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# 人天眼目 5.24

人天眼目 5.24

- **Language:** Classical Chinese

### [5.24](https://indike.org/pramana/in.bauddha.taisho.2006.5.24)

僧自聰問達觀頴和尚曰。諸經論家多言。西天自迦葉至師子尊者。祖師相傳。至此斷絕。其實如何。答曰。吁如此說者生滅心也。不知為法惜人。螢鬪杲日。雀填滄海。枉勞形耳。且二十四祖師子尊者。度婆舍斯多。兼出達磨達。其緣具在唐會稽沙門靈徹序金陵沙門法炬所編寶林傳。并據前魏天竺三藏支疆梁樓續法記。具明師子尊者遇難以前傳衣付法之事。從大迦葉為首。直下血脈。第二十五祖婆舍斯多。二十六祖不如密多。二十七祖般若多羅付菩提達磨。即唐土初祖也。原支疆梁樓三藏來震旦。抵洛陽白馬寺。時即前魏帝道卿公景元二年辛巳歲也。師子入滅方二年矣。以是顯知。經論諸師誣罔後昆。吁哉奈何。問曰。達磨大師。自西天帶楞伽經四卷來是否。答曰非也。好事者為之耳。且達磨單傳心印。不立文字。直指人心見性成佛。豈有四卷經耶。聰曰。寶林傳亦如是說。頴曰。編修者不暇詳討矣。試為子評之。夫楞伽經三譯。而初譯四卷。乃宋天竺三藏求那跋陀之所譯。次十卷元魏時菩提流支譯。流支與達磨同時。下藥以毒達磨者是也。後七卷唐天后代於闐三藏實叉難陀譯。以此證之。先後虛實可知矣。仰山寂禪師。亦甞辯此。其事甚明。

> The monk Zicong asked the venerable Daguan Ying: 'Many masters of sūtras and treatises say that in India, from Kāśyapa down to the Venerable Simha, the transmission of ancestral masters was severed at that point. What is the truth about this?' He replied: 'Alas, those who speak like this have minds of arising and ceasing. Not knowing how to cherish men for the sake of the Dharma, they are like fireflies fighting the blazing sun, or sparrows trying to fill the vast sea—they only toil in vain. Furthermore, the twenty-fourth patriarch, the Venerable Simha, converted Basiasita, and from him also emerged Dharmadatta. The details of these circumstances are fully present in the \*Baolin zhuan\* compiled by the Śramaṇa Faju of Jinling, with a preface by the Śramaṇa Lingche of Kuaiji in the Tang, and corroborated by the \*Xufa ji\* of the Indian Tripiṭaka Master Jñānagupta of the Former Wei. It fully clarifies the matter of the transmission of the robe and the conferral of Dharma by the Venerable Simha prior to meeting his tragedy: starting with Mahākāśyapa as the head, the bloodline goes straight down to the twenty-fifth patriarch Basiasita, the twenty-sixth patriarch Puṇyamitra, and the twenty-seventh patriarch Prajñātāra, who conferred it upon Bodhidharma, who is the first patriarch of the land of Tang. Originally, when Tripiṭaka Master Jñānagupta came to China, he arrived at Baima Monastery in Luoyang. That was precisely the second year of the Jingyuan era (xinsi) under the Former Wei emperor, the Duke of Gaogui. Only two years had passed since Simha entered nirvāṇa. By this it is clearly known that the various masters of sūtras and treatises slander and deceive later generations. Alas, what can be done?' He asked: 'Did Great Master Bodhidharma bring the four-fascicle \*Laṅkāvatāra Sūtra\* from India or not?' He answered: 'No. Busy-bodies made that up. Moreover, Bodhidharma transmitted solely the mind seal, did not establish words, and directly pointed to the human mind to see nature and become a Buddha. How could there be a four-fascicle sūtra?' Cong said: 'The \*Baolin zhuan\* also says this.' Ying said: 'The compilers did not have leisure to examine it in detail. Let me assess it for you: the \*Laṅkāvatāra Sūtra\* has three translations. The first translation in four fascicles was translated by the Indian Tripiṭaka Master Guṇabhadra under the Song dynasty. The second in ten fascicles was translated by Bodhiruci during the Yuan Wei; Bodhiruci lived at the same time as Bodhidharma and was the one who administered poison to Bodhidharma. The third in seven fascicles was translated by the Khotanese Tripiṭaka Master Śikṣānanda during the reign of the Heavenly Empress of the Tang. Using these as proof, the order and falsehood can be known. Chan Master Ji of Yangshan also once argued this; the matter is very clear.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2006~en-mt.5.24) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2006.5.24](https://indike.org/pramana/in.bauddha.taisho.2006.5.24) · Pramāṇa
