誰所作。亦未見性。眾因是皆不顧能言。中夜尊者遂潛命慧能入室。而告曰。諸佛出世唯為一大事因緣。以其機器有大小。遂從而導之。故有三乘十地頓漸眾。說為之教門。獨以無上微妙真實正法眼藏初付上首摩訶迦葉。其後迭傳歷二十八世至乎達磨祖師。乃以東來。東之益傳。適至於我。我今以是大法並其所受。前祖僧伽梨衣寶缽皆付于汝。汝善保之無使法絕。聽吾偈曰。
有情來下種 因地果還生 無情既無種 無情亦無生
慧能居士既受法與其衣缽。作禮問曰。法則聞命。衣缽復傳授乎。尊者曰。昔達磨以來自異域。雖傳法於二祖。恐世未信其所師承。故以衣缽為驗。今我宗天下聞之。莫不信者。則此衣缽可止於汝。然正法自汝益廣。若必傳其衣。恐起諍端。故曰。受衣之人命若懸絲。汝即行矣。汝宜且隱晦。時而後化。慧能復問曰。今某當往何所。尊者曰。逢懷即止。遇會且藏。慧能稟教即夕去之。此後尊者三日不復說法。其眾皆疑。因共請之。尊者曰。吾法已南行矣。斯復何言。眾復曰。何人得之。答曰。能者得之。眾乃悟盧居士傳其法也追之。而慧能已亡。此後四載尊者一日忽謂眾
【現代漢語翻譯】 鏡子也不是檯子（鏡亦非臺），本來就是空無一物（本來無一物），哪裡會有塵埃存在（何處有塵埃）。
當尊者（指弘忍，Hongren）見到慧能（Huineng）的偈語時，心中默許，但沒有立刻公開稱讚。他擔心有人會因此嫉妒而加害慧能，所以假裝壓抑地說：『這是誰寫的？這個人還沒有真正見到自性。』 眾人因此都不敢承認是自己所作。
半夜時分，尊者於是悄悄地命令慧能進入他的房間，並告訴他：『諸佛出現於世，都是爲了一個重大的因緣（大事因緣）。因為眾生的根器有大小的差別，所以佛才順應他們的根器來引導他們。因此有了三乘（三乘，Three Vehicles）十地（十地，Ten Grounds），以及頓悟（頓，Sudden Enlightenment）漸悟（漸，Gradual Enlightenment）等種種說法，作為教化的法門。唯有那無上微妙的真實正法眼藏（正法眼藏，Eye Treasury of the True Dharma），最初傳付給了上首弟子摩訶迦葉（摩訶迦葉，Mahakasyapa）。其後代代相傳，經歷了二十八世，傳到了達磨祖師（達磨祖師，Bodhidharma），達磨祖師才將它帶到東土。這正法在東土輾轉相傳，恰好傳到了我這裡。我現在將這大法，以及我所接受的，前代祖師傳下來的僧伽梨衣（僧伽梨衣，Samghati Robe）和寶缽（寶缽，Alms Bowl），都交付給你。你好好地守護它們，不要讓佛法斷絕。聽我說一偈：』
有情眾生前來播下種子（有情來下種），在因地種下善因，將來就會結出善果（因地果還生）。無情之物既然沒有種子（無情既無種），自然也不會有生長（無情亦無生）。』
慧能居士（慧能居士，Layman Huineng）接受了佛法以及衣缽之後，行禮問道：『佛法我已經領受了，這衣缽還要繼續往下傳嗎？』 尊者說：『從前達磨祖師從異域來到中土，雖然將佛法傳給了二祖慧可（慧可，Huike），但恐怕世人還不相信他所師承的法脈，所以用衣缽作為憑證。現在我的宗派已經天下聞名，沒有人不相信的，那麼這衣缽就可以停止在你這裡了。然而正法會從你這裡更加發揚光大。如果一定要傳衣缽，恐怕會引起爭端。所以說，接受衣缽的人，性命就像懸掛在絲線上一樣危險。你現在就走吧。你應該暫時隱姓埋名，等待時機成熟再出來弘法。』 慧能又問：『我現在應該往哪裡去呢？』 尊者說：『遇到懷（懷，Huai）就停下來，遇到會（會，Hui）就隱藏起來。』 慧能領受教誨后，當晚就離開了。此後尊者三天不再說法，眾人感到疑惑，於是共同請求尊者開示。尊者說：『我的佛法已經向南方傳去了，還說什麼呢？』 眾人又問：『誰得到了您的佛法？』 尊者回答說：『有能力的人得到了。』 眾人這才明白是盧居士（盧居士，Layman Lu）得到了尊者的佛法，於是前去追趕，但慧能已經離開了。此後過了四年，尊者有一天忽然對眾人說
【English Translation】 The mirror is not a stand (鏡亦非臺, Jing Yi Fei Tai); originally there is nothing at all (本來無一物, Ben Lai Wu Yi Wu); where can dust exist (何處有塵埃, He Chu You Chen Ai)?
When the Venerable (referring to Hongren, 弘忍) saw Huineng's (慧能) verse, he silently approved it but did not immediately praise it publicly. He feared that someone would be jealous and harm Huineng, so he pretended to suppress it and said, 'Who wrote this? This person has not truly seen their own nature.' As a result, no one dared to admit that they had written it.
In the middle of the night, the Venerable secretly ordered Huineng to enter his room and told him, 'The Buddhas appear in the world only for one great cause and condition (大事因緣, Da Shi Yin Yuan). Because sentient beings have different capacities, the Buddha guides them accordingly. Therefore, there are the Three Vehicles (三乘, San Cheng), the Ten Grounds (十地, Shi Di), and various teachings of sudden (頓, Dun) and gradual (漸, Jian) enlightenment as methods of teaching. Only the unsurpassed, subtle, true Dharma Eye Treasury (正法眼藏, Zheng Fa Yan Zang) was first entrusted to the foremost disciple Mahakasyapa (摩訶迦葉, Mohe Jiaye). It was then passed down through twenty-eight generations to Bodhidharma (達磨祖師, Damo Zushi), who brought it to the East. This Dharma has been transmitted in the East and has now come to me. I now entrust this great Dharma, along with the Samghati Robe (僧伽梨衣, Sengqieliyi) and Alms Bowl (寶缽, Baobo) that I received from the previous ancestors, to you. Protect them well and do not let the Dharma be cut off. Listen to my verse:'
Sentient beings come to sow seeds (有情來下種, You Qing Lai Xia Zhong); planting good causes in the causal ground will bring forth good results (因地果還生, Yin Di Guo Huan Sheng). Insentient things have no seeds (無情既無種, Wu Qing Ji Wu Zhong); naturally, there is no growth (無情亦無生, Wu Qing Yi Wu Sheng).'
Layman Huineng (慧能居士, Huineng Jushi) received the Dharma, the robe and bowl, bowed and asked, 'I have received the Dharma, but should the robe and bowl be passed down further?' The Venerable said, 'In the past, when Bodhidharma came from a foreign land, although he transmitted the Dharma to the Second Ancestor Huike (慧可), he feared that the world would not believe in his lineage, so he used the robe and bowl as proof. Now that my school is known throughout the world and everyone believes in it, then the robe and bowl can stop with you. However, the true Dharma will be further propagated from you. If the robe must be passed down, I fear it will cause disputes. Therefore, it is said that the life of the person who receives the robe is as dangerous as a thread hanging. You should leave now. You should hide your name for the time being and emerge to propagate the Dharma when the time is ripe.' Huineng asked again, 'Where should I go now?' The Venerable said, 'Stop when you meet Huai (懷), and hide when you meet Hui (會).' Huineng received the teaching and left that night. After this, the Venerable did not preach for three days, and the people were puzzled, so they jointly requested the Venerable to explain. The Venerable said, 'My Dharma has already been transmitted to the South, what else is there to say?' The people asked again, 'Who has received your Dharma?' The Venerable replied, 'The capable one has received it.' The people then realized that Layman Lu (盧居士) had received the Venerable's Dharma, so they went to chase after him, but Huineng had already left. After four years, the Venerable suddenly said to the assembly one day
曰。吾事已畢。可以行矣。即入室宴坐而滅。實上元二年乙亥歲也。其世壽七十有四。四眾建浮圖于黃梅之東山。代宗謚。號曰大滿禪師。塔曰法雨。
震旦第三十三祖慧能尊者傳
慧能尊者。姓盧氏。其先本籍范陽。父行瑫。武德中謫官新州。乃生能。遂為新興人也。方三歲而父喪。母不復適人。獨養尊者以終其身。然其家貧。母子殆不能自存。尊者遂鬻薪為資。一日至市。逆旅聞客有誦經者。輒問其人曰。此何經耶。客曰。金剛經也。曰君得之於何人。客曰。今第五祖弘忍大師出世于黃梅縣。嘗謂人曰。若持此經。得速見性。我故誦之。尊者喜之。為母備其歲儲。因告往求法。去之至韶陽。會居士劉志略者。引尊者為善友。初志略有姑為尼。號無盡藏者。方讀涅槃經為業。尊者往聽其經。未幾欲為尼釋之。尼即推經于尊者。尊者曰。汝讀我不識文字。尼曰。字猶不識。安解其義。尊者曰。諸佛妙理豈在文字。尼異其語。知必非常人。遂以告其鄉里。鄉人德之。尋治寶林蘭若。請尊者居之。居未幾忽自感曰。我始為法尋師。何久滯此。即去寶林稍進至韶之樂昌縣。會高行沙門智遠尊者。且依其處才十數朝。智遠謂尊者曰。觀子知識非凡者。趣向吾道固不足相資。黃梅忍禪師方當大法祖。宜汝師也。汝速
【現代漢語翻譯】 現代漢語譯本： 他說：『我的事情已經完畢，可以走了。』隨即進入房間，結跏趺坐而圓寂。實際上是上元二年乙亥年。他的世壽七十四歲。四眾弟子在黃梅的東山建造浮屠（浮屠，即佛塔），代宗皇帝賜予謚號，稱為大滿禪師，塔名為法雨。
震旦（震旦，中國的古稱）第三十三祖慧能尊者傳
慧能尊者，姓盧氏，他的祖籍原本是范陽。父親名叫盧行瑫，武德年間被貶官到新州，於是生下了慧能。因此成爲了新興人。在他三歲的時候父親去世，母親沒有再嫁，獨自撫養尊者以終老。然而他家境貧寒，母子幾乎無法自給自足。尊者於是靠賣柴為生。一天到集市，在旅店聽到有客人誦經，便問那個人說：『這是什麼經？』客人說：『是《金剛經》。』他說：『您從哪裡得到這部經的？』客人說：『現在第五祖弘忍大師在黃梅縣出世，曾經對人說：如果持誦這部經，就能迅速明心見性。』尊者聽了很高興，為母親準備好一年的儲備，於是告別前往求法。離開後到達韶陽，遇到居士劉志略，劉志略引薦尊者為善友。當初劉志略有個姑姑是尼姑，法號無盡藏，正在誦讀《涅槃經》。尊者前去聽她誦經，沒多久尼姑想請尊者解釋經文。尼姑就把經書推給尊者，尊者說：『您讀，我不識字。』尼姑說：『字都不認識，怎麼能理解其中的含義？』尊者說：『諸佛的精妙道理難道在於文字嗎？』尼姑覺得他的話很特別，知道他必定不是普通人，於是把這件事告訴了鄉里。鄉里人很感激他，不久就修繕了寶林蘭若（蘭若，即寺廟），請尊者居住。居住沒多久，尊者忽然感慨地說：『我當初爲了求法尋找師父，為何要長久地滯留在這裡？』於是離開寶林，稍微前進到達韶州的樂昌縣，遇到高行沙門智遠尊者，暫時依附在他的處所住了十幾天。智遠對尊者說：『我看你的見識非同一般，追求我的道恐怕不能互相幫助。黃梅的弘忍禪師正當大法之祖，應該做你的老師。你趕快去吧。』
【English Translation】 English version: He said, 'My affairs are completed, I can depart.' Then he entered the room, sat in meditation, and passed away. It was indeed the year Yihai of the Shangyuan era. His age was seventy-four. The fourfold assembly built a stupa (stupa, meaning pagoda) at Dongshan in Huangmei. Emperor Daizong bestowed a posthumous title, calling him Great Master Daman, and the pagoda was named Fayu (Dharma Rain).
The Biography of the Thirty-third Patriarch of Zhendan (Zhendan, ancient name for China), Venerable Huineng
Venerable Huineng, his surname was Lu. His ancestral home was originally Fanyang. His father's name was Lu Xingtao. During the Wude era, he was demoted to Xinzhou, and thus Huineng was born. Therefore, he became a native of Xinxing. When he was three years old, his father passed away. His mother did not remarry, but raised the Venerable alone until the end of her life. However, his family was poor, and the mother and son could hardly support themselves. The Venerable then made a living by selling firewood. One day, he went to the market and heard a guest in an inn reciting a scripture. He asked the person, 'What scripture is this?' The guest said, 'It is the Diamond Sutra.' He said, 'From whom did you obtain this scripture?' The guest said, 'Now the Fifth Patriarch, Great Master Hongren, has appeared in the world in Huangmei County. He once said to people, 'If you uphold this scripture, you can quickly see your nature.' The Venerable was very happy, prepared the year's provisions for his mother, and then bid farewell to seek the Dharma. After leaving, he arrived at Shaoyang, where he met the layman Liu Zhilue, who introduced the Venerable as a good friend. Initially, Liu Zhilue had an aunt who was a nun, named Wujinzang, who was engaged in reciting the Nirvana Sutra. The Venerable went to listen to her reciting the scripture. Before long, the nun wanted to ask the Venerable to explain the scripture. The nun pushed the scripture to the Venerable, and the Venerable said, 'You read, I do not know how to read.' The nun said, 'You do not even know the characters, how can you understand the meaning?' The Venerable said, 'Are the subtle principles of all Buddhas in the words?' The nun found his words very special, knowing that he must not be an ordinary person, so she told the villagers about it. The villagers were grateful to him, and soon repaired the Baolin Lanruo (Lanruo, meaning temple), inviting the Venerable to reside there. After living there for a short time, the Venerable suddenly felt, 'I initially sought a teacher to seek the Dharma, why should I stay here for so long?' So he left Baolin and advanced slightly to Lechang County in Shaozhou, where he met the eminent monk Venerable Zhiyuan, and temporarily relied on his place for more than ten days. Zhiyuan said to the Venerable, 'I see that your knowledge is extraordinary, and pursuing my path may not be able to help each other. Chan Master Hongren of Huangmei is now the patriarch of the Great Dharma, and should be your teacher. You should go quickly.'
詣之。若得道南還。無相忘也。尊者遂北征。是時年已三十有二。及至東山忍祖默識其法器。初示以言試之。終乃付大法眼。及尊者得法南歸。而東山先進之徒皆不甘相與追之。有曰慧明者。相及於庾嶺。尊者即置其衣缽于盤石而自亡草間。慧明舉其衣缽不能動。乃呼曰我以法來。非為衣缽。法兄盍出之。遂相見。慧明與之語。慧明即悟。致師禮于尊者而返。乃紿其後之追者曰。其去已遠矣。尊者之南還也。晦跡於四會懷集之間。混一流俗雖四載。而莫有知者。儀鳳元年之春。乃抵南海息肩於法性寺。會法師印宗于其寺講涅槃經。初尊者寄室于廊廡間。一夕風起。剎幡飛揚。俄有二僧室外議論。一曰風動。一曰幡動。其問答如此者甚多。皆非得理。尊者聞輒出謂二僧曰。可容俗士與議乎。僧曰。請聞子說。尊者乃曰。不是風動不是幡動。仁者心動。二僧翼日以其言告印宗。印宗異之。即引入室。窮詰其義。尊者益以大理語之。印宗於是益伏。謂尊者曰。居士誠非凡人。師誰其何自而得道勿隱幸以相示。尊者即以其得法本末告之。印宗甚幸所遇。即執弟子禮。請學其法要。遂謂其眾曰。此盧居士者。乃肉身菩薩也。印宗一介凡夫。豈意得與其會。擇日乃會耆德比丘。與之釋褐落髮。又擇日嚴其寺戒壇。命律師智光為受具
戒。其壇蓋宋時求那跋摩三藏之經始也。初跋摩記曰。后當有肉身菩薩於此受戒。及梁末真諦三藏臨其壇手植二菩提樹。亦記之曰。后第四代當有上乘菩薩於此受戒。其說法度人無量。戒已眾即請尊者開演東山法門。然跋摩真諦雖素號為得果聖士。至此其人始驗。明年尊者思返寶林精舍。乃欲別眾即往。印宗與道俗千餘人送之韶陽。未幾韶之刺史韋據。命居其州之大梵寺說法。其時玄儒之士趨而問道者甚眾。猶孔氏之在洙泗也。其徒即集其說。目曰壇經。然其平居眾亦不下千數。中宗聞其風。神龍中乃下詔曰。朕延安秀二師問道于宮中。皆推曰。南方有能禪師者。躬受衣法于忍大師。可當此問。今遣內供奉薛簡馳詔命師。宜念之來副朕意。尊者即上書稱疾不起。薛簡因問尊者曰。京國禪者每謂。欲得會道必須坐禪。非因禪定而得解脫。未之有也。此言何如。尊者曰。道由心悟。豈在坐耶。經云。若言如來若來若去若坐若臥。是人不解我所說義。何以故。如來者無所從來亦無所去故。名如來。夫無所從來故不生。亦無所去故不滅。若無生滅即是如來清凈之禪。諸法空寂即是如來清凈之坐。究竟無得亦無所證。何必坐耶。薛簡曰。簡歸皇帝必有顧問。愿大師示教法要。庶得對揚。然布諸京國。使學者修之。猶以一燈而燃百
【現代漢語翻譯】 現代漢語譯本： 關於戒壇，這個戒壇是南朝宋代求那跋摩三藏（Gunabhadra，意為功德賢）開始建造的。當初求那跋摩記載說：『後來應當有肉身菩薩在這裡受戒。』到梁朝末年，真諦三藏（Paramārtha，意為真諦）來到戒壇，親手種植了兩棵菩提樹，也記載說：『後來第四代應當有上乘菩薩在這裡受戒，他說法度化的人數不可限量。』 受戒完畢后，大眾就請慧能尊者開講東山法門。求那跋摩和真諦雖然一向被認為是得道的聖人，但到了慧能這裡才真正應驗了他們的預言。第二年，慧能尊者想返回寶林精舍，於是想要告別大眾前往。印宗法師和一千多名僧俗人士將他送到韶陽。不久，韶州刺史韋據命令慧能住在州里的大梵寺說法。當時，很多精通儒學的人士都來向他請教，就像孔子在洙水、泗水一帶講學一樣。他的弟子們就收集他的說法，命名為《壇經》。平時跟隨他的人也不下千人。 唐中宗聽說慧能的名聲，在神龍年間就下詔說：『朕在宮中向延和安秀兩位法師詢問佛法，他們都推舉說：南方有位能禪師，親自接受了忍大師的衣缽和法脈，可以回答朕的疑問。現在派遣內供奉薛簡快馬加鞭地傳達詔命，希望大師能不辭辛勞前來滿足朕的願望。』慧能尊者就上書稱病不能前往。薛簡因此問慧能尊者說：『京城的禪者們常說，想要領悟佛道必須坐禪，不通過禪定就不能得到解脫，沒有這樣的道理。』您認為這種說法怎麼樣？ 慧能尊者說：『道由心領悟，難道在於坐嗎？《金剛經》說：如果有人說如來有來、有去、有坐、有臥，這個人就不瞭解我所說的真正含義。為什麼呢？如來是無所從來，也無所去，所以才叫做如來。』 『沒有來處所以不生，沒有去處所以不滅。如果沒有生滅，那就是如來清凈的禪。諸法空寂，那就是如來清凈的坐。究竟來說，既沒有得到，也沒有證到，何必一定要坐禪呢？』薛簡說：『我回去后，皇帝一定會有所詢問，希望大師開示教法的要點，我才能如實回答，並且在京城廣為傳播，使學習的人能夠依此修行，就像用一盞燈點燃成百上千盞燈一樣。』
【English Translation】 English version: Regarding the Precept Platform, this platform was first constructed by Tripiṭaka Guṇabhadra (meaning 'Virtuous Merit') during the Song Dynasty of the Southern Dynasties. Initially, Guṇabhadra recorded: 'Later, there should be a living Bodhisattva who receives the precepts here.' By the end of the Liang Dynasty, Tripiṭaka Paramārtha (meaning 'Ultimate Truth') came to the platform and personally planted two Bodhi trees, also recording: 'Later, in the fourth generation, there should be a Supreme Vehicle Bodhisattva who receives the precepts here, and the number of people he teaches and transforms will be immeasurable.' After the precepts were received, the assembly requested Venerable Huineng to expound the East Mountain Dharma Gate. Although Guṇabhadra and Paramārtha were always regarded as enlightened sages, it was with Huineng that their predictions were truly fulfilled. The following year, Venerable Huineng wanted to return to Baolin Monastery, so he wanted to bid farewell to the assembly and depart. Dharma Master Yinzong and over a thousand monastics and laypeople escorted him to Shaoyang. Soon after, Wei Ju, the prefect of Shaozhou, ordered Huineng to reside at Dafan Temple in the prefecture to expound the Dharma. At that time, many scholars proficient in Confucianism came to him for instruction, just like Confucius teaching in the area of the Zhu and Si rivers. His disciples collected his teachings and named them 'The Platform Sutra'. Usually, the number of people following him was no less than a thousand. Emperor Zhongzong of Tang heard of Huineng's reputation and issued an edict during the Shenlong era, saying: 'I have inquired about the Dharma from Dharma Masters Yan and An in the palace, and they both recommended that there is a Chan Master named Neng in the South, who personally received the robe and Dharma from Master Ren, and can answer my questions. Now I am sending Imperial Attendant Xue Jian to deliver the edict with haste, hoping that the Master will not decline to come and fulfill my wishes.' Venerable Huineng then submitted a letter claiming illness and inability to go. Xue Jian therefore asked Venerable Huineng: 'The Chan practitioners in the capital often say that to understand the Way, one must meditate, and without meditation, one cannot attain liberation; there is no such thing.' What do you think of this statement? Venerable Huineng said: 'The Way is understood by the mind; how can it be in sitting? The Diamond Sutra says: If someone says that the Tathagata comes, goes, sits, or lies down, that person does not understand the true meaning of what I say. Why? The Tathagata has nowhere to come from and nowhere to go, therefore he is called Tathagata.' 'Having no origin, therefore there is no birth; having nowhere to go, therefore there is no extinction. If there is no birth and no extinction, that is the pure Chan of the Tathagata. All dharmas are empty and still; that is the pure sitting of the Tathagata. Ultimately, there is neither attainment nor realization, so why must one meditate?' Xue Jian said: 'After I return, the Emperor will surely have questions, and I hope that the Master will reveal the essentials of the Dharma so that I can answer truthfully and spread them widely in the capital, so that those who study can cultivate accordingly, just like lighting hundreds and thousands of lamps with one lamp.'
千燈。庶其冥者皆明。而明終不盡。尊者曰。道無明暗。明暗是代謝之義。明明無盡亦是有盡。蓋相待而立名。故經云。法無有比。無相待故。薛簡曰。明譬智慧。暗譬煩惱。修道之人茍不以智慧而照破煩惱。則無始生死何由而出離。尊者曰。若以智慧照煩惱者。此是二乘小兒羊鹿等機。上智大器皆不如是。薛簡曰。何謂大乘見解。尊者曰。明與無明其性無二。無二之性即是實性。實性者處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常不來不去。不在中間及其內外。不生不滅性相如如常住不遷。名之曰道。薛簡曰。大師所說不生不滅。與夫外道之言何嘗異乎。尊者曰。外道之說不生不滅者。蓋將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生今亦無滅。豈可同於外道乎。仁者欲明心要。但一切善惡都莫思量。自然得入。心體湛然常寂妙用恒沙。薛簡由是發悟。再拜而去歸朝。果以其言奏。天子嘉之。復詔慰謝。錫衲衣寶帛各有差。敕改寶林為中興寺。明年命韶州刺史新之。復改為法泉寺。以其新州舊居為國恩寺。尊者每謂眾曰。諸善知識。汝等各各凈心聽吾說法。汝等諸人自心是佛。更莫狐疑。外無一法而能建立。皆是自心生萬種法。故經云。心生則種種法生。心滅則種
種法滅。若欲成就種智。須達一相三昧一行三昧。若於一切處而不住相。于彼相中不生憎愛。不取不捨。不念利益成壞等事。安隱清凈。此名一相三昧。若一切處行住坐臥。純一直心不動道場使成凈土。此名一行三昧。若人具二三昧。如地有種能含藏長養成就其實。一相一行亦復如是。我今說法猶如時雨溥潤大地。汝等佛性譬諸種子。遇此沾洽悉得發生。取吾語者決得菩提。依吾行者定證佛果。至先天元年。一日忽謂眾曰。吾忝于忍大師處受其法要並之衣缽。今雖說法而不傳衣缽者。蓋以汝等信心成熟無有疑者。故不傳之。聽吾偈曰。
心地含諸種 普雨悉皆生 頓悟華情已 菩提果自成
復曰。其法無二其心亦然。其道清凈亦無諸相。汝等慎勿觀凈及空其心。此心本凈無可取捨。各自努力隨緣好去。尊者說法度人。至是已四十載。先此嘗命建浮圖于新州國恩寺。及其年之六月六日。復促其倍工疾成。然國恩寺蓋其家之舊址也。為塔之意乃欲報其父母之德耳。先天二年七月一日謂門人曰。吾將返新州。汝輩宜理舟楫。其時大眾皆哀慕請留。尊者曰。諸佛出現猶示涅槃。有來必去理之常耳。吾此形骸歸必有所。眾乃問曰。師從此去早晚卻回。曰葉落歸根來時無口。又問曰。師之法眼付授何人。曰有道者
【現代漢語翻譯】 現代漢語譯本：斷絕了產生各種法的根源。如果想要成就一切種智（sarvajna，佛的智慧），必須通達一相三昧（ekalakshana-samadhi，於一切法知一相而得三昧）和一行三昧（ekavyuha-samadhi，專心修一行而得三昧）。如果在一切處都不執著于相，對於那些相不產生憎恨和喜愛，不取也不捨，不思念利益、成敗等事，安穩清凈，這叫做一相三昧。如果在一切處，行住坐臥，都保持純正的直心，不動搖道場，使之成為凈土，這叫做一行三昧。如果有人具備這兩種三昧，就像大地有種子，能夠包含、生長、成就果實一樣，一相三昧和一行三昧也是如此。我現在說法，就像及時的雨水普遍滋潤大地。你們的佛性就像種子，遇到這雨水的滋潤，都能生長。接受我的話的人，必定能得到菩提（bodhi，覺悟）。依照我的行為的人，必定能證得佛果。到了先天元年，有一天忽然對眾人說：『我曾在忍大師處接受了他的法要以及衣缽。現在雖然說法，卻不傳衣缽，是因為你們的信心已經成熟，沒有疑惑，所以不傳。聽我的偈子說：』 『心地含諸種，普雨悉皆生，頓悟華情已，菩提果自成。』 又說：『法沒有兩種，心也是一樣。道是清凈的，也沒有各種相。你們千萬不要觀察凈和空，這心本來就是清凈的，沒有什麼可以取捨的。各自努力，隨緣好好地去吧。』尊者說法度人，到這時已經四十年了。此前曾經命令在新州國恩寺建造浮圖（stupa，塔），到那年六月六日，又催促他們加倍努力盡快完成。國恩寺是他的舊居。建造塔的目的是爲了報答父母的恩德。先天二年七月一日對門人說：『我將要返回新州，你們應該準備船隻。』當時大眾都哀慕請求他留下。尊者說：『諸佛出現尚且示現涅槃（nirvana，寂滅），有來必有去，這是常理。我這個形骸歸去必定有所歸宿。』眾人於是問道：『師父從此離去，什麼時候回來？』回答說：『葉落歸根，來時沒有口。』又問道：『師父的法眼（dharma-caksu，智慧之眼）傳授給誰？』回答說：『有道者。』
【English Translation】 English version: Severing the root of producing all dharmas (phenomena). If you wish to accomplish sarvajna (all-knowing wisdom of the Buddha), you must penetrate ekalakshana-samadhi (samadhi of one characteristic, realizing samadhi through knowing one characteristic of all dharmas) and ekavyuha-samadhi (samadhi of one practice, attaining samadhi through single-minded practice). If you do not dwell on appearances in all places, and do not generate hatred or love towards those appearances, neither grasping nor abandoning, nor thinking about matters of benefit, success, or failure, being peaceful and pure, this is called ekalakshana-samadhi. If in all places, whether walking, standing, sitting, or lying down, you maintain a pure and upright mind, without moving the bodhimanda (place of enlightenment), making it a pure land, this is called ekavyuha-samadhi. If a person possesses these two samadhis, it is like the earth having seeds, capable of containing, growing, and accomplishing its fruit. Ekalakshana-samadhi and ekavyuha-samadhi are also like this. My teaching now is like timely rain universally moistening the earth. Your Buddha-nature is like seeds, encountering this moisture, all can grow. Those who take my words will surely attain bodhi (enlightenment). Those who follow my actions will certainly realize Buddhahood. In the first year of Xiantian, one day he suddenly said to the assembly: 'I received the Dharma essence and the robe from Master Ren. Although I am now teaching the Dharma, I am not transmitting the robe because your faith is mature and there are no doubts, so I am not transmitting it. Listen to my verse:' 'The mind-ground contains all seeds, Universal rain causes all to grow, When the flower of sudden enlightenment blooms, The Bodhi fruit naturally ripens.' He further said: 'The Dharma is not two, and the mind is also the same. The path is pure and without various appearances. You must not observe purity or emptiness in your mind. This mind is originally pure, and there is nothing to grasp or abandon. Each of you should strive diligently and go well according to your conditions.' The Venerable one preached the Dharma and liberated people for forty years. Prior to this, he had ordered the construction of a stupa (pagoda) at Guoen Temple in Xinzhou. On the sixth day of the sixth month of that year, he urged them to double their efforts to complete it quickly. Guoen Temple was his old residence. The purpose of building the stupa was to repay the virtue of his parents. On the first day of the seventh month of the second year of Xiantian, he said to his disciples: 'I am going to return to Xinzhou, you should prepare the boats.' At that time, the assembly was filled with sorrow and begged him to stay. The Venerable one said: 'Even the Buddhas appear and then show nirvana (cessation), there is coming and going, this is the natural order. My physical body must return somewhere.' The assembly then asked: 'Master, when will you return after leaving here?' He replied: 'Leaves fall back to their roots, there is no mouth when coming.' They also asked: 'To whom will the Master's dharma-caksu (dharma eye) be entrusted?' He replied: 'To the one who has the Way.'
得無心者通。又問曰。師之遺教頗有難乎。曰吾滅之後方五六年。必有一人來取吾首。聽我偈曰。
頭上養親 口裡須餐 遇滿之難 楊柳為官
又曰。吾往七十年。有二菩薩之人自東方來。其一出家。其一在家。共隆教化。治我伽藍。扶我宗旨。已而即往新州。尋於國恩寺沐浴訖安坐而化。異香酷烈。白虹屬地。其時實先天二年癸丑八月之二日也。當是新韶二郡各務建塔。爭迎其真體。久不能決。刺史乃與二郡之人焚香祝之曰。香菸所向。即得舉去。俄而香菸倏發北趣韶境。韶人乃得以十一月十三日歸塔于曹侯溪之濱。今南華寺是也。其世壽七十有六。前刺史韋據碑之。始尊者入塔時。徒屬思其言將有人取吾首者。遂以鐵鍱固護其項。開元十年八月三日。其夕之半。俄聞塔間有若拽鐵索之聲。主塔者驚起。遽見一人狀類孝子(此當日見一人著缞绖而混。言類孝子者。蓋順乎祖師隱語之意耳)自塔馳出。尋視之其鐵鍱護處已有痕跡。遂以賊事聞其州邑。官嚴捕之。他日於邑之石角村果得其賊。史鞫問。賊自稱姓張名凈滿。本汝州梁縣人。適於洪州開元寺。受新羅國僧金大悲者。雇令取祖之首。歸其國以事之。吏欲以法坐之。刺史以其情不惡。乃問尊者弟子令瑫禪師。令瑫復以佛法論。欲吏原之。刺史
【現代漢語翻譯】 現代漢語譯本 『得無心者通』。又問：『師父的遺教頗有難度嗎？』回答說：『我圓寂之後大約五六年，必定有一個人來取我的頭顱。聽我的偈語說： 『頭上養親，口裡須餐，遇滿之難，楊柳為官。』 又說：『我去世七十年後，有兩位菩薩從東方來，一位出家，一位在家，共同弘揚教化，治理我的伽藍（寺院）。扶持我的宗旨。』之後就前往新州，在國恩寺沐浴完畢，安然坐化。異香濃烈，白虹連線地面。那時是先天二年癸丑八月二日。當時新韶二郡都想建造佛塔，爭相迎請他的真身，很久不能決定。刺史就和二郡的人焚香禱告說：『香菸所飄向的地方，就允許前往。』不久，香菸忽然向北飄向韶州境內。韶州人於是在十一月十三日將真身迎回安葬在曹侯溪邊，就是現在的南華寺。世壽七十六歲。前任刺史韋據為他立碑。當初尊者入塔時，弟子們想到他說將有人取他頭顱的話，就用鐵片牢固地保護他的頸項。開元十年八月三日，半夜時分，忽然聽到塔間有拉鐵索的聲音。守塔人驚醒，看見一個人，樣子像孝子（這是當日看見一個人穿著喪服而混入。說像孝子，大概是順應祖師隱語的意思）。從塔里跑出來。檢視后，發現鐵片保護的地方已經有痕跡。於是將盜賊的事情上報州邑。官府嚴厲搜捕。後來在邑的石角村果然抓到了盜賊。刺史審問他。盜賊自稱姓張名凈滿，是汝州梁縣人。受僱於洪州開元寺的新羅國僧人金大悲，讓他取走祖師的頭顱，帶回他的國家供奉。官吏要依法懲處他。刺史認為他的情狀不惡劣，就問尊者的弟子令瑫禪師。令瑫又用佛法理論，希望官吏原諒他。刺史
【English Translation】 English version 『Attaining understanding comes from having no-mind.』 Someone further asked: 『Are the Master's last instructions particularly difficult?』 The Master replied: 『About five or six years after my passing, there will certainly be someone who comes to take my head. Listen to my verse: 『The head nourishes relatives, the mouth must eat, encountering the difficulty of 'full', the willow serves as an official.』 He also said: 『Seventy years after my passing, two Bodhisattvas will come from the East, one a monk and one a layman, together promoting the teachings and managing my Sangharama (monastery), supporting my doctrine.』 Afterwards, he went to Xinzhou, and after bathing in Guo'en Temple, he sat peacefully and passed away. The fragrance was intense, and a white rainbow connected to the earth. That time was the second day of the eighth month of the Gui Chou year of the Xiantian era. At that time, the two prefectures of Xin and Shao both wanted to build pagodas and competed to welcome his true body, but they could not decide for a long time. The prefectural governor then burned incense with the people of the two prefectures and prayed: 『Wherever the incense smoke drifts, that place is allowed to take the body.』 Soon, the incense smoke suddenly drifted north towards the territory of Shaozhou. The people of Shaozhou then welcomed the true body back and buried it on the thirteenth day of the eleventh month by the Cao Hou Creek, which is now Nanhua Temple. His age was seventy-six. The former prefectural governor Wei Ju erected a stele for him. When the Venerable One first entered the pagoda, the disciples, thinking of his words that someone would take his head, firmly protected his neck with iron plates. On the third day of the eighth month of the tenth year of the Kaiyuan era, in the middle of the night, they suddenly heard the sound of dragging iron chains from the pagoda. The pagoda keeper woke up in surprise and saw a person who looked like a filial son (this was because someone was seen wearing mourning clothes and mixing in that day. Saying he looked like a filial son was probably in accordance with the Master's hidden meaning). He ran out of the pagoda. Upon inspection, they found that the place protected by the iron plates already had marks. So they reported the matter of the thief to the prefecture. The government strictly searched and arrested him. Later, in the village of Shijiao in the county, they indeed caught the thief. The prefectural governor interrogated him. The thief claimed that his surname was Zhang, his given name was Jingman, and he was from Liang County in Ruzhou. He was hired by the Silla monk Jin Dabei of Kaiyuan Temple in Hongzhou to take the head of the Patriarch and bring it back to his country for worship. The officials wanted to punish him according to the law. The prefectural governor, considering that his situation was not evil, asked the Venerable One's disciple, Chan Master Lingtao. Lingtao then used Buddhist principles to argue, hoping that the officials would forgive him. The prefectural governor
善瑫之意亦從而恕之。當其時州刺史曰柳無忝。縣令曰楊侃。賊曰張凈滿驗其讖語無少差謬。上元中肅宗慕尊者之道。嘗詔取其所傳衣缽。就內瞻禮。肅宗崩代宗嗣位。永泰元年五月之五日。遂夢尊者請還其衣缽。天子益敬其法。七日即詔使臣持還曹溪。憲宗錫謚曰大鑒禪師。塔曰元和靈照。初大鑒示為負薪之役。混一凡輩。自謂不識文字。及其以道稍顯。雖三藏教文俗間書傳。引于言論。一一若素練習。發演聖道解釋經義。其無礙大辯灝若江海。人不能得其涯涘。昔唐相始興公張九齡方為童。其家人攜拜大鑒。大鑒撫其頂曰。此奇童也。必為國器。其先知遠見皆若此類。孰謂其不識世俗文字乎。識者曰。此非不識文字也。示不識耳。正以其道非世俗文字語言之所及。蓋有所表也。然正法東傳。自大鑒益廣。承之者皆卓犖大士散佈四海。其道德利人。人至於今賴之。詳此豈真樵者而初學道乎。是乃聖人降跡示出於微者也。其等覺乎妙覺耶。不可得而必知。
評曰。聖人之法一也。安用南北而分其宗乎。曰然。一國所歸有岐路焉。不分何正。一姓所出有的庶焉。不分孰親。傳者(宋高僧傳也)以方三力士共射一堅洛叉。一曰。摩健那。雖中而不破。二曰缽羅塞建提。破而不度。三曰那羅延箭。度而復穿他物。非堅
【現代漢語翻譯】 現代漢語譯本：善瑫（Shan Tao）的意圖也因此被諒解。當時州刺史名叫柳無忝（Liu Wutian），縣令名叫楊侃（Yang Kan）。賊人張凈滿（Zhang Jingman）驗證了他的讖語，沒有絲毫差錯。上元（Shangyuan）年間，肅宗（Suzong）皇帝仰慕尊者（指六祖慧能）的道行，曾下詔取來他所傳的衣缽，在宮內瞻仰禮拜。肅宗駕崩后，代宗（Daizong）繼位。永泰（Yongtai）元年五月初五，代宗夢見尊者請求歸還他的衣缽。天子更加敬重他的佛法，七天後就下詔派遣使臣將衣缽送回曹溪（Caoxi）。憲宗（Xianzong）賜予慧能謚號為大鑒禪師（Dajian Chanshi），塔名為元和靈照（Yuanhe Lingzhao）。當初，大鑒示現為砍柴的役夫，混同于平凡之輩，自稱不識文字。等到他以道行稍顯於世，即使是三藏教文（Sanzang Jiaowen）和世俗間的書籍傳記，引用到言論中，也都好像平日裡熟練練習過一樣。闡發聖道，解釋經義，他那無礙的辯才，浩瀚如江海，人們無法探知其邊際。從前，唐朝宰相始興公張九齡（Zhang Jiuling）年幼時，他的家人帶著他拜見大鑒。大鑒撫摸著他的頭頂說：『這真是個奇特的孩童啊，將來必定成為國家的棟樑。』他先知先見的例子都像這樣。誰說他不識世俗文字呢？有見識的人說：『這並非不識文字，而是示現不識罷了。』正是因為他的道行不是世俗文字語言所能達到的，其中必定有所表述。然而，正法向東傳播，從大鑒開始更加廣泛。繼承他的人都是卓越不凡的大士，散佈於四海，他們的道德利益眾生，人們直到今天還在依賴他們。詳細考察這些，難道他真的是個樵夫而初學道嗎？這是聖人降臨世間，示現於微賤之中啊。他的境界是等覺（Dengjue）還是妙覺（Miaojue）呢？無法確定地知道。 評判說：聖人的法理是統一的，哪裡需要南北來劃分宗派呢？回答說：是的。一個國家所歸屬的，有不同的道路，不加以區分，如何匡正？一個姓氏所出的，有嫡庶之分，不加以區分，如何分清親疏？《傳》（指《宋高僧傳》）用三位力士共同射一個堅硬的洛叉（Laksha，印度古代的一種武器）來比喻。第一位名叫摩健那（Mogena），雖然射中卻沒有射穿；第二位名叫缽羅塞建提（Prasenajit），射穿了卻沒有穿透；第三位名叫那羅延箭（Narayana），穿透之後又穿透了其他物體，並非堅硬。
【English Translation】 English version: Shan Tao's intention was also forgiven accordingly. At that time, the state governor was named Liu Wutian, and the county magistrate was named Yang Kan. The rebel Zhang Jingman verified his prophecies, and there was not the slightest discrepancy. During the Shangyuan period, Emperor Suzong admired the Venerable's (referring to the Sixth Patriarch Huineng) path and once issued an edict to retrieve the robe and bowl he had transmitted, to be admired and worshipped in the palace. After Emperor Suzong passed away, Emperor Daizong succeeded to the throne. On the fifth day of the fifth month of the first year of Yongtai, Emperor Daizong dreamed that the Venerable requested the return of his robe and bowl. The Emperor became even more respectful of his Dharma, and seven days later, he issued an edict to send envoys to return the robe and bowl to Caoxi. Emperor Xianzong bestowed upon Huineng the posthumous title of Dajian Chanshi (Great Mirror Zen Master), and the pagoda was named Yuanhe Lingzhao. Initially, Dajian manifested as a woodcutter, mingling with ordinary people, claiming not to know how to read. When his path became slightly known to the world, even the Tripitaka teachings (Sanzang Jiaowen) and secular books and biographies, when quoted in discussions, seemed as if he had practiced them proficiently on a daily basis. Expounding the holy path and explaining the sutras, his unobstructed eloquence was as vast as the rivers and seas, and people could not fathom its boundaries. In the past, when the Tang Dynasty Chancellor Zhang Jiuling of Shixing was young, his family brought him to pay respects to Dajian. Dajian stroked his head and said, 'This is truly a remarkable child, and he will surely become a pillar of the state in the future.' His examples of prescience were all like this. Who says he did not know secular writing? Knowledgeable people say, 'This is not not knowing how to read, but rather manifesting as not knowing.' It is precisely because his path is not attainable by secular writing and language, and there must be something expressed within it. However, the transmission of the true Dharma to the East became even more widespread from Dajian onwards. Those who inherited him were all outstanding great beings, scattered throughout the four seas, and their morality benefited sentient beings, whom people still rely on to this day. Examining these details, is he really a woodcutter who only began to learn the path? This is a sage descending into the world, manifesting in humility. Is his state of being Dengjue (Near-Perfect Enlightenment) or Miaojue (Perfect Enlightenment)? It is impossible to know for certain. The commentary says: The Dharma of the sages is unified, so why is there a need to divide sects into North and South? The answer is: Yes. A country to which one belongs has different paths, and without distinguishing them, how can one rectify? A surname from which one originates has嫡庶(direct and indirect) distinctions, and without distinguishing them, how can one differentiate between close and distant relatives? The 'Biography' (referring to the 'Song Gaoseng Zhuan') uses three strong men shooting a hard Laksha (an ancient Indian weapon) as an analogy. The first is named Mogena, who hits it but does not penetrate it; the second is named Prasenajit, who penetrates it but does not pass through; the third is named Narayana, who penetrates it and then penetrates other objects, and it is not hard.
洛叉有強弱。蓋射勢之不同耳。南能可謂那羅延。躬而獲賞。其喻近之矣。
傳法正宗記卷第六 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第七
宋藤州東山沙門釋契嵩編修
正宗分家略傳上(並序)
序曰。正宗至第六祖大鑒禪師。其法益廣。師弟子不復一一相傳。故後世得各以為家。然承其家之風以為學者。又後世愈繁。然周于天下。其事之本末已詳于傳燈廣燈二錄宋高僧傳。吾不復列之此。而書者蓋次其所出之世系耳。故分家傳起自大鑒。而終於智達。凡一千三百有四人也。
大鑒所出法嗣。凡四十三人。其一曰西印度㻕多三藏者。一曰韶陽法海者。一曰廬陵志誠者。一曰匾檐山曉了者。一曰河北智隍者。一曰鐘陵法達者。一曰壽州智通者。一曰江西志徹者。一曰信州智常者。一曰廣州志道者。一曰廣州印宗者。一曰清源山行思者。一曰南嶽懷讓(避諱)者。一曰溫州玄覺者。一曰司空山本凈者。一曰婺女玄策者。一曰曹溪令韜者。一曰西京光宅慧忠者。一曰荷澤神會者。一曰韶陽祇陀者。一曰撫州凈安者。一曰嵩山尋禪師者。一曰羅浮定真者。一曰南嶽堅固者。一曰制空山道進者。一曰善快者。一曰韶山緣素者。一曰宗一者。一曰秦望山
【現代漢語翻譯】 現代漢語譯本： 洛叉（Laksha，古代印度的一種重量單位）有強弱之分，這只是因為射箭的姿勢不同罷了。南能（Nanneng）可以被比作那羅延（Narayana，印度教主神之一），他彎弓射箭並獲得獎賞，這個比喻很貼切。
《傳法正宗記》卷第六 《大正藏》第51冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第七
宋朝藤州東山沙門釋契嵩編修
正宗分家略傳上（並序）
序言：正宗傳至第六祖大鑒禪師（Dajian Chanshi）時，其佛法更加廣泛傳播。禪師的弟子不再像以前那樣一一相傳，因此後世各自形成了不同的宗派。然而，學習者繼承了各個宗派的風格，後世宗派也越來越繁榮，遍佈天下。這些事情的來龍去脈已經在《傳燈錄》、《廣燈錄》和《宋高僧傳》中詳細記載，我不再在此重複列出。我所記錄的是各個宗派的世系傳承。因此，分家傳從大鑒（Dajian）開始，到智達（Zhida）結束，總共有1304人。
大鑒（Dajian）所傳的法嗣共有四十三人，其中一位是西印度㻕多三藏（Sindu Sanzang），一位是韶陽法海（Shaoyang Fahai），一位是廬陵志誠（Luling Zhicheng），一位是匾檐山曉了（Bianyan Shan Xiaoliao），一位是河北智隍（Hebei Zhihuang），一位是鐘陵法達（Zhongling Fada），一位是壽州智通（Shouzhou Zhitong），一位是江西志徹（Jiangxi Zhiche），一位是信州智常（Xinzhou Zhichang），一位是廣州志道（Guangzhou Zhidao），一位是廣州印宗（Guangzhou Yinzong），一位是清源山行思（Qingyuan Shan Xingsi），一位是南嶽懷讓（Nanyue Huairang，避諱），一位是溫州玄覺（Wenzhou Xuanjue），一位是司空山本凈（Sikong Shan Benjing），一位是婺女玄策（Wunu Xuanche），一位是曹溪令韜（Caoxi Lingtao），一位是西京光宅慧忠（Xijing Guangzhai Huizhong），一位是荷澤神會（Heze Shenhui），一位是韶陽祇陀（Shaoyang Qituo），一位是撫州凈安（Fuzhou Jingan），一位是嵩山尋禪師（Songshan Xun Chanshi），一位是羅浮定真（Luofu Dingzhen），一位是南嶽堅固（Nanyue Jiangu），一位是制空山道進（Zhikong Shan Daojin），一位是善快（Shankuai），一位是韶山緣素（Shaoshan Yuansu），一位是宗一（Zongyi），一位是秦望山
【English Translation】 English version: The strength of a Laksha (Laksha, an ancient Indian unit of weight) varies, simply due to the different archery postures. Nanneng can be compared to Narayana (Narayana, one of the principal deities of Hinduism), who bent his bow and received a reward; this analogy is quite fitting.
Record of the Orthodox Lineage of Dharma Transmission, Volume 6 Taisho Tripitaka, Volume 51, No. 2078, Record of the Orthodox Lineage of Dharma Transmission
Record of the Orthodox Lineage of Dharma Transmission, Volume 7
Compiled and Revised by Shramana Shi Qisong of Dongshan Monastery, Teng Prefecture, Song Dynasty
Brief Biographies of the Branch Families of the Orthodox Lineage, Part 1 (with Preface)
Preface: When the Orthodox Lineage reached the Sixth Ancestor, Dajian Chanshi (Dajian Chanshi), its Dharma spread even more widely. The disciples of the Chan Master no longer transmitted the Dharma one by one as before, so later generations each formed different schools. However, the learners inherited the styles of the various schools, and later generations became increasingly prosperous, spreading throughout the world. The origins and development of these matters have been recorded in detail in the Transmission of the Lamp, the Extensive Transmission of the Lamp, and the Song Biographies of Eminent Monks. I will not repeat them here. What I record are the lineages of the various schools. Therefore, the biographies of the branch families begin with Dajian (Dajian) and end with Zhida (Zhida), totaling 1304 people.
The Dharma heirs transmitted by Dajian (Dajian) totaled forty-three people, one of whom was Sindu Sanzang (Sindu Sanzang) of West India, one was Shaoyang Fahai (Shaoyang Fahai), one was Luling Zhicheng (Luling Zhicheng), one was Bianyan Shan Xiaoliao (Bianyan Shan Xiaoliao), one was Hebei Zhihuang (Hebei Zhihuang), one was Zhongling Fada (Zhongling Fada), one was Shouzhou Zhitong (Shouzhou Zhitong), one was Jiangxi Zhiche (Jiangxi Zhiche), one was Xinzhou Zhichang (Xinzhou Zhichang), one was Guangzhou Zhidao (Guangzhou Zhidao), one was Guangzhou Yinzong (Guangzhou Yinzong), one was Qingyuan Shan Xingsi (Qingyuan Shan Xingsi), one was Nanyue Huairang (Nanyue Huairang, name avoidance), one was Wenzhou Xuanjue (Wenzhou Xuanjue), one was Sikong Shan Benjing (Sikong Shan Benjing), one was Wunu Xuanche (Wunu Xuanche), one was Caoxi Lingtao (Caoxi Lingtao), one was Xijing Guangzhai Huizhong (Xijing Guangzhai Huizhong), one was Heze Shenhui (Heze Shenhui), one was Shaoyang Qituo (Shaoyang Qituo), one was Fuzhou Jingan (Fuzhou Jingan), one was Songshan Xun Chanshi (Songshan Xun Chanshi), one was Luofu Dingzhen (Luofu Dingzhen), one was Nanyue Jiangu (Nanyue Jiangu), one was Zhikong Shan Daojin (Zhikong Shan Daojin), one was Shankuai, one was Shaoshan Yuansu (Shaoshan Yuansu), one was Zongyi, and one was Qinwang Shan
善現者。一曰南嶽梵行者。一曰并州自在者。一曰西京咸空者。一曰峽山泰祥者。一曰光州法凈者。一曰清涼山辯才者。一曰廣州吳頭陀者。一曰道英者。一曰智本者。一曰清苑法真者。一曰玄楷者。一曰曇璀者。一曰韶州刺史韋據者。一曰義興孫菩薩者。
大鑒之二世。曰清源行思禪師。吉州安域人也。初于大鑒之眾最為首冠。大鑒嘗謂之曰。從上以衣與法偕傳。蓋取信於後世耳。今吾得人何患乎不信。我受衣來常恐不免於難。今復傳之慮起其諍。衣缽宜留鎮山門。汝則以法分化一方無使其絕。思尋歸其鄉邑。居清源山之靜居寺。最為學者所歸。其法嗣一人。曰南嶽石頭希遷者。
大鑒之二世。曰南嶽懷讓禪師。金州人也。初自嵩山安國師法會往參六祖大鑒。大鑒問曰。什麼處來。曰嵩山來。大鑒曰。什麼物恁么來。讓曰。說似一物即不中。大鑒曰。還可修證否。讓曰。修證即不無。污染即不得。大鑒曰。只此不污染。諸佛之所護念。汝既如是吾亦如是。昔般若多羅所讖。蓋於汝足下出一馬駒。蹋殺天下人。病在汝心不須速說。讓即豁然大悟。事大鑒歷十五載。尋往南嶽居般若精舍。四方學者歸之。故其所出法嗣凡九人。一曰江西道一者。一曰南嶽常浩者。一曰智達者。一曰坦然者。一曰潮州神照者。
【現代漢語翻譯】 現代漢語譯本： 善現等十五人：第一位是南嶽梵行者（Nanyue Fanxing），第二位是并州自在者（Bingzhou Zizai），第三位是西京咸空者（Xijing Xiankong），第四位是峽山泰祥者（Xiashan Taixiang），第五位是光州法凈者（Guangzhou Fajing），第六位是清涼山辯才者（Qingliangshan Biancai），第七位是廣州吳頭陀（Guangzhou Wu Tuotuo），第八位是道英（Daoying），第九位是智本（Zhiben），第十位是清苑法真（Qingyuan Fazhen），第十一位是玄楷（Xuankai），第十二位是曇璀（Tancui），第十三位是韶州刺史韋據（Shaozhou Cishi Weiju），第十四位是義興孫菩薩（Yixing Sun Pusa）。
大鑒慧能（Dajian Huineng）的二世弟子，是清源行思禪師（Qingyuan Xingsi Chanshi），吉州安域人。當初在大鑒的弟子中最突出。大鑒曾對他說：『從前將衣缽和佛法一同傳授，是爲了取信於後世。現在我得到了合適的人，還擔心什麼不被信任呢？我自從得到衣缽以來，常常擔心會因此招來災難。現在再次傳授，恐怕會引起爭端。衣缽應該留在寺院鎮守山門。你則以佛法分化一方，不要讓佛法斷絕。』行思於是回到他的家鄉，住在清源山的靜居寺，成為學者們歸附的地方。他的法嗣有一人，是南嶽石頭希遷（Nanyue Shitou Xiqian）。
大鑒慧能的二世弟子，是南嶽懷讓禪師（Nanyue Huairang Chanshi），金州人。當初從嵩山安國師（Songshan Anguo Shi）的法會前往參拜六祖大鑒。大鑒問：『從什麼地方來？』懷讓答：『從嵩山來。』大鑒問：『什麼東西這樣來？』懷讓答：『說像一樣東西就不中了。』大鑒問：『還可以修證嗎？』懷讓答：『修證不是沒有，污染卻是不可以的。』大鑒說：『就這不污染，是諸佛所護念的。你既然這樣，我也是這樣。』從前般若多羅（Bannuoduoluo）所預言的，大概就是說從你的足下會出一匹馬駒，踏殺天下人。病在你心中，不需要急著說出來。』懷讓隨即豁然大悟，侍奉大鑒經歷了十五年。之後前往南嶽，住在般若精舍。四方學者都來歸附他。所以他的法嗣共有九人：第一位是江西道一（Jiangxi Daoyi），第二位是南嶽常浩（Nanyue Changhao），第三位是智達（Zhida），第四位是坦然（Tanran），第五位是潮州神照（Chaozhou Shenzhao）。
【English Translation】 English version: Shànxiàn and fifteen others: The first is Nanyue Fanxing (Nanyue Fanxing, meaning 'Nanyue's Practitioner of Pure Conduct'), the second is Bingzhou Zizai (Bingzhou Zizai, meaning 'Bingzhou's Free One'), the third is Xijing Xiankong (Xijing Xiankong, meaning 'Xijing's All Empty'), the fourth is Xiashan Taixiang (Xiashan Taixiang, meaning 'Xiashan's Great Auspiciousness'), the fifth is Guangzhou Fajing (Guangzhou Fajing, meaning 'Guangzhou's Dharma Purity'), the sixth is Qingliangshan Biancai (Qingliangshan Biancai, meaning 'Qingliang Mountain's Eloquence'), the seventh is Guangzhou Wu Tuotuo (Guangzhou Wu Tuotuo, meaning 'Guangzhou's Wu the Ascetic'), the eighth is Daoying, the ninth is Zhiben, the tenth is Qingyuan Fazhen (Qingyuan Fazhen, meaning 'Qingyuan's Dharma Truth'), the eleventh is Xuankai, the twelfth is Tancui, the thirteenth is Shaozhou Cishi Weiju (Shaozhou Cishi Weiju, meaning 'Shaozhou's Prefect Weiju'), the fourteenth is Yixing Sun Pusa (Yixing Sun Pusa, meaning 'Yixing's Sun Bodhisattva').
The second-generation disciple of Dajian Huineng (Dajian Huineng), is Qingyuan Xingsi Chanshi (Qingyuan Xingsi Chanshi), a person from Anyu in Jizhou. Initially, he was the most prominent among Dajian's disciples. Dajian once said to him: 'In the past, the robe and Dharma were transmitted together to gain the trust of later generations. Now that I have found the right person, why should I worry about not being trusted? Since receiving the robe, I have always feared that it would bring disaster. Now, transmitting it again, I fear it will cause disputes. The robe and bowl should be left to guard the monastery. You should spread the Dharma in one direction and not let it be cut off.' Xingsi then returned to his hometown and lived in Jingju Temple on Qingyuan Mountain, becoming a place where scholars gathered. His Dharma heir is one person, Nanyue Shitou Xiqian (Nanyue Shitou Xiqian).
The second-generation disciple of Dajian Huineng, is Nanyue Huairang Chanshi (Nanyue Huairang Chanshi), a person from Jinzhou. Initially, he went from the Dharma assembly of Songshan Anguo Shi (Songshan Anguo Shi) to pay respects to the Sixth Patriarch Dajian. Dajian asked: 'Where do you come from?' Huairang replied: 'From Songshan.' Dajian asked: 'What thing comes like this?' Huairang replied: 'To say it resembles a thing is not right.' Dajian asked: 'Can it still be cultivated and realized?' Huairang replied: 'Cultivation and realization are not absent, but defilement is not allowed.' Dajian said: 'Just this non-defilement is what all Buddhas protect and remember. Since you are like this, so am I.' The prophecy of Bannuoduoluo (Bannuoduoluo) in the past probably meant that a colt would come out from under your feet and trample to death the people of the world. The illness is in your heart, there is no need to rush to say it.' Huairang then suddenly had a great enlightenment, serving Dajian for fifteen years. Afterwards, he went to Nanyue and lived in the Prajna Vihara. Scholars from all directions came to him. Therefore, his Dharma heirs totaled nine people: The first is Jiangxi Daoyi (Jiangxi Daoyi), the second is Nanyue Changhao (Nanyue Changhao), the third is Zhida, the fourth is Tanran, the fifth is Chaozhou Shenzhao (Chaozhou Shenzhao).
一曰揚州嚴峻者。一曰新羅國本如者。一曰玄晟者。一曰東霧法空者。
大鑒之二世。曰羅浮定真禪師。其所出法嗣一人。曰靈運者。
大鑒之二世。曰制空山道進禪師。其所出法嗣一人。曰荊州玄覺者。
大鑒之二世。曰韶州下回田善快禪師其所出法嗣一人。曰善悟者。
大鑒之二世。曰司空山本凈禪師。其所出法嗣一人。曰中使楊光庭者。
大鑒之二世。曰緣素禪師。其所出法嗣二人。一曰韶州小道進者。一曰韶州游寂者。
大鑒之二世。曰祇陀禪師。其所出法嗣一人。曰衡州道倩者。
大鑒之二世。曰南楊慧忠國師。越州諸暨人也。姓冉氏。得法于大鑒。尋隱於南陽白崖山黨子谷。凡四十餘年不出其山。唐肅宗聞其風。上元二年乃使其臣。孫朝進馳詔。及忠至京師。賜肩輿上殿。待以師禮。然忠道力充甚。智辯絕世。雖以道規教帝者。而無所畏恧。沮折邪見輩。雖難問萬端。未嘗少為之屈。其所出法嗣五人。一曰吉州耽源真應者。一曰鄧州香嚴惟戒者。一曰開府孫知右者。
肅宗皇帝 代宗皇帝
大鑒之二世。曰洛陽荷澤神會禪師。初以沙彌參見大鑒。因問答乃發大慧。戒後會大鑒入滅。北秀之說浸盛。會遂趨京師。以天寶四年獨斷祖道為南北宗著
【現代漢語翻譯】 現代漢語譯本 一是揚州嚴峻者。一是新羅國本如者。一是玄晟者。一是東霧法空者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有羅浮定真禪師。他所傳出的法嗣一人，名叫靈運者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有制空山道進禪師。他所傳出的法嗣一人，名叫荊州玄覺者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有韶州下回田善快禪師。他所傳出的法嗣一人，名叫善悟者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有司空山本凈禪師。他所傳出的法嗣一人，名叫中使楊光庭者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有緣素禪師。他所傳出的法嗣二人，一是韶州小道進者，一是韶州游寂者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有祇陀禪師。他所傳出的法嗣一人，名叫衡州道倩者。
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有南楊慧忠國師。他是越州諸暨人，姓冉。從大鑒（Dajian，六祖慧能的尊稱）處得法。之後隱居在南陽白崖山黨子谷，總共四十多年沒有離開那座山。唐肅宗聽說了他的名聲，上元二年派遣他的臣子孫朝進，帶著詔書前去。等到慧忠到達京師，皇帝賜予他肩輿上殿的待遇，以對待老師的禮節對待他。然而慧忠的道行和力量非常充沛，智慧和辯才舉世無雙。即使是用道義來規勸教導皇帝，也沒有絲毫的畏懼和羞愧，駁斥那些邪見之徒，即使他們提出各種刁難的問題，也未曾稍微屈服。他所傳出的法嗣五人，一是吉州耽源真應者，一是鄧州香嚴惟戒者，一是開府孫知右者。
肅宗皇帝 代宗皇帝
大鑒（Dajian，六祖慧能的尊稱）的二世弟子，有洛陽荷澤神會禪師。他最初以沙彌的身份參見大鑒（Dajian，六祖慧能的尊稱），因為問答而啓發了大智慧。受戒之後，正趕上大鑒（Dajian，六祖慧能的尊稱）入滅。當時北宗神秀的說法逐漸興盛，神會於是前往京師，在天寶四年獨自闡明祖師的道統，著書立說區分南北宗。
【English Translation】 English version One is Yan Jun of Yangzhou. One is Bon-nyeo of Silla. One is Xuan Sheng. One is Fa Kong of Dongwu.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Dingzhen of Luofu. The one Dharma heir he produced was named Lingyun.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Daojin of Zhikong Mountain. The one Dharma heir he produced was named Xuanjue of Jingzhou.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Shankuai of Xia Huitian in Shaozhou. The one Dharma heir he produced was named Shanwu.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Benjing of Sikong Mountain. The one Dharma heir he produced was named Yang Guangting, the imperial envoy.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Yuansu. The two Dharma heirs he produced were Daojin of Shaozhou and Youji of Shaozhou.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Qituo. The one Dharma heir he produced was Daoqian of Hengzhou.
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was National Teacher Huizhong of Nanyang. He was from Zhuji in Yuezhou, with the surname Ran. He obtained the Dharma from Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng). Afterwards, he lived in seclusion in Dangzi Valley of Baiya Mountain in Nanyang, not leaving the mountain for over forty years. Emperor Suzong of Tang heard of his reputation and, in the second year of Shangyuan, sent his minister Sun Chaojin with an imperial edict. When Huizhong arrived in the capital, the emperor granted him the honor of being carried on a shoulder palanquin into the palace and treated him with the respect due to a teacher. Huizhong's spiritual power and strength were abundant, and his wisdom and eloquence were unparalleled. Even when advising and teaching the emperor with the Way, he had no fear or shame. He refuted those with heretical views, and even when they raised all sorts of difficult questions, he never yielded in the slightest. The five Dharma heirs he produced were Zhenying of Tanyuan in Jizhou, Weijie of Xiangyan in Dengzhou, and Sun Zhiyou, the governor.
Emperor Suzong Emperor Daizong
The second-generation disciple of Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) was Chan Master Shenhui of Heze in Luoyang. He initially saw Dajian (大鑒, an honorific title for the Sixth Patriarch Huineng) as a novice monk, and through questions and answers, he developed great wisdom. After receiving the precepts, he encountered Dajian's (大鑒, an honorific title for the Sixth Patriarch Huineng) passing away. At that time, the teachings of Shenxiu of the Northern School were becoming increasingly popular, so Shenhui went to the capital and, in the fourth year of Tianbao, independently clarified the lineage of the Patriarch, writing books and establishing doctrines to distinguish between the Northern and Southern Schools.
書曰顯宗論。大鑒所傳自是遂尊于天下。其所出法嗣一十八人。一曰黃州大石山福琳者。一曰沂水蒙山光寶者。一曰磁州法如者。一曰懷安郡西隱山進平者。一曰澧陽慧演者。一曰河湯懷空者。一曰南陽圓震者。一曰宜春廣敷者。一曰江陵行覺者。一曰五臺山神英者。一曰五臺山無名者。一曰南嶽皓玉者。一曰宣州志滿者。一曰涪州朗禪師者。一曰廣陵靈坦者。一曰寧州通隱者。一曰益州南印者。一曰河南尹李常者大鑒之三世。曰南嶽石頭希遷禪師。其所出法嗣凡二十一人。一曰荊州天皇道悟者。一曰京兆尸利者。一曰丹霞天然者。一曰潭州招提慧朗者。一曰長沙興國振朗者。一曰澧州藥山惟儼者。一曰潭州大川和尚者。一曰汾州石樓和尚者。一曰鳳翔法門佛陀和尚者。一曰潭州華林和尚者。一曰潮州大巔和尚者。一曰潭州長髭曠禪師者。一曰水空和尚者。一曰寶通者。一曰海陵大辯者。一曰渚涇和尚者。一曰衡州道詵者。一曰漢州常清者。一曰福州碎石和尚者。一曰商州商嶺和尚者。一曰常州義興和尚者。
大鑒之三世。曰道一禪師漢州什邡人也。姓馬氏。其形魁梧有異相。出家初學律范禪定。皆能專之。晚至衡山。會讓大師了大法要。尋以其法歸天下之學佛者。然當時之王侯大人慕其道者。北面而趨於下風
【現代漢語翻譯】 現代漢語譯本： 《書》中記載的《顯宗論》，自慧能大師（大鑒）所傳之後，便在天下受到尊崇。他所傳的法嗣共有十八人：一是黃州大石山福琳禪師，二是沂水蒙山光寶禪師，三是磁州法如禪師，四是懷安郡西隱山進平禪師，五是澧陽慧演禪師，六是河湯懷空禪師，七是南陽圓震禪師，八是宜春廣敷禪師，九是江陵行覺禪師，十是五臺山神英禪師，十一是五臺山無名禪師，十二是南嶽皓玉禪師，十三是宣州志滿禪師，十四是涪州朗禪師，十五是廣陵靈坦禪師，十六是寧州通隱禪師，十七是益州南印禪師，十八是河南尹李常，是大鑒的三世法嗣。 大鑒的三世法嗣還有南嶽石頭希遷禪師。他所傳的法嗣共有二十一人：一是荊州天皇道悟禪師，二是京兆尸利禪師，三是丹霞天然禪師，四是潭州招提慧朗禪師，五是長沙興國振朗禪師，六是澧州藥山惟儼禪師，七是潭州大川和尚，八是汾州石樓和尚，九是鳳翔法門佛陀和尚，十是潭州華林和尚，十一是潮州大巔和尚，十二是潭州長髭曠禪師，十三是水空和尚，十四是寶通禪師，十五是海陵大辯禪師，十六是渚涇和尚，十七是衡州道詵禪師，十八是漢州常清禪師，十九是福州碎石和尚，二十是商州商嶺和尚，二十一是常州義興和尚。 大鑒的三世法嗣還有道一禪師，是漢州什邡人，姓馬。他的形貌魁梧，有異於常人的相貌。出家后，最初學習律宗的戒律和禪定，都能專心致志。晚年到了衡山，拜會會讓大師，領悟了佛法精要。隨後將佛法傳歸天下學佛之人。當時，王侯大人仰慕他的道行，都謙卑地向他請教。
【English Translation】 English version: The 'Manifestation of the Doctrine' (Xianzong Lun), as recorded in the book, has been revered throughout the land since it was transmitted by Great Master Huineng (Dajian). He had eighteen Dharma heirs: first, Chan Master Fulin of Dashishan in Huangzhou; second, Chan Master Guangbao of Mengshan in Yishui; third, Chan Master Faru of Cizhou; fourth, Chan Master Jinping of Xiyinshan in Huaian Prefecture; fifth, Chan Master Huiyan of Liyang; sixth, Chan Master Huaikong of Hetang; seventh, Chan Master Yuanzhen of Nanyang; eighth, Chan Master Guangfu of Yichun; ninth, Chan Master Xingjue of Jiangling; tenth, Chan Master Shenying of Mount Wutai; eleventh, the unnamed Chan Master of Mount Wutai; twelfth, Chan Master Haoyu of Mount Nanyue; thirteenth, Chan Master Zhiman of Xuanzhou; fourteenth, Chan Master Lang of Fuzhou; fifteenth, Chan Master Lingtan of Guangling; sixteenth, Chan Master Tongyin of Ningzhou; seventeenth, Chan Master Nanyin of Yizhou; eighteenth, Li Chang, the Prefect of Henan, who was a third-generation Dharma heir of Dajian. Another third-generation Dharma heir of Dajian was Chan Master Shitou Xiqian of Mount Nanyue. He had twenty-one Dharma heirs: first, Chan Master Daowu of Huangmei in Jingzhou; second, Chan Master Shili of Jingzhao; third, Chan Master Tianran of Danxia; fourth, Chan Master Huilang of Zhaoti in Tanzhou; fifth, Chan Master Zhenlang of Xingguo in Changsha; sixth, Chan Master Weiyan of Yaoshan in Lizhou; seventh, the Monk Dachuan of Tanzhou; eighth, the Monk Shilou of Fenzhou; ninth, the Monk Buddha of Famen in Fengxiang; tenth, the Monk Hualin of Tanzhou; eleventh, the Monk Dadian of Chaozhou; twelfth, Chan Master Changzhi Kuang of Tanzhou; thirteenth, the Monk Shukong; fourteenth, Chan Master Baotong; fifteenth, Chan Master Dabian of Hailing; sixteenth, the Monk Zhujing; seventeenth, Chan Master Daoshen of Hengzhou; eighteenth, Chan Master Changqing of Hanzhou; nineteenth, the Monk Suishi of Fuzhou; twentieth, the Monk Shangling of Shangzhou; twenty-first, Chan Master Yixing of Changzhou. Another third-generation Dharma heir of Dajian was Chan Master Daoyi, a native of Shifang in Hanzhou, whose surname was Ma. He was physically imposing and had an unusual appearance. After leaving home, he initially studied the precepts and meditation of the Vinaya school, to which he devoted himself wholeheartedly. Later in life, he went to Mount Heng and met Great Master Rang, from whom he received the essential Dharma. He then returned to transmit the Dharma to those who studied Buddhism throughout the land. At that time, kings, nobles, and great men admired his Way and humbly sought his teachings.
。不可勝數。前祖之讖至是一皆應之。其所出法嗣者凡一百三十七人。大鑒之後世能以法而得人者。一最為隆盛。一曰越州大珠慧海者。一曰百丈惟政者。一曰泐潭法會者。一曰杉山智堅者。一曰泐潭惟建者。一曰澧州茗溪道行者。一曰石鞏慧藏者。一曰紫玉山道通者。一曰江西北蘭讓禪師者。一曰洛京佛光如滿者。一曰南源道明者。一曰忻州酈村自滿者。一曰鼎州中邑洪恩者。一曰百丈懷海者。一曰鎬英者。一曰崇泰者。一曰玉姥山翛然者。一曰華州策禪師者。一曰澧州智聰者。一曰云秀山神鑒者。一曰揚州智通者。一曰杭州智藏者。一曰京兆懷韜者。一曰處州法藏者。一曰河中府懷則者。一曰常州明干者。一曰鄂州洪潭者。一曰象原懷坦者。一曰潞府元禮者。一曰河中府保慶者。一曰甘泉志賢者。一曰大會山道晤者。一曰潞府法柔者。一曰京兆覺平者。一曰義興勝辨者。一曰海陵慶雲者。一曰洪州玄虛者。一曰三角山總印者。一曰魯祖山寶云者。一曰泐潭山常興者。一曰處州西堂智藏者。一曰京兆章敬懷暉者。一曰柏巖明哲者。一曰鵝湖大義者。一曰伏牛山自在者。一曰盤山寶積者。一曰芙蓉山太毓者。一曰麻谷山寶徹者。一曰鹽官齊安者。一曰五泄山靈默者。一曰大梅山海常者。一曰京兆惟寬者。一曰湖南如會
【現代漢語翻譯】 現代漢語譯本： 數量多得數不清。以前祖師的預言到這裡都應驗了。他所傳出的法嗣總共有137人。大鑒慧能（Dajian Huineng）之後，世上能以佛法教化眾生並得到人才的，以他的門下最為興盛。其中有：越州的大珠慧海（Dazhu Huihai），百丈惟政（Baizhang Weizheng），泐潭法會（Letan Fahui），杉山智堅（Shanshan Zhijian），泐潭惟建（Letan Weijian），澧州的茗溪道行（Mingxi Daoxing），石鞏慧藏（Shigong Huicang），紫玉山道通（Ziyushan Daotong），江西北蘭讓禪師（Jiangxi Beilan Rang Chanshi），洛京佛光如滿（Luojing Foguang Ruman），南源道明（Nanyuan Daoming），忻州酈村自滿（Xinzhou Licun Ziman），鼎州中邑洪恩（Dingzhou Zhongyi Hongen），百丈懷海（Baizhang Huaihai），鎬英（Gaoying），崇泰（Chongtai），玉姥山翛然（Yulaoshan Xiaoran），華州策禪師（Huazhou Ce Chanshi），澧州智聰（Lizhou Zhicong），云秀山神鑒（Yunxiushan Shenjian），揚州智通（Yangzhou Zhitong），杭州智藏（Hangzhou Zhicang），京兆懷韜（Jingzhao Huaitao），處州法藏（Chuzhou Fazang），河中府懷則（Hezhongfu Huaize），常州明干（Changzhou Minggan），鄂州洪潭（Ezhou Hongtan），像原懷坦（Xiangyuan Huaitan），潞府元禮（Lufu Yuanli），河中府保慶（Hezhongfu Baoqing），甘泉志賢（Ganquan Zhixian），大會山道晤（Dahuishan Daowu），潞府法柔（Lufu Farou），京兆覺平（Jingzhao Jueping），義興勝辨（Yixing ShengBian），海陵慶雲（Hailing Qingyun），洪州玄虛（Hongzhou Xuanxu），三角山總印（Sanjiaoshan Zongyin），魯祖山寶云（Luzushan Baoyun），泐潭山常興（Letanshan Changxing），處州西堂智藏（Chuzhou Xitang Zhicang），京兆章敬懷暉（Jingzhao Zhangjing Huaihui），柏巖明哲（Baiyan Mingzhe），鵝湖大義（Ehu Dayi），伏牛山自在（Funiushan Zizai），盤山寶積（Panshan Baoji），芙蓉山太毓（Furongshan Taiyu），麻谷山寶徹（Magushan Baoche），鹽官齊安（Yanguan Qi'an），五泄山靈默（Wuxieshan Lingmo），大梅山海常（Dameishan Haichang），京兆惟寬（Jingzhao Weikuan），湖南如會（Hunan Ruhui）。
【English Translation】 English version: They are countless. The prophecies of the former patriarchs have all come to pass. The number of Dharma heirs he produced totaled 137. After Dajian Huineng (Dajian Huineng), his lineage was the most prosperous in terms of those who could edify people with the Dharma and obtain talented individuals. Among them were: Dazhu Huihai (Dazhu Huihai) of Yuezhou, Baizhang Weizheng (Baizhang Weizheng), Letan Fahui (Letan Fahui), Shanshan Zhijian (Shanshan Zhijian), Letan Weijian (Letan Weijian), Mingxi Daoxing (Mingxi Daoxing) of Lizhou, Shigong Huicang (Shigong Huicang), Ziyushan Daotong (Ziyushan Daotong), Chan Master Beilan Rang (Beilan Rang Chanshi) of Jiangxi, Foguang Ruman (Foguang Ruman) of Luojing, Nanyuan Daoming (Nanyuan Daoming), Licun Ziman (Licun Ziman) of Xinzhou, Zhongyi Hongen (Zhongyi Hongen) of Dingzhou, Baizhang Huaihai (Baizhang Huaihai), Gaoying, Chongtai, Xiaoran of Yulaoshan (Yulaoshan Xiaoran), Chan Master Ce (Ce Chanshi) of Huazhou, Zhicong (Zhicong) of Lizhou, Shenjian (Shenjian) of Yunxiushan, Zhitong (Zhitong) of Yangzhou, Zhicang (Zhicang) of Hangzhou, Huaitao (Huaitao) of Jingzhao, Fazang (Fazang) of Chuzhou, Huaize (Huaize) of Hezhongfu, Minggan (Minggan) of Changzhou, Hongtan (Hongtan) of Ezhou, Huaitan (Huaitan) of Xiangyuan, Yuanli (Yuanli) of Lufu, Baoqing (Baoqing) of Hezhongfu, Zhixian (Zhixian) of Ganquan, Daowu (Daowu) of Dahuishan, Farou (Farou) of Lufu, Jueping (Jueping) of Jingzhao, ShengBian (ShengBian) of Yixing, Qingyun (Qingyun) of Hailing, Xuanxu (Xuanxu) of Hongzhou, Zongyin (Zongyin) of Sanjiaoshan, Baoyun (Baoyun) of Luzushan, Changxing (Changxing) of Letanshan, Xitang Zhicang (Xitang Zhicang) of Chuzhou, Zhangjing Huaihui (Zhangjing Huaihui) of Jingzhao, Mingzhe (Mingzhe) of Baiyan, Dayi (Dayi) of Ehu, Zizai (Zizai) of Funiushan, Baoji (Baoji) of Panshan, Taiyu (Taiyu) of Furongshan, Baoche (Baoche) of Magushan, Qi'an (Qi'an) of Yanguan, Lingmo (Lingmo) of Wuxieshan, Haichang (Haichang) of Dameishan, Weikuan (Weikuan) of Jingzhao, and Ruhui (Ruhui) of Hunan.
者。一曰鄂州無等者。一曰歸宗智常者。一曰韶州清賀者。一曰紫陰山惟建者。一曰封山洪𤀹者。一曰煉山神玩者。一曰崛山道圓者。一曰玉臺惟然者。一曰池州灰山曇覬者。一曰荊州寶積者。一曰河中府法藏者。一曰漢南良津者。一曰京兆崇禪師者。一曰南嶽智周者。一曰白虎法宣者。一曰金窟惟直者。一曰臺州柏巖常徹者。一曰乾元暉禪師者。一曰齊州道巖者。一曰襄州常堅者。一曰荊南寶正道本者。一曰云水靖宗者。一曰荊州靈湍者。一曰龍牙圓暢者。一曰雙嶺道方者。一曰羅浮山修廣者。一曰峴山定慶者。一曰越州惟獻者。一曰光明普滿者。一曰汾州無業者。一曰澧州大同廣澄者。一曰南泉普愿者。一曰五臺鄧隱峰者。一曰佛㠗和尚者。一曰烏臼和尚者。一曰石霜大善者。一曰石臼和尚者。一曰本溪和尚者。一曰石林和尚者。一曰西山亮座主者。一曰黑眼和尚者。一曰米嶺和尚者。一曰齊峰和尚者。一曰大陽和尚者。一曰紅螺山和尚者。一曰龜洋無了者。一曰利山和尚者。一曰乳原和尚者。一曰松山和尚者。一曰則川和尚者。一曰西園曇藏者。一曰百靈和尚者。一曰金牛和尚者。一曰洞安和尚者。一曰忻州打地和尚者。一曰秀溪和尚者。一曰馬頭峰神藏者。一曰華林善覺者。一曰水塘和尚者。一曰古寺和尚者
【現代漢語翻譯】 現代漢語譯本： 還有以下這些禪師：鄂州無等禪師，歸宗智常禪師，韶州清賀禪師，紫陰山惟建禪師，封山洪𤀹禪師，煉山神玩禪師，崛山道圓禪師，玉臺惟然禪師，池州灰山曇覬禪師，荊州寶積禪師，河中府法藏禪師，漢南良津禪師，京兆崇禪師，南嶽智周禪師，白虎法宣禪師，金窟惟直禪師，臺州柏巖常徹禪師，乾元暉禪師，齊州道巖禪師，襄州常堅禪師，荊南寶正道本禪師，雲水靖宗禪師，荊州靈湍禪師，龍牙圓暢禪師，雙嶺道方禪師，羅浮山修廣禪師，峴山定慶禪師，越州惟獻禪師，光明普滿禪師，汾州無業禪師，澧州大同廣澄禪師，南泉普愿禪師，五臺鄧隱峰禪師，佛㠗和尚，烏臼和尚，石霜大善禪師，石臼和尚，本溪和尚，石林和尚，西山亮座主，黑眼和尚，米嶺和尚，齊峰和尚，大陽和尚，紅螺山和尚，龜洋無了禪師，利山和尚，乳原和尚，松山和尚，則川和尚，西園曇藏禪師，百靈和尚，金牛和尚，洞安和尚，忻州打地和尚，秀溪和尚，馬頭峰神藏禪師，華林善覺禪師，水塘和尚，古寺和尚。
【English Translation】 English version: And these Zen masters: Wudeng (Unequalled) of Ezhou, Zhichang (Wise Constant) of Guizong, Qinghe (Pure Congratulation) of Shaozhou, Weijian (Only Establish) of Ziyin Mountain, Hong𤀹 (Vast Vast) of Fengshan, Shenwan (Spirit Play) of Lianshan, Daoyuan (Way Round) of Jueshan, Weiran (Only So) of Yutai, Tanji (Cloud Yearn) of Huishan in Chizhou, Baoji (Treasure Accumulation) of Jingzhou, Fazang (Dharma Store) of Hezhong Prefecture, Liangjin (Good Ferry) of Hannan, Zen Master Chong of Jingzhao, Zhizhou (Wise Round) of Nanyue, Faxuan (Dharma Proclamation) of Baihu, Weizhi (Only Straight) of Jinku, Changche (Constant Thorough) of Baiyan in Taizhou, Zen Master Hui of Qianyuan, Daoyan (Way Cliff) of Qizhou, Changjian (Constant Firm) of Xiangzhou, Dao Ben Baozheng (Way Root Treasure Correct) of Jingnan, Jingzong (Pure Lineage) of Yunshui, Lingtuan (Spirit Rapid) of Jingzhou, Yuanchang (Round Smooth) of Longya, Daofang (Way Square) of Shuangling, Xiuguang (Cultivate Vast) of Luofu Mountain, Dingqing (Fixed Celebration) of Xianshan, Weixian (Only Offering) of Yuezhou, Guangming Puman (Light Universal Full), Wuye (No Karma) of Fenzhou, Datong Guangcheng (Great Same Vast Clear) of Lizhou, Puyan (Universal Wish) of Nanquan, Deng Yin Feng (Deng Hidden Peak) of Wutai Mountain, Monk Fo㠗, Monk Wujiu, D善 (Great Good) of Shishuang, Monk Shijiu, Monk Benxi, Monk Shilin, Zuozhu Liang (Seat Master Bright) of Xishan, Monk Black Eyes, Monk Miling, Monk Qifeng, Monk Dayang, Monk Hongluo Mountain, Wuliao (No Understanding) of Guiyang, Monk Lishan, Monk Ruyuan, Monk Songshan, Monk Zechuan, Tanzang (Cloud Store) of Xiyuan, Monk Bailing, Monk Jinniu, Monk Dongan, Monk Xinzhou Da Di (Strike Ground), Monk Xiuxi, Shenzang (Spirit Store) of Matou Peak, Shanjue (Good Awareness) of Hualin, Monk Shuitang, Monk Gusi.
。一曰江西椑樹和尚者。一曰京兆草堂和尚者。一曰陽岐甄叔者。一曰蒙溪和尚者。一曰黑澗和尚者。一曰興平和尚者。一曰逍遙和尚者。一曰福溪和尚者。一曰水老和尚者。一曰浮杯和尚者。一曰龍山和尚者。一曰居士龐蘊者。一曰天目明覺者。一曰王屋山行明者。一曰京兆智藏者。一曰大陽希項者。一曰崑山定覺者。一曰隨州洪山大師者。一曰連州元堤者。一曰泉州慧忠者。一曰安豐山懷空者。一曰羅浮山道行者。一曰廬山法藏者。一曰呂后山寧賁者。
大鑒之三世。曰下回田善悟禪師。其所出法嗣一人。曰潭州無學者。
大鑒之三世。曰衡州道倩禪師。其所出法嗣一人。曰湖南如寶者。
大鑒之三世。曰耽源山真應禪師。其所出法嗣一人。曰吉州正邃者。
大鑒之三世。曰法如禪師。其所出法嗣一人。曰荊南惟忠者。
大鑒之三世。曰河陽懷空禪師。其所出法嗣一人。曰蔡州道明者。
大鑒之三世。曰烏牙山圓震禪師。其所出法嗣二人。一曰吳頭陀者。一曰四面山法智者。
大鑒之三世。曰五臺山無名禪師。其所出法嗣一人。曰五臺山華嚴澄觀者。
大鑒之三世。曰益州南印因禪師。其所出法嗣一人。曰義俯者。
大鑒之四世。曰鄧州丹霞山天然禪師
【現代漢語翻譯】 現代漢語譯本： 以下是慧能（Dajian，六祖慧能）門下弟子的名字：江西椑樹和尚（Jiangxi Bishu Heshang），京兆草堂和尚（Jingzhao Caotang Heshang），陽岐甄叔（Yangqi Zhenshu），蒙溪和尚（Mengxi Heshang），黑澗和尚（Heijian Heshang），興平和尚（Xingping Heshang），逍遙和尚（Xiaoyao Heshang），福溪和尚（Fuxi Heshang），水老和尚（Shuilao Heshang），浮杯和尚（Fubei Heshang），龍山和尚（Longshan Heshang），居士龐蘊（Jushi Pang Yun），天目明覺（Tianmu Mingjue），王屋山行明（Wangwushan Xingming），京兆智藏（Jingzhao Zhicang），大陽希項（Dayang Xixiang），崑山定覺（Kunshan Dingjue），隨州洪山大師（Suizhou Hongshan Dashi），連州元堤（Lianzhou Yuandi），泉州慧忠（Quanzhou Huizhong），安豐山懷空（Anfengshan Huaikong），羅浮山道行（Luofushan Daoxing），廬山法藏（Lushan Fazang），呂后山寧賁（Luhoushan Ningben）。
慧能的三世弟子：下回田善悟禪師（Xia Huitian Shanwu Chanshi），他的法嗣一人：潭州無學者（Tanzhou Wuxuezhe）。
慧能的三世弟子：衡州道倩禪師（Hengzhou Daoqian Chanshi），他的法嗣一人：湖南如寶者（Hunan Rubaozhe）。
慧能的三世弟子：耽源山真應禪師（Danyuan Shan Zhenying Chanshi），他的法嗣一人：吉州正邃者（Jizhou Zhengsuizhe）。
慧能的三世弟子：法如禪師（Faru Chanshi），他的法嗣一人：荊南惟忠者（Jingnan Weizhongzhe）。
慧能的三世弟子：河陽懷空禪師（Heyang Huaikong Chanshi），他的法嗣一人：蔡州道明者（Caizhou Daomingzhe）。
慧能的三世弟子：烏牙山圓震禪師（Wuyashan Yuanzhen Chanshi），他的法嗣二人：吳頭陀者（Wu Toutuozhe），四面山法智者（Simianshan Fazhizhe）。
慧能的三世弟子：五臺山無名禪師（Wutaishan Wuming Chanshi），他的法嗣一人：五臺山華嚴澄觀者（Wutaishan Huayan ChengGuanzhe）。
慧能的三世弟子：益州南印因禪師（Yizhou Nanyin Yin Chanshi），他的法嗣一人：義俯者（Yifuzhe）。
慧能的四世弟子：鄧州丹霞山天然禪師（Dengzhou Danxia Shan Tianran Chanshi）。
【English Translation】 English version: These are the names of the disciples under Huineng (Dajian, the Sixth Patriarch): Jiangxi Bishu Heshang, Jingzhao Caotang Heshang, Yangqi Zhenshu, Mengxi Heshang, Heijian Heshang, Xingping Heshang, Xiaoyao Heshang, Fuxi Heshang, Shuilao Heshang, Fubei Heshang, Longshan Heshang, Jushi Pang Yun, Tianmu Mingjue, Wangwushan Xingming, Jingzhao Zhicang, Dayang Xixiang, Kunshan Dingjue, Suizhou Hongshan Dashi, Lianzhou Yuandi, Quanzhou Huizhong, Anfengshan Huaikong, Luofushan Daoxing, Lushan Fazang, Luhoushan Ningben.
The third-generation disciple of Dajian: Xia Huitian Shanwu Chanshi, his Dharma heir: Tanzhou Wuxuezhe.
The third-generation disciple of Dajian: Hengzhou Daoqian Chanshi, his Dharma heir: Hunan Rubaozhe.
The third-generation disciple of Dajian: Danyuan Shan Zhenying Chanshi, his Dharma heir: Jizhou Zhengsuizhe.
The third-generation disciple of Dajian: Faru Chanshi, his Dharma heir: Jingnan Weizhongzhe.
The third-generation disciple of Dajian: Heyang Huaikong Chanshi, his Dharma heir: Caizhou Daomingzhe.
The third-generation disciple of Dajian: Wuyashan Yuanzhen Chanshi, his Dharma heirs: Wu Toutuozhe, Simianshan Fazhizhe.
The third-generation disciple of Dajian: Wutaishan Wuming Chanshi, his Dharma heir: Wutaishan Huayan ChengGuanzhe.
The third-generation disciple of Dajian: Yizhou Nanyin Yin Chanshi, his Dharma heir: Yifuzhe.
The fourth-generation disciple of Dajian: Dengzhou Danxia Shan Tianran Chanshi.
。其所出法嗣七人。一曰京兆翠微無學者。一曰丹霞義安者。一曰吉州性空者。一曰本童和尚者。一曰米倉和尚者。一曰揚州六合大隱者。一曰丹霞慧勤者。
大鑒之四世。曰藥山惟儼禪師。其所出法嗣九人。一曰道吾圓智者。一曰云巖曇晟者。一曰華亭船子德誠者。一曰宣州椑樹慧省者。一曰藥山高沙彌者。一曰鄂州百顏明哲者。一曰郢州涇源光宓者。一曰藥山夔禪師者。一曰宣州落霞和尚者。
大鑒之四世。曰潭州長髭曠禪即。其所出法嗣。一人曰潭州石室善道者。
大鑒之四世。曰潮州大巔和尚。其所出法嗣二人。一曰漳州三平山義忠者。一曰茱山和尚者。
大鑒之四世。曰潭州大川禪師。其所出法嗣二人。一曰仙天和尚者。一曰福州普光和尚者。
大鑒之四世。曰虔州西堂智藏禪師。其所出法嗣四人。一曰虔州處微者。一曰雞林道義者。一曰新羅國慧禪師者。一曰新羅國洪直者。
大鑒之四世。曰蒲州麻谷山寶徹禪師。其所出法嗣二人。一曰壽州良遂者。一曰新羅無染者。
大鑒之四世。曰湖南東寺如會禪師。其所出法嗣四人。一曰吉州茱山慧超者。一曰舒州景諸者。一曰莊嚴寺光肇者。一曰潭州幕輔山昭禪師者。
大鑒之四世。曰京兆章敬寺懷暉禪師。
【現代漢語翻譯】 現代漢語譯本： 其門下傳法的弟子有七人：一位是京兆翠微無學禪師，一位是丹霞義安禪師，一位是吉州性空禪師，一位是本童和尚，一位是米倉和尚，一位是揚州六合大隱禪師，一位是丹霞慧勤禪師。
大鑒禪師的四世法嗣，是藥山惟儼禪師。其門下傳法的弟子有九人：一位是道吾圓智禪師，一位是云巖曇晟禪師，一位是華亭船子德誠禪師，一位是宣州椑樹慧省禪師，一位是藥山高沙彌，一位是鄂州百顏明哲禪師，一位是郢州涇源光宓禪師，一位是藥山夔禪師，一位是宣州落霞和尚。
大鑒禪師的四世法嗣，是潭州長髭曠禪師。其門下傳法的弟子有一人：是潭州石室善道禪師。
大鑒禪師的四世法嗣，是潮州大巔和尚。其門下傳法的弟子有二人：一位是漳州三平山義忠禪師，一位是茱山和尚。
大鑒禪師的四世法嗣，是潭州大川禪師。其門下傳法的弟子有二人：一位是仙天和尚，一位是福州普光和尚。
大鑒禪師的四世法嗣，是虔州西堂智藏禪師。其門下傳法的弟子有四人：一位是虔州處微禪師，一位是雞林道義禪師，一位是新羅國慧禪師，一位是新羅國洪直禪師。
大鑒禪師的四世法嗣，是蒲州麻谷山寶徹禪師。其門下傳法的弟子有二人：一位是壽州良遂禪師，一位是新羅無染禪師。
大鑒禪師的四世法嗣，是湖南東寺如會禪師。其門下傳法的弟子有四人：一位是吉州茱山慧超禪師，一位是舒州景諸禪師，一位是莊嚴寺光肇禪師，一位是潭州幕輔山昭禪師。
大鑒禪師的四世法嗣，是京兆章敬寺懷暉禪師。
【English Translation】 English version: His Dharma heirs numbered seven: one was Wu Xue (無學) of Cuiwei (翠微) in Jingzhao (京兆), one was Yi'an (義安) of Danxia (丹霞), one was Xingkong (性空) of Jizhou (吉州), one was the monk Bentong (本童), one was the monk Micang (米倉), one was Dayin (大隱) of Liuhe (六合) in Yangzhou (揚州), and one was Huaiqin (慧勤) of Danxia (丹霞).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Weiyan (惟儼) of Yaoshan (藥山). His Dharma heirs numbered nine: one was Yuanzhi (圓智) of Daowu (道吾), one was Tansheng (曇晟) of Yunyan (云巖), one was De Cheng (德誠) of Chuanzi (船子) in Huating (華亭), one was Huisheng (慧省) of Beishu (椑樹) in Xuanzhou (宣州), one was the young monk Gaosha (高沙) of Yaoshan (藥山), one was Mingzhe (明哲) of Baiyan (百顏) in Ezhou (鄂州), one was Guangmi (光宓) of Jingyuan (涇源) in Yingzhou (郢州), one was Chan Master Kui (夔) of Yaoshan (藥山), and one was the monk Luoxia (落霞) of Xuanzhou (宣州).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Changzhi Kuang (長髭曠) of Tanzhou (潭州). His Dharma heir was one person: Shanshi Shandao (石室善道) of Tanzhou (潭州).
The fourth-generation Dharma heir of Dajian (大鑒) was the monk Dadian (大巔) of Chaozhou (潮州). His Dharma heirs numbered two: one was Yizhong (義忠) of Sanping Mountain (三平山) in Zhangzhou (漳州), and one was the monk Zhushan (茱山).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Dachuan (大川) of Tanzhou (潭州). His Dharma heirs numbered two: one was the monk Xiantian (仙天), and one was the monk Puguang (普光) of Fuzhou (福州).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Xitang Zhizang (西堂智藏) of Qianzhou (虔州). His Dharma heirs numbered four: one was Chuwei (處微) of Qianzhou (虔州), one was Daoyi (道義) of Jilin (雞林), one was Chan Master Hui (慧) of Silla (新羅), and one was Hongzhi (洪直) of Silla (新羅).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Magushan Bao Che (麻谷山寶徹) of Puzhou (蒲州). His Dharma heirs numbered two: one was Liang Sui (良遂) of Shouzhou (壽州), and one was Wuran (無染) of Silla (新羅).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Dongsi Ruhui (東寺如會) of Hunan (湖南). His Dharma heirs numbered four: one was Huichao (慧超) of Zhushan (茱山) in Jizhou (吉州), one was Jingzhu (景諸) of Shuzhou (舒州), one was Guangzhao (光肇) of Zhuangyan Temple (莊嚴寺), and one was Chan Master Zhao (昭) of Mufushan (幕輔山) in Tanzhou (潭州).
The fourth-generation Dharma heir of Dajian (大鑒) was Chan Master Zhangjing Temple Huaihui (章敬寺懷暉) of Jingzhao (京兆).
其所出法嗣凡十六人。一曰京兆弘辯者。一曰龜山智真者。一曰鼎州懷政者。一曰金州操禪師者。一曰鼎州古堤和尚者。一曰河中府公畿和尚者。一曰柏林閑云者。一曰宣州玄哲者。一曰河中府寶堅者。一曰西京道志者。一曰絳州神祐者。一曰西京智藏者。一曰許州無跡者。一曰壽山惟肅者。一曰新羅玄昱者。一曰新羅覺體者。
大鑒之四世。曰杭州鹽官齊安禪師。其所出法嗣八人。其一曰襄州關南道常者。一曰洪州雙嶺玄真者。一曰徑山鑒宗者。一曰白雲曇靖者。一曰潞府文舉者。一曰新羅品日者。一曰壽州建宗者。唐宣宗皇帝。
大鑒之四世。曰婺州五泄山靈默禪師。其所出法嗣四人。一曰福州龜山正原者。一曰甘泉寺曉方者。一曰甘泉寺元遂者。一曰明州棲心寺藏奐者。
大鑒之四世。曰洛京佛光寺如滿禪師。其所出法嗣一人。曰太子少傅白居易者。
大鑒之四世。曰明州大梅山法常禪師。其所出法嗣三人。其一曰新羅國迦智者。一曰杭州天龍和尚者。一曰新羅國忠彥者。
大鑒之四世。曰荊州永泰寺靈湍禪師。其所出法嗣五人。其一曰湖南上林成虛者。一曰五臺秘魔和尚者。一曰湖南祇林和尚者。一曰呂后山文質者。一曰蘇州法河者。
大鑒之四世。曰幽州盤山寶積禪
【現代漢語翻譯】 現代漢語譯本 他的法嗣共有十六人：一是京兆弘辯（Jingzhao Hongbian），一是龜山智真（Guishan Zhizhen），一是鼎州懷政（Dingzhou Huaizheng），一是金州操禪師（Jinzhou Cao Chanshi），一是鼎州古堤和尚（Dingzhou Guti Heshang），一是河中府公畿和尚（Hezhongfu Gongji Heshang），一是柏林閑云（Bailin Xianyun），一是宣州玄哲（Xuanzhou Xuanzhe），一是河中府寶堅（Hezhongfu Baojian），一是西京道志（Xijing Daozhi），一是絳州神祐（Jiangzhou Shenyou），一是西京智藏（Xijing Zhizang），一是許州無跡（Xuzhou Wuji），一是壽山惟肅（Shoushan Weisu），一是新羅玄昱（Xinluo Xuanxu），一是新羅覺體（Xinluo Jueti）。 大鑒慧能（Dajian Huineng）的四世法嗣，有杭州鹽官齊安禪師（Hangzhou Yanguan Qi'an Chanshi），他的法嗣共有八人：一是襄州關南道常（Xiangzhou Guannan Daochang），一是洪州雙嶺玄真（Hongzhou Shuangling Xuanzhen），一是徑山鑒宗（Jingshan Jianzong），一是白雲曇靖（Baiyun Tanjing），一是潞府文舉（Lufu Wenju），一是新羅品日（Xinluo Pinri），一是壽州建宗（Shouzhou Jianzong），還有唐宣宗皇帝（Tang Xuanzong Huangdi）。 大鑒慧能（Dajian Huineng）的四世法嗣，有婺州五泄山靈默禪師（Wuzhou Wuxieshan Lingmo Chanshi），他的法嗣共有四人：一是福州龜山正原（Fuzhou Guishan Zhengyuan），一是甘泉寺曉方（Ganquansi Xiaofang），一是甘泉寺元遂（Ganquansi Yuansui），一是明州棲心寺藏奐（Mingzhou Qixinsi Zanghuan）。 大鑒慧能（Dajian Huineng）的四世法嗣，有洛京佛光寺如滿禪師（Luojing Foguangsi Ruman Chanshi），他的法嗣只有一人：是太子少傅白居易（Taizi Shaofu Bai Juyi）。 大鑒慧能（Dajian Huineng）的四世法嗣，有明州大梅山法常禪師（Mingzhou Dameishan Fachang Chanshi），他的法嗣共有三人：一是新羅國迦智（Xinluoguo Jiazhi），一是杭州天龍和尚（Hangzhou Tianlong Heshang），一是新羅國忠彥（Xinluoguo Zhongyan）。 大鑒慧能（Dajian Huineng）的四世法嗣，有荊州永泰寺靈湍禪師（Jingzhou Yongtaisi Lingtuan Chanshi），他的法嗣共有五人：一是湖南上林成虛（Hunan Shanglin Chengxu），一是五臺秘魔和尚（Wutai Mimo Heshang），一是湖南祇林和尚（Hunan Qilin Heshang），一是呂后山文質（Luhoushan Wenzhi），一是蘇州法河（Suzhou Fahe）。 大鑒慧能（Dajian Huineng）的四世法嗣，有幽州盤山寶積禪師（Youzhou Panshan Baoji Chanshi）。
【English Translation】 English version His Dharma heirs numbered sixteen in all. One was Jingzhao Hongbian (弘辯, Hongbian of Jingzhao), one was Guishan Zhizhen (智真, Zhizhen of Guishan), one was Dingzhou Huaizheng (懷政, Huaizheng of Dingzhou), one was Jinzhou Cao Chanshi (操禪師, Chan Master Cao of Jinzhou), one was Dingzhou Guti Heshang (古堤和尚, Monk Guti of Dingzhou), one was Hezhongfu Gongji Heshang (公畿和尚, Monk Gongji of Hezhongfu), one was Bailin Xianyun (閑云, Xianyun of Bailin), one was Xuanzhou Xuanzhe (玄哲, Xuanzhe of Xuanzhou), one was Hezhongfu Baojian (寶堅, Baojian of Hezhongfu), one was Xijing Daozhi (道志, Daozhi of Xijing), one was Jiangzhou Shenyou (神祐, Shenyou of Jiangzhou), one was Xijing Zhizang (智藏, Zhizang of Xijing), one was Xuzhou Wuji (無跡, Wuji of Xuzhou), one was Shoushan Weisu (惟肅, Weisui of Shoushan), one was Silla Xuanxu (玄昱, Xuanxu of Silla), one was Silla Jueti (覺體, Jueti of Silla). The fourth-generation Dharma heir of Dajian Huineng (大鑒慧能, Great Mirror Huineng) was Hangzhou Yanguan Qi'an Chanshi (杭州鹽官齊安禪師, Chan Master Qi'an of Yanguan, Hangzhou). His Dharma heirs numbered eight in all. One was Xiangzhou Guannan Daochang (襄州關南道常, Daochang of Guannan, Xiangzhou), one was Hongzhou Shuangling Xuanzhen (洪州雙嶺玄真, Xuanzhen of Shuangling, Hongzhou), one was Jingshan Jianzong (徑山鑒宗, Jianzong of Jingshan), one was Baiyun Tanjing (白雲曇靖, Tanjing of Baiyun), one was Lufu Wenju (潞府文舉, Wenju of Lufu), one was Silla Pinri (新羅品日, Pinri of Silla), one was Shouzhou Jianzong (壽州建宗, Jianzong of Shouzhou), and Emperor Xuanzong of Tang (唐宣宗皇帝, Tang Xuanzong Huangdi). The fourth-generation Dharma heir of Dajian Huineng (大鑒慧能, Great Mirror Huineng) was Wuzhou Wuxieshan Lingmo Chanshi (婺州五泄山靈默禪師, Chan Master Lingmo of Wuxie Mountain, Wuzhou). His Dharma heirs numbered four in all. One was Fuzhou Guishan Zhengyuan (福州龜山正原, Zhengyuan of Guishan, Fuzhou), one was Ganquansi Xiaofang (甘泉寺曉方, Xiaofang of Ganquan Temple), one was Ganquansi Yuansui (甘泉寺元遂, Yuansui of Ganquan Temple), one was Mingzhou Qixinsi Zanghuan (明州棲心寺藏奐, Zanghuan of Qixin Temple, Mingzhou). The fourth-generation Dharma heir of Dajian Huineng (大鑒慧能, Great Mirror Huineng) was Luojing Foguangsi Ruman Chanshi (洛京佛光寺如滿禪師, Chan Master Ruman of Foguang Temple, Luojing). His Dharma heir was only one person: the Junior Tutor to the Crown Prince, Bai Juyi (太子少傅白居易, Taizi Shaofu Bai Juyi). The fourth-generation Dharma heir of Dajian Huineng (大鑒慧能, Great Mirror Huineng) was Mingzhou Dameishan Fachang Chanshi (明州大梅山法常禪師, Chan Master Fachang of Damei Mountain, Mingzhou). His Dharma heirs numbered three in all. One was Silla Guozhi (新羅國迦智, Guozhi of Silla), one was Hangzhou Tianlong Heshang (杭州天龍和尚, Monk Tianlong of Hangzhou), one was Silla Zhongyan (新羅國忠彥, Zhongyan of Silla). The fourth-generation Dharma heir of Dajian Huineng (大鑒慧能, Great Mirror Huineng) was Jingzhou Yongtaisi Lingtuan Chanshi (荊州永泰寺靈湍禪師, Chan Master Lingtuan of Yongtai Temple, Jingzhou). His Dharma heirs numbered five in all. One was Hunan Shanglin Chengxu (湖南上林成虛, Chengxu of Shanglin, Hunan), one was Wutai Mimo Heshang (五臺秘魔和尚, Monk Mimo of Wutai Mountain), one was Hunan Qilin Heshang (湖南祇林和尚, Monk Qilin of Hunan), one was Luhoushan Wenzhi (呂后山文質, Wenzhi of Luhou Mountain), one was Suzhou Fahe (蘇州法河, Fahe of Suzhou). The fourth-generation Dharma heir of Dajian Huineng (大鑒慧能, Great Mirror Huineng) was Youzhou Panshan Baoji Chanshi (幽州盤山寶積禪師, Chan Master Baoji of Panshan, Youzhou).
師。其所出法嗣二人。一曰鎮府普化和尚者。一曰鎮州上方和尚者。
大鑒之四世。曰京兆興善寺惟寬禪師。其所出法嗣六人。一曰京兆法智者。一曰京兆慧建者。一曰京兆無表者。一曰京兆元凈者。一曰京兆慧光者。一曰京兆義宗者。
大鑒之四世。曰云水靖宗禪師。其所出法嗣二人。一曰華州小馬神照者。一曰華州道圓者。
大鑒之四世。曰潭州龍牙山圓暢禪師。其所出法嗣二人。一曰嘉禾藏廙者。一曰羊腸藏樞者。
大鑒之四世。曰汾州無業大達國師。其所出法嗣二人。其一曰鎮州常正者。一曰鎮州奉先義禪師者。
大鑒之四世。曰廬山歸宗寺法常(或作智常)禪師。其所出法嗣六人。一曰福州芙蓉山靈訓者。一曰漢南谷城縣高亭和尚者。一曰新羅大茅和尚者。一曰五臺山智通者。一曰洪州高安大愚者。一曰江州刺史李㴾者。
大鑒之四世。曰魯祖山寶云禪師。其所出法嗣一人。曰云水和尚者。
大鑒之四世。曰紫玉山道通禪師。其所出法嗣一人。曰山南道節度使干迪者。
大鑒之四世。曰華嚴寺智巖禪師。其所出法嗣一人。曰黃州齊安和尚者。
大鑒之四世。曰懷海禪師。福州長樂人也。初參道一禪師于南康。得大法要及居百丈山。四方學士莫不歸
【現代漢語翻譯】 現代漢語譯本： 師（指某位禪師）。他所傳出的法嗣有兩人，一位是鎮府普化和尚，一位是鎮州上方和尚。 大鑒（指六祖慧能）的四世法孫，是京兆興善寺的惟寬禪師。他所傳出的法嗣有六人，一位是京兆法智，一位是京兆慧建，一位是京兆無表，一位是京兆元凈，一位是京兆慧光，一位是京兆義宗。 大鑒的四世法孫，是雲水靖宗禪師。他所傳出的法嗣有兩人，一位是華州小馬神照，一位是華州道圓。 大鑒的四世法孫，是潭州龍牙山圓暢禪師。他所傳出的法嗣有兩人，一位是嘉禾藏廙，一位是羊腸藏樞。 大鑒的四世法孫，是汾州無業大達國師。他所傳出的法嗣有兩人，一位是鎮州常正，一位是鎮州奉先義禪師。 大鑒的四世法孫，是廬山歸宗寺法常（或作智常）禪師。他所傳出的法嗣有六人，一位是福州芙蓉山靈訓，一位是漢南谷城縣高亭和尚，一位是新羅大茅和尚，一位是五臺山智通，一位是洪州高安大愚，一位是江州刺史李㴾。 大鑒的四世法孫，是魯祖山寶云禪師。他所傳出的法嗣有一人，是雲水和尚。 大鑒的四世法孫，是紫玉山道通禪師。他所傳出的法嗣有一人，是山南道節度使干迪。 大鑒的四世法孫，是華嚴寺智巖禪師。他所傳出的法嗣有一人，是黃州齊安和尚。 大鑒的四世法孫，是懷海禪師。他是福州長樂人。最初在南康參拜道一禪師，得到大法要，並居住在百丈山。四方的學人都紛紛歸附。
【English Translation】 English version: The Master (referring to a certain Chan master). He had two Dharma heirs: one was the Monk Puhua of Zhenfu, and the other was the Monk Shangfang of Zhenzhou. The fourth-generation Dharma descendant of Dajian (referring to the Sixth Patriarch Huineng) was Chan Master Weikuan of Xingshan Temple in Jingzhao. He had six Dharma heirs: one was Fazhi of Jingzhao, one was Huijian of Jingzhao, one was Wubiao of Jingzhao, one was Yuanjing of Jingzhao, one was Huiguang of Jingzhao, and one was Yizong of Jingzhao. The fourth-generation Dharma descendant of Dajian was Chan Master Jingzong of Yunshui. He had two Dharma heirs: one was Xiaoma Shenzhao of Huazhou, and the other was Daoyuan of Huazhou. The fourth-generation Dharma descendant of Dajian was Chan Master Yuanchang of Longyashan Mountain in Tanzhou. He had two Dharma heirs: one was Zangyi of Jiahe, and the other was Zangshu of Yangchang. The fourth-generation Dharma descendant of Dajian was National Teacher Wuye Dada of Fenzhou. He had two Dharma heirs: one was Changzheng of Zhenzhou, and the other was Chan Master Yiyi of Fengxian in Zhenzhou. The fourth-generation Dharma descendant of Dajian was Chan Master Fachang (or Zhichang) of Guizong Temple on Lushan Mountain. He had six Dharma heirs: one was Lingxun of Furong Mountain in Fuzhou, one was the Abbot Gaoting of Gucheng County in Hannan, one was the Abbot Damao of Silla, one was Zhitong of Wutai Mountain, one was Dayu of Gao'an in Hongzhou, and one was Li Yu, the Prefect of Jiangzhou. The fourth-generation Dharma descendant of Dajian was Chan Master Baoyun of Luzushan Mountain. He had one Dharma heir: the Yunshui Monk. The fourth-generation Dharma descendant of Dajian was Chan Master Daotong of Ziyushan Mountain. He had one Dharma heir: Gan Di, the Military Commissioner of Shannan Circuit. The fourth-generation Dharma descendant of Dajian was Chan Master Zhiyan of Huayan Temple. He had one Dharma heir: the Abbot Qi'an of Huangzhou. The fourth-generation Dharma descendant of Dajian was Chan Master Huaihai. He was a native of Changle in Fuzhou. He initially visited Chan Master Daoyi in Nankang, obtained the great Dharma essence, and resided on Baizhang Mountain. Scholars from all directions flocked to him.
之。然海師尤有遠識。嘗以禪者所會。未始有制度。遂以其事宜。折中于經律之規。法遺於後世。其所出法嗣凡三十人。一曰溈山靈祐者。一曰黃檗希運者。一曰大慈山寰中者。一曰天臺普岸者。一曰石霜性空者。一曰筠州常觀者。一曰福州大安者。一曰古靈神贊者。一曰廣州通禪師者。一曰江州雲龍(或作龍云)臺禪師者。一曰洛京衛國道禪師者。一曰鎮州萬歲和尚者。一曰洪州東山和尚者。一曰高安無畏者。一曰東巖道曠者。一曰刑州素禪師者。一曰唐州大乘山吉。本者。一曰小乘山慧深者。一曰揚州昭一者。一曰羅浮鑒深者。一曰洪州九仙山梵云者。一曰百丈涅槃和尚者。一曰廬山操禪師者。一曰越州契真者。一曰筠州包山天性者。一曰大梅山彼岸者。一曰遼山藏術者。一曰祇阇山道方者。一曰清田和尚者。一曰大於和尚者。
大鑒之四世。曰荊南惟忠禪師。其所出法嗣四人。一曰道圓者。一曰益州如一者。一曰廬山東林雅禪師者。一曰奉國臣照者。
大鑒之四世。曰吳頭陀。其所出法嗣一人。曰玄固者。
大鑒之四世。曰池州南泉普愿禪師。其所出法嗣凡十七人。其一曰長沙景岑者。一曰白馬曇照者。一曰終南山師祖者。一曰香嚴義端者。一曰趙州從諗者。一曰池州靈鷲閑禪師者。一曰茱
萸山和尚者。一曰子湖利蹤者。一曰嵩山和尚者。一曰日子和尚者。一曰蘇州西禪和尚者。一曰池州白衣甘贄者。一曰資山存制者。一曰江陵道弘者。一曰宣州玄極者。一曰新羅道均者。一曰宣州刺史陸亙者。
大鑒之四世。曰荊州天皇道悟禪師。其所出法嗣一人。曰澧州龍潭崇信者。
大鑒之五世。曰澧州龍潭崇信禪師。其所出法嗣二人。一曰德山宣鑒者。一曰泐潭寶峰和尚者。
大鑒之五世。曰趙州東院從諗禪師。其所出法嗣凡一十三人。一曰洪州嚴陽尊者。一曰揚州慧覺者。一曰隴州奉禪師者。一曰婺州從朗者。一曰婺州新建禪師者。一曰杭州多福和尚者。一曰益州西睦和尚者。一曰麻谷和尚者。一曰觀音定鄂者。一曰宣州茗萍和尚者。一曰太原免道者。一曰幽州燕王者。一曰鎮州趙王者。
大鑒之五世。曰衢州子湖巖利蹤禪師。其所出法嗣四人。一曰臺州勝光和尚者。一曰漳州浮石和尚者。一曰紫桐和尚者。一曰日容和尚者。
大鑒之五世。曰鄂州茱萸禪師。其所出法嗣一人。曰石梯和尚者。
大鑒之五世。曰長沙景岑禪師。其所出法嗣二人。一曰雪竇常通者。一曰婺州嚴靈者。
大鑒之五世。曰白馬曇照禪師。其所出法嗣一人。曰晉州霍山無名者。
大
【現代漢語翻譯】 現代漢語譯本 萸山和尚。 一位是子湖利蹤（Zihu Lizong）禪師。 一位是嵩山和尚。 一位是日子和尚。 一位是蘇州西禪和尚。 一位是池州白衣甘贄（Gan Zhi）居士。 一位是資山存制（Cun Zhi）禪師。 一位是江陵道弘（Dao Hong）禪師。 一位是宣州玄極（Xuan Ji）禪師。 一位是新羅道均（Dao Jun）禪師。 一位是宣州刺史陸亙（Lu Geng）居士。
大鑒慧能（Dajian Huineng）的四世法嗣，是荊州天皇道悟（Tianhuang Daowu）禪師，他所傳出的法嗣一人，是澧州龍潭崇信（Longtan Chongxin）禪師。
大鑒慧能的五世法嗣，是澧州龍潭崇信禪師，他所傳出的法嗣二人，一位是德山宣鑒（Deshan Xuanjian）禪師，一位是泐潭寶峰（Letan Baofeng）和尚。
大鑒慧能的五世法嗣，是趙州東院從諗（Zhaozhou Dongyuan Congshen）禪師，他所傳出的法嗣共有十三人，一位是洪州嚴陽（Hongzhou Yanyang）尊者，一位是揚州慧覺（Yangzhou Huijue）禪師，一位是隴州奉（Longzhou Feng）禪師，一位是婺州從朗（Wuzhou Conglang）禪師，一位是婺州新建（Wuzhou Xinjian）禪師，一位是杭州多福（Hangzhou Duofu）和尚，一位是益州西睦（Yizhou Ximu）和尚，一位是麻谷（Magu）和尚，一位是觀音定鄂（Guanyin Ding'e），一位是宣州茗萍（Xuanzhou Mingping）和尚，一位是太原免道（Taiyuan Miandao），一位是幽州燕王（Youzhou Yanwang），一位是鎮州趙王（Zhenzhou Zhaowang）。
大鑒慧能的五世法嗣，是衢州子湖巖利蹤（Zihu Yan Lizong）禪師，他所傳出的法嗣四人，一位是臺州勝光（Taizhou Shengguang）和尚，一位是漳州浮石（Zhangzhou Fushi）和尚，一位是紫桐（Zitong）和尚，一位是日容（Rirong）和尚。
大鑒慧能的五世法嗣，是鄂州茱萸（Zhuyu）禪師，他所傳出的法嗣一人，是石梯（Shiti）和尚。
大鑒慧能的五世法嗣，是長沙景岑（Changsha Jingcen）禪師，他所傳出的法嗣二人，一位是雪竇常通（Xuedou Changtong），一位是婺州嚴靈（Wuzhou Yanling）。
大鑒慧能的五世法嗣，是白馬曇照（Baima Tanzhao）禪師，他所傳出的法嗣一人，是晉州霍山無名（Huoshan Wuming）禪師。
【English Translation】 English version Venerable Yushan. One was Zihu Lizong (Zihu Lizong) Zen Master. One was Venerable Songshan. One was Venerable Rizi. One was Venerable Xichan of Suzhou. One was Layman Gan Zhi (Gan Zhi) in White Robes of Chizhou. One was Cun Zhi (Cun Zhi) Zen Master of Zishan. One was Dao Hong (Dao Hong) Zen Master of Jiangling. One was Xuan Ji (Xuan Ji) Zen Master of Xuanzhou. One was Dao Jun (Dao Jun) Zen Master of Silla. One was Lu Geng (Lu Geng), the Prefect of Xuanzhou.
The fourth-generation Dharma heir of Dajian Huineng (Dajian Huineng) was Tianhuang Daowu (Tianhuang Daowu) Zen Master of Jingzhou. The one Dharma heir he produced was Longtan Chongxin (Longtan Chongxin) Zen Master of Lizhou.
The fifth-generation Dharma heir of Dajian Huineng was Longtan Chongxin Zen Master of Lizhou. The two Dharma heirs he produced were Deshan Xuanjian (Deshan Xuanjian) Zen Master and Venerable Baofeng of Letan (Letan Baofeng).
The fifth-generation Dharma heir of Dajian Huineng was Zhaozhou Dongyuan Congshen (Zhaozhou Dongyuan Congshen) Zen Master. The total number of Dharma heirs he produced was thirteen. One was Venerable Yanyang of Hongzhou (Hongzhou Yanyang), one was Huijue of Yangzhou (Yangzhou Huijue), one was Feng Zen Master of Longzhou (Longzhou Feng), one was Conglang of Wuzhou (Wuzhou Conglang), one was Xinjian Zen Master of Wuzhou (Wuzhou Xinjian), one was Venerable Duofu of Hangzhou (Hangzhou Duofu), one was Venerable Ximu of Yizhou (Yizhou Ximu), one was Venerable Magu (Magu), one was Ding'e of Guanyin (Guanyin Ding'e), one was Venerable Mingping of Xuanzhou (Xuanzhou Mingping), one was Miandao of Taiyuan (Taiyuan Miandao), one was the Prince of Yan in Youzhou (Youzhou Yanwang), and one was the Prince of Zhao in Zhenzhou (Zhenzhou Zhaowang).
The fifth-generation Dharma heir of Dajian Huineng was Zihu Yan Lizong (Zihu Yan Lizong) Zen Master of Quzhou. The four Dharma heirs he produced were Venerable Shengguang of Taizhou (Taizhou Shengguang), Venerable Fushi of Zhangzhou (Zhangzhou Fushi), Venerable Zitong (Zitong), and Venerable Rirong (Rirong).
The fifth-generation Dharma heir of Dajian Huineng was Zhuyu (Zhuyu) Zen Master of Ezhou. The one Dharma heir he produced was Venerable Shiti (Shiti).
The fifth-generation Dharma heir of Dajian Huineng was Changsha Jingcen (Changsha Jingcen) Zen Master. The two Dharma heirs he produced were Changtong of Xuedou (Xuedou Changtong) and Yanling of Wuzhou (Wuzhou Yanling).
The fifth-generation Dharma heir of Dajian Huineng was Baima Tanzhao (Baima Tanzhao) Zen Master. The one Dharma heir he produced was the Unknown Zen Master of Huoshan in Jinzhou (Huoshan Wuming).
鑒之五世。曰吉州性空禪師。其所出法嗣二人。一曰歙州務源和尚者。一曰棗山光仁者。
大鑒之五世。曰京兆翠微無學禪師。其所出法嗣五人。一曰鄂州青平令遵者。一曰投子山大同者。一曰湖州道場如訥者。一曰建州白雲約禪師者。一曰伏牛山元通者。
大鑒之五世。曰潭州道吾山圓智禪師。其所出法嗣三人。一曰石霜慶諸者。一曰漸源仲興者。一曰祿清和尚者。
大鑒之五世。曰潭州云巖曇晟禪師。其所出法嗣四人。一曰筠州洞山良價者。一曰涿州杏山鑒洪者。一曰潭州神山僧密者。一曰幽溪和尚者。
大鑒之五世。曰華亭船子德誠禪師。其所出法嗣一人。曰澧州夾山善會者。
大鑒之五世。曰襄州關南道常禪師。其所出法嗣二人。一曰關南道吾者。一曰漳州羅漢者。
大鑒之五世。曰杭州徑山鑒宗大師。其所出法嗣三人。一曰天童咸啟者。一曰背山行真者。一曰杭州大慈山行滿者。
大鑒之五世。曰天龍禪師其所出法嗣二人。一曰婺州俱胝和尚者。一曰新羅彥忠者。
大鑒之五世。曰高安大愚禪師。其所出法嗣一人。曰筠州末山尼瞭然者。
大鑒之五世。曰新羅洪直禪師。其所出法嗣二人。一曰興德大王者。一曰宣康太子者。
大鑒之五世。
【現代漢語翻譯】 現代漢語譯本： 大鑒（Dajian，指六祖慧能）的五世法嗣，有吉州性空禪師。他所傳出的法嗣有二人：一位是歙州務源和尚，一位是棗山光仁。 大鑒（Dajian，指六祖慧能）的五世法嗣，有京兆翠微無學禪師。他所傳出的法嗣有五人：一位是鄂州青平令遵，一位是投子山大同，一位是湖州道場如訥，一位是建州白雲約禪師，一位是伏牛山元通。 大鑒（Dajian，指六祖慧能）的五世法嗣，有潭州道吾山圓智禪師。他所傳出的法嗣有三人：一位是石霜慶諸，一位是漸源仲興，一位是祿清和尚。 大鑒（Dajian，指六祖慧能）的五世法嗣，有潭州云巖曇晟禪師。他所傳出的法嗣有四人：一位是筠州洞山良價，一位是涿州杏山鑒洪，一位是潭州神山僧密，一位是幽溪和尚。 大鑒（Dajian，指六祖慧能）的五世法嗣，有華亭船子德誠禪師。他所傳出的法嗣有一人：是澧州夾山善會。 大鑒（Dajian，指六祖慧能）的五世法嗣，有襄州關南道常禪師。他所傳出的法嗣有二人：一位是關南道吾，一位是漳州羅漢。 大鑒（Dajian，指六祖慧能）的五世法嗣，有杭州徑山鑒宗大師。他所傳出的法嗣有三人：一位是天童咸啟，一位是背山行真，一位是杭州大慈山行滿。 大鑒（Dajian，指六祖慧能）的五世法嗣，有天龍禪師。他所傳出的法嗣有二人：一位是婺州俱胝和尚，一位是新羅彥忠。 大鑒（Dajian，指六祖慧能）的五世法嗣，有高安大愚禪師。他所傳出的法嗣有一人：是筠州末山尼瞭然。 大鑒（Dajian，指六祖慧能）的五世法嗣，有新羅洪直禪師。他所傳出的法嗣有二人：一位是興德大王，一位是宣康太子。 大鑒（Dajian，指六祖慧能）的五世法嗣，
【English Translation】 English version: The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Xingkong of Jizhou. He had two Dharma heirs: one was Monk Wuyuan of Shezhou, and the other was Guangren of Zaoshan. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Wu Xue of Cuiwei in Jingzhao. He had five Dharma heirs: one was Lingzun of Qingping in Ezhou, one was Datong of Touzi Mountain, one was Rune of Daocheng in Huzhou, one was Zen Master Yue of Baiyun in Jianzhou, and one was Yuantong of Funiu Mountain. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Yuanzhi of Daowu Mountain in Tanzhou. He had three Dharma heirs: one was Qingzhu of Shishuang, one was Zhongxing of Jianyuan, and one was Monk Luqing. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Tansheng of Yunyan in Tanzhou. He had four Dharma heirs: one was Liangjia of Dongshan in Yunzhou, one was Jianhong of Xingshan in Zhuozhou, one was Sengmi of Shenshan in Tanzhou, and one was Monk Youxi. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Decheng, the Boatman of Huating. He had one Dharma heir: Shanhui of Jiashan in Lizhou. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Daocheng of Guannan in Xiangzhou. He had two Dharma heirs: one was Daowu of Guannan, and the other was Luohan of Zhangzhou. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Great Master Jianzong of Jingshan in Hangzhou. He had three Dharma heirs: one was Xianqi of Tiantong, one was Xingzhen of Beishan, and one was Xingman of Daci Mountain in Hangzhou. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Tianlong. He had two Dharma heirs: one was Monk Juchi of Wuzhou, and the other was Yanzhong of Silla. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Dayu of Gaoan. He had one Dharma heir: the nun Liaoran of Moshan in Yunzhou. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng) included Zen Master Hongzhi of Silla. He had two Dharma heirs: one was King Xingde, and the other was Crown Prince Xuankang. The fifth generation of Dharma heirs of Dajian (大鑒, referring to the Sixth Patriarch Huineng),
曰許州無跡禪師。其所出法嗣一人。曰道遂者。
大鑒之五世。曰小馬神照禪師。其所出法嗣一人。曰縉雲郡有緣者。
大鑒之五世。曰福州長慶院大安禪師。其所出法嗣凡一十人。一曰大隨法真者。一曰靈樹如敏者。一曰福州壽山師解者。一曰饒州峣山和尚者。一曰莆田崇福慧日者。一曰臺州浮江和尚者。一曰潞州淥水和尚者。一曰廣州圓(或作圓明)禪師者。一曰溫州靈陽禪師者。一曰洪州紙衣和尚者。
大鑒之五世。曰洪州黃檗山希運禪師。其所出法嗣凡一十三人。一曰臨濟義玄者。一曰睦州陳尊宿者。一曰杭州千頃山楚南者。一曰福州烏石山靈觀者。一曰杭州羅漢宗徹者。一曰魏府大覺者。一曰相國裴休者。一曰揚州德元者。一曰土門贊禪師。者一曰襄州政禪師者。一曰吳門山弘宣者。一曰幽州超禪師者。一曰蘇州憲禪師者。
大鑒之五世。曰潭州溈山靈祐禪師。其所出法嗣凡四十二人。一曰仰山慧寂者。一曰香嚴智閑者。一曰延慶法端者。一曰徑山洪諲者。一曰靈云志勤者。一曰益州應天和尚者。一曰九峰慈慧者。一曰京兆米和尚者。一曰晉州霍山和尚者。一曰襄州王敬初常侍者。一曰長延圓鑒者。一曰志和者。一曰洪州道方者。一曰溈山如真者。一曰并州元順者。一曰興元府崇
【現代漢語翻譯】 現代漢語譯本： 許州無跡禪師，他所傳出的法嗣有一人，名叫道遂。 大鑒慧能的第五代傳人，小馬神照禪師，他所傳出的法嗣有一人，名叫縉雲郡有緣者。 大鑒慧能的第五代傳人，福州長慶院大安禪師，他所傳出的法嗣共有十人：大隨法真、靈樹如敏、福州壽山師解、饒州峣山和尚、莆田崇福慧日、臺州浮江和尚、潞州淥水和尚、廣州圓（或作圓明）禪師、溫州靈陽禪師、洪州紙衣和尚。 大鑒慧能的第五代傳人，洪州黃檗山希運禪師，他所傳出的法嗣共有十三人：臨濟義玄、睦州陳尊宿、杭州千頃山楚南、福州烏石山靈觀、杭州羅漢宗徹、魏府大覺、相國裴休、揚州德元、土門贊禪師、襄州政禪師、吳門山弘宣、幽州超禪師、蘇州憲禪師。 大鑒慧能的第五代傳人，潭州溈山靈祐禪師，他所傳出的法嗣共有四十二人：仰山慧寂、香嚴智閑、延慶法端、徑山洪諲、靈云志勤、益州應天和尚、九峰慈慧、京兆米和尚、晉州霍山和尚、襄州王敬初常侍、長延圓鑒、志和、洪州道方、溈山如真、并州元順、興元府崇。
【English Translation】 English version: Zen Master Wuji (無跡) of Xuzhou (許州), had one Dharma heir: Daosui (道遂). The fifth generation descendant of Dajian Huineng (大鑒慧能), Zen Master Xiaoma Shenzhao (小馬神照), had one Dharma heir: Youyuan (有緣) of Jinyun Prefecture (縉雲郡). The fifth generation descendant of Dajian Huineng (大鑒慧能), Zen Master Da'an (大安) of Changqing Monastery (長慶院) in Fuzhou (福州), had ten Dharma heirs: Dasui Fazhen (大隨法真), Lingshu Rumin (靈樹如敏), Shishou Shijie (壽山師解) of Fuzhou (福州), Yaoshan Heshang (峣山和尚) of Raozhou (饒州), Chongfu Huiri (崇福慧日) of Putian (莆田), Fujiang Heshang (浮江和尚) of Taizhou (臺州), Lushu Heshang (淥水和尚) of Luzhou (潞州), Yuan (圓) (or Yuanming (圓明)) Zen Master of Guangzhou (廣州), Lingyang (靈陽) Zen Master of Wenzhou (溫州), and Paper-Clothed Heshang (紙衣和尚) of Hongzhou (洪州). The fifth generation descendant of Dajian Huineng (大鑒慧能), Zen Master Xiyun (希運) of Huangbo Mountain (黃檗山) in Hongzhou (洪州), had thirteen Dharma heirs: Linji Yixuan (臨濟義玄), Zunzhu Chen (陳尊宿) of Muzhou (睦州), Chunan (楚南) of Qianqing Mountain (千頃山) in Hangzhou (杭州), Lingguan (靈觀) of Wushi Mountain (烏石山) in Fuzhou (福州), Luohan Zongche (羅漢宗徹) of Hangzhou (杭州), Dajue (大覺) of Weifu (魏府), Pei Xiu (裴休), the Prime Minister, Deyuan (德元) of Yangzhou (揚州), Zan Chanshi (贊禪師) of Tumen (土門), Zheng Chanshi (政禪師) of Xiangzhou (襄州), Hongxuan (弘宣) of Wumen Mountain (吳門山), Chao Chanshi (超禪師) of Youzhou (幽州), and Xian Chanshi (憲禪師) of Suzhou (蘇州). The fifth generation descendant of Dajian Huineng (大鑒慧能), Zen Master Lingyou (靈祐) of Weishan Mountain (溈山) in Tanzhou (潭州), had forty-two Dharma heirs: Yangshan Huiji (仰山慧寂), Xiangyan Zhixian (香嚴智閑), Yanqing Foduan (延慶法端), Jingshan Hongyin (徑山洪諲), Lingyun Zhiqin (靈云志勤), Yingtian Heshang (應天和尚) of Yizhou (益州), Jiufeng Cihui (九峰慈慧), Mi Heshang (米和尚) of Jingzhao (京兆), Huoshan Heshang (霍山和尚) of Jinzhou (晉州), Wang Jingchu (王敬初), the Attendant, of Xiangzhou (襄州), Changyan Yuanjian (長延圓鑒), Zhihe (志和), Daofang (道方) of Hongzhou (洪州), Ruzhen (如真) of Weishan (溈山), Yuanshun (元順) of Bingzhou (并州), and Chong (崇) of Xingyuan Prefecture (興元府).
皓者。一曰鄂州全諗者。一曰嵩山神劍者。一曰許州弘進者。一曰餘杭文立者。一曰越州光相者。一曰蘇州文約者。一曰上元智滿者。一曰金州法朗者。一曰鄂州超達者。一曰白粗從約者。一曰西堂復禪師者。一曰溫州靈空者。一曰大溈簡禪師者。一曰荊南智朗者。一曰溈山普潤者。一曰溈山法真者。一曰黑山和尚者。一曰滁州神英者。一曰石(或無石字)霜山和尚者。一曰南源和尚者。一曰溈山沖逸者。一曰溈山彥禪師者。一曰三角法遇者。一曰鄧州志詮者。一曰荊州弘圭者。一曰巖背道曠者。
大鑒之五世。曰遂州道圓禪師。其所出法嗣一人。曰終南山圭峰宗密者。
大鑒之五世。曰奉國神照禪師。其所出法嗣三人。一曰鎮州常一者。一曰滑州智遠者。一曰鹿臺玄邃者。
大鑒之六世。曰筠州洞山良價禪師。其所出法嗣凡二十六人。一曰云居道膺者。一曰撫州本寂者。一曰洞山道全者。一曰龍牙居遁者。一曰京兆休靜者。一曰京兆蜆子和尚者。一曰筠州普滿者。一曰臺州道幽者。一曰洞山師慶者。一曰洛京遁儒者。一曰越州乾峰和尚者。一曰吉州禾山和尚者。一曰天童咸啟者。一曰潭州寶蓋山和尚者。一曰益州通禪師者。一曰高安白水本仁者。一曰撫州疏山光仁者。一曰澧州欽山文邃者。一曰
【現代漢語翻譯】 現代漢語譯本 皓禪師的法嗣有：鄂州全諗禪師，嵩山神劍禪師，許州弘進禪師，餘杭文立禪師，越州光相禪師，蘇州文約禪師，上元智滿禪師，金州法朗禪師，鄂州超達禪師，白粗從約禪師，西堂復禪師，溫州靈空禪師，大溈簡禪師，荊南智朗禪師，溈山普潤禪師，溈山法真禪師，黑山和尚，滁州神英禪師，石霜山和尚（或無『石』字），南源和尚，溈山沖逸禪師，溈山彥禪師，三角法遇禪師，鄧州志詮禪師，荊州弘圭禪師，巖背道曠禪師。
六祖慧能（大鑒）的五世法孫有遂州道圓禪師，他所傳出的法嗣一人，是終南山圭峰宗密禪師。
六祖慧能（大鑒）的五世法孫有奉國神照禪師，他所傳出的法嗣三人，分別是鎮州常一禪師，滑州智遠禪師，鹿臺玄邃禪師。
六祖慧能（大鑒）的六世法孫有筠州洞山良價禪師，他所傳出的法嗣共有二十六人，分別是云居道膺禪師，撫州本寂禪師，洞山道全禪師，龍牙居遁禪師，京兆休靜禪師，京兆蜆子和尚，筠州普滿禪師，臺州道幽禪師，洞山師慶禪師，洛京遁儒禪師，越州乾峰和尚，吉州禾山和尚，天童咸啟禪師，潭州寶蓋山和尚，益州通禪師，高安白水本仁禪師，撫州疏山光仁禪師，澧州欽山文邃禪師，……
【English Translation】 English version The Dharma heirs of Master Hao are: Zen Master Quan Shen of Ezhou, Zen Master Shen Jian of Songshan, Zen Master Hong Jin of Xuzhou, Zen Master Wen Li of Yuhang, Zen Master Guang Xiang of Yuezhou, Zen Master Wen Yue of Suzhou, Zen Master Zhi Man of Shangyuan, Zen Master Fa Lang of Jinzhou, Zen Master Chao Da of Ezhou, Zen Master Cong Yue of Baicu, Zen Master Fu of Xitang, Zen Master Ling Kong of Wenzhou, Zen Master Jian of Dawei, Zen Master Zhi Lang of Jingnan, Zen Master Pu Run of Weishan, Zen Master Fa Zhen of Weishan, the Black Mountain Monk, Zen Master Shen Ying of Chuzhou, the Stone Frost Mountain Monk (or without the character 'Stone'), the Nanyuan Monk, Zen Master Chong Yi of Weishan, Zen Master Yan of Weishan, Zen Master Fa Yu of Sanjiao, Zen Master Zhi Quan of Dengzhou, Zen Master Hong Gui of Jingzhou, and Zen Master Dao Kuang of Yanbei.
The fifth-generation Dharma descendant of Dajian (Huineng) is Zen Master Dao Yuan of Suizhou. He transmitted the Dharma to one heir: Zen Master Zong Mi of Guifeng in Zhongnan Mountain.
The fifth-generation Dharma descendant of Dajian (Huineng) is Zen Master Shen Zhao of Fengguo. He transmitted the Dharma to three heirs: Zen Master Chang Yi of Zhenzhou, Zen Master Zhi Yuan of Huazhou, and Zen Master Xuan Sui of Lutai.
The sixth-generation Dharma descendant of Dajian (Huineng) is Zen Master Liangjia of Dongshan in Yunzhou. He transmitted the Dharma to a total of twenty-six heirs: Zen Master Dao Ying of Yunju, Zen Master Ben Ji of Fuzhou, Zen Master Dao Quan of Dongshan, Zen Master Ju Dun of Longya, Zen Master Xiu Jing of Jingzhao, the Xianzi Monk of Jingzhao, Zen Master Pu Man of Yunzhou, Zen Master Dao You of Taizhou, Zen Master Shi Qing of Dongshan, the Dunru of Luojing, the Qianfeng Monk of Yuezhou, the Heshan Monk of Jizhou, Zen Master Xian Qi of Tiantong, the Baogai Mountain Monk of Tanzhou, Zen Master Tong of Yizhou, Zen Master Ben Ren of Baishui in Gaoan, Zen Master Guang Ren of Shushan in Fuzhou, Zen Master Wen Sui of Qinshan in Lizhou, ...
天童義禪師者。一曰太原方禪師者。一曰新羅金藏和尚者。一曰益州白禪師者。一曰潭州文殊和尚者。一曰舒州白水和尚者。一曰邵州西湖和尚者。一曰青陽通玄和尚者。
大鑒之六世。曰鼎州德山宣鑒禪師。其所出法嗣九人。一曰巖頭全豁者。一曰雪峰義存者。一曰天臺慧恭者。一曰泉州瓦官者。一曰高亭個禪師者。一曰洪州資國和尚者。一曰德山紹奭者。一曰鳳翔府無垢者。一曰益州雙流尉遲者。
大鑒之六世。曰睦州陳尊宿。其所出法嗣二人。一曰睦州刺史陳操者。一曰嚴陵釣臺和尚者。
大鑒之六世。曰鎮州臨濟義玄禪師。曹州南華人也。姓邢氏。少有遠志。戒后即務學宗乘。及往黃檗法會。其上座僧初勸禪師。問法于黃檗曰。如何是祖師西來的的意。黃檗便打。禪師凡三問。黃檗皆三打之。師以此乃告辭其上座僧。上座遂謂黃檗曰。義玄雖後生可教。若辭去師宜多方接之。明日義玄果辭黃檗遂謂汝可往大愚。及玄至。大愚因問曰。什處來。玄曰。黃檗來。大愚曰。黃檗有何言教。言義玄嘗三問。如何是西來的的意。為其三度打之。不知過在何處。大愚曰黃檗恁么老婆。為汝得徹困。猶覓過在。玄於是大悟曰。元來佛法也無多子。大愚遽搊玄曰。汝適來道我不會。而今又道無多子。是多少
【現代漢語翻譯】 現代漢語譯本 天童義禪師，太原方禪師，新羅金藏和尚，益州白禪師，潭州文殊和尚，舒州白水和尚，邵州西湖和尚，青陽通玄和尚。
大鑒慧能的第六代傳人，有鼎州德山宣鑒禪師。他所傳的法嗣有九人：巖頭全豁，雪峰義存，天臺慧恭，泉州瓦官，高亭個禪師，洪州資國和尚，德山紹奭，鳳翔府無垢，益州雙流尉遲。
大鑒慧能的第六代傳人，有睦州陳尊宿。他所傳的法嗣有二人：睦州刺史陳操，嚴陵釣臺和尚。
大鑒慧能的第六代傳人，有鎮州臨濟義玄禪師。他是曹州南華人，姓邢。他從小就有遠大的志向，受戒后就致力於學習佛法。當他前往黃檗（指黃檗希運禪師）的法會時，一位上座僧首先勸他向黃檗問法，問道：『如何是祖師西來的的意（達摩祖師從西天來傳法的真正意義是什麼）？』黃檗便打了他。禪師問了三次，黃檗就打了他三次。禪師因此告辭那位上座僧。上座僧於是對黃檗說：『義玄雖然年輕，但可以教導。如果他要離開，老師您應該想辦法接引他。』第二天，義玄果然向黃檗告辭，黃檗就說：『你可以去大愚（指大愚禪師）。』義玄到了大愚那裡，大愚便問：『從哪裡來？』義玄說：『從黃檗來。』大愚問：『黃檗有什麼言教？』義玄說：『我曾經三次問他，如何是西來的的意，他三次打我，不知道我的過錯在哪裡。』大愚說：『黃檗真是老婆心切，為你費盡心思，你還在找自己的過錯。』義玄於是大悟，說：『原來佛法也沒有多少東西。』大愚立刻抓住義玄說：『你剛才說我不會，現在又說沒有多少東西，到底是多少？』
【English Translation】 English version Zen Master Yì of Tiantong (Tiantong Monastery), Zen Master Fāng of Taiyuan, Monk Jīnzàng of Silla (ancient Korean kingdom), Zen Master Bái of Yizhou, Monk Wénshū of Tanzhou, Monk Báishuǐ of Shuzhou, Monk Xīhú of Shaozhou, Monk Tōngxuán of Qingyang.
The sixth generation descendant of Dajian Huineng (the Sixth Patriarch of Chan Buddhism) was Zen Master Xuānjiàn of Deshan (Deshan Monastery) in Dingzhou. He had nine Dharma heirs: Quánhuō of Yantou, Yìcún of Xuefeng, Huìgōng of Tiantai, the monk of Wǎguān Monastery in Quanzhou, Zen Master Gè of Gaoting, Monk Zīguó of Hongzhou, Shàoshì of Deshan, Wúgòu of Fengxiang Prefecture, and Yùchí of Shuangliu in Yizhou.
The sixth generation descendant of Dajian Huineng was Elder Chén of Muzhou. He had two Dharma heirs: Chén Cāo, the Prefect of Muzhou, and the Monk of Yanling Fishing Terrace.
The sixth generation descendant of Dajian Huineng was Zen Master Yìxuán of Linji (Linji school of Chan Buddhism) in Zhenzhou. He was from Nanhua in Caozhou, with the surname Xíng. He had great aspirations from a young age. After taking the precepts, he devoted himself to studying the Buddhist teachings. When he went to the Dharma assembly of Huangbo (Zen Master Huangbo Xiyun), a senior monk first encouraged him to ask Huangbo about the Dharma, asking: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West (what is the true meaning of Bodhidharma's transmission of Dharma from the West)?' Huangbo immediately struck him. The Zen Master asked three times, and Huangbo struck him three times. The Zen Master then bid farewell to the senior monk. The senior monk then said to Huangbo: 'Although Yixuan is young, he can be taught. If he leaves, you should try to receive him.' The next day, Yixuan indeed bid farewell to Huangbo, who then said: 'You can go to Dayu (Zen Master Dayu).' When Yixuan arrived, Dayu asked: 'Where do you come from?' Yixuan said: 'From Huangbo.' Dayu asked: 'What teachings does Huangbo have?' Yixuan said: 'I once asked him three times, what is the meaning of the Patriarch's coming from the West, and he struck me three times. I don't know where my fault lies.' Dayu said: 'Huangbo is truly kind-hearted, exhausting himself for you, and you are still looking for your fault.' Yixuan then had a great enlightenment, saying: 'Originally, the Buddha-dharma is not much.' Dayu immediately grabbed Yixuan and said: 'You just said I didn't understand, and now you say there isn't much, how much is it exactly?'
來是多少來。玄遂揮大愚肋下三拳。大愚托開玄曰。汝師黃檗。非幹我事。玄卻返黃檗。黃檗問曰。汝回何速。玄曰。只為老婆心切。黃檗曰。大愚遮老漢待見與打一頓。玄曰。說什麼待見即今便打。遂鼓黃檗。一掌。黃檗。吟吟大笑。禪師后乃還趙。趙人慕之。遂命居臨濟。學者聞風皆不遠歸之。其所出法嗣凡二十四人。一曰鄂州灌溪志閑者。一曰幽州譚空者。一曰鎮州寶壽沼和尚者。一曰鎮州三聖慧然者。一曰魏府存獎者。一曰定州善崔者。一曰鎮州萬歲和尚者。一曰云山和尚者。一曰桐峰庵主者。一曰杉洋庵主者。一曰涿州紙衣和尚者。一曰虎溪庵主者。一曰覆盆庵主者。一曰襄州歷村和尚者。一曰滄州米倉和尚者。一曰齊聳者。一曰涿州秀禪師者。一曰善權徹禪師者。一曰金沙禪師者。一曰允誠禪師者。一曰新羅智異山和尚者。一曰魏府大覺者。一曰定上座者。一曰奯上座者。
大鑒之六世。曰魏府大覺禪師。其所出法嗣四人。一曰廬州大覺者。一曰廬州澄心旻德者。一曰汝州南院和尚者。一曰宋州法華和尚者。
大鑒之六世。曰圭峰宗密禪師。其所出法嗣六人。一曰圭峰溫禪師者。一曰慈恩太恭者。一曰興善太錫者。一曰萬乘宗禪師者。一曰瑞聖覺禪師者。一曰化度仁瑜者。
大鑒之六
【現代漢語翻譯】 現代漢語譯本 『來』是什麼意思？玄遂朝大愚的肋下打了三拳。大愚擋開玄說：『你的老師是黃檗（Huangbo），與我無關。』玄於是返回黃檗處。黃檗問：『你回來為何如此之快？』玄說：『只因爲老婆心切。』黃檗說：『大愚這老傢伙應該好好招待你，打你一頓。』玄說：『說什麼招待，現在就打。』於是打了黃檗一掌。黃檗吟吟大笑。禪師後來回到趙州（Zhao Zhou），趙州人仰慕他，於是請他住在臨濟（Linji）。學禪的人聞風而來，都不遠萬里歸附他。他所傳出的法嗣共有二十四人：一是鄂州（Ezhou）灌溪志閑（Guanxi Zhixian），二是幽州（Youzhou）譚空（Tankong），三是鎮州（Zhenzhou）寶壽沼和尚（Baoshou Zhao Heshang），四是鎮州三聖慧然（Sansheng Huiran），五是魏府（Weifu）存獎（Cunjiang），六是定州（Dingzhou）善崔（Shancui），七是鎮州萬歲和尚（Wansui Heshang），八是雲山和尚（Yunshan Heshang），九是桐峰庵主（Tongfeng Anzhu），十是杉洋庵主（Shanyang Anzhu），十一是涿州（Zhuozhou）紙衣和尚（Zhiyi Heshang），十二是虎溪庵主（Huxi Anzhu），十三是覆盆庵主（Fupen Anzhu），十四是襄州（Xiangzhou）歷村和尚（Licun Heshang），十五是滄州（Cangzhou）米倉和尚（Micang Heshang），十六是齊聳（Qisong），十七是涿州秀禪師（Xiu Chanshi），十八是善權徹禪師（Shanquan Che Chanshi），十九是金沙禪師（Jinsha Chanshi），二十是允誠禪師（Yuncheng Chanshi），二十一是新羅（Xinluo）智異山和尚（Zhiyishan Heshang），二十二是魏府大覺（Weifu Dajue），二十三是定上座（Ding Shangzuo），二十四是奯上座（Huo Shangzuo）。
大鑒（Dajian）的六世孫，是魏府大覺禪師。他所傳出的法嗣四人：一是廬州（Luzhou）大覺（Dajue），二是廬州澄心旻德（Chengxin Minde），三是汝州（Ruzhou）南院和尚（Nanyuan Heshang），四是宋州（Songzhou）法華和尚（Fahua Heshang）。
大鑒的六世孫，是圭峰宗密禪師（Guifeng Zongmi Chanshi）。他所傳出的法嗣六人：一是圭峰溫禪師（Guifeng Wen Chanshi），二是慈恩太恭（Ci'en Taigong），三是興善太錫（Xingshan Taixi），四是萬乘宗禪師（Wancheng Zong Chanshi），五是瑞聖覺禪師（Ruisheng Jue Chanshi），六是化度仁瑜（Huadu Renyu）。
大鑒的六世孫。
【English Translation】 English version 『What』s coming?』 Xuan then struck Dayu three times under the ribs. Dayu warded off Xuan and said, 『Your teacher is Huangbo (Huangbo), it』s none of my business.』 Xuan then returned to Huangbo. Huangbo asked, 『Why have you returned so quickly?』 Xuan said, 『Just because of an old woman』s eagerness.』 Huangbo said, 『That old fellow Dayu should treat you well, give you a beating.』 Xuan said, 『What do you mean by treat? I』ll hit you now.』 Thereupon he struck Huangbo a palm. Huangbo laughed heartily. The Chan master later returned to Zhao (Zhao), and the people of Zhao admired him, so they invited him to reside in Linji (Linji). Scholars who heard of him came from afar to return to him. He had a total of twenty-four Dharma heirs: first, Guanxi Zhixian (Guanxi Zhixian) of Ezhou (Ezhou); second, Tankong (Tankong) of Youzhou (Youzhou); third, Baoshou Zhao Heshang (Baoshou Zhao Heshang) of Zhenzhou (Zhenzhou); fourth, Sansheng Huiran (Sansheng Huiran) of Zhenzhou; fifth, Cunjiang (Cunjiang) of Weifu (Weifu); sixth, Shancui (Shancui) of Dingzhou (Dingzhou); seventh, Wansui Heshang (Wansui Heshang) of Zhenzhou; eighth, Yunshan Heshang (Yunshan Heshang); ninth, Tongfeng Anzhu (Tongfeng Anzhu); tenth, Shanyang Anzhu (Shanyang Anzhu); eleventh, Zhiyi Heshang (Zhiyi Heshang) of Zhuozhou (Zhuozhou); twelfth, Huxi Anzhu (Huxi Anzhu); thirteenth, Fupen Anzhu (Fupen Anzhu); fourteenth, Licun Heshang (Licun Heshang) of Xiangzhou (Xiangzhou); fifteenth, Micang Heshang (Micang Heshang) of Cangzhou (Cangzhou); sixteenth, Qisong (Qisong); seventeenth, Xiu Chanshi (Xiu Chanshi) of Zhuozhou; eighteenth, Shanquan Che Chanshi (Shanquan Che Chanshi); nineteenth, Jinsha Chanshi (Jinsha Chanshi); twentieth, Yuncheng Chanshi (Yuncheng Chanshi); twenty-first, Zhiyishan Heshang (Zhiyishan Heshang) of Silla (Xinluo); twenty-second, Weifu Dajue (Weifu Dajue); twenty-third, Ding Shangzuo (Ding Shangzuo); twenty-fourth, Huo Shangzuo (Huo Shangzuo).
The sixth generation descendant of Dajian (Dajian) was Chan Master Dajue of Weifu. He had four Dharma heirs: first, Dajue (Dajue) of Luzhou (Luzhou); second, Chengxin Minde of Luzhou; third, Nanyuan Heshang (Nanyuan Heshang) of Ruzhou (Ruzhou); fourth, Fahua Heshang (Fahua Heshang) of Songzhou (Songzhou).
The sixth generation descendant of Dajian was Chan Master Guifeng Zongmi (Guifeng Zongmi Chanshi). He had six Dharma heirs: first, Chan Master Guifeng Wen (Guifeng Wen Chanshi); second, Ci'en Taigong (Ci'en Taigong); third, Xingshan Taixi (Xingshan Taixi); fourth, Chan Master Wancheng Zong (Wancheng Zong Chanshi); fifth, Chan Master Ruisheng Jue (Ruisheng Jue Chanshi); sixth, Huadu Renyu (Huadu Renyu).
The sixth generation descendant of Dajian.
世。曰鹿臺玄邃禪師。其所出法嗣一人。曰龍興念禪師者。
大鑒之六世。曰滑州智遠禪師。其所出法嗣四人。一曰彭門審用者。一曰圓紹者。一曰上方真禪師者。一曰東京法志者。
大鑒之六世。曰揚州光孝院慧覺禪師。其所出法嗣一人。曰升州長慶道巘者。
大鑒之六世。曰袁州仰山慧寂禪師。其所出法嗣凡一十人。一曰仰山光穆者。一曰晉州景通者。一曰杭州龍泉文喜者。一曰新羅順支者。一曰仰山南塔光涌者。一曰仰山東塔和尚者。一曰洪州觀音常蠲者。一曰福州東禪慧茂者。一曰福州明月山道崇者。一曰處州遂昌者。
大鑒之六世。曰鄧州香嚴智閑禪師。其所出法嗣凡一十二人。一曰吉州止觀者。一曰壽州紹宗者。一曰襄州延慶法端者。一曰益州無染者。一曰益州長平山和尚者。一曰益州演教大師者。一曰安州清干者。一曰終南山豐德寺和尚者一曰均州武當山暉禪師者。一曰江州雙溪田道者。一曰益州照覺和尚者。一曰睦州東禪和尚者。
大鑒之六世。曰福州雙峰禪師。其所出法嗣一人。曰雙峰古禪師者。
大鑒之六世。曰杭州徑山洪諲禪師。其所出法嗣四人。一曰洪州米嶺和尚者。一曰廬州寂禪師者。一曰臨川義直者。一曰杭州功臣令道者。
大鑒之六世。
【現代漢語翻譯】 現代漢語譯本： 世。鹿臺玄邃禪師，其門下有一位法嗣，名為龍興念禪師。 大鑒的第六代傳人，滑州智遠禪師，其門下有四位法嗣。一位是彭門審用，一位是圓紹，一位是上方真禪師，一位是東京法志。 大鑒的第六代傳人，揚州光孝院慧覺禪師，其門下有一位法嗣，名為升州長慶道巘。 大鑒的第六代傳人，袁州仰山慧寂禪師，其門下共有十位法嗣。一位是仰山光穆，一位是晉州景通，一位是杭州龍泉文喜，一位是新羅順支，一位是仰山南塔光涌，一位是仰山東塔和尚，一位是洪州觀音常蠲，一位是福州東禪慧茂，一位是福州明月山道崇，一位是處州遂昌。 大鑒的第六代傳人，鄧州香嚴智閑禪師，其門下共有十二位法嗣。一位是吉州止觀，一位是壽州紹宗，一位是襄州延慶法端，一位是益州無染，一位是益州長平山和尚，一位是益州演教大師，一位是安州清干，一位是終南山豐德寺和尚，一位是均州武當山暉禪師，一位是江州雙溪田道，一位是益州照覺和尚，一位是睦州東禪和尚。 大鑒的第六代傳人，福州雙峰禪師，其門下有一位法嗣，名為雙峰古禪師。 大鑒的第六代傳人，杭州徑山洪諲禪師，其門下有四位法嗣。一位是洪州米嶺和尚，一位是廬州寂禪師，一位是臨川義直，一位是杭州功臣令道。 大鑒的第六代傳人。
【English Translation】 English version: Generation. Zen Master Xuansui of Lutai, with one Dharma heir: Zen Master Nian of Longxing. The sixth generation from Dajian (Huineng, the Sixth Patriarch), Zen Master Zhiyuan of Huazhou, with four Dharma heirs: Shenyong of Pengmen, Yuanshao, Zen Master Zhen of Shangfang, and Fazhi of Dongjing (Tokyo). The sixth generation from Dajian, Zen Master Huijue of Guangxiao Monastery in Yangzhou, with one Dharma heir: Dao Yan of Changqing in Shengzhou. The sixth generation from Dajian, Zen Master Huiji of Yangshan in Yuanzhou, with a total of ten Dharma heirs: Guangmu of Yangshan, Jingtong of Jinzhou, Wenxi of Longquan in Hangzhou, Sunzhi of Silla (ancient Korean kingdom), Guangyong of Nantuo (Southern Pagoda) in Yangshan, the Abbot of Dongta (Eastern Pagoda) in Yangshan, Changjuan of Guanyin Monastery in Hongzhou, Huimao of Dongchan (Eastern Zen) in Fuzhou, Daochong of Mingyue Mountain in Fuzhou, and Suichang of Chuzhou. The sixth generation from Dajian, Zen Master Zhixian of Xiangyan in Dengzhou, with a total of twelve Dharma heirs: Zhiguan of Jizhou, Shaozong of Shouzhou, Foduan of Yanqing in Xiangzhou, Wuran of Yizhou, the Abbot of Changping Mountain in Yizhou, Great Master Yanjiao of Yizhou, Qinggan of Anzhou, the Abbot of Fengde Temple on Zhongnan Mountain, Zen Master Hui of Wudang Mountain in Junzhou, Tiandao of Shuangxi in Jiangzhou, the Abbot of Zhaojue in Yizhou, and the Abbot of Dongchan in Muzhou. The sixth generation from Dajian, Zen Master Shuangfeng of Fuzhou, with one Dharma heir: Zen Master Gu of Shuangfeng. The sixth generation from Dajian, Zen Master Hongyin of Jingshan in Hangzhou, with four Dharma heirs: the Abbot of Miling in Hongzhou, Zen Master Ji of Luzhou, Yizhi of Linchuan, and Lingdao of Gongchen in Hangzhou. The sixth generation from Dajian.
曰舒州投子山大同禪師。其所出法嗣凡一十三人。一曰第二世投子溫禪師者。一曰福州牛頭微禪師者。一曰西川香山澄照者。一曰陜府天福和尚者。一曰濠州思明者。一曰鳳翔招福者。一曰興元中梁山遵古者。一曰襄州谷隱和尚者。一曰安州九𡽀山和尚者。一曰幽州盤山第二世和尚者。一曰九𡽀山敬慧者。一曰東京觀音巖俊者。一曰桂陽龍福真禪師者。
大鑒之六世。曰鄂州清平山令遵禪師。其所出法嗣一人。曰蘄州三角山令圭者。
大鑒之六世。曰潭州石霜慶諸禪師。其所出法嗣凡四十一人。一曰南際山僧一者。一曰大光山居誨者。一曰廬山懷祐者。一曰九峰道虔者。一曰涌泉景欣者。一曰云蓋山志元者。一曰藏禪師者。一曰福州洪薦者。一曰德山慧空者。一曰吉州崇恩者。一曰石霜輝禪師。者一曰郢州芭蕉和尚者。一曰潭州伏和尚者。一曰鹿苑暉禪師者。一曰寶蓋約禪師者。一曰云門海晏者。一曰湖南文殊和尚者。一曰石柱和尚者。一曰中雲蓋和尚者。一曰河中存壽者。一曰南嶽玄泰者。一曰杭州敬禪師者。一曰潞府宗海者。一曰新羅欽忠者。一曰新羅行寂者。一曰洪州鹿源和尚者。一曰大陽山和尚者。一曰滑州觀音和尚者。一曰鄆州正覺和尚者。一曰商州高明和尚者。一曰許州慶壽和尚者。一曰鎮
【現代漢語翻譯】 現代漢語譯本 舒州投子山大同禪師，他所傳出的法嗣共有十三人：第一位是第二世投子溫禪師；第二位是福州牛頭微禪師；第三位是西川香山澄照；第四位是陜府天福和尚；第五位是濠州思明；第六位是鳳翔招福；第七位是興元中梁山遵古；第八位是襄州谷隱和尚；第九位是安州九𡽀（jiǔ dǐng）山和尚；第十位是幽州盤山第二世和尚；第十一位是九𡽀山敬慧；第十二位是東京觀音巖俊；第十三位是桂陽龍福真禪師。
大鑒慧能的六世法孫，是鄂州清平山令遵禪師，他所傳出的法嗣一人，是蘄州三角山令圭。
大鑒慧能的六世法孫，是潭州石霜慶諸禪師，他所傳出的法嗣共有四十一人：第一位是南際山僧一；第二位是大光山居誨；第三位是廬山懷祐；第四位是九峰道虔；第五位是涌泉景欣；第六位是云蓋山志元；第七位是藏禪師；第八位是福州洪薦；第九位是德山慧空；第十位是吉州崇恩；第十一位是石霜輝禪師；第十二位是郢州芭蕉和尚；第十三位是潭州伏和尚；第十四位是鹿苑暉禪師；第十五位是寶蓋約禪師；第十六位是雲門海晏；第十七位是湖南文殊和尚；第十八位是石柱和尚；第十九位是中雲蓋和尚；第二十位是河中存壽；第二十一位是南嶽玄泰；第二十二位是杭州敬禪師；第二十三位是潞府宗海；第二十四位是新羅欽忠；第二十五位是新羅行寂；第二十六位是洪州鹿源和尚；第二十七位是大陽山和尚；第二十八位是滑州觀音和尚；第二十九位是鄆州正覺和尚；第三十位是商州高明；第三十一位是許州慶壽；第三十二位是鎮
【English Translation】 English version Zen Master Datong of Touzi Mountain in Shuzhou produced thirteen Dharma heirs: the first was Zen Master Wen of the second generation of Touzi; the second was Zen Master Wei of Niutou in Fuzhou; the third was Chengzhao of Xiangshan in Xichuan; the fourth was Monk Tianfu of Shan Prefecture; the fifth was Siming of Haozhou; the sixth was Zhaofu of Fengxiang; the seventh was Zungu of Zhongliang Mountain in Xingyuan; the eighth was Monk Guyin of Xiangzhou; the ninth was Monk of Jiuding Mountain in Anzhou; the tenth was the second generation Monk of Panshan in Youzhou; the eleventh was Jinghui of Jiuding Mountain; the twelfth was Jun of Guanyin Rock in Tokyo; the thirteenth was Zen Master Zhen of Longfu in Guiyang.
The sixth generation descendant of Dajian Huineng was Zen Master Lingzun of Qingping Mountain in Ezhou, who produced one Dharma heir: Linggui of Sanjiao Mountain in Qi Prefecture.
The sixth generation descendant of Dajian Huineng was Zen Master Qingshuang Qingzhu of Tanzhou, who produced forty-one Dharma heirs: the first was Monk Yi of Nanji Mountain; the second was Juhui of Daguang Mountain; the third was Huaiyou of Lushan; the fourth was Daoqian of Jiufeng; the fifth was Jingxin of Yongquan; the sixth was Zhiyuan of Yungai Mountain; the seventh was Zen Master Zang; the eighth was Hongjian of Fuzhou; the ninth was Huikong of Deshan; the tenth was Chongen of Jizhou; the eleventh was Zen Master Hui of Shishuang; the twelfth was Monk Bajiao of Yingzhou; the thirteenth was Monk Fu of Tanzhou; the fourteenth was Zen Master Hui of Luyuan; the fifteenth was Zen Master Yue of Baogai; the sixteenth was Haiyan of Yunmen; the seventeenth was Monk Wenshu of Hunan; the eighteenth was Monk Shizhu; the nineteenth was Monk Zhongyungai; the twentieth was Cunshou of Hezhong; the twenty-first was Xuantai of Nanyue; the twenty-second was Zen Master Jing of Hangzhou; the twenty-third was Zonghai of Lu Prefecture; the twenty-fourth was Chinjung of Silla; the twenty-fifth was Haengjeok of Silla; the twenty-sixth was Monk Luyuan of Hongzhou; the twenty-seventh was Monk Dayang Mountain; the twenty-eighth was Monk Guanyin of Hua Prefecture; the twenty-ninth was Zhengjue of Yun Prefecture; the thirtieth was Gaoming of Shang Prefecture; the thirty-first was Qingshou of Xu Prefecture; the thirty-second was Zhen
州萬歲和尚者。一曰鎮州靈壽和尚者。一曰鎮州洪濟和尚者。一曰吉州簡之者。一曰大梁洪方者。一曰邛州守閑者。一曰新羅朗禪師者。一曰新羅清靈者。一曰汾州爽禪師者。一曰餘杭通禪師者。
大鑒之六世。曰澧州夾山善會禪師。其所出法嗣凡二十二人。一曰樂普山元安者。一曰洪州令超者。一曰鄆州四禪和尚者。一曰江西懷忠者。一曰盤龍可文者。一曰撫州月輪者。一曰洛京寰普者。一曰太原海湖和尚者。一曰嘉州白水寺和尚者。一曰鳳翔府幽禪師者。一曰洪州同安和尚者。一曰韶州曇普者。一曰吉州仙居山和尚者。一曰太原端禪師者。一曰洪州延慶和尚者。一曰越州越峰和尚者。一曰鼎州祇阇山和尚者。一曰益州棲穆和尚者。一曰嵩山全禪師者。一曰益州夾山院和尚者。一曰西京云巖和尚者。一曰安福延慶休和尚者。
大鑒之七世。曰灌溪志閑禪師。其所出法嗣一人。曰池州魯祖山教和尚者。
大鑒之七世。曰魏府興化存獎禪師。其所出法嗣二人。一曰汝州寶應和尚者。一曰天缽和尚者。
大鑒之七世。曰鎮州寶壽沼禪師。其所出法嗣二人。一曰汝州西院思明者。一曰西院第二世寶壽和尚者。
大鑒之七世。曰涿州紙衣和尚。其所出法嗣一人。曰鎮州譚空者。
大鑒之
【現代漢語翻譯】 現代漢語譯本 州萬歲和尚，鎮州靈壽和尚，鎮州洪濟和尚，吉州簡之，大梁洪方，邛州守閑，新羅朗禪師，新羅清靈，汾州爽禪師，餘杭通禪師。
大鑒慧能六世法嗣：澧州夾山善會禪師，其門下法嗣共有二十二人：樂普山元安，洪州令超，鄆州四禪和尚，江西懷忠，盤龍可文，撫州月輪，洛京寰普，太原海湖和尚，嘉州白水寺和尚，鳳翔府幽禪師，洪州同安和尚，韶州曇普，吉州仙居山和尚，太原端禪師，洪州延慶和尚，越州越峰和尚，鼎州祇阇山和尚，益州棲穆，嵩山全禪師，益州夾山院和尚，西京云巖和尚，安福延慶休和尚。
大鑒慧能七世法嗣：灌溪志閑禪師，其門下法嗣一人：池州魯祖山教和尚。
大鑒慧能七世法嗣：魏府興化存獎禪師，其門下法嗣二人：汝州寶應和尚，天缽和尚。
大鑒慧能七世法嗣：鎮州寶壽沼禪師，其門下法嗣二人：汝州西院思明，西院第二世寶壽和尚。
大鑒慧能七世法嗣：涿州紙衣和尚，其門下法嗣一人：鎮州譚空。
【English Translation】 English version The Venerable Wansui of Zhou, the Venerable Lingshou of Zhenzhou, the Venerable Hongji of Zhenzhou, Jianzhi of Jizhou, Hongfang of Daliang, Shou Xian of Qiongzhou, Zen Master Lang of Silla (ancient Korean kingdom), Qingling of Silla, Zen Master Shuang of Fenzhou, Zen Master Tong of Yuhang.
The sixth generation of Dajian Huineng (the Sixth Patriarch): Zen Master Shanhui of Jiashan in Lizhou, who had twenty-two Dharma heirs: Yuan'an of Lepu Mountain, Lingchao of Hongzhou, the Four Dhyana Monks of Yunzhou, Huaizhong of Jiangxi, Kewen of Panlong, Yuelun of Fuzhou, Huanpu of Luojing, the Venerable Haihu of Taiyuan, the Venerable Baishui Temple of Jiaozhou, Zen Master You of Fengxiang Prefecture, the Venerable Tongan of Hongzhou, Tanpu of Shaozhou, the Venerable Xianju Mountain of Jizhou, Zen Master Duan of Taiyuan, the Venerable Yanqing of Hongzhou, the Venerable Yuefeng of Yuezhou, the Venerable Qisha Mountain of Dingzhou, Qimu of Yizhou, Zen Master Quan of Song Mountain, the Venerable Jiashan Monastery of Yizhou, the Venerable Yunyan of Xijing, the Venerable Yanqingxiu of Anfu.
The seventh generation of Dajian Huineng (the Sixth Patriarch): Zen Master Zhixian of Guanxi, who had one Dharma heir: the Venerable Jiao of Luzu Mountain in Chizhou.
The seventh generation of Dajian Huineng (the Sixth Patriarch): Zen Master Cunjian of Xinghua in Weifu, who had two Dharma heirs: the Venerable Baoying of Ruzhou, the Venerable Tianbo.
The seventh generation of Dajian Huineng (the Sixth Patriarch): Zen Master Zhao of Baoshou in Zhenzhou, who had two Dharma heirs: Siming of Xiyuan in Ruzhou, the Second Generation Venerable Baoshou of Xiyuan.
The seventh generation of Dajian Huineng (the Sixth Patriarch): the Paper-Clad Venerable of Zhuozhou, who had one Dharma heir: Tankong of Zhenzhou.
七世。曰鎮州三聖慧然禪師。其所出法嗣二人。一曰鎮州大悲和尚者。一曰淄州水陸和尚者。
大鑒之七世。曰濠州思明禪師。其所出法嗣一人。曰襄州善本者。
大鑒之七世。曰潭州大光山居誨禪師。其所出法嗣凡一十三人。一曰潭州有緣者。一曰龍興和尚者。一曰潭州伏龍山第一世和尚者。一曰潭州伏龍山第二世和尚者。一曰京兆白雲善藏者。一曰潭州伏龍山第三世和尚者。一曰陜府龍陵山和尚者。一曰大光山玄禪師者。一曰漳州藤霞和尚者。一曰宋州凈覺和尚者。一曰華州證和尚者。一曰鄂州永壽和尚者。一曰鄂州靈竹和尚者。
大鑒之七世。曰筠州九峰道虔禪師。其所出法嗣凡一十人。一曰新羅清院和尚者。一曰洪州泐潭神黨者。一曰吉州行修者。一曰洪州明禪師者。一曰吉州嵇和尚者。一曰洪州延茂和尚者。一曰洪州同安常察者。一曰洪州泐潭悟禪師者。一曰吉州禾山無殷者。一曰泐潭牟和尚者。
大鑒之七世。曰臺州涌泉景欣禪師。其所出法嗣一人。曰臺州六通紹禪師者。
大鑒之七世。曰潭州云蓋山志元禪師。其所出法嗣三人。一曰云蓋山志罕禪師者。一曰新羅臥龍和尚者。一曰彭州天臺和尚者。
大鑒之七世。曰潭州谷山藏禪師。其所出法嗣三人。一曰新羅瑞
【現代漢語翻譯】 現代漢語譯本 大鑒禪師的第七代傳人，是鎮州的三聖慧然禪師。他所傳出的法嗣有兩人：一位是鎮州的大悲和尚，另一位是淄州的水陸和尚。 大鑒禪師的第七代傳人，是濠州的思明禪師。他所傳出的法嗣有一人，是襄州的善本。 大鑒禪師的第七代傳人，是潭州大光山的居誨禪師。他所傳出的法嗣共有十三人：一位是潭州的有緣，一位是龍興和尚，一位是潭州伏龍山第一世和尚，一位是潭州伏龍山第二世和尚，一位是京兆的白雲善藏，一位是潭州伏龍山第三世和尚，一位是陜府龍陵山和尚，一位是大光山的玄禪師，一位是漳州的藤霞和尚，一位是宋州的凈覺和尚，一位是華州的證和尚，一位是鄂州的永壽和尚，一位是鄂州的靈竹和尚。 大鑒禪師的第七代傳人，是筠州的九峰道虔禪師。他所傳出的法嗣共有十人：一位是新羅的清院和尚，一位是洪州的泐潭神黨，一位是吉州的行修，一位是洪州的明禪師，一位是吉州的嵇和尚，一位是洪州的延茂，一位是洪州的同安常察，一位是洪州的泐潭悟禪師，一位是吉州的禾山無殷，一位是泐潭的牟和尚。 大鑒禪師的第七代傳人，是臺州的涌泉景欣禪師。他所傳出的法嗣有一人，是臺州的六通紹禪師。 大鑒禪師的第七代傳人，是潭州云蓋山的志元禪師。他所傳出的法嗣有三人：一位是云蓋山的志罕禪師，一位是新羅的臥龍和尚，一位是彭州的天臺和尚。 大鑒禪師的第七代傳人，是潭州谷山藏禪師。他所傳出的法嗣有三人：一位是新羅的瑞（專有名詞，含義未知）。
【English Translation】 English version The seventh generation of Dajian (Great Mirror) Zen Master was Zen Master Huiran of Sansheng (Three Saints) in Zhenzhou (modern Zhengding, Hebei). He had two Dharma heirs: one was Great Compassion Monk of Zhenzhou, and the other was Water-Land Monk of Zizhou (modern Zichuan, Shandong). The seventh generation of Dajian (Great Mirror) was Zen Master Siming of Haozhou (modern Fengyang, Anhui). He had one Dharma heir: Shanben of Xiangzhou (modern Xiangyang, Hubei). The seventh generation of Dajian (Great Mirror) was Zen Master Juhui of Mount Daguang (Great Light) in Tanzhou (modern Changsha, Hunan). He had thirteen Dharma heirs: Youyuan of Tanzhou, Longxing Monk, the first generation monk of Mount Fulong (Subduing Dragon) in Tanzhou, the second generation monk of Mount Fulong in Tanzhou, Shanzang of Baiyun (White Cloud) in Jingzhao (modern Xi'an), the third generation monk of Mount Fulong in Tanzhou, Longling Monk of Shanfu (modern Sanmenxia, Henan), Zen Master Xuan of Mount Daguang, Tengxia Monk of Zhangzhou (modern Zhangzhou, Fujian), Jingjue Monk of Songzhou (modern Shangqiu, Henan), Zheng Monk of Huazhou (modern Hua County, Weinan, Shaanxi), Yongshou Monk of Ezhou (modern Wuhan, Hubei), and Lingzhu Monk of Ezhou. The seventh generation of Dajian (Great Mirror) was Zen Master Daoqian of Mount Jiufeng (Nine Peaks) in Junzhou (modern Gao'an, Jiangxi). He had ten Dharma heirs: Cheongwon Monk of Silla (ancient Korean kingdom), Shendang of Letan (Le Pool) in Hongzhou (modern Nanchang, Jiangxi), Xingxiu of Jizhou (modern Ji'an, Jiangxi), Zen Master Ming of Hongzhou, Ji Monk of Jizhou, Yanmao of Hongzhou, Changgui Changcha of Hongzhou, Zen Master Wu of Letan, Wuyin of Mount He in Jizhou, and Mou Monk of Letan. The seventh generation of Dajian (Great Mirror) was Zen Master Jingxin of Yongquan (Gushing Spring) in Taizhou (modern Linhai, Zhejiang). He had one Dharma heir: Zen Master Shao of Liutong (Six Penetrations) in Taizhou. The seventh generation of Dajian (Great Mirror) was Zen Master Zhiyuan of Mount Yungai (Cloud Cover) in Tanzhou. He had three Dharma heirs: Zen Master Zhihan of Mount Yungai, Wolong (Crouching Dragon) Monk of Silla, and Tiantai (Heavenly Terrace) Monk of Pengzhou (modern Pengzhou, Sichuan). The seventh generation of Dajian (Great Mirror) was Zen Master Zang of Mount Gu (Valley) in Tanzhou. He had three Dharma heirs: Rui (proper noun, meaning unknown) of Silla.
巖和尚者。一曰新羅泊嚴和尚者。一曰新羅大嶺和尚者。
大鑒之七世。曰潭州中雲蓋山禪師。其所出法嗣一人。曰云蓋山景和尚者。
大鑒之七世。曰河中府棲巖存壽禪師。其所出法嗣一人。曰道德者。
大鑒之七世。曰洪州云居山道膺禪師。其所出法嗣凡二十八人。一曰杭州佛日和尚者。一曰蘇州永光院真禪師者。一曰洪州同安丕禪師者。一曰歸宗澹權者。一曰池州廣濟和尚者。一曰潭州水西南臺和尚者。一曰歙州朱溪謙禪師者。一曰楊州豐化和尚者。一曰云居山道簡者。一曰歸宗懷惲者。一曰洪州大善慧海者。一曰鼎州德山第七世和尚者。一曰南嶽南臺和尚者。一曰云居山昌禪師者。一曰池州嵇山章禪師者。一曰晉州大梵和尚者。一曰新羅云柱和尚者。一曰云居山懷岳者。一曰阾玨和尚者。一曰潭州龍興寺悟空者。一曰建州白雲減禪師者。一曰潭州幕輔山和尚者。一曰舒州白水山瑋禪師者。一曰廬州冶父山和尚者。一曰南嶽法志者。一曰新羅慶猷者。一曰新羅慧禪師者。一曰洪州鳳棲山慧志者。
大鑒之七世。曰撫州曹山本寂禪師。其所出法嗣凡一十四人。一曰撫州荷玉光慧者。一曰筠州洞山道延者。一曰衡州育王山弘通者。一曰撫州金峰從志者。一曰襄州鹿門處真者。一曰撫州曹山
【現代漢語翻譯】 現代漢語譯本 巖和尚，其中一位是新羅泊嚴和尚（Silla Bakyeon）；另一位是新羅大嶺和尚（Silla Daeryeong）。
大鑒禪師的七世法孫，是潭州中雲蓋山禪師。他傳出的法嗣有一人，是云蓋山景和尚。
大鑒禪師的七世法孫，是河中府棲巖存壽禪師。他傳出的法嗣有一人，是道德者。
大鑒禪師的七世法孫，是洪州云居山道膺禪師。他傳出的法嗣共有二十八人。一位是杭州佛日和尚；一位是蘇州永光院真禪師；一位是洪州同安丕禪師；一位是歸宗澹權；一位是池州廣濟和尚；一位是潭州水西南臺和尚；一位是歙州朱溪謙禪師；一位是揚州豐化和尚；一位是云居山道簡；一位是歸宗懷惲；一位是洪州大善慧海；一位是鼎州德山第七世和尚；一位是南嶽南臺和尚；一位是云居山昌禪師；一位是池州嵇山章禪師；一位是晉州大梵和尚；一位是新羅云柱和尚；一位是云居山懷岳；一位是阾玨和尚；一位是潭州龍興寺悟空；一位是建州白雲減禪師；一位是潭州幕輔山和尚；一位是舒州白水山瑋禪師；一位是廬州冶父山和尚；一位是南嶽法志；一位是新羅慶猷；一位是新羅慧禪師；一位是洪州鳳棲山慧志。
大鑒禪師的七世法孫，是撫州曹山本寂禪師。他傳出的法嗣共有十四人。一位是撫州荷玉光慧；一位是筠州洞山道延；一位是衡州育王山弘通；一位是撫州金峰從志；一位是襄州鹿門處真；一位是撫州曹山
【English Translation】 English version Monk Yan, one is Silla Bakyeon Monk; another is Silla Daeryeong Monk.
The seventh generation descendant of Dajian (Great Mirror) is Chan Master of Zhongyun Gai Mountain in Tanzhou. He had one Dharma heir, who is Yun Gai Mountain Jing Monk.
The seventh generation descendant of Dajian is Chan Master Cunyans Cunchou of Hezhong Prefecture. He had one Dharma heir, who is Daode.
The seventh generation descendant of Dajian is Chan Master Daoying of Yunju Mountain in Hongzhou. He had a total of twenty-eight Dharma heirs. One is Hangzhou Fori Monk; one is True Chan Master of Yongguang Monastery in Suzhou; one is Chan Master Tongan Pi of Hongzhou; one is Guizong Danquan; one is Chizhou Guangji Monk; one is Tanzhou Shuixi Nantai Monk; one is Chan Master Zhuxi Qian of Shezhou; one is Yangzhou Fenghua Monk; one is Daojian of Yunju Mountain; one is Guizong Huaiyun; one is Dahai of Dashanhui in Hongzhou; one is the seventh generation monk of Deshan in Dingzhou; one is Nantai Monk of Nanyue; one is Chan Master Chang of Yunju Mountain; one is Chan Master Jishan Zhang of Chizhou; one is Dafan Monk of Jinzhou; one is Silla Yunzhu Monk; one is Huaiyue of Yunju Mountain; one is Linjue Monk; one is Wukong of Longxing Temple in Tanzhou; one is Chan Master Baiyun Jian of Jianzhou; one is Mufushan Monk of Tanzhou; one is Chan Master Baishuishan Wei of Shuzhou; one is Yefushan Monk of Luzhou; one is Fazhi of Nanyue; one is Silla Qingyou; one is Silla Hui Chan Master; one is Huizhi of Fengqi Mountain in Hongzhou.
The seventh generation descendant of Dajian is Chan Master Caoshan Benji of Fuzhou. He had a total of fourteen Dharma heirs. One is Heyu Guanghui of Fuzhou; one is Dongshan Daoyan of Junzhou; one is Yuwangshan Hongtong of Hengzhou; one is Jinfeng Congzhi of Fuzhou; one is Lument Chuzhen of Xiangzhou; one is Caoshan of Fuzhou.
慧霞者。一曰衡州華光范禪師者。一曰處州廣剎容禪師者。一曰泉州小溪院行傳者。一曰西川布水巖和尚者。一曰蜀川西禪和尚者。一曰華州草菴法義者。一曰韶州華嚴和尚者。一曰廬山羅漢池隆山主者。
大鑒之七世。曰潭州龍牙山居遁禪師。其所出法嗣五人。一曰潭州報慈藏嶼者。一曰襄州含珠山審哲者。一曰鳳翔白馬弘寂者。一曰撫州崇壽院道欽者。一曰楚州觀音院斌禪師者。
大鑒之七世。曰京兆華嚴寺體靜禪師。其所出法嗣三人。一曰鳳翔府紫陵匡一者。一曰饒州北禪院惟直者。一曰濰州化城和尚者。
大鑒之七世。曰筠州九峰普滿禪師。其所出法嗣一人。曰洪州同安威禪師者。
大鑒之七世。曰青林師虔禪師。其所出法嗣六人。一曰韶州龍光和尚者。一曰襄州石門寺獻禪師者。一曰襄州廣德和尚者。一曰郢州芭蕉和尚者。一曰定州石藏慧炬者。一曰襄州延慶通性者。
大鑒之七世。曰洛京白馬遁儒禪師。其所出法嗣二人。一曰興元府青剉山和尚者。一曰京兆保福和尚者。
大鑒之七世。曰益州北院通禪師。其所出法嗣一人。曰京兆香城和尚者。
大鑒之七世。曰高安白水本仁禪師。其所出法嗣二人。一曰京兆重云智暉者。一曰杭州瑞龍幼璋者。
大鑒
【現代漢語翻譯】 現代漢語譯本 慧霞一系有：衡州華光范禪師、處州廣剎容禪師、泉州小溪院行傳、西川布水巖和尚、蜀川西禪和尚、華州草菴法義、韶州華嚴和尚、廬山羅漢池隆山主。
大鑒禪師的七世法嗣有潭州龍牙山居遁禪師，其門下有五位法嗣：潭州報慈藏嶼、襄州含珠山審哲、鳳翔白馬弘寂、撫州崇壽院道欽、楚州觀音院斌禪師。
大鑒禪師的七世法嗣有京兆華嚴寺體靜禪師，其門下有三位法嗣：鳳翔府紫陵匡一、饒州北禪院惟直、濰州化城和尚。
大鑒禪師的七世法嗣有筠州九峰普滿禪師，其門下有一位法嗣：洪州同安威禪師。
大鑒禪師的七世法嗣有青林師虔禪師，其門下有六位法嗣：韶州龍光和尚、襄州石門寺獻禪師、襄州廣德和尚、郢州芭蕉和尚、定州石藏慧炬、襄州延慶通性。
大鑒禪師的七世法嗣有洛京白馬遁儒禪師，其門下有兩位法嗣：興元府青剉山和尚、京兆保福和尚。
大鑒禪師的七世法嗣有益州北院通禪師，其門下有一位法嗣：京兆香城和尚。
大鑒禪師的七世法嗣有高安白水本仁禪師，其門下有兩位法嗣：京兆重云智暉、杭州瑞龍幼璋。
【English Translation】 English version The line of Huixia includes: Zen Master Fan of Huaguang Temple in Hengzhou, Zen Master Rong of Guangsha Temple in Chuzhou, Xingchuan of Xiaoxi Temple in Quanzhou, the monk of Bushui Rock in Xichuan, the monk of Xichan Temple in Shuchuan, Fayi of Cao'an in Huazhou, the monk of Huayan Temple in Shaozhou, and the master Long of Luohan Pool in Mount Lu.
The seventh-generation Dharma heirs of Dajian (Great Mirror) include Zen Master Judun of Longya Mountain in Tanzhou, who had five Dharma heirs: Zangyu of Bao'ci Temple in Tanzhou, Shenzhe of Hanzhu Mountain in Xiangzhou, Hongji of Baima Temple in Fengxiang, Daoqin of Chongshou Temple in Fuzhou, and Zen Master Bin of Guanyin Temple in Chuzhou.
The seventh-generation Dharma heirs of Dajian include Zen Master Tijing of Huayan Temple in Jingzhao, who had three Dharma heirs: Kuangyi of Ziling in Fengxiang Prefecture, Weizhi of Beichan Temple in Raozhou, and the monk of Huacheng in Weizhou.
The seventh-generation Dharma heirs of Dajian include Zen Master Puman of Jiufeng Mountain in Junzhou, who had one Dharma heir: Zen Master Wei of Tongan Temple in Hongzhou.
The seventh-generation Dharma heirs of Dajian include Zen Master Shiqian of Qinglin, who had six Dharma heirs: the monk of Longguang Temple in Shaozhou, Zen Master Xian of Shimen Temple in Xiangzhou, the monk of Guangde Temple in Xiangzhou, the monk of Bajiao in Yingzhou, Huiju of Shizang in Dingzhou, and Tongxing of Yanqing in Xiangzhou.
The seventh-generation Dharma heirs of Dajian include Zen Master Dunru of Baima Temple in Luojing, who had two Dharma heirs: the monk of Qingcuo Mountain in Xingyuan Prefecture, and the monk of Baofu Temple in Jingzhao.
The seventh-generation Dharma heirs of Dajian include Zen Master Tong of Beiyuan Temple in Yizhou, who had one Dharma heir: the monk of Xiangcheng Temple in Jingzhao.
The seventh-generation Dharma heirs of Dajian include Zen Master Benren of Baishui Temple in Gao'an, who had two Dharma heirs: Zhihui of Chongyun in Jingzhao, and Youzhang of Ruilong Temple in Hangzhou.
之七世。曰撫州疏山康仁禪師。其所出法嗣凡二十人。一曰疏山第二世證禪師者。一曰洪州百丈安禪師者。一曰筠州黃檗慧禪師者。一曰隨城山護國守澄者。一曰洛京靈泉歸仁者。一曰延州延慶奉璘者。一曰安州大安山省。禪師者。一曰洪州百丈超禪師者。一曰洪州天王院和尚者。一曰常州正勤院蘊禪師者。一曰襄州洞山和尚者。一曰京兆三相和尚者。一曰筠州五峰山行繼者。一曰商州高明和尚者。一曰華州西溪道泰者。一曰撫州疏山和尚者(亡其世數)。一曰筠州黃檗山令約者。一曰揚州祥光遠禪師者。一曰安州大安山傳性者。一曰筠州黃檗嬴禪師者。
大鑒之七世。曰澧州欽山文邃禪師。其所出法嗣二人。一曰洪州上藍自古者。一曰澧州太守雷滿者。
大鑒之七世。曰樂普山元安禪師。其所出法嗣十人。一曰京兆永安善靜者。一曰蘄州烏牙山彥賓者。一曰鳳翔府青峰傳楚者。一曰鄧州中度和尚者。一曰嘉州洞溪和尚者。一曰京兆臥龍和尚者。一曰嘉州黑水慧通者一。曰京兆盤龍和尚者。一曰單州東禪和尚者。一曰鄜州善雅者。
大鑒之七世。曰江西逍遙山懷忠禪師。其所出法嗣二人。一曰泉州福清師巍者。一曰京兆白雲無休者。
大鑒之七世。曰袁州盤龍山可文禪師。其所出法嗣五人。
【現代漢語翻譯】 現代漢語譯本 大鑒禪師的第七代法嗣，是撫州疏山康仁禪師（Kangren Chanshi of Shushan in Fuzhou）。他的法嗣共有二十人：一位是疏山第二世證禪師（Zheng Chanshi of Shushan the second generation），一位是洪州百丈安禪師（An Chanshi of Baizhang in Hongzhou），一位是筠州黃檗慧禪師（Hui Chanshi of Huangbo in Junzhou），一位是隨城山護國守澄（Shoucheng of Huguo Mountain in Suicheng），一位是洛京靈泉歸仁（Guiren of Lingquan in Luojing），一位是延州延慶奉璘（Fenglin of Yanqing in Yanzhou），一位是安州大安山省禪師（Sheng Chanshi of Daan Mountain in Anzhou），一位是洪州百丈超禪師（Chao Chanshi of Baizhang in Hongzhou），一位是洪州天王院和尚（He Shang of Tianwang Temple in Hongzhou），一位是常州正勤院蘊禪師（Yun Chanshi of Zhengqin Temple in Changzhou），一位是襄州洞山和尚（He Shang of Dong Mountain in Xiangzhou），一位是京兆三相和尚（He Shang of Sanxiang in Jingzhao），一位是筠州五峰山行繼（Xingji of Wufeng Mountain in Junzhou），一位是商州高明和尚（He Shang of Gaoming in Shangzhou），一位是華州西溪道泰（Daotai of Xixi in Huazhou），一位是撫州疏山和尚（He Shang of Shushan in Fuzhou，世數已失），一位是筠州黃檗山令約（Lingyue of Huangbo Mountain in Junzhou），一位是揚州祥光遠禪師（Yuan Chanshi of Xiangguang in Yangzhou），一位是安州大安山傳性（Chuanxing of Daan Mountain in Anzhou），一位是筠州黃檗嬴禪師（Ying Chanshi of Huangbo in Junzhou）。 大鑒禪師的第七代法嗣，是澧州欽山文邃禪師（Wensui Chanshi of Qin Mountain in Lizhou）。他的法嗣有二人：一位是洪州上藍自古（Zigu of Shanglan in Hongzhou），一位是澧州太守雷滿（Lei Man, the governor of Lizhou）。 大鑒禪師的第七代法嗣，是樂普山元安禪師（Yuanan Chanshi of Lepu Mountain）。他的法嗣有十人：一位是京兆永安善靜（Shanjing of Yong'an in Jingzhao），一位是蘄州烏牙山彥賓（Yanbin of Wuya Mountain in Qizhou），一位是鳳翔府青峰傳楚（Chuanchu of Qingfeng in Fengxiang），一位是鄧州中度和尚（He Shang of Zhongdu in Dengzhou），一位是嘉州洞溪和尚（He Shang of Dongxi in Jiaozhou），一位是京兆臥龍和尚（He Shang of Wolong in Jingzhao），一位是嘉州黑水慧通（Huitong of Heishui in Jiaozhou），一位是京兆盤龍和尚（He Shang of Panlong in Jingzhao），一位是單州東禪和尚（He Shang of Dongchan in Danzhou），一位是鄜州善雅（Shanya in Fu Zhou）。 大鑒禪師的第七代法嗣，是江西逍遙山懷忠禪師（Huaizhong Chanshi of Xiaoyao Mountain in Jiangxi）。他的法嗣有二人：一位是泉州福清師巍（Shiwei of Fuqing in Quanzhou），一位是京兆白雲無休（Wuxiu of Baiyun in Jingzhao）。 大鑒禪師的第七代法嗣，是袁州盤龍山可文禪師（Kewen Chanshi of Panlong Mountain in Yuanzhou）。他的法嗣有五人。
【English Translation】 English version The seventh generation of Dharma heirs of Dajian (Dajian: Great Mirror), was Chan Master Kangren (Kangren) of Shushan (Shushan: Shushan Mountain) in Fuzhou (Fuzhou: Fuzhou City). He had twenty Dharma heirs in total: one was Chan Master Zheng (Zheng) of Shushan the second generation, one was Chan Master An (An) of Baizhang (Baizhang: Hundred Zhangs) in Hongzhou (Hongzhou: Hongzhou City), one was Chan Master Hui (Hui) of Huangbo (Huangbo: Yellow Cliff) in Junzhou (Junzhou: Junzhou City), one was Shoucheng (Shoucheng) of Huguo (Huguo: Protecting the Country) Mountain in Suicheng (Suicheng: Suicheng City), one was Guiren (Guiren) of Lingquan (Lingquan: Spiritual Spring) in Luojing (Luojing: Luojing), one was Fenglin (Fenglin) of Yanqing (Yanqing: Prolonged Celebration) in Yanzhou (Yanzhou: Yanzhou City), one was Chan Master Sheng (Sheng) of Daan (Daan: Great Peace) Mountain in Anzhou (Anzhou: Anzhou City), one was Chan Master Chao (Chao) of Baizhang in Hongzhou, one was He Shang (He Shang: Monk) of Tianwang (Tianwang: Heavenly King) Temple in Hongzhou, one was Chan Master Yun (Yun) of Zhengqin (Zhengqin: Proper Diligence) Temple in Changzhou (Changzhou: Changzhou City), one was He Shang of Dong (Dong: Cave) Mountain in Xiangzhou (Xiangzhou: Xiangzhou City), one was He Shang of Sanxiang (Sanxiang: Three Appearances) in Jingzhao (Jingzhao: Capital Area), one was Xingji (Xingji) of Wufeng (Wufeng: Five Peaks) Mountain in Junzhou, one was He Shang of Gaoming (Gaoming: High Brightness) in Shangzhou (Shangzhou: Shangzhou City), one was Daotai (Daotai) of Xixi (Xixi: West Creek) in Huazhou (Huazhou: Huazhou City), one was He Shang of Shushan in Fuzhou (his generation number is lost), one was Lingyue (Lingyue) of Huangbo Mountain in Junzhou, one was Chan Master Yuan (Yuan) of Xiangguang (Xiangguang: Auspicious Light) in Yangzhou (Yangzhou: Yangzhou City), one was Chuanxing (Chuanxing) of Daan Mountain in Anzhou, and one was Chan Master Ying (Ying) of Huangbo in Junzhou. The seventh generation of Dajian's Dharma heirs was Chan Master Wensui (Wensui) of Qin (Qin: Qin) Mountain in Lizhou (Lizhou: Lizhou City). He had two Dharma heirs: one was Zigu (Zigu) of Shanglan (Shanglan: Upper Blue) in Hongzhou, and one was Lei Man (Lei Man), the governor of Lizhou. The seventh generation of Dajian's Dharma heirs was Chan Master Yuanan (Yuanan) of Lepu (Lepu: Happy Universal) Mountain. He had ten Dharma heirs: one was Shanjing (Shanjing) of Yong'an (Yong'an: Eternal Peace) in Jingzhao, one was Yanbin (Yanbin) of Wuya (Wuya: Crow Tooth) Mountain in Qizhou (Qizhou: Qizhou City), one was Chuanchu (Chuanchu) of Qingfeng (Qingfeng: Green Peak) in Fengxiang (Fengxiang: Fengxiang), one was He Shang of Zhongdu (Zhongdu: Middle Capital) in Dengzhou (Dengzhou: Dengzhou City), one was He Shang of Dongxi (Dongxi: Cave Creek) in Jiaozhou (Jiaozhou: Jiaozhou City), one was He Shang of Wolong (Wolong: Crouching Dragon) in Jingzhao, one was Huitong (Huitong) of Heishui (Heishui: Black Water) in Jiaozhou, one was He Shang of Panlong (Panlong: Coiled Dragon) in Jingzhao, one was He Shang of Dongchan (Dongchan: East Chan) in Danzhou (Danzhou: Danzhou City), and one was Shanya (Shanya) in Fu Zhou (Fu Zhou: Fu Zhou). The seventh generation of Dajian's Dharma heirs was Chan Master Huaizhong (Huaizhong) of Xiaoyao (Xiaoyao: Carefree) Mountain in Jiangxi (Jiangxi: Jiangxi Province). He had two Dharma heirs: one was Shiwei (Shiwei) of Fuqing (Fuqing: Blessing Purity) in Quanzhou (Quanzhou: Quanzhou City), and one was Wuxiu (Wuxiu) of Baiyun (Baiyun: White Cloud) in Jingzhao. The seventh generation of Dajian's Dharma heirs was Chan Master Kewen (Kewen) of Panlong (Panlong: Coiled Dragon) Mountain in Yuanzhou (Yuanzhou: Yuanzhou City). He had five Dharma heirs.
一曰江州廬山永安凈悟者。一曰袁州木平山善道者。一曰陜府龍溪和尚者。一曰桂陽志通者。一曰廬州壽昌凈寂者。
大鑒之七世。曰撫州黃山月輪禪師。其所出法嗣一人。曰郢州桐泉山和尚者。
大鑒之七世。曰洛京韶山寰普禪師。其所出法嗣二人。一曰潭州文殊和尚者。一曰祥州大巖白和尚者。
大鑒之七世曰洪州上藍令超禪師。其所出法嗣二人。一曰河東北院簡禪師者。一曰洪州南平王鐘傳者。
大鑒之七世。曰袁州仰山南塔光涌禪師。其所出法嗣五人。一曰越州清化全付者。一曰郢州芭蕉慧清者。一曰韶州黃連山義初者。一曰韶州慧林鴻究者。一曰洪州黃龍和尚者。
大鑒之七世。曰袁州仰山西塔光穆禪師。其所出法嗣。一人曰吉州資福如寶者。
大鑒之七世。曰鄂州巖頭全豁禪師。其所出法嗣九人。一曰臺州師彥者。一曰懷州彥禪師者。一曰吉州慧宗者。一曰福州道閑者。一曰福州從范者。一曰福州嚴禪師者。一曰洪州海一者。一曰信州韶和尚者。一曰洪州訥和尚者。
大鑒之七世曰洪州感。潭資國禪師。其所出法嗣一人。曰安州志圓者。
大鑒之七世。曰金陵道巘禪師。其所出法嗣一人。曰金陵廣化處微者。
大鑒之七世。曰福州雪峰義存禪師
【現代漢語翻譯】 現代漢語譯本： 一是江州（Jiangzhou）廬山（Lushan）永安凈悟禪師，一是袁州（Yuanzhou）木平山（Mupingshan）善道禪師，一是陜府（Shanfu）龍溪（Longxi）和尚，一是桂陽（Guiyang）志通禪師，一是廬州（Luzhou）壽昌（Shouchang）凈寂禪師。 大鑒（Dajian）的七世法嗣，是撫州（Fuzhou）黃山（Huangshan）月輪禪師，他所傳出的法嗣一人，是郢州（Yingzhou）桐泉山（Tongquanshan）和尚。 大鑒（Dajian）的七世法嗣，是洛京（Luojing）韶山（Shaoshan）寰普禪師，他所傳出的法嗣二人，一是潭州（Tanzhou）文殊（Wenshu）和尚，一是祥州（Xiangzhou）大巖白（Dayanbai）和尚。 大鑒（Dajian）的七世法嗣，是洪州（Hongzhou）上藍（Shanglan）令超禪師，他所傳出的法嗣二人，一是河東（Hedong）北院（Beiyuan）簡禪師，一是洪州（Hongzhou）南平王（Nanpingwang）鐘傳（Zhongchuan）。 大鑒（Dajian）的七世法嗣，是袁州（Yuanzhou）仰山（Yangshan）南塔（Nanta）光涌禪師，他所傳出的法嗣五人，一是越州（Yuezhou）清化（Qinghua）全付，一是郢州（Yingzhou）芭蕉（Bajiao）慧清，一是韶州（Shaozhou）黃連山（Huanglianshan）義初，一是韶州（Shaozhou）慧林（Huilin）鴻究，一是洪州（Hongzhou）黃龍（Huanglong）和尚。 大鑒（Dajian）的七世法嗣，是袁州（Yuanzhou）仰山（Yangshan）西塔（Xita）光穆禪師，他所傳出的法嗣一人，是吉州（Jizhou）資福（Zifu）如寶。 大鑒（Dajian）的七世法嗣，是鄂州（Ezhou）巖頭（Yantou）全豁禪師，他所傳出的法嗣九人，一是臺州（Taizhou）師彥，一是懷州（Huaizhou）彥禪師，一是吉州（Jizhou）慧宗，一是福州（Fuzhou）道閑，一是福州（Fuzhou）從范，一是福州（Fuzhou）嚴禪師，一是洪州（Hongzhou）海一，一是信州（Xinzhou）韶和尚，一是洪州（Hongzhou）訥和尚。 大鑒（Dajian）的七世法嗣，是洪州（Hongzhou）感潭（Gantan）資國禪師，他所傳出的法嗣一人，是安州（Anzhou）志圓。 大鑒（Dajian）的七世法嗣，是金陵（Jinling）道巘禪師，他所傳出的法嗣一人，是金陵（Jinling）廣化（Guanghua）處微。 大鑒（Dajian）的七世法嗣，是福州（Fuzhou）雪峰（Xuefeng）義存禪師。
【English Translation】 English version: Firstly, there was Yong'an Jingwu, a Chan master from Lushan (Mount Lu) in Jiangzhou (Jiang Prefecture); secondly, Shandao, a Chan master from Mupingshan (Mount Muping) in Yuanzhou (Yuan Prefecture); thirdly, a monk from Longxi (Dragon Stream) in Shanfu (Shan Prefecture); fourthly, Zhitong from Guiyang (Guiyang); fifthly, Jingji from Shouchang (Longevity Temple) in Luzhou (Lu Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Yuelun of Huangshan (Yellow Mountain) in Fuzhou (Fu Prefecture). He had one Dharma heir: a monk from Tongquanshan (Copper Spring Mountain) in Yingzhou (Ying Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Huanpu of Shaoshan (Mount Shao) in Luojing (Luoyang). He had two Dharma heirs: a monk named Wenshu (Manjusri) from Tanzhou (Tan Prefecture), and Dayanbai (Great Cliff White) from Xiangzhou (Xiang Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Lingchao of Shanglan (Upper Blue) in Hongzhou (Hong Prefecture). He had two Dharma heirs: Chan Master Jian of Beiyuan (North Courtyard) in Hedong (He Prefecture), and Zhongchuan (Zhong Chuan), the Prince of Nanping (Southern Peace) in Hongzhou (Hong Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Guangyong of Nanta (South Pagoda) on Yangshan (Mount Yang) in Yuanzhou (Yuan Prefecture). He had five Dharma heirs: Quanfu of Qinghua (Pure Transformation) in Yuezhou (Yue Prefecture), Huiqing of Bajiao (Banana Tree) in Yingzhou (Ying Prefecture), Yichu of Huanglianshan (Yellow Lotus Mountain) in Shaozhou (Shao Prefecture), Hongjiu of Huilin (Wisdom Forest) in Shaozhou (Shao Prefecture), and a monk from Huanglong (Yellow Dragon) in Hongzhou (Hong Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Guangmu of Xita (West Pagoda) on Yangshan (Mount Yang) in Yuanzhou (Yuan Prefecture). He had one Dharma heir: Rubao of Zifu (Blessing Temple) in Jizhou (Ji Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Quanhuo of Yantou (Cliff Head) in Ezhou (E Prefecture). He had nine Dharma heirs: Shiyan from Taizhou (Tai Prefecture), Chan Master Yan from Huaizhou (Huai Prefecture), Huizong from Jizhou (Ji Prefecture), Daoxian from Fuzhou (Fu Prefecture), Congfan from Fuzhou (Fu Prefecture), Chan Master Yan from Fuzhou (Fu Prefecture), Haiyi from Hongzhou (Hong Prefecture), a monk named Shao from Xinzhou (Xin Prefecture), and a monk named Ne from Hongzhou (Hong Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Gantan Ziguo (Beneficial Country) in Hongzhou (Hong Prefecture). He had one Dharma heir: Zhiyuan from Anzhou (An Prefecture). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Daoyan of Jinling (Nanjing). He had one Dharma heir: Chuwei of Guanghua (Vast Transformation) in Jinling (Nanjing). The seventh-generation Dharma heir of Dajian (Great Mirror) was Chan Master Yicun of Xuefeng (Snow Peak) in Fuzhou (Fu Prefecture).
。其所出法嗣五十六人。一曰玄沙師備者。一曰福州慧棱者。一曰福州玄通者。一曰杭州道怤者。一曰福州長生山皎然者。一曰鵝湖山智孚者。一曰漳州報恩懷岳者。一曰杭州西興化度者。一曰福州鼓山神晏者。一曰漳州隆壽紹卿者。一曰福州仙宗行瑫者。一曰福州蓮華山從弇者。一曰杭州龍華寺靈照者。一曰明州翠巖令參者。一曰福州弘瑫者。一曰潭州云蓋山歸本者。一曰韶州林泉和尚者。一曰洛京南院和尚者。一曰越州洞巖可休者。一曰定州法海行周者。一曰杭州龍井通禪師者。一曰漳州保福從展者。一曰泉州瑞龍道溥者。一曰杭州龍興寺宗靖者。一曰福州南禪契璠者。一曰越州越山師鼐者。一曰南嶽金輪可觀者。一曰泉州福清玄訥者。一曰韶州雲門文偃者。一曰衢州南臺仁禪師者。一曰泉州東禪和尚者。一曰餘杭大錢從襲者。一曰福州永泰和尚者。一曰池州和龍山守訥者。一曰建州夢筆和尚者。一曰福州古田極樂院允儼者。一曰福州芙蓉山如體者。一曰洛京憩鶴山和尚者。一曰潭州溈山棲禪師者。一曰吉州潮山延宗者。一曰益州普通山普明者。一曰隨州雙泉梁家庵永禪師者。一曰漳州保福超悟者。一曰太原孚上座者。一曰南嶽惟勁者。一曰臺州十相審超者。一曰江州廬山訥禪師者。一曰新羅國大無為禪師者。一
【現代漢語翻譯】 現代漢語譯本： 他所傳的佛法繼承人有五十六人。一位是玄沙師備（Xuan Sha Shi Bei），一位是福州慧棱（Hui Leng of Fuzhou），一位是福州玄通（Xuan Tong of Fuzhou），一位是杭州道怤（Dao Fu of Hangzhou），一位是福州長生山皎然（Jiao Ran of Changsheng Mountain in Fuzhou），一位是鵝湖山智孚（Zhi Fu of Ehu Mountain），一位是漳州報恩懷岳（Huai Yue of Bao'en in Zhangzhou），一位是杭州西興化度（Hua Du of Xixing in Hangzhou），一位是福州鼓山神晏（Shen Yan of Gu Mountain in Fuzhou），一位是漳州隆壽紹卿（Shao Qing of Longshou in Zhangzhou），一位是福州仙宗行瑫（Xing Tao of Xianzong in Fuzhou），一位是福州蓮華山從弇（Cong Yan of Lianhua Mountain in Fuzhou），一位是杭州龍華寺靈照（Ling Zhao of Longhua Temple in Hangzhou），一位是明州翠巖令參（Ling Can of Cuiyan in Mingzhou），一位是福州弘瑫（Hong Tao of Fuzhou），一位是潭州云蓋山歸本（Gui Ben of Yungai Mountain in Tanzhou），一位是韶州林泉和尚（Linquan Monk of Shaozhou），一位是洛京南院和尚（Nanyuan Monk of Luojing），一位是越州洞巖可休（Ke Xiu of Dongyan in Yuezhou），一位是定州法海行周（Xing Zhou of Faha in Dingzhou），一位是杭州龍井通禪師（Tong, the Zen Master of Longjing in Hangzhou），一位是漳州保福從展（Cong Zhan of Baofu in Zhangzhou），一位是泉州瑞龍道溥（Dao Pu of Ruilong in Quanzhou），一位是杭州龍興寺宗靖（Zong Jing of Longxing Temple in Hangzhou），一位是福州南禪契璠（Qi Fan of Nanchán in Fuzhou），一位是越州越山師鼐（Shi Nai of Yueshan in Yuezhou），一位是南嶽金輪可觀（Ke Guan of Jinlun in Nanyue），一位是泉州福清玄訥（Xuan Ne of Fuqing in Quanzhou），一位是韶州雲門文偃（Wen Yan of Yunmen in Shaozhou），一位是衢州南臺仁禪師（Ren, the Zen Master of Nantai in Quzhou），一位是泉州東禪和尚（Dongchan Monk of Quanzhou），一位是餘杭大錢從襲（Cong Xi of Daqian in Yuhang），一位是福州永泰和尚（Yongtai Monk of Fuzhou），一位是池州和龍山守訥（Shou Ne of Helong Mountain in Chizhou），一位是建州夢筆和尚（Mengbi Monk of Jianzhou），一位是福州古田極樂院允儼（Yun Yan of Jile Temple in Gutian, Fuzhou），一位是福州芙蓉山如體（Ru Ti of Furong Mountain in Fuzhou），一位是洛京憩鶴山和尚（Qihe Mountain Monk of Luojing），一位是潭州溈山棲禪師（Qi, the Zen Master of Weishan in Tanzhou），一位是吉州潮山延宗（Yan Zong of Chaoshan in Jizhou），一位是益州普通山普明（Pu Ming of Putong Mountain in Yizhou），一位是隨州雙泉梁家庵永禪師（Yong, the Zen Master of Shuangquan Liangjia Nunnery in Suizhou），一位是漳州保福超悟（Chao Wu of Baofu in Zhangzhou），一位是太原孚上座（Fu, the Senior Monk of Taiyuan），一位是南嶽惟勁（Wei Jing of Nanyue），一位是臺州十相審超（Shen Chao of Shixiang in Taizhou），一位是江州廬山訥禪師（Ne, the Zen Master of Lushan in Jiangzhou），一位是新羅國大無為禪師（Da Wuwei, the Zen Master of Silla）。 English version: His Dharma heirs numbered fifty-six. One was Xuan Sha Shi Bei (玄沙師備), one was Hui Leng of Fuzhou (福州慧棱), one was Xuan Tong of Fuzhou (福州玄通), one was Dao Fu of Hangzhou (杭州道怤), one was Jiao Ran of Changsheng Mountain in Fuzhou (福州長生山皎然), one was Zhi Fu of Ehu Mountain (鵝湖山智孚), one was Huai Yue of Bao'en in Zhangzhou (漳州報恩懷岳), one was Hua Du of Xixing in Hangzhou (杭州西興化度), one was Shen Yan of Gu Mountain in Fuzhou (福州鼓山神晏), one was Shao Qing of Longshou in Zhangzhou (漳州隆壽紹卿), one was Xing Tao of Xianzong in Fuzhou (福州仙宗行瑫), one was Cong Yan of Lianhua Mountain in Fuzhou (福州蓮華山從弇), one was Ling Zhao of Longhua Temple in Hangzhou (杭州龍華寺靈照), one was Ling Can of Cuiyan in Mingzhou (明州翠巖令參), one was Hong Tao of Fuzhou (福州弘瑫), one was Gui Ben of Yungai Mountain in Tanzhou (潭州云蓋山歸本), one was Linquan Monk of Shaozhou (韶州林泉和尚), one was Nanyuan Monk of Luojing (洛京南院和尚), one was Ke Xiu of Dongyan in Yuezhou (越州洞巖可休), one was Xing Zhou of Faha in Dingzhou (定州法海行周), one was Tong, the Zen Master of Longjing in Hangzhou (杭州龍井通禪師), one was Cong Zhan of Baofu in Zhangzhou (漳州保福從展), one was Dao Pu of Ruilong in Quanzhou (泉州瑞龍道溥), one was Zong Jing of Longxing Temple in Hangzhou (杭州龍興寺宗靖), one was Qi Fan of Nanchán in Fuzhou (福州南禪契璠), one was Shi Nai of Yueshan in Yuezhou (越州越山師鼐), one was Ke Guan of Jinlun in Nanyue (南嶽金輪可觀), one was Xuan Ne of Fuqing in Quanzhou (泉州福清玄訥), one was Wen Yan of Yunmen in Shaozhou (韶州雲門文偃), one was Ren, the Zen Master of Nantai in Quzhou (衢州南臺仁禪師), one was Dongchan Monk of Quanzhou (泉州東禪和尚), one was Cong Xi of Daqian in Yuhang (餘杭大錢從襲), one was Yongtai Monk of Fuzhou (福州永泰和尚), one was Shou Ne of Helong Mountain in Chizhou (池州和龍山守訥), one was Mengbi Monk of Jianzhou (建州夢筆和尚), one was Yun Yan of Jile Temple in Gutian, Fuzhou (福州古田極樂院允儼), one was Ru Ti of Furong Mountain in Fuzhou (福州芙蓉山如體), one was Qihe Mountain Monk of Luojing (洛京憩鶴山和尚), one was Qi, the Zen Master of Weishan in Tanzhou (潭州溈山棲禪師), one was Yan Zong of Chaoshan in Jizhou (吉州潮山延宗), one was Pu Ming of Putong Mountain in Yizhou (益州普通山普明), one was Yong, the Zen Master of Shuangquan Liangjia Nunnery in Suizhou (隨州雙泉梁家庵永禪師), one was Chao Wu of Baofu in Zhangzhou (漳州保福超悟), one was Fu, the Senior Monk of Taiyuan (太原孚上座), one was Wei Jing of Nanyue (南嶽惟勁), one was Shen Chao of Shixiang in Taizhou (臺州十相審超), one was Ne, the Zen Master of Lushan in Jiangzhou (江州廬山訥禪師), one was Da Wuwei, the Zen Master of Silla (新羅國大無為禪師).
【English Translation】 English version: His Dharma heirs numbered fifty-six. One was Xuan Sha Shi Bei (玄沙師備), one was Hui Leng of Fuzhou (福州慧棱), one was Xuan Tong of Fuzhou (福州玄通), one was Dao Fu of Hangzhou (杭州道怤), one was Jiao Ran of Changsheng Mountain in Fuzhou (福州長生山皎然), one was Zhi Fu of Ehu Mountain (鵝湖山智孚), one was Huai Yue of Bao'en in Zhangzhou (漳州報恩懷岳), one was Hua Du of Xixing in Hangzhou (杭州西興化度), one was Shen Yan of Gu Mountain in Fuzhou (福州鼓山神晏), one was Shao Qing of Longshou in Zhangzhou (漳州隆壽紹卿), one was Xing Tao of Xianzong in Fuzhou (福州仙宗行瑫), one was Cong Yan of Lianhua Mountain in Fuzhou (福州蓮華山從弇), one was Ling Zhao of Longhua Temple in Hangzhou (杭州龍華寺靈照), one was Ling Can of Cuiyan in Mingzhou (明州翠巖令參), one was Hong Tao of Fuzhou (福州弘瑫), one was Gui Ben of Yungai Mountain in Tanzhou (潭州云蓋山歸本), one was Linquan Monk of Shaozhou (韶州林泉和尚), one was Nanyuan Monk of Luojing (洛京南院和尚), one was Ke Xiu of Dongyan in Yuezhou (越州洞巖可休), one was Xing Zhou of Faha in Dingzhou (定州法海行周), one was Tong, the Zen Master of Longjing in Hangzhou (杭州龍井通禪師), one was Cong Zhan of Baofu in Zhangzhou (漳州保福從展), one was Dao Pu of Ruilong in Quanzhou (泉州瑞龍道溥), one was Zong Jing of Longxing Temple in Hangzhou (杭州龍興寺宗靖), one was Qi Fan of Nanchán in Fuzhou (福州南禪契璠), one was Shi Nai of Yueshan in Yuezhou (越州越山師鼐), one was Ke Guan of Jinlun in Nanyue (南嶽金輪可觀), one was Xuan Ne of Fuqing in Quanzhou (泉州福清玄訥), one was Wen Yan of Yunmen in Shaozhou (韶州雲門文偃), one was Ren, the Zen Master of Nantai in Quzhou (衢州南臺仁禪師), one was Dongchan Monk of Quanzhou (泉州東禪和尚), one was Cong Xi of Daqian in Yuhang (餘杭大錢從襲), one was Yongtai Monk of Fuzhou (福州永泰和尚), one was Shou Ne of Helong Mountain in Chizhou (池州和龍山守訥), one was Mengbi Monk of Jianzhou (建州夢筆和尚), one was Yun Yan of Jile Temple in Gutian, Fuzhou (福州古田極樂院允儼), one was Ru Ti of Furong Mountain in Fuzhou (福州芙蓉山如體), one was Qihe Mountain Monk of Luojing (洛京憩鶴山和尚), one was Qi, the Zen Master of Weishan in Tanzhou (潭州溈山棲禪師), one was Yan Zong of Chaoshan in Jizhou (吉州潮山延宗), one was Pu Ming of Putong Mountain in Yizhou (益州普通山普明), one was Yong, the Zen Master of Shuangquan Liangjia Nunnery in Suizhou (隨州雙泉梁家庵永禪師), one was Chao Wu of Baofu in Zhangzhou (漳州保福超悟), one was Fu, the Senior Monk of Taiyuan (太原孚上座), one was Wei Jing of Nanyue (南嶽惟勁), one was Shen Chao of Shixiang in Taizhou (臺州十相審超), one was Ne, the Zen Master of Lushan in Jiangzhou (江州廬山訥禪師), one was Da Wuwei, the Zen Master of Silla (新羅國大無為禪師).
曰潞州玄暉者。一曰湖州清凈和尚者。一曰益州永安雪峰和尚者。一曰廬仙德明禪師者。一曰撫州明水懷忠者。一曰益州懷杲(或作果)者。一曰杭州耳相行修者。一曰嵩山安德者。
大鑒之八世。曰汝州南院禪師。其所出法嗣一人。曰汝州風穴延沼者。
大鑒之七世曰汝州西院思明禪師。其所出法嗣一人。曰郢州興陽歸靜者。
傳法正宗記卷第七 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第八
宋藤州東山沙門釋契嵩編修
正宗分家略傳下
大鑒之八世。曰韶州雲門山文偃禪師。蘇州嘉興人也。姓張氏。天性穎悟。幼不類常童。出家得戒。學經律論未幾皆通。及參訪善知識。一見睦州陳尊宿。大達宗旨。尋印可於雪峰存禪師。自是匿曜一混于眾。因南遊至韶陽靈樹敏禪師法會。敏異人也。號能懸知。見偃特相器重。遂命為眾之第一座。及逝因遺書薦于廣主劉氏。命禪師繼領其所居。其後劉氏復治雲門大伽藍。遷偃居之。其聲遂大聞。四方學者歸之如水趨下。然其風教峭迅。趣道益至。今天下尚之號為雲門宗者也。其所出法嗣凡八十八人。一曰韶州白雲祥和尚者。一曰德山緣密者。一曰潭州南臺道遵者。一曰韶州雙峰竟欽者。一曰韶州資福
【現代漢語翻譯】 現代漢語譯本 說的是潞州的玄暉禪師，湖州的清凈和尚，益州的永安雪峰和尚，廬山的仙德明禪師，撫州的明水懷忠禪師，益州的懷杲禪師（或寫作懷果），杭州的耳相行修禪師，以及嵩山的安德禪師。
大鑒慧能的八世法孫，有汝州的南院禪師，他傳出的法嗣有一人，是汝州的風穴延沼禪師。
大鑒慧能的七世法孫，有汝州的西院思明禪師，他傳出的法嗣有一人，是郢州的興陽歸靜禪師。
《傳法正宗記》卷第七 （出自）《大正藏》第51冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第八
宋朝藤州的東山沙門釋契嵩編修
正宗分家略傳下
大鑒慧能的八世法孫，有韶州的雲門山文偃禪師，他是蘇州嘉興人，姓張。他天性聰穎，從小就與一般的孩子不同。出家受戒后，學習經、律、論不久就全部通曉。等到參訪善知識時，一見到睦州陳尊宿，就徹底領悟了宗旨。之後又得到雪峰存禪師的印可。從此隱匿才能，混跡于眾人之中。後來南遊到達韶陽靈樹敏禪師的法會。靈樹敏禪師認為文偃禪師是奇人，號稱能夠預知未來。見到文偃禪師后，對他特別器重，於是任命他為僧眾中的第一座。靈樹敏禪師去世時，留下書信推薦給廣主劉氏，劉氏就命令文偃禪師接替靈樹敏禪師住持的寺院。之後劉氏又修建了雲門大伽藍，讓文偃禪師居住在那裡。文偃禪師的名聲因此大為顯揚，四方的學人都像水流向下一樣歸附他。然而他的風教嚴峻迅速，對求道的人非常有益。現在天下還尊崇他，號稱為雲門宗。他傳出的法嗣共有八十八人，有韶州的白雲祥和尚，德山的緣密禪師，潭州的南臺道遵禪師，韶州的雙峰竟欽禪師，韶州的資福禪師。
【English Translation】 English version These are: Zen Master Xuanhui of Luzhou, Qingjing (Purity) Monk of Huzhou, Zen Master Xuefeng (Snow Peak) Yong'an of Yizhou, Zen Master Deming of Mount Lu, Huaizhong (Cherishing Loyalty) of Mingshui (Clear Water) in Fuzhou, Huaigao (or Huaguo) of Yizhou, Xingxiu (Practicing Appearance) of Erxiang (Ear Appearance) in Hangzhou, and Ande (Peaceful Virtue) of Mount Song.
The eighth generation descendant of Dajian (Great Mirror) Huineng (Sixth Patriarch), there was Zen Master Nanyuan (South Courtyard) of Ruzhou. He had one Dharma heir: Zen Master Fengxue (Wind Cave) Yanzhao of Ruzhou.
The seventh generation descendant of Dajian Huineng, there was Zen Master Xiyuan (West Courtyard) Siming of Ruzhou. He had one Dharma heir: Xingyang Guijing (Returning to Stillness) of Yingzhou.
Record of the Orthodox Lineage of Dharma Transmission, Volume 7 (From) Taisho Tripitaka, Volume 51, No. 2078, Record of the Orthodox Lineage of Dharma Transmission
Record of the Orthodox Lineage of Dharma Transmission, Volume 8
Compiled and revised by Shramana Qisong of Dongshan (East Mountain) in Tengzhou, Song Dynasty
Brief Biographies of the Orthodox Lineage Branches, Part 2
The eighth generation descendant of Dajian Huineng, there was Zen Master Wenyan of Yunmen (Cloud Gate) Mountain in Shaozhou. He was from Jiaxing in Suzhou, with the surname Zhang. He was naturally intelligent and unlike ordinary children from a young age. After leaving home and receiving the precepts, he mastered the Sutras, Vinaya, and Shastras in a short time. When he visited virtuous teachers, he thoroughly understood the essence upon meeting Venerable Chen of Muzhou. Later, he received confirmation from Zen Master Cun of Xuefeng. From then on, he concealed his talents and mingled with the crowd. Later, he traveled south and arrived at the Dharma assembly of Zen Master Minde of Lingshu (Spiritual Tree) in Shaoyang. Zen Master Minde considered Zen Master Wenyan to be an extraordinary person, known for his ability to foresee the future. Upon seeing Zen Master Wenyan, he valued him highly and appointed him as the first seat among the monks. When Zen Master Minde passed away, he left a letter recommending Zen Master Wenyan to Liu, the ruler of Guang. Liu then ordered Zen Master Wenyan to succeed Zen Master Minde as the abbot of the monastery. Later, Liu rebuilt the Yunmen Great Monastery and had Zen Master Wenyan reside there. Zen Master Wenyan's reputation grew greatly, and scholars from all directions flocked to him like water flowing downwards. However, his teachings were strict and swift, which was very beneficial to those seeking the Way. Today, the world still reveres him and calls him the Yunmen School. He had a total of eighty-eight Dharma heirs, including Abbot Baiyunxiang (White Cloud Auspicious) of Shaozhou, Yuanmi (Affinity Secrecy) of Deshan, Daozun (Following Honored) of Nantai (South Terrace) in Tanzhou, Jingqin (End Respect) of Shuangfeng (Double Peak) in Shaozhou, and Zifu (Aiding Blessing) of Shaozhou.
和尚者。一曰廣州廣云元禪師者。一曰廣州龍境倫禪師者。一曰韶州雲門爽禪師者。一曰韶州白雲聞禪師者。一曰韶州披雲智寂者。一曰韶州凈法章和尚者。一曰韶州溫門山滿禪師者。一曰岳州巴陵顥鑒者。一曰連州地藏慧慈者。一曰英州大容諲和尚者。一曰廣州羅山崇禪師者。一曰韶州雲門寶禪師者。一曰郢州臨溪竟脫者。一曰廣州華嚴慧禪師者。一曰韶州舜峰韶和尚者。一曰英州觀音和尚者。一曰韶州林泉和尚者。一曰隨州雙泉師寬者。一曰韶州雲門煦和尚者。一曰益州香林澄遠者。一曰南嶽般若啟柔者。一曰筠州黃檗法濟者。一曰襄州洞山守初者。一曰信州康國耀和尚者。一曰潭州谷山豐禪師者。一曰穎羅漢匡果者。一曰鼎州滄溪璘和尚者。一曰筠州洞山清稟者。一曰蘄州北禪寂和尚者。一曰泐潭道謙者。一曰廬州南天王永平者。一曰湖南永安朗禪師者。一曰湖南潭明和尚者。一曰金陵清涼明禪師者。一曰金陵奉先深禪師者。一曰西川青城乘和尚者。一曰潞府妙勝臻禪師者。一曰興元普通封和尚者。一曰韶州燈峰和尚者。一曰韶州大梵圓和尚者。一曰澧州藥山圓和尚者。一曰信州鵝湖云震和尚者。一曰廬山開先清耀者。一曰襄州奉國清海者。一曰韶州慈光和尚者。一曰潭州保安師密者。一曰洪州云居山融禪師者
【現代漢語翻譯】 現代漢語譯本： 和尚有：一是廣州廣云元禪師，一是廣州龍境倫禪師，一是韶州雲門爽禪師，一是韶州白雲聞禪師，一是韶州披雲智寂，一是韶州凈法章和尚，一是韶州溫門山滿禪師，一是岳州巴陵顥鑒，一是連州地藏慧慈，一是英州大容諲（yīn）和尚，一是廣州羅山崇禪師，一是韶州雲門寶禪師，一是郢（yǐng）州臨溪竟脫，一是廣州華嚴慧禪師，一是韶州舜峰韶和尚，一是英州觀音和尚，一是韶州林泉和尚，一是隨州雙泉師寬，一是韶州雲門煦（xù）和尚，一是益州香林澄遠，一是南嶽般若啟柔，一是筠（jūn）州黃檗（bò）法濟，一是襄（xiāng）州洞山守初，一是信州康國耀和尚，一是潭州谷山豐禪師，一是穎（yǐng）羅漢匡果，一是鼎州滄溪璘（lín）和尚，一是筠州洞山清稟，一是蘄（qí）州北禪寂和尚，一是泐（lè）潭道謙，一是廬（lú）州南天王永平，一是湖南永安朗禪師，一是湖南潭明和尚，一是金陵清涼明禪師，一是金陵奉先深禪師，一是西川青城乘和尚，一是潞（lù）府妙勝臻（zhēn）禪師，一是興元普通封和尚，一是韶州燈峰和尚，一是韶州大梵圓和尚，一是澧（lǐ）州藥山圓和尚，一是信州鵝湖云震和尚，一是廬山開先清耀，一是襄州奉國清海，一是韶州慈光和尚，一是潭州保安師密，一是洪州云居山融禪師。
【English Translation】 English version: The monks are: one is Zen Master Guangyun Yuan of Guangzhou, one is Zen Master Longjing Lun of Guangzhou, one is Zen Master Yunmen Shuang of Shaozhou, one is Zen Master Baiyun Wen of Shaozhou, one is Zhiji of Piyun in Shaozhou, one is Monk Jingfazhang of Shaozhou, one is Zen Master Wenmen Shanman of Shaozhou, one is Haojian of Baling in Yuezhou, one is Dizang Huici of Lianzhou, one is Monk Darong Yin of Yingzhou, one is Zen Master Luoshan Chong of Guangzhou, one is Zen Master Yunmen Bao of Shaozhou, one is Jingtuo of Linxi in Yingzhou, one is Zen Master Huayan Hui of Guangzhou, one is Monk Shunfeng Shao of Shaozhou, one is Monk Guanyin of Yingzhou, one is Monk Linquan of Shaozhou, one is Shikuan of Shuangquan in Suizhou, one is Monk Yunmen Xu of Shaozhou, one is Chengyuan of Xianglin in Yizhou, one is Prajna Qirou of Nanyue, one is Faji of Huangbo in Junzhou, one is Shouchu of Dongshan in Xiangzhou, one is Monk Kanggou Yao of Xinzhou, one is Zen Master Gushan Feng of Tanzhou, one is Arhat Kuangguo of Ying, one is Monk Cangxi Lin of Dingzhou, one is Qingbing of Dongshan in Junzhou, one is Monk Beichan Ji of Qizhou, one is Daqian of Letan, one is Yongping of Nantianwang in Luzhou, one is Zen Master Yongan Lang of Hunan, one is Monk Tanming of Hunan, one is Zen Master Qingliang Ming of Jinling, one is Zen Master Fengxian Shen of Jinling, one is Monk Qingcheng Cheng of Xichuan, one is Zen Master Miaosheng Zhen of Lufu, one is Monk Putong Feng of Xingyuan, one is Monk Dengfeng of Shaozhou, one is Monk Dafan Yuan of Shaozhou, one is Monk Yaoshan Yuan of Lizhou, one is Yunzhen of Ehu in Xinzhou, one is Qingyao of Kaixian in Lushan, one is Qinghai of Fengguo in Xiangzhou, one is Monk Ciguang of Shaozhou, one is Shimi of Bao'an in Tanzhou, one is Zen Master Yunju Shanrong of Hongzhou.
。一曰衡州大聖寺守賢者。一曰廬州北天王徽禪師者。一曰郢州芭蕉山弘義者。一曰眉州福化院光禪師者。一曰廬州東天王廣慈者。一曰信州西禪欽禪師者。一曰江州廣云真禪師者。一曰韶州雙峰慧真者。一曰云門山法球者。一曰韶州廣悟者。一曰韶州長樂山政禪師者。一曰韶州佛陀山遠禪師者。一曰韶州鷲峰山韶禪師者。一曰韶州凈源山真禪師者。一曰韶州月華山禪師者。一曰韶州雙峰真禪師者。一曰隨州雙泉山郁禪師者。一曰慈雲山深禪師者。一曰廬州化城鑒禪師者。一曰廬山護國禪師者。一曰廬山慶雲禪師者。一曰岳州永福朗禪師者。一曰郢州趙橫山禪師者。一曰郢州纂子山庵主者。一曰廬州南天三海禪師者。一曰桂州覺華普照者。一曰益州鐵幢覺禪師者。一曰新州延長山禪師者。一曰黃龍山禪師者。一曰眉州西禪光禪師者。一曰蘄州北禪悟同者。一曰舒州天柱山禪師者。一曰韶州龍光山禪師者。一曰觀州水精院宮禪師者。一曰隋州智門山法覲者。一曰云門山朗上座者。
大鑒之八世。曰福州玄沙備禪師。其所出法嗣凡一十三人。一曰漳州羅漢院桂琛者。一曰福州安國慧球者。一曰杭州天龍重機者。一曰福州仙宗契符者。一曰婺州國泰瑫禪師者。一曰衡岳南臺誠禪師者。一曰福州白龍道希者。一曰福州螺
【現代漢語翻譯】 現代漢語譯本： 一、衡州大聖寺的守賢禪師。 二、廬州北天王的徽禪師。 三、郢州芭蕉山的弘義禪師。 四、眉州福化院的光禪師。 五、廬州東天王的廣慈禪師。 六、信州西禪的欽禪師。 七、江州廣云的真禪師。 八、韶州雙峰的慧真禪師。 九、雲門山的法球禪師。 十、韶州的廣悟禪師。 十一、韶州長樂山的政禪師。 十二、韶州佛陀山的遠禪師。 十三、韶州鷲峰山的韶禪師。 十四、韶州凈源山的真禪師。 十五、韶州月華山的禪師。 十六、韶州雙峰的真禪師。 十七、隨州雙泉山的郁禪師。 十八、慈雲山的深禪師。 十九、廬州化城的鑒禪師。 二十、廬山護國的禪師。 二十一、廬山慶雲的禪師。 二十二、岳州永福的朗禪師。 二十三、郢州趙橫山的禪師。 二十四、郢州纂子山的庵主。 二十五、廬州南天三海的禪師。 二十六、桂州覺華的普照禪師。 二十七、益州鐵幢的覺禪師。 二十八、新州延長山的禪師。 二十九、黃龍山的禪師。 三十、眉州西禪的光禪師。 三十一、蘄州北禪的悟同禪師。 三十二、舒州天柱山的禪師。 三十三、韶州龍光山的禪師。 三十四、觀州水精院的宮禪師。 三十五、隋州智門的法覲禪師。 三十六、雲門山的朗上座。 大鑒慧能（Dajian Huineng）的八世法嗣有：福州玄沙師備（Xuan Sha Shibei）禪師。他的法嗣共有十三人： 一、漳州羅漢院的桂琛禪師。 二、福州安國的慧球禪師。 三、杭州天龍的重機禪師。 四、福州仙宗的契符禪師。 五、婺州國泰的瑫禪師。 六、衡岳南臺的誠禪師。 七、福州白龍的道希禪師。 八、福州螺
【English Translation】 English version: 1. Shouxian (Shouxian, a monastic title) of Dasheng Temple in Hengzhou. 2. Chan Master Hui (Hui, a monastic title) of Beitianwang in Luzhou. 3. Hongyi (Hongyi, a monastic title) of Mount Bajiao in Yingzhou. 4. Chan Master Guang (Guang, a monastic title) of Fuhua Monastery in Meizhou. 5. Guangci (Guangci, a monastic title) of Dongtianwang in Luzhou. 6. Chan Master Qin (Qin, a monastic title) of Xichan in Xinzhou. 7. Chan Master Zhen (Zhen, a monastic title) of Guangyun in Jiangzhou. 8. Huizhen (Huizhen, a monastic title) of Shuangfeng in Shaozhou. 9. Faqiu (Faqiu, a monastic title) of Mount Yunmen. 10. Guangwu (Guangwu, a monastic title) of Shaozhou. 11. Chan Master Zheng (Zheng, a monastic title) of Mount Changle in Shaozhou. 12. Chan Master Yuan (Yuan, a monastic title) of Mount Fotuo in Shaozhou. 13. Chan Master Shao (Shao, a monastic title) of Mount Jiufeng in Shaozhou. 14. Chan Master Zhen (Zhen, a monastic title) of Mount Jingyuan in Shaozhou. 15. Chan Master of Mount Yuehua in Shaozhou. 16. Chan Master Zhen (Zhen, a monastic title) of Shuangfeng in Shaozhou. 17. Chan Master Yu (Yu, a monastic title) of Mount Shuangquan in Suizhou. 18. Chan Master Shen (Shen, a monastic title) of Mount Ciyun. 19. Chan Master Jian (Jian, a monastic title) of Huacheng in Luzhou. 20. Chan Master of Huguo in Mount Lu. 21. Chan Master of Qingyun in Mount Lu. 22. Chan Master Lang (Lang, a monastic title) of Yongfu in Yuezhou. 23. Chan Master of Mount Zhaoheng in Yingzhou. 24. The Abbot of Mount Zuanzi in Yingzhou. 25. Chan Master of Nantian Sanhai in Luzhou. 26. Puzhao (Puzhao, a monastic title) of Juehua in Guizhou. 27. Chan Master Jue (Jue, a monastic title) of Tiezhuang in Yizhou. 28. Chan Master of Mount Yanchang in Xinzhou. 29. Chan Master of Mount Huanglong. 30. Chan Master Guang (Guang, a monastic title) of Xichan in Meizhou. 31. Wutong (Wutong, a monastic title) of Beichan in Qizhou. 32. Chan Master of Mount Tianzhu in Shuzhou. 33. Chan Master of Mount Longguang in Shaozhou. 34. Chan Master Gong (Gong, a monastic title) of Shuijingyuan in Guanzhou. 35. Faqin (Faqin, a monastic title) of Mount Zhimeng in Suizhou. 36. Senior Monk Lang (Lang, a monastic title) of Mount Yunmen. The eighth-generation Dharma descendant of Dajian Huineng (Dajian Huineng): Chan Master Xuansha Shibei (Xuansha Shibei) of Fuzhou. He had thirteen Dharma heirs in total: 1. Guichen (Guichen, a monastic title) of Luohan Monastery in Zhangzhou. 2. Huiqiu (Huiqiu, a monastic title) of Anguo in Fuzhou. 3. Chongji (Chongji, a monastic title) of Tianlong in Hangzhou. 4. Qifu (Qifu, a monastic title) of Xianzong in Fuzhou. 5. Chan Master Tao (Tao, a monastic title) of Guotai in Wuzhou. 6. Chan Master Cheng (Cheng, a monastic title) of Nantai in Mount Heng. 7. Daoxi (Daoxi, a monastic title) of Bailong in Fuzhou. 8. Of Fuzhou Luo
峰沖奧者。一曰泉州睦龍和尚者。一曰天臺云峰光緒者。一曰福州大章山契如者。一曰福州永興和尚者。一曰天臺國清師靜者。
大鑒之八世。曰福州長慶棱禪師。其所出法嗣凡二十六人。一曰泉州招慶道匡者。一曰杭州龍華彥球者。一曰杭州保安連禪師者。一曰福州報慈光云者。一曰廬山開先紹宗者。一曰婺州報恩寶資者。一曰杭州傾心法瑫者。一曰福州水陸供儼者。一曰杭州廣嚴咸澤者。一曰福州報慈慧朗者。一曰福州長慶常慧者。一曰福州石佛靜禪師者。一曰處州翠峰從欣者。一曰福州枕峰青換者。一曰福州東禪契訥者。一曰福州長慶弘辯者。一曰福州東禪可隆者。一曰福州仙宗守玼者。一曰撫州永安懷烈者。一曰福州閩山令含者。一曰新羅龜山和尚者。一曰吉州龍鬚山道殷者。一曰福州祥光澄靜者。一曰襄州鷲嶺明遠者。一曰杭州報慈從瑰者。一曰杭州龍華契盈者。
大鑒之八世。曰杭州龍冊寺道怤禪師。其所出法嗣五人。一曰越州清化山師訥者。一曰衢州南禪遇緣者。一曰復州資福智遠者。一曰筠州洞山龜端者。一曰溫州景豐者。
大鑒之八世。曰信州鵝湖智孚禪師。其所出法嗣一人。曰法進禪師者。
大鑒之八世。曰漳州報恩懷岳禪師。其所出法嗣一人。曰潭州妙濟師浩者。
【現代漢語翻譯】 現代漢語譯本 峰沖奧者，有以下幾位：泉州睦龍和尚，天臺云峰光緒，福州大章山契如，福州永興和尚，天臺國清師靜。
大鑒禪師的第八代法嗣，是福州長慶棱禪師。他所傳出的法嗣共有二十六人：泉州招慶道匡，杭州龍華彥球，杭州保安連禪師，福州報慈光云，廬山開先紹宗，婺州報恩寶資，杭州傾心法瑫，福州水陸供儼，杭州廣嚴咸澤，福州報慈慧朗，福州長慶常慧，福州石佛靜禪師，處州翠峰從欣，福州枕峰青換，福州東禪契訥，福州長慶弘辯，福州東禪可隆，福州仙宗守玼，撫州永安懷烈，福州閩山令含，新羅龜山和尚，吉州龍鬚山道殷，福州祥光澄靜，襄州鷲嶺明遠，杭州報慈從瑰，杭州龍華契盈。
大鑒禪師的第八代法嗣，是杭州龍冊寺道怤禪師。他所傳出的法嗣有五人：越州清化山師訥，衢州南禪遇緣，復州資福智遠，筠州洞山龜端，溫州景豐。
大鑒禪師的第八代法嗣，是信州鵝湖智孚禪師。他所傳出的法嗣一人：法進禪師。
大鑒禪師的第八代法嗣，是漳州報恩懷岳禪師。他所傳出的法嗣一人：潭州妙濟師浩。
【English Translation】 English version Among those who reached the peak were: Monk Mulong of Quanzhou, Guangxu of Yunfeng in Tiantai, Qiru of Dazhang Mountain in Fuzhou, Monk Yongxing of Fuzhou, and Shijing of Guoqing Temple in Tiantai.
The eighth-generation Dharma heir of Dajian (Huineng) was Chan Master Changqing Leng of Fuzhou. He had twenty-six Dharma heirs: Daokuang of Zhaoqing in Quanzhou, Yanqiu of Longhua in Hangzhou, Chan Master Bao'an Lian of Hangzhou, Guangyun of Bao'ci in Fuzhou, Shaozong of Kaixian in Lushan, Baozi of Bao'en in Wuzhou, Fatāo of Qingxin in Hangzhou, Gongyan of Shuilu in Fuzhou, Xianze of Guangyan in Hangzhou, Huilang of Bao'ci in Fuzhou, Changhui of Changqing in Fuzhou, Chan Master Shifo Jing of Fuzhou, Congxin of Cuifeng in Chuzhou, Qinghuan of Zhenfeng in Fuzhou, Qine of Dongchan in Fuzhou, Hongbian of Changqing in Fuzhou, Kelong of Dongchan in Fuzhou, Shouchi of Xianzong in Fuzhou, Huailie of Yong'an in Fuzhou, Linghan of Minshan in Fuzhou, Korean Monk Guishan, Daoyin of Longxu Mountain in Jizhou, Chengjing of Xiangguang in Fuzhou, Mingyuan of Jiuling in Xiangzhou, Conggui of Bao'ci in Hangzhou, and Qiying of Longhua in Hangzhou.
The eighth-generation Dharma heir of Dajian was Chan Master Daofu of Longce Temple in Hangzhou. He had five Dharma heirs: Shine of Qinghua Mountain in Yuezhou, Yuyuan of Nanchang in Quzhou, Zhiyuan of Zifu in Fuzhou, Guiduan of Dongshan in Junzhou, and Jingfeng of Wenzhou.
The eighth-generation Dharma heir of Dajian was Chan Master Zhifu of Ehu in Xinzhou. He had one Dharma heir: Chan Master Fajin.
The eighth-generation Dharma heir of Dajian was Chan Master Huaiyue of Bao'en in Zhangzhou. He had one Dharma heir: Master Shihao of Miaoji in Tanzhou.
大鑒之八世。曰福州鼓山神晏禪師。其所出法嗣凡十一人。一曰杭州天竺子儀者。一曰建州白雲智作者。一曰福州鼓山智嚴者。一曰福州龍山智嵩者。一曰泉州鳳凰山強禪師者。一曰襄州定慧和尚者。一曰福州鼓山清諤者。一曰金陵凈德沖煦者。一曰金陵報恩院清護者。
大鑒之八世。曰杭州龍華寺靈照禪師。其所出法嗣七人。一曰臺州瑞巖師進者。一曰臺州六通院志球者。一曰杭州雲龍歸禪師者。一曰杭州功臣道閑者。一曰衢州鎮境遇緣者。一曰福州報國照禪師者。一曰臺州白雲乃禪師者。
大鑒之八世。曰明州翠巖令參禪師。其所出法嗣二人。一曰杭州龍冊寺子興者。一曰溫州佛㠗知默者。
大鑒之八世。曰福州安國弘瑫禪師。其所出法嗣九人。一曰福州白鹿師貴者。一曰福州羅山義聰者。一曰福州安國從貴者。一曰福州怡山藏用者。一曰福州永隆彥端者。一曰福州林陽志端者。一曰福州興聖滿禪師者。一曰福州仙宗明禪師者。一曰福州安國祥和尚者。
大鑒之八世。曰漳州保福院從展禪師。其所出法嗣凡二十三人。一曰泉州招慶省僜者。一曰漳州保福可儔者。一曰舒州白水如新者。一曰洪州漳江慧廉者。一曰福州報慈文欽者。一曰泉州萬安清運者。一曰福州報恩熙禪師者。一曰
【現代漢語翻譯】 現代漢語譯本 大鑒禪師的第八代傳人中，有位是福州鼓山的神晏禪師。他所傳出的法嗣共有十一位：一位是杭州天竺寺的子儀禪師，一位是建州白雲寺的智作禪師，一位是福州鼓山的智嚴禪師，一位是福州龍山的智嵩禪師，一位是泉州鳳凰山的強禪師，一位是襄州的定慧和尚，一位是福州鼓山的清諤禪師，一位是金陵凈德寺的沖煦禪師，一位是金陵報恩院的清護禪師。 大鑒禪師的第八代傳人中，有位是杭州龍華寺的靈照禪師。他所傳出的法嗣共有七位：一位是臺州瑞巖寺的師進禪師，一位是臺州六通院的志球禪師，一位是杭州雲龍寺的歸禪師，一位是杭州功臣寺的道閑禪師，一位是衢州鎮境寺的遇緣禪師，一位是福州報國寺的照禪師，一位是臺州白雲寺的乃禪師。 大鑒禪師的第八代傳人中，有位是明州翠巖寺的令參禪師。他所傳出的法嗣共有兩位：一位是杭州龍冊寺的子興禪師，一位是溫州佛㠗寺的知默禪師。 大鑒禪師的第八代傳人中，有位是福州安國寺的弘瑫禪師。他所傳出的法嗣共有九位：一位是福州白鹿寺的師貴禪師，一位是福州羅山的義聰禪師，一位是福州安國寺的從貴禪師，一位是福州怡山的藏用禪師，一位是福州永隆寺的彥端禪師，一位是福州林陽寺的志端禪師，一位是福州興聖寺的滿禪師，一位是福州仙宗寺的明禪師，一位是福州安國寺的祥和尚。 大鑒禪師的第八代傳人中，有位是漳州保福院的從展禪師。他所傳出的法嗣共有二十三位：一位是泉州招慶寺的省僜禪師，一位是漳州保福寺的可儔禪師，一位是舒州白水寺的如新禪師，一位是洪州漳江寺的慧廉禪師，一位是福州報慈寺的文欽禪師，一位是泉州萬安寺的清運禪師，一位是福州報恩寺的熙禪師。
【English Translation】 English version The eighth generation of Dajian's (Dajian: a Chan master) lineage included Chan Master Shenyan of Gushan (Gushan: Drum Mountain) in Fuzhou. He had eleven Dharma heirs: Ziyi of Tianzhu (Tianzhu: Celestial Bamboo) Temple in Hangzhou, Zhizuo of Baiyun (Baiyun: White Cloud) Temple in Jianzhou, Zhiyan of Gushan (Gushan: Drum Mountain) in Fuzhou, Zhisong of Longshan (Longshan: Dragon Mountain) in Fuzhou, Chan Master Qiang of Fenghuang (Fenghuang: Phoenix) Mountain in Quanzhou, the Dinghui (Dinghui: Samadhi and Wisdom) monk of Xiangzhou, Qing'e of Gushan (Gushan: Drum Mountain) in Fuzhou, Chongxu of Jingde (Jingde: Pure Virtue) Temple in Jinling, and Qinghu of Bao'en (Bao'en: Repaying Kindness) Monastery in Jinling. The eighth generation of Dajian's (Dajian: a Chan master) lineage included Chan Master Lingzhao of Longhua (Longhua: Dragon Flower) Temple in Hangzhou. He had seven Dharma heirs: Shijin of Ruiyan (Ruiyan: Auspicious Cliff) Temple in Taizhou, Zhiqi of Liutong (Liutong: Six Penetrations) Monastery in Taizhou, Chan Master Gui of Yunlong (Yunlong: Cloud Dragon) Temple in Hangzhou, Daoxian of Gongchen (Gongchen: Meritorious Minister) Temple in Hangzhou, Yuyuan of Zhenjing (Zhenjing: Tranquil Border) Temple in Quzhou, Chan Master Zhao of Baoguo (Baoguo: Protecting the Country) Temple in Fuzhou, and Chan Master Nai of Baiyun (Baiyun: White Cloud) Temple in Taizhou. The eighth generation of Dajian's (Dajian: a Chan master) lineage included Chan Master Lingshen of Cuiyan (Cuiyan: Emerald Cliff) Temple in Mingzhou. He had two Dharma heirs: Zixing of Longce (Longce: Dragon Register) Temple in Hangzhou, and Zhimuo of Fo㠗 (Fo㠗: Buddha Cliff) Temple in Wenzhou. The eighth generation of Dajian's (Dajian: a Chan master) lineage included Chan Master Hongtao of Anguo (Anguo: Pacifying the Country) Temple in Fuzhou. He had nine Dharma heirs: Shigui of Bailu (Bailu: White Deer) Temple in Fuzhou, Yicong of Luoshan (Luoshan: Luo Mountain) in Fuzhou, Conggui of Anguo (Anguo: Pacifying the Country) Temple in Fuzhou, Zangyong of Yishan (Yishan: Yi Mountain) in Fuzhou, Yanduan of Yonglong (Yonglong: Eternal Prosperity) Temple in Fuzhou, Zhiduan of Linyang (Linyang: Forest Sun) Temple in Fuzhou, Chan Master Man of Xingsheng (Xingsheng: Flourishing Sage) Temple in Fuzhou, Chan Master Ming of Xianzong (Xianzong: Immortal Ancestor) Temple in Fuzhou, and the monk Xiang of Anguo (Anguo: Pacifying the Country) Temple in Fuzhou. The eighth generation of Dajian's (Dajian: a Chan master) lineage included Chan Master Congzhan of Baofu (Baofu: Protecting Blessings) Monastery in Zhangzhou. He had twenty-three Dharma heirs: Shengdeng of Zhaoqing (Zhaoqing: Inviting Celebration) Temple in Quanzhou, Kechou of Baofu (Baofu: Protecting Blessings) Temple in Zhangzhou, Ruxin of Baishui (Baishui: White Water) Temple in Shuzhou, Huilian of Zhangjiang (Zhangjiang: Zhang River) Temple in Hongzhou, Wenqin of Bao'ci (Bao'ci: Repaying Kindness) Temple in Fuzhou, Qingyun of Wan'an (Wan'an: Ten Thousand Peace) Temple in Quanzhou, and Chan Master Xi of Bao'en (Bao'en: Repaying Kindness) Temple in Fuzhou.
泉州鳳凰山從琛者。一曰福州永隆瀛和尚者。一曰洪州清泉山守清者。一曰漳州報恩院行崇者。一曰潭州嶽麓和尚者。一曰德山德海者。一曰洪州建山澄禪師者。一曰福州康山契穩者。一曰潭州延壽慧輪者。一曰泉州西明琛禪師者。一曰福州升山柔禪師者。一曰福州枕峰和尚者。一曰鼎州法操者。一曰襄州鷲嶺和尚者。一曰睦州敬連和尚者。一曰潭州谷山句禪師者。
大鑒之八世。曰南嶽金輪觀禪師。其所出法嗣一人。曰衡岳後金輪和尚者。
大鑒之八世。曰泉州睡龍山道溥禪師。其所出法嗣一人。曰漳州保福院清豁者。
大鑒之八世。曰隨州雙泉山永禪師。其所出法嗣一人。曰廣州大通和尚者。
大鑒之八世。曰臺州瑞巖師彥禪師。其所出法嗣二人。一曰南嶽橫龍和尚者。一曰溫州瑞峰神錄和尚者。
大鑒之八世。曰懷州玄泉彥禪師。其所出法嗣五人。一曰鄂州黃龍誨機者。一曰洛京柏谷和尚者。一曰池州和龍和尚者。一曰懷州玄泉第二世和尚者。一曰潞府妙勝玄密者。
大鑒之八世。曰福州羅山道閑禪師。其所出法嗣十九人。一曰洪州大寧隱微者。一曰婺州明招德謙者。一曰衡州華光范禪師者。一曰福州羅山招孜者。一曰西川慧禪師者。一曰建州白雲令弇者。一曰處州。天
【現代漢語翻譯】 現代漢語譯本 泉州鳳凰山的從琛禪師，福州永隆的瀛和尚，洪州清泉山的守清禪師，漳州報恩院的行崇禪師，潭州嶽麓的和尚，德山的德海禪師，洪州建山的澄禪師，福州康山的契穩禪師，潭州延壽的慧輪禪師，泉州西明的琛禪師，福州升山的柔禪師，福州枕峰的和尚，鼎州的法操禪師，襄州鷲嶺的和尚，睦州的敬連禪師，潭州谷山的句禪師。
大鑒慧能的第八代法嗣，有南嶽金輪觀禪師，他傳出的法嗣一人，是衡岳後金輪和尚。
大鑒慧能的第八代法嗣，有泉州睡龍山的道溥禪師，他傳出的法嗣一人，是漳州保福院的清豁禪師。
大鑒慧能的第八代法嗣，有隨州雙泉山的永禪師，他傳出的法嗣一人，是廣州大通和尚。
大鑒慧能的第八代法嗣，有臺州瑞巖的師彥禪師，他傳出的法嗣二人，一是南嶽橫龍和尚，一是溫州瑞峰的神錄和尚。
大鑒慧能的第八代法嗣，有懷州玄泉的彥禪師，他傳出的法嗣五人，一是鄂州黃龍的誨機禪師，一是洛京柏谷的和尚，一是池州和龍的和尚，一是懷州玄泉第二世的和尚，一是潞府妙勝的玄密禪師。
大鑒慧能的第八代法嗣，有福州羅山的道閑禪師，他傳出的法嗣十九人，一是洪州大寧的隱微禪師，一是婺州明招的德謙禪師，一是衡州華光的范禪師，一是福州羅山的招孜禪師，一是西川的慧禪師，一是建州白雲的令弇禪師，一是處州的天
【English Translation】 English version From Chen (Cong Chen) of Phoenix Mountain in Quanzhou; Ying (Ying) the monk of Yonglong in Fuzhou; Shouqing (Shouqing) of Qingquan Mountain in Hongzhou; Xingchong (Xing Chong) of Bao'en Monastery in Zhangzhou; the monk of Yuelu in Tanzhou; Dehai (Dehai) of Deshan; Chan Master Cheng (Cheng) of Jianshan in Hongzhou; Qiwen (Qiwen) of Kangshan in Fuzhou; Huilun (Huilun) of Yanshou in Tanzhou; Chan Master Chen (Chen) of Ximing in Quanzhou; Chan Master Rou (Rou) of Shengshan in Fuzhou; the monk of Zhenfeng in Fuzhou; Facao (Facao) of Dingzhou; the monk of Jiuling in Xiangzhou; Jinglian (Jinglian) of Muzhou; Chan Master Ju (Ju) of Gushan in Tanzhou.
The eighth generation of Dajian Huineng (Dajian Huineng, the Sixth Patriarch of Chan Buddhism) is Chan Master of Jinlun Temple on Mount Nanyue. He had one Dharma heir: the Later Jinlun monk of Mount Hengyue.
The eighth generation of Dajian Huineng is Chan Master Daopu (Daopu) of Sleeping Dragon Mountain in Quanzhou. He had one Dharma heir: Qinghuo (Qinghuo) of Baofu Monastery in Zhangzhou.
The eighth generation of Dajian Huineng is Chan Master Yong (Yong) of Shuangquan Mountain in Suizhou. He had one Dharma heir: the Datong monk of Guangzhou.
The eighth generation of Dajian Huineng is Chan Master Shiyan (Shiyan) of Ruiyan in Taizhou. He had two Dharma heirs: the Henglong monk of Mount Nanyue and the Shenlu (Shenlu) monk of Ruifeng in Wenzhou.
The eighth generation of Dajian Huineng is Chan Master Yan (Yan) of Xuanquan in Huaizhou. He had five Dharma heirs: Huiji (Huiji) of Huanglong in Ezhou; the Baigu monk of Luojing; the Helong monk of Chizhou; the second-generation monk of Xuanquan in Huaizhou; and Xuanmi (Xuanmi) of Miaosheng in Lufu.
The eighth generation of Dajian Huineng is Chan Master Daoxian (Daoxian) of Luoshan in Fuzhou. He had nineteen Dharma heirs: Yinwei (Yinwei) of Daning in Hongzhou; Deqian (Deqian) of Mingzhao in Wuzhou; Chan Master Fan (Fan) of Huaguang in Hengzhou; Zhaozhi (Zhaozhi) of Luoshan in Fuzhou; Chan Master Hui (Hui) of Xichuan; Lingyan (Lingyan) of Baiyun in Jianzhou; Tian of Chuzhou.
竺義證者。一曰吉州清平惟曠者。一曰婺州金柱義昭者。一曰潭州谷山和尚者。一曰湖南道吾山從盛者。一曰福州羅山義因者。一曰灌州靈巖和尚者。一曰吉州匡山和尚者。一曰福州興聖重滿者。一曰潭州寶應清進者。一曰漢州綿竹縣定慧者。一曰潭州龍會山鑒禪師者。一曰安州穆禪師者。
大鑒之八世。曰安州白兆山志圓禪師。其所出法嗣凡十有三人。一曰鼎州大龍山智洪者。一曰襄州白馬山行靄者。一曰郢州大陽山行沖者。一曰安州白兆山懷楚者。一曰四祖山清皎者。一曰蘄州三角山志操者。一曰晉州興教師普者。一曰蘄州三角山真鑒者。一曰郢州興陽和尚者。一曰郴州東禪玄偕者。一曰新羅國慧云者。一曰安州慧日院玄諤者。一曰京兆大秦寺彥賓者。
大鑒之八世。曰韶州慧林鴻究禪師。其所出法嗣一人。曰韶州靈瑞者。
大鑒之八世。曰郢州芭蕉山慧清禪師。其所出法嗣四人。一曰郢州興陽清讓者。一曰洪州幽谷法滿者。一曰郢州興陽義深者。一曰芭蕉二世住遇者。
大鑒之八世。曰吉州資福如實禪師。其所出法嗣四人。一曰吉州資福真邃者。一曰吉州福壽和尚者。一曰潭州鹿苑和尚者。一曰潭州報悲德韶者。
大鑒之八世。曰汝州風穴延沼禪師。其所出法嗣四人。一曰汝州
【現代漢語翻譯】 現代漢語譯本
闡明宗旨的證明人有：一是吉州清平惟曠禪師，二是婺州金柱義昭禪師，三是潭州谷山和尚，四是湖南道吾山從盛禪師，五是福州羅山義因禪師，六是灌州靈巖和尚，七是吉州匡山和尚，八是福州興聖重滿禪師，九是潭州寶應清進禪師，十是漢州綿竹縣定慧禪師，十一是潭州龍會山鑒禪師，十二是安州穆禪師。
大鑒禪師的第八代傳人，有安州白兆山志圓禪師。他所傳出的法嗣共有十三人：一是鼎州大龍山智洪禪師，二是襄州白馬山行靄禪師，三是郢州大陽山行沖禪師，四是安州白兆山懷楚禪師，五是四祖山清皎禪師，六是蘄州三角山志操禪師，七是晉州興教師普禪師，八是蘄州三角山真鑒禪師，九是郢州興陽和尚，十是郴州東禪玄偕禪師，十一是新羅國慧云禪師，十二是安州慧日院玄諤禪師，十三是京兆大秦寺彥賓禪師。
大鑒禪師的第八代傳人，有韶州慧林鴻究禪師。他所傳出的法嗣一人：是韶州靈瑞禪師。
大鑒禪師的第八代傳人，有郢州芭蕉山慧清禪師。他所傳出的法嗣四人：一是郢州興陽清讓禪師，二是洪州幽谷法滿禪師，三是郢州興陽義深禪師，四是芭蕉山第二代住持遇禪師。
大鑒禪師的第八代傳人，有吉州資福如實禪師。他所傳出的法嗣四人：一是吉州資福真邃禪師，二是吉州福壽和尚，三是潭州鹿苑和尚，四是潭州報悲德韶禪師。
大鑒禪師的第八代傳人，有汝州風穴延沼禪師。他所傳出的法嗣四人：一是汝州...
【English Translation】 English version
The verifiers of the doctrine include: first, Weikuang (Only Vast) of Qingping (Clear Peace) in Jizhou (Ji Prefecture); second, Yizhao (Righteous Illumination) of Jinzhu (Golden Pillar) in Wuzhou (Wu Prefecture); third, the monk of Gushan (Valley Mountain) in Tanzhou (Tan Prefecture); fourth, Congsheng (Following Prosperity) of Daowu Mountain (Dao Wu Mountain) in Hunan; fifth, Yiyin (Righteous Cause) of Luoshan (Luo Mountain) in Fuzhou (Fu Prefecture); sixth, the monk of Lingyan (Spirit Cliff) in Guanzhou (Guan Prefecture); seventh, the monk of Kuangshan (Kuang Mountain) in Jizhou (Ji Prefecture); eighth, Chongman (Double Fullness) of Xingsheng (Flourishing Saint) in Fuzhou (Fu Prefecture); ninth, Qingjin (Pure Progress) of Baoying (Precious Response) in Tanzhou (Tan Prefecture); tenth, Dinghui (Concentration Wisdom) of Mianzhu County (Mianzhu County) in Hanzhou (Han Prefecture); eleventh, Zen Master Jian (Mirror) of Longhui Mountain (Dragon Assembly Mountain) in Tanzhou (Tan Prefecture); twelfth, Zen Master Mu (Shepherd) in Anzhou (An Prefecture).
The eighth generation of Dajian (Great Mirror) is Zen Master Zhiyuan (Will Roundness) of Baizhao Mountain (White Sign Mountain) in Anzhou (An Prefecture). He produced a total of thirteen Dharma heirs: first, Zhihong (Wisdom Vast) of Dalong Mountain (Great Dragon Mountain) in Dingzhou (Ding Prefecture); second, Xing'ai (Action Obscurity) of Baima Mountain (White Horse Mountain) in Xiangzhou (Xiang Prefecture); third, Xingchong (Action Soaring) of Dayang Mountain (Great Yang Mountain) in Yingzhou (Ying Prefecture); fourth, Huaichu (Cherishing Beginning) of Baizhao Mountain (White Sign Mountain) in Anzhou (An Prefecture); fifth, Qingjiao (Pure Brightness) of Sizu Mountain (Fourth Ancestor Mountain); sixth, Zhicao (Will Practice) of Sanjiao Mountain (Three Corner Mountain) in Qizhou (Qi Prefecture); seventh, Xingjiaoshi Pu (Flourishing Teacher Universality) in Jinzhou (Jin Prefecture); eighth, Zhenjian (True Mirror) of Sanjiao Mountain (Three Corner Mountain) in Qizhou (Qi Prefecture); ninth, the monk of Xingyang (Flourishing Yang) in Yingzhou (Ying Prefecture); tenth, Xuanxie (Mysterious Harmony) of Dongchan (East Chan) in Chenzhou (Chen Prefecture); eleventh, Huiyun (Wisdom Cloud) of Silla (ancient Korean kingdom); twelfth, Xuane (Mysterious Astonishment) of Hui Ri Monastery (Wisdom Sun Monastery) in Anzhou (An Prefecture); thirteenth, Yanbin (Elegant Guest) of Daqin Temple (Great Qin Temple) in Jingzhao (Capital Zhao).
The eighth generation of Dajian (Great Mirror) is Zen Master Hongjiu (Vast Investigation) of Huilin (Wisdom Forest) in Shaozhou (Shao Prefecture). He produced one Dharma heir: Lingrui (Spirit Auspiciousness) of Shaozhou (Shao Prefecture).
The eighth generation of Dajian (Great Mirror) is Zen Master Huiqing (Wisdom Purity) of Bajiao Mountain (Banana Tree Mountain) in Yingzhou (Ying Prefecture). He produced four Dharma heirs: first, Qingrang (Pure Yielding) of Xingyang (Flourishing Yang) in Yingzhou (Ying Prefecture); second, Faman (Dharma Fullness) of Yougu (Secluded Valley) in Hongzhou (Hong Prefecture); third, Yishen (Righteous Depth) of Xingyang (Flourishing Yang) in Yingzhou (Ying Prefecture); fourth, Yu (Encounter) who was the second abbot of Bajiao Mountain (Banana Tree Mountain).
The eighth generation of Dajian (Great Mirror) is Zen Master Rushi (As Is) of Zifu (Auspicious Blessing) in Jizhou (Ji Prefecture). He produced four Dharma heirs: first, Zhensui (True Profundity) of Zifu (Auspicious Blessing) in Jizhou (Ji Prefecture); second, the monk of Fushou (Blessing Longevity) in Jizhou (Ji Prefecture); third, the monk of Luyuan (Deer Garden) in Tanzhou (Tan Prefecture); fourth, Deshao (Virtue Shao) of Baobei (Report Sorrow) in Tanzhou (Tan Prefecture).
The eighth generation of Dajian (Great Mirror) is Zen Master Yanzhao (Prolonging Illumination) of Fengxue (Wind Cave) in Ruzhou (Ru Prefecture). He produced four Dharma heirs: first, of Ruzhou (Ru Prefecture)...
廣慧真禪師者。一曰汝州首山省念者。一曰鳳翔長興和尚者。一曰潭州靈泉和尚者。
大鑒之八世。曰潭州藤霞禪師。其所出法嗣二人。一曰澧州藥山第七世和尚者。一曰潭州云蓋山和尚者。
大鑒之八世。曰洪州鳳棲山同安常察禪師。其所出法嗣一人。曰袁州仰山良供者。
大鑒之八世。曰吉州禾山無殷禪師。其所出法嗣五人。一曰廬山永安慧度者。一曰撫州曹山義崇者。一曰吉州禾山契云者。一曰漳州保福和尚者。一曰洪州翠巖師陰者。
大鑒之八世。曰潭州云蓋山景禪師。其所出法嗣三人。一曰衡岳南臺藏禪師者。一曰幽州拓水從實者。一曰云蓋山澄覺者。
大鑒之八世。曰廬山歸宗寺澹權禪師。其所出法嗣二人。一曰鄂州黃龍蘊和尚者。一曰壽州洎山和尚者。
大鑒之八世。曰歸宗懷惲禪師。其所出法嗣二人。一曰歸宗第四世弘章者。一曰歸宗巖密者。
大鑒之八世。曰池州嵇山章禪師。其所出法嗣一人。田隨州雙泉山道虔者。
大鑒之八世。曰洪州云居山懷岳禪師。其所出法嗣五人。一曰揚州風化院令崇者。一曰澧州藥山忠彥者。一曰梓州龍泉和尚者。一曰云居住緣者。一曰云居住滿者。
大鑒之八世。曰撫州荷玉山光慧禪師。其所出法嗣一人。
【現代漢語翻譯】 現代漢語譯本： 廣慧真禪師的法嗣有：汝州首山省念禪師，鳳翔長興和尚，潭州靈泉和尚。
大鑒禪師的第八代法嗣：潭州藤霞禪師。他的法嗣有兩人：澧州藥山第七世和尚，潭州云蓋山和尚。
大鑒禪師的第八代法嗣：洪州鳳棲山同安常察禪師。他的法嗣有一人：袁州仰山良供。
大鑒禪師的第八代法嗣：吉州禾山無殷禪師。他的法嗣有五人：廬山永安慧度，撫州曹山義崇，吉州禾山契云，漳州保福和尚，洪州翠巖師陰。
大鑒禪師的第八代法嗣：潭州云蓋山景禪師。他的法嗣有三人：衡岳南臺藏禪師，幽州拓水從實，云蓋山澄覺。
大鑒禪師的第八代法嗣：廬山歸宗寺澹權禪師。他的法嗣有兩人：鄂州黃龍蘊和尚，壽州洎山和尚。
大鑒禪師的第八代法嗣：歸宗懷惲禪師。他的法嗣有兩人：歸宗第四世弘章，歸宗巖密。
大鑒禪師的第八代法嗣：池州嵇山章禪師。他的法嗣有一人：隨州雙泉山道虔。
大鑒禪師的第八代法嗣：洪州云居山懷岳禪師。他的法嗣有五人：揚州風化院令崇，澧州藥山忠彥，梓州龍泉和尚，云居住緣，云居住滿。
大鑒禪師的第八代法嗣：撫州荷玉山光慧禪師。他的法嗣有一人。
【English Translation】 English version: The Dharma heirs of Chan Master Guanghui Zhen are: Chan Master Xingnian of Shou Shan (Mount Shou) in Ruzhou, the Venerable Changxing of Fengxiang, and the Venerable Lingquan of Tanzhou.
The eighth-generation Dharma heir of Dajian (Great Mirror): Chan Master Tengxia of Tanzhou. He had two Dharma heirs: the seventh-generation Venerable Yaoshan of Lizhou, and the Venerable of Yun Gai Mountain (Cloud Cover Mountain) in Tanzhou.
The eighth-generation Dharma heir of Dajian: Chan Master Tongan Changcha of Fengqi Mountain (Phoenix Perch Mountain) in Hongzhou. He had one Dharma heir: Yangshan Liangong of Yuanzhou.
The eighth-generation Dharma heir of Dajian: Chan Master Wuyin of He Mountain (Crane Mountain) in Jizhou. He had five Dharma heirs: Huidu of Yong'an (Eternal Peace) in Lu Mountain, Yichong of Cao Mountain (Caoshan) in Fuzhou, Qiyun of He Mountain (Crane Mountain) in Jizhou, the Venerable Baofu of Zhangzhou, and Shiyin of Cuiyan (Emerald Cliff) in Hongzhou.
The eighth-generation Dharma heir of Dajian: Chan Master Jing of Yun Gai Mountain (Cloud Cover Mountain) in Tanzhou. He had three Dharma heirs: Chan Master Zang of Nantai (South Terrace) in Heng Mountain, Congshi of Tuoshui (Expanding Water) in Youzhou, and Chengjue of Yun Gai Mountain (Cloud Cover Mountain).
The eighth-generation Dharma heir of Dajian: Chan Master Danquan of Guizong Temple (Returning to the Source Temple) in Lu Mountain. He had two Dharma heirs: the Venerable Yun of Huanglong (Yellow Dragon) in Ezhou, and the Venerable of Ji Mountain (Ji Mountain) in Shouzhou.
The eighth-generation Dharma heir of Dajian: Chan Master Huaiyun of Guizong (Returning to the Source). He had two Dharma heirs: Hongzhang, the fourth generation of Guizong, and Yanmi of Guizong.
The eighth-generation Dharma heir of Dajian: Chan Master Zhang of Ji Mountain (Ji Mountain) in Chizhou. He had one Dharma heir: Daoqian of Shuangquan Mountain (Double Spring Mountain) in Suizhou.
The eighth-generation Dharma heir of Dajian: Chan Master Huaiyue of Yunju Mountain (Cloud Dwelling Mountain) in Hongzhou. He had five Dharma heirs: Lingchong of Fenghua Monastery (Wind Transformation Monastery) in Yangzhou, Zhongyan of Yaoshan (Medicine Mountain) in Lizhou, the Venerable of Longquan (Dragon Spring) in Zizhou, Juyuan of Yunju (Cloud Dwelling), and Juman of Yunju (Cloud Dwelling).
The eighth-generation Dharma heir of Dajian: Chan Master Guanghui of Heyu Mountain (Lotus Jade Mountain) in Fuzhou. He had one Dharma heir.
曰荷玉山福禪師者。
大鑒之八世。曰筠州洞山道延禪師。其所出法嗣二人。一曰洪州上藍慶禪師者。一曰洞山敏禪師者。
大鑒之八世。曰撫州金峰從志禪師。其所出法嗣二人。一曰洪州大寧神降者。一曰澧州藥山彥禪師者。
大鑒之八世。曰襄州鹿門山處真禪師。其所出法嗣六人。一曰益州崇真者。一曰鹿門第二世譚和尚者。一曰襄州谷隱智靜者。一曰廬山佛手巖行因者。一曰襄州靈溪山明禪師者。一曰洪州大安寺真上座者。
大鑒之八世。曰撫州曹山慧霞禪師。其所出法嗣三人。一曰嘉州東汀和尚者。一曰雄州華嚴正慧者。一曰泉州招慶院堅上座者。
大鑒之八世。曰華州草菴法義禪師。其所出法嗣一人。曰泉州龜洋慧忠者。
大鑒之八世。曰潭州報慈藏嶼禪師。其所出法嗣一人。曰益州聖興存和尚者。
大鑒之八世。曰襄州含珠山審哲禪師。其所出法嗣六八。一曰洋州龍穴山和尚者。一曰唐州大乘山和尚者。一曰襄州延慶歸曉者。一曰襄州含珠山真和尚者。一曰含珠山璋禪師者。一曰含珠山偃和尚者。
大鑒之八世。曰鳳翔府紫陵匡一禪師。其所出法嗣三人。一曰并州慶福道隱者。一曰紫陵第二世微禪師者。一曰興元府大浪和尚者。
大鑒之八世。
【現代漢語翻譯】 現代漢語譯本 大鑒禪師（Dajian Chanshi，六祖慧能的尊稱）的第八代傳人，有荷玉山福禪師。
大鑒禪師的第八代傳人，有筠州洞山道延禪師。他所傳出的法嗣有二人，一是洪州上藍慶禪師，一是洞山敏禪師。
大鑒禪師的第八代傳人，有撫州金峰從志禪師。他所傳出的法嗣有二人，一是洪州大寧神降，一是澧州藥山彥禪師。
大鑒禪師的第八代傳人，有襄州鹿門山處真禪師。他所傳出的法嗣有六人，一是益州崇真，一是鹿門第二世譚和尚，一是襄州谷隱智靜，一是廬山佛手巖行因，一是襄州靈溪山明禪師，一是洪州大安寺真上座。
大鑒禪師的第八代傳人，有撫州曹山慧霞禪師。他所傳出的法嗣有三人，一是嘉州東汀和尚，一是雄州華嚴正慧，一是泉州招慶院堅上座。
大鑒禪師的第八代傳人，有華州草菴法義禪師。他所傳出的法嗣有一人，是泉州龜洋慧忠。
大鑒禪師的第八代傳人，有潭州報慈藏嶼禪師。他所傳出的法嗣有一人，是益州聖興存和尚。
大鑒禪師的第八代傳人，有襄州含珠山審哲禪師。他所傳出的法嗣有六人（原文為六八，疑為筆誤，按常理理解為六人），一是洋州龍穴山和尚，一是唐州大乘山和尚，一是襄州延慶歸曉，一是襄州含珠山真和尚，一是含珠山璋禪師，一是含珠山偃和尚。
大鑒禪師的第八代傳人，有鳳翔府紫陵匡一禪師。他所傳出的法嗣有三人，一是并州慶福道隱，一是紫陵第二世微禪師，一是興元府大浪和尚。
大鑒禪師的第八代傳人。
【English Translation】 English version The eighth generation descendant of Dajian Chanshi (大鑒禪師, an honorific title for Huineng, the Sixth Patriarch) was Zen Master He Yu Shanfu.
The eighth generation descendant of Dajian Chanshi was Zen Master Daoyan of Dongshan in Junzhou. He had two Dharma heirs: Zen Master Qing of Shanglan in Hongzhou and Zen Master Min of Dongshan.
The eighth generation descendant of Dajian Chanshi was Zen Master Congzhi of Jinfeng in Fuzhou. He had two Dharma heirs: Shenjiang of Daning in Hongzhou and Zen Master Yan of Yaoshan in Lizhou.
The eighth generation descendant of Dajian Chanshi was Zen Master Chuzhen of Lumen Mountain in Xiangzhou. He had six Dharma heirs: Chongzhen of Yizhou, the Second Generation Tan Heshang of Lumen, Zhijing of Guyin in Xiangzhou, Xingyin of Foshou Rock on Lushan Mountain, Zen Master Ming of Lingxi Mountain in Xiangzhou, and the Senior Monk Zhen of Daan Temple in Hongzhou.
The eighth generation descendant of Dajian Chanshi was Zen Master Huixia of Caoshan in Fuzhou. He had three Dharma heirs: Heshang of Dongting in Jiazhou, Zhenghui of Huayan in Xiongzhou, and the Senior Monk Jian of Zhaoqing Monastery in Quanzhou.
The eighth generation descendant of Dajian Chanshi was Zen Master Fayi of Cao'an in Huazhou. He had one Dharma heir: Huizhong of Guiyang in Quanzhou.
The eighth generation descendant of Dajian Chanshi was Zen Master Cangyu of Bao'ci in Tanzhou. He had one Dharma heir: Heshang Cun of Shengxing in Yizhou.
The eighth generation descendant of Dajian Chanshi was Zen Master Shenzhe of Hanzhu Mountain in Xiangzhou. He had six Dharma heirs: Heshang of Longxue Mountain in Yangzhou, Heshang of Dacheng Mountain in Tangzhou, Guixiao of Yanqing in Xiangzhou, Heshang Zhen of Hanzhu Mountain in Xiangzhou, Zen Master Zhang of Hanzhu Mountain, and Heshang Yan of Hanzhu Mountain.
The eighth generation descendant of Dajian Chanshi was Zen Master Kuangyi of Ziling in Fengxiang Prefecture. He had three Dharma heirs: Daoyin of Qingfu in Bingzhou, the Second Generation Zen Master Wei of Ziling, and Heshang Dalang of Xingyuan Prefecture.
The eighth generation descendant of Dajian Chanshi.
曰洪州同安威禪師。其所出法嗣二人。一曰陳州石鏡和尚者。一曰中同安志禪師者。
大鑒之八世。曰襄州石門山獻禪師。其所出法嗣一人。曰石門山第二齣慧徹者。
大鑒之八世。曰襄州廣德義和禪師。其所出法嗣二人。一曰襄州廣德第二世延和尚者。一曰荊州上泉和尚者。
大鑒之八世。曰京兆香城禪師。其所出法嗣一人。曰鄧州羅紋和尚者。
大鑒之八世。曰杭州瑞龍院幼璋禪師。其所出法嗣一人。曰西川德言者。
大鑒之八世。曰隨州護國守澄禪師。其所出法嗣八人。一曰隨州智門守欽者。一曰護國第二世知遠者。一曰大安山能和尚者。一曰穎州薦福院思禪師者。一曰潭州延壽和尚者。一曰護國第三世志朗者。一曰舒州香爐峰瓊和尚者。一曰京兆盤龍山滿和尚者。
大鑒之八世。曰京兆永安院善靜禪師。其所出法嗣一人。曰大明山和尚者。
大鑒之八世。曰蘄州烏牙山彥賓禪師。其所出法嗣三人。一曰安州大安山興古者。一曰蘄州烏牙山行朗者。一曰虢州盧氏常禪師者。
大鑒之八世。曰鳳翔府青峰禪師。其所出法嗣七人。一曰西川靈龕和尚者。一曰京兆紫閣山端己者。一曰房州開山懷晝者。一曰幽州傳法和尚者。一曰益州凈眾歸信者。一曰青峰第二世清
【現代漢語翻譯】 現代漢語譯本： 洪州同安威禪師，他的法嗣有兩位：一位是陳州石鏡和尚，另一位是中同安志禪師。 大鑒禪師的第八世法嗣，是襄州石門山獻禪師，他的法嗣有一位：石門山第二代慧徹禪師。 大鑒禪師的第八世法嗣，是襄州廣德義和禪師，他的法嗣有兩位：一位是襄州廣德第二世延和尚，另一位是荊州上泉和尚。 大鑒禪師的第八世法嗣，是京兆香城禪師，他的法嗣有一位：鄧州羅紋和尚。 大鑒禪師的第八世法嗣，是杭州瑞龍院幼璋禪師，他的法嗣有一位：西川德言。 大鑒禪師的第八世法嗣，是隨州護國守澄禪師，他的法嗣有八位：一位是隨州智門守欽，一位是護國第二世知遠，一位是大安山能和尚，一位是穎州薦福院思禪師，一位是潭州延壽和尚，一位是護國第三世志朗，一位是舒州香爐峰瓊和尚，一位是京兆盤龍山滿和尚。 大鑒禪師的第八世法嗣，是京兆永安院善靜禪師，他的法嗣有一位：大明山和尚。 大鑒禪師的第八世法嗣，是蘄州烏牙山彥賓禪師，他的法嗣有三位：一位是安州大安山興古，一位是蘄州烏牙山行朗，一位是虢州盧氏常禪師。 大鑒禪師的第八世法嗣，是鳳翔府青峰禪師，他的法嗣有七位：一位是西川靈龕和尚，一位是京兆紫閣山端己，一位是房州開山懷晝，一位是幽州傳法和尚，一位是益州凈眾歸信，一位是青峰第二世清。
【English Translation】 English version: Zen Master Wei of Tong'an (same place name) in Hongzhou (place name). He had two Dharma heirs: one was Monk Shijing (Stone Mirror) of Chenzhou (place name), and the other was Zen Master Zhi of Zhong Tong'an (Middle Tong'an). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Xian of Shimenshan (Stone Gate Mountain) in Xiangzhou (place name). He had one Dharma heir: Huiche (Wise Thorough), the second generation of Shimenshan (Stone Gate Mountain). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Yihe of Guangde (Vast Virtue) in Xiangzhou (place name). He had two Dharma heirs: one was Monk Yan, the second generation of Guangde (Vast Virtue) in Xiangzhou (place name), and the other was Monk Shangquan (Upper Spring) of Jingzhou (place name). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Xiangcheng (Fragrant City) of Jingzhao (Capital Prefecture). He had one Dharma heir: Monk Luowen (Spiral Pattern) of Dengzhou (place name). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Youzhang of Ruilong Monastery (Auspicious Dragon Monastery) in Hangzhou (place name). He had one Dharma heir: Deyan (Virtuous Words) of Xichuan (West Sichuan). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Shouchang of Huguo Monastery (Protect the Nation Monastery) in Suizhou (place name). He had eight Dharma heirs: one was Shouqin (Guard Respect) of Zhimen (Wisdom Gate) in Suizhou (place name), one was Zhiyuan (Knowing Afar), the second generation of Huguo (Protect the Nation), one was Monk Neng (Capable) of Da'anshan (Great Peace Mountain), one was Zen Master Si (Thinking) of Jianfu Monastery (Recommend Blessing Monastery) in Yingzhou (place name), one was Monk Yanshou (Prolong Life) of Tanzhou (place name), one was Zhilang (Will Bright), the third generation of Huguo (Protect the Nation), one was Monk Qiong (Jade) of Xianglufeng (Incense Burner Peak) in Shuzhou (place name), and one was Monk Man (Full) of Panlongshan (Coiled Dragon Mountain) in Jingzhao (Capital Prefecture). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Shanjing of Yong'an Monastery (Eternal Peace Monastery) in Jingzhao (Capital Prefecture). He had one Dharma heir: Monk of Daming Mountain (Great Bright Mountain). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Yanbin of Wuyashan (Crow Tooth Mountain) in Qizhou (place name). He had three Dharma heirs: one was Xinggu (Flourishing Ancient) of Da'anshan (Great Peace Mountain) in Anzhou (place name), one was Xinglang (Conduct Bright) of Wuyashan (Crow Tooth Mountain) in Qizhou (place name), and one was Zen Master Chang (Constant) of Lushi (Lu Clan) in Guozhou (place name). The eighth generation of Dajian (Sixth Patriarch Huineng)'s lineage was Zen Master Qingfeng (Green Peak) of Fengxiang Prefecture (Auspicious Flight Prefecture). He had seven Dharma heirs: one was Monk Lingkan (Spiritual Niche) of Xichuan (West Sichuan), one was Duanji (Upright Self) of Zigeshan (Purple Pavilion Mountain) in Jingzhao (Capital Prefecture), one was Huaizhou (Cherish Day) of Kaishan (Opening Mountain) in Fangzhou (place name), one was Monk Chuanfa (Transmitting Dharma) of Youzhou (place name), one was Guixin (Returning Faith) of Jingzhong (Pure Assembly) in Yizhou (place name), and one was Qing (Clear), the second generation of Qingfeng (Green Peak).
勉者。一曰鳳翔府長平山滿禪師者。
大鑒之八世。曰祥州大巖白禪師。其所出法嗣一人。曰邛州碧雲和尚者。
大鑒之九世。曰汝州首山省念禪師。其所出法嗣五人。一曰汾州善昭者。一曰襄州谷隱蘊聰者。一曰并州承天智嵩者。一曰汝州廣惠元璉者。一曰汝州葉縣歸省者。一曰智門空和尚者。
大鑒之九世。曰漳州羅漢院桂琛禪師。其所出法嗣七人。一曰金陵清涼文益者。一曰襄州清溪洪進者。一曰金陵清涼休復者。一曰撫州龍濟紹修者。一曰杭州天龍寺秀禪師者。一曰潞州延慶傳殷者。一曰衡岳南臺守安者。
大鑒之九世。曰福州仙宗契符禪師。其所出法嗣二人。一曰福州仙宗洞明者一。曰泉州福清行欽者。
大鑒之九世。曰杭州天龍重機禪師。其所出法嗣一人。曰高麗云岳令光者。
大鑒之九世。曰婺州泰瑫禪師。其所出法嗣一人。曰婺州齊云寶勝者。
大鑒之九世。曰福州升山白龍道希禪師。其所出法嗣五人。一曰福州廣平玄旨者。一曰福州白龍清慕者。一曰福州靈峰志恩者。一曰福州東禪玄亮者。一曰漳州報劬玄應者。
大鑒之九世。曰泉州招慶法因禪師。其所出法嗣七人。一曰泉州報恩宗顯者。一曰金陵龍光澄忋者。一曰永興北院可休者。一曰郴州
【現代漢語翻譯】 現代漢語譯本： 勉勵篇： 第一位是鳳翔府長平山滿禪師。 他是大鑒慧能的第八代傳人。祥州大巖白禪師，他所傳出的法嗣有一人，是邛州碧雲和尚。 他是大鑒慧能的第九代傳人。汝州首山省念禪師，他所傳出的法嗣有五人：一位是汾州善昭，一位是襄州谷隱蘊聰，一位是并州承天智嵩，一位是汝州廣惠元璉，一位是汝州葉縣歸省，還有一位是智門空和尚。 他是大鑒慧能的第九代傳人。漳州羅漢院桂琛禪師，他所傳出的法嗣有七人：一位是金陵清涼文益，一位是襄州清溪洪進，一位是金陵清涼休復，一位是撫州龍濟紹修，一位是杭州天龍寺秀禪師，一位是潞州延慶傳殷，一位是衡岳南臺守安。 他是大鑒慧能的第九代傳人。福州仙宗契符禪師，他所傳出的法嗣有二人：一位是福州仙宗洞明，一位是泉州福清行欽。 他是大鑒慧能的第九代傳人。杭州天龍重機禪師，他所傳出的法嗣有一人：是高麗云岳令光。 他是大鑒慧能的第九代傳人。婺州泰瑫禪師，他所傳出的法嗣有一人：是婺州齊云寶勝。 他是大鑒慧能的第九代傳人。福州升山白龍道希禪師，他所傳出的法嗣有五人：一位是福州廣平玄旨，一位是福州白龍清慕，一位是福州靈峰志恩，一位是福州東禪玄亮，一位是漳州報劬玄應。 他是大鑒慧能的第九代傳人。泉州招慶法因禪師，他所傳出的法嗣有七人：一位是泉州報恩宗顯，一位是金陵龍光澄忋，一位是永興北院可休，一位是郴州
【English Translation】 English version: Encouragements: The first is Chan Master Man of Changping Mountain in Fengxiang Prefecture. He is the eighth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Bai of Dayan in Xiangzhou, his Dharma heir is one person: Monk Biyun of Qiongzhou. He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Sheng Nian of Shoushan in Ruzhou, his Dharma heirs are five people: one is Shanzhao of Fenzhou, one is Yuncong of Guyin in Xiangzhou, one is Zhisong of Chengtian in Bingzhou, one is Yuanlian of Guanghui in Ruzhou, one is Guisheng of Yexian in Ruzhou, and one is Monk Zhimen Kong. He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Gui Chen of Luohan Monastery in Zhangzhou, his Dharma heirs are seven people: one is Wenyi of Qingliang in Jinling (Nanjing), one is Hongjin of Qingxi in Xiangzhou, one is Xiufu of Qingliang in Jinling (Nanjing), one is Shaoxiu of Longji in Fuzhou, one is Chan Master Xiu of Tianlong Monastery in Hangzhou, one is Chuanyin of Yanqing in Luzhou, and one is Shouan of Nantai in Hengyue (Mount Heng). He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Qi Fu of Xianzong in Fuzhou, his Dharma heirs are two people: one is Dongming of Xianzong in Fuzhou, and one is Xingqin of Fuqing in Quanzhou. He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Chongji of Tianlong in Hangzhou, his Dharma heir is one person: Ryonggwang of Unak in Goryeo (Korea). He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Tai Tao of Wuzhou, his Dharma heir is one person: Baosheng of Qiyun in Wuzhou. He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Daoxi of Bailong on Sheng Mountain in Fuzhou, his Dharma heirs are five people: one is Xuanzhi of Guangping in Fuzhou, one is Qingmu of Bailong in Fuzhou, one is Zhien of Lingfeng in Fuzhou, one is Xuanliang of Dongchan in Fuzhou, and one is Xuanying of Baoqu in Zhangzhou. He is the ninth generation descendant of Dajian Huineng (the Sixth Patriarch). Chan Master Fayin of Zhaoqing in Quanzhou, his Dharma heirs are seven people: one is Zongxian of Baoen in Quanzhou, one is Chengci of Longguang in Jinling (Nanjing), one is Kexiu of Beiyuan in Yongxing, and one is Chenzhou
太平清海者。一曰連州慈雲慧深者。一曰郢州興陽道欽者。一曰漳州保福清溪者。
大鑒之九世。曰婺州報恩寶資禪師。其所出法嗣一人。曰處州福林澄和尚者。
大鑒之九世。曰處州翠峰欣禪師。其所出法嗣一人。曰處州報恩守真者。
大鑒之九世。曰襄州鷲嶺明遠禪師。其所出法嗣一人。曰襄州鷲嶺第二世通和尚者。
大鑒之九世。曰杭州龍華彥球禪師。其所出法嗣一人。曰仁王院俊禪師者。
大鑒之九世。曰漳州保福可儔禪師。其所出法嗣一人。曰漳州隆壽無逸者。
大鑒之九世。曰潭州延壽寺慧輪禪師。其所出法嗣二人。一曰廬山歸宗道詮者。一曰潭州龍興裕禪師者。
大鑒之九世。曰韶州白雲禪師。其所出法嗣六人。一曰韶州大曆和尚者。一曰連州寶華和尚者。一曰韶州月華和尚者。一曰南雄州地藏和尚者。一曰英州樂凈含匡者。一曰韶州后白雲福禪師者。
大鑒之九世。曰鼎州德山緣密禪師。其所出法嗣凡十有六人。一曰潭州鹿苑文襲者。一曰澧州藥山可瓊者。一曰南嶽勤禪師者。一曰文殊應真者。一曰德山柔禪師者。一曰鼎州德山紹晏者。一曰鼎州寬禪師者。一曰鼎州道禪師者。一曰巴陵普禪師者。一曰郴州乾明自興者。一曰渝州進雲山禪師者。一
【現代漢語翻譯】 現代漢語譯本： 太平清海一共有三位：一位是連州慈雲慧深，一位是郢州興陽道欽，一位是漳州保福清溪。
大鑒禪師的九世法嗣，是婺州報恩寶資禪師。他所傳出的法嗣有一位，是處州福林澄和尚。
大鑒禪師的九世法嗣，是處州翠峰欣禪師。他所傳出的法嗣有一位，是處州報恩守真。
大鑒禪師的九世法嗣，是襄州鷲嶺明遠禪師。他所傳出的法嗣有一位，是襄州鷲嶺第二世通和尚。
大鑒禪師的九世法嗣，是杭州龍華彥球禪師。他所傳出的法嗣有一位，是仁王院俊禪師。
大鑒禪師的九世法嗣，是漳州保福可儔禪師。他所傳出的法嗣有一位，是漳州隆壽無逸。
大鑒禪師的九世法嗣，是潭州延壽寺慧輪禪師。他所傳出的法嗣有兩位：一位是廬山歸宗道詮，一位是潭州龍興裕禪師。
大鑒禪師的九世法嗣，是韶州白雲禪師。他所傳出的法嗣有六位：一位是韶州大曆和尚，一位是連州寶華和尚，一位是韶州月華和尚，一位是南雄州地藏和尚，一位是英州樂凈含匡，一位是韶州后白雲福禪師。
大鑒禪師的九世法嗣，是鼎州德山緣密禪師。他所傳出的法嗣共有十六位：一位是潭州鹿苑文襲，一位是澧州藥山可瓊，一位是南嶽勤禪師，一位是文殊應真，一位是德山柔禪師，一位是鼎州德山紹晏，一位是鼎州寬禪師，一位是鼎州道禪師，一位是巴陵普禪師，一位是郴州乾明自興，一位是渝州進雲山禪師，還有...
【English Translation】 English version: The Taiping Qinghai (Peaceful and Clear Sea) masters are three: one is Huaishen (Wise and Profound) of Ciyun (Compassionate Cloud) in Lianzhou (Lian Prefecture), one is Daoqin (Way Respect) of Xingyang (Flourishing Yang) in Yingzhou (Ying Prefecture), and one is Qingxi (Clear Stream) of Baofu (Protecting Blessing) in Zhangzhou (Zhang Prefecture).
The ninth-generation descendant of Dajian (Great Mirror) is Chan Master Baozi (Precious Resource) of Bao'en (Repaying Kindness) Monastery in Wuzhou (Wu Prefecture). He produced one Dharma heir: Reverend Cheng (Clear) of Fulin (Blessing Forest) in Chuzhou (Chu Prefecture).
The ninth-generation descendant of Dajian is Chan Master Cui Fengxin (Emerald Peak Joy) in Chuzhou. He produced one Dharma heir: Shouzhen (Guarding Truth) of Bao'en (Repaying Kindness) in Chuzhou.
The ninth-generation descendant of Dajian is Chan Master Mingyuan (Bright Distance) of Jiuling (鷲嶺, Eagle Peak) in Xiangzhou (Xiang Prefecture). He produced one Dharma heir: the Second Generation Tong (Penetrating) Reverend of Jiuling in Xiangzhou.
The ninth-generation descendant of Dajian is Chan Master Yanqiu (Elegant Ball) of Longhua (Dragon Flower) in Hangzhou (Hang Prefecture). He produced one Dharma heir: Chan Master Jun (Outstanding) of Renwang (Benevolent King) Monastery.
The ninth-generation descendant of Dajian is Chan Master Kechou (Suitable Companion) of Baofu (Protecting Blessing) in Zhangzhou. He produced one Dharma heir: Wuyi (Without Ease) of Longshou (Dragon Longevity) in Zhangzhou.
The ninth-generation descendant of Dajian is Chan Master Huilun (Wisdom Wheel) of Yanshou (Prolonging Life) Monastery in Tanzhou (Tan Prefecture). He produced two Dharma heirs: Daoquan (Way Complete) of Guizong (Returning to the Source) on Mount Lu (廬山), and Chan Master Yu (Abundant) of Longxing (Dragon Rising) Monastery in Tanzhou.
The ninth-generation descendant of Dajian is Chan Master Baiyun (White Cloud) in Shaozhou (Shao Prefecture). He produced six Dharma heirs: Reverend Dali (Great Calendar) in Shaozhou, Reverend Baohua (Precious Flower) in Lianzhou, Reverend Yuehua (Moon Flower) in Shaozhou, Reverend Dizang (Earth Treasury) in Nanxiong Prefecture, Han Kuang (Containing Correctness) of Lejing (Happy Purity) in Yingzhou, and Chan Master Fu (Blessing) of Hou Baiyun (Later White Cloud) in Shaozhou.
The ninth-generation descendant of Dajian is Chan Master Yuanmi (Condition Secret) of Deshan (Virtue Mountain) in Dingzhou (Ding Prefecture). He produced a total of sixteen Dharma heirs: Wenxi (Literary Succession) of Luyuan (Deer Garden) in Tanzhou, Keqiong (Possible Jade) of Yaoshan (Medicine Mountain) in Lizhou (Li Prefecture), Chan Master Qin (Diligent) of Nanyue (Southern Peak), Yingzhen (Responding Truth) of Wenshu (Manjusri), Chan Master Rou (Gentle) of Deshan, Shao'an (Continuing Peace) of Deshan in Dingzhou, Chan Master Kuan (Broad) in Dingzhou, Chan Master Dao (Way) in Dingzhou, Chan Master Pu (Universal) of Baling (巴陵), Zixing (Self-Awakening) of Qianming (Dry Brightness) in Chenzhou (Chen Prefecture), Chan Master of Jinyun Mountain (進雲山) in Yuzhou (Yu Prefecture), and...
曰岳州干普禪師者。一曰興元府崇禪師者。一曰鄂州黃龍志願者。一曰峨嵋山承璟者。一曰益州東禪秀禪師者。
大鑒之九世。曰西川青城香林澄遠禪師。其所出法嗣三人。一曰永康軍羅漢和尚者。一曰復州崇勝光祚者。一曰永康軍青城香林信禪師者。
大鑒之九世。曰襄州洞山守初禪師。其所出法嗣七人。一曰潭州道崧者。一曰南嶽雅禪師者。一曰岳州睦禪師者。一曰鄧州同禪師者。一曰韶州洪教禪師者。一曰安州處瓊者。一曰潞州寶周者。
大鑒之九世。曰隨州龍居山明教寬禪師。其所出法嗣凡十有三人。一曰五祖師戒者。一曰四祖山志諲者。一曰蘄州廣教懷志者。一曰襄州興化奉能者。一曰唐州天睦山慧滿者。一曰鄂州建福智同者。一曰江陵府福昌重善者。一曰舒州龍門山仁永者一曰。襄州延慶本禪師者。一曰唐州福安山惠珣者。一曰鼎州大龍山炳賢者。一曰雙泉山瓊禪師者。一曰嵓自上座者。
大鑒之九世。曰韶州舜峰山韶禪師。其所出法嗣四人。一曰磁州桃園山曦朗者。一曰安州法雲智善者。一曰韶州鄧林善志者。一曰韶州大曆志聰者。
大鑒之九世。曰隨州雙泉山郁禪師。其所出法嗣二人。一曰鼎州德山惠遠者。一曰襄州含珠彬禪師者。
大鑒之九世。曰岳州巴陵
【現代漢語翻譯】 現代漢語譯本：
岳州干普禪師，興元府崇禪師，鄂州黃龍志願者，峨嵋山承璟，益州東禪秀禪師，他們都是。
大鑒慧能的九世法嗣。西川青城香林澄遠禪師，他有三位法嗣：永康軍羅漢和尚，復州崇勝光祚，永康軍青城香林信禪師。
大鑒慧能的九世法嗣。襄州洞山守初禪師，他有七位法嗣：潭州道崧，南嶽雅禪師，岳州睦禪師，鄧州同禪師，韶州洪教禪師，安州處瓊，潞州寶周。
大鑒慧能的九世法嗣。隨州龍居山明教寬禪師，他有十三位法嗣：五祖師戒，四祖山志諲，蘄州廣教懷志，襄州興化奉能，唐州天睦山慧滿，鄂州建福智同，江陵府福昌重善，舒州龍門山仁永，襄州延慶本禪師，唐州福安山惠珣，鼎州大龍山炳賢，雙泉山瓊禪師，嵓自上座。
大鑒慧能的九世法嗣。韶州舜峰山韶禪師，他有四位法嗣：磁州桃園山曦朗，安州法雲智善，韶州鄧林善志，韶州大曆志聰。
大鑒慧能的九世法嗣。隨州雙泉山郁禪師，他有兩位法嗣：鼎州德山惠遠，襄州含珠彬禪師。
大鑒慧能的九世法嗣。岳州巴陵
【English Translation】 English version:
There were Chan Master Ganpu of Yuezhou (岳州), Chan Master Chong of Xingyuan Prefecture (興元府), Volunteer Huanglong of Ezhou (鄂州), Chengjing of Mount Emei (峨嵋山), and Chan Master Dongchan Xiu of Yizhou (益州).
They were all ninth-generation descendants of Dajian Huineng (大鑒慧能). Chan Master Chengyuan of Xianglin in Qingcheng, Xichuan (西川青城香林澄遠禪師), had three Dharma heirs: Lohan Heshang of Yongkang Army (永康軍羅漢和尚), Guangzu of Chongsheng in Fuzhou (復州崇勝光祚), and Chan Master Xin of Xianglin in Qingcheng, Yongkang Army (永康軍青城香林信禪師).
They were all ninth-generation descendants of Dajian Huineng (大鑒慧能). Chan Master Shouchu of Dongshan in Xiangzhou (襄州洞山守初禪師), had seven Dharma heirs: Daosong of Tanzhou (潭州道崧), Chan Master Ya of Mount Nanyue (南嶽雅禪師), Chan Master Mu of Yuezhou (岳州睦禪師), Chan Master Tong of Dengzhou (鄧州同禪師), Chan Master Hongjiao of Shaozhou (韶州洪教禪師), Chuqiong of Anzhou (安州處瓊), and Baozhou of Luzhou (潞州寶周).
They were all ninth-generation descendants of Dajian Huineng (大鑒慧能). Chan Master Mingjiao Kuan of Longju Mountain in Suizhou (隨州龍居山明教寬禪師), had thirteen Dharma heirs: Shijie of the Fifth Ancestor (五祖師戒), Zhinyin of the Fourth Ancestor Mountain (四祖山志諲), Huaizhi of Guangjiao in Qizhou (蘄州廣教懷志), Fengneng of Xinghua in Xiangzhou (襄州興化奉能), Huiman of Tianmu Mountain in Tangzhou (唐州天睦山慧滿), Zhitong of Jianfu in Ezhou (鄂州建福智同), Chongshan of Fuchang in Jiangling Prefecture (江陵府福昌重善), Renyong of Longmen Mountain in Shuzhou (舒州龍門山仁永), Chan Master Ben of Yanqing in Xiangzhou (襄州延慶本禪師), Huixun of Fuan Mountain in Tangzhou (唐州福安山惠珣), Bingxian of Dalong Mountain in Dingzhou (鼎州大龍山炳賢), Chan Master Qiong of Shuangquan Mountain (雙泉山瓊禪師), and Senior Monk Yanzi (嵓自上座).
They were all ninth-generation descendants of Dajian Huineng (大鑒慧能). Chan Master Shao of Shunfeng Mountain in Shaozhou (韶州舜峰山韶禪師), had four Dharma heirs: Xilang of Taoyuan Mountain in Cizhou (磁州桃園山曦朗), Zhishen of Fayun in Anzhou (安州法雲智善), Shanzhi of Denglin in Shaozhou (韶州鄧林善志), and Zhicong of Dali in Shaozhou (韶州大曆志聰).
They were all ninth-generation descendants of Dajian Huineng (大鑒慧能). Chan Master Yu of Shuangquan Mountain in Suizhou (隨州雙泉山郁禪師), had two Dharma heirs: Huiyuan of Deshan in Dingzhou (鼎州德山惠遠), and Chan Master Hanzhu Bin of Xiangzhou (襄州含珠彬禪師).
They were all ninth-generation descendants of Dajian Huineng (大鑒慧能). Baling of Yuezhou (岳州巴陵)
鑒禪師。其所出法嗣二人。一曰襄州順禪師者。一曰靈澄上座者。
大鑒之九世。曰金陵清涼山明禪師。其所出法嗣二人。一曰廬山崇勝御禪師者。一曰吉州西峰豁禪師者。
大鑒之九世。曰云居山深禪師。其所出法嗣一人。曰蓮華峰詳山主者。
大鑒之九世。曰潭州報慈歸真大師德韶。其所出法嗣二人。一曰蘄州三角志謙者。一曰郢州興陽詞鐸者。
大鑒之九世。曰鄂州黃龍誨機禪師。其所出法嗣九人。一曰洛京紫蓋善沼者。一曰眉州黃龍繼達者。一曰棗木第二世和尚者。一曰興元府玄都山澄和尚者。一曰嘉州黑水和尚者。一曰鄂州黃龍智颙者。一曰眉州福昌達和尚者。一曰常州慧山然和尚者。一曰洪州雙嶺悟海者。
大鑒之九世。曰婺州明招德謙禪師。其所出法嗣六人。一曰處州報恩契從者。一曰婺州普照瑜和尚者。一曰婺州雙溪保初者。一曰處州涌泉究和尚者。一曰衢州羅漢義和尚者。一曰福州興聖調和尚者。
大鑒之九世。曰鼎州大龍山智洪禪師。其所出法嗣三人。一曰大龍山景如者。一曰大龍山楚勛者。一曰興元府普通從善者。
大鑒之九世。曰襄州白馬行靄禪師。其所出法嗣一人。曰白馬智倫者。
大鑒之九世。曰安州白兆山懷楚禪師。其所出法嗣三
【現代漢語翻譯】 現代漢語譯本 大鑒禪師，他所傳的法嗣有兩位：一位是襄州順禪師，另一位是靈澄上座。
大鑒禪師的九世法孫，是金陵清涼山明禪師。他所傳的法嗣有兩位：一位是廬山崇勝御禪師，另一位是吉州西峰豁禪師。
大鑒禪師的九世法孫，是云居山深禪師。他所傳的法嗣有一位：是蓮華峰詳山主。
大鑒禪師的九世法孫，是潭州報慈歸真大師德韶。他所傳的法嗣有兩位：一位是蘄州三角志謙，另一位是郢州興陽詞鐸。
大鑒禪師的九世法孫，是鄂州黃龍誨機禪師。他所傳的法嗣有九位：一位是洛京紫蓋善沼，一位是眉州黃龍繼達，一位是棗木第二世和尚，一位是興元府玄都山澄和尚，一位是嘉州黑水和尚，一位是鄂州黃龍智颙，一位是眉州福昌達和尚，一位是常州慧山然和尚，一位是洪州雙嶺悟海。
大鑒禪師的九世法孫，是婺州明招德謙禪師。他所傳的法嗣有六位：一位是處州報恩契從，一位是婺州普照瑜和尚，一位是婺州雙溪保初，一位是處州涌泉究和尚，一位是衢州羅漢義和尚，一位是福州興聖調和尚。
大鑒禪師的九世法孫，是鼎州大龍山智洪禪師。他所傳的法嗣有三位：一位是大龍山景如，一位是大龍山楚勛，另一位是興元府普通從善。
大鑒禪師的九世法孫，是襄州白馬行靄禪師。他所傳的法嗣有一位：是白馬智倫。
大鑒禪師的九世法孫，是安州白兆山懷楚禪師。他所傳的法嗣有三位。
【English Translation】 English version The Zen master Dajian (大鑒禪師), had two Dharma heirs: one was Zen Master Shun of Xiangzhou (襄州順禪師), and the other was Senior Monk Lingcheng (靈澄上座).
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Ming of Qingliang Mountain (清涼山) in Jinling (金陵). He had two Dharma heirs: one was Imperial Zen Master Chongsheng of Lushan (廬山崇勝御禪師), and the other was Zen Master Huo of Xifeng (西峰豁禪師) in Jizhou (吉州).
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Shen of Yunju Mountain (云居山深禪師). He had one Dharma heir: the Master of Lianhua Peak (蓮華峰詳山主).
The ninth-generation Dharma descendant of Zen Master Dajian was Great Master Deshao of Bao Ci Guizhen (報慈歸真大師德韶) in Tanzhou (潭州). He had two Dharma heirs: one was Zhigian of Sanjiao (三角志謙) in Qizhou (蘄州), and the other was Ci Duo of Xingyang (興陽詞鐸) in Yingzhou (郢州).
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Huiji of Huanglong (黃龍誨機禪師) in Ezhou (鄂州). He had nine Dharma heirs: one was Shanzhao of Zigai (紫蓋善沼) in Luojing (洛京), one was Jida of Huanglong (黃龍繼達) in Meizhou (眉州), one was the Second Generation Monk of Zaomu (棗木第二世和尚), one was Monk Cheng of Xuantu Mountain (玄都山澄和尚) in Xingyuan Prefecture (興元府), one was Monk Heishui (黑水和尚) in Jiaozhou (嘉州), one was Zhiyong of Huanglong (黃龍智颙) in Ezhou, one was Da of Fuchang (福昌達和尚) in Meizhou, one was Monk Ran of Huishan (慧山然和尚) in Changzhou (常州), and one was Wuhai of Shuangling (雙嶺悟海) in Hongzhou (洪州).
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Deqian of Mingzhao (明招德謙禪師) in Wuzhou (婺州). He had six Dharma heirs: one was Qicong of Bao'en (報恩契從) in Chuzhou (處州), one was Monk Yu of Puzhao (普照瑜和尚) in Wuzhou, one was Baochu of Shuangxi (雙溪保初) in Wuzhou, one was Monk Jiu of Yongquan (涌泉究和尚) in Chuzhou, one was Monk Yi of Luohan (羅漢義和尚) in Quzhou (衢州), and one was Monk Tiao of Xingsheng (興聖調和尚) in Fuzhou (福州).
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Zhihong of Dalong Mountain (大龍山智洪禪師) in Dingzhou (鼎州). He had three Dharma heirs: one was Jingru of Dalong Mountain (大龍山景如), one was Chuxun of Dalong Mountain (大龍山楚勛), and the other was Congshan of Putong (普通從善) in Xingyuan Prefecture.
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Xing'ai of Baima (白馬行靄禪師) in Xiangzhou. He had one Dharma heir: Zhilun of Baima (白馬智倫).
The ninth-generation Dharma descendant of Zen Master Dajian was Zen Master Huaichu of Baizhao Mountain (白兆山懷楚禪師) in Anzhou (安州). He had three Dharma heirs.
人。一曰唐州保壽匡祐者。一曰蘄州自南者。一曰果州永慶繼勛者。
大鑒之九世。曰襄州谷隱智靜禪師。其所出法嗣二人。一曰谷隱知儼者。一曰襄州普寧法顯者。
大鑒之九世。曰廬山歸宗弘章禪師。其所出法嗣一人。曰東京普凈常覺者。
大鑒之九世。曰鳳翔府紫陵微禪師。其所出法嗣二人。一曰鳳翔府大朗和尚者。一曰潭州新開和尚者。
大鑒之九世。曰襄州石門山慧徹禪師。其所出法嗣二人。一曰石門紹遠者。一曰鄂州靈竹守珍者。
大鑒之九世。曰洪州同安志禪師。其所出法嗣二人。一曰鼎州梁山緣觀者。一曰陳州靈通者。
大鑒之九世。曰襄州廣德延禪師。其所出法嗣一人。曰廣德周禪師者。
大鑒之九世。曰益州凈眾寺歸信禪師。其所出法嗣一人。曰漢州靈龕山和尚者。
大鑒之九世。曰隋州護國知遠禪師。其所出法嗣一人。曰東京開寶常普者。
大鑒之九世。曰鼎州梁山緣觀禪師。其所出法嗣一人。曰郢州大陽山警延者。
大鑒之十世。曰鼎州文殊山應真禪師。其所出法嗣一人。曰筠州洞山曉聰者。
大鑒之十世。曰眉州黃龍繼達禪師。其所出法嗣一人。曰第二世黃龍和尚者。
大鑒之十世。金陵清涼文益禪師。餘杭
【現代漢語翻譯】 現代漢語譯本 大鑒禪師的九世法嗣，有唐州保壽匡祐禪師，其門下有兩位法嗣：一位是唐州保壽匡祐禪師本人，另一位是蘄州自南禪師。 大鑒禪師的九世法嗣，有襄州谷隱智靜禪師，其門下有兩位法嗣：一位是谷隱知儼禪師，另一位是襄州普寧法顯禪師。 大鑒禪師的九世法嗣，有廬山歸宗弘章禪師，其門下有一位法嗣：是東京普凈常覺禪師。 大鑒禪師的九世法嗣，有鳳翔府紫陵微禪師，其門下有兩位法嗣：一位是鳳翔府大朗和尚，另一位是潭州新開和尚。 大鑒禪師的九世法嗣，有襄州石門山慧徹禪師，其門下有兩位法嗣：一位是石門紹遠禪師，另一位是鄂州靈竹守珍禪師。 大鑒禪師的九世法嗣，有洪州同安志禪師，其門下有兩位法嗣：一位是鼎州梁山緣觀禪師，另一位是陳州靈通禪師。 大鑒禪師的九世法嗣，有襄州廣德延禪師，其門下有一位法嗣：是廣德周禪師。 大鑒禪師的九世法嗣，有益州凈眾寺歸信禪師，其門下有一位法嗣：是漢州靈龕山和尚。 大鑒禪師的九世法嗣，有隋州護國知遠禪師，其門下有一位法嗣：是東京開寶常普禪師。 大鑒禪師的九世法嗣，有鼎州梁山緣觀禪師，其門下有一位法嗣：是郢州大陽山警延禪師。 大鑒禪師的十世法嗣，有鼎州文殊山應真禪師，其門下有一位法嗣：是筠州洞山曉聰禪師。 大鑒禪師的十世法嗣，有眉州黃龍繼達禪師，其門下有一位法嗣：是第二世黃龍和尚。 大鑒禪師的十世法嗣，有金陵清涼文益禪師，駐錫餘杭。
【English Translation】 English version The ninth-generation Dharma heirs of Dajian (Great Mirror, refers to Huineng, the Sixth Patriarch), included Tangzhou Baoshou Kuangyou (Tangzhou Baoshou Kuangyou: a Chan master from Tangzhou) Chan Master, who had two Dharma heirs: one was Tangzhou Baoshou Kuangyou himself, and the other was Qizhou Zinan (Qizhou Zinan: a Chan master from Qizhou). The ninth-generation Dharma heirs of Dajian included Xiangzhou Guyin Zhijing (Xiangzhou Guyin Zhijing: a Chan master from Xiangzhou) Chan Master, who had two Dharma heirs: one was Guyin Zhiyan (Guyin Zhiyan: a Chan master), and the other was Xiangzhou Puning Faxian (Xiangzhou Puning Faxian: a Chan master from Xiangzhou). The ninth-generation Dharma heirs of Dajian included Lushan Guizong Hongzhang (Lushan Guizong Hongzhang: a Chan master from Lushan) Chan Master, who had one Dharma heir: Tokyo Pujing Changjue (Tokyo Pujing Changjue: a Chan master from Tokyo). The ninth-generation Dharma heirs of Dajian included Fengxiangfu Ziling Wei (Fengxiangfu Ziling Wei: a Chan master from Fengxiangfu) Chan Master, who had two Dharma heirs: one was Fengxiangfu Dalang (Fengxiangfu Dalang: a monk from Fengxiangfu), and the other was Tanzhou Xinkai (Tanzhou Xinkai: a monk from Tanzhou). The ninth-generation Dharma heirs of Dajian included Xiangzhou Shimenshan Huiche (Xiangzhou Shimenshan Huiche: a Chan master from Xiangzhou) Chan Master, who had two Dharma heirs: one was Shimen Shaoyuan (Shimen Shaoyuan: a Chan master from Shimen), and the other was Ezhou Lingzhu Shouzhen (Ezhou Lingzhu Shouzhen: a Chan master from Ezhou). The ninth-generation Dharma heirs of Dajian included Hongzhou Tongan Zhi (Hongzhou Tongan Zhi: a Chan master from Hongzhou) Chan Master, who had two Dharma heirs: one was Dingzhou Liangshan Yuanguan (Dingzhou Liangshan Yuanguan: a Chan master from Dingzhou), and the other was Chenzhou Lingtong (Chenzhou Lingtong: a Chan master from Chenzhou). The ninth-generation Dharma heirs of Dajian included Xiangzhou Guangde Yan (Xiangzhou Guangde Yan: a Chan master from Xiangzhou) Chan Master, who had one Dharma heir: Guangde Zhou (Guangde Zhou: a Chan master from Guangde). The ninth-generation Dharma heirs of Dajian included Yizhou Jingzhongsi Guixin (Yizhou Jingzhongsi Guixin: a Chan master from Yizhou) Chan Master, who had one Dharma heir: Hanzhou Lingkanshan (Hanzhou Lingkanshan: a monk from Hanzhou). The ninth-generation Dharma heirs of Dajian included Suizhou Huguo Zhiyuan (Suizhou Huguo Zhiyuan: a Chan master from Suizhou) Chan Master, who had one Dharma heir: Tokyo Kaibao Changpu (Tokyo Kaibao Changpu: a Chan master from Tokyo). The ninth-generation Dharma heirs of Dajian included Dingzhou Liangshan Yuanguan (Dingzhou Liangshan Yuanguan: a Chan master from Dingzhou) Chan Master, who had one Dharma heir: Yingzhou Dayangshan Jingyan (Yingzhou Dayangshan Jingyan: a Chan master from Yingzhou). The tenth-generation Dharma heirs of Dajian included Dingzhou Wenshushan Yingzhen (Dingzhou Wenshushan Yingzhen: a Chan master from Dingzhou) Chan Master, who had one Dharma heir: Yunzhou Dongshan Xiaocong (Yunzhou Dongshan Xiaocong: a Chan master from Yunzhou). The tenth-generation Dharma heirs of Dajian included Meizhou Huanglong Jida (Meizhou Huanglong Jida: a Chan master from Meizhou) Chan Master, who had one Dharma heir: the Second Generation Huanglong (the Second Generation Huanglong: the second abbot of Huanglong Temple). The tenth-generation Dharma heir of Dajian was Jinling Qingliang Wenyi (Jinling Qingliang Wenyi: a Chan master from Jinling), who resided in Yuhang.
人也。姓魯氏。素有遠志。戒后習毗尼于律師希覺。傍探儒術。而文藝可觀。覺嘗目之曰。此吾門之遊夏也。尋務宗乘。遂詣福唐長慶法會。居未幾已為其眾所推。晚復遊方。途中遇雨。與其侶漸憩其州西之地藏院。因參琛禪師。得了法要。乃留庵于福之甘蔗洲。后復為其侶率游江表至臨川。遂為郡人命居崇壽精舍。自是學輩浸盛。江南國主李氏。聞其風遂請入都。使領清涼大伽藍。其國禮之愈重。四方之徒歸之愈多。逮今其言佈於天下。號為清涼之宗。其所出法嗣凡六十三人。一曰天臺德韶國師者。一曰杭州報恩寺慧明者。一曰漳州羅漢智依者。一曰金陵章義道欽者。一曰金陵報恩匡逸者。一曰金陵報慈文遂者。一曰漳州羅漢守仁者。一曰杭州永明寺道潛者。一曰撫州黃山良匡者。一曰杭州靈隱清聳者。一曰金陵報恩玄則者。一曰金陵報慈行言者。一曰金陵凈德智筠者。一曰高麗道峰慧炬國師者。一曰金陵清源泰欽者。一曰杭州寶塔寺紹巖者。一曰金陵報恩法安者。一曰撫州崇壽契稠者。一曰云居清錫者。一曰百丈道常者。一曰天臺般若敬遵者。一曰歸宗策真者。一曰洪州同安紹顯者。一曰廬山棲賢慧圓者。一曰洪州觀音從顯者。一曰廬州長安延規者。一曰常州正勤希奉者。一曰洛京興善棲倫者。一曰洪州西興齊禪
【現代漢語翻譯】 現代漢語譯本： 這個人姓魯，很有志向。受戒后，向律師希覺學習毗尼（Vinaya，戒律），同時廣泛涉獵儒家學說，文章也寫得很好。希覺曾經稱讚他說：『這個人是我們門下的子游、子夏啊！』不久，他致力於宗乘（佛教宗旨），於是前往福唐長慶法會。在那裡住了沒多久，就被大眾推舉出來。後來又四處遊歷，途中遇到下雨，和同伴們暫時在撫州西的地藏院休息。在那裡參拜了琛禪師，領悟了佛法的要旨。於是留在福州的甘蔗洲建庵修行。後來又被同伴們一起邀請到江表（長江以南地區）的臨川，於是被當地人請到崇壽精舍居住。從此，前來學習的人越來越多。江南國主李氏，聽說了他的名聲，於是請他到都城，讓他主持清涼大伽藍（寺廟）。國家對他的禮遇越重，四方來歸附他的學徒就越多。直到現在，他的言論傳遍天下，被稱為清涼宗。他的法嗣（繼承人）共有六十三人：天臺德韶國師，杭州報恩寺慧明，漳州羅漢智依，金陵章義道欽，金陵報恩匡逸，金陵報慈文遂，漳州羅漢守仁，杭州永明寺道潛，撫州黃山良匡，杭州靈隱清聳，金陵報恩玄則，金陵報慈行言，金陵凈德智筠，高麗道峰慧炬國師，金陵清源泰欽，杭州寶塔寺紹巖，金陵報恩法安，撫州崇壽契稠，云居清錫，百丈道常，天臺般若敬遵，歸宗策真，洪州同安紹顯，廬山棲賢慧圓，洪州觀音從顯，廬州長安延規，常州正勤希奉，洛京興善棲倫，洪州西興齊禪。
【English Translation】 English version: This person's surname was Lu, and he possessed great ambition. After taking the precepts, he studied the Vinaya (discipline) under the lawyer Xijue, while also exploring Confucianism, and his literary works were remarkable. Xijue once praised him, saying, 'This person is like Ziyou and Zixia of our school!' Soon, he devoted himself to the Buddhist teachings and went to the Changqing Dharma assembly in Futang. He had not been there long before he was recommended by the assembly. Later, he traveled around, and on the way, he encountered rain and temporarily rested with his companions at the Dizang Monastery in western Fuzhou. There, he visited Chan Master Chen and understood the essence of the Dharma. So he stayed at Ganze Island in Fuzhou to build a hermitage for cultivation. Later, he was invited by his companions to Linchuan in Jiangbiao (south of the Yangtze River), and was invited by the local people to reside in the Chongsheng Abode. From then on, the number of students increased. Li, the ruler of the Jiangnan kingdom, heard of his reputation and invited him to the capital, making him the abbot of the Qingliang Great Monastery. The more the state honored him, the more disciples from all directions came to him. Until now, his teachings have spread throughout the world and are known as the Qingliang School. He had a total of sixty-three Dharma heirs: National Teacher Deshao of Tiantai, Huiming of Bao'en Temple in Hangzhou, Zhiyi of Luohan Temple in Zhangzhou, Daoqin of Zhangyi in Jinling, Kuangyi of Bao'en in Jinling, Wensui of Bao'ci in Jinling, Shouren of Luohan Temple in Zhangzhou, Daoqian of Yongming Temple in Hangzhou, Liangkuang of Huangshan in Fuzhou, Qingsong of Lingyin in Hangzhou, Xuanze of Bao'en in Jinling, Xingyan of Bao'ci in Jinling, Zhiyun of Jingde in Jinling, National Teacher Huiju of Daobong in Goryeo, Taiqin of Qingyuan in Jinling, Shaoyan of Baota Temple in Hangzhou, Fa'an of Bao'en in Jinling, Chichou of Chongsheng in Fuzhou, Qingxi of Yunju, Daocheng of Baizhang, Jingzun of Banruo in Tiantai, Cezhen of Guizong, Shaoxian of Tongan in Hongzhou, Huiyuan of Qixian in Lushan, Congxian of Guanyin in Hongzhou, Yangui of Changan in Luzhou, Xifeng of Zhengqin in Changzhou, Qilun of Xingshan in Luoyang, and Qichan of Xixing in Hongzhou.
師者。一曰潤州慈雲匡達者。一曰蘇州薦福紹明。一曰澤州古賢謹禪師者。一曰宣州興福可勛者。一曰洪州上藍守訥者。一曰撫州覆船和尚者。一曰杭州奉先法瑰者。一曰廬山化城慧朗者。一曰杭州永明寺達鴻者。一曰高麗靈鑒者。一曰荊門上泉和尚者。一曰廬山大林僧遁者。一曰池州仁王緣勝者。一曰歸宗義柔者。一曰泉州上方慧英者。一曰荊州護國遇禪師者。一曰饒州芝嶺照禪師者。一曰歸宗師慧者。一曰歸宗省一者。一曰襄州延慶通性者。一曰歸宗夢欽者。一曰洪州舍利玄闡者。一曰洪州永安明禪師者。一曰洪州禪溪可莊者。一曰潭州石霜爽禪師者。一曰江西靈山和尚者。一曰廬山佛手巖因禪師者。一曰金陵保安止和尚者。一曰升州華嚴幽和尚者。一曰袁州木平道達者。一曰洪州大寧道邁者。一曰楚州龍興德賓者。一曰鄂州黃龍仁禪師者。一曰洪州西山道聳者。
大鑒之十世。曰襄州清溪洪進禪師。其所出法嗣二人。一曰相州天平山從漪禪師者。一曰廬山圓通德緣者。
大鑒之十世。曰金陵清源休復禪師。其所出法嗣二人。一曰金陵奉先慧同者。一曰廬山寶慶庵道習者。
大鑒之十世。曰撫州龍濟山紹修禪師。其所出法嗣一人。曰河東廣原和尚者。
大鑒之十世。曰衡岳南臺寺守安禪
【現代漢語翻譯】 現代漢語譯本： 老師有：潤州慈雲匡達（Runzhou Ciyun Kuangda）一位，蘇州薦福紹明（Suzhou Jianfu Shaoming）一位，澤州古賢謹禪師（Zezhou Guxian Jin Chanshi）一位，宣州興福可勛（Xuanzhou Xingfu Kexun）一位，洪州上藍守訥（Hongzhou Shanglan Shoune）一位，撫州覆船和尚（Fuzhou Fuchuan Heshang）一位，杭州奉先法瑰（Hangzhou Fengxian Faguei）一位，廬山化城慧朗（Lushan Huacheng Huilang）一位，杭州永明寺達鴻（Hangzhou Yongmingsi Dahong）一位，高麗靈鑒（Gaoli Lingjian）一位，荊門上泉和尚（Jingmen Shangquan Heshang）一位，廬山大林僧遁（Lushan Dalin Sengdun）一位，池州仁王緣勝（Chizhou Renwang Yuansheng）一位，歸宗義柔（Guizong Yirou）一位，泉州上方慧英（Quanzhou Shangfang Huiying）一位，荊州護國遇禪師（Jingzhou Huguo Yu Chanshi）一位，饒州芝嶺照禪師（Raozhou Zhiling Zhao Chanshi）一位，歸宗師慧（Guizong Shihui）一位，歸宗省一（Guizong Xingyi）一位，襄州延慶通性（Xiangzhou Yanqing Tongxing）一位，歸宗夢欽（Guizong Mengqin）一位，洪州舍利玄闡（Hongzhou Sheli Xuanchan）一位，洪州永安明禪師（Hongzhou Yongan Ming Chanshi）一位，洪州禪溪可莊（Hongzhou Chanxi Kezhuang）一位，潭州石霜爽禪師（Tanzhou Shishuang Shuang Chanshi）一位，江西靈山和尚（Jiangxi Lingshan Heshang）一位，廬山佛手巖因禪師（Lushan Foshouyan Yin Chanshi）一位，金陵保安止和尚（Jinling Baoan Zhi Heshang）一位，升州華嚴幽和尚（Shengzhou Huayan You Heshang）一位，袁州木平道達（Yuanzhou Muping Daoda）一位，洪州大寧道邁（Hongzhou Daning Daomai）一位，楚州龍興德賓（Chuzhou Longxing Debin）一位，鄂州黃龍仁禪師（Ezhou Huanglong Ren Chanshi）一位，洪州西山道聳（Hongzhou Xishan Daosong）一位。 大鑒禪師的第十世法嗣有襄州清溪洪進禪師（Xiangzhou Qingxi Hongjin Chanshi），他所傳出的法嗣有兩位：一位是相州天平山從漪禪師（Xiangzhou Tianpingshan Congyi Chanshi），一位是廬山圓通德緣（Lushan Yuantong Deyuan）。 大鑒禪師的第十世法嗣有金陵清源休復禪師（Jinling Qingyuan Xiufu Chanshi），他所傳出的法嗣有兩位：一位是金陵奉先慧同（Jinling Fengxian Huitong），一位是廬山寶慶庵道習（Lushan Baoqing'an Daoxi）。 大鑒禪師的第十世法嗣有撫州龍濟山紹修禪師（Fuzhou Longjishan Shaoxiu Chanshi），他所傳出的法嗣有一位：是河東廣原和尚（Hedong Guangyuan Heshang）。 大鑒禪師的第十世法嗣有衡岳南臺寺守安禪師（Hengyue Nantaisi Shou'an Chanshi）。
【English Translation】 English version: The teachers are: Ciyun Kuangda of Runzhou, Shaoming of Jianfu Temple in Suzhou, Chan Master Jin of Guxian Temple in Zezhou, Kexun of Xingfu Temple in Xuanzhou, Shoune of Shanglan in Hongzhou, the Monk of Fuchuan in Fuzhou, Faguei of Fengxian in Hangzhou, Huilang of Huacheng on Mount Lu, Dahong of Yongming Temple in Hangzhou, Lingjian of Goryeo, the Monk of Shangquan in Jingmen, Sengdun of Dalin on Mount Lu, Yuansheng of Renwang in Chizhou, Yirou of Guizong, Huiying of Shangfang in Quanzhou, Chan Master Yu of Huguo in Jingzhou, Chan Master Zhao of Zhiling in Raozhou, Shihui of Guizong, Xingyi of Guizong, Tongxing of Yanqing in Xiangzhou, Mengqin of Guizong, Xuanchan of Sheli in Hongzhou, Chan Master Ming of Yongan in Hongzhou, Kezhuang of Chanxi in Hongzhou, Chan Master Shuang of Shishuang in Tanzhou, the Monk of Lingshan in Jiangxi, Chan Master Yin of Foshou Rock on Mount Lu, the Monk Zhi of Baoan in Jinling, the Monk You of Huayan in Shengzhou, Daoda of Muping in Yuanzhou, Daomai of Daning in Hongzhou, Debin of Longxing in Chuzhou, Chan Master Ren of Huanglong in Ezhou, and Daosong of Xishan in Hongzhou. The tenth-generation descendant of Dajian is Chan Master Hongjin of Qingxi in Xiangzhou. He had two Dharma heirs: Chan Master Congyi of Tianping Mountain in Xiangzhou and Deyuan of Yuantong on Mount Lu. The tenth-generation descendant of Dajian is Chan Master Xiufu of Qingyuan in Jinling. He had two Dharma heirs: Huitong of Fengxian in Jinling and Daoxi of Baoqing Hermitage on Mount Lu. The tenth-generation descendant of Dajian is Chan Master Shaoxiu of Longji Mountain in Fuzhou. He had one Dharma heir: the Monk Guangyuan of Hedong. The tenth-generation descendant of Dajian is Chan Master Shou'an of Nantai Temple on Mount Heng.
師。其所出法嗣二人。一曰襄州鷲嶺善美者。一曰安州慧日明禪師者。
大鑒之十世。曰漳州報劬院玄應禪師。其所出法嗣一人。曰報劬第一世仁義者。
大鑒之十世。曰漳州隆壽無逸禪師。其所出法嗣一人。曰漳州龍壽法騫者。
大鑒之十世。曰廬山歸宗道詮禪師。其所出法嗣一人。曰筠州九峰山守詮者。
大鑒之十一世。曰天臺山德韶國師。其所出法嗣凡五十有一人。一曰杭州永明寺延壽者。一曰溫州大寧可弘者。一曰蘇州長壽朋彥者。一曰杭州五雲山志逢者。一曰杭州報恩法端者。一曰杭州報恩紹安者。一曰福州之廣平守威者。一曰杭州報恩永安者。一曰廣州光聖師護者。一曰杭州奉先清昱者。一曰天臺普簡智勤者。一曰溫州雁蕩愿齊者。一曰杭州普門希辯者。一曰杭州光慶遇安者。一曰天臺般若友蟾者。一曰婺州智者全肯者。一曰福州玉泉義隆者。一曰杭州龍冊曉榮者。一曰杭州功臣慶蕭者。一曰越州稱心敬琎者。一曰福州嚴峰師術者。一曰潞州華嚴慧達者。一曰越州清泰道圓者。一曰杭州九曲慶祥者。一曰杭州開化行明者。一曰越州開善義圓者。一曰溫州瑞鹿遇安者。一曰杭州龍華慧居者。一曰婺州齊云遇臻者。又一曰溫州瑞鹿寺本先者。一曰杭州報恩德謙者。一曰杭州靈隱處先
【現代漢語翻譯】 現代漢語譯本： 師（指某位禪師）。他所傳出的法嗣有兩位，一位是襄州鷲嶺的善美禪師，一位是安州慧日的明禪師。 大鑒禪師的第十世法嗣，是漳州報劬院的玄應禪師。他所傳出的法嗣有一位，是報劬院的第一世仁義禪師。 大鑒禪師的第十世法嗣，是漳州隆壽寺的無逸禪師。他所傳出的法嗣有一位，是漳州龍壽寺的法騫禪師。 大鑒禪師的第十世法嗣，是廬山歸宗寺的道詮禪師。他所傳出的法嗣有一位，是筠州九峰山的守詮禪師。 大鑒禪師的第十一世法嗣，是天臺山的德韶國師。他所傳出的法嗣共有五十一位。一位是杭州永明寺的延壽禪師，一位是溫州大寧寺的可弘禪師，一位是蘇州長壽寺的朋彥禪師，一位是杭州五雲山的志逢禪師，一位是杭州報恩寺的法端禪師，一位是杭州報恩寺的紹安禪師，一位是福州的廣平守威禪師，一位是杭州報恩寺的永安禪師，一位是廣州光聖寺的師護禪師，一位是杭州奉先寺的清昱禪師，一位是天臺普簡寺的智勤禪師，一位是溫州雁蕩山的愿齊禪師，一位是杭州普門寺的希辯禪師，一位是杭州光慶寺的遇安禪師，一位是天臺般若寺的友蟾禪師，一位是婺州智者寺的全肯禪師，一位是福州玉泉寺的義隆禪師，一位是杭州龍冊寺的曉榮禪師，一位是杭州功臣寺的慶蕭禪師，一位是越州稱心寺的敬琎禪師，一位是福州嚴峰寺的師術禪師，一位是潞州華嚴寺的慧達禪師，一位是越州清泰寺的道圓禪師，一位是杭州九曲寺的慶祥禪師，一位是杭州開化寺的行明禪師，一位是越州開善寺的義圓禪師，一位是溫州瑞鹿寺的遇安禪師，一位是杭州龍華寺的慧居禪師，一位是婺州齊云寺的遇臻禪師，還有一位是溫州瑞鹿寺的本先禪師，一位是杭州報恩寺的德謙禪師，一位是杭州靈隱寺的處先禪師。
【English Translation】 English version: The Master (referring to a certain Chan master). He had two Dharma heirs: one was Shanmei of鷲嶺(Jiuling) in Xiangzhou, and the other was Chan Master Ming of慧日(Hui Ri) in Anzhou. The tenth-generation Dharma heir of Dajian (大鑒, refers to Huineng, the Sixth Patriarch), was Chan Master Xuanying of 報劬院(Baoqiu Monastery) in Zhangzhou. He had one Dharma heir: Renyi, the first abbot of 報劬院(Baoqiu Monastery). The tenth-generation Dharma heir of Dajian (大鑒, refers to Huineng, the Sixth Patriarch), was Chan Master Wuyi of 隆壽寺(Longshou Monastery) in Zhangzhou. He had one Dharma heir: Faqian of 龍壽寺(Longshou Monastery) in Zhangzhou. The tenth-generation Dharma heir of Dajian (大鑒, refers to Huineng, the Sixth Patriarch), was Chan Master Daoquan of 歸宗寺(Guizong Monastery) on Mount Lu. He had one Dharma heir: Shouquan of 九峰山(Jiufeng Mountain) in Junzhou. The eleventh-generation Dharma heir of Dajian (大鑒, refers to Huineng, the Sixth Patriarch), was National Teacher Deshao of 天臺山(Tiantai Mountain). He had a total of fifty-one Dharma heirs. One was Yanshou of 永明寺(Yongming Monastery) in Hangzhou, one was Kehong of 大寧寺(Daning Monastery) in Wenzhou, one was Pengyan of 長壽寺(Changshou Monastery) in Suzhou, one was Zhifeng of 五雲山(Wuyun Mountain) in Hangzhou, one was Faduan of 報恩寺(Baoen Monastery) in Hangzhou, one was Shao'an of 報恩寺(Baoen Monastery) in Hangzhou, one was Shouwei of 廣平(Guangping) in Fuzhou, one was Yong'an of 報恩寺(Baoen Monastery) in Hangzhou, one was Shihu of 光聖寺(Guangsheng Monastery) in Guangzhou, one was Qingyu of 奉先寺(Fengxian Monastery) in Hangzhou, one was Zhiqin of 普簡寺(Pujian Monastery) in Tiantai, one was Yuanqi of 雁蕩山(Yandang Mountain) in Wenzhou, one was Xibian of 普門寺(Pumen Monastery) in Hangzhou, one was Yu'an of 光慶寺(Guangqing Monastery) in Hangzhou, one was Youchan of 般若寺(Bore Monastery) in Tiantai, one was Quanken of 智者寺(Zhishe Monastery) in Wuzhou, one was Yilong of 玉泉寺(Yuquan Monastery) in Fuzhou, one was Xiaorong of 龍冊寺(Longce Monastery) in Hangzhou, one was Qingxiao of 功臣寺(Gongchen Monastery) in Hangzhou, one was Jingjin of 稱心寺(Chenxin Monastery) in Yuezhou, one was Shishu of 嚴峰寺(Yanfeng Monastery) in Fuzhou, one was Huida of 華嚴寺(Huayan Monastery) in Luzhou, one was Daoyuan of 清泰寺(Qingtai Monastery) in Yuezhou, one was Qingxiang of 九曲寺(Jiuqu Monastery) in Hangzhou, one was Xingming of 開化寺(Kaihua Monastery) in Hangzhou, one was Yiyuan of 開善寺(Kaishan Monastery) in Yuezhou, one was Yu'an of 瑞鹿寺(Ruilu Monastery) in Wenzhou, one was Huiju of 龍華寺(Longhua Monastery) in Hangzhou, one was Yuzhen of 齊云寺(Qiyun Monastery) in Wuzhou, another was Benxian of 瑞鹿寺(Ruilu Monastery) in Wenzhou, one was Deqian of 報恩寺(Baoen Monastery) in Hangzhou, and one was Chuxian of 靈隱寺(Lingyin Monastery) in Hangzhou.
者。一曰天臺善建省義者。一曰越州觀音安禪師者。一曰婺州仁壽澤禪師者。一曰越州雲門重曜者。一曰越州大禹榮禪師者。一曰越州地藏瓊禪師者。一曰杭州靈隱紹光者。一曰杭州龍華紹鑾者。一曰越州碧泉行新者。一曰越州象田默禪師者。一曰潤州登云從堅者。一曰越州觀音朗禪師者。一曰越州諸暨五峰和尚者。一曰越州何山道孜者。一曰越州大禹自廣者。一曰筠州黃檗師逸者。一曰蘇州瑞光清表者。一曰杭州興教寺洪壽者。一曰蘇州承天道原者。
大鑒之十一世。曰杭州報恩寺慧明禪師。其所出法嗣一人。曰福州保明道誠者。
大鑒之十一世。曰金陵報慈道場文遂禪師。其所出法嗣五人一曰常州齊云慧禪師者。一曰洪州雙嶺祥禪師者。一曰洪州觀音真禪師者。一曰洪州龍沙茂禪師者。一曰洪州大寧獎禪師者。
大鑒之十一世。曰杭州永明道潛禪師。其所出法嗣三人。一曰杭州千光王瑰省者。一曰衢州鎮境志澄者。一曰明州崇福慶祥者。
大鑒之十一世。曰杭州靈隱清聳禪師。其所出法嗣九人。一曰杭州功臣道慈者。一曰秀州羅漢愿昭者。一曰處州報恩師智者。一曰衢州瀫寧可先者。一曰杭州光孝道端者。一曰杭州保清遇寧者。一曰福州支提辨隆者。一曰杭州瑞龍希圓者。一曰杭州國泰
【現代漢語翻譯】 現代漢語譯本：
這些人是：天臺善建（省義）禪師，越州觀音（安禪）禪師，婺州仁壽（澤）禪師，越州雲門（重曜）禪師，越州大禹（榮）禪師，越州地藏（瓊）禪師，杭州靈隱（紹光）禪師，杭州龍華（紹鑾）禪師，越州碧泉（行新）禪師，越州象田（默）禪師，潤州登云（從堅）禪師，越州觀音（朗）禪師，越州諸暨五峰和尚，越州何山（道孜）禪師，越州大禹（自廣）禪師，筠州黃檗（師逸）禪師，蘇州瑞光（清表）禪師，杭州興教寺（洪壽）禪師，蘇州承天（道原）禪師。 大鑒禪師的第十一世法嗣是杭州報恩寺慧明禪師。他所傳出的法嗣一人，是福州保明（道誠）禪師。 大鑒禪師的第十一世法嗣是金陵報慈道場文遂禪師。他所傳出的法嗣五人：常州齊云（慧）禪師，洪州雙嶺（祥）禪師，洪州觀音（真）禪師，洪州龍沙（茂）禪師，洪州大寧（獎）禪師。 大鑒禪師的第十一世法嗣是杭州永明道潛禪師。他所傳出的法嗣三人：杭州千光（王瑰省）禪師，衢州鎮境（志澄）禪師，明州崇福（慶祥）禪師。 大鑒禪師的第十一世法嗣是杭州靈隱清聳禪師。他所傳出的法嗣九人：杭州功臣（道慈）禪師，秀州羅漢（愿昭）禪師，處州報恩（師智）禪師，衢州瀫寧（可先）禪師，杭州光孝（道端）禪師，杭州保清（遇寧）禪師，福州支提（辨隆）禪師，杭州瑞龍（希圓）禪師，杭州國泰禪師。
【English Translation】 English version:
These are: Tiantai Shanjian (Sheng Yi) Zen Master, Yuezhou Guanyin (An Chan) Zen Master, Wuzhou Renshou (Ze) Zen Master, Yuezhou Yunmen (Chong Yao) Zen Master, Yuezhou Dayu (Rong) Zen Master, Yuezhou Dizang (Qiong) Zen Master, Hangzhou Lingyin (Shao Guang) Zen Master, Hangzhou Longhua (Shao Luan) Zen Master, Yuezhou Biquan (Xing Xin) Zen Master, Yuezhou Xiangtian (Mo) Zen Master, Runzhou Dengyun (Cong Jian) Zen Master, Yuezhou Guanyin (Lang) Zen Master, Yuezhou Zhuji Wufeng Monk, Yuezhou Heshan (Dao Zi) Zen Master, Yuezhou Dayu (Zi Guang) Zen Master, Junzhou Huangbo (Shi Yi) Zen Master, Suzhou Ruiguang (Qing Biao) Zen Master, Hangzhou Xingjiao Temple (Hong Shou) Zen Master, Suzhou Chengtian (Dao Yuan) Zen Master. The eleventh-generation Dharma heir of Dajian Zen Master is Huiming Zen Master of Bao'en Temple in Hangzhou. The one Dharma heir he produced is Daocheng Zen Master of Baoming in Fuzhou. The eleventh-generation Dharma heir of Dajian Zen Master is Wensui Zen Master of Bao'ci Dojo in Jinling. The five Dharma heirs he produced are: Huichan Zen Master of Qiyun in Changzhou, Xiang Zen Master of Shuangling in Hongzhou, Zhen Zen Master of Guanyin in Hongzhou, Mao Zen Master of Longsha in Hongzhou, and Jiang Zen Master of Daning in Hongzhou. The eleventh-generation Dharma heir of Dajian Zen Master is Daoqian Zen Master of Yongming in Hangzhou. The three Dharma heirs he produced are: Wang Guisheng Zen Master of Qianguang in Hangzhou, Zhicheng Zen Master of Zhenjing in Quzhou, and Qingxiang Zen Master of Chongfu in Mingzhou. The eleventh-generation Dharma heir of Dajian Zen Master is Qingsong Zen Master of Lingyin in Hangzhou. The nine Dharma heirs he produced are: Daoci Zen Master of Gongchen in Hangzhou, Yuanzhao Zen Master of Luohan in Xiuzhou, Shizhi Zen Master of Bao'en in Chuzhou, Kexian Zen Master of Huning in Quzhou, Daoduan Zen Master of Guangxiao in Hangzhou, Yuning Zen Master of Baoqing in Hangzhou, Bianlong Zen Master of Zhiti in Fuzhou, Xiyuan Zen Master of Ruilong in Hangzhou, and Guotai Zen Master of Hangzhou.
德文者。
大鑒之十一世。曰洪州百丈山道常禪師。其所出法嗣三人。一曰廬山棲賢澄諟者。一曰蘇州萬壽德興者。一曰越州雲門永禪師者。
大鑒之十一世。曰廬山歸宗義柔禪師。其所出法嗣二人。曰廬山羅漢行林者。一曰杭州功臣覺軻者。
大鑒之十一世。曰金陵報慈行言禪師。其所出法嗣二人。一曰洪州云居義能者。一曰饒州北禪清皎者。
大鑒之十一世。曰金陵報恩法安禪師。其所出法嗣二人。一曰廬山棲賢道堅者。一曰歸宗慧誠者。
大鑒之十一世。曰廬州長安院延規禪師。其所出法嗣二人。一曰廬州長安辨實者。一曰云蓋山用清者。
大鑒之十二世。曰杭州永明延壽禪師。其所出法嗣二人。一曰杭州富陽子蒙者。一曰杭州朝明院津禪師者。
大鑒之十二世。曰蘇州長壽院朋彥禪師。其所出法嗣一人。曰長壽第二世法齊者。
大鑒之十二世。曰杭州普門寺希辯禪師。其所出法嗣二人。一曰高麗國慧洪者。一曰越州上林湖智者。
大鑒之十二世。曰云居山真如道齊禪師。其所出法嗣九人。一曰云居契瑰者。一曰杭州靈隱文勝者。一曰臺州瑞巖義海者。一曰大梅居煦者。一曰大梅保福居素者。一曰荊門清溪清禪師者。一曰云門居曜者。一曰云居慧震者
【現代漢語翻譯】 現代漢語譯本 德文者（Dharmagupta）：
大鑒（Dajian Huineng，六祖慧能）的十一世法嗣。洪州百丈山道常禪師，他的法嗣有三人：一是廬山棲賢澄諟，一是蘇州萬壽德興，一是越州雲門永禪師。
大鑒（Dajian Huineng，六祖慧能）的十一世法嗣。廬山歸宗義柔禪師，他的法嗣有二人：一是廬山羅漢行林，一是杭州功臣覺軻。
大鑒（Dajian Huineng，六祖慧能）的十一世法嗣。金陵報慈行言禪師，他的法嗣有二人：一是洪州云居義能，一是饒州北禪清皎。
大鑒（Dajian Huineng，六祖慧能）的十一世法嗣。金陵報恩法安禪師，他的法嗣有二人：一是廬山棲賢道堅，一是歸宗慧誠。
大鑒（Dajian Huineng，六祖慧能）的十一世法嗣。廬州長安院延規禪師，他的法嗣有二人：一是廬州長安辨實，一是云蓋山用清。
大鑒（Dajian Huineng，六祖慧能）的十二世法嗣。杭州永明延壽禪師，他的法嗣有二人：一是杭州富陽子蒙，一是杭州朝明院津禪師。
大鑒（Dajian Huineng，六祖慧能）的十二世法嗣。蘇州長壽院朋彥禪師，他的法嗣有一人：是長壽第二世法齊。
大鑒（Dajian Huineng，六祖慧能）的十二世法嗣。杭州普門寺希辯禪師，他的法嗣有二人：一是高麗國慧洪，一是越州上林湖智者。
大鑒（Dajian Huineng，六祖慧能）的十二世法嗣。云居山真如道齊禪師，他的法嗣有九人：一是云居契瑰，一是杭州靈隱文勝，一是臺州瑞巖義海，一是大梅居煦，一是大梅保福居素，一是荊門清溪清禪師，一是雲門居曜，一是云居慧震。
【English Translation】 English version Dharmaguptakas:
The eleventh generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Daochang of Baizhang Mountain in Hongzhou. He had three Dharma heirs: one was Chengshi of Qixian in Mount Lu, one was Dexing of Wanshou in Suzhou, and one was Zen Master Yong of Yunmen in Yuezhou.
The eleventh generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Yirou of Guizong in Mount Lu. He had two Dharma heirs: one was Xinglin of Luohan in Mount Lu, and one was Jueke of Gongchen in Hangzhou.
The eleventh generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Xingyan of Bao'ci in Jinling. He had two Dharma heirs: one was Yineng of Yunju in Hongzhou, and one was Qingjiao of Beichan in Raozhou.
The eleventh generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Fa'an of Bao'en in Jinling. He had two Dharma heirs: one was Daojian of Qixian in Mount Lu, and one was Huicheng of Guizong.
The eleventh generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Yangui of Changan Monastery in Luzhou. He had two Dharma heirs: one was Bianshi of Changan in Luzhou, and one was Yongqing of Yungai Mountain.
The twelfth generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Yanshou of Yongming in Hangzhou. He had two Dharma heirs: one was Zimeng of Fuyang in Hangzhou, and one was Zen Master Jin of Chaoming Monastery in Hangzhou.
The twelfth generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Pengyan of Changshou Monastery in Suzhou. He had one Dharma heir: Faqi, the second generation of Changshou.
The twelfth generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Xibian of Pumen Temple in Hangzhou. He had two Dharma heirs: one was Hyehong of Goryeo (Korea), and one was Zhizhe of Shanglin Lake in Yuezhou.
The twelfth generation of Dajian (Dajian Huineng, the Sixth Patriarch). Zen Master Daoqi of Zhenru in Yunju Mountain. He had nine Dharma heirs: one was Qigui of Yunju, one was Wensheng of Lingyin in Hangzhou, one was Yihai of Ruiyan in Taizhou, one was Juxu of Damei, one was Jusu of Baofu in Damei, one was Zen Master Qing of Qingxi in Jingmen, one was Juyao of Yunmen, and one was Huizhen of Yunju.
。一曰廬山慧日智達者。
評曰。正宗至大鑒傳既廣。而學者遂各務其師之說。天下於是異焉。競自為家。故有溈仰云者。有曹洞云者。有臨濟云者。有云門云者。有法眼云者。若此不可悉數。而云門臨濟法眼三家之徒。於今尤盛。溈仰已熄。而曹洞者僅存。綿綿然猶大旱之引孤泉。然其盛衰者豈法有強弱也。蓋後世相承得人與不得人耳。書不云乎。茍非其人道不虛行。
傳法正宗記卷第八 大正藏第 51 冊 No. 2078 傳法正宗記
傳法正宗記卷第九
宋藤州東山沙門釋契嵩編修旁出略傳二百五人宗證略傳十一人
旁出略傳(並序)
序曰。旁出善知識者。已載於他書。此復見之。蓋以其皆出於正宗。的庶雖異。其法一也。周封同姓之國。以貴其宗。親親之義。則文武成康為正。方之大迦葉直下之相承者。亦可知矣。其傳起于末田底。而止乎益州神會禪師者。凡二百有五人。
第二祖阿難尊者。其旁出法嗣一人。曰末田底迦者。
第二十四祖師子尊者。其旁出法嗣一人。曰達磨達者。
師子之二世。曰達磨達尊者。罽賓國人也。不祥姓氏。初師其國之波梨迦尊者出家。頗聰敏有智辯。而德冠諸應真之士。及波梨迦之法離為五家。而尊者首冠
【現代漢語翻譯】 現代漢語譯本： 一、廬山慧日智達者。
評曰：正宗至大鑒（六祖慧能的別稱）的傳承已經廣為人知，但學者們各自專注于自己老師的學說，天下因此產生了分歧，競相自立門戶。所以有了溈仰宗，有了曹洞宗，有了臨濟宗，有了雲門宗，有了法眼宗，像這樣的宗派數不勝數。而云門宗、臨濟宗、法眼宗這三家的門徒，如今尤其興盛。溈仰宗已經衰落，而曹洞宗也僅存，綿延不絕，就像大旱中僅存的孤泉。然而它們的興盛和衰落，難道是佛法本身有強弱之分嗎？大概是後世的傳承者是否得其人罷了。《尚書》不是說過嗎？如果不是那個人，道是不會白白流傳的。
《傳法正宗記》卷第八 大正藏第 51 冊 No. 2078 《傳法正宗記》
《傳法正宗記》卷第九
宋藤州東山沙門釋契嵩編修旁出略傳二百五人宗證略傳十一人
旁出略傳（並序）
序曰：旁出的善知識，已經記載在其他書籍中，這裡再次記載他們，是因為他們都出自正宗，雖然途徑不同，但佛法是一樣的。周朝分封同姓的諸侯國，是爲了尊重他們的宗族。親親的道義，文王、武王、成王、康王是正統。與大迦葉直下相承的傳承者相比，也是可以理解的。他們的傳承從末田底（Madhyantika）開始，到益州神會禪師為止，共有二百零五人。
第二祖阿難尊者（Ananda），他的旁出法嗣一人，是末田底迦（Madhyantika）。
第二十四祖師子尊者（Simha），他的旁出法嗣一人，是達磨達（Dharmata）。
師子（Simha）的二世，是達磨達尊者（Dharmata），罽賓國人。不清楚他的姓氏。最初師從他國家的波梨迦尊者（Parika）出家，頗為聰敏有智慧辯才，而且德行超過了各位應真之士。等到波梨迦（Parika）的佛法分為五家，而尊者（Dharmata）位居首位。
【English Translation】 English version: One is Zhida of Huiri on Mount Lu.
Commentary: The transmission of the orthodox lineage to Dajian (another name for the Sixth Patriarch Huineng) has become widespread, but scholars then focused on their own teachers' doctrines, and the world became divided, competing to establish their own schools. Thus, there were the Weiyang school, the Caodong school, the Linji school, the Yunmen school, and the Fayan school. Such schools are too numerous to count. Among them, the disciples of the Yunmen, Linji, and Fayan schools are particularly flourishing today. The Weiyang school has declined, and the Caodong school barely survives, continuing like a solitary spring in a great drought. However, are their flourishing and decline due to the strength or weakness of the Dharma itself? It is probably due to whether later generations found the right people to inherit the Dharma. As the Book of Documents says, 'If it is not the right person, the Way will not be practiced in vain.'
Record of the Orthodox Transmission of the Dharma, Volume 8 Taisho Tripitaka, Volume 51, No. 2078, Record of the Orthodox Transmission of the Dharma
Record of the Orthodox Transmission of the Dharma, Volume 9
Compiled and revised by Shramana Shiqisong of Dongshan, Tengzhou, Song Dynasty. A brief biography of 205 collateral transmissions and a brief biography of 11 lineage verifications.
Brief Biographies of Collateral Transmissions (with Preface)
Preface: The good teachers of the collateral transmissions have already been recorded in other books, and they are recorded here again because they all come from the orthodox lineage. Although the paths are different, the Dharma is the same. The Zhou dynasty enfeoffed states to those with the same surname to honor their clan. The principle of kinship is that King Wen, King Wu, King Cheng, and King Kang are the orthodox. Compared with the direct successors of Mahakasyapa, it is also understandable. Their transmission began with Madhyantika and ended with Zen Master Shenhui of Yizhou, totaling 205 people.
The Second Ancestor, Venerable Ananda, had one collateral Dharma heir, Madhyantika.
The Twenty-fourth Ancestor, Venerable Simha, had one collateral Dharma heir, Dharmata.
The second generation of Simha was Venerable Dharmata, a native of Kasmir. His surname is unknown. He initially became a monk under Venerable Parika in his country. He was quite intelligent and had wise eloquence, and his virtue surpassed all Arhats. When Parika's Dharma was divided into five schools, Venerable Dharmata was the first.
于禪定宗。晚與師子尊者辯論。遂伏其道。覆宗之為師。及師子遇害。達磨達乃與其二弟子隱於其國之象白山。年壽甚高出于常數。其所出法嗣二人。一曰因陀羅者。一曰瞿羅忌利婆者。
評曰。始愚未得證於出三藏記時。有曰吾疑。祖位至師子絕。而其法普傳。猶此六祖大鑒禪師不其然乎。因嘗與其論曰。夫祖位之絕蓋非常事。前後賢聖亦當言之。若此祖數止於大鑒者。乃有般若多羅與夫達磨大士而預記之。六祖雖各授其法亦有人焉。若子所謂祖世絕於師子。必何以證之。其前祖孰嘗記耶。而分傳法者果何人。將之東乎。非人則其法安得至此。雖其旁出達磨達者自為枝派。其所出各不過四五人耳。非普傳也。亦未始聞其徒以法而東揚者。茍以達磨達為之普傳者。則達磨達何乃獨指二十五祖曰。我有同學號婆舍斯多。先師預以法付之。復授衣為信。已適南天竺也。其他同學者曷棄而不言耶。是不然也。子宜以理求之。不可恣其臆度。曰若然則達磨達既宗師子。安得不承之為其正祖。乃推於斯多乎。曰此蓋聖人宜其機緣而命之祖矣。亦以其悟之淺深而授之法印耳。若五祖傳之大鑒。而不付比秀。不其然哉。或者然之。適得僧祐之書。而吾言甚驗。不欲棄之。因系達磨達傳后。
師子尊者之三世。曰因陀羅。
【現代漢語翻譯】 在禪定宗（Chan Ding Zong，禪定宗派）。達磨達（Damo Da）晚年與師子尊者（Shizi Zunzhe）辯論，最終使師子尊者信服其道，並尊奉達磨達為師。師子尊者遇害后，達磨達與其兩位弟子隱居於其國境內的象白山（Xiangbai Shan）。他享有的壽命遠超常人。他所傳出的法嗣有兩位，一位名叫因陀羅（Yintuo Luo），另一位名叫瞿羅忌利婆（Quluo Jilipo）。
評判：當初我（始愚）在撰寫《出三藏記》時，尚未證悟，曾寫道：『我懷疑，祖位到師子尊者就斷絕了，但他的佛法卻廣泛流傳，這不就像六祖大鑒禪師（Liuzu Dajian Chanshi）的情況嗎？』因此我曾與人討論說：『祖位的斷絕不是一件尋常的事情，前後的賢聖應該都會提及。如果祖位的傳承只到大鑒禪師為止，那麼般若多羅（Bore Duoluo）和達磨大師（Damo Dashi）就會預先記述。六祖雖然各自傳授佛法，但也有人繼承。如果像你所說祖位斷絕於師子尊者，那麼你用什麼來證明呢？在他之前的祖師有誰曾經記述過嗎？而分傳佛法的人又是誰？他們將佛法傳到東方了嗎？如果不是人傳的，那麼佛法怎麼會傳到這裡？』雖然有旁出的達磨達自成一派，但他所傳出的弟子也不過四五人而已，並非廣泛流傳。我也從未聽說他的弟子將佛法傳到東方。如果因為達磨達而廣泛流傳，那麼達磨達為什麼只提到二十五祖說：『我有同學名叫婆舍斯多（Poshesi Duo），我的老師預先將佛法傳授給他，又授予袈裟作為信物，他已經去了南天竺（Nantian Zhu）了。』其他的同學為什麼不提呢？事實並非如此。你應該用道理來探求，不可隨意臆測。有人說：『如果這樣，那麼達磨達既然尊奉師子尊者為師，為什麼不繼承他作為正統的祖師，而要推舉婆舍斯多呢？』我說：『這大概是聖人根據機緣而命定的祖師吧，也是根據他們領悟的深淺而授予的法印。就像五祖傳法給大鑒禪師，而不傳給神秀（Shenxiu），不就是這樣嗎？』或許有人認同這種說法。恰好得到僧祐（Sengyou）的書信，我的話得到了驗證，不忍心捨棄，因此將達磨達的傳記附在後面。
師子尊者的第三代傳人，名叫因陀羅。
【English Translation】 In the Chan Ding Zong (Chan Ding Sect, the Zen Meditation Sect). In his later years, Damo Da (Bodhidharma) debated with Shizi Zunzhe (Lion Venerable), eventually convincing Shizi Zunzhe of his teachings and honoring Damo Da as his teacher. After Shizi Zunzhe was killed, Damo Da and his two disciples went into seclusion in Xiangbai Shan (Elephant White Mountain) within his country. He enjoyed a lifespan far exceeding the norm. He had two Dharma heirs, one named Yintuo Luo (Indra), and the other named Quluo Jilipo (Krokila).
Commentary: When I (Shi Yu) was writing 'Chu San Zang Ji' (Records of Translations of the Tripitaka), I had not yet attained enlightenment and wrote: 'I suspect that the ancestral lineage ended with Shizi Zunzhe, but his Dharma spread widely, isn't this like the case of the Sixth Patriarch Dajian Chanshi (Grand Master Huineng)?' Therefore, I once discussed with someone, saying: 'The termination of the ancestral lineage is not a trivial matter, and the sages before and after should mention it. If the transmission of the ancestral lineage only goes as far as Dajian Chanshi, then Prajnatara and Bodhidharma would have foretold it. Although the Sixth Patriarch each transmitted the Dharma, there were also successors. If, as you say, the ancestral lineage ended with Shizi Zunzhe, then what do you use to prove it? Which of the ancestors before him ever recorded it? And who are the people who separately transmitted the Dharma? Did they transmit the Dharma to the East? If it wasn't transmitted by people, then how could the Dharma have reached here?' Although there is the collateral Damo Da who formed his own sect, he only transmitted to four or five disciples, and it was not widely spread. I have also never heard of his disciples transmitting the Dharma to the East. If it was widely spread because of Damo Da, then why did Damo Da only mention the Twenty-fifth Ancestor, saying: 'I have a fellow student named Vasu, my teacher transmitted the Dharma to him in advance, and also gave him the robe as a token, and he has already gone to South India.' Why not mention the other fellow students? That is not the case. You should seek it with reason, and not speculate arbitrarily.' Someone said: 'If so, then since Damo Da honored Shizi Zunzhe as his teacher, why not inherit him as the orthodox ancestor, but promote Vasu?' I said: 'This is probably the ancestor appointed by the sage according to the opportunity, and also the Dharma seal granted according to the depth of their understanding. Just like the Fifth Patriarch transmitted the Dharma to Dajian Chanshi, but not to Shenxiu, isn't that so?' Perhaps some people agree with this statement. It happened that I received a letter from Sengyou, and my words were verified, and I couldn't bear to abandon it, so I attached the biography of Damo Da at the end.
The third-generation successor of Shizi Zunzhe is named Yintuo Luo (Indra).
其所出法嗣四人。一曰達磨尸利帝者。一曰那伽難提者。一曰破樓求多羅者。一曰婆羅婆提者。
師子尊者之三世。曰瞿羅忌利婆。其所出法嗣二人。一曰婆羅跋摩者。一曰僧伽羅叉者。
師子尊者之四世。曰達磨尸利帝。其所出法嗣二人。一曰摩帝隸披羅者。一曰訶利跋茂者。
師子尊者之四世。曰破樓求多羅。其所出法嗣三人。一曰和修盤頭者。一曰達磨訶帝者。一曰旃陀羅多者。
師子尊者之四世。曰波羅跋摩。其所出法嗣三人。一曰勒那多羅者。一曰盤頭多羅者。一曰婆羅婆多者。
師子尊者之四世。曰僧伽羅叉。其所出法嗣五人。一曰毗舍也多羅者。一曰毗樓羅多摩者。一曰毗栗芻多羅者。一曰優波膻馱者。一曰婆難提多者。
二十八祖達磨尊者(此土之初祖也)旁出法嗣九人。一曰有相宗首薩婆羅者。一曰無相宗首波羅提者。一曰定慧宗首婆蘭陀者。一曰戒行宗首(亡名)一曰無得宗首寶靜者。一曰寂靜宗首(亡名)一曰道育者。一曰道副者一曰尼總持者。
二十九祖慧可尊者(此土之二祖也)旁出法嗣三人。一曰僧那者。一曰向居士者。一曰相州慧滿者。
二十九祖之二世。曰相州慧滿禪師。其所出法嗣六人。一曰峴山神定者。一曰寶月禪師者。一
曰華閑居士者。一曰大士化公者。一曰和公者。一曰廖居士者。
二十九祖之三世華閑居士。其所出法嗣一人。曰曇邃者。
二十九祖之四世。曰曇邃禪師。其所出法嗣三人。一曰延陵慧簡者。一曰彭城慧瑳者。一曰定林慧綱者。
二十九祖之五世。曰慧綱禪師。其所出法嗣一人。曰六合大覺者。
二十九祖之六世。曰大覺禪師。其所出法嗣一人。曰高郵曇影者。
二十九祖之七世。曰曇影禪師。其所出法嗣一人。曰泰山明練者。
二十九祖之八世。曰明練禪師。其所出法嗣一人。曰楊州靜泰者。
三十一祖道信尊者(此土之四祖也)旁出法嗣一人。曰牛頭法融者。
三十一祖之二世。曰金陵牛頭法融禪師。其所出法嗣一人。曰智巖者。
三十一祖之三世。曰智巖禪師。其所出法嗣。一人曰慧方者。
三十一祖之四世。曰慧方禪師。其所出法嗣一人。曰法持者。
三十一祖之五世。曰法持禪師。其所出法嗣一人。曰智威者。
三十一祖之六世。曰智威禪師。其所出法嗣一人。曰慧忠者。
三十一祖之二世。曰法融禪師。旁出法嗣凡十人。一曰金陵鐘山曇璀者。一曰荊州大素者。一曰幽棲月空者。一曰白馬道演者。一曰新安定莊者。
【現代漢語翻譯】 現代漢語譯本 有位名叫華閑居士的人，又稱大士化公，又稱和公，又稱廖居士。
第二十九祖的三世法嗣華閑居士，他傳出的法嗣有一人，名叫曇邃。
第二十九祖的四世法嗣曇邃禪師，他傳出的法嗣有三人，一位是延陵慧簡，一位是彭城慧瑳，一位是定林慧綱。
第二十九祖的五世法嗣慧綱禪師，他傳出的法嗣有一人，名叫六合大覺。
第二十九祖的六世法嗣大覺禪師，他傳出的法嗣有一人，名叫高郵曇影。
第二十九祖的七世法嗣曇影禪師，他傳出的法嗣有一人，名叫泰山明練。
第二十九祖的八世法嗣明練禪師，他傳出的法嗣有一人，名叫楊州靜泰。
第三十一祖道信尊者（此土的第四祖）旁出的法嗣有一人，名叫牛頭法融。
第三十一祖的二世法嗣金陵牛頭法融禪師，他傳出的法嗣有一人，名叫智巖。
第三十一祖的三世法嗣智巖禪師，他傳出的法嗣有一人，名叫慧方。
第三十一祖的四世法嗣慧方禪師，他傳出的法嗣有一人，名叫法持。
第三十一祖的五世法嗣法持禪師，他傳出的法嗣有一人，名叫智威。
第三十一祖的六世法嗣智威禪師，他傳出的法嗣有一人，名叫慧忠。
第三十一祖的二世法嗣法融禪師，旁出的法嗣共有十人，一位是金陵鐘山曇璀，一位是荊州大素，一位是幽棲月空，一位是白馬道演，一位是新安定莊。
【English Translation】 English version There was a lay Buddhist named 'Hua Xian Jushi' (Hua Xian Layman), also known as 'Da Shi Hua Gong' (Great Master Hua Gong), also known as 'He Gong', also known as 'Liao Jushi' (Liao Layman).
'Hua Xian Jushi' (Hua Xian Layman), the third generation of the Twenty-ninth Ancestor, had one Dharma heir, named 'Tan Sui'.
'Tan Sui' (Tan Sui) Zen Master, the fourth generation of the Twenty-ninth Ancestor, had three Dharma heirs: 'Yan Ling Hui Jian' (Yan Ling Hui Jian), 'Peng Cheng Hui Cuo' (Peng Cheng Hui Cuo), and 'Ding Lin Hui Gang' (Ding Lin Hui Gang).
'Hui Gang' (Hui Gang) Zen Master, the fifth generation of the Twenty-ninth Ancestor, had one Dharma heir, named 'Liu He Da Jue' (Liu He Da Jue).
'Da Jue' (Da Jue) Zen Master, the sixth generation of the Twenty-ninth Ancestor, had one Dharma heir, named 'Gao You Tan Ying' (Gao You Tan Ying).
'Tan Ying' (Tan Ying) Zen Master, the seventh generation of the Twenty-ninth Ancestor, had one Dharma heir, named 'Tai Shan Ming Lian' (Tai Shan Ming Lian).
'Ming Lian' (Ming Lian) Zen Master, the eighth generation of the Twenty-ninth Ancestor, had one Dharma heir, named 'Yang Zhou Jing Tai' (Yang Zhou Jing Tai).
Venerable 'Dao Xin' (Dao Xin), the Thirty-first Ancestor (also the Fourth Ancestor in this land), had one collateral Dharma heir, named 'Niu Tou Fa Rong' (Niu Tou Fa Rong).
'Jin Ling Niu Tou Fa Rong' (Jin Ling Niu Tou Fa Rong) Zen Master, the second generation of the Thirty-first Ancestor, had one Dharma heir, named 'Zhi Yan' (Zhi Yan).
'Zhi Yan' (Zhi Yan) Zen Master, the third generation of the Thirty-first Ancestor, had one Dharma heir, named 'Hui Fang' (Hui Fang).
'Hui Fang' (Hui Fang) Zen Master, the fourth generation of the Thirty-first Ancestor, had one Dharma heir, named 'Fa Chi' (Fa Chi).
'Fa Chi' (Fa Chi) Zen Master, the fifth generation of the Thirty-first Ancestor, had one Dharma heir, named 'Zhi Wei' (Zhi Wei).
'Zhi Wei' (Zhi Wei) Zen Master, the sixth generation of the Thirty-first Ancestor, had one Dharma heir, named 'Hui Zhong' (Hui Zhong).
'Fa Rong' (Fa Rong) Zen Master, the second generation of the Thirty-first Ancestor, had ten collateral Dharma heirs: 'Jin Ling Zhong Shan Tan Cui' (Jin Ling Zhong Shan Tan Cui), 'Jing Zhou Da Su' (Jing Zhou Da Su), 'You Qi Yue Kong' (You Qi Yue Kong), 'Bai Ma Dao Yan' (Bai Ma Dao Yan), and 'Xin An Ding Zhuang' (Xin An Ding Zhuang).
一曰彭城智瑳者。一曰廣州道樹者。一曰湖州智爽者。一曰新州杜默者。一曰上元智誠者。
三十一祖之三世。曰智巖禪師。其旁出法嗣八人。一曰東都鏡潭者。一曰襄州志長者。一曰益州端伏者。一曰龍光龜仁者。一曰襄陽辯才者。一曰漢南法俊者。一曰西川敏古者。
三十一祖之三世。曰智誠禪師。其所出法嗣一人。曰定真者。
三十一祖之四世。曰定真禪師。其所出法嗣一人。曰如度者。
三十一祖之五世。曰法持禪師。其旁出法嗣二人。一曰牛頭玄素者。一曰天柱弘仁者。
三十一祖之六世。曰智威禪師。其旁出法嗣三人。一曰宣州安國玄挺者。一曰潤州鶴林玄素者。一曰舒州天柱崇慧者。
三十一祖之七世。曰慧忠禪師。其所出法嗣一人。曰天臺惟則者。
三十一祖之七世。曰玄素禪師。其所出法嗣三人。一曰徑山道欽者。一曰金華曇益者。一曰吳門圓鏡者。
三十一祖之八世。曰徑山國一禪師道欽。其所出法嗣四人。一曰鳥窠道林者。一曰木渚山悟禪師者。一曰青陽廣敷者。一曰杭州巾子山崇慧者。
三十一祖之八世。曰天臺佛窟巖惟則禪師。其所出法嗣一人。曰天臺云居智禪師者。
三十一祖之九世。曰杭州鳥窠道林禪師。其所出法嗣
【現代漢語翻譯】 現代漢語譯本： 有五位禪師是第三十一祖的三世弟子：一位是彭城的智瑳（Zhì cuō，人名），一位是廣州的道樹（Dào shù，人名），一位是湖州的智爽（Zhì shuǎng，人名），一位是新州的杜默（Dù mò，人名），一位是上元的智誠（Zhì chéng，人名）。 第三十一祖的三世弟子，智巖禪師（Zhì yán Chánshī，人名），他旁出的法嗣有八人：一位是東都的鏡潭（Jìng tán，地名+人名），一位是襄州的志長（Zhì cháng，地名+人名），一位是益州的端伏（Duān fú，地名+人名），一位是龍光的龜仁（Guī rén，地名+人名），一位是襄陽的辯才（Biàn cái，地名+人名），一位是漢南的法俊（Fǎ jùn，地名+人名），一位是西川的敏古（Mǐn gǔ，地名+人名）。 第三十一祖的三世弟子，智誠禪師（Zhì chéng Chánshī，人名），他所出的法嗣有一人：是定真（Dìng zhēn，人名）。 第三十一祖的四世弟子，定真禪師（Dìng zhēn Chánshī，人名），他所出的法嗣有一人：是如度（Rú dù，人名）。 第三十一祖的五世弟子，法持禪師（Fǎ chí Chánshī，人名），他旁出的法嗣有二人：一位是牛頭的玄素（Xuán sù，地名+人名），一位是天柱的弘仁（Hóng rén，地名+人名）。 第三十一祖的六世弟子，智威禪師（Zhì wēi Chánshī，人名），他旁出的法嗣有三人：一位是宣州的安國玄挺（Ān guó Xuán tǐng，地名+人名），一位是潤州的鶴林玄素（Hè lín Xuán sù，地名+人名），一位是舒州的天柱崇慧（Tiān zhù Chóng huì，地名+人名）。 第三十一祖的七世弟子，慧忠禪師（Huì zhōng Chánshī，人名），他所出的法嗣有一人：是天臺的惟則（Wéi zé，地名+人名）。 第三十一祖的七世弟子，玄素禪師（Xuán sù Chánshī，人名），他所出的法嗣有三人：一位是徑山的道欽（Dào qīn，地名+人名），一位是金華的曇益（Tán yì，地名+人名），一位是吳門的圓鏡（Yuán jìng，地名+人名）。 第三十一祖的八世弟子，逕山國一禪師道欽（Jìng shān Guó yī Chánshī Dào qīn，地名+人名），他所出的法嗣有四人：一位是鳥窠的道林（Dào lín，地名+人名），一位是木渚山的悟禪師（Wù Chánshī，地名+人名），一位是青陽的廣敷（Guǎng fū，地名+人名），一位是杭州巾子山的崇慧（Chóng huì，地名+人名）。 第三十一祖的八世弟子，天臺佛窟巖惟則禪師（Tiāntāi Fókū Yán Wéi zé Chánshī，地名+人名），他所出的法嗣有一人：是天臺云居智禪師（Yún jū Zhì Chánshī，地名+人名）。 第三十一祖的九世弟子，杭州鳥窠道林禪師（Hángzhōu Niǎo kē Dào lín Chánshī，地名+人名），他所出的法嗣...
【English Translation】 English version: There were five Chan masters who were third-generation disciples of the Thirty-first Ancestor: one was Zhì cuō (智瑳, personal name) of Pengcheng, one was Dào shù (道樹, personal name) of Guangzhou, one was Zhì shuǎng (智爽, personal name) of Huzhou, one was Dù mò (杜默, personal name) of Xinzhou, and one was Zhì chéng (智誠, personal name) of Shangyuan. The third-generation disciple of the Thirty-first Ancestor, Chan Master Zhì yán (智巖禪師, personal name), had eight collateral Dharma heirs: one was Jìng tán (鏡潭, place name + personal name) of Dongdu, one was Zhì cháng (志長, place name + personal name) of Xiangzhou, one was Duān fú (端伏, place name + personal name) of Yizhou, one was Guī rén (龜仁, place name + personal name) of Longguang, one was Biàn cái (辯才, place name + personal name) of Xiangyang, one was Fǎ jùn (法俊, place name + personal name) of Hannan, and one was Mǐn gǔ (敏古, place name + personal name) of Xichuan. The third-generation disciple of the Thirty-first Ancestor, Chan Master Zhì chéng (智誠禪師, personal name), had one Dharma heir: Dìng zhēn (定真, personal name). The fourth-generation disciple of the Thirty-first Ancestor, Chan Master Dìng zhēn (定真禪師, personal name), had one Dharma heir: Rú dù (如度, personal name). The fifth-generation disciple of the Thirty-first Ancestor, Chan Master Fǎ chí (法持禪師, personal name), had two collateral Dharma heirs: one was Xuán sù (玄素, place name + personal name) of Niutou, and one was Hóng rén (弘仁, place name + personal name) of Tianzhu. The sixth-generation disciple of the Thirty-first Ancestor, Chan Master Zhì wēi (智威禪師, personal name), had three collateral Dharma heirs: one was Ān guó Xuán tǐng (安國玄挺, place name + personal name) of Xuanzhou, one was Hè lín Xuán sù (鶴林玄素, place name + personal name) of Runzhou, and one was Tiān zhù Chóng huì (天柱崇慧, place name + personal name) of Shuzhou. The seventh-generation disciple of the Thirty-first Ancestor, Chan Master Huì zhōng (慧忠禪師, personal name), had one Dharma heir: Wéi zé (惟則, place name + personal name) of Tiantai. The seventh-generation disciple of the Thirty-first Ancestor, Chan Master Xuán sù (玄素禪師, personal name), had three Dharma heirs: one was Dào qīn (道欽, place name + personal name) of Jingshan, one was Tán yì (曇益, place name + personal name) of Jinhua, and one was Yuán jìng (圓鏡, place name + personal name) of Wumen. The eighth-generation disciple of the Thirty-first Ancestor, Chan Master Dào qīn of Jingshan Guó yī (徑山國一禪師道欽, place name + personal name), had four Dharma heirs: one was Dào lín (道林, place name + personal name) of Niǎo kē, one was Chan Master Wù (悟禪師, personal name) of Muzhushan, one was Guǎng fū (廣敷, personal name) of Qingyang, and one was Chóng huì (崇慧, personal name) of Jinzishan in Hangzhou. The eighth-generation disciple of the Thirty-first Ancestor, Chan Master Wéi zé of Tiāntāi Fókū Yán (天臺佛窟巖惟則禪師, place name + personal name), had one Dharma heir: Chan Master Yún jū Zhì (云居智禪師, place name + personal name) of Tiantai. The ninth-generation disciple of the Thirty-first Ancestor, Chan Master Dào lín of Hangzhou Niǎo kē (杭州鳥窠道林禪師, place name + personal name), had Dharma heirs...
二人。一曰杭州招賢會通者。一曰靈巖寶觀者。
三十一祖之九世。曰天臺山云居智禪師。其所出法嗣凡三十三人。一曰牛頭山道性者一曰江寧智燈者。一曰解玄(解玄或山與寺名未詳)懷信者。一曰鶴林全禪師者。一曰北山懷古者。一曰明州觀宗者。一曰牛頭大智者。一曰白馬善道者。一曰牛頭智真者。一曰牛頭譚颙者。一曰牛頭云韜者。一曰牛頭山凝禪師者。一曰牛頭法梁者。一曰江寧行應者。一曰牛頭山惠良者。一曰興善道融者。一曰蔣山照明者。一曰牛頭法燈者。一曰牛頭定空者。一曰牛頭山慧涉者。一曰幽棲道遇者。一曰牛頭山凝空者。一曰蔣山道初者。一曰幽機藏禪師者。一曰牛頭靈暉者。一曰幽棲道穎者。一曰牛頭巨英者。一曰釋山法常者。一曰龍門凝寂者。一曰莊嚴遠禪師者。一曰襄州道堅者。一曰尼明悟者。一曰居士殷凈者。
三十一祖之十世。曰慧涉禪師。其所出法嗣一人。曰潤州棲霞清源者。
第三十二祖弘忍尊者(此土之五祖也)旁出法嗣十有三人。其一曰北宗神秀者。一曰嵩岳慧安者。一曰蒙山道明者。一曰楊州曇光者。一曰隨州神慥神。一曰金州法持者。一曰資州智侁者。一曰舒州法照者。一曰越州義方者。一曰枝江道俊者。一曰常州玄賾者。一曰越州僧達者。一曰
【現代漢語翻譯】 現代漢語譯本： 有兩個人，一個叫杭州招賢會通，一個叫靈巖寶觀。
第三十一祖的第九世，是天臺山云居智禪師。他所傳出的法嗣共有三十三人。一個叫牛頭山道性，一個叫江寧智燈，一個叫解玄（解玄或許是山或寺廟的名字，未詳）懷信，一個叫鶴林全禪師，一個叫北山懷古，一個叫明州觀宗，一個叫牛頭大智，一個叫白馬善道，一個叫牛頭智真，一個叫牛頭譚颙，一個叫牛頭云韜，一個叫牛頭山凝禪師，一個叫牛頭法梁，一個叫江寧行應，一個叫牛頭山惠良，一個叫興善道融，一個叫蔣山照明，一個叫牛頭法燈，一個叫牛頭定空，一個叫牛頭山慧涉，一個叫幽棲道遇，一個叫牛頭山凝空，一個叫蔣山道初，一個叫幽機藏禪師，一個叫牛頭靈暉，一個叫幽棲道穎，一個叫牛頭巨英，一個叫釋山法常，一個叫龍門凝寂，一個叫莊嚴遠禪師，一個叫襄州道堅，一個叫尼明悟，一個叫居士殷凈。
第三十一祖的第十世，是慧涉禪師。他所傳出的法嗣有一人，叫潤州棲霞清源。
第三十二祖弘忍尊者（是此土的第五祖）旁出的法嗣有十三人。其中一個叫北宗神秀，一個叫嵩岳慧安，一個叫蒙山道明，一個叫楊州曇光，一個叫隨州神慥神，一個叫金州法持，一個叫資州智侁，一個叫舒州法照，一個叫越州義方，一個叫枝江道俊，一個叫常州玄賾，一個叫越州僧達。
【English Translation】 English version: There were two people: one named Zhaoxian Huitong of Hangzhou, and the other named Baoguan of Lingyan.
The ninth generation of the Thirty-first Patriarch was Chan Master Zhi of Yunju Mountain on Tiantai Mountain. He had a total of thirty-three Dharma heirs. One was Daoxing of Niutou Mountain (Niutou Mountain), one was Zhideng of Jiangning, one was Huaixin of Jiexuan (Jiexuan may be the name of a mountain or temple, not known), one was Chan Master Quan of Helin, one was Huaigu of Beishan, one was Guanzong of Mingzhou, one was Dazhi of Niutou, one was Shandao of Baima, one was Zhizhen of Niutou, one was Tan Yong of Niutou, one was Yuntao of Niutou, one was Chan Master Ning of Niutou Mountain, one was Faliang of Niutou, one was Xingying of Jiangning, one was Huiliang of Niutou Mountain, one was Daorong of Xingshan, one was Zhaoming of Jiangshan, one was Fadeng of Niutou, one was Dingkong of Niutou, one was Huishe of Niutou Mountain, one was Daoyu of Youqi, one was Ningkong of Niutou Mountain, one was Daochu of Jiangshan, one was Chan Master Zang of Youji, one was Linghui of Niutou, one was Daoying of Youqi, one was Juying of Niutou, one was Fachang of Shishan, one was Ningji of Longmen, one was Chan Master Yuan of Zhuangyan, one was Daojian of Xiangzhou, one was Nun Mingwu, and one was Layman Yin Jing.
The tenth generation of the Thirty-first Patriarch was Chan Master Huishe. He had one Dharma heir, named Qingyuan of Qixia in Runzhou.
The Thirty-second Patriarch, Venerable Hongren (the Fifth Patriarch of this land), had thirteen Dharma heirs outside the main line. One was Shenxiu of the Northern School, one was Huian of Songyue, one was Daoming of Mengshan, one was Tangguang of Yangzhou, one was Shenzao of Suizhou, one was Fachih of Jinzhou, one was Zhishen of Zizhou, one was Fazhao of Shuzhou, one was Yifang of Yuezhou, one was Daojun of Zhijiang, one was Xuanze of Changzhou, and one was Sengda of Yuezhou.
白松山劉主簿者。
三十二祖之二世。曰神秀禪師。其所出法嗣凡十有九人。一曰五臺山巨方者。一曰河中智封者。一曰兗州降魔藏禪師者。一曰壽州道樹者。一曰淮南全植者。一曰荊州辭朗者。一曰嵩山普寂者。一曰大佛香育者。一曰西京義福者。一曰忽雷澄禪師者。一曰東京日禪師者。一曰太原遍凈者。一曰南嶽元觀者。一曰汝南杜禪師者。一曰嵩山敬禪師者。一曰京兆小福禪師者。一曰晉州霍山觀禪師者。一曰潤洲崇圭者。一曰安陸懷空者。
三十二祖之二世。曰嵩岳慧安國師。其所出法嗣六人。一曰洛京福先仁儉者。一曰嵩岳破灶墮者。一曰嵩岳元圭者。一曰常山坦然者。一曰鄴都圓寂者。一曰西京道亮者。
三十二祖之二世。曰蒙山道明禪師。其所出法嗣三人。一曰洪州崇寂者。一曰江西環禪師者。一曰撫州神正者。
三十二祖之二世。曰隨州神慥禪師。其所出法嗣一人。曰正壽者。
三十二祖之二世。曰資州智侁禪師。其所出法嗣一人。曰資州處寂者。
三十二祖之二世。曰玄賾禪師。其所出法嗣二人。一曰義興神斐者。一曰湖州暢禪師者。
三十二祖之三世。曰降魔藏禪師。其所出法嗣三人。一曰西京寂滿者。一曰西京定莊者。一曰南嶽慧隱者。
【現代漢語翻譯】 現代漢語譯本 白松山劉主簿。
三十二祖的第二代弟子，是神秀禪師（Shenxiu Chanshi）。他所傳出的法嗣共有十九人：一是五臺山的巨方（Jufang）禪師，一是河中的智封（Zhifeng）禪師，一是兗州的降魔藏（Xiangmozang）禪師，一是壽州的道樹（Daoshu）禪師，一是淮南的全植（Quanzhi）禪師，一是荊州的辭朗（Cilang）禪師，一是嵩山的普寂（Puji）禪師，一是大佛的香育（Xiangyu）禪師，一是西京的義福（Yifu）禪師，一是忽雷的澄（Cheng）禪師，一是東京的日（Ri）禪師，一是太原的遍凈（Bianjing）禪師，一是南嶽的元觀（Yuanguan）禪師，一是汝南的杜（Du）禪師，一是嵩山的敬（Jing）禪師，一是京兆的小福（Xiaofu）禪師，一是晉州的霍山觀（Huoshan Guan）禪師，一是潤州的崇圭（Chonggui）禪師，一是安陸的懷空（Huaikong）禪師。
三十二祖的第二代弟子，是嵩岳慧安國師（Songyue Huian Guoshi）。他所傳出的法嗣有六人：一是洛京的福先仁儉（Fuxian Renjian），一是嵩岳的破灶墮（Pozuo Duo），一是嵩岳的元圭（Yuangui），一是常山的坦然（Tanran），一是鄴都的圓寂（Yuanji），一是西京的道亮（Daoliang）。
三十二祖的第二代弟子，是蒙山道明禪師（Mengshan Daoming Chanshi）。他所傳出的法嗣三人：一是洪州的崇寂（Chongji），一是江西的環（Huan）禪師，一是撫州的神正（Shenzheng）。
三十二祖的第二代弟子，是隨州神慥禪師（Suizhou Shenzao Chanshi）。他所傳出的法嗣一人：是正壽（Zhengshou）。
三十二祖的第二代弟子，是資州智侁禪師（Zizhou Zhishen Chanshi）。他所傳出的法嗣一人：是資州處寂（Chujing）。
三十二祖的第二代弟子，是玄賾禪師（Xuanze Chanshi）。他所傳出的法嗣二人：一是義興的神斐（Shenfei），一是湖州的暢（Chang）禪師。
三十二祖的第三代弟子，是降魔藏禪師（Xiangmozang Chanshi）。他所傳出的法嗣三人：一是西京的寂滿（Jiman），一是西京的定莊（Dingzhuang），一是南嶽的慧隱（Huiyin）。
【English Translation】 English version Liu, the Registrar of Baishong Mountain.
The second generation of the Thirty-two Patriarchs was Chan Master Shenxiu (神秀禪師). He had nineteen Dharma heirs: one was Jufang (巨方) of Mount Wutai, one was Zhifeng (智封) of Hezhong, one was Chan Master Xiangmozang (降魔藏) of Yanzhou, one was Daoshu (道樹) of Shouzhou, one was Quanzhi (全植) of Huainan, one was Cilang (辭朗) of Jingzhou, one was Puji (普寂) of Mount Song, one was Xiangyu (香育) of Dafuo, one was Yifu (義福) of Xijing, one was Chan Master Cheng (澄) of Hulei, one was Chan Master Ri (日) of Dongjing, one was Bianjing (遍凈) of Taiyuan, one was Yuanguan (元觀) of Mount Nan, one was Du (杜) of Runan, one was Jing (敬) of Mount Song, one was Xiaofu (小福) of Jingzhao, one was Chan Master Guan (觀) of Mount Huo in Jinzhou, one was Chonggui (崇圭) of Runzhou, and one was Huaikong (懷空) of Anlu.
The second generation of the Thirty-two Patriarchs was National Teacher Huian (慧安) of Mount Song. He had six Dharma heirs: one was Fuxian Renjian (福先仁儉) of Luojing, one was Pozuo Duo (破灶墮) of Mount Song, one was Yuangui (元圭) of Mount Song, one was Tanran (坦然) of Changshan, one was Yuanji (圓寂) of Yedu, and one was Daoliang (道亮) of Xijing.
The second generation of the Thirty-two Patriarchs was Chan Master Daoming (道明) of Mount Meng. He had three Dharma heirs: one was Chongji (崇寂) of Hongzhou, one was Chan Master Huan (環) of Jiangxi, and one was Shenzheng (神正) of Fuzhou.
The second generation of the Thirty-two Patriarchs was Chan Master Shenzao (神慥) of Suizhou. He had one Dharma heir: Zhengshou (正壽).
The second generation of the Thirty-two Patriarchs was Chan Master Zhishen (智侁) of Zizhou. He had one Dharma heir: Chujing (處寂) of Zizhou.
The second generation of the Thirty-two Patriarchs was Chan Master Xuanze (玄賾). He had two Dharma heirs: one was Shenfei (神斐) of Yixing, and one was Chan Master Chang (暢) of Huzhou.
The third generation of the Thirty-two Patriarchs was Chan Master Xiangmozang (降魔藏). He had three Dharma heirs: one was Jiman (寂滿) of Xijing, one was Dingzhuang (定莊) of Xijing, and one was Huiyin (慧隱) of Mount Nan.
三十二祖之三世。曰荊州辭朗禪師。其所出法嗣三人。一曰紫金玄宗者。一曰大梅車禪師者。一曰摶界慎徽者。
三十二十之三世。曰嵩山普寂禪師。其所出法嗣凡二十四人。一曰終南山惟政者。一曰廣福慧空者。一曰越州禪師者。一曰襄州夾石思禪師者。一曰明瓚者。一曰敬愛真禪師者。一曰兗州守賢者。一曰定州石藏者。一曰南嶽澄心者。一曰南嶽日照者。一曰洛京干禪師者。一曰蘇州真亮者。一曰瓦官璇禪師者。一曰弋陽法融者。一曰廣陵演禪師者。一曰陜州慧空者。一曰洛京真亮者。一曰澤州亙月者。一曰亳州曇真者。一曰都梁山崇演者。一曰京兆澄禪師者。一曰嵩陽寺一行者。一曰京兆融禪師者。一曰曹州定陶丁居十者。
三十二祖之三世。曰西京義福禪師。其所出法嗣八人。一曰大雄猛禪師者。一曰西京大震動禪師者。一曰神斐禪師者。一曰西京大悲光禪師者。一曰西京大隱者。一曰定境者。一曰道播者。一曰玄證者。
三十二祖之三世。曰南嶽元觀禪師。其所出法嗣一人。曰神照者。
三十二祖之三世。曰小福禪師。其所出法嗣三人。一曰京兆藍田深寂者。一曰太白雲禪師者。一曰東白山法超者。
三十二祖之三世。曰霍山觀禪師。其所出法嗣一人。曰峴山幽禪師者。
【現代漢語翻譯】 現代漢語譯本 第三十二祖的第三代，是荊州辭朗禪師。他所傳的法嗣有三人：一位是紫金玄宗，一位是大梅車禪師，一位是摶界慎徽。 第三十二祖的第三代，是嵩山普寂禪師。他所傳的法嗣共有二十四人：一位是終南山惟政，一位是廣福慧空，一位是越州禪師，一位是襄州夾石思禪師，一位是明瓚，一位是敬愛真禪師，一位是兗州守賢，一位是定州石藏，一位是南嶽澄心，一位是南嶽日照，一位是洛京干禪師，一位是蘇州真亮，一位是瓦官璇禪師，一位是弋陽法融，一位是廣陵演禪師，一位是陜州慧空，一位是洛京真亮，一位是澤州亙月，一位是亳州曇真，一位是都梁山崇演，一位是京兆澄禪師，一位是嵩陽寺一行，一位是京兆融禪師，一位是曹州定陶丁居十。 第三十二祖的第三代，是西京義福禪師。他所傳的法嗣有八人：一位是大雄猛禪師，一位是西京大震動禪師，一位是神斐禪師，一位是西京大悲光禪師，一位是西京大隱，一位是定境，一位是道播，一位是玄證。 第三十二祖的第三代，是南嶽元觀禪師。他所傳的法嗣有一人：是神照。 第三十二祖的第三代，是小福禪師。他所傳的法嗣有三人：一位是京兆藍田深寂，一位是太白雲禪師，一位是東白山法超。 第三十二祖的第三代，是霍山觀禪師。他所傳的法嗣有一人：是峴山幽禪師。
【English Translation】 English version The third generation from the Thirty-second Patriarch was Chan Master Ci Lang of Jingzhou (Jingzhou Cilang Chanshi). He had three Dharma heirs: one was Xuanzong of Zijin (Zijin Xuanzong), one was Chan Master Che of Damei (Damei Che Chanshi), and one was Shenhui of Tuanjie (Tuanjie Shenhui). The third generation from the Thirty-second Patriarch was Chan Master Puji of Songshan (Songshan Puji Chanshi). He had a total of twenty-four Dharma heirs: one was Weizheng of Zhongnan Mountain (Zhongnan Shan Weizheng), one was Huikong of Guangfu (Guangfu Huikong), one was the Chan Master of Yuezhou (Yuezhou Chanshi), one was Chan Master Si of Jiashi in Xiangzhou (Xiangzhou Jiashi Si Chanshi), one was Mingzan (Mingzan), one was Chan Master Zhen of Jing'ai (Jing'ai Zhen Chanshi), one was Shou Xian of Yanzhou (Yanzhou Shou Xian), one was Shizang of Dingzhou (Dingzhou Shizang), one was Chengxin of Nanyue (Nanyue Chengxin), one was Rizhao of Nanyue (Nanyue Rizhao), one was Chan Master Gan of Luojing (Luojing Gan Chanshi), one was Zhenliang of Suzhou (Suzhou Zhenliang), one was Xuan of Waguan (Waguan Xuan), one was Farong of Yiyang (Yiyang Farong), one was Yan of Guangling (Guangling Yan), one was Huikong of Shanzhou (Shanzhou Huikong), one was Zhenliang of Luojing (Luojing Zhenliang), one was Hengyue of Zezhou (Zezhou Hengyue), one was Tanzhen of Bozhou (Bozhou Tanzhen), one was Chongyan of Duliang Mountain (Duliang Shan Chongyan), one was Chan Master Cheng of Jingzhao (Jingzhao Cheng Chanshi), one was Yixing of Songyang Temple (Songyang Si Yixing), one was Chan Master Rong of Jingzhao (Jingzhao Rong Chanshi), and one was Ding Jushi of Dingtao in Caozhou (Caozhou Dingtao Ding Jushi). The third generation from the Thirty-second Patriarch was Chan Master Yifu of Xijing (Xijing Yifu Chanshi). He had eight Dharma heirs: one was Chan Master Xiong Meng (Xiong Meng Chanshi), one was Chan Master Da Zhendong of Xijing (Xijing Da Zhendong Chanshi), one was Chan Master Shen Fei (Shen Fei Chanshi), one was Chan Master Da Beiguang of Xijing (Xijing Da Beiguang Chanshi), one was Da Yin of Xijing (Xijing Da Yin), one was Dingjing (Dingjing), one was Daobo (Daobo), and one was Xuanzheng (Xuanzheng). The third generation from the Thirty-second Patriarch was Chan Master Yuanguan of Nanyue (Nanyue Yuanguan Chanshi). He had one Dharma heir: Shenzhao (Shenzhao). The third generation from the Thirty-second Patriarch was Chan Master Xiaofu (Xiaofu Chanshi). He had three Dharma heirs: one was Shenji of Lantian in Jingzhao (Jingzhao Lantian Shenji), one was Chan Master Yun of Taibai (Taibai Yun Chanshi), and one was Fachao of Dongbai Mountain (Dongbai Shan Fachao). The third generation from the Thirty-second Patriarch was Chan Master Guan of Huo Mountain (Huo Shan Guan Chanshi). He had one Dharma heir: Chan Master You of Xian Mountain (Xian Shan You Chanshi).
三十二祖之三世。曰西京道亮禪師。其所出法嗣五人。一曰揚州大總管李孝逸者。一曰工部尚書張錫者。一曰國子祭酒崔融者。一曰秘書監賀知章者。一曰睦州刺史康詵者。
三十二祖之三世。曰資州處寂禪師。其所出法嗣四人。一曰益州無相者。一曰益州馬禪師者。一曰超禪師者。一曰梓州曉了者。
三十二祖之三世。曰義興斐禪師。其所出法嗣二人。一曰西京智游者。一曰東都深智者。
三十二祖之四世。曰興善惟政禪師。其所出法嗣二人。一曰衡州定心禪師者。一曰志真禪師者。
三十二祖之四世。曰敬愛寺志真禪師。其所出法嗣一人。曰嵩山照禪師者。
三十二祖之四世。曰磚界慎徽禪師。其所出法嗣一人。曰武誡禪師者。
三十二祖之四世。曰無相禪師。其所出法嗣四人。一曰益州無住者。一曰荊州融禪師者。一曰漢州王頭陀者。一曰益州神會者。
宗證略傳(並序)
序曰。涅槃曰。復至他方有諸煩惱毒箭之處。示現作祖為其療治。又曰。我有無上正法悉已付囑摩訶迦葉。是迦葉者當爲汝等作大依止。此吾道之有祖宗尚矣。但支竺相遠傳之者不真。致令聖人之德不甚明效。加之暴君嫉善譭棄大教。而佛子不善屬書。妄謂其祖絕於二十四世。乃
【現代漢語翻譯】 現代漢語譯本 三十二祖的第三代，是西京道亮禪師。他門下有五位得法弟子：一位是揚州大總管李孝逸，一位是工部尚書張錫，一位是國子祭酒崔融，一位是秘書監賀知章，一位是睦州刺史康詵。 三十二祖的第三代，是資州處寂禪師。他門下有四位得法弟子：一位是益州無相，一位是益州馬禪師，一位是超禪師，一位是梓州曉了。 三十二祖的第三代，是義興斐禪師。他門下有兩位得法弟子：一位是西京智游，一位是東都深智。 三十二祖的第四代，是興善惟政禪師。他門下有兩位得法弟子：一位是衡州定心禪師，一位是志真禪師。 三十二祖的第四代，是敬愛寺志真禪師。他門下有一位得法弟子：是嵩山照禪師。 三十二祖的第四代，是磚界慎徽禪師。他門下有一位得法弟子：是武誡禪師。 三十二祖的第四代，是無相禪師。他門下有四位得法弟子：一位是益州無住，一位是荊州融禪師，一位是漢州王頭陀，一位是益州神會。 《宗證略傳》（附序） 序言說：《涅槃經》說：『（佛）又到其他地方，在有各種煩惱毒箭的地方，示現為祖師，為他們療治。』又說：『我將無上正法全部囑託給摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一，頭陀第一）。這位迦葉應當為你們做大依止。』這說明我們的道統有祖師傳承已經很久了。但是由於印度和中國相距遙遠，傳授的人不真誠，導致聖人的德行不能很明顯地顯現效果。加上暴君嫉妒賢能，毀壞佛法，而且佛弟子不善於記載，錯誤地認為祖師的傳承在二十四世就斷絕了。乃
【English Translation】 English version The third generation of the Thirty-second Ancestor was Chan Master Dao Liang (Dàoliàng) of Xijing (Xījīng, present-day Xi'an). He had five Dharma heirs: Li Xiaoyi (Lǐ Xiàoyì), the Grand Commandant of Yangzhou (Yángzhōu); Zhang Xi (Zhāng Xī), the Minister of Public Works; Cui Rong (Cuī Róng), the Director of the Imperial Academy; He Zhizhang (Hè Zhīzhāng), the Secretary of the Imperial Secretariat; and Kang Shen (Kāng Shēn), the Prefect of Muzhou (Mùzhōu). The third generation of the Thirty-second Ancestor was Chan Master Chu Ji (Chǔjì) of Zizhou (Zīzhōu). He had four Dharma heirs: Wu Xiang (Wúxiàng) of Yizhou (Yìzhōu); Chan Master Ma (Mǎ Chánshī) of Yizhou; Chan Master Chao (Chāo Chánshī); and Xiao Liao (Xiǎoliǎo) of Zizhou. The third generation of the Thirty-second Ancestor was Chan Master Fei (Fěi Chánshī) of Yixing (Yìxīng). He had two Dharma heirs: Zhi You (Zhìyóu) of Xijing and Shen Zhi (Shēnzhì) of Dongdu (Dōngdū, present-day Luoyang). The fourth generation of the Thirty-second Ancestor was Chan Master Wei Zheng (Wéizhèng) of Xingshan (Xìngshàn). He had two Dharma heirs: Chan Master Ding Xin (Dìngxīn Chánshī) of Hengzhou (Héngzhōu) and Chan Master Zhi Zhen (Zhìzhēn Chánshī). The fourth generation of the Thirty-second Ancestor was Chan Master Zhi Zhen (Zhìzhēn Chánshī) of Jing'ai Temple (Jìng'ài Sì). He had one Dharma heir: Chan Master Zhao (Zhào Chánshī) of Mount Song (Sōngshān). The fourth generation of the Thirty-second Ancestor was Chan Master Shen Hui (Shēnhuī) of Zhuanjie (Zhuānjiè). He had one Dharma heir: Chan Master Wu Jie (Wǔjiè Chánshī). The fourth generation of the Thirty-second Ancestor was Chan Master Wu Xiang (Wúxiàng). He had four Dharma heirs: Wu Zhu (Wúzhù) of Yizhou; Chan Master Rong (Róng Chánshī) of Jingzhou (Jīngzhōu); Wang Toutuo (Wáng Tóutuó) of Hanzhou (Hànzhōu); and Shen Hui (Shénhuì) of Yizhou. Brief Biography of Lineage Proof (with Preface) The preface says: The Nirvana Sutra says, 'Again, (the Buddha) goes to other places, to places where there are various poisonous arrows of affliction, appearing as ancestors to heal them.' It also says, 'I have entrusted the unsurpassed Right Dharma entirely to Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, foremost in ascetic practices). This Kāśyapa should be a great reliance for you.' This shows that our lineage has had ancestral transmission for a long time. However, because India and China are far apart, and those who transmit it are not genuine, the virtues of the sages cannot be clearly manifested. In addition, tyrannical rulers are jealous of the virtuous and destroy the Buddha Dharma, and Buddhist disciples are not good at recording, mistakenly believing that the ancestral transmission was cut off in the twenty-fourth generation. Nai
生後世者之疑。聖德益屈。余嘗慨之。適因治書。乃得眾賢所道祖宗之事凡十家。故並其人。列為宗證傳云爾。
月支國沙門竺大力者。蓋第二十三祖鶴勒那之弟子也。性素聰晤。能通大小乘學。其國號為三藏。以漢獻帝之世至乎雒邑。嘗與沙門康孟詳。譯正二本起經。一日所館有白光一道忽發於前。大力斂容曰。此光乃我師鶴勒那入滅之相也。眾異之遂以聞帝。帝即命志之。其時已丑歲也。尋游江南。適值孫權稱王于建康方向佛法。乃置寺禮沙門康僧會於其國。僧會初見大力。甚不德之。尋用問答。遂相推重。因曰。仁者何師乃能如是。大力曰。我師鶴勒那。故得此妙悟。乃通他心。僧會曰。鶴勒之徒如師利智凡幾何人。復有過之者乎。大力曰。似我之儔三千。若其穎達離倫唯一上人耳。號師子比丘。其人密受正法與師繼世。方揚化于北天竺國。僧會遂引見於吳主。稱道其異。吳主乃問力曰。孤忝此有土。國祚其有幾何。力遂說偈答之曰。清宵吃飯。云間斗走。十四年末。必逢豬口。當時權不曉其言。而亦甚禮之。大力留吳久之。及權死其子亮即位。益相見問。而言皆有效驗。大力尋至孫休之世庚辰歲復還西域。
中印度沙門曇摩迦羅者。以魏黃初壬寅之三年。至乎許昌。初視僧威儀不整頗嘆之。謂其
【現代漢語翻譯】 現代漢語譯本：爲了消除後世之人對此的疑惑，聖人的德行更加被埋沒，我曾經對此感到慨嘆。恰逢整理書籍，於是得到了眾位賢者所講述的祖師之事，共十家。因此將他們連同他們的事蹟，列為宗門傳承的佐證。
月支國（Yuezhi，古代西域國名）的沙門（Shamen，出家修道的人）竺大力（Zhudalì）是第二十三祖鶴勒那（Helena，佛教禪宗二十三祖）的弟子。他天性聰慧，能夠通曉大乘（Mahāyāna）和小乘（Hināyāna）的學說。他的國家稱他為三藏（Tripitaka，佛教經典總稱）。在漢獻帝時期來到雒邑（Luoyang，今洛陽）。曾經與沙門康孟詳（Kang Mengxiang）一起翻譯《正二本起經》。一天，他所居住的地方忽然出現一道白光。竺大力神色莊重地說：『這道光是我師父鶴勒那入滅（Nirvana，佛教用語，指涅槃）的徵兆。』眾人對此感到驚異，於是稟告了皇帝。皇帝便下令記錄此事。當時是己丑年。之後他遊歷到江南，正趕上孫權在建康（Jiankang，今南京）稱王，推崇佛法。於是設定寺廟，禮敬沙門康僧會（Kang Senghui）。康僧會最初見到竺大力，並不看重他。後來經過問答，便互相敬重起來。康僧會問道：『仁者（Renzhe，對人的尊稱）的老師是誰，竟然能讓您如此？』竺大力說：『我的老師是鶴勒那，所以我才能得到這種精妙的領悟，能夠通曉他人的心意。』康僧會問：『鶴勒那的弟子像您這樣聰慧的人有多少？還有超過您的人嗎？』竺大力說：『像我這樣的人有三千。如果說其中特別傑出、與衆不同的，只有一位上人（Shangren，對有德行的僧人的尊稱），名叫師子比丘（Shizi Biqiu）。他秘密地接受了正法（Dharma，佛教用語，指佛法），繼承師父的衣缽，正在北天竺國（North India）弘揚佛法。』康僧會於是將竺大力引薦給吳主（Wu Emperor）孫權，稱讚他的奇異之處。吳主問竺大力說：『我僥倖擁有這片土地，國家的壽命還有多久？』竺大力於是說偈（Gatha，佛教歌頌詞）回答說：『清宵吃飯，云間斗走，十四年末，必逢豬口。』當時孫權不明白他話中的意思，但也非常禮敬他。竺大力在吳國住了很久。等到孫權去世，他的兒子孫亮即位，更加與竺大力相見詢問，而竺大力所說的話都應驗了。竺大力在孫休在位的庚辰年又返回了西域。
中印度（Central India）的沙門曇摩迦羅（Dharmakala），在魏黃初三年壬寅年，來到了許昌（Xuchang）。他最初看到僧人的威儀不夠整肅，頗為嘆息，認為他們...
【English Translation】 English version: To dispel the doubts of later generations and prevent the virtues of the sages from being further obscured, I have often lamented this. Fortuitously, while organizing books, I obtained accounts of the ancestral teachers from ten wise individuals. Therefore, I have included them, along with their deeds, as evidence for the lineage transmission.
The Shamen (monk) Zhudalì from the Yuezhi Kingdom (ancient kingdom in Central Asia) was a disciple of the twenty-third patriarch, Helena (23rd patriarch of Zen Buddhism). He was naturally intelligent and capable of understanding the teachings of both Mahāyāna (Greater Vehicle) and Hināyāna (Lesser Vehicle). His country called him Tripitaka (Three Baskets, the complete Buddhist canon). During the reign of Emperor Xian of Han, he came to Luoyang (ancient capital of China). He once translated the 'Correct Two-Part Origin Sutra' with the Shamen Kang Mengxiang. One day, a beam of white light suddenly appeared in front of his residence. Zhudalì, with a solemn expression, said, 'This light is a sign of my master Helena entering Nirvana (state of enlightenment).' The people were amazed by this and reported it to the emperor, who ordered it to be recorded. This was in the year of Yichou. Later, he traveled to Jiangnan, where he encountered Sun Quan, who had proclaimed himself king in Jiankang (present-day Nanjing) and was promoting Buddhism. Thus, temples were established, and the Shamen Kang Senghui was honored in his kingdom. Kang Senghui initially did not think much of Zhudalì. However, after a series of questions and answers, they came to respect each other. Kang Senghui asked, 'Who is your teacher, that you are so accomplished?' Zhudalì replied, 'My teacher is Helena, and that is why I have attained this profound understanding and can comprehend the minds of others.' Kang Senghui asked, 'How many disciples of Helena are as intelligent as you? Are there any who surpass you?' Zhudalì said, 'There are three thousand like me. If one were to speak of someone particularly outstanding and unique, there is only one Superior Man (term of respect for virtuous monks), named Shizi Biqiu (Lion Monk). He has secretly received the Dharma (Buddhist teachings) and is continuing the lineage of his teacher, propagating the Dharma in North India.' Kang Senghui then introduced Zhudalì to the Wu Emperor Sun Quan, praising his extraordinary qualities. The Wu Emperor asked Zhudalì, 'I am fortunate to possess this land. How long will my kingdom last?' Zhudalì then answered with a Gatha (Buddhist verse), saying, 'Eating dinner in the clear night, the Dipper moves in the clouds, at the end of the fourteenth year, you will surely meet the pig's mouth.' At the time, Sun Quan did not understand the meaning of his words, but he still treated him with great respect. Zhudalì stayed in Wu for a long time. When Sun Quan died and his son Sun Liang ascended the throne, he met with Zhudalì even more frequently and asked him questions, and all that Zhudalì said came to pass. In the year of Gengchen during the reign of Sun Xiu, Zhudalì returned to the Western Regions.
The Shamen Dharmakala from Central India arrived in Xuchang in the third year of the Huangchu era of the Wei Dynasty, the year Renyin. He initially sighed at the lack of proper decorum among the monks, believing that they...
不識法律。當時許昌有僧曰光璨者。賢于其眾能善遇之。乃禮而問迦羅曰。師于西國所見何者勝師。乃以何法住持。幸以見教。迦羅曰。西土凡有二大勝僧。一曰摩拏羅。二曰鶴勒那。我皆禮遇。二大士者皆傳正法以法住持。預其眾者寡不莊整。然二大士俱得聖道。而異德皆不可測。摩拏羅者。始於那提國以神通力一鼓其腹。乃能威伏百萬惡象。及其出家。教化于西印度。于其國辨塔指泉。皆有驗效(事具其本傳)鶴勒那乃其繼世之弟子也。大興佛事于中天竺國。及其寂滅四眾焚之。將分去其舍利。鶴勒那復能示現。說偈誡之。不容其分(偈亦具其本傳)光璨曰。其滅度久耶近乎。迦羅曰。十二年矣。光璨曰。西國歲歷頗與此同乎。迦羅曰。號謂雖異。而氣候不別也。遂說五天竺之歷數云云。迦葉尋亦西還。光璨即傳其事。后之為僧傳者。得以書之。
中天竺國沙門支強梁樓者。實得果不測之人也。方前魏陳留王曹奐之世至洛。初館于白馬寺。蓋景元二年之辛巳也。是時魏室方危。奐輩憂之。聞支強異僧。數從問其國之盛衰。支強遂為奐說偈曰。二公賴虛位。獼猴正當路。五人抱一雞。雞鳴猴不措。及奐去支強復說偈曰。二人好好去。兩兩歲平安。女子生河內。朱輪上進壇。當時雖不曉其說。而後皆驗之。尋會
【現代漢語翻譯】 現代漢語譯本： 不識法律。（當時許昌有位名叫光璨的僧人，比其他僧人賢能，善於待人接物。）於是光璨以禮相待，向迦羅（Kala，人名）問道：『您在西國所見到的僧人，哪位比您更勝一籌？又是以什麼方法住持佛法？希望您能指教。』 迦羅（Kala）回答說：『西土有兩位非常傑出的僧人，一位是摩拏羅（Manara，人名），另一位是鶴勒那（Kukkurana，人名）。我都曾以禮相待。這兩位大德都傳揚正法，以佛法住持。參與他們僧團的人，很少有不莊重嚴肅的。而且這兩位大德都已證得聖道，他們的殊勝功德都不可估量。摩拏羅（Manara）最初在那提國（Natika）以神通力擊鼓腹部，就能威懾降伏百萬惡象。等到他出家后，就在西印度教化眾生。他在那個國家指認佛塔和泉水，都應驗有效（具體事蹟記載在他的本傳中）。鶴勒那（Kukkurana）是他的繼任弟子，在中天竺國（Madhyadesa）大力興辦佛事。等到他寂滅后，四眾弟子焚化他的遺體，準備分取他的舍利。鶴勒那（Kukkurana）又能顯現神蹟，說偈語告誡他們，不允許他們分取（偈語也記載在他的本傳中）。』 光璨問道：『他滅度多久了？是最近的事嗎？』 迦羅（Kala）回答說：『十二年了。』 光璨問道：『西國的歷法和這裡相同嗎？』 迦羅（Kala）回答說：『名稱雖然不同，但氣候沒有差別。』於是講述了五天竺的歷法等等。迦葉（Kasyapa）不久也返回西方。光璨就把這些事記錄下來。後來的僧傳作者，才得以將這些事蹟寫入書中。 中天竺國（Madhyadesa）的沙門支強梁樓（Zhi Qianlianglou，人名），是一位真正證得果位、深不可測的人。在前魏陳留王曹奐（Cao Huan，人名）在位時來到洛陽，最初住在白馬寺。那是景元二年辛巳年。當時魏室正處於危難之際，曹奐等人為此憂慮。聽說支強（Zhi Qianlianglou）是一位奇異的僧人，多次向他詢問國家的盛衰。支強（Zhi Qianlianglou）於是為曹奐說偈語道：『二公依賴虛位，獼猴正當路，五人抱一雞，雞鳴猴不措。』等到曹奐離去後，支強（Zhi Qianlianglou）又說偈語道：『二人好好去，兩兩歲平安，女子生河內，朱輪上進壇。』當時雖然不明白他所說的話，但後來都應驗了。不久便會……
【English Translation】 English version: Being ignorant of the law. At that time, there was a monk named Guangcan in Xuchang, who was more virtuous than the others and good at dealing with people. So Guangcan treated him with courtesy and asked Kala (Kala, a name): 'Among the monks you have seen in the Western Lands, who is superior to you? And by what method do they uphold the Dharma? I hope you can teach me.' Kala (Kala) replied: 'In the Western Lands, there are two very outstanding monks, one is Manara (Manara, a name), and the other is Kukkurana (Kukkurana, a name). I have treated them both with courtesy. These two great virtuous ones both propagate the true Dharma and uphold it with the Dharma. Those who participate in their Sangha are rarely not solemn and serious. Moreover, these two great virtuous ones have both attained the holy path, and their extraordinary virtues are immeasurable. Manara (Manara) initially in Natika (Natika) used his supernatural power to beat his abdomen like a drum, and he could awe and subdue a million evil elephants. When he became a monk, he taught and transformed beings in West India. In that country, he identified pagodas and springs, and they were all verified to be effective (the specific events are recorded in his biography). Kukkurana (Kukkurana) was his successor disciple, and he vigorously promoted Buddhist affairs in Madhyadesa (Madhyadesa). When he passed away, the fourfold assembly cremated his body, preparing to divide and take his relics. Kukkurana (Kukkurana) was able to manifest miracles again, speaking a verse to admonish them, not allowing them to divide them (the verse is also recorded in his biography).' Guangcan asked: 'How long has he passed away? Is it recent?' Kala (Kala) replied: 'Twelve years.' Guangcan asked: 'Is the calendar of the Western Lands the same as here?' Kala (Kala) replied: 'Although the names are different, the climate is not different.' Then he described the calendars of the five Indias, and so on. Kasyapa (Kasyapa) also returned to the West soon after. Guangcan recorded these events. Later biographers of monks were able to write these events into books. The Shramana Zhi Qianlianglou (Zhi Qianlianglou, a name) from Madhyadesa (Madhyadesa) was a truly enlightened person whose depth was immeasurable. He arrived in Luoyang during the reign of King Chenliu Cao Huan (Cao Huan, a name) of the Former Wei Dynasty, and initially resided in the White Horse Temple. That was the year Xinsi, the second year of Jingyuan. At that time, the Wei Dynasty was in danger, and Cao Huan and others were worried about it. Hearing that Zhi Qianlianglou (Zhi Qianlianglou) was an extraordinary monk, they repeatedly asked him about the rise and fall of the country. Zhi Qianlianglou (Zhi Qianlianglou) then spoke a verse for Cao Huan, saying: 'The two dukes rely on empty positions, the monkey is on the road, five people hold a chicken, the chicken crows and the monkey is at a loss.' When Cao Huan left, Zhi Qianlianglou (Zhi Qianlianglou) again spoke a verse, saying: 'The two of you go well, two years of peace, a woman is born in Henan, the red wheels advance to the altar.' Although they did not understand what he said at the time, it was all verified later. Soon there will be...
曇諦康僧鎧曇松白。延諸沙門翻譯眾經。一曰。支強謂諸僧曰。我在西時。嘗往罽賓國至蔥涂源。入其象白山。行之極遠。俄見一茅茨。居僧甚老。有弟子事之。我乃就而禮之。因問之曰。仁者居此幾久。名字謂誰其僧曰。我號達磨達者也。本北天竺之人。初從波梨迦比丘受學。晚遇師子尊者。為之出世之師。自彌羅崛王起難橫害師子。而我遂隱此。久已謝絕人世。豈意復得與汝相遇。然我其聞其名。及是益更敬之。復問師子尊者。誠知其無辜被害。然其所傳之法為何宗乘。方欲訪其端由。而未嘗得之。今幸遇仁者。可得而聞乎。達磨達曰。昔如來用教乘而普傳眾聖。獨以最上乘心印微妙正法付囑摩訶迦葉。迭傳至我師子尊者。然師子知其自不免難。方其存時預以付我同學號婆舍斯多者。復授衣為信。斯多當時遵師之命。即往化于南天竺。支強然之。曰我亦嘗會是師(婆舍斯多也)于南印度。因以祖事與諸沙門譯之。夫自七佛至乎二十五祖婆舍斯多。乃此支強梁樓之所譯也。中天竺國沙門婆羅芬多者。亦神異不測人也。或謂其前身為龍。以聽經故得今所生。齊王嘉平二年庚午至洛。洛僧多從其重受大戒。及晉武大始乙酉之元年。會其弟子曰。摩迦陀復來。芬多因問曰。汝在西時頗游北天竺耶。或謂師子尊者無辜為其國
【現代漢語翻譯】 現代漢語譯本：曇諦、康僧鎧、曇松等人邀請眾位沙門翻譯眾多佛經。其中一位名叫支強的僧人對大家說：『我過去在西方時，曾經前往罽賓國（Kashmir）到達蔥嶺的源頭。進入那裡的象白山，走了很遠的路。忽然看見一間茅草屋，住著一位非常年老的僧人，有弟子侍奉他。我於是前去禮拜他，並向他請教說：『仁者您在這裡住了多久？名字叫什麼？』那位僧人回答說：『我名叫達磨達（Dharmatrāta），原本是北天竺人。最初跟隨波梨迦（Pārika）比丘學習，後來遇到師子尊者（Simha），尊者是我的出世之師。自從彌羅崛王（Mihirakula）無端發起災難，殺害了師子尊者，我就隱居在這裡，已經很久不與人世交往了。沒想到還能再次與你相遇。』支強聽后更加敬佩，說：『我曾經聽說過尊者的名號，現在見到您更加敬佩。我曾想請教師子尊者，雖然知道他是無辜被害的，但他所傳的法是什麼宗乘？我一直想探尋其中的緣由，但始終沒有機會。今天有幸遇到您，可以向您請教嗎？』達磨達回答說：『過去如來用教法來普遍教化眾聖，唯獨將最上乘的心印微妙正法咐囑給摩訶迦葉（Mahākāśyapa），一代代相傳直到我的老師師子尊者。然而師子尊者知道自己難免會遭遇災難，所以在世時預先將法傳給我的同學，名叫婆舍斯多（Vasiasita）。並且授予衣缽作為信物。婆舍斯多當時遵從老師的命令，就前往南天竺弘法。』支強聽后表示贊同，說：『我也曾經在南印度見過這位老師（婆舍斯多）。』於是支強將祖師傳承的事蹟與眾位沙門一起翻譯出來。從過去七佛直到第二十五祖婆舍斯多，就是這位支強梁樓所翻譯的。中天竺國的沙門婆羅芬多（Pārabhinanda）也是一位神異莫測的人。有人說他前身是龍，因為聽經的緣故，今生得以轉世為人。齊王嘉平二年庚午年到達洛陽。洛陽的僧人大多跟隨他重新受持大戒。到了晉武帝太始元年乙酉年，他召集弟子說：『摩迦陀（Magadha）又來了。』芬多於是問道：『你在西方時，是否去過北天竺？聽說師子尊者無辜被他的國家……』 English version: Tāndì, Kang Senghui, Tán Sōng, and others invited many Śrāmaṇas to translate various sutras. One of them, named Zhī Qiáng, said to everyone: 'When I was in the West, I once went to the country of Kapiśa (Kashmir) and reached the source of the Pamir Mountains. Entering the Xiangbai Mountain there, I walked a very long way. Suddenly, I saw a thatched hut, where a very old monk lived, attended by a disciple. I went to pay my respects to him and asked him, 'Venerable one, how long have you lived here? What is your name?' The monk replied, 'My name is Dharmatrāta, and I am originally from North India. I first studied with the Bhikṣu Pārika, and later I met the Venerable Simha, who was my teacher for transcending the world. Since King Mihirakula groundlessly initiated a disaster and killed the Venerable Simha, I have lived in seclusion here, and it has been a long time since I interacted with the world. I did not expect to meet you again.' Zhī Qiáng was even more respectful after hearing this, saying, 'I have heard of the Venerable's name before, and now I am even more respectful to you. I wanted to ask the Venerable Simha, although I knew he was killed innocently, what school of Dharma did he transmit? I have always wanted to explore the reason, but I never had the opportunity. Today, I am fortunate to meet you, may I ask you?' Dharmatrāta replied, 'In the past, the Tathāgata used the teachings to universally teach all the saints, but he exclusively entrusted the supreme mind-seal subtle Dharma to Mahākāśyapa, which was passed down from generation to generation until my teacher, the Venerable Simha. However, the Venerable Simha knew that he would inevitably encounter disaster, so during his lifetime, he preemptively transmitted the Dharma to my fellow student, named Vasiasita. And he bestowed the robe and bowl as a token of faith. Vasiasita then followed his teacher's instructions and went to propagate the Dharma in South India.' Zhī Qiáng agreed after hearing this, saying, 'I have also met this teacher (Vasiasita) in South India.' Therefore, Zhī Qiáng translated the deeds of the ancestral lineage together with the Śrāmaṇas. From the past seven Buddhas to the twenty-fifth ancestor Vasiasita, this is what Zhī Qiáng Liánglóu translated. The Śrāmaṇa Pārabhinanda from Central India was also a person of unpredictable supernatural powers. Some say that his previous life was a dragon, and because he listened to the sutras, he was able to be reborn as a human in this life. He arrived in Luoyang in the year Gēngwǔ, the second year of the Jiāpíng reign of King Qí. Most of the monks in Luoyang followed him to receive the great precepts again. In the first year of the Tàishǐ reign of Emperor Wǔ of the Jin Dynasty, the year Yǐyǒu, he summoned his disciples and said, 'Magadha is here again.' Fēnduō then asked, 'When you were in the West, did you go to North India? I heard that the Venerable Simha was innocently killed by his country...'
【English Translation】 English version: Tāndì, Kang Senghui, Tán Sōng, and others invited many Śrāmaṇas to translate various sutras. One of them, named Zhī Qiáng, said to everyone: 'When I was in the West, I once went to the country of Kapiśa (Kashmir) and reached the source of the Pamir Mountains. Entering the Xiangbai Mountain there, I walked a very long way. Suddenly, I saw a thatched hut, where a very old monk lived, attended by a disciple. I went to pay my respects to him and asked him, 'Venerable one, how long have you lived here? What is your name?' The monk replied, 'My name is Dharmatrāta, and I am originally from North India. I first studied with the Bhikṣu Pārika, and later I met the Venerable Simha, who was my teacher for transcending the world. Since King Mihirakula groundlessly initiated a disaster and killed the Venerable Simha, I have lived in seclusion here, and it has been a long time since I interacted with the world. I did not expect to meet you again.' Zhī Qiáng was even more respectful after hearing this, saying, 'I have heard of the Venerable's name before, and now I am even more respectful to you. I wanted to ask the Venerable Simha, although I knew he was killed innocently, what school of Dharma did he transmit? I have always wanted to explore the reason, but I never had the opportunity. Today, I am fortunate to meet you, may I ask you?' Dharmatrāta replied, 'In the past, the Tathāgata used the teachings to universally teach all the saints, but he exclusively entrusted the supreme mind-seal subtle Dharma to Mahākāśyapa, which was passed down from generation to generation until my teacher, the Venerable Simha. However, the Venerable Simha knew that he would inevitably encounter disaster, so during his lifetime, he preemptively transmitted the Dharma to my fellow student, named Vasiasita. And he bestowed the robe and bowl as a token of faith. Vasiasita then followed his teacher's instructions and went to propagate the Dharma in South India.' Zhī Qiáng agreed after hearing this, saying, 'I have also met this teacher (Vasiasita) in South India.' Therefore, Zhī Qiáng translated the deeds of the ancestral lineage together with the Śrāmaṇas. From the past seven Buddhas to the twenty-fifth ancestor Vasiasita, this is what Zhī Qiáng Liánglóu translated. The Śrāmaṇa Pārabhinanda from Central India was also a person of unpredictable supernatural powers. Some say that his previous life was a dragon, and because he listened to the sutras, he was able to be reborn as a human in this life. He arrived in Luoyang in the year Gēngwǔ, the second year of the Jiāpíng reign of King Qí. Most of the monks in Luoyang followed him to receive the great precepts again. In the first year of the Tàishǐ reign of Emperor Wǔ of the Jin Dynasty, the year Yǐyǒu, he summoned his disciples and said, 'Magadha is here again.' Fēnduō then asked, 'When you were in the West, did you go to North India? I heard that the Venerable Simha was innocently killed by his country...'
王所戮是乎。今復有傳法者與其相繼耶。摩迦陀曰然。師子誅死今已二十三白。有沙門號婆舍斯多者。本罽賓國人。先難得其付法授衣。即日去之。方于中天竺大隆佛事。其國王迦勝甚器重之。雖外道強辯者。皆亦屈伏。與王辯其苑中業泉。國人異之。復號為婆羅多那(事見其本傳)芬多謂其弟子曰。我亦知之。適驗汝說。誠有所合。當時好事者。即書于白馬寺。後有沙門號賢朗法師者。得於其寺乃傳於世(以芬多到中國在齊王之世。則當列支強之前。為其始顯于晉太始中故次之也)。
佛馱跋陀羅。天竺人也。此云覺賢。本姓釋迦氏。甘露飯王之後。少時出家。本國度為沙彌。受業于大禪師佛大先。極聰明隸。業習誦凡一日敵眾人一月所為。尤以禪業自任。嘗與僧伽達多共遊罽賓國。達多始未測其人。一日達多禪坐於密室。忽睹跋陀在前。驚而問曰。何來。跋陀曰。暫往兜率致敬彌勒。即隱不見達多異之。他日以是問之。乃知其已得不還果。會秦僧智嚴同在罽賓。嚴因懇請跋陀偕來諸夏。傳授禪法。其師佛大先。時亦在罽賓。因謂智嚴曰。弘持禪法跋陀其人也。遂與智嚴東來。初至長安與羅什相遇甚善。嘗謂什公曰。君所釋不出人意。而特致高名何耶。什曰。吾年老故爾。何必能稱美談。跋陀議論多高簡。頗
【現代漢語翻譯】 現代漢語譯本：國王所殺的就是他嗎？現在還有傳法的人繼承他嗎？摩迦陀回答說：『是的。師子被處決至今已經二十三年了。有一位沙門名叫婆舍斯多（V舍斯多，一位沙門的名字），原是罽賓國（Kashmir）人。先前很難得到他的傳法和授衣。當天就離開了。正在中天竺（Central India）大力弘揚佛法。那裡的國王迦勝（Kasheng）非常器重他。即使是外道中善於辯論的人，也都屈服了。他與國王在苑中辯論業泉的事情，國人都覺得很奇異，又稱他為婆羅多那（婆羅多那，事蹟見於他的本傳）。』芬多對他的弟子說：『我也知道這件事。只是爲了驗證你所說的是否屬實。確實符合。』當時好事的人，就將此事寫在白馬寺。後來有一位沙門名叫賢朗法師，從白馬寺得到此事，才流傳於世（因為芬多到達中國是在齊王在位的時候，那麼應該在列支強之前。因為他最初顯名于晉太始年間，所以排在後面）。 佛馱跋陀羅（Buddhabhadra），是天竺（India）人。這裡翻譯為覺賢（Juexian）。原本姓釋迦氏（Sakya），是甘露飯王（Ganlufanwang）的後代。年少時出家。在本國剃度為沙彌。向大禪師佛大先（Fodaxian）學習。他非常聰明，學習背誦，一天抵得上別人一個月。尤其以禪修為己任。曾經與僧伽達多（Sengqiedaduo）一同遊歷罽賓國。達多起初沒有看透他。有一天，達多在密室禪坐，忽然看見跋陀在眼前。驚訝地問道：『你從哪裡來？』跋陀說：『我暫時去兜率天（Tushita Heaven）拜見彌勒（Maitreya）。』隨即隱身不見。達多覺得很奇異。他日將此事問他，才知道他已經證得不還果（Anagamin）。適逢秦僧智嚴（Zhiyan）也在罽賓。智嚴因此懇請跋陀一同來到諸夏（China），傳授禪法。他的老師佛大先，當時也在罽賓，於是對智嚴說：『弘揚禪法，跋陀是合適的人選。』於是與智嚴一同東來。最初到達長安（Chang'an），與鳩摩羅什（Kumarajiva）相遇，關係很好。曾經對鳩摩羅什說：『你所翻譯的經典沒有超出人們的意料，卻特別獲得很高的名聲，這是為什麼呢？』鳩摩羅什說：『我年紀大了，所以這樣。何必能稱得上美談。』跋陀的議論大多高遠簡略，頗
【English Translation】 English version: Was it he whom the king killed? Is there now a Dharma transmitter succeeding him? Mahakatha said, 'Yes. It has been twenty-three years since Shizi was executed. There is a Shramana named Vasista (Vasista, a Shramana's name), originally from the country of Kipin (Kashmir). Previously, it was difficult to obtain his Dharma transmission and robe. He left that very day. He is now greatly promoting Buddhist affairs in Central India. The king there, Kasheng (Kasheng), greatly values him. Even those among the heretics who are skilled in debate are subdued. He debated with the king about the Karma Spring in the garden, which the people of the country found strange, and they also called him Bharatana (Bharatana, his deeds are found in his biography).' Fendo said to his disciples, 'I also know about this matter. I was just verifying whether what you said was true. It is indeed consistent.' At that time, those who were fond of such matters wrote it down at the White Horse Temple. Later, a Shramana named Dharma Master Xianlang obtained it from the temple and passed it down to the world (because Fendo arrived in China during the reign of King Qi, then it should be before Liezhiqiang. Because he first became famous during the Taishi period of the Jin Dynasty, so he is placed later). Buddhabhadra (Buddhabhadra) was from India. This is translated as Juexian. His original surname was Sakya, a descendant of King Ganlufanwang. He left home at a young age. He was tonsured as a Shami in his own country. He studied under the great Zen master Fodaxian (Fodaxian). He was extremely intelligent and diligent in his studies, memorizing as much in one day as others did in a month. He especially devoted himself to Zen practice. He once traveled to the country of Kipin with Sanghadatta (Sengqiedaduo). Datta initially did not see through him. One day, Datta was meditating in a secret room when he suddenly saw Bhadra in front of him. Surprised, he asked, 'Where did you come from?' Bhadra said, 'I temporarily went to Tushita Heaven (Tushita Heaven) to pay respects to Maitreya (Maitreya).' Then he disappeared. Datta found it strange. Another day, he asked him about it and learned that he had already attained the Anagamin fruit. It happened that the Qin monk Zhiyan (Zhiyan) was also in Kipin. Zhiyan therefore earnestly requested Bhadra to come to China with him to transmit the Zen Dharma. His teacher, Fodaxian, was also in Kipin at the time, so he said to Zhiyan, 'Bhadra is the right person to promote the Zen Dharma.' So he came east with Zhiyan. He first arrived in Chang'an and met Kumarajiva (Kumarajiva), and they got along very well. He once said to Kumarajiva, 'What you translate does not exceed people's expectations, yet you have gained a particularly high reputation. Why is that?' Kumarajiva said, 'I am old, so that's why. Why must it be considered a beautiful tale?' Bhadra's arguments were mostly lofty and concise, quite
為什之徒所忌。其後因自言。玄見五舶自其國來。其弟子復言。自得阿那含果。跋陀不即驗問。以此致謗。秦僧以跋陀為誑。眾遂擯之不容同處。跋陀即日與其弟子慧觀等出關南適廬山。而慧遠法師素聞其名。見跋陀至待之甚善。因致書秦王。為其解擯。遂請跋陀出其禪經同譯。譯成遠為之序。因問跋陀曰。天竺傳法諸祖凡有幾何。跋陀曰。西土傳法祖師。自大迦葉直下相承。凡有二十七人。其二十六祖近世滅度。號不如密多者。所出其繼世弟子曰般若多羅者。方在南天竺盛行教化。吾嘗遇之(般若尚在達磨多羅未繼世作祖故未稱之。寶林傳所稱跋陀說其祖事與此並同)會其西之江陵。遠公未及以之為書。跋陀後會劉太尉裕罷鎮荊州。相將同還都下。住道場寺。卒于本寺。當元嘉六年春秋七十有一。
僧祐者。本齊人。歸梁以持律知名。嘗著出三藏記。其薩婆多部相承傳目錄。曰婆羅多羅(二十五祖)弗若密多(二十六祖)不若多羅(二十七祖)達磨多羅(二十八祖)祐尋終於梁。
罽賓沙門那連耶舍者。以東魏孝靜之世至於鄴都。專務翻譯。及高氏更魏稱齊。耶舍乃益譯出衆經。初與處士萬天懿者。共譯出尊勝菩薩無量門陀羅尼經。天懿嘗問耶舍曰西土頗有大士奉此教乎。耶舍曰。西國諸祖二十七大士
【現代漢語翻譯】 現代漢語譯本： 跋陀（Buddha，意為覺者）因此被一些人嫉恨。後來，因為他自己說，他能清楚地看到五艘船從他的國家來。他的弟子又說，他自己已經證得了阿那含果（Anāgāmin，佛教四果中的第三果）。跋陀沒有立即驗證這些說法，因此招致了誹謗。秦地的僧人認為跋陀是說謊，大家就排斥他，不容許他一起居住。跋陀當天就和他的弟子慧觀等人出關，向南前往廬山。慧遠（Huiyuan）法師一向聽說過他的名聲，見到跋陀到來，待他非常好，因此寫信給秦王，為他解釋被排斥的原因，於是請跋陀拿出他的禪經一同翻譯，翻譯完成後，慧遠為之作序。慧遠於是問跋陀說：『天竺（India）傳法的諸位祖師，總共有多少位？』跋陀說：『西土（India）傳法的祖師，從大迦葉（Mahākāśyapa）直接往下相承，總共有二十七人。』其中的第二十六祖，在近代已經滅度，名叫不如密多（弗若蜜多，弗若密多，Buddhism patriarch name）。他所傳的繼承世位的弟子名叫般若多羅（Prajñātāra，Buddhism patriarch name），現在正在南天竺（South India）盛行教化，我曾經遇到過他（因為般若多羅還在，達磨多羅（Dharmatrata，Buddhism patriarch name）還沒有繼承世位作祖，所以沒有稱呼他。寶林傳所記載的跋陀所說的關於他祖師的事情，和這裡完全相同）。』後來在江陵（Jiangling）和他相遇。慧遠沒有來得及為此寫信。跋陀後來遇到劉太尉裕（Liu Yu）卸任荊州（Jingzhou）的鎮守，一起回到都城，住在道場寺（Daochang Temple），在寺中去世，時間是元嘉六年（429 AD），享年七十一歲。
僧祐（Sengyou）是齊地人，歸順梁朝，以持戒律而聞名。曾經撰寫《出三藏記》，其中《薩婆多部相承傳目錄》記載：婆羅多羅（Bharata，Buddhism patriarch name，第二十五祖），弗若密多（弗若蜜多，弗若密多，Buddhism patriarch name，第二十六祖），不若多羅（Buddhism patriarch name，第二十七祖），達磨多羅（Dharmatrata，Buddhism patriarch name，第二十八祖）。僧祐後來在梁朝去世。
罽賓（Kashmir）沙門（Śrāmaṇa，Buddhist monk）那連耶舍（Narendrayasas，Buddhist monk name），在東魏孝靜帝（Xiaojing of Eastern Wei）時期來到鄴都（Yedu）。專門從事翻譯工作。等到高氏（Gao family）取代魏朝，改稱齊朝，那連耶舍就更加翻譯出許多經典。起初和處士（Layman）萬天懿（Wan Tianyi）共同翻譯出《尊勝菩薩無量門陀羅尼經》（Uṣṇīṣavijaya Dhāraṇī Sūtra）。萬天懿曾經問那連耶舍說：『西土（India）是否有大士（Great Bodhisattva）奉行這個教法？』那連耶舍說：『西國（India）的諸位祖師，二千大士（Two thousand great Bodhisattvas）……』
【English Translation】 English version: B跋陀 (Buddha, meaning 'the awakened one') was therefore resented by some. Later, because he himself said that he could clearly see five ships coming from his country, and his disciple further said that he had attained the Anāgāmin fruit (the third of the four fruits in Buddhism).跋陀 did not immediately verify these claims, thus incurring slander. The monks of Qin considered 跋陀 to be lying, and they ostracized him, not allowing him to live with them. 跋陀 left the pass that day with his disciples慧觀 (Huiguan) and others, heading south to Mount Lu. The Dharma Master慧遠 (Huiyuan) had always heard of his reputation, and when he saw 跋陀 arrive, he treated him very well. Therefore, he wrote a letter to the King of Qin, explaining the reason for his ostracism, and then asked 跋陀 to bring out his Dhyana Sutras to translate together. After the translation was completed,慧遠 wrote a preface for it.慧遠 then asked 跋陀, 'How many Dharma-transmitting patriarchs are there in 天竺 (India)?' 跋陀 said, 'The Dharma-transmitting patriarchs in 西土 (India), directly succeeding from Mahākāśyapa downwards, total twenty-seven. The twenty-sixth patriarch, who recently passed away, was named不如密多 (弗若蜜多, 弗若密多, Buddhism patriarch name). The disciple who inherited his position was named般若多羅 (Prajñātāra, Buddhism patriarch name), who is currently vigorously teaching in 南天竺 (South India). I once met him (because般若多羅 was still there, and 達磨多羅 (Dharmatrata, Buddhism patriarch name) had not yet inherited the position of patriarch, he was not mentioned. The account in the Baolin Zhuan of 跋陀's words about his patriarchs is completely the same as this).' Later, he met him in 江陵 (Jiangling).慧遠 did not have time to write a letter about this. Later, 跋陀 met Liu Yu, the Grand Commandant, who was relieved of his post in 荊州 (Jingzhou), and they returned to the capital together, residing in 道場寺 (Daochang Temple). He passed away in the temple in the sixth year of Yuanjia (429 AD), at the age of seventy-one.
僧祐 (Sengyou) was a native of Qi, who submitted to the Liang dynasty and was known for upholding the precepts. He once wrote the 'Records of the Translation of the Tripitaka,' in which the 'Catalog of the Sarvāstivāda Lineage' records:婆羅多羅 (Bharata, Buddhism patriarch name, the twenty-fifth patriarch),弗若密多 (弗若蜜多, 弗若密多, Buddhism patriarch name, the twenty-sixth patriarch), 不若多羅 (Buddhism patriarch name, the twenty-seventh patriarch), 達磨多羅 (Dharmatrata, Buddhism patriarch name, the twenty-eighth patriarch).僧祐 later passed away in the Liang dynasty.
The Śrāmaṇa (Buddhist monk) 那連耶舍 (Narendrayasas, Buddhist monk name) from 罽賓 (Kashmir) came to 鄴都 (Yedu) during the reign of Emperor Xiaojing of the Eastern Wei. He specialized in translation work. When the Gao family replaced the Wei dynasty and changed the name to Qi, 那連耶舍 translated even more scriptures. Initially, he and the Layman 萬天懿 (Wan Tianyi) jointly translated the 'Uṣṇīṣavijaya Dhāraṇī Sūtra'. 萬天懿 once asked 那連耶舍, 'Are there great Bodhisattvas in 西土 (India) who uphold this teaching?' 那連耶舍 said, 'The patriarchs of 西國 (India), two thousand great Bodhisattvas...'
。皆亦受持。然其二十七祖號般若多羅。所出繼世弟子曰達磨多羅者。昔當此明帝正光元年。至此雒陽。其人亦善此經。萬天懿曰。然此大士我亦聞其當於祖位傳佛正法。不悉其後復有繼之者乎。耶舍遂說偈而答天懿曰。尊勝今藏古。無肱又有肱。龍來方受寶。奉物復嫌名。天懿復問如前。耶舍又說偈曰。初首不稱名。風狂又有聲。人來不喜見。白寶初平平。天懿復聞。耶舍復說偈曰。自起求無礙。師傳我設繩。路上逢僧禮。腳下六支生。天懿復問。耶舍復說偈曰。三四金無我。隔水受心燈。尊號過諸量。徒瞋不起憎。天懿復間。耶舍復說偈曰。奉物何曾奉。言勤又不勤。唯書四句偈。將勸瑞田人。天懿復問。耶舍復說偈曰。心裡能藏事。說向漢江濱。湖波探一月。將照二三人。天懿復問。耶舍復說偈曰。領得珍勤語。離鄉日日敷。米梁移近路。余算腳天徒。天懿復問。耶舍曰。前所記者。將有國德間生。吾不復語。然其後之事。為汝並以六偈記之。其一曰。艮地生玄旨。通尊媚亦尊。比肩三九族。足下一屯分。其二曰。靈集愧天恩。生牙二六人。法中無氣味。石上有功勛。其三曰。本是大蟲男。回成師子談。官家封馮嶺。同詳三十三。其四日。九女出人倫。八個絕婚姻。朽床添六腳。心祖眾中尊。其五曰。走戊與潮
【現代漢語翻譯】 現代漢語譯本： 他們也都接受並奉行這些教誨。其中，第二十七祖名為般若多羅（Prajnatara，智慧的保護者）。他所傳的繼承弟子名為達磨多羅（Dharmatara，佛法之保護者）。過去，當北魏明帝正光元年，他來到了洛陽。這個人也精通這部經。萬天懿（Wan Tianyi，人名）說：『這位大士，我也聽說他將在祖師之位上傳佛的正法。但不知道他之後是否還有繼承者？』耶舍（Yeshe，人名）於是說了偈語回答天懿說：『尊勝（Zunsheng，至高勝利）如今藏於古，無肱（Wugong，沒有手臂）又有肱。龍（Long，龍）來方能接受寶藏，奉獻寶物反而嫌棄其名。』天懿又像之前那樣發問。耶舍又說了偈語：『最初不稱名，風狂（Feng Kuang，瘋狂的風）又有聲。人來不喜相見，白寶（Bai Bao，白色寶藏）最初是平平淡淡。』天懿又聽聞后，耶舍又說了偈語：『自己起身尋求無礙，師父傳授我設定繩索的方法。路上遇到僧人要行禮，腳下生出六支。』天懿又問。耶舍又說了偈語：『三四（Sanshi，三和四）金無我（Jin Wuwo，黃金無我），隔水接受心燈（Xin Deng，心之燈）。尊號超過一切衡量，白白地生氣也生不起憎恨。』天懿又問。耶舍又說了偈語：『奉獻寶物又何曾真正奉獻，說勤奮又不勤奮。只書寫四句偈語，將用來勸勉瑞田（Rui Tian，吉祥的田地）之人。』天懿又問。耶舍又說了偈語：『心裡能夠隱藏事情，說向漢江（Han Jiang，漢江）之濱。在湖波中探取一月（Yi Yue，一個月亮），將照亮二三人。』天懿又問。耶舍又說了偈語：『領會了珍貴的勤勉之語，離開家鄉每日宣揚。米梁（Mi Liang，米做的橋）移到近路，剩餘的算計交給腳下的天徒（Tian Tu，天上的徒弟）。』天懿又問。耶舍說：『之前所記錄的，將有國家德行之人從中產生。我不再多說。然而之後的事情，我將用六句偈語為你記錄下來。』第一句說：『艮地（Gen Di，東北方）產生玄妙的旨意，通達尊貴，諂媚也尊貴。比肩三九族（San Jiu Zu，二十七族），足下有一屯的兵力。』第二句說：『靈集（Ling Ji，神靈聚集）愧對天恩，生出牙齒的二六人（Er Liu Ren，十二人）。佛法中沒有氣味，石頭上有功勛。』第三句說：『本來是大蟲男（Da Chong Nan，大蟲的兒子），迴轉變成師子談（Shi Zi Tan，獅子的談論）。官家封馮嶺（Feng Ling，馮嶺），共同詳細討論三十三。』第四句說：『九女（Jiu Nu，九個女子）超出人倫，八個（Ba Ge，八個）斷絕婚姻。朽壞的床增加六隻腳，心祖（Xin Zu，心之祖）在眾人中尊貴。』第五句說：『走戊（Zou Wu，走動的戊）與潮（Chao，潮水）
【English Translation】 English version: They all accepted and upheld these teachings. Among them, the twenty-seventh patriarch was named Prajnatara (Prajnatara, Protector of Wisdom). The succeeding disciple he transmitted was named Dharmatara (Dharmatara, Protector of Dharma). In the past, during the first year of the Zheng Guang era of Emperor Ming of the Northern Wei Dynasty, he came to Luoyang. This person was also well-versed in this sutra. Wan Tianyi (Wan Tianyi, a personal name) said, 'This great being, I have also heard that he will transmit the Buddha's true Dharma in the position of patriarch. But I don't know if there will be successors after him?' Yeshe (Yeshe, a personal name) then spoke a verse to answer Tianyi, saying, 'Zunsheng (Zunsheng, Supreme Victory) is now hidden in the ancient, Wugong (Wugong, without arms) also has arms. Only when the Dragon (Long, Dragon) comes can the treasure be received, offering treasures instead disdains its name.' Tianyi asked again as before. Yeshe then spoke another verse: 'Initially not calling the name, Feng Kuang (Feng Kuang, mad wind) also has a sound. People come and do not like to see each other, Bai Bao (Bai Bao, white treasure) is initially plain.' After Tianyi heard this, Yeshe spoke another verse: 'Get up yourself to seek unobstructedness, the master teaches me the method of setting up ropes. When you meet a monk on the road, you should salute, and six branches grow under your feet.' Tianyi asked again. Yeshe then spoke another verse: 'Three four (Sanshi, three and four) Jin Wuwo (Jin Wuwo, golden no-self), receive the Xin Deng (Xin Deng, heart lamp) across the water. The honorable title exceeds all measurements, and resentment cannot arise from anger.' Tianyi asked again. Yeshe then spoke another verse: 'Offering treasures, yet what has truly been offered, saying diligent yet not diligent. Only write four lines of verse, which will be used to exhort the people of Rui Tian (Rui Tian, auspicious field).' Tianyi asked again. Yeshe then spoke another verse: 'The heart can hide things, speaking towards the Han Jiang (Han Jiang, Han River) shore. Exploring for a moon (Yi Yue, a moon) in the lake waves, it will illuminate two or three people.' Tianyi asked again. Yeshe then spoke another verse: 'Comprehending the precious words of diligence, proclaiming them daily away from home. The Mi Liang (Mi Liang, rice bridge) is moved to a nearby road, and the remaining calculations are left to the Tian Tu (Tian Tu, heavenly disciples) under the feet.' Tianyi asked again. Yeshe said, 'What was recorded before, there will be people of national virtue born from it. I will not say more. However, the things that follow, I will record them for you with six verses.' The first verse says: 'Gen Di (Gen Di, northeast) produces profound meaning, understanding the noble, flattery is also noble. Shoulder to shoulder with the San Jiu Zu (San Jiu Zu, twenty-seven clans), under the feet there is a garrison of soldiers.' The second verse says: 'Ling Ji (Ling Ji, spirits gather) is ashamed of Heaven's grace, Er Liu Ren (Er Liu Ren, twelve people) with sprouting teeth are born. There is no taste in the Dharma, there is merit on the stone.' The third verse says: 'Originally a Da Chong Nan (Da Chong Nan, son of a big insect), turning into a Shi Zi Tan (Shi Zi Tan, lion's talk). The official family seals Feng Ling (Feng Ling, Feng Ridge), and together discuss thirty-three in detail.' The fourth verse says: 'Nine women (Jiu Nu, nine women) surpass human relations, eight (Ba Ge, eight) sever marriage. The decayed bed adds six legs, the Xin Zu (Xin Zu, heart ancestor) is noble among the crowd.' The fifth verse says: 'Zou Wu (Zou Wu, moving Wu) and Chao (Chao, tide)
鄰。媥烏子出身。二天雖有感。三化寂無塵。其六曰。說少何曾少。言流又不流。草若除其首。三四繼門修。復謂天懿曰。吾滅度后凡二百八十年。是國有大王者。善治其民。風俗安樂。前之所記賢聖。相次皆出。大益群品。然因一勝師始開其甘露門。而致后如此。萬天懿即從耶舍譯其讖偈。耶舍復出其所謂二十七祖與般若多羅之繼世弟子二十八祖。菩提達磨之事者。與天懿正之(亡當時為書之名)耶舍尋悠然獨往廬山。遂入滅于山中。其後梁簡文帝聞之。因使臣劉縣運往齊取其書歸國。詔沙門寶唱。編入續法記(梁簡文。當齊有國。方一戴余即崩。然其死厄在賊臣暴亂之際。乃暇求法事耶。豈先此因使北聘已得是書手。又不見寶唱作續法記年月尚疑之。但取其文字。自北而傳南。其來有因。且從舊錄而筆之耳)然自七佛至乎二十八祖菩提達磨。蓋此那連耶舍之所譯也。西域沙門犍那者。不知其果何國人。亦不詳何時至於中國也。唐天寶中。會河南尹李常者。得三祖璨大師舍利。遂集沙門于其家。置齋落之。而犍那與焉。李常因問犍那曰。天竺禪門祖師多少。犍那曰。自迦葉直至般若多羅。凡有二十七祖。若敘師子尊者傍出。達磨達之四世二十二人。總有四十九祖若從七佛至。此璨大師。不括橫枝凡有三十七祖。常又
【現代漢語翻譯】 現代漢語譯本 鄰。媥烏子出身。 二天雖有感。三化寂無塵。 其六曰：『說少何曾少，言流又不流。草若除其首，三四繼門修。』 復謂天懿曰：『吾滅度后凡二百八十年，是國有大王者，善治其民，風俗安樂。前之所記賢聖，相次皆出，大益群品。然因一勝師始開其甘露門，而致后如此。』 萬天懿即從耶舍譯其讖偈。耶舍復出其所謂二十七祖與般若多羅（Prajnatara，第二十七祖）之繼世弟子二十八祖菩提達磨（Bodhidharma，第二十八祖）之事者，與天懿正之（亡當時為書之名）。 耶舍尋悠然獨往廬山，遂入滅于山中。其後梁簡文帝聞之，因使臣劉縣運往齊取其書歸國，詔沙門寶唱，編入續法記（梁簡文，當齊有國，方一戴余即崩，然其死厄在賊臣暴亂之際，乃暇求法事耶？豈先此因使北聘已得是書手，又不見寶唱作續法記年月尚疑之，但取其文字，自北而傳南，其來有因，且從舊錄而筆之耳）。 然自七佛至乎二十八祖菩提達磨，蓋此那連耶舍（Narendrayasas）之所譯也。 西域沙門犍那（Gunabhadra），不知其果何國人，亦不詳何時至於中國也。 唐天寶中，會河南尹李常者，得三祖璨大師舍利，遂集沙門于其家，置齋落之，而犍那與焉。 李常因問犍那曰：『天竺禪門祖師多少？』 犍那曰：『自迦葉（Kasyapa，第一祖）直至般若多羅，凡有二十七祖。若敘師子尊者（Simha，第二十四祖）傍出，達磨達（Dharmadatta）之四世二十二人，總有四十九祖。若從七佛至此璨大師，不括橫枝凡有三十七祖。』 常又
【English Translation】 English version Lin. Pian Wuzi was born. Although the two heavens have feelings, the three transformations are silent and without dust. The sixth says: 'Saying little, how can it ever be little? Words flow, yet do not flow. If the head of the grass is removed, the three or four will continue to cultivate the gate.' He further said to Tianyi: 'Two hundred and eighty years after my Nirvana, there will be a great king in this country who will govern his people well, and the customs will be peaceful and happy. The virtuous sages recorded before will appear one after another, greatly benefiting all beings. However, it is because of a victorious teacher that the gate of nectar is opened, and thus the latter is achieved.' Wan Tianyi then translated the prophetic verses from Narendrayasas. Narendrayasas also produced the so-called twenty-seven patriarchs and the twenty-eighth patriarch Bodhidharma (Bodhidharma, the 28th Patriarch), the successor disciple of Prajnatara (Prajnatara, the 27th Patriarch), and corrected it with Tianyi (the name of the book at that time is lost). Narendrayasas then leisurely went to Mount Lu alone and entered Nirvana in the mountains. Later, Emperor Jianwen of Liang heard of this and sent his envoy Liu Xian to Qi to fetch the book back to the country, and ordered the monk Baochang to compile it into the 'Supplementary Records of the Dharma' (Emperor Jianwen of Liang, when Qi had a country, collapsed after only one year of reign, but his death was in the midst of the rebellion of treacherous officials, how could he have time to seek Dharma affairs? Could it be that he had already obtained this handwritten book because he had sent an envoy to the north before? Moreover, the year in which Baochang compiled the 'Supplementary Records of the Dharma' is still doubtful, but he took the text, which was transmitted from the north to the south, and there was a reason for its coming, and he wrote it from the old records). However, from the Seven Buddhas to the twenty-eighth patriarch Bodhidharma, it was all translated by Narendrayasas. The Western Region monk Gunabhadra, it is not known what country he was from, nor is it known when he came to China. During the Tianbao period of the Tang Dynasty, Li Chang, the magistrate of Henan, obtained the relics of the Third Patriarch, Great Master Sengcan, and gathered monks at his home to hold a vegetarian feast, and Gunabhadra was among them. Li Chang then asked Gunabhadra: 'How many Zen patriarchs are there in India?' Gunabhadra said: 'From Kasyapa (Kasyapa, the 1st Patriarch) to Prajnatara, there are twenty-seven patriarchs in total. If we narrate the collateral line of Venerable Simha (Simha, the 24th Patriarch), the twenty-two generations of Dharmadatta, there are forty-nine patriarchs in total. If we start from the Seven Buddhas to this Great Master Sengcan, excluding the collateral branches, there are thirty-seven patriarchs in total.' Chang also
問席間他僧曰。余嘗見祖圖。或引五十餘祖。至其支派差殺。宗族不定。或但有空名。此何以然。適有六祖弟子曰智本禪師者。對曰。斯蓋後魏之世佛法毀廢。當時沙門有曰曇曜者。于倉卒間單錄諸祖名目。不暇全寫。懷之亡于山澤。及魏之文成復教。前後歷三十載。至孝文帝之世。曇曜乃進為僧統。尋出其事授眾沙門。修之目為付法藏傳。其差誤亡逸。始自曇曜之所致也。犍那后不知所終。
裴休。字公美。事唐。會昌中以兵部侍郎御史大夫同平章事。號為名相。撰圭峰密師傳法碑曰。釋迦如來最後以法眼付大迦葉。令祖祖相傳別行於世。非私于迦葉而外人天聲聞菩薩也。自大迦葉至於達磨。凡二十八世。達磨傳可。可傳璨。璨傳信。信傳忍。忍傳能為六祖。
劉煦。字耀遠。涿州歸義人也。天祐中。始以軍事衙推仕。及開運初。授司空平章事。又監修國史。故其撰唐書神秀傳曰。昔後魏末有僧達磨者。本天竺國王子。以護國出家入南海得禪宗妙法。自釋迦相傳有衣缽為記。世相付授。初來至梁詣武帝。帝問以有為之事。達磨不悅乃之魏。隱於嵩山少林寺而卒。其年魏使宋云。于蔥嶺回見之。門徒發其墓。但見衣履而已。達磨傳慧可。慧可傳僧璨。僧璨傳道信。道信傳弘忍。弘忍傳慧能神秀。煦卒于宋
【現代漢語翻譯】 現代漢語譯本： 有人在宴席間問其他僧人：『我曾經見過祖師的畫像，有的記載五十多位祖師，但是他們的支派傳承差異很大，宗族關係也不確定，有的甚至只有空名。這是什麼原因呢？』 恰好有一位六祖慧能的弟子，名叫智本禪師，回答說：『這大概是後魏時期佛教遭受毀壞的緣故。當時有一位名叫曇曜的沙門，在倉促之間只記錄了各位祖師的名目，沒有時間全部寫下來。這些記錄後來遺失在山野之間。等到魏文成帝恢復佛教時，前後經歷了三十年。到了孝文帝時期，曇曜被提拔為僧統。他隨後將此事告知眾沙門，讓他們修訂這些名目，並命名為《付法藏傳》。其中的差錯和遺漏，最初就是由曇曜造成的。』至於犍那之後的事情，就不知道最終的結局了。 裴休（字公美），在唐朝為官，會昌年間擔任兵部侍郎、御史大夫、同平章事，號稱名相。他撰寫了《圭峰密師傳法碑》，其中寫道：『釋迦如來最後將法眼傳付給大迦葉（Mahākāśyapa），讓他祖祖相傳，在世間特別流傳，而不是私自傳給迦葉，排斥其他人天、聲聞、菩薩。從大迦葉到菩提達磨（Bodhidharma），共有二十八世。菩提達磨傳給慧可（Huike），慧可傳給僧璨（Sengcan），僧璨傳給道信（Daoxin），道信傳給弘忍（Hongren），弘忍傳給慧能（Huineng），慧能是六祖。』 劉煦（字耀遠），是涿州歸義人。天祐年間，開始以軍事衙推的身份入仕。到了開運初年，被授予司空、平章事，又負責監修國史。因此，他在撰寫《唐書·神秀傳》時寫道：『從前，後魏末年有一位僧人名叫菩提達磨，原本是天竺國的王子。他爲了護國而出家，進入南海，得到了禪宗的妙法。從釋迦牟尼（Śākyamuni）相傳，有衣缽作為憑證，世代相傳。他最初來到梁朝，拜見梁武帝。武帝向他詢問有關有為之事，菩提達磨不高興，於是前往魏國，隱居在嵩山少林寺而去世。那一年，魏國的使者宋云從蔥嶺返回，見到了他。門徒們打開他的墳墓，只看見衣履而已。菩提達磨傳給慧可，慧可傳給僧璨，僧璨傳給道信，道信傳給弘忍，弘忍傳給慧能和神秀。』劉煦在宋朝去世。
【English Translation】 English version: During a banquet, someone asked the other monks: 'I have seen portraits of the patriarchs, some of which list more than fifty patriarchs. However, their lineages vary greatly, and their clan relationships are uncertain. Some even have only empty names. What is the reason for this?' A disciple of the Sixth Patriarch Huineng (Huineng), named Zen Master Zhiben, replied: 'This is probably due to the destruction of Buddhism during the Later Wei Dynasty. At that time, a śramaṇa (monk) named Tan Yao (Tanyao), hastily recorded only the names of the patriarchs, without having time to write everything down completely. These records were later lost in the mountains and fields. When Emperor Wencheng of Wei restored Buddhism, thirty years had passed. During the reign of Emperor Xiaowen, Tan Yao was promoted to Sangharaja (僧統, head of the monastic order). He then informed the monks of this matter and had them revise these names, naming it the 'Fu Fa Zang Zhuan' (付法藏傳, Transmission of the Dharma Treasury). The errors and omissions in it were initially caused by Tan Yao.' As for what happened after Jian Na (犍那), no one knows the final outcome. Pei Xiu (裴休), courtesy name Gongmei (公美), served in the Tang Dynasty. During the Huichang era, he served as Vice Minister of the Ministry of War, Censor-in-Chief, and Co-Minister of the Department of State Affairs, and was known as a famous minister. He wrote the 'Stele of Dharma Transmission of Guifeng Mishi,' which stated: 'Śākyamuni Tathagata (釋迦如來) finally transmitted the Dharma Eye to Mahākāśyapa (大迦葉), allowing him to transmit it from generation to generation, spreading it specially in the world, rather than privately transmitting it to Kāśyapa, excluding other devas (天), humans (人), śrāvakas (聲聞), and bodhisattvas (菩薩). From Mahākāśyapa to Bodhidharma (達磨), there were twenty-eight generations. Bodhidharma transmitted it to Huike (慧可), Huike transmitted it to Sengcan (僧璨), Sengcan transmitted it to Daoxin (道信), Daoxin transmitted it to Hongren (弘忍), and Hongren transmitted it to Huineng (慧能), Huineng being the Sixth Patriarch.' Liu Xu (劉煦), courtesy name Yaoyuan (耀遠), was a native of Guiyi (歸義) in Zhuozhou (涿州). During the Tianyou era, he began his career as a military clerk. At the beginning of the Kaiyun era, he was appointed as Sikong (司空) and Pingzhangshi (平章事), and was also responsible for supervising the compilation of the national history. Therefore, when he wrote the 'Biography of Shenxiu' in the 'History of the Tang Dynasty,' he wrote: 'In the late Later Wei Dynasty, there was a monk named Bodhidharma, originally a prince of India (天竺國). He renounced his family to protect the country, entered the South Sea, and obtained the wonderful Dharma of Zen Buddhism. It was transmitted from Śākyamuni, with a robe and bowl as proof, passed down from generation to generation. He first came to the Liang Dynasty and met Emperor Wu of Liang. The Emperor asked him about conditioned phenomena (有為之事), Bodhidharma was displeased and went to Wei, living in seclusion at Shaolin Temple (少林寺) on Mount Song (嵩山) and died. That year, the Wei envoy Song Yun (宋雲) returned from the Congling Mountains (蔥嶺) and saw him. His disciples opened his tomb and only saw his clothes and shoes. Bodhidharma transmitted it to Huike, Huike transmitted it to Sengcan, Sengcan transmitted it to Daoxin, Daoxin transmitted it to Hongren, and Hongren transmitted it to Huineng and Shenxiu.' Liu Xu died in the Song Dynasty.
太保。
傳法正宗記卷第九(終)
【現代漢語翻譯】 現代漢語譯本： 太保（官名）。
《傳法正宗記》卷第九（終）
【English Translation】 English version: Grand Protector (a high-ranking official title).
The Record of the Orthodox Lineage of Dharma Transmission, Volume Nine (End)