---
title: "教外別傳 · 一祖摩訶迦葉尊者"
description: "教外別傳是明代黎眉等人編纂的一部佛教典籍，成書於明朝中後期。該書主要收錄禪宗歷代祖師的語錄、公案和機鋒問答，強調不立文字、直指人心的禪宗宗旨。內容涵蓋從達摩祖師到明代禪師的傳承脈絡，突出教外別傳、以心印心的禪法特色。作為禪宗重要文獻，該書在佛教史上具有承前啟後的地位，既總結了前期禪宗思想，又對明清禪學發展產生深遠影響。其簡潔犀利的語錄風格，成為研究禪宗思想與修行實踐的重要參考。"
url: "https://rushiwowen.co/en/r/cma8y4x2u19k5l40404yjtgbc"
---

### 一祖摩訶迦葉尊者

> The First Patriarch, Venerable Mahakashyapa

一祖摩訶迦葉尊者。摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性。使其柔伏。付法傳云。甞於久遠劫中。毗婆尸佛入涅槃後。四眾起塔。塔中像面。金色有缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。願我二人為無姻夫妻。由是因緣。九十一劫。身皆金色。後生梵天。天壽盡。生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。葢以金色為號也。繇是志求出家。冀度諸有。佛言。善來比丘。鬚髮自除。袈裟著體。常於眾中稱歎第一。復言。吾以清淨法眼。將付於汝。汝可流布。無令斷絕。爾時迦葉告諸比丘。佛已茶毗。金剛舍利非我等事。我等宜當結集法眼。無令斷絕。於是得神通者。悉集王舍耆闍崛山畢鉢羅窟。時阿難為漏未盡。不得入會。後證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘。多聞總持。有大智慧。常隨如來。梵行清淨。所聞佛法。如水傳器。無有遺餘。佛所讚歎。聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語。禮眾僧足。升法座而宣是言。如是我聞一時佛住某處說某經教。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法。付囑於汝。汝善守護。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說偈已。乃持僧伽梨衣。入雞足山。俟慈氏下生。即周孝王五年丙辰歲也。

> The First Patriarch, the Venerable Mahākāśyapa. He was from the kingdom of Magadha, of the Brahmin caste. His father was known as "He Who Drinks the Clear Water," and his mother as "Fragrant Resolve." In a former life, he was a goldsmith skilled in understanding the nature of gold and how to make it soft and pliable. According to the \*Transmission of the Dharma\*, once, in an immeasurably distant eon, after the Buddha Vipaśyin had entered nirvāṇa, his disciples built a stūpa. The golden surface on the statue’s face within the pagoda had become damaged and incomplete. At that time, a poor woman brought a golden jewel to the goldsmith, asking him to use it to adorn the Buddha’s face. Together, they did the work, and they made a vow: "May the two of us be husband and wife without physical intimacy." Due to the power of this shared vow, for ninety-one eons, their bodies were golden. Eventually, they were reborn in the Brahma Heaven. When their heavenly life ended, they were born into the Brahmin family in the central kingdom of Magadha. The son was named Kāśyapa, which means "Lord of Light-Drinking Victory," a title referring to his golden complexion. Because of this, he set his mind on leaving home and seeking liberation, hoping to cross beyond all states of existence. The Buddha said to him, "Welcome, monk." Immediately, his hair and beard fell away, and a monk's robe appeared on his body. The Buddha often praised him as the foremost among his disciples. The Buddha also said, "I will now entrust this pure Dharma-eye to you. You must spread it widely, so that it may never be cut off." After the Buddha’s parinirvāṇa, the Venerable Kāśyapa said to the monks, "The Buddha has been cremated. The indestructible relics are not our concern. Our task now is to collect the Dharma-eye so that it will not be cut off." So, all the monks who had attained spiritual powers gathered at the Pippala Cave on Mount Gṛdhrakūṭa in Rājagṛha. At that time, Ānanda had not yet ended all his defilements and could not enter the assembly. Later, he attained arhatship and was able to join them. Kāśyapa then addressed the assembly: "This monk Ānanda has great learning, a vast memory, and great wisdom. He always accompanied the Tathāgata, maintaining pure conduct. Whatever Dharma he heard from the Buddha was like water poured from one vessel into another, without missing a single drop. The Buddha himself praised him as foremost in intelligence. We should ask him to collect the Sūtra Piṭaka (the scriptures)." The assembly silently agreed. Kāśyapa then told Ānanda, "You should now proclaim the Dharma-eye." Hearing this, Ānanda bowed at the feet of the whole monastic community, ascended the Dharma seat, and began: "Thus have I heard. At one time, the Buddha was dwelling at such-and-such a place, and he taught such-and-such a scripture..." He continued until the end, when it says, "...and humans and gods, having heard the teaching, paid their respects and put it into practice." Then Kāśyapa asked the other monks, "Did what Ānanda say contain any errors?" They all replied, "It is no different from what the World-Honored One himself taught." Finally, Kāśyapa told Ānanda, "I will not remain in this world much longer. I now entrust the True Dharma to you. Guard it well. Listen to my verse: Dharma itself is originally Dharma. There is no Dharma and no non-Dharma. Why, then, in the midst of one Dharma, Would one speak of 'Dharma' and 'non-Dharma'?" After reciting this verse, he took his patchwork robe (the saṅghāṭi) and entered a state of meditative absorption in Cock's Foot Mountain, where he awaits the future birth of the Buddha Maitreya. This happened in the fifth year of King Xiao of the Zhou Dynasty, a year of the Fire Dragon.