---
title: "景德傳燈錄 · 第二十八祖菩提達磨"
description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。"
url: "https://rushiwowen.co/en/r/cmaarbom60067jy04fi6904t1"
---

## 景德傳燈錄卷第三

> The Jingde Record of the Transmission of the Lamp, Volume 3

-   第二十八祖菩提達磨
    -   道育禪師
    -   道副禪師
    -   尼總持
-   第二十九祖慧可大師
    -   僧那禪師
    -   向居士
    -   相州慧滿禪師
    -   峴山神定禪師
    -   寶月禪師
    -   華閑居士
    -   大士化公
    -   和公
    -   廖居士
    -   曇邃
    -   延陵慧簡
    -   彭城慧瑳
    -   定林寺慧綱
    -   六合大覺
    -   高郵曇影
    -   泰山明練
    -   揚州靜泰
-   第三十祖僧璨大師
-   第三十一祖道信大師
-   第三十二祖弘忍大師

-   第二十八祖菩提達磨旁出三人
    -   一道育禪師
    -   二道副禪師
    -   三尼總持
-   第二十九祖慧可大師
    -   僧那禪師
    -   向居士
    -   相州慧滿禪師
    -   峴山神定禪師
    -   寶月禪師
    -   華閑居士
    -   大士化公
    -   和公
    -   廖居士
    -   華閑居士復出一人　曇邃
    -   曇邃復出三人
        -   一延陵慧簡
        -   二彭城慧瑳
        -   三定林寺慧綱
    -   慧綱復出一人　六合大覺
    -   大覺復出一人　高郵曇影
    -   曇影復出一人　太山明練
    -   明練復出一人　揚州靜泰
    
-   第三十祖僧璨大師
-   第三十一祖道信大師
-   第三十二祖弘忍大師

第二十八祖菩提達磨者。南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。後遇二十七祖般若多羅。至本國受王供養。知師密迹。因試令與二兄辨所施寶珠。發明心要。既而尊者謂曰。汝於諸法已得通量。夫達磨者通大之義也。宜名達磨。因改號菩提達磨。師乃告尊者曰。我既得法。當往何國而作佛事。願垂開示。尊者曰。汝雖得法未可遠遊。且止南天待吾滅後六十七載。當往震旦設大法藥直接上根。慎勿速行衰於日下。師又曰。彼有大士堪為法器否。千載之下有留難否。尊者曰。汝所化之方獲菩提者不可勝數。吾滅後六十餘年彼國有難。水中文布自善降之。汝至時南方勿住。彼唯好有為功業不見佛理。汝縱到彼亦不可久留。聽吾偈曰。

> The Twenty-Eighth Patriarch, Bodhidharma, was the third son of King Xiangzhi in Southern India. He was of the Kshatriya caste, originally named Bodhitara. Later, he encountered the Twenty-Seventh Patriarch, Prajñātāra, who had come to his country to receive the king's offerings. Recognizing the teacher's profound spiritual attainment, the king tested him by having him and his two elder brothers examine a precious pearl they had offered, and Bodhidharma's insight revealed the essence of the mind. Thereupon, the尊者 (venerable one) said to him, "You have already grasped the full measure of all dharmas. 'Dharma' means the principle of ultimate unity. You should be called 'Dharma.'" So he was renamed Bodhidharma. The master then asked the尊者, "Since I have attained the Dharma, to which country should I go to carry out the work of awakening beings? Please guide me." The尊者 replied, "Although you have attained the Dharma, you should not travel far yet. Remain in Southern India for now. After my passing, sixty-seven years later, you should go to the land of China and offer the great medicine of the Dharma, directly reaching those of superior capacity. Be careful not to rush ahead, for your time in the sun has not yet fully come." The master asked further, "Will there be great beings in that land worthy of receiving the Dharma? Will there be obstacles in the centuries to come?" The尊者 said, "Those who will attain enlightenment in the land you are to teach are too numerous to count. More than sixty years after my passing, that country will face difficulties, but a wise one will arise and overcome them naturally. When you arrive, do not linger in the south. The people there only value worldly achievements and do not see the true essence of the Dharma. Even if you go there, you will not be able to stay long. Listen to my verse:"

路行跨水復逢羊 獨自悽悽暗度江日下可憐雙象馬 二株嫩桂久昌昌

> Walking across the water, I meet a sheep again, Alone and sorrowful, I secretly cross the river. Beneath the sun, two elephants and a horse are pitiable, Two young cassia trees will flourish for a long time.

復演八偈。皆預讖佛教隆替事具寶林傳及聖胄集師恭稟教義。服勤左右垂四十年未嘗廢闕。逮尊者順世。遂演化本國。時有二師。一名佛大先。一名佛大勝多。本與師同學佛陀跋陀小乘禪觀。佛大先既遇般若多羅尊者。捨小趣大與師並化。時號二甘露門矣。而佛大勝多更分途而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解別展化源。聚落崢嶸徒眾甚盛。大師喟然而歎曰。彼之一師已陷牛迹。況復支離繁盛而分六宗。我若不除永纏邪見。言已。微現神力至第一有相宗所。問曰。一切諸法何名實相。彼眾中有一尊長薩婆羅。答曰。於諸相中不互諸相。是名實相。師曰。一切諸相而不互者。若名實相當何定耶。彼曰。於諸相中實無有定。若定諸相何名為實。師曰。諸相不定便名實相。汝今不定當何得之。彼曰。我言不定不說諸相。當說諸相其義亦然。師曰。汝言不定當為實相。定不定故即非實相。彼曰。定既不定即非實相。知我非故不定不變。師曰。汝今不變何名實相。已變已往其義亦然。彼曰。不變當在。在不在故。故變實相以定其義。師曰。實相不變。變即非實。於有無中何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身得似否。師曰。若解實相即見非相。若了非相其色亦然。當於色中不失色體。於非相中不礙有故。若能是解此名實相。彼眾聞已。心意朗然欽禮信受。師又瞥然匿跡。至第二無相宗所。問曰。汝言無相當何證之。彼眾中有智者波羅提。答曰。我明無相心不現故。師曰。汝心不現當何明之。彼曰。我明無相心不取捨。當於明時亦無當者。師曰。於諸有無心不取捨。又無當者諸明無故。彼曰。入佛三昧尚無所得。何況無相而欲知之。師曰。相既不知誰云有無。尚無所得何名三昧。彼曰。我說不證證無所證。非三昧故我說三昧。師曰。非三昧者何當名之。汝既不證非證何證。波羅提聞師辯析即悟本心。禮謝於師懺悔往謬。師記曰。汝當得果不久證之。此國有魔非久降之。言已忽然不現。至第三定慧宗所。問曰。汝學定慧為一為二。彼眾中有婆蘭陀者。答曰。我此定慧非一非二。師曰。既非一二何名定慧。彼曰。在定非定處慧非慧。一即非一二亦不二。師曰。當一不一當二不二。既非定慧約何定慧。彼曰。不一不二定慧能知。非定非慧亦復然矣。師曰。慧非定故然何知哉。不一不二誰定誰慧。婆蘭陀聞之疑心氷釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行為一為二。彼眾中有一賢者。答曰。一二二一皆彼所生。依教無染此名戒行。師曰。汝言依教即是有染。一二俱破。何言依教。此二違背不及於行。內外非明何名為戒。彼曰。我有內外彼己知竟淅本己字作已依廣燈也。邵本作無字依寶林也。洪舊本作已字。正宗記作以字。未詳孰是。既得通達便是戒行。若說違背俱是俱非。言及清淨即戒即行。師曰。俱是俱非何言清淨。既得通故何談內外。賢者聞之即自慚服。至第五無得宗所。問曰。汝云無得無得何得。既無所得亦無得得。彼眾中有寶靜者。答曰。我說無得非無得得。當說得得無得是得。師曰。得既不得。得亦非得既云得得。得得何得。彼曰。見得非得。非得是得。若見不得名為得得。師曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之頓除疑網。至第六寂靜宗所。問曰。何名寂靜。於此法中誰靜誰寂。彼有尊者。答曰。此心不動是名為寂。於法無染名之為靜。師曰。本心不寂要假寂靜。本來寂故何用寂靜。彼曰。諸法本空以空空故。於彼空空故名寂靜。師曰。空空已空諸法亦爾。寂靜無相何靜何寂。彼尊者聞師指誨豁然開悟。既而六眾咸誓歸依。由是化被南天聲馳五印。遠近學者靡然嚮風。經六十餘載度無量眾。後值異見王輕毀三寶。每云。我之祖宗皆信佛道。陷于邪見。壽年不永運祚亦促。且我身是佛何更外求。善惡報應。皆因多智之者。妄搆其說。至於國內。耆舊為前王所奉者。悉從廢黜。師知已。歎彼德薄當何救之。又念無相宗中二首領。其一波羅提者。與王有緣將證其果。其二宗勝者。非不博辯而無宿因。時六宗徒眾亦各念言。佛法有難師何自安。師遙知眾意即彈指應之。六眾聞之云。此是我師達磨信響。我等宜須速行以副慈命。言已至師所禮拜問訊。師曰。今一葉翳虛孰能剪拂。宗勝曰。我雖淺薄敢憚其行。師曰。汝雖辯慧而道力未全。宗勝自念。我師恐我見王作大佛事。名譽顯達映奪尊威。縱彼福慧為王。我是沙門受佛教旨。豈難敵也。言訖潛去至王所。廣說法要及世界苦樂人天善惡等事。王與之往返徵詰無不詣理。王曰。汝今所解其法何在。宗勝曰。如王治化當合其道。王所有道何在。王曰。我所有道將除邪法。汝所有法將伏何人。師不起于坐懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化於王須臾即屈。汝可速救。波羅提恭稟師旨云。願假神力。言已雲生足下。至王前默然而住。時王正問宗勝。忽見波羅提乘雲而至愕然忘其問答。曰乘空之者是正是邪。答曰。我非邪正而來正邪。王心若正我無邪正。王雖驚異而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道何擯沙門。我雖無解願王致問。王怒而問曰。何者是佛。答曰。見性是佛。王曰。師見性否。答曰。我見佛性。王曰。性在何處。答曰。性在作用。王曰。是何作用我今不見。答曰。今見作用王自不見。王曰。於我有否。答曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時幾處出現。答曰。若出現時當有其八。王曰。其八出現當為我說。波羅提即說偈曰。

> He then delivered eight verses, all of which foretold the rise and fall of Buddhism<note>For details, see the \*Baolin Zhuan\* and the \*Shengzhou Ji\*</note>. The Master respectfully upheld the teachings and served diligently at the master's side for nearly forty years, never once faltering. When the Venerable One passed away, he began to teach and transform his own country. At that time, there were two other teachers—one named Buddhasvāmin and another named Buddhasvāmin the Greater. They had originally studied the Lesser Vehicle meditation of contemplation under the same teacher as the Master. When Buddhasvāmin encountered the Venerable Prajñātāra, he abandoned the Lesser for the Greater and taught alongside the Master. They were then called the "Two Gates of Sweet Dew." But Buddhasvāmin the Greater diverged further, splitting into six schools. The first was the School of Phenomenal Characteristics, the second the School of Non-Attachment to Characteristics, the third the School of Concentration and Insight, the fourth the School of Precepts and Conduct, the fifth the School of Non-Attainment, and the sixth the School of Stillness. Each school clung to its own interpretations and propagated its own teachings, drawing large crowds of followers and flourishing greatly. The Great Master sighed and said, "That one teacher has already fallen into the trap of limited views, and now he has split into six schools with such proliferation. If I do not correct this, sentient beings will be forever entangled in wrong views." Having said this, he subtly displayed his spiritual power and went to the first school, the School of Phenomenal Characteristics. He asked, "Among all phenomena, what is called the true nature of reality?" One elder named Sarvabhadra in that assembly replied, "Not being attached to any characteristic among all characteristics—this is called the true nature of reality." The Master said, "If it is said that no characteristic is clung to, then what is the certainty in calling it true reality?" The elder replied, "Among all characteristics, there is truly no fixed point. If characteristics were fixed, how could they be called real?" The Master said, "If characteristics are not fixed, then they may be called true reality. But you now say 'not fixed'—how do you obtain it?" The elder replied, "I speak of 'not fixed' but not of characteristics themselves. When I speak of characteristics, the meaning is the same." The Master said, "You say 'not fixed' should be true reality. But since 'fixed' and 'not fixed' are relative, this cannot be true reality." The elder replied, "If 'fixed' is itself 'not fixed,' then it is not true reality. Knowing that I am not fixed, neither fixed nor changing." The Master said, "If you neither change nor remain, what is true reality? Once it has changed, the meaning is the same." The elder replied, "Not changing should be present; but presence and absence are relative. Thus, changing true reality is used to determine its meaning." The Master said, "True reality does not change. What changes is not real. Within existence and non-existence, what is called true reality?" Sarvabhadra, realizing that the holy Master had profoundly understood, pointed to the empty sky and said, "This is the phenomenal form of the world, yet it can be empty. Can my body be like this?" The Master said, "If you understand true reality, you will see non-form. If you understand non-form, then form is likewise. Within form, do not lose the essence of form. Within non-form, do not obstruct existence. If you can understand this, it is called true reality." When that assembly heard this, their minds were clear and joyful, and they reverently accepted the teaching. The Master then vanished without a trace and went to the second school, the School of Non-Attachment to Characteristics. He asked, "You speak of non-characteristics—how do you verify this?" One wise man named Bālati in that assembly replied, "I understand non-characteristics because the mind does not manifest." The Master said, "If your mind does not manifest, how do you understand it?" The other replied, "I understand non-characteristics because the mind neither grasps nor rejects. At the moment of understanding, there is no one who understands." The Master said, "Within all existence and non-existence, the mind neither grasps nor rejects. And since there is no one who understands, all understanding is void." The other replied, "Entering the Buddha's samādhi, one still attains nothing. How much less can one know non-characteristics?" The Master said, "If characteristics are not known, who speaks of existence or non-existence? If nothing is attained, what is called samādhi?" The other replied, "I speak of non-attainment, and that non-attainment itself is the attainment. It is not samādhi, yet I call it samādhi." The Master said, "What is not samādhi—what name does it have? Since you do not attain, what is there to verify?" Bālati, hearing the Master's discernment, instantly awakened to his original mind, prostrated in thanks, and repented of his past errors. The Master prophesied, "You will attain the fruit soon; this land has a demon that will soon be subdued." Having said this, he suddenly disappeared. He went to the third school, the School of Concentration and Insight. He asked, "You study concentration and insight—are they one or two?" One person named Bālānda in that assembly replied, "My concentration and insight are neither one nor two." The Master said, "Since they are neither one nor two, what is called concentration and insight?" The other replied, "In concentration, it is not concentration; in insight, it is not insight. One is not one, and two is also not two." The Master said, "When one, it is not one; when two, it is not two. Since it is neither concentration nor insight, what is it based on to call it concentration or insight?" The other replied, "Not one, not two—concentration and insight can be known. Not concentration, not insight—that is also so." The Master said, "Insight is not concentration, so how can it be known? Not one, not two—who is concentrating and who is insightful?" Hearing this, Bālānda's doubts melted like ice. He went to the fourth school, the School of Precepts and Conduct. He asked, "What is called a precept, and what is called conduct? Are this precept and conduct one or two?" A wise man in that assembly replied, "One, two, two, one—all arise from that. Relying on the teachings without defilement—this is called precepts and conduct." The Master said, "You say 'relying on the teachings' is already a form of defilement. Both one and two are already broken. How can you speak of relying on the teachings? These two are contradictory and do not reach conduct. If the inner and outer are not clear, what is called a precept?" The other replied, "I have \[understood\] inner and outer, and they are already known to me<note>The Zhe edition has 'already' (yi) based on the Guangdeng; the Shao edition has 'non' (wu) based on the Baolin; the Hong old edition has 'already'; the Zhengzong Ji uses 'by means of'; the exact word is unclear.</note>. Having attained comprehension, this is precepts and conduct. If you speak of contradiction, both are so and both are not. When speaking of purity, that is precept and conduct." The Master said, "If both are so and both are not, how can you speak of purity? Since you have already penetrated, why speak of inner and outer?" The wise man, hearing this, was ashamed and submitted. He went to the fifth school, the School of Non-Attainment. He asked, "You say non-attainment—what is attained by non-attainment? Since nothing is attained, there is also no attainment of attainment." A man named Baǒjìng in that assembly replied, "I speak of non-attainment, not the attainment of non-attainment. When I speak of the attainment of attainment, non-attainment is the attainment." The Master said, "If attainment is not attained, then attainment is also not attainment. Since you speak of attainment of attainment, what is attained by that attainment?" The other replied, "Seeing attainment is non-attainment; non-attainment is attainment. If you see non-attainment, this is called the attainment of attainment." The Master said, "If attainment is not attainment, then attainment of attainment is non-attainment. Since nothing is attained, what is there to attain?" Hearing this, Baǒjìng shed all doubts. He went to the sixth school, the School of Stillness. He asked, "What is called stillness? In this teaching, who is still, and who is quiet?" A venerable one in that assembly replied, "This mind not moving is called quiet. Not being defiled by phenomena is called stillness." The Master said, "The original mind is not still; it must rely on stillness to be made so. Since it is originally still, why rely on stillness?" The other replied, "All phenomena are originally empty, and because of emptiness being empty. For that emptiness of emptiness, it is called stillness." The Master said, "Emptiness is already empty, and all phenomena are likewise. Stillness has no form—what is quiet and what is still?" The venerable one, hearing the Master's guidance, was suddenly enlightened. Thereupon, all six schools took vows of refuge. Thus, his teachings spread across Southern India and his fame resounded throughout the five regions of India. Scholars far and near turned to him like grass bending in the wind. For over sixty years, he liberated countless beings. Later, he encountered King Vijñāna, who despised and destroyed the Three Jewels. The king often said, "My ancestors all believed in the Buddha's path, fell into wrong views, and thus their lives were short and their reigns brief. Moreover, I myself am a Buddha—why should I seek externally? Good and evil retributions are all fabrications of those with excessive cleverness." Within his kingdom, all the elders who had been respected by the previous king were dismissed. When the Master learned of this, he lamented, "This man's merit is thin—how can I save him?" He then remembered that among the two leaders of the Non-Attachment School, one, Bālati, had a karmic connection with the king and would soon realize his fruit; the other, Zōngshèng, though eloquent and learned, had no past causes. At that time, the followers of the six schools also thought, "The Dharma is in danger—why is the Master so at ease?" The Master, sensing their thoughts from afar, snapped his fingers in response. Hearing this sound, the six schools said, "This is our Master's signal. We should go quickly to heed his compassionate command." So they came to the Master, bowed, and inquired. The Master said, "Now a single leaf is blocking the sky—who can cut it down?" Zōngshèng said, "Though I am shallow, I dare not shrink from the task." The Master said, "Though you are eloquent and wise, your spiritual strength is not yet complete." Zōngshèng thought to himself, "My Master fears that if I see the king and perform a great Buddhist deed, my fame may overshadow his dignity. Even if the king has merit and wisdom, I am a monk who has received the Buddha's teaching—how could it be hard to overcome him?" With that, he quietly departed and went to the king, where he extensively explained the Dharma—the suffering and joy of the world, the good and evil of humans and devas, and other such matters. The king debated with him back and forth, and every point Zōngshèng made hit the mark. The king asked, "The teaching you understand—where is it?" Zōngshèng replied, "Just as the king governs his kingdom, it should accord with the Way. Where is the king's Way?" The king replied, "My Way is to eliminate heretical teachings. Your teaching—whom does it subdue?" From his seat, without rising, the Master knew that Zōngshèng's argument had fallen short. He quickly told Bālati, "Zōngshèng has not followed my instruction. He has gone secretly to teach the king and will be refuted in a moment. You must go quickly to save him." Bālati, respectfully accepting the Master's command, said, "May I be granted spiritual power." Having said this, clouds arose beneath his feet, and he appeared before the king, standing silently. At that moment, the king was questioning Zōngshèng when he abruptly saw Bālati arriving on clouds. Startled, he forgot his question and asked, "One who rides the sky—is he right or wrong?" Bālati replied, "I am neither right nor wrong; I have come to set right what is wrong. If the king's mind is right, then I have no right or wrong." Though the king was astonished, his arrogance was still blazing. He immediately ordered Zōngshèng expelled. Bālati said, "The king has the Way—why expel a monk? Though I have no insight, I hope the king will ask me a question." The king, enraged, demanded, "What is the Buddha?" Bālati replied, "Seeing your own nature is the Buddha." The king said, "Do you see your nature?" Bālati replied, "I see the Buddha-nature." The king said, "Where is the nature?" Bālati replied, "Nature is in its functioning." The king said, "What is this functioning? I do not see it now." Bālati replied, "The functioning is manifest now, but you yourself do not see it." The king said, "Do I have it?" Bālati replied, "If the king functions, nothing is not it. If the king does not function, the essence is also hard to see." The king said, "When it functions, in how many places does it appear?" Bālati replied, "When it appears, it has eight aspects." The king said, "Then explain these eight aspects to me." Bālati then spoke this verse:

在胎為身 處世名人 在眼曰見在耳曰聞 在鼻辨香 在口談論在手執捉 在足運奔遍現俱該沙界 收攝在一微塵識者知是佛性 不識喚作精魂

> Within the womb, it is the body; In the world, it is called a person. In the eye, it is seeing; In the ear, it is hearing; In the nose, it discerns fragrance; In the mouth, it engages in speech. In the hand, it grasps and holds; In the foot, it moves and runs. It manifests fully across countless worlds, Yet gathers itself within a single speck of dust. Those who recognize it call it Buddha-nature; Those who do not call it a wandering spirit.

王聞偈已心即開悟。乃悔謝前非咨詢法要。朝夕忘倦。迄于九旬。時宗勝既被斥逐。退藏深山。念曰。我今百歲八十為非。二十年來方歸佛道。性雖愚昧行絕瑕疵。不能禦難生何如死。言訖即自投崖。俄有一神人以手捧承。置于巖石之上安然無損。宗勝曰。我忝沙門當與正法為主。不能抑絕王非。是以捐身自責。何神祐助一至於斯。願垂一語以保餘年。於是神人乃說偈曰。

> When the king heard these verses, his heart opened to awakening at once. He repented of his past mistakes, apologized, and then sought the essential teachings. Day and night he forgot fatigue and weariness, continuing for ninety days. At that time, Zongsheng, who had already been rejected and expelled, retreated and hid himself deep in the mountains. He thought: "I am now one hundred years old, with eighty of those spent in error. Only in the last twenty years have I returned to the path of Buddhism. Though my nature is dull and foolish, my conduct is beyond reproach. If I cannot withstand the king's opposition, I might as well die rather than live." With these words, he threw himself off a cliff. Suddenly, a divine being caught him with their hands and placed him safely on a rock surface, unharmed. Zongsheng said: "I am an unworthy monk, and I should have stood as the main upholder of the true teachings. Unable to restrain the king from wrongdoing, I threw away my life in self-reproach. Why would the gods protect me to such an extent? I request one teaching to preserve my remaining years." Then the divine being spoke these verses.

師壽於百歲 八十而造非為近至尊故 熏修而入道雖具少智慧 而多有彼我所見諸賢等 未嘗生珍敬二十年功德 其心未恬靜聰明輕慢故 而獲至於此得王不敬者 當感果如是自今不疎怠 不久成奇智諸聖悉存心 如來亦復爾

> The teacher lived to a hundred years, Yet at eighty, he turned from the path. Seeking closeness to the noble ones, He cultivated practice and entered the way. Though his wisdom was slight, Pride and self loomed large. He never held true reverence For the sages he encountered. For twenty years of meritorious deeds, His mind found no peace. Through cleverness and arrogance, He brought himself to this state. If he fails to earn the king's respect, Such is the fruit he must reap. From now on, let him not be negligent, And soon he will gain extraordinary insight. All the saints keep him in mind, And so too does the Thus-Come One.

宗勝聞偈欣然。即於巖間宴坐。時異見王復問波羅提曰。仁者智辯當師何人。答曰。我所出家。即娑羅寺烏沙婆三藏為授業師。其出世師者即大王叔菩提達磨是也。王聞師名驚駭久之。曰。鄙薄忝嗣王位。而趣邪背正忘我尊叔。遽勅近臣特加迎請。師即隨使而至。為王懺悔往非。王聞規誡泣謝于師。又詔宗勝歸國。大臣奏曰。宗勝被謫投崖。今已亡矣。王告師曰。宗勝之死皆自於吾。如何大慈令免斯罪。師曰。宗勝今在巖間宴息。但遣使召當即至矣。王即遣使入山果見宗勝端居禪寂。宗勝蒙召乃曰。深媿王意。貧道誓處巖泉。且王國賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。願王崇仰二聖以福皇基。使者復命。未至師謂王曰。知取得宗勝否。王曰。未知。師曰。一請未至。再命必來。良久使還果如師語。師遂辭王曰。當善修德不久疾作。吾且去矣。經七日王乃得疾。國醫診治有加無瘳。貴戚近臣憶師前記。急發使告師曰。王疾殆至彌留。願叔慈悲遠來軫救。師即至王所慰問其疾。時宗勝再承王召。即別巖間。波羅提久受王恩亦來問疾。波羅提曰。當何施為令王免苦。師即令太子為王宥罪施恩崇奉僧寶。復為王懺悔云。願罪消滅。如是者三。王疾有間。師心念。震旦緣熟行化時至。乃先辭祖塔。次別同學。然至王所慰而勉之曰。當勤修白業護持三寶。吾去非晚一九即迴。王聞師言涕淚交集。曰此國何罪彼土何祥。叔既有緣非吾所止。唯願不忘父母之國。事畢早回。王即具大舟實以眾寶。躬率臣寮送至海壖。師汎重溟凡三周寒暑達于南海。實梁普通八年丁未歲九月二十一日也。廣州刺史蕭昂具主禮迎接。表聞武帝。帝覽奏遣使齎詔迎請。十月一日至金陵嵩禪師以梁僧寶唱續法記為據作正宗記言。達磨以梁武普通元年庚子歲至此土。其年乃後魏明帝正光元年也。若如此則與後入滅啟壙等年皆相合。若據此稱。普通八年丁未歲九月二十一日至南海。十月一日至金陵則甚誤也。蓋普通八年三月已改為大通元年。則九月不應尚稱普通八年也。南海者今廣州也。去金陵數千里。刺史奏聞而武帝詔迎。豈可十日之間便至金陵耶。又按南史蕭昂本傳。不言昂為廣州刺史。但王茂傳末有廣州長史蕭昂。然不知何年在任。今止可云○達于南海實梁普通元年。廣州刺史具主禮迎接。表聞武帝。帝覽奏遣使齎詔迎請。十月一日至金陵。帝問曰。朕即位已來。造寺寫經度僧不可勝紀。有何功德。師曰。並無功德。帝曰。何以無功德。師曰。此但人天小果有漏之因。如影隨形雖有非實。帝曰。如何是真功德。答曰。淨智妙圓體自空寂。如是功德不以世求。帝又問。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰。不識。帝不領悟。師知機不契。是月十九日潛迴廣燈迴作過字江北。十一月二十三日屆于洛陽當後魏孝明太和十年也當云後魏孝明正光元年也。若據太和十年乃後魏文帝時是年即南齊武帝永明四年丙寅歲也。寓止于嵩山少林寺。面壁而坐終日默然。人莫之測。謂之壁觀婆羅門。時有僧神光者。曠達之士也。久居伊洛。博覽群書善談玄理。每歎曰。孔老之教禮術風規。莊易之書未盡妙理。近聞。達磨大士住止少林。至人不遙。當造玄境。乃往彼晨夕參承。師常端坐面牆。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布髮掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜天大雨雪。光堅立不動。遲明積雪過膝。師憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟願和尚慈悲。開甘露門廣度群品。師曰。諸佛無上妙道。曠劫精勤。難行能行非忍而忍。豈以小德小智輕心慢心。欲冀真乘徒勞勤苦。光聞師誨勵。潛取利刀自斷左臂。置于師前。師知是法器。乃曰。諸佛最初求道為法忘形。汝今斷臂吾前。求亦可在。師遂因與易名曰慧可。光曰。諸佛法印可得聞乎。師曰諸佛法印匪從人得。光曰。我心未寧。乞師與安。師曰。將心來與汝安。曰覓心了不可得。師曰。我與汝安心竟。後孝明帝聞師異跡。遣使齎詔徵前後三至。師不下少林。帝彌加欽尚。就賜摩衲袈裟二領。金鉢銀水瓶繒帛等。師牢讓三返。帝意彌堅。師乃受之。自爾緇白之眾倍加信向。迄九年已欲西返天竺。乃命門人曰。時將至矣。汝等蓋各言所得乎。時門人道副對曰。如我所見。不執文字不離文字而為道用。師曰。汝得吾皮。尼總持曰。我今所解如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾肉。道育曰。四大本空五陰非有。而我見處無一法可得。師曰。汝得吾骨。最後慧可禮拜後依位而立。師曰。汝得吾髓。乃顧慧可而告之曰。昔如來以正法眼付迦葉大士。展轉囑累而至於我。我今付汝。汝當護持。并授汝袈裟以為法信。各有所表宜可知矣。可曰。請師指陳。師曰。內傳法印以契證心。外付袈裟以定宗旨。後代澆薄疑慮競生。云吾西天之人。言汝此方之子。憑何得法以何證之。汝今受此衣法。却後難生但出此衣并吾法偈。用以表明其化無礙。至吾滅後二百年。衣止不傳法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證千萬有餘。汝當闡揚勿輕未悟。一念迴機便同本得。聽吾偈曰。

> Zongsheng heard these verses and was delighted. He immediately sat in meditation among the rocks. At that time, King Yijian again asked Boluoti, "Venerable one, you are wise and eloquent—who is your teacher?" Boluoti replied, "The one who ordained me was the Tripitaka master Ushasva of Saluo Monastery. But the one who awakened me to the Path is none other than your uncle, the Great King's kinsman, Bodhidharma." When the king heard this name, he was shocked for a long time, then said, "I have been shallow and unworthy, occupying this throne while turning toward the false and away from the true, forgetting my noble uncle." He immediately ordered his close ministers to send an invitation. The Master came with the messenger and confessed the king's past wrongdoings before him. When the king heard these words of admonition, he wept and thanked the Master. The king then issued a decree recalling Zongsheng to the kingdom. But his ministers reported, "Zongsheng was banished and threw himself off a cliff—he is already dead." The king said to the Master, "Zongsheng's death is all my fault. How can I, through great compassion, be freed from this sin?" The Master said, "Zongsheng is presently resting in meditation among the rocks. Just send a messenger and he will come at once." The king dispatched a messenger into the mountains, and indeed found Zongsheng sitting peacefully in deep meditation. When Zongsheng received the summons, he said, "I am deeply ashamed of the king's concern. But I, a poor monk, have vowed to remain among the rocks and streams. Moreover, the kingdom is full of worthy and virtuous people. Bodhidharma is the king's uncle and teacher to the six assemblies. Boluoti is a great dragon-elephant of the Dharma. I hope the king will revere and honor these two sages to bring blessings to the royal foundation." The messenger returned to report. Before he arrived, the Master said to the king, "Do you know whether the messenger has obtained Zongsheng or not?" The king said, "I do not know." The Master said, "One invitation was not enough. With a second summons, he will surely come." After a long while, the messenger returned, and indeed it was as the Master had said. The Master then took leave of the king, saying, "You should diligently cultivate virtue. Before long, illness will arise. I am going now." After seven days, the king fell ill. The royal physicians treated him, but his condition only worsened. The nobles and close ministers, remembering the Master's prophecy, urgently sent a messenger to inform him: "The king's illness is critical, nearing its end. We beg the uncle, out of compassion, to come from afar and save him." The Master went to the king and comforted him in his illness. At this time, Zongsheng, upon receiving the king's second summons, left his mountain retreat. Boluoti, who had long received the king's favor, also came to inquire about the illness. Boluoti asked, "What should we do to relieve the king of his suffering?" The Master instructed the crown prince to pardon offenses, bestow kindness, and honor the Three Jewels on the king's behalf. He then performed confession for the king, saying, "May the king's sins be dissolved." This was done three times, and the king's illness began to subside. The Master thought to himself, "The conditions in China are now ripe; the time for spreading the teaching has come." So he first paid respects at the ancestral stupa, then took leave of his fellow practitioners. He went to the king and encouraged him, saying, "You should diligently cultivate pure deeds and protect the Three Jewels. My departure will not be long—after nineteen years I will return." When the king heard these words, tears streamed down his face. He said, "What sin does this land hold, and what blessings does that land possess? Since my uncle has such affinities, I cannot keep him here. I only ask that you not forget your homeland. When your work is done, return quickly." The king then prepared a great ship, loaded it with treasures, and personally led his officials and subjects to see the Master off at the seashore. The Master sailed across the vast ocean, and after three years of voyaging, arrived at the South Sea—this was the twenty-first day of the ninth month in the eighth year of the Putong era of Liang. Xiao Ang, the governor of Guangzhou, received him with full ceremonial rites and submitted a report to Emperor Wu. The Emperor read the report and sent envoys with an imperial edict to invite the Master. On the first day of the tenth month, the Master arrived at Jinling. The Emperor asked, "Since I ascended the throne, I have built temples, copied scriptures, and ordained monks without number. What merit have I gained?" The Master replied, "No merit at all." The Emperor asked, "Why no merit?" The Master said, "These are merely small fruits of the human and heavenly realms—causes within the realm of leakage. Like shadows following forms, they exist yet are not real." The Emperor asked, "Then what is true merit?" The Master replied, "Pure wisdom, wondrous and complete, intrinsically empty and still. Such merit cannot be sought through worldly means." The Emperor asked again, "What is the foremost meaning of the holy truths?" The Master said, "Vast and empty—nothing holy." The Emperor asked, "Who is this confronting me?" The Master said, "I do not know." The Emperor did not understand. The Master perceived that their minds were not in accord, and on the nineteenth day of that month, he quietly crossed north of the river. On the twenty-third day of the eleventh month, he arrived at Luoyang, during the reign of Emperor Xiaoming of the Later Wei dynasty. He took up residence at Shaolin Temple on Mount Song, where he sat facing a wall in silence all day long. No one could fathom him, and people called him "the Brahmin who contemplates walls." At that time, there was a monk named Shengguang—a man of broad vision and open spirit. He had long lived in the Yiluo region, was widely read in many texts, and excelled in discussing profound principles. He often sighed, saying, "The teachings of Confucius and Laozi are concerned with rites and customs; the books of Zhuangzi and the I Ching do not exhaust the wonderful truth. I have heard that the great master Bodhidharma is residing at Shaolin. The enlightened one is not far away—I should go and explore the realm of mystery." He went and attended on the Master morning and evening. But the Master always sat upright facing the wall, and no instruction or encouragement was heard. Guang thought to himself, "In ancient times, seekers of the Path split their bones to extract marrow, cut their flesh to feed the hungry, spread their hair over mud, threw themselves off cliffs to feed tigers. If the ancients could do such things, who am I?" On the ninth day of the twelfth month that year, it snowed heavily through the night. Guang stood firmly in the snow without moving. By dawn, the snow had piled up past his knees. The Master, taking pity on him, asked, "You have stood long in the snow—what do you seek?" Guang, weeping with sorrow, said, "I only wish the Master, out of compassion, would open the gate of sweet dew and broadly deliver all beings." The Master said, "The unsurpassed wondrous path of all Buddhas requires diligent effort over countless eons. Practicing what is difficult to practice, enduring what is difficult to endure. How could you hope to attain the true vehicle with small virtue, small wisdom, a frivolous mind, and an arrogant heart? Your toil would be in vain." Hearing this admonition, Guang secretly took a sharp knife and cut off his own left arm, placing it before the Master. The Master, recognizing him as a vessel of the Dharma, said, "When all Buddhas first sought the Path, they forgot their bodies for the sake of the Dharma. Now you have cut off your arm before me—your seeking is acceptable." The Master then renamed him Huike. Guang asked, "Can I hear the Dharma seal of all Buddhas?" The Master said, "The Dharma seal of all Buddhas is not obtained from another." Guang said, "My mind is not at peace. I beg the Master to pacify it." The Master said, "Bring me your mind, and I will pacify it for you." Guang said, "When I search for the mind, I cannot find it at all." The Master said, "Then I have already pacified your mind." Later, Emperor Xiaoming heard of the Master's extraordinary deeds and sent envoys with imperial edicts, three times summoning him. The Master did not descend from Shaolin. The Emperor's reverence grew even deeper, and he bestowed upon him two monastic robes, a golden bowl, a silver water pitcher, and silk fabrics. The Master declined three times, but the Emperor's intent remained firm, so the Master accepted them. From then on, both monks and laypeople increasingly turned to him in faith. After nearly nine years, the Master wished to return west to India. He told his disciples, "The time is near. Each of you, what have you attained?" The disciple Daofu replied, "As I see it, without clinging to words and without abandoning words, one uses them as the function of the Path." The Master said, "You have attained my skin." The nun Zongchi said, "My understanding now is like Ananda seeing the land of Akshobhya Buddha—seen once, never seen again." The Master said, "You have attained my flesh." Daoyu said, "The four elements are originally empty; the five aggregates are nonexistent. In my insight, there is not a single thing to be attained." The Master said, "You have attained my bones." Finally, Huike bowed, then returned to his place and stood upright. The Master said, "You have attained my marrow." Then, turning to Huike, he said, "In the past, the Tathagata entrusted the True Dharma Eye to the great sage Kashyapa, and it was passed down through successive generations until it came to me. I now entrust it to you. You must protect and uphold it. I also give you this robe as a token of the Dharma. Each of these conveys a meaning, which you should understand." Huike said, "Please, Master, explain." The Master said, "Inwardly, transmit the Dharma seal to awaken the mind; outwardly, give the robe to establish the tradition. In later generations, when people become shallow, doubts and disputes will arise. They will say, 'You are a man from the West, and this person is a son of this land—on what basis do you claim to have received the Dharma?' Thus, when difficulties arise after I am gone, bring out this robe and my Dharma verses to show that the teaching has been transmitted without obstruction. After my passing, in two hundred years the robe will cease to be transmitted, and the Dharma will pervade the world of sands. Many will understand the path, but few will practice it. Many will speak of principle, but few will penetrate it. Those who secretly align and quietly confirm will number in the millions. You should propagate this teaching widely and not look down on those who have not yet awakened. The moment one turns the mind around, one attains what was always originally there. Listen to my verse: --- I originally came to this land To transmit the Dharma and save deluded beings. One flower opens, five petals unfold— And the fruit ripens of itself.

吾本來茲土 傳法救迷情一華開五葉 結果自然成

> I came to this land, spreading the Dharma to save those lost in confusion. One flower blooms into five petals, and the fruit naturally comes to be.

師又曰。吾有楞伽經四卷。亦用付汝此蓋依寶林傳之說也。按宣律師續高僧傳。可大師傳云。初達磨以楞伽經授可曰。我觀漢地唯有此經。仁者依行自得度世。若如傳所言。則是二祖未得法時。達磨授楞伽使觀之耳。今傳燈乃於付法傳衣之後言。師又曰。吾有楞伽經四卷。亦用付汝。則恐誤也。兼言吾有。則似世間未有也。此但可依馬祖所言云。又引楞伽經文。以印眾生心地。則於理無害耳。即是如來心地要門。令諸眾生開示悟入。吾自到此凡五度中毒。我常自出而試之。置石石裂。緣吾本離南印來此東土。見赤縣神州有大乘氣象。遂踰海越漠為法求人。際會未諧如愚若訥。今得汝傳授吾意已終別記云。師初居少林寺九年。為二祖說法秖教曰外息諸緣內心無喘。心如牆壁可以入道。慧可種種說心性理。道未契。師秖遮其非不為說無念心體。慧可曰。我已息諸緣。師曰。莫不成斷滅去否。可曰。不成斷滅。師曰。何以驗之云不斷滅。可曰。了了常知故。言之不可及。師曰。此是諸佛所傳心體。更勿疑也言已乃與徒眾往禹門千聖寺止三日。有期城太守揚衒之早慕佛乘。問師曰。西天五印師承為祖。其道如何。師曰。明佛心宗行解相應。名之曰祖。又問。此外如何。師曰。須明他心知其今古。不厭有無於法無取。不賢不愚無迷無悟。若能是解故稱為祖。又曰。弟子歸心三寶亦有年矣。而智慧昏蒙尚迷真理。適聽師言罔知收措。願師慈悲開示宗旨。師知懇到。即說偈曰。

> The Master also said, "I have the Laṅkāvatāra Sūtra in four rolls, and I will also entrust it to you." This is the essential teaching of the Thus Come One's mind-ground, enabling all sentient beings to awaken, enter, and realize it. Since I came here, I have been poisoned five times. I have always taken the poison myself and tested it—when placed on stone, it would crack the stone. Because I originally left Southern India to come to this Eastern land, I saw that this land of red dust and vast territory had the atmosphere of the Great Vehicle, so I crossed the seas and deserts to seek a person for the Dharma. Our meeting was not yet harmonious, and I appeared foolish and tongue-tied. Now that you have received the transmission, my intention is fulfilled. After saying this, he went with his followers to Yumen Thousand Sages Monastery and stayed for three days. At that time, the governor of Qicheng, Yang Xuanzhi, had long admired the Buddhist path. He asked the Master, "In the five regions of Western India, the masters inherited the position of patriarch. What is their path like?" The Master said, "To clearly understand the mind-essence of the Buddha and to have practice and understanding correspond is called a patriarch." He further asked, "What else is there beyond this?" The Master said, "One must clearly understand others' minds, know their past and present, not be attached to existence or non-existence, have no grasping toward dharmas, not be wise or foolish, not be deluded or awakened. If one can understand in this way, that is called a patriarch." The governor also said, "Your disciple has taken refuge in the Three Treasures for many years, but my wisdom is clouded and I am still confused about the truth. Having just heard the Master's words, I do not know how to gather myself. I beg the Master, out of compassion, to openly reveal the essential teaching." The Master, knowing his sincerity, then spoke this verse: (Note: The original text contains a note explaining a discrepancy in historical records regarding when the Laṅkāvatāra Sūtra was given to the Second Patriarch, and a separate record about the Master's nine years at Shaolin Monastery instructing the Second Patriarch on meditation practice.)

亦不覩惡而生嫌 亦不觀善而勤措亦不捨智而近愚 亦不拋迷而就悟達大道兮過量 通佛心兮出度不與凡聖同躔 超然名之曰祖

> Neither frowns at evil when it appears, Nor chases good with eager hands. He does not cast off wisdom to be near the fool, Nor turn from confusion to grasp at awakening. He reaches the great path beyond all measure, And penetrates the mind of Buddhas—beyond all bounds. He walks not in the tracks of ordinary or holy, Transcending all—this one is called a Patriarch.

衒之聞偈悲喜交并曰。願師久住世間化導群有。師曰。吾即逝矣不可久留。根性萬差多逢患難。衒之曰。未審何人。弟子為師除得。師曰。吾以傳佛祕密利益迷途。害彼自安必無此理。衒之曰。師若不言。何表通變觀照之力。師不獲已乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。衒之聞語。莫究其端。默記于懷禮辭而去。師之所讖。雖當時不測。而後皆符驗。時魏氏奉釋禪俊如林。光統律師流支三藏者乃僧中之鸞鳳也。覩師演道斥相指心。每與師論議是非鋒起。師遐振玄風普施法雨而偏局之量自不堪任。競起害心數加毒藥。至第六度。以化緣已畢傳法得人。遂不復救之端居而逝。即後魏孝明帝太和十九年丙辰歲十月五日也依續法記。則十月五日乃孝莊帝永安元年。即梁大通二年戊申歲。其年即明帝武泰元年也。二月明帝崩。四月莊帝即位。改元建義。至九月又改永安也。後云。汝主已厭世。謂是歲明帝崩也。據傳燈云。丙辰歲即東魏文帝大統二年。西魏靜帝天平三年。梁大同二年。與厭世之說全乖也。又太和十九年。乃後魏文帝時。即南齊明帝建武二年乙亥歲。殊相遼邈耳。其年十二月二十八日葬熊耳山。起塔於定林寺。後三歲魏宋雲奉使西域迴。遇師于葱嶺。見手携隻履翩翩獨逝。雲問。師何往。師曰。西天去。又謂雲曰。汝主已厭世。雲聞之茫然。別師東邁。暨復命。即明帝已登遐矣。而孝莊即位。雲具奏其事。帝令啟壙。唯空棺一隻革履存焉若依續法記。則後三歲乃莊帝永安三年庚戌歲。當梁武中大通二年也。其年十二月莊帝方崩。奉使迴時帝尚在耳。若據傳燈。則後三歲乃已未歲。即西魏文帝大統五年。東魏靜帝興和元年。當梁武大同五年也。如此則豈復有孝莊帝耶。又稱宋雲遇師於葱嶺。尤誤也。宋雲使西域迴時。已在魏明帝正光年中矣。然則遇師於葱嶺者。蓋是魏末別遣使往西域迴耳○但當云。後三歲魏使有自西域迴者。遇師於葱嶺。見手携隻履翩翩獨逝。問師何往。曰西天去。又謂使曰。汝主已厭世。使聞之茫然別師東邁。暨復命即明帝已登遐矣。而孝莊即位。奉使具奏其事。帝令啟壙。唯空棺一隻革履存焉。舉朝為之驚歎奉詔取遺履。於少林寺供養。至唐開元十五年丁卯歲。為信道者竊在五臺華嚴寺。今不知所在。初梁武遇師因緣未契。及聞化行魏邦。遂欲自撰師碑而未暇也。後聞宋雲事乃成之。代宗諡圓覺大師。塔曰空觀。師自魏丙辰歲告寂。迄皇宋景德元年甲辰。得四百六十七年矣當云自魏至庚子歲告寂。迄皇宋景德元年甲辰得四百七十五年矣。凡此年代之差。皆由寶林傳錯誤而楊文公不復考究耳。

> Xuan Zhi heard the master's verse, his heart filled with both sorrow and joy. He said, "I pray the master will long remain in this world to guide and deliver all beings." The master said, "I am about to depart; I cannot stay long. Beings differ vastly in their capacities, and many will encounter hardships." Xuan Zhi asked, "May I ask who they are? I, your disciple, will remove them for the master." The master said, "I have transmitted the Buddha's secret teachings to benefit those lost on the path. To harm others for my own peace is utterly against reason." Xuan Zhi said, "If the master does not speak, how can the power of his transformative insight be shown?" The master, unable to refuse, then gave a prophetic verse: "River rafts part the jade waves, pipe torches open the golden locks. Five mouths walk together, ninety without self and other." Xuan Zhi heard these words but could not fathom their meaning. He kept them silently in his heart, bowed in farewell, and left. The master's prophecy, though unfathomable at the time, was later all fulfilled. At that time, the Wei dynasty revered Buddhism, and meditation masters were as numerous as a forest. The Vinaya Master Guangtong and the Tripitaka Master Liuzhi were like phoenixes among the monks. Seeing the master expound the Way, rejecting forms and pointing directly to the mind, they often argued with him, and disputes arose like sharp blades. The master broadly spread the mysterious breeze of Zen and showered the rain of Dharma far and wide, but those of narrow views could not bear it. They competed to harbor harmful intentions and repeatedly administered poison to him. Up to the sixth attempt, as his conditions for teaching were exhausted and the Dharma had been transmitted to a worthy successor, he no longer sought to counteract it and passed away in stillness. This was on the fifth day of the tenth month in the nineteenth year of Taihe, the year of Bingchen, under Emperor Xiaoming of the Later Wei. <note>According to the Xufa Ji, the fifth day of the tenth month actually falls in the first year of Yong'an under Emperor Xiaozhuang—that is, the second year of Datong in the Liang, the year of Wushen, which was also the first year of Wutai under Emperor Xiaoming. In the second month, Emperor Xiaoming died; in the fourth month, Emperor Xiaozhuang ascended the throne and changed the era name to Jianyi; in the ninth month, it was changed again to Yong'an. The later text says, "Your ruler has grown weary of the world," referring to Emperor Xiaoming's death that year. According to the Transmission of the Lamp, the year of Bingchen corresponds to the second year of Datong under Emperor Wen of the Eastern Wei, the third year of Tianping under Emperor Jing of the Western Wei, and the second year of Datong in the Liang—this completely contradicts the statement about the ruler's death. Moreover, the nineteenth year of Taihe was during Emperor Wen of the Later Wei, corresponding to the second year of Jianwu under Emperor Ming of the Southern Qi, the year of Yihai—far removed indeed.</note> On the twenty-eighth day of the twelfth month of that year, he was buried at Xiong'er Mountain, and a stupa was erected at Dinglin Temple. Three years later, when Wei Songyun returned from a diplomatic mission to the Western Regions, he encountered the master on the Congling Mountains. He saw him walking alone, a single sandal in hand, drifting gracefully away. Songyun asked, "Master, where are you going?" The master replied, "To the Western Heaven." He also said to Songyun, "Your ruler has grown weary of the world." Songyun heard this and was bewildered. He took leave of the master and journeyed east. When he reported back to the court, Emperor Xiaoming had already passed away, and Emperor Xiaozhuang had ascended the throne. Songyun presented the matter in full. The emperor ordered the tomb to be opened, and only an empty coffin with a single leather sandal was found within. <note>According to the Xufa Ji, three years later would be the third year of Yong'an under Emperor Xiaozhuang, the year of Gengxu, corresponding to the second year of Zhongdatong under Emperor Wu of Liang. In the twelfth month of that year, Emperor Xiaozhuang died. When the envoy returned, the emperor was still alive. According to the Transmission of the Lamp, three years later would be the year of Jiwei, the fifth year of Datong under Emperor Wen of the Western Wei and the first year of Xinghe under Emperor Jing of the Eastern Wei, corresponding to the fifth year of Datong under Emperor Wu of Liang. In that case, how could Emperor Xiaozhuang still exist? It also says Songyun met the master on the Congling Mountains—this is especially mistaken. When Songyun returned from the Western Regions, it was already during the Zhengguang era of Emperor Ming of Wei. Therefore, the one who met the master on the Congling Mountains was likely another envoy sent to the Western Regions at the end of the Wei dynasty. It should simply be said: three years later, an envoy of Wei returned from the Western Regions and met the master on the Congling Mountains, saw him walking alone with a single sandal, asked where he was going, and he said, "To the Western Heaven." He also told the envoy, "Your ruler has grown weary of the world." The envoy was bewildered, took leave, and journeyed east. When he reported back, Emperor Xiaoming had already passed away, and Emperor Xiaozhuang had ascended. The envoy reported the matter in full, and the emperor ordered the tomb opened, finding only an empty coffin with a single leather sandal.</note> The entire court was astonished. By imperial decree, the relic sandal was taken and enshrined at Shaolin Temple. In the fifteenth year of Kaiyuan of the Tang dynasty, the year of Dingmao, it was stolen by a believer and taken to Wenshu Hall at Wutai Mountain. Its whereabouts are now unknown. At first, Emperor Wu of Liang had encountered the master but their affinities had not fully connected. When he heard of the master's teaching career in the Wei kingdom, he wished to compose an inscription for the master's stele himself but had no time. Later, after hearing of Songyun's affair, he completed it. Emperor Daizong conferred upon him the posthumous title "Great Master Yuanjue" (Perfect Enlightenment), and his stupa was named "Kongguan" (Empty Contemplation). From the master's passing in the year of Bingchen of the Wei dynasty to the first year of Jingde of the great Song dynasty, the year of Jiachen, four hundred and sixty-seven years had passed. <note>It should say: from his passing in the year of Gengzi to the first year of Jingde of the great Song, the year of Jiachen, four hundred and seventy-five years had passed. All these discrepancies in dates arise from errors in the Baolin Zhuan, which Yang Wengong failed to verify.</note>