---
title: "聯燈會要 · 二十八祖菩提達磨"
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/cmcxzwo3d05afl804wxl099t9"
---

### 二十八祖菩提達磨凡十三

> Twenty-eighth Patriarch Bodhidharma<note>Thirteen in total</note>

南天竺國王第三子也。因珠辯義。眾所驚伏。

> He was the third prince of a kingdom in southern India. Through his brilliant discourse on the meaning of a pearl, he astonished and convinced all who heard him.

本國有二師。一名佛大勝。一名佛大光。號二甘露門。大勝之徒。分為六宗。一曰有相。二曰無相。三曰定慧。四曰戒行。五曰無得。六曰寂靜。各封已解。傳化多眾。

> In this land, there were two masters. One was named Buddha Mahāvaśa, and the other was Buddha Mahāprabhā. They were known as the two gates of nectar. The disciples of Mahāvaśa were divided into six schools: the first was called "the Marked," the second "the Markless," the third "Meditation and Wisdom," the fourth "Precepts and Conduct," the fifth "Non-Attainment," and the sixth "Serenity." Each school adhered to its own understanding and taught widely, attracting many followers.

祖問有相宗云。一切諸法。何名實相。眾中有上首。名薩婆羅。答云。於諸相中。不互諸相。是名實相。祖云。一切諸相。而不互者。若名實相。當何定耶。云於諸相中。實無有定。若定諸相。何名為實。祖云。諸相不定。便名實相。汝今不定。當何得之。云我言不定。不說諸相。當說諸相。其義亦然。祖云。汝言不定。當為實相。定不定故。即非實相。云定既不定。即非實相。知我非故。不定不變。祖云。汝今不變。何名實相。已變已往。其義亦然。云不變當在。在不在故。故變實相。以定其義。祖云。實相不變。變即非實。於有無中。何名實相。薩婆羅心知師玄解潛達。以手指空云。此是世間有相。亦能空故。當知此身。得似此否。祖云。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。若如是解。此名實相。彼眾聞已。心意朗然。

> The Patriarch asked the practitioners of the Characteristic School: "Among all phenomena, what is called the true nature of reality?" Among the assembly, there was a leader named Sarvabala, who replied: "Within all characteristics, not mutually creating characteristics—this is called the true nature of reality." The Patriarch said: "If all characteristics do not mutually create each other, and you call this the true nature of reality, then how should it be defined?" Sarvabala replied: "Within all characteristics, there is truly no fixed definition. If characteristics were fixed, how could they be called real?" The Patriarch said: "If characteristics are not fixed, then they are called the true nature of reality. But since you say 'not fixed,' how do you attain it?" Sarvabala replied: "When I say 'not fixed,' I am not speaking of characteristics themselves. If I were to speak of characteristics, the meaning would be the same." The Patriarch said: "You say 'not fixed' and take it as the true nature of reality. But because of the distinction between fixed and not-fixed, it is not the true nature of reality." Sarvabala said: "Since fixed itself is not fixed, it is not the true nature of reality either. Knowing that I am not fixed, not-fixed and unchanging—this is the true reality." The Patriarch said: "If you are now unchanging, how is this called the true nature of reality? After change has already occurred, the meaning is the same." Sarvabala said: "If unchanging exists in the present, then both existing and not-existing are present. Hence, change itself is the true nature of reality, to define its meaning." The Patriarch said: "The true nature of reality is unchanging; if it changes, it is not real. Between existence and non-existence, what is called the true nature of reality?" Sarvabala then realized that the Patriarch had profound wisdom and insight. He pointed to the sky with his hand and said: "This is the world's form of existence, yet it can also be empty. Does this body resemble this?" The Patriarch said: "If you understand the true nature of reality, you will see the absence of form. If you understand the absence of form, then form is the same. Within form, do not lose the essence of form; within absence of form, do not obstruct existence. If you understand this, it is called the true nature of reality." Hearing this, the entire assembly's minds opened and became clear.

祖問無相宗云。汝言無相。當何證之。彼眾有波羅提者。答云。我明無相。心不現故。祖云。汝心不現。當何明之。云我明無相。心不取捨。當於明時。亦無當者。祖云。於諸有無。心不取捨。又無當者。諸明無故。彼云。入佛三昧。尚無所得。何況無相。而欲知之。祖云。相既不知。誰云有無。尚無所得。何名三昧。云我說不證。證無所證。非三昧故。我說三昧。祖云。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯析。即悟本心。

> The Patriarch asked the practitioners of the No-Form school, “You speak of no-form—how do you verify this?” Among them was one named Boluoti, who replied, “I understand no-form because the mind does not arise.” The Patriarch said, “If your mind does not arise, how do you understand it?” Boluoti answered, “I understand no-form by neither grasping nor rejecting. At the moment of understanding, there is also no one who understands.” The Patriarch said, “If there is neither grasping nor rejecting regarding existence and non-existence, and no one who understands, then what is there to understand? All understanding would be absent.” Boluoti said, “Entering the samadhi of a Buddha still yields nothing to attain—how much less can no-form be known?” The Patriarch said, “Since form is not known, who speaks of existence or non-existence? If nothing is attained, what is called samadhi?” Boluoti said, “I speak of non-attainment, for there is nothing to attain in non-attainment. It is not samadhi, yet I call it samadhi.” The Patriarch said, “If it is not samadhi, how is it named? Since you do not attain, what is it that is not attained?” Hearing the Patriarch’s analysis, Boluoti instantly awakened to his true mind.

祖問定慧宗云。汝學定慧。為一為二。彼眾有婆蘭陀。答云。我此定慧。非一非二。祖云。既非一二。何名定慧。云在定非定。處慧非慧。一即非一。二亦非二。祖云。當一不一。當二不二。既非定慧。約何定慧。云不一不二。定慧能知。非定非慧。亦復然矣。祖云。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞已。心疑頓釋。

> The Patriarch asked the community studying meditation and wisdom, "Do you cultivate meditation and wisdom as one thing or as two?" Among them, a man named Balanda replied, "For me, meditation and wisdom are neither one nor two." The Patriarch said, "Since they are neither one nor two, why call them meditation and wisdom?" Balanda said, "In meditation, there is no meditation; in wisdom, there is no wisdom. One is not one, and two is not two." The Patriarch said, "When it is one, it is not one; when it is two, it is not two. Since they are not meditation or wisdom, what do you mean by meditation and wisdom?" Balanda said, "Not one and not two—meditation and wisdom are still known. Not meditation and not wisdom—it is the same." The Patriarch said, "Wisdom is not meditation, so how can it be known? Not one and not two—who meditates and who is wise?" Upon hearing this, Balanda’s doubts were instantly dissolved.

祖問戒行宗云。何者名戒。云何名行。當此戒行。為一為二。彼眾有賢者。答云。一二二一。皆彼所生。依教無染。名為戒行。祖云。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。云我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清淨。即戒即行。祖云。俱是俱非。何名清淨。既得通故。何談內外。賢者聞之。即自慚伏。

> The Master asked the practitioner Xing about the precepts: "What is called precept? What is called practice? Are this precept and practice one or two?" Among the assembly, a wise one replied, "One and two, two and one—all arise from that. Following the teaching without defilement is called precept and practice." The Master said, "Your saying 'following the teaching' is itself defilement. If both one and two are broken, how can you speak of following the teaching? These two contradict each other and do not reach practice. If inner and outer are not clear, what is called precept?" The wise one said, "I have inner and outer—this is already known. Having attained understanding, this is precept and practice. If one speaks of contradiction, both are right and both are wrong. When speaking of purity, it is both precept and practice." The Master said, "If both are right and both are wrong, what is called purity? Since you have already attained understanding, why speak of inner and outer?" Hearing this, the wise one felt ashamed and yielded.

祖問無得宗云。汝云無得。無得何得。既無所得。亦無得得。彼眾有寶靜者。答云。我說無得。非無得得。當說得得。無得是得。祖云。既得不得。得亦非得。既云得得。得得何得。云見得非得。非得是得。若見不得。名為得得。祖云。得既非得。得得無得。既無所得。當何所得。寶靜聞之。頓除疑網。

> The Patriarch asked the monk Wude, "You speak of 'non-attainment'—what is attained through non-attainment? Since nothing is attained, there is no attainment of non-attainment either." Among the assembly, there was a man named Baojing who replied, "I speak of non-attainment, not as attaining non-attainment. When I speak of attaining attainment, non-attainment itself is attainment." The Patriarch said, "Since attainment is not attainment, attainment is also not attainment. You say 'attaining attainment'—what does attaining attainment attain?" Baojing replied, "Seeing attainment as non-attainment, non-attainment is attainment. If one sees non-attainment, this is called attaining attainment." The Patriarch said, "Since attainment is already non-attainment, attaining attainment has no attainment. Since there is nothing attained, what can be attained?" Upon hearing this, Baojing's doubts were completely dissolved.

祖問寂靜宗云。何名寂靜。於諸法中。誰靜誰寂。彼有導者。答云。此心不動。是名為寂。於法無染。名之為靜。祖云。本心不動。要假寂靜。本來寂故。何用寂靜。云諸法本空。以空空故。於彼空空。故名寂靜。祖云。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼導者聞祖指誨。豁然開悟。

> The Patriarch asked the master of the Stillness school, "What is meant by stillness? Among all phenomena, what is still and what is silent?" The guide replied, "When this mind does not move, that is called stillness. When the mind is undefiled by phenomena, that is called silence." The Patriarch said, "The original mind does not move—it requires no stillness. Since it is originally still, why resort to stillness and silence?" The guide said, "All phenomena are originally empty. Because of the emptiness of emptiness, it is through that emptiness of emptiness that one speaks of stillness and silence." The Patriarch said, "Emptiness itself is already empty, and so are all phenomena. Stillness has no form—what is still, and what is silent?" Upon hearing the Patriarch's instruction, the guide awakened suddenly and attained clarity.

既而六眾咸歸。化被南天。度無量眾。

> In time, all six factions came to follow him, and his teachings spread across the southern lands, guiding countless beings to liberation.

於是祖念緣熟。行化時至。俗姪異見王。具大舟。實以眾寶。送至海壖。祖汎重溟三周寒暑。達于南海。抵廣州。實梁普通八年。七月二十一日也。刺史蕭昂延接。具表奏武帝。帝遣使詔。十月一日到金陵。帝問。朕自即位而來。造寺寫經度僧。不可勝數。有何功德。祖云。並無功德。帝云。何得無功德。祖云。此但人天小果。如影隨形。雖有非實。帝云。如何是真功德。祖云。淨智妙圓。體自空寂。如是功德。不可以世求。

> At that time, the Patriarch, sensing that the time for teaching had arrived, prepared to set forth. His nephew, King Yijian, provided a great ship loaded with precious gifts and escorted him to the seashore. The Patriarch sailed across the vast ocean, enduring three years of changing seasons, and finally arrived at the South Sea, reaching Guangzhou. This was on the twenty-first day of the seventh month in the eighth year of the Putong era of the Liang Dynasty. Governor Xiao Ang welcomed him and reported his arrival to Emperor Wu. The Emperor sent an envoy with an imperial decree, and on the first day of the tenth month, the Patriarch arrived in 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 Patriarch replied, "No merit at all." The Emperor asked, "Why is there no merit?" The Patriarch said, "These are merely small fruits of the human and heavenly realms, like shadows following forms. Though they exist, they are not real." The Emperor asked, "Then what is true merit?" The Patriarch replied, "Pure wisdom, wondrous and perfect, whose essence is intrinsically empty and still. Such merit cannot be sought through worldly means."

帝問。如何是聖諦第一義。祖云。廓然無聖。帝云。對朕者誰。祖云。不識。帝不領旨。

> The Emperor asked, "What is the ultimate truth of the sacred teachings?" The Patriarch replied, "It is vast and empty, with nothing sacred." The Emperor then asked, "Who stands before me?" The Patriarch answered, "I do not know." The Emperor failed to grasp the meaning.

祖於是月十九日。潛渡江北。十一月二十二日。屆于洛陽。當後魏孝明太和十年也。寓止嵩山少林。終日面壁而坐。人謂之壁觀婆羅門。

> That month, on the nineteenth day, the Patriarch secretly crossed the Yangtze River northward. On the twenty-second day of the eleventh month, he arrived in Luoyang. This was in the tenth year of the Taihe reign of Emperor Xiaoming of the Northern Wei. He took up residence at the Shaolin Temple on Mount Song, where he sat facing a wall all day long. People called him the "Brahmin who contemplates the wall."

有僧神光者。來參禮。莫聞誨勵。光自惟曰。古人求道。敲骨取髓。刺血濟飢。布髮掩泥。投崖飼虎。古尚如此。我又何人。其年十二月初九日夜。天大雪。光立庭下。遲明雪積過膝。師憫而問之曰。汝立雪中。當何所求。光垂淚云。願和尚。開甘露門。廣度群品。祖云。諸佛無上妙道。曠劫精勤。能行難行。能忍難忍。豈以小德小智。輕心慢心。欲繼真乘。徒勞勤苦。光聞祖語。潛取利刀。自斷左臂。置于祖前。祖知是法器。乃云。諸佛求道。為法忘軀。汝今斷臂吾前。求亦可在。遂與易名。曰慧可。仍與說法。告之曰。汝但外息諸緣。內心無喘。心如墻壁。乃可入道。慧可種種說心說性。曾未契理。

> A monk named Shenguang came to pay his respects and seek guidance. Having heard the master’s teachings, Shenguang thought to himself: “In ancient times, seekers of the Way cracked their bones to extract marrow, pierced their flesh to feed the hungry, spread their hair to cover mud, and threw themselves off cliffs to feed tigers. If the ancients could do such things, who am I?” On the ninth night of the twelfth month that year, a heavy snow fell. Shenguang stood in the courtyard, and by dawn the snow had piled up past his knees. The master took pity on him and asked, “You stand in the snow—what is it you seek?” With tears in his eyes, Shenguang said, “I beg the master to open the gate of sweet dew and broadly deliver all beings.” The patriarch said, “The unsurpassed wondrous Way of all Buddhas requires countless eons of diligent effort. One must do what is hard to do and endure what is hard to endure. How can you, with shallow virtue and small wisdom, with a careless and arrogant mind, hope to inherit the true teaching? Your labor would be in vain.” Hearing these words, Shenguang secretly took a sharp knife, cut off his own left arm, and placed it before the patriarch. The patriarch, recognizing him as a vessel of the Dharma, said, “All Buddhas, in seeking the Way, forgot their bodies for the sake of the Dharma. Now that you have cut off your arm before me, your aspiration is acceptable.” He then renamed him Huike and taught him, saying, “Simply let go of all external conditions outwardly, and let your mind have no inner panting. Make your mind like a wall, and you may enter the Way.” Huike then spoke of mind and nature in various ways, but none of it touched the truth.

忽一日契悟。走告祖云。我已息諸緣耳。祖云。莫成斷滅否。可云不斷滅。祖云。以何為驗。可云。了了常知故。言之不可及。祖云。此是諸佛所傳心體。更勿疑也。

> One day, Hewu suddenly attained awakening. He went to tell the Patriarch, saying, "I have now stilled all conditions." The Patriarch asked, "Have you not fallen into annihilation?" Hewu replied, "It is not annihilation." The Patriarch asked, "How do you verify this?" Hewu said, "Because there is clear, constant awareness—beyond words." The Patriarch said, "This is the mind-essence transmitted by all Buddhas. Have no further doubt."

祖有安心法門云。迷時人逐法。解時法逐人。解時識攝色。迷時色攝識。但有心。分別計較。自心現量者。悉皆是夢。若識心寂滅。無一動念處。是名正覺。

> The Ancestor taught a method for attaining peace of mind, saying: When deluded, people chase after phenomena; when awakened, phenomena follow the person. When awakened, consciousness governs form; when deluded, form governs consciousness. As long as there is a mind that discriminates and calculates, whatever it perceives as its own mental projections — all of it is but a dream. If one recognizes that the mind is inherently still and extinct, with not a single stirring thought, this is called True Awakening.

問。云何自心現量。答見一切法有。有不自有。自心計作有。見一切法無。無不自無。自心計作無。乃至一切法亦如是。並是自心計作有。自心計作無。又若人造一切罪。自見己之法王即得解脫。若從事上得解者。氣力壯。從事中見法者。即處處不失念。從文字解者。氣力弱。即事即法者深。從汝種種運為。跳踉顛蹶。悉不出法界。若以法界入法界。即是癡人。凡有施為。皆不出法界心。何以故。心體是法界故。

> Question: What is meant by "the manifestation of one's own mind"? Answer: When you see all things as existing, they do not exist on their own—your mind creates the concept of existence. When you see all things as non-existing, they are not non-existent on their own—your mind creates the concept of non-existence. The same applies to all phenomena. All of this is your mind constructing the idea of existence or non-existence. Furthermore, if a person commits all kinds of wrongdoings, but sees their own inner nature as the ultimate truth, they can attain liberation. Those who gain understanding through practical experience have strong inner strength. Those who see the true nature within everyday activities do not lose awareness in any situation. Those who understand only through words and texts have weaker inner strength. Seeing the truth directly in everyday actions is the deepest understanding. No matter how you move, leap, stumble, or fall, none of it escapes the realm of reality. If you try to use the realm of reality to enter the realm of reality, you are foolish. Whatever you do, none of it goes beyond the mind of the realm of reality. Why? Because the essence of mind is the realm of reality itself.

問世間人。種種學問。云何不得道。答由見己故。所以不得道。己者我也。至人逢苦不憂。遇樂不喜。由不見已故。所以不知苦樂。由亡己故。得至虗無。己尚自亡。更有何物。而不亡也。

> People ask: "In this world, people study all kinds of knowledge—why don't they attain the Way?" The answer: Because they still see themselves. That is why they cannot attain it. The "self" is the ego. A person of true attainment does not worry when faced with suffering, nor rejoice when encountering pleasure. This is because they no longer see themselves. Thus, they no longer distinguish between suffering and pleasure. By letting go of the self, they reach the state of emptiness. When even the self is gone, what else remains that cannot be let go?

問諸法既空。阿誰修道。答有阿誰。須修道。若無阿誰。即不須修道。阿誰者。亦我也。若無我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心無心。是為通達佛道。即物不起見。是名達道。逢物直達。知其本源。此人慧眼開。智者任物不任己。即無取捨違順。愚人任己不任物。即有取捨違順。不見一物。名為見道。不行一物。名為行道。即一切處無處。即作處。無作處。無作法。即見佛。若見相時。即一切處見鬼。取相故墮地獄。觀法故得解脫。若見憶想分別。即受鑊湯爐炭等事現見生死相。若見法界性。即涅槃性。無憶想分別。即是法界性。心非色故非有。用而不廢故非無。又用而常空故非有。空而常用故非無。

> You ask: "Since all dharmas are empty, who cultivates the path?" Answer: If there is a "who," then that one must cultivate the path. If there is no "who," then there is no need to cultivate. This "who" is also the self. If there is no self, then when encountering things, one does not generate right or wrong. "Right" is what I myself affirm as right—it is not inherently right in the object. "Wrong" is what I myself reject as wrong—it is not inherently wrong in the object. When the mind is without grasping at a mind, this is called penetrating the Buddha way. When encountering things without giving rise to views, this is called reaching the way. When you encounter things directly and know their original source, that person's wisdom eye opens wide. The wise person relies on things rather than on self, and thus has no grasping, rejecting, conforming, or opposing. The foolish person relies on self rather than on things, and thus has grasping, rejecting, conforming, and opposing. Not seeing a single thing is called seeing the way. Not acting on a single thing—this is called walking the way. When everywhere is nowhere, then action arises from non-action. With no place of action and no act of doing, one sees the Buddha. But if one sees forms and signs, then everywhere one sees ghosts. Clinging to appearances leads to falling into hell; observing the nature of dharmas leads to liberation. If one gives rise to memories, thoughts, and discriminations, one experiences cauldrons of boiling water, furnaces of burning coals, and such—these are the very signs of birth and death appearing before one's eyes. If one sees the nature of the dharma realm, that is the nature of nirvana. To be free of memories, thoughts, and discriminations is to see the nature of the dharma realm. The mind is not form, so it is not existent. Yet it functions without ceasing, so it is not non-existent. Moreover, because it functions while always being empty, it is not existent; because it is empty while always functioning, it is not non-existent.

期城大守楊衒之。竭誠參扣。乞示宗旨。師說偈云。亦不覩惡而生嫌。亦不觀善而勸措。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。

> Yang Xuanzhi, the governor of Qicheng, sincerely sought guidance, begging to be shown the core teaching. The Master spoke a verse: Neither does he despise evil when seen, Nor does he encourage action upon observing good. Neither does he abandon wisdom to draw near folly, Nor does he cast off delusion to grasp enlightenment. He comprehends the Great Way, which surpasses all measure, And penetrates the Buddha-mind, which transcends all bounds. He does not tread the same path as ordinary beings or sages— Transcendent, he is called a Patriarch.

祖將西返。乃命門人云。時將至矣。汝等各言所得。道副云。如我所見。不執文字。不離文字。而為道用。祖云。汝得吾皮。尼總持云。我之所解。如慶喜見阿閦佛國。一見更不再見。祖云。汝得吾肉。道育云。四大本空。五陰非有。而我見處。實無一法可當情。祖云。汝得吾骨。慧可禮三拜。依位而立。祖云。汝得吾髓。

天衣懷云。祖師與麼說話。無計較中。飜成計較。無途轍中。却成途轍。若教伊踏著德山臨濟門下。免見九年冷坐。被人喚作壁觀胡僧。直饒如是。也未免殃及兒孫　大陽延云。且道。更有一人出來。得箇甚麼。乃云。不得不得。

翠岩芝云。二祖被他當面搽糊。莫道髓。皮也不曾摸著。因甚却紹祖位。

祖顧慧可。而告之云。昔如來以正法眼。分付摩訶大迦葉。展轉付囑。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。可云。請師指陳。祖云。內傳法印。以契證心。外付袈裟。以定宗旨。後二百年。止而不傳。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。

聽吾偈云。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。

祖於後魏太和十九年。丙辰歲。十月初五日。端坐而逝。十二月二十八日。葬熊耳山。

後三年。宋雲使西域歸。遇祖于葱嶺。手携隻履。飄飄獨行。雲問。師今何往。祖云。西天去。又謂雲曰。汝主已厭世。雲茫然東邁。暨復命。明帝已登遐矣。孝莊即位。雲具表。奏其事。旨令發壙。惟空棺隻履存焉。