X86n1598_曹溪大師別傳
卍新續藏第 86 冊 No. 1598 曹溪大師別傳
No. 1598-A 曹溪大師別傳敘
吾始祖傳教大師之航海求法于唐也。其所傳者三。曰臺教。曰密乘。曰禪門。此時本邦唯有華嚴．唯識等教。而未曾知法華妙旨．密乘奧義。故專主張臺教．密乘。而禪門但列相承譜而已。古稱三藏十二分如畫龍。直指之旨如點睛。其龍未成。何處復施其睛乎哉。慈覺．智證相嗣入于支那。亦惟從事臺．密。禪門旁參已。於是圓頓之旨．三密之宗。光被四海。其教大備矣。后三百餘年。而龍已成矣。其睛可點也。乃覺阿．榮西．道元之徒。俱出乎本宗。能體始祖相承之意。乃入宋入元。嗣法傳心。歸以舉唱。時至機熟。風靡寰區也。由是觀之。則本邦之禪。發源于傳教。分委于慈覺．智證．覺阿。波及於榮西．道元。乃遂匯歸於諸大宗匠耳。予教門種草誦法傳教者也。而私淑直指之旨。欲順相承譜。故游乎吾門士每有禪機。輒使勸參宗乘。亦仰左溪激永嘉之高蹤也。古人曰。禪者教之綱。教者禪之網。豈惟有禪綱而無教網可乎哉。豈惟有教網而無禪綱可乎哉。夫禪有教而證悟其密矣。如臨濟機用則非鹵莽也。教有禪而作略斯活矣。如四明垂示則非按排也。故禪者須達教。教者須參禪也。而後世不知
【現代漢語翻譯】 現代漢語譯本 《曹溪大師別傳敘》
我的始祖傳教大師（最澄，767-822）在唐朝航海求法。他所傳授的有三部分：天臺教、密乘和禪門。當時日本只有華嚴宗、唯識宗等教義，還不瞭解法華妙旨和密乘奧義，所以主要弘揚天臺教和密乘，而禪門只是列出傳承譜系而已。古人說，三藏十二部經就像畫龍，直指人心的宗旨就像點睛。龍還沒有畫成，又在哪裡點睛呢？慈覺大師（圓仁，794-864）、智證大師（圓珍，814-891）相繼入唐，也只是從事天臺和密宗的研究，禪門只是作為輔助。因此，圓頓的宗旨、三密的宗派，才得以光照四海，教義才算完備了。三百多年後，龍已經畫成了，眼睛可以點了。於是覺阿（明庵榮西，1141-1215）、榮西（明庵榮西，1141-1215）、道元（道元希玄，1200-1253）等人，都出自本宗，能夠體會始祖相承的意旨，於是入宋入元，繼承佛法，傳授心法，回國后大力提倡。時機成熟，禪宗風靡全國。由此看來，日本的禪宗，發源于傳教大師，分流於慈覺大師、智證大師、覺阿大師，波及到榮西、道元，最終匯歸於各位大宗匠。
我作為教門中誦經傳教的人，私下仰慕直指人心的宗旨，想要順應傳承譜系，所以遊歷於我門下的士人，每當有禪機，就勸他們參禪。這也是仰慕左溪玄朗（673-754）激勵永嘉玄覺（665-713）的高尚行為。古人說，禪是教的綱領，教是禪的網路。難道只有禪綱而沒有教網可以嗎？難道只有教網而沒有禪綱可以嗎？禪有了教義，才能證悟其中的奧秘，就像臨濟宗的機鋒妙用，就不是魯莽行事。教義有了禪，才能靈活運用，就像四明知禮（960-1028）的垂示，就不是死板安排。所以參禪的人必須通達教義，研究教義的人必須參禪。而後世的人不瞭解這一點。
【English Translation】 English version Preface to the Separate Biography of Great Master Caoxi
My founding ancestor, Great Master Denkyo (Saicho, 767-822), sought the Dharma in Tang China by sea. What he transmitted consisted of three parts: the Tiantai teachings, the Esoteric Vehicle, and the Chan school. At that time, our country only had the Huayan and Yogacara schools, and had not yet understood the profound meaning of the Lotus Sutra and the mysteries of the Esoteric Vehicle. Therefore, he mainly promoted the Tiantai teachings and the Esoteric Vehicle, while the Chan school was only listed in the lineage chart. The ancients said that the Tripitaka and the twelve divisions of scriptures are like painting a dragon, and the direct pointing to the mind is like dotting the eyes. If the dragon is not yet complete, where can the eyes be dotted? Great Masters Jikaku (Ennin, 794-864) and Chisho (Enchin, 814-891) successively entered China, also only engaging in Tiantai and Esoteric studies, with Chan as a supplementary practice. Thus, the doctrine of perfect and sudden enlightenment and the sect of the Three Mysteries were widely spread, and the teachings were fully prepared. More than three hundred years later, the dragon was completed, and the eyes could be dotted. Then, the disciples of Kakua (Myoan Eisai, 1141-1215), Eisai (Myoan Eisai, 1141-1215), and Dogen (Dogen Kigen, 1200-1253), all came from this sect, able to understand the intention of the founding ancestor's transmission. They entered Song and Yuan China, inherited the Dharma, transmitted the mind, and returned to promote it vigorously. When the time was ripe, Chan swept across the country. From this, it can be seen that the Chan of Japan originated from Great Master Denkyo, branched out to Great Masters Jikaku, Chisho, and Kakua, spread to Eisai and Dogen, and finally converged to the great masters.
I, as one who recites scriptures and transmits the teachings in the teaching school, privately admire the direct pointing to the mind, and want to follow the lineage chart. Therefore, whenever scholars who visit my school have Chan insights, I encourage them to practice Chan. This is also admiring the noble actions of Zuoqi Xuanlang (673-754) in encouraging Yongjia Xuanjue (665-713). The ancients said that Chan is the framework of teaching, and teaching is the network of Chan. Can there be only a Chan framework without a teaching network? Can there be only a teaching network without a Chan framework? Chan has teachings to realize its mysteries, just like the dynamic application of Linji's (Rinzai) school, which is not reckless. Teachings have Chan to be applied flexibly, just like the instructions of Siming Zhili (960-1028), which are not rigid arrangements. Therefore, those who practice Chan must understand the teachings, and those who study the teachings must practice Chan. But later generations do not understand this.
三學一源。甚則至分河飲水。可嘆哉。禪人芳公。持傳教請來曹溪大師別傳來。請作之序。予睹此勝舉。乃言始祖所相承並所蘊於懷者。以為之序。此傳與壇經等二三所出入者。具于芳公之䟦。故不贅乎此云。
寶曆十二壬午夏 金龍沙門 敬雄 謹撰
No. 1598
曹溪大師別傳
唐韶州曹溪寶林山國寧寺六祖慧能大師傳法宗旨。並高宗大帝 敕書兼賜物改寺額。及大師印可門人。並滅度六種瑞相。及智華三藏懸記等傳。
梁天監壬午九年正月五日時。婆羅門三藏。字智藥。是中天竺國那爛陀寺大德。辭彼國王。來此五臺山禮謁文殊。時弟子數十侍從。三藏博識多聞。善學經論星象之學。志弘大乘。巡歷諸國。遠涉滄波。泛舶至韶州曹溪口村。謂村人曰。看此水源必有勝地。堪為沙門居止。代代高僧不絕。吾欲尋之。行至曹溪。勸村人修造住處。經五年。號此山門名寶林寺。人天所敬。海內歸依。至天監五年二月十五日 敕天下名僧大德。令所在州縣進入內道場供養。時韶州刺史侯公表進三藏入內。使君問三藏云。何以名此山門為寶林耶。答曰。吾去後一百七十年。有無上法寶於此地弘化。有學者如林。故號寶林耳。三藏四月初得對奏。為寶林寺敕賜田五拾頃。至天監十年。
【現代漢語翻譯】 現代漢語譯本： 三學同出一源。甚至到了各自為政，如在河流不同段落飲水的地步。真是可嘆啊！禪人芳公，秉持傳教的使命，從曹溪大師處請來了《別傳》，並請我為此作序。我看到這件盛事，於是將始祖所傳承以及心中所領悟的寫出來作為序言。這部《別傳》與《壇經》等書有兩三處出入的地方，都詳細記載在芳公的跋文中，故在此不再贅述。
寶曆十二年壬午夏（832年），金龍沙門敬雄 謹撰
曹溪大師別傳
記載唐朝韶州曹溪寶林山國寧寺六祖慧能大師傳法宗旨，以及高宗大帝（唐高宗，628-683年）的敕書、賞賜物品和更改寺額的事件，還有大師印可的門人，以及圓寂時的六種瑞相，以及智華三藏（智華，生卒年不詳，唐代僧人）的懸記等。
梁天監九年壬午（510年）正月五日，婆羅門三藏（三藏，佛教經典總稱），字智藥，是中天竺國那爛陀寺（那爛陀寺，古代印度佛教寺院及學術中心）的大德。他辭別國王，來到五臺山禮拜文殊菩薩。當時有數十名弟子侍從。三藏博學多聞，精通經論和星象之學，立志弘揚大乘佛教，巡遊各國，遠涉重洋，乘船到達韶州曹溪口村。他對村人說：『看這水源，必有勝地，可以作為沙門居住的地方，代代高僧輩出，我想要尋找它。』他走到曹溪，勸說村人修建住處。經過五年，將此山門命名為寶林寺，受到人天敬仰，海內歸依。到天監五年二月十五日，皇帝下令天下名僧大德，令所在州縣進入內道場供養。當時韶州刺史侯公上表推薦三藏入內。使君問三藏說：『為何將此山門命名為寶林呢？』回答說：『我離開后一百七十年，將有無上法寶在此地弘揚教化，有學者如林，所以號為寶林。』三藏四月初得到皇帝的批準，為寶林寺敕賜田地五十頃。到天監十年（511年）。
【English Translation】 English version: The three learnings share a common origin, yet they have reached a point of separation, like drinking water from different sections of a river. How lamentable! The Chan master Fang Gong, upholding the mission of propagating the teachings, brought the 'Separate Biography' from the Great Master of Caoxi and requested me to write a preface for it. Upon witnessing this grand event, I have written down what the founding patriarchs have passed down and what I have comprehended in my heart as the preface. The two or three discrepancies between this 'Separate Biography' and the 'Platform Sutra' are detailed in Fang Gong's postscript, so I will not elaborate on them here.
Written respectfully by the Shramana Jingxiong of Jinlong in the summer of the twelfth year of Baoli, Renwu (832 AD)
Separate Biography of the Great Master of Caoxi
Records the Dharma transmission lineage of the Sixth Patriarch, Great Master Huineng (Huineng, 638-713) of Guoning Temple on Baolin Mountain in Caoxi, Shaozhou of the Tang Dynasty, as well as Emperor Gaozong's (Emperor Gaozong of Tang, 628-683) imperial edict, the bestowed items, and the renaming of the temple. It also includes the disciples approved by the Great Master, the six auspicious signs of his passing, and the prophecies of the Tripitaka Master Zhihua (Zhihua, dates unknown, Tang Dynasty monk), etc.
On the fifth day of the first month of the ninth year of Tianjian, Renwu (510 AD) of the Liang Dynasty, the Tripitaka Master (Tripitaka, the general term for Buddhist scriptures) of Brahman, named Zhiyao, was a great virtuous one from Nalanda Monastery (Nalanda Monastery, an ancient Indian Buddhist monastery and academic center) in Central India. He bid farewell to the king and came to Mount Wutai to pay homage to Manjushri Bodhisattva. At that time, he was attended by dozens of disciples. The Tripitaka Master was learned and knowledgeable, proficient in scriptures, treatises, and astrology, and aspired to propagate Mahayana Buddhism. He traveled through various countries, crossed vast oceans, and arrived by boat at Caoxi Estuary Village in Shaozhou. He said to the villagers, 'Looking at this water source, there must be a scenic spot suitable for Shramanas to reside, with eminent monks appearing in every generation. I wish to find it.' He went to Caoxi and persuaded the villagers to build residences. After five years, he named this mountain gate Baolin Temple, which was revered by humans and gods, and to which people within the seas turned for refuge. On the fifteenth day of the second month of the fifth year of Tianjian, the emperor ordered the eminent monks and virtuous ones throughout the land to enter the inner monasteries in their respective prefectures and counties for offerings. At that time, the Prefect of Shaozhou, Lord Hou, submitted a memorial recommending the Tripitaka Master to enter the inner court. The magistrate asked the Tripitaka Master, 'Why is this mountain gate named Baolin?' He replied, 'One hundred and seventy years after my departure, an unsurpassed Dharma treasure will be propagated and transformed in this place, with scholars as numerous as a forest, hence the name Baolin.' In the early fourth month, the Tripitaka Master received the emperor's approval, and fifty qing of land were bestowed to Baolin Temple. This was in the tenth year of Tianjian (511 AD).
三藏入臺山卻還本國。至隋大業十三年。天下荒亂。寺舍毀廢。至天平元年。樂昌縣令李藏之請寶林額於樂昌靈溪村置寺。至咸亨元年時。惠能大師。俗姓盧氏。新州人也。少失父母。三歲而孤。雖處群輩之中。介然有方外之志。其年大師遊行至曹溪。與村人劉志略結義為兄弟。時春秋三十。略有姑出家。配山澗寺。名無盡藏。常誦涅槃經。大師晝與略役力。夜即聽經。至明。為無盡藏尼解釋經義。尼將經與讀。大師曰。不識文字。尼曰。既不識字。如何解釋其義。大師曰。佛性之理。非關文字能解。今不識文字何怪。眾人聞之。皆嗟嘆曰。見解如此。天機自悟。非人所及。堪可出家住此寶林寺。大師即住此寺。修道經三年。正當智藥三藏一百七十年懸記之時也。時大師春秋卅有三。后聞樂昌縣西石窟有遠禪師。遂投彼學坐禪。大師素不曾學書。竟未披尋經論。時有惠紀禪師誦投陁經。大師聞經嘆曰。經意如此。今我空坐何為。至咸亨五年。大師春秋卅有四。惠紀禪師謂大師曰。久承蘄州黃梅山忍禪師開禪門。可往彼修學。大師其年正月三日。發韶州往東山。尋忍大師。策杖涂跣。孤然自行。至洪州東路。時多暴虎。大師獨行山林無懼。遂至東山見忍大師。忍大師問曰。汝化物來。能答曰。唯求作佛來。忍問曰。汝是
【現代漢語翻譯】 現代漢語譯本 三藏（佛教經典總稱）從五臺山返回本國。到了隋朝大業十三年（617年），天下大亂，寺廟房屋被毀壞廢棄。到了唐朝天平元年（730年），樂昌縣令李藏之請求將寶林寺的匾額安置在樂昌靈溪村建立寺廟。到了唐朝咸亨元年（670年）時，惠能大師，俗姓盧氏，是新州人。年少時失去了父母，三歲就成了孤兒。雖然身處眾人之中，卻有著超脫世俗的志向。那年大師到達曹溪，與村人劉志略結義為兄弟。當時年齡三十歲。劉志略有個姑姑出家，住在山澗寺，法號無盡藏。經常誦讀《涅槃經》。大師白天與劉志略一起勞作，晚上就去聽經。到了第二天，為無盡藏尼姑解釋經書的含義。尼姑將經書遞給大師讀，大師說：『我不識字。』尼姑說：『既然不識字，如何解釋其中的含義？』大師說：『佛性的道理，與文字無關。現在我不識字有什麼奇怪的？』眾人聽了，都感嘆說：『見解如此，天性自悟，不是一般人能達到的。可以出家住在這寶林寺。』大師就住在寶林寺，修行了三年，正當智藥三藏一百七十年前預言的時候。當時大師年齡三十三歲。後來聽說樂昌縣西石窟有遠禪師，於是前去向他學習坐禪。大師向來沒有學習過書本，因此沒有讀過經書論著。當時有惠紀禪師誦讀《投陁經》，大師聽了經書感嘆說：『經書的含義是這樣的，現在我空坐著有什麼用呢？』到了唐朝咸亨五年（674年），大師年齡三十四歲，惠紀禪師對大師說：『聽說蘄州黃梅山的忍禪師開創了禪宗法門，可以去那裡修學。』大師在那年正月三日，從韶州出發前往東山，尋找忍大師。拄著枴杖，光著腳，獨自前行。到了洪州東路，當時有很多兇猛的老虎，大師獨自在山林中行走卻毫無畏懼。於是到達東山見到了忍大師。忍大師問道：『你從哪裡來？』惠能回答說：『我只求來作佛。』忍大師問：『你是哪裡人？』
【English Translation】 English version The Tripitaka (the complete Buddhist canon) returned to his country from Mount Wutai. By the thirteenth year of the Sui Dynasty's Daye era (617 AD), the world was in chaos, and temples and houses were destroyed and abandoned. By the first year of the Tang Dynasty's Tianping era (730 AD), Li Cangzhi, the magistrate of Lechang County, requested that the plaque of Baolin Temple be placed in Lingxi Village, Lechang, to establish a temple. By the first year of the Tang Dynasty's Xianheng era (670 AD), Great Master Huineng, whose secular surname was Lu, was a native of Xinzhou. He lost his parents at a young age and became an orphan at the age of three. Although he was among the crowd, he had aspirations beyond the mundane. That year, the Great Master arrived at Caoqi and became sworn brothers with Liu Zhilue, a villager. At that time, he was thirty years old. Liu Zhilue had an aunt who became a nun and lived in Shanjian Temple, named Wujinzang (Inexhaustible Treasury). She often recited the Nirvana Sutra. The Great Master worked with Liu Zhilue during the day and listened to the sutra at night. The next day, he explained the meaning of the sutra to the nun Wujinzang. The nun handed the sutra to the Great Master to read, and the Great Master said, 'I do not know how to read.' The nun said, 'Since you do not know how to read, how can you explain its meaning?' The Great Master said, 'The principle of Buddha-nature has nothing to do with words. What is strange about me not knowing how to read now?' When the crowd heard this, they all exclaimed, 'His understanding is like this, his innate wisdom is self-awakened, and it is beyond what ordinary people can achieve. He can become a monk and live in this Baolin Temple.' The Great Master lived in this temple and practiced the Way for three years, which was exactly the time predicted by Tripitaka Zhiyao one hundred and seventy years ago. At that time, the Great Master was thirty-three years old. Later, he heard that Zen Master Yuan was in the West Grotto of Lechang County, so he went to him to learn meditation. The Great Master had never studied books, so he had never read sutras or treatises. At that time, Zen Master Huiji recited the Toudha Sutra, and the Great Master sighed upon hearing the sutra, 'The meaning of the sutra is like this, what is the use of me sitting here in vain?' By the fifth year of the Tang Dynasty's Xianheng era (674 AD), the Great Master was thirty-four years old, and Zen Master Huiji said to the Great Master, 'I have long heard that Zen Master Ren of Huangmei Mountain in Qizhou has opened the door to Zen, you can go there to study.' On the third day of the first month of that year, the Great Master set out from Shaozhou to Dongshan to find Master Ren. Leaning on a staff, barefoot, he walked alone. When he arrived at the eastern road of Hongzhou, there were many fierce tigers at that time, but the Great Master walked alone in the mountains without fear. So he arrived at Dongshan and saw Master Ren. Master Ren asked, 'Where do you come from?' Huineng replied, 'I only seek to become a Buddha.' Master Ren asked, 'Where are you from?'
何處人。能答曰。嶺南新州人。忍曰。汝是嶺南新州人。寧堪作佛。能答曰。嶺南新州人佛性與和上佛性有何差別。忍大師更不復問。可謂自識佛性。頓悟真如。深奇之奇之。忍大師山中門徒至多。顧眄左右。悉皆龍象。遂令能入廚中供養。經八個月。能不避艱苦。忽同時戲調。嶷然不以為意。忘身為道。仍踏碓。自嫌身輕。乃系大石著腰。墜碓令重。遂損腰腳。忍大師因行至碓米所。問曰。汝為供養。損腰腳所。痛如何。能答曰。不見有身。誰言之痛。忍大師至夜。命能入房。大師問。汝初來時答吾嶺南人佛性與和上佛性有何差別。誰教汝耶。答曰。佛性非偏。和上與能無別。乃至一切眾生皆同。更無差別。但隨根隱顯耳。忍大師徴曰。佛性無形。如何隱顯。能答曰。佛性無形。悟即顯迷即隱。於時。忍大師門徒見能與和上論佛性義。大師知諸徒不會。遂遣眾人且散。忍大師告能曰。如來臨般涅槃。以甚深般若波羅蜜法付囑摩訶迦葉。迦葉付阿難。阿難付商那和修。和修付憂波掬多。在後展轉相傳西國。經二十八祖至於達磨多羅大師。漢地為初祖。付囑惠可。可付璨。璨付雙峰信。信付于吾矣。吾今欲逝。法囑于汝。汝可守護無令斷絕。能曰。能是南人。不堪傳授佛性。此間大有龍象。忍大師曰。此雖多龍象。吾深
【現代漢語翻譯】 現代漢語譯本 何處人？能（慧能，六祖慧能）回答說：『嶺南新州人。』忍（弘忍，禪宗五祖）說：『你是嶺南新州人，怎麼能成佛？』能回答說：『嶺南新州人的佛性與和上（弘忍）的佛性有什麼差別？』忍大師不再追問。可謂是自識佛性，頓悟真如，深感驚奇。忍大師山中門徒眾多，環顧左右，都是龍象（比喻傑出的人才）。於是讓能進入廚房供養，經過八個月。能不避艱苦，即使被人戲弄調侃，也安然不放在心上，忘身為道，仍然踏碓（一種舂米工具）。因為嫌自己身體輕，就係上大石頭在腰間，增加碓的重量，因此損傷了腰腳。忍大師有一次走到碓米的地方，問道：『你爲了供養，損傷了腰腳，痛嗎？』能回答說：『不見有身，誰說痛？』忍大師到了晚上，命能進入房間。大師問：『你初來時回答我嶺南人佛性與和上的佛性有什麼差別，是誰教你的？』回答說：『佛性非偏，和上與能沒有差別，乃至一切眾生都相同，更沒有差別，只是隨著根器而隱顯罷了。』忍大師追問說：『佛性無形，如何隱顯？』能回答說：『佛性無形，悟了就顯，迷了就隱。』當時，忍大師的門徒看見能與和上討論佛性的意義，大師知道眾弟子不能領會，於是讓眾人暫且散去。忍大師告訴能說：『如來（佛陀）臨般涅槃（圓寂）時，將甚深般若波羅蜜法（最高智慧的法門）付囑摩訶迦葉（釋迦十大弟子之一）。迦葉付阿難（釋迦十大弟子之一），阿難付商那和修（禪宗三祖），和修付憂波掬多（禪宗四祖），在後世輾轉相傳於西國（印度），經過二十八祖傳到達磨多羅大師（菩提達摩，禪宗初祖）。漢地（中國）以達磨為初祖，付囑惠可（禪宗二祖），惠可付璨（僧璨，禪宗三祖），璨付雙峰信（道信，禪宗四祖），道信傳於我。我現在將要離世，法囑咐給你，你要守護，不要讓它斷絕。』能說：『能是南方人，不堪傳授佛性，這裡有很多龍象。』忍大師說：『這裡雖然有很多龍象，我深
【English Translation】 English version Where are you from?' Neng (Huineng, the Sixth Patriarch) replied, 'I am from Xinzhou in Lingnan.' Ren (Hongren, the Fifth Patriarch of Chan Buddhism) said, 'You are from Xinzhou in Lingnan, how can you become a Buddha?' Neng replied, 'What difference is there between the Buddha-nature of a person from Xinzhou in Lingnan and the Buddha-nature of the Abbot (Hongren)?' The Great Master Ren did not ask further. It can be said that he recognized his own Buddha-nature, had a sudden enlightenment of Suchness, and was deeply amazed. The Great Master Ren had many disciples in the mountains, and looking around, they were all dragons and elephants (a metaphor for outstanding talents). So he ordered Neng to go to the kitchen to serve, and after eight months, Neng did not avoid hardship. Even when he was teased and ridiculed, he remained calm and unconcerned, forgetting himself for the sake of the Way, and continued to tread the mortar (a tool for pounding rice). Because he felt that his body was light, he tied a large stone around his waist to increase the weight of the mortar, which damaged his waist and legs. One day, the Great Master Ren went to the place where rice was being pounded and asked, 'You have damaged your waist and legs for the sake of serving, does it hurt?' Neng replied, 'I do not see a body, who is speaking of pain?' That night, the Great Master Ren ordered Neng to enter his room. The Master asked, 'When you first came, you answered me, 'What difference is there between the Buddha-nature of a person from Lingnan and the Buddha-nature of the Abbot?' Who taught you that?' He replied, 'Buddha-nature is not biased, there is no difference between the Abbot and Neng, and even all sentient beings are the same, there is no difference, but it is hidden or revealed according to their capacity.' The Great Master Ren asked, 'Buddha-nature is formless, how can it be hidden or revealed?' Neng replied, 'Buddha-nature is formless, enlightenment reveals it, delusion hides it.' At that time, the disciples of the Great Master Ren saw Neng discussing the meaning of Buddha-nature with the Abbot. The Master knew that the disciples could not understand, so he dismissed them for the time being. The Great Master Ren told Neng, 'When the Tathagata (Buddha) was about to enter Parinirvana (complete extinction), he entrusted the profound Prajna Paramita Dharma (the Dharma of supreme wisdom) to Mahakasyapa (one of the ten great disciples of Sakyamuni). Kasyapa entrusted it to Ananda (one of the ten great disciples of Sakyamuni), Ananda entrusted it to Sanakavasa (the Third Patriarch of Chan Buddhism), Sanakavasa entrusted it to Upagupta (the Fourth Patriarch of Chan Buddhism), and it was passed down through twenty-eight generations in the Western Country (India) to the Great Master Bodhidharma (the First Patriarch of Chan Buddhism). In Han China (China), Bodhidharma was the First Patriarch, and he entrusted it to Huike (the Second Patriarch of Chan Buddhism), Huike entrusted it to Sengcan (the Third Patriarch of Chan Buddhism), Sengcan entrusted it to Daoxin (the Fourth Patriarch of Chan Buddhism), and Daoxin passed it on to me. Now I am about to depart, and I entrust the Dharma to you. You must protect it and not let it be cut off.' Neng said, 'Neng is a Southerner and is not capable of transmitting Buddha-nature. There are many dragons and elephants here.' The Great Master Ren said, 'Although there are many dragons and elephants here, I deeply
淺皆知。猶兔與馬。唯付囑象王耳。忍大師即將所傳袈裟付能。大師遂頂戴受之。大師問和上曰。法無文字。以心傳心。以法傳法。用此袈裟何為。忍大師曰。衣為法信。法是衣宗。從上相傳。更無別付。非衣不傳於法。非法不傳於衣。衣是西國師子尊者相傳。令佛法不斷。法是如來甚深般若。知般若空寂無住即而了法身。見佛性空寂無住是真解脫。汝可持衣去。遂則受持不敢違命。然此傳法袈裟是中天布。梵云婆羅那。唐言第一好布。是木綿花。作時人不識。謬云絲布。忍大師告能曰。汝速去。吾當相送。隨至蘄州九江驛。忍大師告能曰。汝傳法之人。后多留難。能問大師曰。何以多難。忍曰。後有邪法。競興親附國王大臣。蔽我正法。汝可好去。能遂禮辭南行。忍大師相送已。卻還東山。更無言說。諸門人驚怪問。和上何故不言。大師告眾曰。眾人散去。此間無佛法。佛法已向南去也。我今不說。於後自知。忍大師別能大師。經停三日。重告門人曰。大法已行。吾當逝矣。忍大師遷化。百鳥悲鳴。異香芬馥。日無精光。風雨折樹。時有四品官俗姓陳氏。舍俗出家事和上。號惠明禪師。聞能大師將衣缽去。遂奔趁南方。尋至大庾嶺見能大師。大師即將衣缽遂還明。明曰。來不為衣缽。不審和尚初付囑時更有何言教。
愿垂指示。能大師即為明禪師傳囑授密言。惠明唯然受教。遂即禮辭。明語能曰。急去。急去。在後大有人來相趁逐。能大師即南行。至來朝果有數百人來。至嶺見明禪師。師曰。吾先至此。不見此人。問南來者亦不見此人。患腳計未過。此諸人卻向北尋。明禪師得言教。猶未曉悟。卻居廬山峰頂寺。三年方悟密語。明後居蒙山。廣化群品。能大師歸南。略至曹溪。猶被人尋逐。便於廣州四會懷集兩縣界避難。經於五年。在獵師中。大師春秋三十九。至儀鳳元年。初于廣州制旨寺。聽印宗法師講涅槃經。法師是江東人也。其制旨寺是宋朝求那䟦摩三藏置。今廣州龍興寺是也。法師每勸門人商量論義。時囑正月十三日懸幡。諸人夜論幡義。法師廊下隔壁而聽。初論幡者。幡是無情。因風而動。第二人難言。風幡俱是無情。如何得動。第三人因緣和合故合動。第四人言。幡不動。風自動耳。眾人諍論暄喧不止。能大師高聲止諸人曰。幡無如餘種動。所言動者。人者心自動耳。印宗法師聞已。至明日講次欲畢。問大眾曰。昨夜某房論義。在後者是誰。此人必稟承好師匠。中有同房人云。是新州盧行者。法師云。請行者過房。能遂過房。法師問曰。曾事何人。能答曰。事嶺北蘄州東山忍大師。法師又問。忍大師臨終之時云佛法
向南。莫不是賢者否。能答。是。既云是。應有傳法袈裟。請一暫看。印宗見袈裟已。珍重禮敬。心大歡喜。嘆曰。何期南方有如是無上之法寶。法師曰。忍大師付囑如何指授言教。能大師答曰。唯論見性。不論禪定．解脫．無為．無漏。法師曰。如何不論禪定．解脫．無漏．無為。能答曰。為此多法不是佛性。佛性是不二之法。涅槃經明其佛性不二之法。即此禪也。法師又問。如何佛性是不二之法。能曰。涅槃經高貴德王菩薩白佛言。世尊。犯四重禁作五逆罪及一闡提等。為當斷善根。佛性改否。佛告高貴德王菩薩。善根有二。一者常。二者無常。佛性非常非無常。是故不斷。名之不二。一者善。二者不善。佛性非善非不善。是故不斷。名為不二。又云。蘊之與界凡夫見二。智者了達其性無二。無二之性即是實性。明與無明。凡夫見二。智者了達其性無二。無二之性即是實性。實性無二。能大師謂法師曰。故知佛性是不二之法。印宗聞斯解說。即起合掌。䖍誠愿事為師。明日講次告眾人曰。印宗何幸。身是凡夫。不期座下法身菩薩。印宗所為眾人說涅槃經猶如瓦礫。昨夜請盧行者過房論義猶如金玉。諸人信否。然此賢者是東山忍大師傳法之人。諸人永不信。請行者將傳法袈裟呈示諸人。諸人見已頂禮。咸生信重。儀
【現代漢語翻譯】 現代漢語譯本： 印宗問慧能：『您是從南方來的嗎？莫非是賢者？』慧能回答：『是的。』印宗說：『既然您說是，那應該有傳法的袈裟，請讓我暫時看一下。』印宗見到袈裟后，非常珍重地行禮，心中非常歡喜，感嘆道：『沒想到南方有如此無上的法寶！』慧能法師問道：『忍大師（指弘忍大師，唐朝禪宗五祖）是如何指授言教的？』慧能大師回答說：『只論見性，不論禪定、解脫、無為、無漏。』法師說：『為什麼不論禪定、解脫、無漏、無為呢？』慧能回答說：『因為這些多法不是佛性。佛性是不二之法。《涅槃經》闡明佛性是不二之法，即是此禪。』 法師又問：『如何佛性是不二之法？』慧能說：『《涅槃經》中高貴德王菩薩問佛說：世尊，犯四重禁、作五逆罪以及一闡提等，是否會斷了善根，佛性會改變嗎？佛告訴高貴德王菩薩說：善根有二種，一是常，二是無常。佛性非常非無常，所以不斷。名為不二。一是善，二是不善。佛性非善非不善，所以不斷，名為不二。又說：蘊和界，凡夫見為二，智者了達其性無二。無二之性就是實性。明與無明，凡夫見為二，智者了達其性無二。無二之性就是實性。實性無二。』慧能大師對印宗法師說：『所以知道佛性是不二之法。』 印宗聽了這些解說，立刻起身合掌，虔誠地願意拜慧能為師。第二天講經時告訴眾人說：『印宗何其有幸，身是凡夫，沒想到座下有法身菩薩。印宗為大家所說的《涅槃經》猶如瓦礫，昨夜請盧行者（指慧能）過房論義，猶如金玉。』眾人相信嗎？這位賢者是東山忍大師（指弘忍大師，唐朝禪宗五祖，約601-674）傳法之人。』眾人仍然不相信。印宗便請慧能將傳法袈裟展示給大家看。眾人見到后頂禮膜拜，都產生了信重之心，儀式完畢。
【English Translation】 English version: Yinzong asked Huineng: 'Are you from the South? Could you be a sage?' Huineng replied: 'Yes.' Yinzong said: 'Since you say so, you should have the Dharma-transmission robe. Please let me have a look at it.' After seeing the robe, Yinzong respectfully paid homage to it, feeling greatly delighted in his heart. He exclaimed: 'Who would have expected that the South would possess such an unsurpassed Dharma treasure!' The Dharma Master Huineng asked: 'How did Great Master Ren (referring to Hongren, the Fifth Patriarch of Chan Buddhism in the Tang Dynasty) instruct and teach?' Great Master Huineng replied: 'Only the seeing of one's nature is discussed, not Chan meditation, liberation, non-action, or non-outflow.' The Dharma Master said: 'Why are Chan meditation, liberation, non-outflow, and non-action not discussed?' Huineng replied: 'Because these many Dharmas are not the Buddha-nature. The Buddha-nature is the Dharma of non-duality. The Nirvana Sutra clarifies that the Buddha-nature is the Dharma of non-duality, which is this Chan.' The Dharma Master then asked: 'How is the Buddha-nature the Dharma of non-duality?' Huineng said: 'In the Nirvana Sutra, Bodhisattva Noble Virtue King asked the Buddha: 'World Honored One, those who violate the four major precepts, commit the five rebellious acts, and those who are icchantikas (those without faith), will they sever their roots of goodness, will their Buddha-nature change?' The Buddha told Bodhisattva Noble Virtue King: 'Roots of goodness are of two kinds, one is permanent, and the other is impermanent. The Buddha-nature is neither permanent nor impermanent, therefore it is not severed. It is called non-duality. One is good, and the other is not good. The Buddha-nature is neither good nor not good, therefore it is not severed, it is called non-duality. Furthermore, it says: 'The aggregates and realms, ordinary people see as two, wise people understand that their nature is non-dual. The nature of non-duality is the real nature. Brightness and ignorance, ordinary people see as two, wise people understand that their nature is non-dual. The nature of non-duality is the real nature. The real nature is non-dual.'' Great Master Huineng said to Dharma Master Yinzong: 'Therefore, know that the Buddha-nature is the Dharma of non-duality.' Upon hearing these explanations, Yinzong immediately stood up, put his palms together, and sincerely wished to serve Huineng as his teacher. The next day, during his lecture, he told the assembly: 'How fortunate Yinzong is, being a mere mortal, yet unexpectedly having a Dharma-body Bodhisattva beneath his seat. The Nirvana Sutra that Yinzong has been explaining to everyone is like rubble, while the discussion of the Dharma with Practitioner Lu (referring to Huineng) last night was like gold and jade.' Do you all believe this? This sage is the one who received the Dharma transmission from Great Master Ren (referring to Hongren, the Fifth Patriarch of Chan Buddhism in the Tang Dynasty, ca. 601-674) of Dongshan.' The assembly still did not believe it. Yinzong then requested Huineng to display the Dharma-transmission robe to everyone. After seeing it, the assembly prostrated and paid homage, all generating faith and respect. The ceremony concluded.
鳳元年正月十七日。印宗與能大師剃髮落。二月八日於法性寺受戒。戒壇是宋朝求那䟦摩三藏所置。當時遙記云。於後當有羅漢登此壇。有菩薩於此受戒。今能大師受戒應其記也(出高僧錄)。能大師受戒和尚西京總持寺智光律師。羯磨阇梨蘇州靈光寺惠靜律師。教授阇梨荊州天皇寺道應律師。后時三師皆于能大師所學道。終於曹溪。其證戒大德。一是中天耆多羅律師。二是密多三藏。此二大德皆是羅漢。博達三藏。善中邊言。印宗法師請為尊證也。又蕭梁末有真諦三藏。于壇邊種菩提樹兩株。告眾僧曰。好看此樹。於後有菩薩僧於此樹下演無上乘。於後能大師於此樹下坐。為眾人開東山法門。應真諦三藏記也(出真諦三藏傳)。其年四月八日。大師為大眾初開法門曰。我有法。無名無字。無眼無耳無身無意。無言無示。無頭無尾。無內無外亦無中間。不去不來。非青黃赤白黑。非有非無。非因非果。大師問眾人此是何物。大眾兩兩相看。不敢答。時有荷澤寺小沙彌神會。年始十三。答。此之佛之本源。大師問云。何是本源。沙彌答曰。本源者諸佛本性。大師云。我說無名無字。汝云何言佛性有名字。沙彌曰。佛性無名字。因和上問。故立名字。正名字時。即無名字。大師打沙彌數下。大眾禮謝曰。沙彌小人。惱亂和
【現代漢語翻譯】 現代漢語譯本 鳳元元年（676年）正月十七日，印宗為慧能大師剃度。二月八日在法性寺受戒。戒壇是宋朝求那跋摩三藏所建。當時（求那跋摩三藏）遙記說：『之後當有羅漢登上此壇，有菩薩在此受戒。』如今慧能大師受戒，應驗了他的預言（出自《高僧傳》）。慧能大師的受戒和尚是西京總持寺的智光律師，羯磨阿阇黎是蘇州靈光寺的惠靜律師，教授阿阇黎是荊州天皇寺的道應律師。後來這三位律師都向慧能大師學習佛法，最終在曹溪（慧能大師駐錫地）修行。為慧能大師證明受戒的大德，一是中天（古印度）的耆多羅律師，二是密多三藏。這兩位大德都是羅漢，博通三藏，精通中邊之言。印宗法師請他們作為尊證。 另外，蕭梁末年有真諦三藏，在戒壇邊種植了兩株菩提樹，告訴眾僧說：『好好看護這兩棵樹，之後會有菩薩僧在這樹下演說無上乘佛法。』後來慧能大師在這樹下坐禪，為眾人開示東山法門，應驗了真諦三藏的預言（出自《真諦三藏傳》）。 同年四月八日，大師為大眾初次開示佛法說：『我有一種法，無名無字，無眼無耳無身無意，無言無示，無頭無尾，無內無外也無中間，不去不來，非青黃赤白黑，非有非無，非因非果。』大師問眾人這是什麼。大眾面面相覷，不敢回答。當時有荷澤寺的小沙彌神會，年僅十三歲，回答說：『這是諸佛的本源。』大師問：『什麼是本源？』沙彌回答說：『本源就是諸佛的本性。』大師說：『我說無名無字，你為什麼說佛性有名字？』沙彌說：『佛性本來沒有名字，因為和尚您問，所以才立個名字。正在立名字的時候，實際上就沒有名字了。』大師打了沙彌幾下。大眾禮拜謝罪說：『這沙彌年幼無知，擾亂了和尚您。』
【English Translation】 English version On the seventeenth day of the first month of the Fengyuan era (676 AD), Yin Zong shaved the head of Great Master Huineng. On the eighth day of the second month, he received the precepts at Faxing Temple. The ordination platform was established by Tripitaka Gunabhadra of the Song Dynasty. At that time, he remotely predicted: 'Later, there will be an Arhat ascending this platform, and a Bodhisattva receiving the precepts here.' Now, Great Master Huineng receiving the precepts fulfills his prediction (from 'Biographies of Eminent Monks'). The Preceptor of Great Master Huineng's ordination was Lawyer Zhiguang of Zongchi Temple in Xijing (present-day Xi'an), the Karma Acarya was Lawyer Huijing of Lingguang Temple in Suzhou, and the Professor Acarya was Lawyer Daoying of Tianhuang Temple in Jingzhou. Later, these three lawyers all learned the Dharma from Great Master Huineng, and eventually practiced in Caoxi (where Great Master Huineng resided). The virtuous monks who certified the precepts for Great Master Huineng were Lawyer Jiduoluo of Central India and Tripitaka Mituo. These two virtuous monks were both Arhats, well-versed in the Tripitaka, and proficient in the Middle Way. Dharma Master Yin Zong invited them to be the venerable witnesses. In addition, at the end of the Xiao Liang Dynasty, Tripitaka Paramartha planted two Bodhi trees beside the ordination platform and told the monks: 'Take good care of these two trees. Later, there will be a Bodhisattva monk expounding the unsurpassed Mahayana Dharma under this tree.' Later, Great Master Huineng sat in meditation under this tree and expounded the Dongshan (East Mountain) Dharma to the people, fulfilling Tripitaka Paramartha's prediction (from 'Biography of Tripitaka Paramartha'). On the eighth day of the fourth month of the same year, the Great Master first expounded the Dharma to the assembly, saying: 'I have a Dharma, without name or word, without eyes or ears, without body or mind, without speech or indication, without head or tail, without inside or outside, nor middle, neither going nor coming, neither blue, yellow, red, white, nor black, neither being nor non-being, neither cause nor effect.' The Great Master asked the assembly what this was. The assembly looked at each other, not daring to answer. At that time, there was a young novice monk Shenhui from Heze Temple, only thirteen years old, who replied: 'This is the original source of all Buddhas.' The Great Master asked: 'What is the original source?' The novice replied: 'The original source is the Buddha-nature of all Buddhas.' The Great Master said: 'I said without name or word, how can you say that Buddha-nature has a name?' The novice said: 'Buddha-nature originally has no name, but because you, Venerable, asked, I established a name. At the very moment of establishing the name, there is actually no name.' The Great Master struck the novice a few times. The assembly bowed and apologized, saying: 'This novice is young and ignorant, disturbing you, Venerable.'
上。大師云。大眾且散去。留此饒舌沙彌。至夜間。大師問沙彌。我打汝時。佛性受否。答云。佛性無受。大師問汝。知痛否。沙彌答知痛。大師問。汝既知痛。云何道佛性無受。沙彌答。豈同木石。雖痛而心性不受。大師語沙彌曰。節節支解時不生嗔恨。名之無受。我忘身為道。踏碓直至跨脫不以為苦。名之無受。汝今被打。心性不受。汝受諸觸如智證得真正受三昧。沙彌密受付囑。大師出家開法受戒。年登四十。印宗法師請大師歸制旨寺。今廣州龍興寺經藏院是大師開法堂。法師問能大師曰。久在何處住。大師云。韶州曲縣南五十里曹溪村故寶林寺。法師講經了。將僧俗三千餘人送大師歸曹溪。因茲廣闡禪門學徒十萬。至神龍元年正月十五日 敕迎大師入內。表辭不去。 高宗大帝敕曰。 朕䖍誠慕道渴仰禪門。召諸州名山禪師集內道場供養。安秀二德最為僧首。 朕每咨求。再推南方有能禪師密受忍大師記傳。傳達磨衣缽。以為法信。頓悟上乘。明見佛性。今居韶州曹溪山。示悟眾生即心是佛。 朕聞如來以心傳心。囑付迦葉。迦葉展轉相傳。至於達磨教被東土。代代相傳至今不絕。師既稟承有依。可往京城施化。緇俗歸依。天人瞻仰。故遣中使薛簡迎師。愿早降至。神龍元年正月十五日下。
韶州曹溪
【現代漢語翻譯】 現代漢語譯本： 大師說：『各位都散去吧，留下這個多嘴的小沙彌。』到了晚上，大師問沙彌：『我打你的時候，佛性感受到嗎？』沙彌回答說：『佛性沒有感受。』大師問：『你知道痛嗎？』沙彌回答說知道痛。大師問：『你既然知道痛，為什麼說佛性沒有感受？』沙彌回答說：『難道和木頭石頭一樣嗎？雖然痛，但是心性沒有感受。』大師對沙彌說：『即使被一節節肢解也不生嗔恨，這叫做無受。』我忘記自己的身體來求道，踩碓直到腳踝脫臼也不覺得苦，這叫做無受。你現在被打，心性沒有感受，你感受各種觸覺，就像通過智慧證得了真正的受三昧（Samadhi of Feeling）。』沙彌秘密地接受了囑託。大師出家、開法、受戒，年齡到了四十歲。印宗法師請大師回到制旨寺。現在廣州龍興寺經藏院就是大師開法的地方。法師問能大師說：『您長期住在哪裡？』大師說：『韶州曲江縣南五十里曹溪村的故寶林寺。』法師講經完畢，帶領僧俗三千餘人送大師回到曹溪。因此廣泛地闡揚禪宗，學徒有十萬人。到神龍元年（705年）正月十五日，皇帝下詔迎接大師入宮。大師上表推辭不去。高宗大帝（唐高宗）下敕說：『朕虔誠地仰慕佛道，渴望禪宗，召集各州名山的禪師到宮內的道場供養。安（弘忍弟子）和秀（神秀）二位大師是僧人中的領袖。朕每次諮詢佛法，他們都推舉南方有能禪師秘密地接受了忍大師（弘忍）的記傳，傳達摩（菩提達摩）的衣缽，作為佛法的信物，頓悟了上乘佛法，明見了佛性，現在住在韶州曹溪山，開示眾生即心是佛。朕聽說如來以心傳心，囑咐迦葉（摩訶迦葉），迦葉輾轉相傳，直到達摩將佛法傳到東土，代代相傳至今不絕。大師既然稟承有依據，可以前往京城施教化，讓僧俗歸依，天人瞻仰。所以派遣中使薛簡迎接大師，希望早日降臨京城。』神龍元年（705年）正月十五日下詔。 韶州曹溪
English version: The master said, 'Everyone disperse, leaving this garrulous novice.' At night, the master asked the novice, 'When I hit you, did the Buddha-nature feel it?' The novice replied, 'The Buddha-nature has no feeling.' The master asked, 'Do you know pain?' The novice replied that he knew pain. The master asked, 'Since you know pain, why do you say the Buddha-nature has no feeling?' The novice replied, 'Is it the same as wood and stone? Although there is pain, the mind-nature has no feeling.' The master said to the novice, 'Even if dismembered joint by joint, not to give rise to anger is called 'no feeling'. I forget my body for the sake of the Dao, and stepping on the mortar until my ankle dislocates, I do not consider it suffering, this is called 'no feeling'. Now you are beaten, and your mind-nature has no feeling, you experience all sensations as if through wisdom you have attained the true Samadhi of Feeling (Vedana Samadhi).' The novice secretly received the entrustment. The master became a monk, expounded the Dharma, and received the precepts, reaching the age of forty. Dharma Master Yin Zong invited the master back to Zhi Zhi Monastery. Now the Sutra Repository Courtyard of Longxing Monastery in Guangzhou is where the master expounded the Dharma. The Dharma Master asked Great Master Neng, 'Where have you been living for a long time?' The master said, 'The former Baolin Monastery in Caoxi Village, fifty miles south of Qujiang County in Shaozhou.' After the Dharma Master finished lecturing on the scriptures, he led more than three thousand monks and laypeople to escort the master back to Caoxi. Therefore, the Chan school was widely propagated, with one hundred thousand disciples. On the fifteenth day of the first month of the first year of the Shenlong era (705 AD), the emperor issued an edict to welcome the master into the palace. The master submitted a memorial declining to go. Emperor Gaozong (Emperor Gaozong of Tang) issued an edict saying, 'I sincerely admire the Buddha-dharma and yearn for Chan Buddhism, summoning Chan masters from famous mountains in various states to be offered to in the inner monastery. Masters An (Huineng's disciple) and Xiu (Shenxiu) are the leaders among the monks. Every time I consult the Dharma, they recommend that in the south there is Chan Master Neng who secretly received the transmission from Master Ren (Hongren), transmitting Bodhidharma's robe and bowl as a symbol of the Dharma, having a sudden enlightenment of the supreme vehicle, and clearly seeing the Buddha-nature, now residing in Caoxi Mountain in Shaozhou, revealing to sentient beings that the mind itself is the Buddha. I have heard that the Tathagata transmits mind to mind, entrusting it to Kashyapa (Mahakasyapa), and Kashyapa transmitted it in turn, until Bodhidharma transmitted the Dharma to the Eastern Land, and it has been transmitted from generation to generation without interruption. Since the master has received the transmission with a basis, he can go to the capital to teach and transform, allowing monks and laypeople to take refuge, and gods and humans to admire. Therefore, I am sending the envoy Xue Jian to welcome the master, hoping that he will arrive in the capital soon.' Issued on the fifteenth day of the first month of the first year of the Shenlong era (705 AD). Caoxi, Shaozhou
【English Translation】 The master said, 'Everyone disperse, leaving this garrulous novice.' At night, the master asked the novice, 'When I hit you, did the Buddha-nature feel it?' The novice replied, 'The Buddha-nature has no feeling.' The master asked, 'Do you know pain?' The novice replied that he knew pain. The master asked, 'Since you know pain, why do you say the Buddha-nature has no feeling?' The novice replied, 'Is it the same as wood and stone? Although there is pain, the mind-nature has no feeling.' The master said to the novice, 'Even if dismembered joint by joint, not to give rise to anger is called 'no feeling'. I forget my body for the sake of the Dao, and stepping on the mortar until my ankle dislocates, I do not consider it suffering, this is called 'no feeling'. Now you are beaten, and your mind-nature has no feeling, you experience all sensations as if through wisdom you have attained the true Samadhi of Feeling (Vedana Samadhi).' The novice secretly received the entrustment. The master became a monk, expounded the Dharma, and received the precepts, reaching the age of forty. Dharma Master Yin Zong invited the master back to Zhi Zhi Monastery. Now the Sutra Repository Courtyard of Longxing Monastery in Guangzhou is where the master expounded the Dharma. The Dharma Master asked Great Master Neng, 'Where have you been living for a long time?' The master said, 'The former Baolin Monastery in Caoxi Village, fifty miles south of Qujiang County in Shaozhou.' After the Dharma Master finished lecturing on the scriptures, he led more than three thousand monks and laypeople to escort the master back to Caoxi. Therefore, the Chan school was widely propagated, with one hundred thousand disciples. On the fifteenth day of the first month of the first year of the Shenlong era (705 AD), the emperor issued an edict to welcome the master into the palace. The master submitted a memorial declining to go. Emperor Gaozong (Emperor Gaozong of Tang) issued an edict saying, 'I sincerely admire the Buddha-dharma and yearn for Chan Buddhism, summoning Chan masters from famous mountains in various states to be offered to in the inner monastery. Masters An (Huineng's disciple) and Xiu (Shenxiu) are the leaders among the monks. Every time I consult the Dharma, they recommend that in the south there is Chan Master Neng who secretly received the transmission from Master Ren (Hongren), transmitting Bodhidharma's robe and bowl as a symbol of the Dharma, having a sudden enlightenment of the supreme vehicle, and clearly seeing the Buddha-nature, now residing in Caoxi Mountain in Shaozhou, revealing to sentient beings that the mind itself is the Buddha. I have heard that the Tathagata transmits mind to mind, entrusting it to Kashyapa (Mahakasyapa), and Kashyapa transmitted it in turn, until Bodhidharma transmitted the Dharma to the Eastern Land, and it has been transmitted from generation to generation without interruption. Since the master has received the transmission with a basis, he can go to the capital to teach and transform, allowing monks and laypeople to take refuge, and gods and humans to admire. Therefore, I am sending the envoy Xue Jian to welcome the master, hoping that he will arrive in the capital soon.' Issued on the fifteenth day of the first month of the first year of the Shenlong era (705 AD). Caoxi, Shaozhou
山釋迦惠能辭疾表
惠能生自偏方。幼而慕道。叨為忍大師囑付如來心印。傳西國衣缽。授東土佛心。奉 天恩遣中使薛簡召能入內。惠能久處山林。年邁風疾。 陛下德包物外。道貫萬民。育養蒼生。仁慈黎庶。旨弘大教。欽崇釋門。恕惠能居山養疾。修持道業。上答 皇恩下及諸王太子。謹奉表。釋迦惠能頓首頓首。
中使薛簡問大師。京城大德禪師教人要假坐禪。若不因禪定。解脫得道無有是處。大師云。道由心悟。豈在坐耶。金剛經若人言如來若坐若臥。是人不解我所說義。如來者。無所從來。亦無所去。故名如來。無所從來曰生。亦無所去曰滅。若無生滅。而是如來清凈禪。諸法空。即是坐。大師告言中使。道畢竟無得無證。豈況坐禪。薛簡云。簡至 天庭。聖人必問。伏願和上指授心要。將傳聖人及京城學道者。如燈轉照。冥者皆明。明明無盡。大師云。道無明暗。明暗是代謝之義。明明無盡。亦是有盡。相待立名。凈名經云。法無有比。無相待故。薛簡云。明譬智慧。暗喻煩惱。修道之人。若不用智慧照生死煩惱。何得出離。大師云。煩惱即菩提。無二無別。汝見有智慧為能照。此是二乘見解。有智之人悉不如是。薛簡云。大師。何者是大乘見解。大師云。涅槃經云。明與無明。凡夫見二
【現代漢語翻譯】 現代漢語譯本
山野僧人釋迦惠能上表告病：
惠能我生於偏遠之地，年幼時就仰慕佛道。有幸得到忍大師（弘忍，禪宗五祖）的囑託，傳授如來心印，將西方的衣缽傳到東土，將佛心傳授於此。奉蒙皇上的恩典，派遣中使薛簡召我入宮。惠能我長久居住在山林之中，年老體衰，患有風疾。陛下您的恩德覆蓋萬物，佛道貫通萬民，育養天下百姓，仁慈對待黎民百姓。旨意弘揚佛教大義，欽佩推崇佛門。寬恕惠能我得以在山中休養疾病，修持佛道，上報皇恩，下及諸王太子。謹呈上此表。釋迦惠能頓首再拜。
中使薛簡問大師：京城裡的大德禪師教人要假借坐禪，如果不是因為禪定，解脫得道是沒有可能的事情。大師說：『道由心領悟，難道在於坐嗎？《金剛經》上說，如果有人說如來或坐或臥，這個人不瞭解我所說的意義。如來，是沒有從哪裡來，也沒有到哪裡去，所以叫做如來。沒有從哪裡來叫做生，也沒有到哪裡去叫做滅。如果沒有生滅，那就是如來清凈禪。諸法皆空，那就是坐。』大師告訴中使說：『道畢竟是無所得無所證的，何況是坐禪呢？』薛簡說：『我回到朝廷，聖上必定會問，希望和尚您能指點心要，我將傳達給聖上以及京城裡學道的人，如同燈火相傳，黑暗的地方都會明亮，光明永遠不會窮盡。』大師說：『道沒有明暗之分，明暗是新陳代謝的意義。光明永遠不會窮盡，也是有窮盡的時候。都是相對而立的名詞。《維摩詰經》上說，佛法沒有可以相比的，因為沒有相對的事物。』薛簡說：『明譬如智慧，暗譬如煩惱。修道的人，如果不運用智慧來照破生死煩惱，怎麼能夠出離呢？』大師說：『煩惱就是菩提，沒有兩樣，沒有分別。你認為有智慧能夠照破煩惱，這是二乘（聲聞乘和緣覺乘）的見解。有智慧的人都不會這樣認為。』薛簡說：『大師，什麼是大乘的見解呢？』大師說：『《涅槃經》上說，明與無明，凡夫認為是兩種東西。』
【English Translation】 English version
Shramana（沙門，Buddhist monk） Shijia（釋迦，Sakya） Huineng（惠能，the Sixth Patriarch of Zen Buddhism） presents a memorial requesting leave due to illness:
Huineng was born in a remote area. From a young age, he admired the Dao（道，the Way, the Truth）. He was fortunate to be entrusted by Master Ren（弘忍，Hongren, the Fifth Patriarch of Zen Buddhism） with the seal of the Tathagata's（如來，Tathagata, thus come one） mind, transmitting the robe and bowl of the Western Land to the Eastern Land, and bestowing the Buddha-mind upon this place. By the grace of His Majesty, the envoy Xue Jian was sent to summon Huineng to the palace. Huineng has long resided in the mountains and forests, and is now old and afflicted with wind-related illnesses. Your Majesty's virtue encompasses all things, and the Dao penetrates all people, nurturing all living beings and showing kindness to the common people. Your decree promotes the great teachings of Buddhism, and reveres the Buddhist Sangha（僧伽，community）. Please forgive Huineng for residing in the mountains to recuperate and cultivate the Dao, to repay the Emperor's grace above and to benefit the princes and crown princes below. I respectfully submit this memorial. Shijia Huineng bows his head repeatedly.
The envoy Xue Jian asked the Master: 'The virtuous Chan（禪，Zen/Dhyana） masters in the capital teach people to rely on seated meditation. If one does not rely on meditation, there is no way to attain liberation and enlightenment.' The Master said: 'The Dao is realized through the mind; how can it be found in sitting? The Diamond Sutra says, 'If anyone says that the Tathagata sits or lies down, that person does not understand the meaning of what I say.' The Tathagata is one who comes from nowhere and goes nowhere, hence the name Tathagata. Not coming from anywhere is called birth, and not going anywhere is called extinction. If there is no birth and extinction, then that is the pure Chan of the Tathagata. All dharmas（法，laws/teachings） are empty; that is sitting.' The Master told the envoy: 'The Dao is ultimately unattainable and unprovable; how much more so is seated meditation?' Xue Jian said: 'When I return to the imperial court, the Sage（聖人，the Emperor） will surely ask. I humbly request that the Venerable One instruct me on the essentials of the mind, so that I may transmit them to the Sage and the practitioners of the Dao in the capital, like a lamp passing on its light, so that all who are in darkness may be illuminated, and the illumination may be endless.' The Master said: 'The Dao has no light or darkness; light and darkness are the meaning of metabolism. Endless illumination is also finite. They are names established in relation to each other. The Vimalakirti Sutra says, 'The Dharma has no comparison, because there is no relativity.' Xue Jian said: 'Light is like wisdom, and darkness is like afflictions. If a practitioner of the Dao does not use wisdom to illuminate the afflictions of birth and death, how can he escape?' The Master said: 'Afflictions are Bodhi（菩提，enlightenment）, without two, without difference. Your view that wisdom can illuminate afflictions is the view of the Two Vehicles（二乘，the Hearer Vehicle and the Solitary Realizer Vehicle）. Those with wisdom do not see it that way.' Xue Jian said: 'Master, what is the view of the Mahayana（大乘，Great Vehicle）?' The Master said: 'The Nirvana Sutra says, 'Light and ignorance are seen as two by ordinary people.'
。智者了達其性無二。無二之性即是實性。實性者即是佛性。佛性在凡夫不減。在賢聖不增。在煩惱而不垢。在禪定而不凈。不斷不常。不來不去。亦不中間及內外。不生不滅。性相常住。恒不變易。薛簡問。大師說不生不滅。何異外道。外道亦說不生不滅。大師答曰。外道說不生不滅。將生止滅。滅猶不滅。我說本自無生。今即無滅。不同外道。外道無有奇特。所以有異。大師告薛簡曰。若欲將心要者。一切善惡都無思量。心體湛寂。應用自在。薛簡于言下大悟云。大師。今日始知佛性本自有之。昔日將為大遠。今日始知至道不遙行之即是。今日始知涅槃不遠觸目菩提。今日始知佛性不念善惡。無思。無念。無知。無作。不住。今日始知佛性常住不變。不為諸惡所遷。中使薛簡禮辭大師。將表赴京。
高宗大帝賜磨衲袈裟一領及絹五百疋。 敕書曰。 敕師老疾為朕修道。國之福田。師若凈名託疾。金粟闡弘大大法。傳諸佛心。談不二之說。杜口毗耶。聲聞被呵。菩薩辭退。師若此也。薛簡傳師指授如來智見。善惡都莫思量。自然得入心體湛然。常寂妙用恒沙。 朕積善餘慶。宿種善因。得值師之出世。蒙師惠頓上乘佛心第一。朕感荷師恩。頂戴修行。永永不朽。奉磨衲袈裟一領。絹五百疋。供養大師。神龍
【現代漢語翻譯】 現代漢語譯本：智者了悟到（一切事物）的本性沒有差別。沒有差別的本性就是真實的本性。真實的本性就是佛性（Buddha-nature）。佛性在凡夫身上不會減少，在賢聖身上也不會增加。處於煩惱中不會被污染，處於禪定中也不會變得清凈。它不是斷滅的，也不是恒常的，不來不去，也不存在於中間、內部或外部。不生不滅，其自性與現象恒常存在，永恒不變。薛簡問道：『大師說不生不滅，這與外道有什麼不同？外道也說不生不滅。』大師回答說：『外道所說的不生不滅，是將生停止於滅，滅后仍然認為是不滅。我說的是本來就沒有生，現在也就沒有滅，這與外道不同。外道沒有什麼奇特之處，所以才有區別。』大師告訴薛簡說：『如果想要領會心要，就不要對一切善惡進行思量。心體的本體是湛然寂靜的，其應用是自在的。』薛簡在聽了這些話后，立刻大悟，說道：『大師，今天我才知道佛性本來就存在，過去還以為它很遙遠。今天我才知道至道並不遙遠，實踐它就可以了。今天我才知道涅槃（Nirvana）並不遙遠，觸目所及都是菩提（Bodhi）。今天我才知道佛性是不念善惡的，沒有思，沒有念，沒有知，沒有作，不住于任何地方。今天我才知道佛性是恒常不變的，不會被各種惡所轉移。』中使薛簡向大師行禮告辭，帶著奏表前往京城。
高宗皇帝（650-683）賜予磨衲袈裟一件以及絹五百匹。敕書上說：『敕令師父年老體弱，為朕修道，是國家的福田。師父就像維摩詰（Vimalakirti）那樣託病，金粟如來（Kasyapa Buddha）闡揚大法，傳授諸佛的心法，談論不二之說。杜口毗耶離城（Vaishali），聲聞（Sravaka）受到呵斥，菩薩（Bodhisattva）也辭退。師父就像這樣。』薛簡傳達了師父所指授的如來（Tathagata）的智慧見解，即善惡都不要思量，自然就能進入心體的湛然狀態，常寂的妙用如恒河沙數一般。朕積善有餘，宿世種下善因，才能遇到師父的出世，蒙受師父恩惠，頓悟上乘佛心第一。朕感激師父的恩德，頂戴修行，永世不朽。奉上磨衲袈裟一件，絹五百匹，供養大師。神龍（705-707）年。'
【English Translation】 English version: The wise understand that the nature (of all things) is without duality. The nature without duality is the true nature. The true nature is the Buddha-nature. Buddha-nature does not decrease in ordinary people, nor does it increase in the wise and holy. It is not defiled in afflictions, nor does it become pure in meditation. It is neither discontinuous nor constant, neither coming nor going, nor is it in the middle, inside, or outside. It is neither born nor does it die. Its nature and phenomena are constant and unchanging.
Xue Jian asked: 'Master says it is neither born nor dies, how is this different from the heretics? The heretics also say it is neither born nor dies.' The Master replied: 'What the heretics say about not being born or dying is to stop birth at death, and even after death they still consider it not to be extinguished. What I say is that there was originally no birth, so now there is no death. This is different from the heretics. The heretics have nothing special, so there is a difference.' The Master told Xue Jian: 'If you want to grasp the essence of the mind, do not contemplate good or evil. The essence of the mind is serene and still, and its application is free and unhindered.' Upon hearing these words, Xue Jian had a great awakening and said: 'Master, today I know that Buddha-nature is originally inherent, and in the past, I thought it was very far away. Today I know that the ultimate path is not far away; practicing it is the key. Today I know that Nirvana is not far away; everything one sees is Bodhi. Today I know that Buddha-nature does not dwell on good or evil, without thought, without念(nian, thought), without knowledge, without action, without dwelling. Today I know that Buddha-nature is constant and unchanging, and is not moved by any evils.' The envoy Xue Jian bowed and took his leave of the Master, taking the memorial to the capital.
Emperor Gaozong (650-683) bestowed a patched kasaya robe and five hundred bolts of silk. The imperial edict said: 'The edict orders the Master, in his old age and frailty, to cultivate the Way for Us, as the blessed field of the nation. The Master, like Vimalakirti, feigns illness, and Kasyapa Buddha expounds the Great Dharma, transmitting the mind of all Buddhas, discussing the doctrine of non-duality. Silencing Vaishali, the Sravakas are rebuked, and the Bodhisattvas retreat. The Master is like this.' Xue Jian conveyed the Tathagata's wisdom and insight as instructed by the Master, that one should not contemplate good or evil, and naturally enter the serene state of mind, with the wonderful functions of constant stillness as numerous as the sands of the Ganges. We have accumulated good deeds and planted good causes in past lives, so We are able to encounter the Master's appearance in the world, and receive the Master's grace, suddenly awakening to the supreme Buddha-mind. We are grateful for the Master's kindness, and We will uphold and practice it, eternally imperishable. We offer a patched kasaya robe and five hundred bolts of silk to support the Master. Shenlong (705-707) year.'
三年四月二日下。 又神龍三年十一月十八日 敕下。韶州百姓可修大師中興寺佛殿及大師經坊。賜額為法泉寺。大師生緣新州。故宅為國恩寺。延和元年。大師歸新州修國恩寺。諸弟子問。和上修寺去。卒應未歸。此更有誰堪咨問。大師云。翁山寺僧靈振雖患腳跛。心裡不跛。門人咨請振說法。又問。大師何時得歸。答曰。我歸無日也。大師在日。景雲二年先於曹溪造龕塔。后先天二年七月。廊宇猶未畢功。催令早了。吾當行矣。門人猶未悟意。某年八月大師染疾。諸門人問大師。法當付囑阿誰。答。法不付囑。亦無人得。神會問大師。傳法袈裟云何不傳。答云。若傳此衣。傳法之人短命。不傳此衣我法弘盛。留鎮曹溪。我滅度七十年後。有東來菩薩。一在家菩薩。修造寺舍。二出家菩薩。重建我教門。徒問大師曰。云何傳此衣短命。答曰。吾持此衣三遍。有刺客來取吾命。吾命如懸絲。恐後傳法之人被損。故不付也。大師力疾勸誘徒眾。令求道忘身。唯勤加行。直趣菩提。某月三日。奄然端坐遷化。春秋七十有六。滅度之日。煙雲暴起。泉池枯涸。溝澗絕流。白虹貫日。巖東忽有眾鳥數千于樹悲鳴。又寺西有白氣如練長一里餘。天色清朗。孤然直上。經於五日乃散。復有五色云。見於西南。是日四方無雲。忽有數
陣涼風。從西南飄入寺舍。俄而香氣氛氳遍滿廊宇。地皆振動。山崖崩頹。大師新州亡廣果寺。寺西虹光三道。經于旬日。又寺前城頭㽵有虹光。經一百日。眾鳥悲鳴。泉水如稠泔汁。不流數日。又翁山寺振禪師于房前與眾人夜間說法。有一道虹光從南來入房。禪師告眾人曰。和上多應新州亡也。此虹光是和上之靈瑞也。新州尋有書報亡。曹溪門徒發哀。因虹光頓謝。泉水漸流。書至翁山振禪師聞哀。設三七齋于夜。道俗畢集。忽有虹光從房而出。振禪師告眾人曰。振不久住也。經云。大象既去。小象亦隨。其夕中夜臥右脅而終也。曹溪門人迎大師全身歸曹溪。其時首領不肯放。欲留國恩寺起塔供養。時門人僧崇一等見刺史論理。方還曹溪。大師頭頸先以鐵鍱封褁。全身膠漆。其年十一月十三日遷神入龕。至開元二十七年有刺客來取頭。頭移大師出庭中。刀斬數下。眾人唯聞鐵聲。驚覺見一孝子奔走出寺。尋跡不獲。大師在日。受戒開法度人三十六年。先天二年壬子歲滅度。至唐建中二年。計當七十一年。其年眾請上足弟子。行滔守所傳衣。經三十五年有殿中侍御史韋據。為大師立碑。后北宗俗弟子武平一。開元七年磨卻韋據碑文。自著武平一文。開元十一年有潭州瑝禪師曾事忍大師。后時歸長沙祿山寺。常習坐禪。
時時入定遠近知聞。時有大榮禪師住曹溪事大師。經三十年。大師常語榮曰。汝化眾生得也。榮即禮辭歸北。路過瑝禪師處。榮頂禮問瑝曰。承和上每入定。當入定時。為有心耶。為無心耶。若有心。一切眾生有心。應得入定。若無心。草木瓦礫亦應入定。瑝答曰。我入定無此有無之心。榮答曰。若無有無之心。即是常定。常定即無出入。瑝即無對。瑝問。汝從能大師處來。大師以何法教汝。榮答曰。大師教榮不定。不亂。不坐。不禪。是如來禪。瑝于言下便悟。去五蘊非有。六塵體空。非寂。非照。離有。離空。中間不住。無作。無功。應用自在。佛性圓通。嘆曰。我三十年來。空坐而已。往曹溪歸依大師學道。世人傳瑝禪師三十年坐禪。近始發心修道。景雲二年卻歸長沙舊居。二月八日夜悟道。其夜空中。有聲告合郭百姓。瑝禪師今夜得道。皆是能大師門徒也。
上元二年。廣州節度韋利見奏。僧行滔及傳袈裟入內。孝感皇帝依奏。
敕書曰。 敕曹溪山六祖傳袈裟。及僧行滔並俗弟子韋利。見令水陸給公乘。隨中使劉楚江赴上都。上元二年十二月十七日下。 又乾元二年正月一日滔和上有表辭老疾。遣上足僧惠象及家人永和送傳法袈裟入內。隨中使劉楚江赴上都。四月八日得對。滔和上正月十七日
【現代漢語翻譯】 現代漢語譯本： 時時入定，遠近之事都能知曉。當時有大榮禪師住在曹溪，侍奉六祖大師（指慧能）。經過三十年。大師常常對大榮說：『你度化眾生了嗎？』大榮於是頂禮告辭，返回北方。路上經過瑝禪師處。大榮頂禮問瑝禪師說：『聽說和尚您每次入定，當入定時，是有心呢？還是無心呢？如果是有心，一切眾生都有心，應該都能入定。如果是無心，草木瓦礫也應該能入定。』瑝禪師回答說：『我入定沒有這種有無之心。』大榮回答說：『如果沒有有無之心，那就是常定。常定就沒有出入。』瑝禪師無言以對。瑝禪師問：『你從能大師（指慧能）處來，大師用什麼法教你？』大榮回答說：『大師教我不定、不亂、不坐、不禪，這是如來禪。』瑝禪師聽了這些話當下就領悟了，去除五蘊，明白並非實有，六塵的本體是空，既不是寂靜，也不是照用，離開有，離開空，中間也不住留，無造作，無功用，應用自在，佛性圓滿通達。感嘆說：『我三十年來，只是空坐而已。』於是前往曹溪歸依大師（指慧能）學道。世人傳說瑝禪師三十年坐禪，最近才發心修道。景雲二年（711年）返回長沙舊居。二月八日夜裡悟道。那天夜裡空中，有聲音告訴全城百姓：『瑝禪師今夜得道，都是能大師（指慧能）的門徒啊。』 上元二年（761年），廣州節度使韋利上奏，僧人行滔及傳法袈裟入宮。孝感皇帝依照上奏。 敕書說：敕令曹溪山六祖（指慧能）傳法袈裟，以及僧人行滔和俗家弟子韋利，命令水陸提供公車，跟隨中使劉楚江前往上都。上元二年（761年）十二月十七日下達。又乾元二年（759年）正月一日，滔和上呈上表章，辭退年老多病，派遣上座弟子僧惠象及家人永和，送傳法袈裟入宮。跟隨中使劉楚江前往上都。四月八日得到皇帝召見。滔和上正月十七日去世。
【English Translation】 English version: He constantly entered into samadhi (deep meditation), knowing events near and far. At that time, there was Great Master Rong, who resided in Caoxi (where the Sixth Patriarch Huineng lived), serving the Great Master (Huineng) for thirty years. The Great Master often said to Rong, 'Have you transformed sentient beings?' Rong then bowed and took his leave to return north. On the way, he passed by Zen Master Huang's place. Rong prostrated and asked Huang, 'I hear that you enter samadhi each time. When you enter samadhi, is it with mind or without mind? If it is with mind, then all sentient beings have mind and should be able to enter samadhi. If it is without mind, then grass, trees, bricks, and tiles should also be able to enter samadhi.' Huang replied, 'When I enter samadhi, I have no such notion of with or without mind.' Rong replied, 'If there is no notion of with or without mind, then that is constant samadhi. Constant samadhi has no coming or going.' Huang was speechless. Huang asked, 'Where do you come from?' Rong replied, 'I come from Great Master Neng's (Huineng) place. What Dharma does the Great Master teach you?' Rong replied, 'The Great Master teaches me not to be fixed, not to be disturbed, not to sit, not to practice dhyana (meditation). This is the Tathagata (Buddha) Dhyana.' Upon hearing these words, Huang immediately awakened, realizing that the five skandhas (aggregates) are not real, the six dusts (sense objects) are empty in essence, neither quiescent nor illuminating, detached from existence, detached from emptiness, not dwelling in the middle, without contrivance, without effort, applying freely, the Buddha-nature is perfectly complete and all-pervading. He exclaimed, 'For thirty years, I have been sitting in vain!' He then went to Caoxi to take refuge in the Great Master (Huineng) and learn the Way. People said that Zen Master Huang had been sitting in meditation for thirty years and had only recently resolved to cultivate the Way. In the second year of Jingyun (711 AD), he returned to his old residence in Changsha. On the eighth night of the second month, he attained enlightenment. That night, in the sky, a voice announced to all the people in the city, 'Zen Master Huang has attained the Way tonight, all are disciples of Great Master Neng (Huineng).' In the second year of Shangyuan (761 AD), Wei Li, the military governor of Guangzhou, reported that the monk Xingtao and the transmitted robe had entered the palace. Emperor Xiaogan approved the report. The imperial edict stated: 'By imperial decree, the transmitted robe of the Sixth Patriarch (Huineng) of Caoxi Mountain, as well as the monk Xingtao and the lay disciple Wei Li, are ordered to be provided with public transportation by land and water, and to follow the imperial envoy Liu Chujiang to the capital.' Issued on the seventeenth day of the twelfth month of the second year of Shangyuan (761 AD). Furthermore, on the first day of the first month of the second year of Qianyuan (759 AD), the Venerable Tao submitted a memorial, resigning due to old age and illness, and dispatched his senior disciple, the monk Hui Xiang, and his family member Yong He, to send the transmitted robe to the palace. They followed the imperial envoy Liu Chujiang to the capital. On the eighth day of the fourth month, they were granted an audience with the emperor. The Venerable Tao passed away on the seventeenth day of the first month.
身亡。春秋八十九。 敕賜惠象紫羅袈裟一對。家人永和州 敕賜度。配本寺。改建興寺為國寧寺。改和上蘭若 敕賜額為寶福寺。又僧惠象隨中使劉楚江將衣赴上都訖。
辭歸表
沙門臣惠象言。臣偏方賤品。叨簉桑門。樂處山林。恭持聖教。其前件衣缽自達磨大師已來。轉相傳授。皆當時海內欽崇。沙界歸依。天人瞻仰。俾令後學睹物思人。臣雖不才。濫承付囑。一昨奉恩命勒送天宮。親自保持永無失墜。臣之感荷。悲不自勝。是知大法之衣。萬劫不朽。京城緇侶。頂戴而行。然臣師主行滔。久傳法印。保茲衣缽。如護髻珠。數奉德音。不敢違命。一朝已歿。奄棄明朝。臣今欲歸。至彼啟告神靈。宣述聖情。陳進衣改寺之由。敘念舊恤。今之狀臣。死將萬足。不勝涕戀。懇款之至。供奉表辭以聞。沙門惠象。誠悲誠戀。頓首頓首謹書。
孝感皇帝批僧惠象表
敕曰。師之師主行滔戒行清循。德行孤秀傳先賢所付衣缽。在炎方而保持亟換。歲年曾不失墜。 朕䖍誠慕道。發使遐求。師綿歷畏途。頂戴而送遂。 朕懇願何慰。加之行滔。身雖云亡。其神如在。師歸至彼。具告厥靈。知 朕敘崇永永不朽矣。即宜好去。
又乾元三年十一月二十日 孝感皇帝遣中使程京𣏌送和香于能大師
【現代漢語翻譯】 現代漢語譯本：
（行滔）身亡，春秋八十九歲。皇上敕賜惠象紫羅袈裟一對，（行滔）家人在永和州，皇上敕賜度牒，配在本寺。改建興寺為國寧寺，改和上蘭若，皇上敕賜匾額為寶福寺。之後僧人惠象隨中使劉楚江將袈裟送往上都（長安）完畢。
辭歸表
沙門（佛教出家人）臣惠象上奏：臣是偏遠地方的卑微之人，有幸位列僧人行列，喜歡身處山林，恭敬地秉持聖教。這件袈裟自達磨大師以來，輾轉相傳，都為當時海內所欽佩，沙門世界所歸依，天人所瞻仰，使後來的學人睹物思人。臣雖不才，卻濫承囑託。前些日子奉恩命，奉命送往天宮（長安），親自保持，永無失墜。臣的感激之情，悲傷得難以自勝。由此可知大法之衣，萬劫不朽。京城的僧侶，頂戴而行。然而臣的師父行滔，長久以來傳授法印，保藏這件袈裟，如同保護頭上的髮髻明珠。多次奉到皇上的旨意，不敢違抗命令。一旦已經去世，突然拋棄了光明之世。臣現在想要回去，到那裡啟告神靈，宣述皇上的聖情，陳述進獻袈裟、更改寺名的緣由，敘述懷念舊人的恩恤。如今的臣，即使死去也萬分滿足，不勝涕淚眷戀。懇切至極，供奉表辭以奏聞。沙門惠象，誠懇悲傷眷戀，頓首頓首謹書。
孝感皇帝批僧惠象表
敕令說：師父的師父行滔，戒行清凈遵循，德行孤高秀異，傳授先賢所付的袈裟，在炎方（指南方）而保持，多次更換，多年以來從未失墜。朕虔誠地仰慕佛道，派遣使者遠方尋訪。師父經歷艱難的路途，頂戴而送來，遂了朕的懇切願望。加以行滔，身雖已去世，他的精神如同還在。師父回去到那裡，具告他的神靈，知道朕的敘述崇敬，將永遠不朽。立即好好回去吧。
又乾元三年（760年）十一月二十日，孝感皇帝派遣中使程京𣏌送和香于能大師。
【English Translation】 English version:
(Xingtao) passed away at the age of 89. The emperor bestowed upon Huixiang a pair of purple silk kasayas (Buddhist monastic robes). (Xingtao)'s family was in Yonghe Prefecture, and the emperor granted an ordination certificate to be assigned to this temple. Jianxing Temple was renamed Guoning Temple, and the hermitage of the monk was renamed Baofu Temple by imperial decree. Later, the monk Huixiang accompanied the imperial envoy Liu Chujiang to deliver the kasaya to the upper capital (Chang'an).
A Memorial Requesting to Return
The Shramana (Buddhist monk) Huixiang reports: Your subject is a humble person from a remote place, fortunate to be among the Sangha (Buddhist monastic community), enjoying the life in the mountains and forests, and respectfully upholding the sacred teachings. This kasaya, since the time of Bodhidharma (達磨大師), has been passed down through generations, and was admired by all within the seas at that time, relied upon by the monastic world, and revered by gods and humans, so that later scholars would think of the person upon seeing the object. Although your subject is untalented, I have presumptuously accepted the entrustment. Some time ago, I received an imperial order to deliver it to the heavenly palace (Chang'an), personally keeping it safe and never losing it. Your subject's gratitude is overwhelming, and I am overcome with sorrow. From this, it is known that the robe of the Great Dharma is imperishable for ten thousand kalpas (aeons). The monks of the capital wear it with reverence. However, my master Xingtao has long transmitted the Dharma seal, preserving this kasaya as if protecting the jewel in his hair knot. Having received imperial decrees many times, I dared not disobey the orders. Once he had passed away, he suddenly abandoned the world of light. Your subject now wishes to return, to go there and inform the spirits, proclaim the emperor's sacred feelings, state the reasons for presenting the kasaya and changing the temple name, and narrate the remembrance of the old grace. Now, your subject, even if I die, will be completely satisfied, and I cannot help but weep with longing. With utmost sincerity, I present this memorial to be heard. Shramana Huixiang, sincerely sorrowful and longing, bows his head respectfully.
Emperor Xiaogan's Response to Monk Huixiang's Memorial
The imperial edict says: The master's master, Xingtao, was pure and followed the precepts, his virtue was solitary and outstanding, transmitting the kasaya given by the former sages, preserving it in the southern region, changing it many times, and never losing it for many years. I sincerely admired the Buddhist path and sent envoys to seek it from afar. The master traveled a difficult road, carrying it reverently and sending it, fulfilling my earnest wish. In addition, Xingtao, although his body has passed away, his spirit is as if still present. Master, return there and inform his spirit, knowing that my narration and reverence will be eternally imperishable. You should leave well immediately.
Furthermore, on the 20th day of the eleventh month of the third year of the Qianyuan era (760 AD), Emperor Xiaogan sent the imperial envoy Cheng Jingqian to deliver blended incense to the great master Neng.
龕前供養。宣口敕焚香龕中。一道虹光直上。高數丈。程使見光與村人舞蹈。錄表送。 又寶應元皇帝送傳法袈裟歸曹溪。敕書曰(袈裟在京總持寺安置經七年)。
敕楊鑒卿久在炎方。得好在否。朕感夢送能禪師傳法袈裟歸曹溪。尋遣中使鎮國大將軍楊崇景頂戴而送。傳法袈裟是國之寶。卿可於能大師本寺如法安置。專遣眾僧親承宗旨者守護。勿令墜失。 朕自存問。永泰元年五月七日下。
六祖大師在日及滅度后六種靈瑞傳
大師在日。寺側有瓦[穴/黑]匠於水源所燖。雞水被觸穢。旬日不流。大師處分瓦匠。令於水所焚香設齋。稽告才畢。水即通流。 又寺內前後兩度經軍馬。水被觸污。數日枯渴。軍退散后。焚香禮謝。涓涓供用。 又大師住國寧寺及新州國恩寺。至今兩寺並無䴏雀烏鳶。 又大師每年八月三日遠忌。村郭士女雲集。在寺營齋。齋散眾人皆于塔所禮別。須臾之間。微風忽起。異香襲人。煙雲覆寺。天降大雨洗盪伽籃寺及村。雨即不降。 又大師滅后。法衣兩度被人偷。將不經少時。尋即送來。盜者去不得。 又大師滅后。精靈常在。恍恍如睹。龕塔中常有異香。或入入夢。前後祥瑞其數非一。年月淹久。書記不盡。
No. 1598-B 書曹溪大師別傳后
曹溪大師初樵採供親。一日負薪於市。聞客誦金剛經。至應無所住而生其心。感悟。直趨黃梅。諸傳所載咸爾。獨壇經記曰。三鼓入室。祖以袈裟遮圍不令人見。為說金剛經。至應無所住而生其心。言下大悟。今謂若不曾聞經於市𢌅開悟。豈往黃梅見五祖酬問如流哉。況自復言。米熟久矣。唯欠篩耳。如言傳衣之宵聞經方悟。則初后不應。文理倒置。大可疑矣。嘗閱續叢林公論(四明竺仙梵仙述)曰。六祖初於市邸。聞客誦金剛經。至應無所住而生其心。豁然開悟。遂乃求謁黃梅。此乃古本壇經所載。由緒宛然。蒙於十七八歲時獲見之。今悉無有。且其自與黃梅相見。至和秀禪師偈等語。皆是妙悟性元。深達法本。異出天然。非凡庸未悟所能道者。今壇經謂五祖以袈裟遮圍不令人見。為說金剛經。恰至應無所住而生其心。言下便悟。蒙謂此乃六祖之下鄙俚之徒改竄造作之語。而加恰至二字。原其鄙意。即謂親從其師言下而悟。親得其法。乃紹六祖位也。殊不知具無師智。自然智。自得自悟。方堪傳受。又云。以袈裟遮圍不令人見。其袈裟乃有神通。人之不能見歟。否則但是踏襲世尊于多子塔前命迦葉以僧伽黎圍之之語耳。忠國師云。把他壇經改換。添糅鄙談。削除聖意。惑亂后徒。斯論盡矣。昔于東武獲曹溪大師
別傳。曩古傳教大師從李唐手寫赍歸。鎮藏睿岳。何日流落子院秘之年尚。享保乙巳春。東武儒官山田大介延同學天野丈右衛門。歷觀京師名區。偶獲此寶冊。拜寫。十襲其家焉。傳末有貞元十九二月十九日畢天臺最澄封之字。且搭朱印三個。刻比睿寺印四字。貞元十九當日本延歷二十年乙酉也。大師遷寂乃唐先天二年。至於貞元十九年。得九十一年。謂壇經古本湮滅已久。世流佈本宋后編修。諸傳亦非當時撰。唯此傳去大師謝世不遠。可謂實錄也。而與諸傳及壇經異也。然撿黃梅傳法一事。師資唱酬。機緣如此。實可尊信哉。乃前疑方消。竺仙評論亦有驗。惜乎失編者之名。考請來進官錄。曰曹溪大師傳一卷是也。嗚呼。何幸假鴻德乎。千年舊物流於吾桑域。是國之寶也。仍欲垂不朽。授之欹劂氏云。
寶曆十二年壬午夏四月 祖芳謹識
【現代漢語翻譯】 現代漢語譯本： 別傳。過去傳教的大師從李唐（指唐朝，618年-907年）手寫帶回，鎮藏在睿岳（指比睿山）。不知何時流落到子院，秘藏了多少年。享保乙巳年（1725年）春，東武的儒官山田大介邀請同學天野丈右衛門，遊歷京師的名勝古蹟，偶然獲得了這本寶貴的冊子，恭敬地抄寫下來，珍藏在家中。書末有『貞元十九年（803年）二月十九日畢，天臺最澄封』的字樣，並且蓋有三個朱印，刻有『比睿寺印』四個字。貞元十九年（803年）相當於日本延歷二十年（801年）乙酉年。大師（指慧能）圓寂是在唐先天二年（713年），到貞元十九年（803年）相隔九十一年。世人說壇經的古本湮滅已久，現在流傳的版本是宋朝以後編修的，各種傳記也不是當時撰寫的。只有這本傳記距離大師謝世不遠，可以說是實錄。它與各種傳記及壇經有所不同。然而，考察黃梅傳法一事，師徒之間的唱和應答，機緣就是如此，實在值得尊敬和相信。之前的疑慮才得以消除。竺仙的評論也有應驗。可惜的是，失去了編者的名字。考查請來進官錄，上面記載有《曹溪大師傳》一卷。唉，多麼幸運啊，憑藉鴻德，千年的舊物流傳到我的桑域（指日本）。這是國家的寶物啊。因此想要流傳不朽，授予給欹劂氏，這樣說。
寶曆十二年（1762年）壬午年夏四月 祖芳 謹識
【English Translation】 English version: Separate Biography. In the past, a great teaching master hand-copied this from the Li Tang Dynasty (618-907 AD) and brought it back, enshrining it at Mount Hiei (Mount Hiei). It is unknown when it was lost to a sub-temple and secretly stored for many years. In the spring of Kyoho 10 (1725 AD), the Confucian official Yamada Daisuke from Tobu invited his classmate Amano Joemon to visit famous places in Kyoto. They happened to obtain this precious book, respectfully copied it, and treasured it at home. At the end of the book, there are the words 'Completed on the 19th day of the second month of Zhenyuan 19 (803 AD), sealed by Saicho of Tendai,' and three vermilion seals are affixed, with the four characters 'Hiei-ji Seal' engraved. Zhenyuan 19 (803 AD) corresponds to the 20th year of Enryaku (801 AD) in Japan, the year of Otsu-Tori. The Great Master (Huineng) passed away in the second year of Xiantian (713 AD) of the Tang Dynasty, which is ninety-one years before Zhenyuan 19 (803 AD). It is said that the ancient version of the Platform Sutra has long been lost, and the versions circulating today were compiled after the Song Dynasty. Various biographies were also not written at that time. Only this biography is not far from the Great Master's death and can be considered a true record. It differs from various biographies and the Platform Sutra. However, examining the matter of Dharma transmission at Huangmei, the exchanges between master and disciple, the circumstances were such, and it is truly worthy of respect and belief. The previous doubts have been dispelled. The comments of Jikusen have also been verified. It is a pity that the name of the compiler is lost. Examining the record of officials who brought it, it says 'The Biography of the Great Master of Caoxi,' one volume. Alas, how fortunate to rely on great virtue that an ancient object of a thousand years has been transmitted to my land (Japan). This is a national treasure. Therefore, desiring to pass it on for immortality, it is given to the artist Kikeishi, so it is said.
Respectfully recorded by Soho in the fourth month of summer, Bunka 12 (1762 AD).