人天眼目 4.32

4.32

三燃燈見曹山錄中。非仰山語也。曹山云。然燈前有二種。一未知有。同於類血之乳。一知有猶如意未萌時。始得本物。此名燃燈前。一種知有。往來言語是非。聲色亦不屬正照用。亦不得記。同類血之乳。是漏失邊事。此名燃燈後。直是三際事盡。表裏情忘。得無間斷。此始得正燃燈。乃云得記（此說見祖庭事苑。既前收在溈仰宗。不欲移動也）。

The three kinds of Dīpaṃkara are found in the Recorded Sayings of Caoshan; they are not Yangshan’s words. Caoshan said: “Before Dīpaṃkara [lighting the lamp], there are two kinds: one is not yet knowing there is It, which is like milk akin to blood; the other is knowing there is It, like when intention has not yet sprouted and one first attains the fundamental thing. This is called before lighting the lamp. A further kind is knowing there is It, but speech coming and going, right and wrong, sound and form also do not pertain to true illumination and function, nor do they obtain prophecy; like milk akin to blood, this is an affair on the leaking and losing side. This is called after lighting the lamp. Only when the affairs of the three times are completely ended, outer and inner emotions forgotten, and uninterrupted continuity is attained—this first attains true lighting of the lamp, which is called obtaining prophecy.” (This explanation appears in the Zuting shiyuan. Since it was previously included in the Guiyang lineage, there is no desire to relocate it.)