---
title: "聯燈會要 · 十九祖鳩摩羅多尊者"
description: "聯燈會要是中國禪宗重要的燈錄體史書，由南宋臨濟宗僧悟明於1183年編撰完成。該書匯集了北宋景德傳燈錄和天聖廣燈錄等內容，以問答聯句的形式輯錄了過去七佛至南宋孝宗時期六百餘位禪宗祖師的機緣語錄，故名聯燈。其內容精煉，突出禪宗心法傳承，是研究禪宗思想史和語錄的重要文獻。它與五燈會元並稱，對後世燈錄編纂影響深遠，在佛教史上佔有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcxzwo3d05a6l804oyd21bwc"
---

### 十九祖鳩摩羅多尊者凡一

> Nineteenth Patriarch, Venerable Kumaralata<note>Volume 1</note>

為自在天。繼祖時至。降生人間。得法之後。至中天竺國。有闍夜多者。問云。我家素向三寶。常縈疾苦。隣舍旃陀。所作如意。彼何幸。而我何辜。祖云。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義凶。便謂無因果。虗罪福。殊不知影響相隨。毫釐靡忒。縱百千劫。亦不磨滅。時闍夜多。得聞是語。頓釋所疑。復告之云。汝已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清淨。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。彼於言下。頓悟無生。

> For the Heavenly Lord (自在天). When the time came to continue the ancestral lineage, He was born into the human world. After attaining the Dharma, He went to the Middle Kingdom of India. There was a man named Āryada (闍夜多) who asked: "My family has long been devoted to the Three Jewels, yet we are constantly afflicted by illness and suffering. Our neighbors, who are outcastes, achieve whatever they wish. Why are they so fortunate, and why am I so blameless?" The Patriarch said: "Why should you doubt this? The retribution of good and evil occurs in three temporal phases. Ordinary people, seeing only that the virtuous die young and the violent live long, that the rebellious prosper and the righteous suffer, conclude that there is no cause and effect, and that merit and demerit are empty. They do not realize that shadow follows form, and echo follows sound—not even a hair's breadth of difference. Even after hundreds of thousands of kalpas, these effects are never erased." At that moment, Āryada, upon hearing these words, immediately dispelled all his doubts. The Patriarch further told him: "You have now come to believe in the three types of karma, but you have yet to understand that karma arises from delusion, and that delusion exists because of consciousness. Consciousness depends on ignorance, and ignorance depends on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat. It is utterly still, yet utterly luminous. If you can enter this Dharma gate, you shall be one with all Buddhas. All good and evil, all conditioned and unconditioned things, are like dreams and illusions." At these words, he suddenly awakened to the truth of no-birth.

後付法眼。說偈云。性上本無生。為對求人說。於法既無得。何懷决不决。

> He later passed on the Dharma Eye, speaking this verse: In true nature, there is no arising. This is spoken for those who seek. Since nothing is attained in the Dharma, Why cling to questions of certainty or uncertainty?