T85n2861_泉州千佛新著諸祖師頌
大正藏第 85 冊 No. 2861 泉州千佛新著諸祖師頌
No. 2861
泉州千佛新著諸祖師頌
終南山僧 慧觀撰序
南嶽泰公著五贊十頌。當時稱之以美談。及樂浦香嚴尤長厥頌。斯則助道之端耳。自祖燈相囑始迦葉終曹溪。凡三十三祖信衣后迨數人。先賢之所未贊者。愚且病焉。雖寶林祖述其事閱而可委。奈何忘機。尚懶者或陋其系遠殘秋之可。愚得以前意請于 千佛燈禪師罕讓而弗獲免。未信宿而成蓋辭理生 千佛之筆當時問答奇句或糅。其間約字雖則未多。識者歷觀諸聖之作於是乎在矣。亦猶納須彌于芥子其橙一也。是以命箋染翰為之序云。西國二十八代祖師及唐土六祖師。后松慶明覺大師述。
初祖大迦葉尊者
偉哉迦葉 密傳佛心 身依一納 口海千尋 威儀庠序 化道幽深 未逢慈氏 且定雞岑
第二祖阿難尊者
多聞慶喜 高建法幢 傳佛金偈 繼祖銀釭 慈悲第一 智慧無雙 飲光后䠱 月印秋江
第三祖商那和修尊者
胎衣尊者 暗室明燈 人天耳目 佛法股肱 非心非色 無減無增 良哉至理 覺海大鵬
第四祖優波鞠多尊者
優波鞠多 辯瀉玄河
【現代漢語翻譯】 現代漢語譯本 《泉州千佛新著諸祖師頌》
終南山僧 慧觀 撰序
南嶽泰公著有五贊十頌，當時被譽為美談。後來樂浦香嚴尤其擅長頌文，這些都是輔助修道的途徑。自從祖燈互相囑託，從迦葉（Mahākāśyapa，佛教十大弟子之一，頭陀第一）到曹溪（六祖慧能的道場），總共三十三祖，信衣（禪宗衣缽）之後還有幾人。前賢沒有讚頌的，我對此感到遺憾。雖然寶林（寺名）記載了這些事蹟，查閱起來也很可靠，但如何才能忘卻機心呢？或許那些懶惰的人會鄙視它，認為它像遙遠秋天的殘餘。我因此將之前的想法稟告給千佛燈禪師，難以推辭，最終得以完成。不到幾天就完成了，大概是因為辭藻和道理自然涌現于千佛（寺名）的筆下。當時問答的奇妙語句或許摻雜其中，雖然文字不多，但有見識的人縱觀諸聖的著作，精華就在這裡了。這也就像將須彌山（Mount Sumeru，佛教宇宙觀中的聖山）納入芥子（芥菜籽）之中，其份量是一樣的。因此，我命人準備紙筆，為此作序，內容如下：西國二十八代祖師以及唐土六祖師，後由松慶明覺大師述。
初祖大迦葉尊者
偉大啊，迦葉，秘密傳授佛心，身穿一件衲衣，口若大海深廣，威儀莊嚴有序，教化之道幽深，在彌勒（Maitreya，未來佛）出現之前，且在雞足山（Kukkutapada Giri）入定。
第二祖阿難尊者
多聞第一的阿難（Ānanda，佛陀的十大弟子之一），高高樹立法幢，傳佛陀的金偈，繼承祖師的銀燈，慈悲第一，智慧無雙，在迦葉之後，如同秋江映月。
第三祖商那和修尊者
胎衣尊者（Śāṇavāsa），暗室中的明燈，是人天（人和天人）的耳目，是佛法的股肱，非心非色，無減無增，真是至理，如同覺海中的大鵬。
第四祖優波鞠多尊者
優波鞠多（Upagupta），辯才如玄河傾瀉。
【English Translation】 English version The Eulogies of the Various Patriarchs Newly Written at Qianfo Monastery in Quanzhou
Composed with a Preface by the Monk Huiguan of Zhongnan Mountain
Nanyue Taigong composed five praises and ten eulogies, which were praised as beautiful tales at the time. Later, Yuepu Xiangyan was particularly skilled in eulogies, which were all means to assist in cultivation. Since the ancestral lamps were entrusted to each other, from Kāśyapa (one of the ten major disciples of the Buddha, foremost in ascetic practices) to Caoxi (the Sixth Patriarch Huineng's monastery), a total of thirty-three patriarchs, and several others after the robe of faith (the Zen lineage's robe). I feel regretful that the former sages did not praise them. Although Baolin (temple name) records these events, and it is reliable to consult them, how can one forget the scheming mind? Perhaps those who are lazy will despise it, considering it like the remnants of a distant autumn. Therefore, I reported my previous thoughts to Chan Master Qianfodeng, and unable to refuse, I finally completed it. It was completed in less than a few days, probably because the words and principles naturally emerged from the pen of Qianfo (temple name). The wonderful phrases of the dialogues at that time may be mixed in, although the words are not many, those with insight, looking at the works of the various sages, the essence is here. This is also like incorporating Mount Sumeru (the sacred mountain in the Buddhist cosmology) into a mustard seed, the weight is the same. Therefore, I ordered people to prepare paper and pen, and wrote a preface for it, as follows: The twenty-eight patriarchs of the Western Lands and the six patriarchs of the Tang Dynasty, later narrated by Master Songqing Mingjue.
The First Patriarch, Venerable Mahākāśyapa
Great is Kāśyapa, secretly transmitting the Buddha's mind, wearing a single patched robe, his mouth like a vast ocean, his demeanor solemn and orderly, the way of teaching profound, before Maitreya (the future Buddha) appears, he will remain in samadhi at Kukkutapada Giri (Chicken Foot Mountain).
The Second Patriarch, Venerable Ānanda
Ānanda (one of the ten major disciples of the Buddha, foremost in hearing), the foremost in hearing, raises the Dharma banner high, transmits the Buddha's golden verses, inherits the ancestral silver lamp, foremost in compassion, unparalleled in wisdom, following Kāśyapa, like the moon reflected in the autumn river.
The Third Patriarch, Venerable Śāṇavāsa
The Venerable Born in Robes (Śāṇavāsa), a bright lamp in a dark room, the eyes and ears of humans and devas (humans and heavenly beings), the limbs of the Buddha's Dharma, neither mind nor form, neither decrease nor increase, truly the ultimate truth, like the great Peng bird in the ocean of enlightenment.
The Fourth Patriarch, Venerable Upagupta
Upagupta, his eloquence pours out like a mysterious river.
法山崷崒 道樹婆娑 籌盈石室 尸系天魔 性非十七 悟在剎那
第五祖提多迦尊者
多迦大士 無我出家 了根達境 兔月空花 體非形相 理出齒牙 隨方利物 豈有瓟瓜(薄交反以瓠可為飲瓜亦又音雹瓜雹也)
第六祖彌遮迦
彌遮加祖 習五通仙 遇師正法 看我心偏 悟如未悟 玄之又玄 神通示滅 八部潛然
第七祖婆須蜜尊者
祖婆須蜜 入彌遮室 迷悟本如 物我冥一 平攜酒器 項擎佛曰 奚是奚非 誰得誰失
第八祖佛陀難提尊者
佛陀難提 大化群迷 心無心外 法理高位 五天論將 三界雲梯 卓然真氣 南北東西
第九祖伏陀蜜多尊者
伏陀蜜多 大器晚成 五十不語 五十不行 我逢達士 倏契無生 崖松有操 秋雞無程
第十祖脅尊者
脅大尊者 愛憎網[木*奢] 量等虛空 道準簫灑 真體自然 因真舒憑 幼世蒼杧 奔騰意馬
第十一祖富那夜奢尊者
富那夜奢 智若須彌 心指法住 身外榮衰 明暗隱顯 視聽希夷 現前提住 更不參差
第十二祖馬鳴菩薩尊者
【現代漢語翻譯】 現代漢語譯本 法山高聳巍峨， 菩提樹枝葉繁茂， 智慧充滿石室， 屍體被天魔束縛。 自性並非十七種， 領悟就在一剎那。
第五祖提多迦尊者（Titaka）：
提多迦大士， 證悟無我而出家， 明瞭根源通達境界， 如同兔角之月、空中之花。 本體並非有形有相， 真理超出言語文字。 隨順各地利益眾生， 哪裡會有葫蘆瓜的執著呢？
第六祖彌遮迦（Micchaka）：
彌遮迦祖師， 修習五神通的仙人， 遇到明師傳授正法， 反觀自心發現偏差。 領悟好像沒有領悟一樣， 玄妙之中又玄妙。 以神通示現寂滅， 天龍八部悄然敬畏。
第七祖婆須蜜尊者（Vasumitra）：
婆須蜜祖師， 進入彌遮迦的房間， 迷惑與覺悟本來如一， 萬物與我融為一體。 平時手提酒器， 頭頂上卻頂著佛的形象。 什麼是是？什麼是非？ 誰得到了？誰又失去了？
第八祖佛陀難提尊者（Buddhanandi）：
佛陀難提， 廣度迷惑的眾生， 心無內也無外， 佛法真理至高無上。 是五天竺的論辯將領， 也是通往三界的雲梯。 卓然挺立真氣浩蕩， 遍佈南北東西。
第九祖伏陀蜜多尊者（Buddhamitra）：
伏陀蜜多， 大器晚成之人， 五十歲不說話， 五十歲不行走。 我遇到通達之士， 忽然契入無生之境。 崖邊的松樹有節操， 秋天的雞沒有遠大前程。
第十祖脅尊者（Parsva）：
脅尊者， 被愛憎之網束縛， 心量等同虛空， 道行瀟灑自如。 真如本體自然顯現， 因真理而舒展依靠。 年幼時像蒼老的芒果樹， 奔騰不息如脫韁的野馬。
第十一祖富那夜奢尊者（Punyayashas）：
富那夜奢， 智慧如須彌山， 心指向佛法常住， 身外之物榮辱皆空。 光明與黑暗、隱藏與顯現， 看與聽都歸於虛無。 當下這一念提持住， 更不要有絲毫的偏差。
第十二祖馬鳴菩薩尊者（Ashvaghosa）：
【English Translation】 English version The Dharma mountain stands tall and majestic, The Bodhi tree's branches and leaves flourish, Wisdom fills the stone chamber, The corpse is bound by celestial demons. The nature is not seventeen, Enlightenment is in an instant.
The Fifth Ancestor, Venerable Titaka:
Great Master Titaka, Renounced the world upon realizing no-self, Understood the root and attained the realm, Like the moon in the rabbit's horn, flowers in the sky. The essence is not form or appearance, The truth is beyond words and letters. Benefiting beings according to circumstances, How could there be attachment to a gourd?
The Sixth Ancestor, Micchaka:
Ancestor Micchaka, Practiced the five supernatural powers as an immortal, Met a teacher who transmitted the true Dharma, Reflected on his own mind and found deviations. Enlightenment seems like non-enlightenment, Mystery upon mystery. Demonstrated extinction through supernatural powers, The Eight Classes of beings were quietly in awe.
The Seventh Ancestor, Venerable Vasumitra:
Ancestor Vasumitra, Entered Micchaka's room, Confusion and enlightenment are originally one, All things and I are integrated. Usually carrying a wine vessel, Yet bearing the image of the Buddha on his head. What is right? What is wrong? Who has gained? Who has lost?
The Eighth Ancestor, Venerable Buddhanandi:
Buddhanandi, Greatly transforms deluded beings, The mind has neither inside nor outside, The truth of the Dharma is supreme. He is a debating general of the Five Indias, Also the ladder to the Three Realms. Standing tall with true energy, Spreading throughout North, South, East, and West.
The Ninth Ancestor, Venerable Buddhamitra:
Buddhamitra, A great talent who matured late, Did not speak at fifty, Did not walk at fifty. I met a wise man, Suddenly entered the realm of non-birth. The pine tree on the cliff has integrity, The autumn chicken has no great future.
The Tenth Ancestor, Venerable Parsva:
Venerable Parsva, Bound by the net of love and hate, His mind is equal to the void, His conduct is free and unrestrained. The true essence naturally manifests, Relying on truth to unfold. In his youth, like an old mango tree, Galloping like a wild horse.
The Eleventh Ancestor, Venerable Punyayashas:
Punyayashas, Wisdom like Mount Sumeru, The mind points to the Dharma abiding, External things, honor and disgrace, are empty. Light and darkness, hidden and revealed, Seeing and hearing return to nothingness. Hold onto this present moment, Do not deviate in the slightest.
The Twelfth Ancestor, Venerable Ashvaghosa:
尊者馬鳴 化花□成 魔宮霧卷 [米*(白/(企-止+干))]苑風清 我欲識佛 不識者朋 莫非玄解 動足塵生
第十三祖迦毗羅尊者
毗羅尊聖 因地魔王 憑師指教 殺證真常 胡為愚智 誰是矩長 德馨性凈 蘭蕙冰霜
第十四祖龍樹菩薩尊者
菩薩龍樹 化龍是霧 心曉佛心 住而靡住 身現圓了 法流膏雨 提婆機投 孰暗旨趣
第十五祖迦那提婆尊者
迦那提婆 德岸彌高 迴旋香象 欠㰦金毛 機通巖雷 辯瀉秋濤 始終絕證 勿誤王刀
第十六祖羅睺羅多尊者
羅睺道德 在口寧論 因師說耳 尋得人門 高提日了 大照乾坤 不取不捨 傳乎子孫
第十七祖僧迦難提尊者
僧迦難提 莊嚴王子 逾域九重 入山千里 定喻井金 義乖終始 理屈于師 忽窮自己
第十八祖迦耶舍多尊者
迦耶舍多 幼會佛機 手攜寶鏡 面難提師 內外絕翳 眉目無虧 風飄鐸韻 非我而誰
第十九祖鳩摩羅多尊者
鳩摩羅多 大常止檐 蒙師為澤 委父無厭 本非鍛鍊 肯藉錘鉗 一榻孤坐 人天禮
瞻
第二十祖阇夜多尊者
阇夜多祖 格高貌古 錫有六環 田無半畝 言下不生 何處不普 垂手入廛 他方此土
第二十一祖婆修盤頭尊者
婆修盤頭 修行不臥 雖歷辛勤 翻成懶墮 因指見見 逢歌拍和 泡幻無真 聽情無過
第二十二祖摩拏羅尊者
辨塔降勇 自在王子 雷震蟄行 邪師失齒 神運六通 道風千里 聲色恒真 何須聵耳
第二十三祖鶴勒尊者
尊者鶴勒 上德不得 任性縱橫 發言奇特 功高二義 名宜萬國 稽首歸依 祖林膽卜
第二十四祖師子尊者
師子尊者 人天仰譽 空里案青 云間鶴翥 論鼓才聲 法輪高御 㭫柆邪徒 梧真去處
第二十五祖婆舍斯多尊者
婆舍斯多 久離攀㳂 未逢作者 終不聞拳 傳師衣缽 度物橋船 當心妙見 豈假言宜
第二十六祖不如蜜多者
不如蜜多 勝王誕慶 高遠空嬪 迥就道行 佛法梗梁 王以瞻敬 洞鑑如研 祖堂金鏡
第二十七祖般若多羅尊者
般若多羅 幼名瓔珞 父母淪亡 東西盤泊 一曉龜毛 恒嗟水涸 果滿菩提
【現代漢語翻譯】 現代漢語譯本 瞻
第二十祖 阇夜多尊者（Jhayata）：
阇夜多祖（Jhayata），品格高尚，相貌古樸，禪杖上有六個環，沒有半畝田地，言語無法憑空產生，但哪裡沒有他的身影？垂下手進入市井，無論他方還是此土，都有他的教化。
第二十一祖 婆修盤頭尊者（Vasubandhu）：
婆修盤頭（Vasubandhu），修行從不躺臥，雖然經歷辛苦勤勞，反而像是懶惰。因為指點而見到真性，遇到歌唱就拍手應和。世間如泡沫幻影沒有真實，聽任情感放縱就會有過失。
第二十二祖 摩拏羅尊者（Manura）：
辨別寶塔，降伏勇士，自在如王子。雷聲震動，蟄伏的生物開始活動，邪師因此掉了牙齒。以神通力顯現六種神通，道風遠播千里。聲色本來就是真實的，何必堵塞耳朵呢？
第二十三祖 鶴勒尊者（Haklenayasas）：
尊者鶴勒（Haklenayasas），最高的德行無法用言語表達，任性縱橫，發言奇特。功勞高過二義（真諦和俗諦），名聲應該傳遍萬國。稽首歸依，是祖師禪林的真正繼承者。
第二十四祖 師子尊者（Simha）：
師子尊者（Simha），受到人天大眾的仰慕讚譽，如同在空中描繪青色，又像仙鶴在云間飛舞。辯論時口若懸河，弘揚佛法如高高駕馭車輪。摧毀㭫柆（外道名）等邪徒，梧真（地名）是他們應該去的地方。
第二十五祖 婆舍斯多尊者（Vasasita）：
婆舍斯多（Vasasita），很久就遠離了攀緣執著，如果沒有遇到真正的作者（指明師），最終也不會聽到棒喝。他傳承了老師的衣缽，是度化眾生的橋樑和船隻。當下的心就是微妙的見地，哪裡需要假借言語來表達呢？
第二十六祖 不如蜜多尊者（Upagupta）：
不如蜜多（Upagupta），是勝王誕生時出現的祥瑞。他遠離高遠空曠的嬪妃生活，一心追求修行。他是佛法的棟樑，國王對他都非常尊敬。他的洞察力像磨過的鏡子一樣清晰，他的祖堂就像金色的鏡子一樣光明。
第二十七祖 般若多羅尊者（Prajnatara）：
般若多羅（Prajnatara），小時候的名字叫瓔珞，父母早早去世，四處漂泊。如果能在一瞬間明白烏龜長毛是不可能的事情，就會常常感嘆世間如水流逝一樣短暫。最終證得菩提，獲得圓滿的果位。
【English Translation】 English version Contemplation
The Twentieth Ancestor, Venerable Jhayata
Ancestor Jhayata, with lofty character and ancient appearance, whose staff has six rings. He owns not half an acre of land, and his words do not arise from nothing, yet where is he not present? He lowers his hand and enters the marketplace, whether in other lands or here in this land.
The Twenty-first Ancestor, Venerable Vasubandhu
Vasubandhu, who cultivates without lying down, though he experiences hardship and diligence, it turns into laziness. Because of pointing, he sees the seeing; when he encounters singing, he claps along. Bubbles and illusions are without truth; listening to emotions without restraint is a fault.
The Twenty-second Ancestor, Venerable Manura
He discerns pagodas and subdues warriors, a free and easy prince. Thunder shakes and dormant creatures stir; heretical teachers lose their teeth. With spiritual power, he manifests the six penetrations; the wind of the Dao spreads a thousand miles. Sounds and forms are eternally true; why block your ears?
The Twenty-third Ancestor, Venerable Haklenayasas
Venerable Haklenayasas, the highest virtue cannot be obtained through words. He is unrestrained and unconventional, his speech is unique and peculiar. His merit is higher than the two truths (conventional and ultimate); his name should be known in all countries. Bowing and taking refuge, he is the true successor of the ancestral forest.
The Twenty-fourth Ancestor, Venerable Simha
Venerable Simha, revered and praised by humans and gods, is like painting blue in the sky, or a crane soaring in the clouds. In debate, his talent is like the sound of a drum; he upholds the Dharma wheel high. He destroys heretics like the '㭫柆', and '梧真' is where they should go.
The Twenty-fifth Ancestor, Venerable Vasasita
Vasasita, who has long been apart from clinging and attachment. If he had not met a true author (enlightened teacher), he would never have heard the shout or the blow. He transmitted the robe and bowl of his teacher, a bridge and boat for delivering beings. The wondrous seeing is in the present mind; why borrow words to express it?
The Twenty-sixth Ancestor, Venerable Upagupta
Upagupta, whose birth was an auspicious sign for King 勝. He distanced himself from the high and remote life of palace consorts, dedicating himself to the path of cultivation. He is the pillar of the Buddha Dharma, revered by the king. His insight is as clear as a polished mirror; his ancestral hall is like a golden mirror, radiant.
The Twenty-seventh Ancestor, Venerable Prajnatara
Prajnatara, whose childhood name was Yingluo (瓔珞). His parents passed away early, and he wandered in all directions. If one understands in an instant that a turtle cannot grow hair, one will constantly lament the brevity of life, like water flowing away. Ultimately, he attained Bodhi and achieved the complete fruition.
道源遼廓
第二十八祖 唐土六代祖師
第一達摩祖師
菩提達摩 道化無為 九年少室 六葉宗師 示滅能耳 只履西歸 梁天不薦 惠可傳衣
第二祖惠可大師
二祖碩學 操為堅確 心貫三乘 項寄五嶽 天上麒麟 人間鸑鷟 斷臂立靈 混而不濁
第三祖僧璨大師
三祖大師 諸王真子 語出幽微 心無彼此 或處山林 或居廛示 因地花生 栴檀旖旎
第四祖道信大師
四祖十四 因師解脫 處世道孤 與慈量闊 永絕雕熒 迥法始末 果少花多 忍傳衣缽
第五祖弘忍大師
五祖七歲 洞達言前 石牛吐霧 木馬含咽 身心恒寂 理事俱玄 無情無種 千年萬年
第六祖惠能大師
師造黃梅 得旨南來 爰因幡義 大震法雷 道明遭過 神秀逢回 衣雖不付 天下花開
南嶽讓和尚(法祖嗣六祖)
觀音和尚 厥名懷讓 般若棲神 禪門呆匠 五嶽德高 四溟心量 法嗣六人 馬祖興王
吉州行司和尚(法嗣六祖)
吉水真人 出世盧陵 唯提一脈 迥出三乘 𤅀中月燭 火里行水
【現代漢語翻譯】 現代漢語譯本 道源遼闊
第二十八祖 唐土六代祖師
第一 達摩祖師
菩提達摩（Bodhidharma，禪宗始祖），以無為之道教化眾生，在少室山面壁九年。 作為禪宗的第六代祖師，他示寂的方式不同尋常，只留下一隻鞋子便西歸。 梁武帝不認識他，慧可（Huike）得到他的衣缽傳承。
第二祖 惠可大師
二祖惠可大師，學識淵博，操守堅定，內心通達三乘佛法。 他的氣概可與五嶽相比，是天上的麒麟，人間的神鳥。 斷臂以求安心，他的境界混同於世俗卻不被污染。
第三祖 僧璨大師
三祖僧璨大師，可能是諸王的後代，他的話語深奧微妙。 心中沒有彼此分別，有時隱居山林，有時住在城市。 因地而生蓮花，如同栴檀樹般散發芬芳。
第四祖 道信大師
四祖道信大師，十四歲時因師父而解脫，處世之道孤高。 他的慈悲心懷廣闊，永遠斷絕世俗的虛華，通曉佛法的始終。 證果的人少，發心修行的人多，最終將衣缽傳給弘忍（Hongren）。
第五祖 弘忍大師
五祖弘忍大師，七歲時就通達語言文字之外的真意，如同石牛吐霧，木馬含咽。 身心恒常寂靜，事理圓融玄妙。 無情無種，其影響將延續千年萬年。
第六祖 惠能大師
六祖惠能大師，來到黃梅，得到禪宗的宗旨而南下，因為幡動之爭，大震法雷。 道明（Daoming）前來追趕，神秀（Shenxiu）未能領悟而返回。 雖然衣缽沒有傳給他，但天下禪宗之花因此盛開。
南嶽讓和尚（Nanyue Huairang，法祖嗣六祖）
觀音和尚，他的名字是懷讓（Huairang），般若智慧在他心中棲息。 是禪門中的一位『呆匠』，他的德行如五嶽般高聳，心量如四海般寬廣。 他有六位得法弟子，其中馬祖道一（Mazu Daoyi）將使禪宗興盛。
吉州行思和尚（法嗣六祖）
吉水（Jishui）的真人，出生于盧陵（Luling），他所提倡的是直指本心的禪法。 迥然不同於三乘教法，如同黑暗中的明月，又如在火焰中行走。
【English Translation】 English version The Source of the Dao is Vast and Expansive
The Twenty-eighth Ancestor, the Sixth Ancestor in Tang China
The First, the Ancestor Bodhidharma
Bodhidharma (the founder of Zen Buddhism), transformed beings with the Dao of non-action, facing the wall for nine years at Shaoshi Mountain. As the sixth patriarch, his passing was unusual, leaving only a shoe as he returned to the West. Emperor Wu of Liang did not recognize him; Huike (Huike) received his robe and bowl.
The Second Ancestor, Great Master Huike
The Second Ancestor, Great Master Huike, was learned and steadfast in his conduct, his mind penetrating the Three Vehicles. His spirit rivaled the Five Peaks; he was a qilin (Chinese unicorn) from heaven, a phoenix among humans. He cut off his arm to establish his spirit, mingling with the world yet remaining unpolluted.
The Third Ancestor, Great Master Sengcan
The Third Ancestor, Great Master Sengcan, was perhaps a prince, his words profound and subtle. His mind was without discrimination, sometimes dwelling in the mountains, sometimes residing in the city. Lotuses bloomed from the ground, fragrant like sandalwood.
The Fourth Ancestor, Great Master Daoxin
The Fourth Ancestor, Great Master Daoxin, attained liberation at fourteen due to his teacher, his way of life solitary. His compassion was vast, forever severing worldly vanities, understanding the beginning and end of the Dharma. Few attained enlightenment, many aspired to practice, ultimately passing the robe and bowl to Hongren (Hongren).
The Fifth Ancestor, Great Master Hongren
The Fifth Ancestor, Great Master Hongren, understood the meaning beyond words at the age of seven, like a stone ox exhaling mist, a wooden horse swallowing. His body and mind were constantly tranquil, principle and phenomena both profound. Without emotion or seed, his influence will last for thousands of years.
The Sixth Ancestor, Great Master Huineng
The Sixth Ancestor, Great Master Huineng, came to Huangmei, received the Zen lineage and went south, causing a great thunder of Dharma due to the banner incident. Daoming (Daoming) came to pursue him, Shenxiu (Shenxiu) failed to understand and returned. Although the robe was not passed to him, the flowers of Zen blossomed throughout the world.
Nanyue Huairang (Nanyue Huairang, a Dharma heir of the Sixth Ancestor)
The Guanyin (Avalokiteshvara) monk, his name was Huairang (Huairang), prajna (wisdom) dwelled in his spirit. He was a 'dull craftsman' in the Zen gate, his virtue as high as the Five Peaks, his mind as vast as the Four Seas. He had six Dharma heirs, among whom Mazu Daoyi (Mazu Daoyi) would cause Zen to flourish.
Jizhou Xingsi (Jizhou Xingsi, a Dharma heir of the Sixth Ancestor)
The True Man of Jishui (Jishui), born in Luling (Luling), what he advocated was the Zen of directly pointing to the original mind. Distinct from the Three Vehicles, like a moon candle in the dark, or walking in fire.
訐君妙會 說衣想應
國師惠忠和尚(法嗣司和尚)
唐朝國師 大播鴻猷 曹溪探月 渭水乘舟 二天請問 四眾拋等 法才極瞻 大耳慚羞
石頭和尚(法嗣和尚)
南嶽石頭 吉水分流 庵棲碧洞 車駕白牛 學成麟角 譽漏神舟 僧問凈土 不垢何求
江西馬和尚(法嗣讓和尚)
馬師道一 行全金石 悟本超然 尋枝勞役 久定身心 一時拋擲 大化南昌 寒松千尺
沙州三界寺沙門道真記
【現代漢語翻譯】 現代漢語譯本 訐君妙會 說衣想應
國師惠忠和尚 (法嗣司和尚)
唐朝國師惠忠，廣泛傳播宏大的謀略。在曹溪探究月亮的真諦，在渭水乘坐舟船。 二天（指帝釋天和梵天）前來請教，四眾弟子拋棄了分別心。 惠忠的佛法才能極受瞻仰，使得大耳三藏也感到慚愧。
石頭和尚 (法嗣和尚)
南嶽的石頭和尚，他的教法如同吉水般分流傳播。在碧綠的山洞中安身修行，乘坐著白牛拉的車。 學問修成如同麒麟的角般珍貴，名譽傳遍四方如同神舟一般迅速。 有僧人詢問關於凈土的問題，石頭和尚反問：『不染污的境界還要求什麼呢？』
江西馬和尚 (法嗣讓和尚)
馬祖道一，他的行為像金石般堅定。領悟了根本的道理，超越了世俗。 向外尋求如同尋枝摘葉般徒勞，長久地安定身心，才能一時放下一切。 馬祖在南昌大興教化，他的德行如同寒松般高大挺拔。
沙州三界寺沙門道真 記
【English Translation】 English version Kiejun Wonderful Assembly - Explaining Clothing and Thought
National Teacher Huizhong (Dharma Successor of Si)
National Teacher Huizhong of the Tang Dynasty, widely spread great strategies. He explored the truth of the moon at Caoqi, and rode a boat on the Wei River. The two devas (referring to Indra and Brahma) came to ask for instruction, and the four assemblies abandoned discrimination. Huizhong's Dharma talent was greatly admired, causing Tripitaka of the Large Ears to feel ashamed.
Stone Monk (Dharma Successor of a Monk)
Stone Monk of Nanyue, his teachings spread like the diverging currents of the Ji River. He dwelled in a green cave, riding in a cart pulled by a white ox. His learning became as precious as a unicorn's horn, and his reputation spread like a divine boat. A monk asked about the Pure Land, and Stone Monk asked in return: 'What more is there to seek in a state of non-defilement?'
Jiangxi Ma Monk (Dharma Successor of Rang)
Master Ma Daoyi, his conduct was as firm as metal and stone. He realized the fundamental principle, transcending the mundane. Seeking externally is as futile as searching for branches and leaves; only by settling the mind for a long time can one let go of everything at once. Ma Ancestor greatly promoted teachings in Nanchang, his virtue as tall and upright as a cold pine.
Recorded by Shramana Daozhen of Sanjie Temple in Shazhou