内證佛法相承血脈譜并序
The Charts of the Transmission-Bloodlines of the Inner Realisation of the Buddha-Dharma
With Accompanying Introduction
(JPN: Naishō Buppō Sōjō Kechimyakufu)
ATTRIBUTION
Translated into English by Rev. Jikai 慈海 Tyler Dehn
©Translation by Jikai Tyler Dehn @ The Saichō Repository 最澄典藏 Project, licensed under CC BY-NC-ND 4.0. Available at: [insert URL of specific text page].
You may share this work freely with attribution (as above), but no modifications or commercial use is allowed without express permission from Jikai Tyler Dehn. See USE/ATTRIBUTION for more information.
Text Overview:
A text overview will be added here shortly…
- In the meantime, anyone wanting to get an overview of the nature of ‘lineage‘ within the Tiantai/Tendai School are advised to watch my coverage of the Lineage Statement in the beginning of Tiantai Dashi Zhiyi’s Mohe Zhiguan 摩訶止觀 here:
TEXT:
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| The Preface States: The making of Genealogy Charts has a long-established pedigree! The beginnings of the Buddha-Dharma [first] made their appearance in Central India, [then it] passed through the Great Tang (i.e. China), [and now it] spreads in Japan. The transmission of the Dharma in Sindhu (i.e. India) has already been recorded; [and] the ancestry of the transmission from master to disciple in China, has also been constructed. [However] the Dharma transmitted to Our Mount Hiei, does not yet have a genealogy chart from master to master. [And so] I have carefully gathered together the transmissions from the three lands, which can be shown to later generations of Our School. They are thus: | 叙曰。譜圖之興。其來久矣。夫佛法之源。出於中天。過於大唐。流於日本。天竺付法。已有經傳。震旦相承。亦造血脈。我叡山傳法。未有師師譜。謹纂三國之相承。以示一家之後葉。云爾。 | 叙曰: 譜圖之興，其來久矣。夫佛法之源，出於中天，過於大唐，流於日本。 天竺付法，已有經傳; 震旦相承，亦造血脈。 我叡山傳法，未有師師譜。謹纂三國之相承，以示一家之後葉。 云爾: |
| The Genealogy Chart of the Transmission of the Dharma by Great Master Bodhidharma to successive masters; The Genealogy Chart of the Transmission of the ‘Tiantai Dharma Flower School’ to successive masters; The Genealogy Chart of the Transmission of the Bodhisattva Precepts of the Perfect Teachings of Tiantai to successive masters; The Genealogy Chart of the Transmission of the ‘Two Mandalas’ of Garbha and Vajra to successive masters; The Genealogy Chart of the Transmission of the ‘Miscellaneous Mandalas’ (i.e.雑部密教) to successive masters. | 達磨大師付法相承師師血脈譜一首。 天台法華宗相承師師血脈譜一首。 天台圓教菩薩戒相承師師脈脈譜一首。 胎藏金剛兩曼荼羅相承師師血脈譜一首。 雜曼荼羅相承師師血脈譜一首。 | 達磨大師付法相承師師血脈譜一首; 天台法華宗相承師師血脈譜一首; 天台圓教菩薩戒相承師師脈脈譜一首; 胎藏金剛兩曼荼羅相承師師血脈譜一首; 雜曼荼羅相承師師血脈譜一首。 |
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| The Genealogy Chart of the Transmission of the Dharma by Great Master Bodhidharma to successive masters: | 達磨大師付法相承師師血脈譜一首 | 達磨大師付法相承師師血脈譜一首: |
| NOTE OF CLARIFICATION: In the Records of the Dharma Transmission from the Buddhas to the Patriarchs over successive generations in the Western Lands, it says: | 謹案。西國佛祖代代相承傳法記云。 | 謹案: 《西國佛祖代代相承傳法記》云: |
| In the past there was a Great Master named ‘Gautama’ (ORIGIN)—-The First Generation Patriarch was named King Nīlara (1st GEN)—The Second Generation Patriarch was named King Uttara (2nd GEN)—-The Third Generation Patriarch was named King Gautara (3rd GEN)—The Third Generation Patriarch was named King [Si]nisūra (4th GEN). | 昔有大師名瞿曇－－－－┐ ┌－－第一祖名尼樓羅王 ┘ └第二祖名烏頭羅王－－┐ ┌－－第三祖名瞿頭羅王┘ └第四祖名尼休羅王。 | 昔有大師名瞿曇－－－－┐ ┌－－第一祖名尼樓羅王 ┘ └第二祖名烏頭羅王－－┐ ┌－－第三祖名瞿頭羅王┘ └第四祖名尼休羅王。 |
| King [Si]nisūra (Siṃhahanu) (4th GEN) had four sons: + The first was named King Śuddhodana (5th GEN). + The second was named King Śuklodana. Śuklodana had two sons: – The first named Devadatta, [who caused] schism in the Sangha and was the paternal male cousin of the Buddha. – The second was named Ānanda the home-leaver, who became an Arhat. + The third was named King Droṇodana. Droṇodana had two sons: – The first was named Śākya Mahānāma [Kulika] the home-leaver. – The second was named Aniruddha the home-leaver, who attained the Sight of the Devas (divya-cakṣur-abhijñā). + The fourth was named King Amṛtodana. King Amṛtodana had two sons: – The first was named Sahā/Bhava (??) the home-leaver. And the second was named Bhadrika the home-leaver. | 尼休羅王有四子－－┐ ┌－－－－－－－－┘ │第一名淨飯王。 │第二名白飯王。 │ 白飯王有二子（一名調 │破僧。是佛從兄。二名阿 │出家。成阿羅漢）。 │第三名斛飯王。 │ 斛飯王有二子（一名釋摩 │男出家。二名阿那律出家。 │得天眼）。 └第四名甘露飯王。 甘露飯王有二子（一名娑婆出家。二名跋提出家）。 | 尼休羅王有四子: －－－┐ ┌－－－－－－－－－－┘ │第一名淨飯王; │第二名白飯王。 │ │白飯王有二子: │ 一名調達:破僧，是佛從 │兄。 │ 二名阿難:出家，成阿羅 │漢。 │第三名斛飯王。 │ 斛飯王有二子: │一名釋摩男，出家。 │二名阿那律，出家， │得天眼。 └第四名甘露飯王。 甘露飯王有二子: 一名娑婆，出家。 二名跋提，出家。 |
| King Śuddhodana (5th GEN) had two sons： – The first was named Siddhārtha (6th GEN), [who is] known as the Buddha. And the second was named Nanda the home-leaver. NOTE OF CLARIFICATION: In the Record of the Dharma Transmission from the Buddhas to the Patriarchs over the generations, it says: Crown Prince Siddhārtha left home at nineteen, and attained the Way at thirty. His height was sixteen feet, and He had three wives. Each of these [wives] was afforded twenty-thousand waiting-ladies surrounding them. – The first wife named Gopikā, bore Upamāna, and left home. – The second wife named Yaśodharā, bore Rāhula, and left home. – The third wife named Mṛgī (??), bore the bhikṣu Sunakṣatra, and left home. These details are taken from the Dvādaśaviharaṇa Sūtra (T.195), the [Life of the Prince in ]Accordance with Good Omens Sūtra (佛說太子瑞應本起經 T.0185), and the Mahāprajñāpāramitā Śāstra (T.1509) etc. | 淨飯王有二子－－－┐ ┌－－－－－－－－ ┘ │一名悉達多,號爲佛－－┐ └二名難陀出家。 │ ┌－－－－－－－－－－ ┘ │ 謹案 │ 西國佛祖代代相承傳法 │ 記云 │ │悉達太子。十九出家。 三 │十成道。身長一丈六尺。有 │三夫人。各領二萬釆女圍 │繞。 │ │第一夫人。名曰瞿夷。 │生優波摩那。出家。 │第二夫人。名曰耶輸陀羅。 │生羅睺羅。出家。 │第三夫人。名曰鹿野。生善 │星比丘。出家。 │委出十二遊經。瑞應經及 │大智度論等矣。 | 淨飯王有二子－－－┐ ┌－－－－－－－－┘ │一名悉達多,號爲佛－┐ └二名難陀出家。 │ ┌－－－－－－－－－┘ │ 謹案: │《西國佛祖代代相承傳法記》 │云: │ │悉達太子, 十九出家, 三 │十成道, 身長一丈六尺, │有三夫人。各領二萬釆女圍 │繞: │ │第一夫人, 名曰瞿夷, │生優波摩那,出家。 │第二夫人,名曰耶輸陀羅, │生羅睺羅,出家。 │第三夫人,名曰鹿野,生善星 │比丘,出家。 │ │委出《十二遊經》,《瑞應 │經》,及《大智度論》等 │矣。 |
| + The Manifest Incarnation of the Honoured Mahāmuni of the Śākyas (i.e. Śākyamuni Buddha) (6th GEN). NOTE OF CLARIFICATION: In the Zhoushu, it says: The Buddha existed during the reign of King Zhao, the fifth ruler of the Zhou of the Ji-line. On the fifteenth day, of the seventh month of a guichou year, He descended into His mother’s womb. On the eighth day of the fourth month of a jiayin year, He was born from His mother’s right-side [while she was] travelling through the Park of Lumbinī, in the Country of Kapilavastu. On the night of the eighth day of the second month of a renshen year, He fled the city and left home. [This would have been] during the reign of the Sixth Emperor of Zhou, King Mu [of Chu]. On the eighth day of the second month of a guiwei year, He attained the Way at thirty [years of age]. And on the fifteenth day of the second month of a renshen year, in the City of Kuśinagara, He entered Parinirvāṇa at seventy nine years [of age]. | └垂迹釋迦大牟尼尊－－－┐ ┌－－－－－－－－－－－┘ │ 謹案。周書云。佛是姫周 │第五帝昭王在位時。癸丑歳 │七月十五日。降神母胎。甲 │寅之歳四月八日。遊迦毘羅 │衞國林微園。在母右脇而 │生。壬申年二月八日夜。踰 │城出家。至周第六帝穆王在 │位時。癸未歳二月八日。三 │十成道。壬申歳二月十五 │日。於拘尸那城。年七十 │九。入般涅槃。 │ │ │ │ │ │ │ │ │ │ │ │ | └垂迹釋迦大牟尼尊－－－┐ ┌－－－－－－－－－－－┘ │ 謹案: │《周書》云: 佛是姫周第五 │帝昭王在位時。癸丑歳七月 │十五日, 降神母胎。甲寅之 │歳四月八日, 遊迦毘羅衞國 │林微園, 在母右脇而生。壬 │申年二月八日夜,踰城出 │家。至周第六帝穆王在位 │時。癸未歳二月八日, 三十 │成道。壬申歳二月十五日, │於拘尸那城,年七十九, 入般 │涅槃。 │ │ │ │ │ │ │ │ │ │ │ │ |
| + [Then came] Mahākāśyapa (7th GEN)—Ānanda (8th GEN)—Śāṇakavāsa (9th GEN)—Upagupta (10th GEN)—Dhṛṭaka (11th GEN)—Miccaka (12th GEN)—Buddhanandi (13th GEN)—Buddhamitra (14th GEN)—bhikṣu Pārśva (15th GEN)—Puṇyayaśas (16th GEN)—Aśvaghoṣa (17th GEN)—Kapimala (18th GEN)—bodhisattva Nāgārjuna (19th GEN)—Kāṇadeva (Āryadeva) (20th GEN)—Rāhulata (21st GEN)—Saṃghanandi (22nd GEN)—Saṇgayaśata (23rd GEN)—Kumārata (24th GEN)—Jayata (25th GEN)—Vasubandhu (26th GEN)—Manorhita (27th GEN)—Haklenayaśas (28th GEN)—Venerable Siṃha (29th GEN)— Śaṇavāsa (30th GEN)—Vasumitra (31st GEN)—Saṃgharakṣa (32nd GEN)—Upagupta (33rd GEN) —Bodhidharma (34th GEN). | └摩訶迦葉－－阿難－－－┐ ┌－－－－－商那和修－－┘ └優婆毱多－提多迦┐ ┌－－－－彌遮迦－┘ └佛陀難提－－－－┐ ┌－－－－佛陀密多┘ └脇比丘－－富羅奢┐ ┌－－－馬鳴菩薩－┘ └比羅比丘－－－┐ ┌－－龍樹菩薩－┘ └迦那提婆－羅睺羅┐ ┌－－－僧伽難提－┘ └－－僧伽耶舍－－┐ ┌－－－鳩摩羅駄－┘ └闍夜多－婆修槃陀┐ ┌－－－－摩奴羅－┘ └鶴勒耶舍－－－┐ ┌－－師子尊者－┘ └－－舍那婆斯－－┐ ┌－－婆須密－－－┘ └－－僧伽羅叉－－┐ ┌－－優婆掘－－－┘ └－－菩提達磨┐ | └摩訶迦葉－－阿難－－┐ ┌－－－－－商那和修－┘ └優婆毱多－提多迦┐ ┌－－－－彌遮迦－┘ └佛陀難提－－－－┐ ┌－－－－佛陀密多┘ └脇比丘－－富羅奢┐ ┌－－－馬鳴菩薩－┘ └比羅比丘－－－┐ ┌－－龍樹菩薩－┘ └迦那提婆－羅睺羅┐ ┌－－－僧伽難提－┘ └－－僧伽耶舍－－┐ ┌－－－鳩摩羅駄－┘ └闍夜多－婆修槃陀┐ ┌－－－－摩奴羅－┘ └鶴勒耶舍－－－┐ ┌－－師子尊者－┘ └－－舍那婆斯－－┐ ┌－－婆須密－－－┘ └－－僧伽羅叉－－┐ ┌－－優婆掘－－－┘ └－－菩提達磨┐ |
| NOTE OF CLARIFICATION: In the Record of the Transmission of the Dharma, it says: [When] this Venerable Siṃha (29th GEN) arrived in Kāśmīra, a King [Damiḷa] of [Jambu]dvī[pa] asked: “Has the Great Master come from that country [because] he wishes to realise the emptiness of all dharmas, or not?” The Great Master responded: “I have already attained it, and am without error.” The King of Jambudvīpa asked: “If you’ve] already attained the emptiness of dharmas, do you fear Saṃsāra, or not?” The Great Master responded: “I’m already separated from Saṃsāra.” The King of Jambudvīpa asked: “[If you’ve] already separated from Saṃsāra, [then] I now intend to harm [you Great] Master, [for I] reckon that you should be without fear!” The Great Master responded: “It matters not.” The King of Jambudvīpa then swung his sword and cut down the Great Master. From his [severed] neck, white milk began to spurt out as high as ten feet! That King of Jambudvīpa’s right arm then fell to the ground, and the King became afraid. The disciple Śaṇavāsa (30th GEN) saw that the Master [Siṃha (29th GEN)] had been slain, and fled to Southern India. | ┌－－－－－－┘ │謹案。傳法記云。其師子尊 │者。至罽賓國。提王問。大 │師從彼國來。要得諸法空 │否。大師云。已得不謬。提 │王問云。既得法空。生死有 │懼否。大師答云。已離生 │死。提王問。既離生死。今 │欲損師。計應無懼。大師 │言。一任。提王遂揮劒斬大 │師。首落白乳涌高一丈。其 │提王右臂便落地。王遂驚 │怖。弟子舍那婆斯。見師被 │損。奔向南天竺國。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ | ┌－－－－－－┘ │謹案: │ │《傳法記》云: │其師子尊者, 至罽賓國,提 │王問: 「大師從彼國來, 要 │得諸法空否?」 大師云: │「已得,不謬。」提王問云: │ 「既得法空, 生死有懼 │否?」 大師答云: 「已離生 │死。」提王問: 「既離生 │死,今欲損師, 計應無 │懼。」大師言: 「一任。」 │提王遂揮劒斬大師。首落, │白乳涌高一丈。其提王右臂 │便落地, 王遂驚怖。弟子舍 │那婆斯, 見師被損, 奔向南 │天竺國。 │ │ │ │ │ │ │ │ │ │ |
| It is further said: The Great Master Bodhidharma (34th GEN) addressed [his] disciple Buddhayaśas, saying: “You ought to go to the Land of China, to transmit the Dharma Eye, and to see if [the people of] that land have faith in such things, or not.” The disciple Buddhayaśas obeyed his master’s instruction, and organised a boat to come to this land [of China]. When Buddhayaśas arrived in the Qin, he observed greatly virtuous ones numbering a thousand or more individuals, sitting in dhyāna and cultivating the preliminary practices with diligence. [Nevertheless,] of those who happened to hear what Buddhayaśas had to say, there was not one who had faith in it! They all said: “How could such things be so!? This is baseless and deceptive talk!” [And so he] was cast out like the dead. [Consequently, Buddha]yaśas went to the Donglinsi [Temple] on Mount Lu. At that time, Great Master Huiyuan witnessed Buddhayaśas’ arrival, [and so he] asked him: “Greatly virtuous one (Bhadanta)! What Buddha-Dharma have you brought from the Western Regions to transmit to this Land, that you have been expelled so?” At that time [Buddha]yaśas responded to Great Master Huiyuan by saying: “Having made your hand into a fist, you then make your fist [back] into a hand; is such an act quick or not?…” Great Master Huiyuan was immediately awakened, for he was led to know that the fundamental nature of the afflictions and Bodhi, is non-dual. Later, when Buddhayaśas [was facing his] impermanence, the Great Master Bodhidharma (34th GEN) knowing of his disciple’s impermanence, accordingly sailed upon a boat and came over to this land. He initially arrived in the Kingdom of Liang, and was received at the Palace of Emperor Wu. [The Emperor] questioned [Bodhidharma (34th GEN)] saying: “I have extensively constructed temples; had people ordained; copied sūtras; and cast statues. What merits are [there in these]?”. The Great Master Bodhidharma (34th GEN) responded by saying: “[These are] without merit.” Emperor Wu questioned [him further,] saying: “How could there be no merit [in these]?” The Great Master Bodhidharma (34th GEN) [then] said: “These are conditioned acts, [and so] they are not truly meritorious.” [This] did not satisfy the Emperor’s whims. | │又云。達磨大師。謂弟子佛 │陀耶舍云。汝可往振旦國。 │傳法眼。看彼國信如此事 │否。弟子耶舍。奉師付囑。 │便附舶來此土。耶舍。到秦 │中見。大徳數千餘人。坐禪 │加行精進。忽聞耶舍所説。 │無有一人信者。皆言何有此 │事。妖訛之説。遂殯。耶舍 │向廬山東林寺。其時遠大 │師。見耶舍來。遂請問。大 │徳從西國來。將何佛法流傳 │此土。遂被殯耶。其時耶 │舍。答遠大師曰。已手作 │拳。以拳作手。是事疾否。 │遠大師便悟。將知煩惱與菩 │提。本性不二也。後時。耶 │舍無常。達磨大師。知弟子 │無常。遂自泛船。渡來此 │土。初至梁國。武帝迎就殿 │内。問云。朕廣造寺度人。 │寫經鑄像。有何功徳。達磨 │大師答云。無功徳。武帝問 │曰。以何無功徳。達磨大師 │云。此是有爲之事。不是實 │功徳。不稱帝情。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | │又云: 達磨大師, 謂弟子佛 │陀耶舍云: 「汝可往振旦 │國, 傳法眼, 看彼國信如此 │事否。」弟子耶舍, 奉師付 │囑, 便附舶來此土。耶舍, │到秦中見, 大徳數千餘人, │坐禪加行精進。忽聞耶舍所 │説, 無有一人信者。皆言: │ 「何有此事? 妖訛之 │説。」遂殯。 │ │耶舍向廬山東林寺。其時遠 │大師, 見耶舍來。遂請問: │「大徳! 從西國來, 將何佛 │法流傳此土, 遂被殯耶? 」 │ │其時耶舍, 答遠大師曰: │「已手作拳, 以拳作手, 是 │事疾否?」 遠大師便悟, 將 │知煩惱與菩提, 本性不二 │也。 │ │後時, 耶舍無常, 達磨大 │師, 知弟子無常, 遂自泛 │船, 渡來此土。 │ │初至梁國, 武帝迎就殿内, │問云: 「朕廣造寺、度人、 │ 寫經、鑄像, 有何功徳?」 │ 達磨大師答云: 「無功 │徳。」武帝問曰: 「以何無 │功徳?」 達磨大師云: 「此 │是有爲之事, 不是實功 │徳。」不稱帝情。 │ │ │ │ │ │ │ │ │ │ |
| Consequently, he was dismissed with due courtesy. With his Khakharaka staff, the Great Master travelled to Mount Song. [And there,] he met and and encountered Huike (35th GEN), [who] diligently sought the Supreme Dharma, [and to whom he] thereupon entrusted the Buddha-Dharma. In the Han Lands, [Bodhidharma’s Teachings] would be successively imparted [over] six generations of Patriarchal Masters, [and] Bodhidharma’s [own kāṣāya] robe was transmitted as evidence [of this]. [When it] reached Great Master Huineng, this ceased, and it was no [longer] transmitted. [And so] now, [the kāṣāya robe] is present in the Stūpa of Caoxi [Huineng]. During the Qianyuan years, Emperor Xiaoyi ordered that this robe [be transferred to] the Inner [Palace complex] for veneration. [However,] as Lingnan become unsettled, Supply Commissioner Zhangxiu requested the return of this robe. [And an] Imperial Decree granted the request to return the robe to its original location [in the Stūpa of Caoxi]. Radiant light emanated from this stūpa, and the officials further reported [this to the Court]. [Subsequently,] there was an Imperial Decree with words honouring and praising the Great Master’s way and virtues. | │遂發遣勞過。大師杖錫。行 │至嵩山。逢見慧可志求勝 │法。遂乃付囑佛法矣。漢地 │相承。祖師六代。傳達磨衣 │爲信。至能大師。息不傳。 │今現在曹溪塔所。乾元年中 │奉孝義皇帝索此衣。入内供 │養。嶺南不安。節度使張休 │奏索衣。勅依奏還衣本處。 │其塔所放光明。使司重奏。 │有勅詞耀讚大師道徳矣。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ | │遂發遣勞過。大師杖錫, 行 │至嵩山。逢見慧可志求勝 │法, 遂乃付囑佛法矣。 │ │漢地相承, 祖師六代, 傳達 │磨衣爲信。至能大師, 息不 │傳。今現在曹溪塔所。 │ │乾元年中, 奉孝義皇帝索此 │衣, 入内供養。嶺南不安, │ 節度使張休奏索衣。勅依 │奏還衣本處。 │ │其塔所放光明, 使司重奏。 │有勅詞耀讚大師道徳矣。 │ │ │ │ │ │ │ │ │ │ |
| + The Venerable Bodhidharma (34th GEN) of the Latter Wei Dynasty. NOTE OF CLARIFICATION: the introduction to [Bodhidharma’s] [Treatise] on the [Two Entrances] and Four Practices of Contemplation states: “The Dharma Master [Bodhidharma] was the third son of a great Brāhmaṇa King of South India, in the Western Regions. His supernatural wisdom was brilliant; [that which he] heard, was understood in its entirety; and he aspired to the Path of the Mahāyāna. And so he discarded the white [of the laity] and took up the black [of the monastics, in order to] perpetuate and magnify the Lineage of the Noble Ones (Āryavaṃśa). His mind was empty and tranquil, and he [also] penetratingly discerned worldly matters. [Therefore] he understood both the internal and external, and his virtue surpassed worldly standards. Out of pity he taught in [these] frontier areas, [and as the] Correct Teachings waned, he was enabled to cross faraway mountains and oceans, and travel to tranform the Han and Wei. There were none among those who forget themselves who did not rely on and have faith in him. [But] those who maintained [wrong] views gave rise to slander. At that time there were the śramaṇas Daoyu and Huike (35th GEN), [and] even [when] they were younger [to others in their] years, they surpassed [all] in their mental depth and breadth. They were fortunate enough to meet the Venerable [Bodhidharma] (34th GEN); served him for [many] years; reverently and respectfully questioned him; and well accepted the master’s thoughts. [And so,] the Dharma Master [Bodhidharma] responded to their earnest sincerity, by instructing them in the True Path!” | └後魏達磨和上－－┐ ┌－－－－－－－－┘ │ │謹案。四行觀序云。法師者 │西域南天竺大婆羅門國王第 │三之子也。神慧疎朗。聞皆 │曉悟。志存摩訶衍道。故捨 │素從緇。紹隆聖種。冥心虚 │寂。通鑒世事。内外倶明。 │徳超世表。悲誨邊隅正教陵 │替。遂能遠渉山海。遊化漢 │魏。忘己之士。莫不歸信。 │存見之流。乃生譏謗。于時 │有沙門道育。慧可。年雖後 │生。儁志高遠。幸逢和尚。 │事之數載。虔恭諮啓。善蒙 │師意。法師。感其精誠。誨 │以眞道矣。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | └後魏達磨和上－－┐ ┌－－－－－－－－┘ │謹案:《四行觀》序云: │「法師者, 西域南天竺, 大 │婆羅門國王, 第三之子也。 │神慧疎朗, 聞皆曉悟, 志存 │摩訶衍道。故捨素從緇, 紹 │隆聖種。 │ │冥心虚寂, 通鑒世事, 内外 │倶明, 徳超世表。悲誨邊 │隅, 正教陵替, 遂能遠渉山 │海, 遊化漢魏。 │ │忘己之士, 莫不歸信。存見 │之流, 乃生譏謗。 │ │于時有沙門道育、慧可, │年雖後生, 儁志高遠。幸逢 │和尚, 事之數載, 虔恭諮 │啓, 善蒙師意。法師感其精 │誠, 誨以眞道矣!」 │ │ │ │ │ │ │ │ │ │ │ |
| Furthermore, The Documents on the Transmission of the Dharma say: “Two weeks had passed [since] Great Master Bodhidharma’s entombment, [when] the official of the Latter Wei, Zongyun, encountered a Barbarian Monk upon the Congling Ridge who wore a sandal on one foot, with the other foot bare. He spoke to Zongyun saying: “your Son of Heaven in the Han Lands has today [faced his] impermanence.” Zongyun, with pen and paper [in hand,] recorded the day and month of this. When Zongyun returned [to the capital, he was informed that] the Emperor had already passed. And on examining the day and month [on which] he recorded [speaking to the monk], it matched [with the Emperor’s passing]. Zongyun, together with the officials of the Imperial Court and the disciples of Bodhidharma, [then] opened the tomb and coffin [of Bodhidharma]. They did not see the Master’s body, but only saw a single sandal within the coffin. The nation was elated, and came to know of his holiness!” | │又付法簡子云。達磨大師。 │葬經二七日。後魏聘國使宗 │雲。於葱嶺上。逢一胡僧。 │一脚著履。一脚跣足。語宗 │雲曰。汝漢地天子。今日無 │常。宗雲紙筆。記之日月。 │宗雲歸至。帝已崩。所記日 │月驗之。一無差別。宗雲與 │朝庭百官。並達磨門徒等。 │共發墓開棺。不見師身。唯 │見棺中有一隻履。擧國知聖 │矣。 │ │ │ │ │ │ │ │ │ | │又《付法簡子》云:「 達磨 │大師, 葬經二七日, 後魏聘 │國使宗雲, 於葱嶺上, 逢一 │胡僧, 一脚著履, 一脚跣 │足。 │ │語宗雲曰: 「汝漢地天子, │ 今日無常。」 │ │宗雲紙筆, 記之日月。宗雲 │歸至, 帝已崩。所記日月驗 │之, 一無差別。 │ │宗雲與朝庭百官, 並達磨門 │徒等, 共發墓開棺。不見師 │身, 唯見棺中有一隻履。擧 │國知聖矣!」 │ │ │ │ |
| Furthermore, Emperor Wu of the Liang commissioned Bodhidharma’s epitaph. The verse[on it] reads: “Atop the Mountain Summit of the Laṅkā, a Jewelled Moon rose; Within it was a golden figure clad in rags; His figure was the same as the Great Earth, and his essence was like unto space; His mind was like vaiḍūrya, and his form was like snow. He needed not polishing nor washing, for he was ever pure and bright; With the spreading of the clouds and rolling out of the mists, his mind still penetrated through; And with pundarika flowers adorning his body, He made contact with beings in accord with their conditions, ever bringing them joy. Neither existing nor not existing, and neither coming nor going; His broad knowledge and rhetorical brilliance [were known even when] he did not expound the Dharma; Is this not Truth!? And is this not Emptiness!? To be separated from birth and existence [so]! For the Greater; the Lesser; the myriad conditions have [all] been severed! In a kṣaṇa he ascended to the Mind of Sublime Awakening; His glittering scales in the Ocean of Wisdom, exceeded [all] former sages; The principle of [his] Dharma-waters will forever flow onwards; For how could it in but a moment spring forth, and then in a moment cease!?. [Alas!] Within the Black Dragon’s Pearl, the Lamp of the Mind is laid low; And the blade of the ūrṇā of wisdom goes blunt at its edge; The Eye of Wisdom of beings is suddenly closed; The river of Dhyāna stops its flow, and the pillar of the Dharma snaps! Neither going nor coming, neither affirming or denying; That body and this essence of mind, have both been rent asunder; Where does one abide? Where does one go? For all returns to quiescence; In quiescence has there ever been choking and sobbing!? Holding the Lamp of the Transmission in one’s hands; Birth and Death, coming and going, are like a flash of lightning; Possessing the capacity to be perfectly sincere and without doubts; The Fire [at the end] of the aeon blazes [but] does not go out. The True Extinguishing of dharmas is possible; [But] if one does not realise this and loses his way, [then all of] this is lost!” | │又梁武帝。製達磨碑。頌 │云。楞伽山頂生寶月。中有 │金人披縷褐。形同大地體如 │空。心如瑠璃色如雪。匪磨 │匪瑩恒淨明。披雲卷霧心且 │徹。芬陀利花用嚴身。隨縁 │觸物常歡悦。不有不無非去 │來。多聞辯才無法説。實哉 │空哉離生有。大之小之衆縁 │絶。刹那而登妙覺心。躍鱗 │慧海超先哲。理應法水永長 │流。何期暫涌還暫竭。驪龍 │珠内落心燈。白毫慧刄當鋒 │缺。生途忽焉慧眼閉。禪河 │駐流法梁折。無去無來無是 │非。彼此形體心碎裂。住焉 │去焉皆歸寂。寂内何曾存哽 │咽。用之執手以傳燈。生死 │去來如電掣。有能至誠心不 │疑。劫火燃燈斯不滅。一眞 │之法盡可有。未悟迷途茲是 │竭。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | │又梁武帝, 製達磨碑。 │頌云: │「楞伽山頂生寶月, │中有金人披縷褐, │形同大地體如空, │心如瑠璃色如雪。 │匪磨匪瑩恒淨明, │披雲卷霧心且徹, │芬陀利花用嚴身, │隨縁觸物常歡悦。 │不有不無非去來, │多聞辯才無法説, │實哉空哉離生有, │大之小之衆縁絶。 │刹那而登妙覺心, │躍鱗慧海超先哲, │理應法水永長流, │何期暫涌還暫竭。 │驪龍珠内落心燈, │白毫慧刄當鋒缺, │生途忽焉慧眼閉, │禪河駐流法梁折。 │無去無來無是非, │彼此形體心碎裂, │住焉去焉皆歸寂, │寂内何曾存哽咽。 │用之執手以傳燈, │生死去來如電掣, │有能至誠心不疑, │劫火燃燈斯不滅。 │一眞之法盡可有, │未悟迷途茲是竭。」 │ │ │ │ │ │ │ │ │ │ │ │ │ |
| + Venerable Beiqi Huike (35th GEN) NOTE OF CLARIFICATION: the Stele Inscription of Venerable Huike says: “The Dhyāna Master named Huike, was a native of Wulao. He looked towards the West longing to hear the deeply profound Dharma, and for thirty years, [whether] awake or in sleep, he sighed in despair. At the time, there existed the Great Master Bodhidharma in the Western Lands, [who was] truly a grove of dhāraṇīs, and a torrent of non-duality! [He lamented thus]: “The [Buddha’s] Golden Casket has long been quiet; [His] subtle speech has already ceased; and the Great Teachings thereat, have been obscured; who would follow this!?” Thereupon, he generated thoughts of compassion and pity, and transmitted the [Western] traditions to the Eastern Xia (i.e. China). Taking up his Khakharaka staff, he was invited to teach and kick open the Gates of Chan. [He was] like a high tower which has been revealed by the full moon; or like the Bohai sea which swallows the Jiang and Han rivers. [It was] at age forty that the Dhyāna Master [Huike], met [Bodhidharma.] And he [subsequently] attended [on the Master] day and night without relunctance, striving earnestly for six years.” The Great Master [Bodhidharma] said: “The one who seeks the Dharma, does not take the body to be the body, nor does he take life as life; only then can he attain!” And the Dhyāna Master [Huike] even stood in the snow for several nights; severed his arm with indifference; threw himself to the ground and mutilated himself [for the sake of] seeking instruction! [Thereupon,] the Great Master [Bodhidharma] rejoiced, and said: “My mind’s [intent] will gain satisfaction, and the Great Teaching are already in motion, for there is [one who] is worthy of the One True Dharma!” He commanded that [Huike] take his hand. [He] silently entrusted the Lamp of the Mind [to him]; and he held and then passed the Laṅkāvatāra [Sūtra to him, that it] would be his essential, decisive, and sublime [guidance]. With a joyous countenance he bestowed [upon Huike] the True Teachngs, and even gave him the Great Master’s seal, [confirming] that Dhyāna Master [Huike] was uniquely capable. Linking this Luminosity to later manifestations, Sengcan (36th GEN) would consequently obtain it; [and by] successively imparting [this] Precious Light, its radiant brightness will greatly illuminate and guide sentient beings as one, without cease, and never fail across ten thousand kalpas! Oh! Great Master Bodhidharma! You are [truly] the Noble One Avalokiteśvara! | 北齊慧可和上－－－┐ ┌ －－－－－－－－┘ │ 謹案。慧可和上碑銘云。 │禪師諱慧可。武牢人也。領 │西望冀聞甚深之法。于三十 │年間。寤寐慨歎。時西國有 │達磨大師。乃總持之林苑。 │不二之川澤也。爲金棺久 │寂。微言且絶。大教斯隱。 │誰其遵之。於是。發悲愍 │心。傳風東夏。策杖請益。 │蹴蹋禪門。如滿月之顯高 │樓。若渤澥之呑江漢。禪師 │年四十方始遇也。不捨晝 │夜。精勤六年。大師曰。夫 │求法者。不以身爲身。不以 │命爲命方得也。禪師乃雪立 │而數宿。斷臂而無顧。投地 │碎身。策求開示。大師乃喜 │曰。我心將畢。大教已行。 │一眞法是可有矣。命令執 │手。默付心燈。持奉楞伽。 │將爲要決妙。爾乃啓喜顏授 │眞教。乃至。大師印之。惟 │可禪師矣。繋明重跡。則僧 │璨得之。相承寶光。明明大 │照。一導蒼生。而無盡時。 │萬劫而不墜也。歎乎。達磨 │大師迺觀音聖人也。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | 北齊慧可和上－－－┐ ┌ －－－－－－－－┘ │ 謹案： │《慧可和上碑銘》云： │「禪師諱慧可，武牢人也。 │領西望冀，聞甚深之法，于 │三十年間，寤寐慨歎。 │ │ │時西國有達磨大師，乃總持 │之林苑，不二之川澤也。爲 │金棺久寂，微言且絶，大教 │斯隱，誰其遵之？於是，發 │悲愍心，傳風東夏。策杖請 │益，蹴蹋禪門。如滿月之顯 │高樓，若渤澥之呑江漢。禪 │師年四十，方始遇也。不捨 │晝夜，精勤六年。」 │ │大師曰：「夫求法者，不以 │身爲身，不以命爲命，方得 │也。」 禪師乃雪立而數 │宿，斷臂而無顧，投地碎 │身，策求開示。 │ │大師乃喜曰：「我心將畢， │大教已行，一眞法是可有 │矣。」命令執手，默付心 │燈，持奉楞伽，將爲要決 │妙。爾乃啓喜顏授眞教，乃 │至，大師印之，惟可禪師 │矣。繋明重跡，則僧璨得 │之，相承寶光，明明大照， │一導蒼生，而無盡時，萬劫 │而不墜也。歎乎! 達磨大師 │迺觀音聖人也。 │ │ │ │ │ │ │ │ │ │ |
| Furthermore, The Documents on the Transmission of the Dharma say: “Great Master Bodhidharma spoke to all the people and said: “There are three individuals who have attained my Dharma: one individual has attained my marrow; one individual has attained my bones; and one individual has attained my flesh. The one who has attained my marrow is Huike; the one who has attained my bones is Daoyu, and the one who has attained my flesh is the Nun Zongchi.”” Moreover, Bodhidharma in speaking to Huike, said: “This, my Dharma, is the deeply profound Prajñāpāramitā Dharma of all the Buddhas; it is also the Dhāraṇī Dharma of all the Buddhas; it is also the Seal of all the Dharmas; it is also the Tathāgata Dhyāna (tathāgataṃ śubhaṃ dhyānam); and it is also the One-practice Samādhi (Ekavyūha Samādhi).” Thereupon, [Bodhidharma] bestowed this Dharma [to posterity], by entrusting it to Huike. Bodhidharma also said: “I have a kāṣāya, which I [will] transmit to Huike. With this kāṣāya, I here make known the proof [of his realisation], that the generations of Dharma transmitters after us, may carry on [this] inheritance.” [Subsequently] Huike expounded the Dharma and delivered people, [and his] disciples gathered about him in the thousands and tens of thousands! | │又付法簡子云。 │達磨大師。語諸人言。有三 │人得我法。一人得我髓。一 │人得我骨。一人得我肉。得 │我髓者是慧可。得我骨者道 │育。得我肉者尼總持。又達 │磨語慧可曰。我此法是諸佛 │甚深般若波羅蜜法。亦是諸 │佛總持法。亦是一切法之 │印。亦是如來禪。亦爲一行 │三昧。遂授此法。付囑與慧 │可。又達磨曰。我有一領袈 │裟。傳授慧可。我今以此袈 │裟。亦表其信。令我後代傳 │法者。得有承禀。慧可説法 │度人。門徒千萬圍繞矣。 │ │ │ │ │ │ │ │ │ │ | │又《付法簡子》云：「達磨 │大師，語諸人言：「有三人 │得我法：一人得我髓，一人 │得我骨，一人得我肉。得我 │髓者是慧可，得我骨者道 │育，得我肉者尼總持。」 │ │又達磨語慧可曰：「我此法 │是諸佛甚深般若波羅蜜法， │亦是諸佛總持法，亦是一切 │法之印，亦是如來禪，亦爲 │一行三昧。」遂授此法，付 │囑與慧可。 │ │又達磨曰：「我有一領袈 │裟，傳授慧可。我今以此袈 │裟，亦表其信，令我後代傳 │法者，得有承禀。」慧可説 │法度人，門徒千萬圍繞 │矣。」 │ │ │ │ │ │ |
| + Venerable Sengcan of Mount Wan’gong of the Sui Dynasty (36th GEN) NOTE OF CLARIFICATION: The Documents on the Transmission of the Dharma say: “The śramaṇa Śākya Sengcan of the Sui Dynasty, received [the Teachings] after Great Master Huike, and then dwelt on Mount Wan[‘gong] in Wen’an County. [That is to say,] Great Master Huike fully comprehended [Seng]can’s capacity and conduct, and so he bestowed upon [him] the Implicit Instructions (neyārtha), which constituted the Stamp of the Dharma [being] transmitted to [him]. Sengcan, on [receiving] the Master’s words, silently accepted [this] implicit instruction, as if he had obtained a a jewel of beryl amidst the great ocean! Great Master [Hui]Ke instructed [Seng]can, saying: “Out of the desire to magnificently preserve the Buddha-Dharma and ensure that it did not cease, the Great Master Bodhidharma transmitted unto me a kāṣāya, which I now transmit and entrust to you.” After [saying this, he] took the kāṣāya and transmitted it to [Seng]can [and he] commanded that those who [would subsequently] transmit the Dharma, were in their turn to bestow and receive it, to ensure that those who study The Way would know [that its holder] had attained the essential meaning [of the teachings]. [Hui]Ke instructed [Seng]can [again], saying: “You are to well remain [here]! For I will return to the City of Ye, and on my return I will continue [my work].” On departing, [he once more] addressed [Seng]can, saying: “I sought and obtained the Dharma with [all of] my being (lit. ‘body and life’). Remain well and strive on! Remain well and strive on! I am off!” [Seng]can saw him off as far as the Wan Bridge, [at which point] Great Master [Hui]Ke said: “All sentient beings are from the beginning, in Nirvāṇa. The Wisdom that is Without Outflow (anāsravā prajñā) is fundamentally and inherently perfect. The Great Matter is already finished, [but you] must [strive on with] diligence and sincerity.” On receiving [these] instructions, [Seng]can immediately bowed his head and farewelled the Venerable.” [It was during] the Tianping Era (i.e. between 534 A.D. and 550 A.D.) that Great Master [Hui]Ke arrived in the City of Ye. | 隋朝皖公山僧璨和上－－－┐ ┌ －－－－－－－－－－－┘ │ 謹案。付法簡子云。隋朝 │沙門釋僧璨。承可大師後。 │遂居聞安郡皖山。可大師。 │具知璨根行。遂授密語。以 │爲法契傳與。僧璨於師言 │下。默受密語。如於大海獲 │瑠璃寶。可大師語璨曰。爲 │欲洪持佛法。令不斷絶。達 │磨大師。傳一領袈裟與我。 │我今傳付囑汝。遂取袈裟。 │傳之與璨。令傳法者遞相授 │領。令學道者得知宗旨。慧 │可語璨曰。汝好住。我歸鄴 │都還續。去語璨曰。我以身 │命而求得法。好住努力。努 │力好住。我去也。璨送至皖 │橋。可大師言。一切衆生。 │本來涅槃。無漏智性。本自 │具足。大事已畢。必須慇 │懃。璨受語已。即頂禮別和 │上。可大師。天平戴。至鄴 │都。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | 隋朝皖公山僧璨和上－－－┐ ┌ －－－－－－－－－－－┘ │ 謹案： │《付法簡子》云： │「隋朝沙門釋僧璨，承可大 │師後，遂居聞安郡皖山。 │ │可大師，具知璨根行，遂授 │密語，以爲法契傳與。僧璨 │於師言下，默受密語，如於 │大海獲瑠璃寶。 │ │可大師語璨曰：「爲欲洪持 │佛法，令不斷絶，達磨大 │師，傳一領袈裟與我，我今 │傳付囑汝。」遂取袈裟，傳 │之與璨，令傳法者，遞相授 │領，令學道者，得知宗旨。 │慧可語璨曰：「汝好住，我 │歸鄴都還續。」去語璨曰： │「我以身命而求得法。好住 │努力，努力好住，我去 │也。」 │ │璨送至皖橋，可大師言： │「一切衆生，本來涅槃。無 │漏智性，本自具足。大事已 │畢，必須慇懃。」 │ │璨受語已，即頂禮別和 │上。」 │ │可大師，天平戴，至鄴都。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ |
| + Venerable Daoxin of Mount Shuangfeng (37th GEN) NOTE OF CLARIFICATION: The Documents on the Transmission of the Dharma say: “At that time, there was a Daoxin, aged 13, with the secular surname of ‘Sima’, [who was] a native of Henei [County]. During the Kaihuang [Era of the Sui Dynasty (581-600 A.D.), he] went to Mount Wan[gong] to bow his head to Great Master [Seng]can, and request that he might serve the Master. Great Master [Seng]can spoke with Daoxin, and fully comprehended his capacities and conduct. As a consequence, they together abode on Mount Sikong, [where Daoxin] personally served [Master Sengcan] without leaving his side (lit. ‘left or right’) for nine years. Great Master [Seng]can perceived that the aim of [all of] Daoxin’s words was the sole pursuit of Liberation. [And so,] Great Master [Seng]can asked: “Who is it that binds you?” Daoxin replied by saying: “I do not perceive the existence of [any] binds.” [Then,] Great Master [Seng]can responded to Daoxin, saying: “Since you do not perceive the existence of [any] binds, why is it [that your] words pursue Liberation!?” At the Master’s words, Daoxin spontaneously and lucidly [achieved the] Great Awakening. Great Master [Seng]can knew that Daoxin had attained The Way; was no more constrained by doubt; and was without a superior amidst all the assembly. And so he bestowed upon [him] the Implicit Instructions (neyārtha), which constituted the Stamp of the Dharma, and entrusted it to Daoxin. He silently accepted [this] implicit instruction, as if the disc of the sun residing in the sky had suddenly revealed all material forms. Great Master [Seng]can instructed Daoxin, saying: “Your karmic-conditions are [precisely] to be in this place. Receive my Patriarchal Kāṣāya which constitutes the proof of the Dharma, [for I] instruct that you extensively and magnificently preserve the Buddha-Dharma and ensure that it does not cease.” Great Master [Seng]can then took the kāṣāya and entrusted it to Daoxin, giving it to Daoxin as proof [of the teachings], so that later individuals would know the course of the transmission (所由= 經過/經由). [Later, when] the Imperial Summons came three times, [he] declined [on the grounds of] illness, and did not obey. [As a result,] the blade was raised to cut [off his] head, [and yet,] the sword bent without slicing, and caused the king to reverently believe [in the Dharma]!” | 雙峰山道信和上－－－┐ ┌ －－－－－－－－－┘ │ 謹案。付法簡子云。時有 │道信。載十三。俗姓司馬。 │河内人也。開皇中。詣皖山 │頂禮璨大師。願事爲師。璨 │大師共道信語。具知根行。 │遂相隨居司空山。親事不離 │左右經九載。璨大師見道信 │發言旨趣。唯求解脱。璨大 │師曰。誰縛汝。道信答言。 │不見有縛。璨大師語道信 │曰。汝既不見有縛。何故。 │言求解脱。道信尋師言下。 │朗然大悟。璨大師知道信得 │道。更無疑滯。於諸衆中。 │ 更無過者。便授密語。以 │爲法契。付與道信。默受密 │語。猶如日輪處於虚空。頓 │現一切色像。璨大師語道信 │曰。汝縁在此間。受我祖師 │袈裟。以爲法信。令汝廣洪 │持佛法。使不斷絶。璨大師 │遂即取袈裟付屬。與道信爲 │信。令後人得知傳授所由 │矣。勅請再三。辭疾不應。 │振刀刎首。劒折無創。令王 │仰信矣。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | 雙峰山道信和上－－－┐ ┌ －－－－－－－－－┘ │ 謹案： │《付法簡子》云： │「時有道信，載十三，俗姓 │司馬，河内人也。開皇中， │詣皖山頂禮璨大師，願事爲 │師。 │ │璨大師共道信語，具知根 │行。遂相隨居司空山，親事 │不離左右經九載。 │ │璨大師見道信發言旨趣，唯 │求解脱。璨大師曰：「誰縛 │汝？」道信答言：「不見有 │縛。」璨大師語道信曰： │「汝既不見有縛，何故，言 │求解脱？」 │ │道信尋師言下，朗然大悟。 │璨大師知道信得道，更無疑 │滯，於諸衆中，更無過者。 │便授密語，以爲法契，付與 │道信。默受密語，猶如日輪 │處於虚空，頓現一切色像。 │ │璨大師語道信曰：「汝縁在 │此間。受我祖師袈裟，以爲 │法信，令汝廣洪持佛法，使 │不斷絶。」璨大師遂即取袈 │裟付屬，與道信爲信，令後 │人得知傳授所由矣。 │ │勅請再三，辭疾不應。振刀 │刎首，劒折無創，令王仰信 │矣。」 │ │ │ │ │ │ │ │ │ │ │ │ │ │ |
| + Venerable Hongren of Mount Dong in Huangmei (38th GEN) NOTE OF CLARIFICATION: The Documents on the Transmission of the Dharma say: “The śramaṇa Śākya Sengcan of the Tang Dynasty, succeeded Great Master [Dao]xin. Later, Great Master [Dao]xin returned to Mount Shuangfeng, and by relying upon the Mindfulness on the Buddha [found in] the Mañjuśrī Prajñā [Pāramitā Sūtra] (T. 0232), he led many beings and initiated them into the One-practice Samādhi. Amidst the great assembly, there was the monk Hongren, who personally served Great Master [Dao]xin for thirty or more years, and never left his side in either day or night. Hongren asked the Great Master: “Why is this a ‘one-practice’ samādhi?” [To which the Master] said: “Because the Dharmakāya of all the Buddhas and the nature of sentient beings is not different!” Thereupon, the Fourth* [Patriarch] Great Master [Dao]xin knew that Hongren had directly entered the One-practice Samādhi, and fully fathomed the deeply profound Dharmadhātu. And so he bestowed upon [him] the Implicit Instructions (neyārtha), which constituted the Stamp of the Dharma, and entrusted it to Hongren. Hongren, on [receiving] the Master’s words, silently accepted [this] implicit instruction, just as the Dragon King Sāgara’s Daughter offered up [her] priceless jewel [in silent reverence]. Great Master [Dao]xin knew that in regards to all the myriad dharmas, Hongren had apprehended each and every one perfectly. At that time, the Great Master spoke to [Hong]ren, saying: “The kāṣāya which the great masters have transmitted, and which constitutes the proof of the Dharma, is now in my possession. (The Stele Inscription of Great Master [Dao]xin, also records the transmission course of the robe in full).” Thereafter [he] took the kāṣāya and entrusted it to [Hong]ren.” | 黄梅東山弘忍和上－－－┐ ┌ －－－－－－－－－－┘ │ 謹案。付法簡子云。唐朝 │沙門釋洪忍。承信大師。後 │信大師。歸至雙峰山。依文 │殊般若念佛。接引群品。引 │入一行三昧。於大衆中。遂 │有僧洪忍。親事信大師。三 │十餘戴。不離左右。更無晝 │夜。洪忍問大師。何者是一 │行三昧。謂諸佛法身與衆生 │性不異故。時第六*信大 │師。知洪忍直入一行三昧。 │了達甚深法界。便傳密語。 │以爲法契。受與洪忍。洪忍 │於師言下。默受密語。如 │娑竭羅龍王女。獻無價寶 │珠。信大師知洪忍於一切諸 │法。悉皆決了。時大師語忍 │云。大師所傳袈裟。以爲法 │信。今在我處（信大師碑 │銘。亦具載傳衣所由）。遂 │取袈裟令付與忍矣。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | 黄梅東山弘忍和上－－－┐ ┌ －－－－－－－－－－┘ │ 謹案： │《付法簡子》云： │「唐朝沙門釋洪忍，承信大 │師。 │ │後信大師，歸至雙峰山，依 │《文殊般若》念佛，接引群 │品，引入一行三昧。 │ │於大衆中，遂有僧洪忍，親 │事信大師，三十餘戴，不離 │左右，更無晝夜。 │ │洪忍問大師：「何者是一行 │三昧？」謂：「諸佛法身與 │衆生性不異故。」 │ │時第四信大師，知洪忍直入 │一行三昧，了達甚深法界。 │便傳密語，以爲法契，受與 │洪忍。 │ │洪忍於師言下，默受密語， │如娑竭羅龍王女，獻無價寶 │珠。 │ │信大師知洪忍於一切諸法， │悉皆決了。時大師語忍云： │「大師所傳袈裟，以爲法 │信，今在我處（信大師碑 │銘，亦具載傳衣所由）。」 │ │遂取袈裟令付與忍矣。」 │ │ │ │ │ |
| + Venerable Datong (i.e. Shenxiu 神秀) of the Tang Dynasty (39th GEN) NOTE OF CLARIFICATION: [According to] the account provided by Kibi no Ason Makibi (695-775 A.D.) and the Collection of Venerable Daoxuan (41st GEN), it says: “The Dhyāna Master Datong [Shenxiu, lived] at the time of the reign of [Wu] Zetian. [He was carried] in a sedan chair on shoulders up into the Palace-Hall, [and was able to] sit cross-legged in audience with the sovereign. And the Greatly Noble Empress [Wu Zetian] granted him an honourific title, naming him ‘Datong’. His original [Dharma] Name was ‘Shenxiu’, and he was invited to act as Dharma Leader in two capitals!” | 唐朝大通和上－－－－－┐ ┌ －－－－－－－－－－┘ │ 謹案。吉備朝臣眞備作。 │道璿和上纂云。大通禪師 │者。當則天之朝。肩輿上 │殿。趺坐覲君。大聖皇后所 │奉之尊號。號曰大通。本號 │神秀。請爲兩京法主也。 │ │ │ │ │ | 唐朝大通和上－－－－－┐ ┌ －－－－－－－－－－┘ │ 謹案： │吉備朝臣眞備作，道璿和上 │纂云： │「大通禪師者，當則天之 │朝，肩輿上殿，趺坐覲君。 │ │大聖皇后所奉之尊號，號 │曰：大通。本號神秀，請爲 │兩京法主也。」 │ │ |
| + Venerable Puji of the Huayansi [Temple] (40th GEN) NOTE OF CLARIFICATION: In the Introduction to the Commentary on the Bodhisattva Precepts Sūtra, it says: “The Dhyāna Master Puji was respected by the people in the same manner as Datong. The Venerable was a disciple admitted to the [Master’s] Chamber; his temperament was outstanding; he had exhaustively covered the Confucian Classics; his refined ambitions were deep and profound; and he plumbed the depths of the Perfect Tracts [of the Huayan School]. [From] year end [to] year end, monastic and layman filled the temple [to see him; and] in the maintenance of the precepts he was strict in following them. The gathering clouds of [those who] received the Dharma [from him] were without interruption in the day and the night, [for he] guided and taught without a thought for [his own] fatigue. How could the fullness of [his] Dharma transformation be sufficiently described and lauded [here] through words or the pen!?” | 華嚴寺普寂和上－－－┐ ┌ －－－－－－－－－┘ │ 謹案。註菩薩戒經序云。 │普寂禪師。爲人所尊。一如 │大通。和上即入室弟子。骨 │氣倜儻。儒典盡包。雅志淵 │泫。圓章窮底。終年竟歳。 │道俗滿寺。理戒嚴合。受法 │雲奔。日夜無間。誨誘忘 │疲。法化之盛。豈以言筆。 │而能歎述之哉。 │ │ │ │ │ │ │ │ │ │ | 華嚴寺普寂和上－－－┐ ┌ －－－－－－－－－┘ │ 謹案： │《註菩薩戒經》序云： │「普寂禪師，爲人所尊，一 │如大通。和上即入室弟子， │骨氣倜儻，儒典盡包，雅志 │淵泫，圓章窮底。 │ │終年竟歳，道俗滿寺，理戒 │嚴合。受法雲奔，日夜無 │間，誨誘忘疲。法化之盛， │豈以言筆，而能歎述之 │哉!?」 │ │ │ │ │ │ │ |
| + Preceptor Daoxuan of the Daguangfusi [Temple] in the Great Tang (41st GEN) . [Presently, of] the Saitō’in at Dai’anji [Temple], in the Land of Japan NOTE OF CLARIFICATION: During the Tempyō Hōji years (757-765 A.D.), Assistant Govenor of Dazaifu, holding the Fourth Rank and Lesser Grade, Kibi no Ason Mikibi compiled the following: “The Preceptor Daoxuan arrived from the Great Tang in the Eighth Year of Tempyō (736 A.D.). His cultivation of the precepts was without peer, and his teaching and guidance [of others] was unwavering. In the Third Year of Tempyō Shōhō (756 A.D.), the Imperial Court requested that he serve as a Vinaya Master (Vinayācārya), but shortly thereafter, he retired to Hisoyama Dera [Temple] due to illness. He himself would often say: “In searching far [and wide] for that by which the Noble Ones accomplished their nobility, this must initially stem from maintenance of the precepts, and gradually ascend [from this basis]. ” Every time the Preceptor would recite the text of the Brahmā’s Net Sūtra, the sound of his reverential recitation sounded pleasant like the tinkling and clinking of jade or gold, [such that] it generated wholesome thoughts in the people [who] tried its subtle flavours. His [adherence to] the Vinaya-piṭaka was meticulous, and his [mastery] of the methods of Dhyāna (Chan/Zen) was [likewise] deeply profound. Consequently, he compiled the Commentary on the Bodhisattva Precepts Sūtra in three fascicles. This is not [something] we could accomplish [ourselves, so] how could [we even] describe it [accurately here]!? The rest of his deeds, are recorded in full, in his Stele Inscription. Its Preface states: “In the past, the Tripiṭakācarya Bodhidharma came east from Sindhu (i.e. India), and arriving in the Lands of the Han (i.e. China), he transmitted the methods of Dhyāna to Huike; [Hui]ke transmitted them to Sengcan; [Seng]can transmitted them to Daoxin; [Dao]xin transmitted them to Hong]ren; [Hongren transmitted them to [Datong] Shenxiu; [Shen]xiu transmitted them to Puji; and [Pu]ji was the venerable whom Our Precept Master [Daoxuan] served. ” At Mount Song, [Daoxuan] initially disseminated the methods of Dhyāna, and the multitudes frequently took refuge [under him]. As a consequence, there was an Imperial Decree requesting that he enter the Eastern Capital [of Chang’an,] where he permanently transmitted the Dharma at Huayansi [Temple]. And so he was called ‘The Honoured One of Huayan [Temple].’” The text of Preceptor [Dao]xuan’s Dedicatory Prayers [Throughout] the Four Seasons, says: “Within the three months of spring, I will make offerings on behalf of Venerable Bodhidharma and on up to the Preceptor of Huayan; as well as Preceptor Yangze (??) and the boundless Three Jewels in the ten directions of the Dharmadhātu. [I do this,] so that fundamental ignorance and the impediments to the Ten Bhūmis, [as well as] all of the subtle Jñeya-āvaraṇa may be eliminated. Within the six months of summer, I will make offerings on behalf of all of the monastics and masters from beginningless time up to Preceptor Chanhe; the Three Masters and Seven Witnesses of the Governmental [Ordination Platform]; extending to all of the monastics and kalyāṇamitra in the ten directions of the Dharmadhātu [unto] the limits of future time. For a day and a night we will make offerings and prostrate to all of the Three Jewels in the Dharmadhātu and space, so that the seven kinds of bodily and verbal [acts which] violate the precepts may be forever severed, as well as the misdeeds of the three karmas which destroy the Three Categories of Pure Precepts. The [offerings for the] two seasons of autumn and winter are as explained in the Written Vows. On the twenty fifth day of the third month of the third year of Tempyō Hōji (759 A.D.), in the wood on the peak [of Hisoyama (??)], these vows were made.” NOTE OF CLARIFICATION: In the Writings of Preceptor [Dao]xuan, it states: “Furthermore, from this day forward at the times for worshipping the Buddhas, the lamps which are offered in the halls of my temple [should have] a wick added to make them brighter. [However, when] the worship of the Buddhas is completed, only one wick is to remain. In this manner, we may avoid the fault of tarnishing the images of the Buddhas [with their soot]. Gyōhyō (42nd GEN) [is the one who should] frequently check and inspect this personally.” The text of the transmission of the Dharma is precisely as [is contained in Daoxuan’s] Final Words. | 大唐大光福寺道璿和上（日本國大安寺西唐院）－－－┐ ┌ －－－－－－－－－－┘ │ 天平寶字年中。正四位下 │太宰府大貳吉備朝臣眞備纂 │云。大唐道璿和上。天平八 │歳。至自大唐。戒行絶倫。 │教誘不怠。至天平勝寶三 │歳。聖朝請爲律師。俄而以 │疾退居比蘇山寺。常自言 │曰。遠尋聖人所以成聖者。 │必由持戒以次漸登。和上毎 │誦梵網之文。其謹誦之聲。 │零零可聽。如玉如金。發人 │善心。吟味幽味。律藏細 │密。禪法玄㴱。遂集註菩薩 │戒經三卷。非我輩之所逮。 │更何得以稱述。自餘行迹。 │具載碑文。其前序云。昔三 │藏菩提達磨。天竺東來至於 │漢地。傳禪法於慧可。可傳 │僧璨。璨傳道信。信傳弘 │忍。忍傳神秀。秀傳普寂。 │寂即我律師所事和上也。本 │在嵩山。流傳禪法。人衆多 │歸。故有勅請入東都。常在 │華嚴寺傳法。故曰華嚴尊 │者。璿和上四季追福文云。 │春季三月内。奉爲達磨和 │上。乃至第七華嚴和上。及 │陽澤和上。並十方法界無邊 │三寶。滅除根本無明十地罪 │障。一切微細所知煩惱。夏 │季六月内。奉爲無始時來一 │切師僧。乃至禪河和上。及 │并府三師七證。并盡未來 │際。十方法界一切師僧善 │友。一日一夜。供禮盡法 │界。虚空界一切三寶。永斷 │身口七支破戒。及三業毀破 │三聚淨戒之罪。秋季冬季二 │節。如願文説。天平寶字三 │年三月二十五日。峰林下發 │願也。謹案。璿和上書云。 │又吾院堂内所供之燈。自今 │已後。至禮佛時。加炷令 │明。禮佛了。即唯留一莖燈 │心也。如是可得免燻佛像之 │罪過也。行表。數數自親看 │檢之也。付法之文。具如遺 │言。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | 大唐大光福寺道璿和上（日本國大安寺西唐院）－－－┐ ┌ －－－－－－－－－－┘ │ 天平寶字年中，正四位下 │太宰府大貳，吉備朝臣眞備 │纂云： │「大唐道璿和上，天平八 │歳，至自大唐。戒行絶倫， │教、誘不怠。至天平勝寶三 │歳，聖朝請爲律師，俄而以 │疾退居比蘇山寺。 │ │常自言曰：「遠尋聖人所以 │成聖者，必由持戒，以次漸 │登。」 │ │和上毎誦《梵網》之文，其 │謹誦之聲，零零可聽，如玉 │如金，發人善心，吟味幽 │味。律藏細密，禪法玄㴱。 │ │遂集《註菩薩戒經》三卷。 │非我輩之所逮，更何得以稱 │述。自餘行迹，具載碑文。 │ │其前序云：「昔三藏菩提達 │磨，天竺東來，至於漢地， │傳禪法於慧可；可傳僧璨； │璨傳道信；信傳弘忍；忍傳 │神秀；秀傳普寂；寂即我律 │師所事和上也。 │ │本在嵩山，流傳禪法，人衆 │多歸。故有勅請入東都，常 │在華嚴寺傳法。故曰華嚴尊 │者。」 │ │璿和上《四季追福》文云： │「春季三月内，奉爲達磨和 │上，乃至第七華嚴和上，及 │陽澤和上，並十方法界無邊 │三寶，滅除根本無明十地罪 │障，一切微細所知煩惱。 │ │夏季六月内，奉爲無始時來 │一切師僧，乃至禪河和上， │及并府三師七證，并盡未來 │際，十方法界一切師僧善 │友。一日一夜，供禮盡法 │界，虚空界一切三寶，永斷 │身口七支破戒，及三業毀破 │三聚淨戒之罪。 │ │秋季冬季二節，如願文説。 │ │天平寶字三年三月二十五 │日，峰林下發願也。」 │ │謹案：《璿和上書》云： │「又吾院堂内所供之燈，自 │今已後，至禮佛時，加炷令 │明。禮佛了，即唯留一莖燈 │心也。如是可得免燻佛像之 │罪過也。行表，數數自親看 │檢之也。」 │ │付法之文，具如遺言。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ |
| Preceptor Gyōhyō of the Dai’anji [Temple] (42nd GEN), in the Land of Japan NOTE OF CLARIFICATION: The Record for the Ordination of Preceptor Gyōhyō states: “The Śākyan Gyōhyō, [is from] the Province of Ōyō, now called the Province of Yamato. [Specifically,] Takamiya Village in the Katsujō County, [where he is registered] as a male of the Household Head Hinokuma Tsuki no Tsukai Akimaro, holding the Higher-grade of the Greater Initial Rank. The following was carried out on behalf of the Emperor: By Imperial Decree, on the fourteenth day of the twelfth month of the thirteenth year of Tempyō (741 A.D.), within the province temple, seven hundred and seventy three individuals were ordained in turn, and the Master [officiating for this] was the Tang Dharma Master Daoxuan of the Dai’anji [Temple].” Furthermore, the Register of Monastic Quartermasters for the Thirteenth Year of Enryaku (794 A.D.) states: “Gyōhyō, [holding] the Dentō Hōshi rank, was aged seventy three, and had been in robes for fifty two [years]. On the twenty ninth day of the third month of the fifteenth year of Tempyō (743 A.D.), [he] received the Precepts at the Hokuso’in of Kōfukuji [Temple].” (The aforementioned [is from] the documents of the Ordination Record, and the Register of Quartermasters.) The Preceptor [Gyōhyō] received Bodhidharma’s Mind-Dharma; studied the doctrine of Buddha-Nature; was pure internally and externally; and firmly maintained the Buddha-Dharma. Additionally, he was appointed as the Abbot of the temple of Sōfukuji at the right-most foot of Mount Hiei, in Shiga County, Ōmi Province. He reverently fashioned a precious image of [the Bodhisattva] Avalokiteśvara with a height of more than a jō (approx. 3 metres), [which was] golden in colour and replete with the marks [of the bodhisattva, such as the] thousand hands and eyes. He then had it placed in the hall at Sōfukuji [Temple]. Furthermore, he was later appointed Greater Provincial Preceptor in Ōmi Province, and being free from desire he was pure, and untainted by material things. [Thus,] he firmly maintained [this] purity to the end of his appointment. Thirteen years [after his] birth, Saichō joined the Great Preceptor, and at the Kokubunji of that province, Konkomyōji [Temple], he received ordination to fill the vacancy [of the deceased Saijaku]. He then received the Preceptor’s permission to turn his mind towards the Ekayāna. In the sixteenth year of Enryaku (797 A.D.), when the Preceptor was seventy or more in his seasons, he passed away at the Saitō’in at Dai’anji [Temple]. | 大日本國大安寺行表和上－┐ ┌－－－－－－－－－－－┘ │ 謹案。行表和上度縁云。 │釋行表者。大養國。今名大 │和國也。葛上郡高宮郷。戸 │主大初位上。檜前調使案麿 │之男百戸。右奉爲天皇。奉 │天平十三年十二月十四日 │勅。於國宮中。七百七十三 │人例得度。師主大安寺唐法 │師道璿。又延暦十三年房主 │帳云。傳燈法師位行表。年 │七十三。臘五十二。以天平 │十五年三月二十九日。於興 │福寺北倉院受戒（已上度縁 │并房主帳文）。和上受達磨 │心法。學佛性法門。内外清 │淨。住持佛法。又任近江國 │滋賀郡。比叡山右脚。崇福 │之寺寺主。敬造觀音寶像。 │高一丈餘。金色具相。手眼 │一千。即以安置崇福寺堂。 │又後任近江大國師。離欲清 │淨。潔不染物色。住持清淨 │畢其任也。最澄生年十三。 │投大和上。即當國國分金光 │明寺補闕得度。即禀和上可 │歸心一乘。和上延暦十六 │年。春秋七十有餘。遷化於 │大安寺西唐院。 │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ │ | 大日本國大安寺行表和上－┐ ┌ －－－－－－－－－－－┘ │謹案：《行表和上度縁》 │云： │「釋行表者，大養國，今名 │大和國也。葛上郡高宮郷， │戸主大初位上，檜前調使案 │麿之男百戸。 │ │ │右奉爲 天皇： │ │奉天平十三年十二月十四日 │勅，於國宮中，七百七十三 │人例得度，師主大安寺唐法 │師道璿。」 │ │又《延暦十三年房主帳》 │云： │「傳燈法師位行表，年七十 │三，臘五十二。以天平十五 │年三月二十九日，於興福寺 │北倉院受戒。」 │ │（已上度縁并房主帳文）。 │ │和上受達磨心法，學佛性法 │門，内外清淨，住持佛法。 │ │又任近江國滋賀郡，比叡山 │右脚，崇福之寺寺主。敬造 │觀音寶像，高一丈餘，金色 │具相，手眼一千。即以安置 │崇福寺堂。 │ │又後任近江大國師，離欲清 │淨，潔不染物色，住持清淨 │畢其任也。 │ │最澄生年十三，投大和上， │即當國國分金光明寺補闕得 │度。即禀和上可歸心一乘。 │ │和上延暦十六年，春秋七十 │有餘，遷化於大安寺西唐 │院。 │ │ │ │ │ │ │ |
| + The Śramaṇa Saichō (43rd GEN), who formerly entered the Tang to Receive the Dharma, of Mount Hiei in the Great Nation of Japan. NOTE OF CLARIFICATION: The Record for the Ordination of Saichō states: “The Master [of this disciple] is Gyōhyō, of the Dai’anji [Temple in] Sakyō (i.e. the eastern side of Kyoto), [holding] the Dentō Hōshi rank…” (The aforementioned [is from] the document of the Ordination Record). The predecessor of his [teacher Gyōhyō] was the Preceptor [Dao]xuan, who came from the Great Tang bearing the writings and transmissions for the doctrines of Bodhidharma, [and these] were [later] transmitted and received into the Repository of Mount Hiei. Additionally, in the final years of Enryaku, [Saichō himself] went to the Nation of the Great Tang to request instruction. And [he there] again received the bestowal of the Dharmas of Bodhidharma on the thirteenth day of the tenth month of the twentieth year of Zhenyuan (804 A.D.) [during] the Great Tang. [Namely,] at the Chanlinsi [Temple] on Mount Tiantai, in Tangxing County, Taizhou, in the Great Tang [Empire], the monk Xiaoran transmitted [to Saichō] the Bloodline Bestowing the Dharma of the two nations of Sindhu and the Great Tang; together with Bodhidharma’s entrustment of the Dharma [as passed down in] the Mount Ox-head tradition. [Finally, Saichō ] brought them back with reverence, and placed them in the Repository of Mount Hiei. | └大日本國比叡山前入唐受法沙門最澄。－－－－－－－┐ ┌－－－－－－－－－－－┘ │謹案。最澄度縁云。師主左 │京大安寺傳燈法師位行表 │（已上度縁文）。其祖。璿 │和上。自大唐持來寫傳。達 │磨法門。傳授在比叡山藏。 │又去延暦末年。向大唐國請 │益。更受達磨付法。大唐貞 │元二十年十月十三日。大唐 │國台州唐興縣天台山禪林寺 │僧翛然。傳授天竺大唐二國 │付法血脈。并達磨付法牛頭 │山法門等。頂戴持來安叡山 │藏。 | └大日本國比叡山前入唐受法沙門最澄。－－－－－－－┐ ┌ －－－－－－－－－－－┘ │謹案：《最澄度縁》云： │ │「師主：左京大安寺傳燈法 │師位行表」 │（已上度縁文）。 │ │其祖，璿和上，自大唐持來 │寫傳，達磨法門，傳授在比 │叡山藏。 │ │又去延暦末年，向大唐國請 │益，更受達磨付法，大唐貞 │元二十年十月十三日 │（804），大唐國台州唐興 │縣天台山禪林寺，僧翛然， │傳授天竺大唐二國付法血 │脈，并達磨付法牛頭山法門 │等。 │ │頂戴持來安叡山藏。 |