[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [六祖大師法寶壇經](https://indike.org/pramana/in.bauddha.taisho.2008) › 1.177 # 六祖大師法寶壇經 1.177 六祖大師法寶壇經 1.177 - **Language:** Classical Chinese ### [1.177](https://indike.org/pramana/in.bauddha.taisho.2008.1.177) 元和十年某月日，詔書追褒曹溪第六祖能公，諡曰大鑒。寔廣州牧馬總以疏聞，繇是可其奏，尚道以尊名，同歸善善，不隔異教。一字之褒，華夷孔懷，得其所故也。馬公敬其事且謹，始以垂後，遂咨於文雄。今柳州刺史河東柳君為前碑，後三年有僧道琳，率其徒由曹溪來，且曰：「願立第二碑，學者志也。」維如來滅後，中五百歲，而摩騰、竺法蘭，以經來華，人始聞其言，猶夫重昏之見曶爽。後五百歲，而達摩以法來華，人始傳其心，猶夫昧旦之覩白日。自達摩六傳至大鑒，如貫意珠，有先後而無同異。世之言真宗者，所謂頓門。初達摩與佛衣俱來，得道傳付以為真印。至大鑒置而不傳，豈以是為筌蹄邪？芻狗邪？將人人之莫已若而不若置之邪？吾不得而知也。 > On a certain month and day in the tenth year of Yuanhe, an imperial edict posthumously praised the Sixth Patriarch of Caoxi, Master Neng, bestowing the posthumous title Dajian. In truth, the Prefect of Guangzhou, Ma Zong, reported it in a memorial, and on this account his memorial was granted, honoring the Way with an exalted title so that all return together to cherishing the good without barriers between different teachings. With praise of a single word, both Chinese and barbarians greatly cherished him, because he had attained his proper place. Duke Ma treated this matter with respect and caution; wishing to hand it down to posterity, he consulted masters of literature. Liu, the present Prefect of Liuzhou from Hedong, composed the previous stele. Three years later, the monk Daolin led his disciples from Caoxi, saying: "We wish to erect a second stele to record the aspirations of the students." After the Tathāgata's parinirvāṇa, in the middle five hundred years, Kāśyapa Mātaṅga and Dharmaratna came to China with sūtras, and people first heard his words, just like seeing the daybreak amid heavy darkness. In the later five hundred years, Bodhidharma came to China with the Dharma, and people first transmitted his mind, just like beholding the bright sun at dawn. From Bodhidharma, transmitted six times down to Dajian, it was like stringing wish-fulfilling gems: there was earlier and later, but no difference. What the world calls the true school is the so-called Sudden Gate. Originally, Bodhidharma came together with the Buddha's robe, transmitting it to those who attained the Way as a true seal. When it reached Dajian, he put it aside and did not transmit it. Could he have regarded it as a fish trap and hare snare? Or as straw dogs? Or was it that no one was equal to himself, and so it was better to put it aside? I cannot know. > — English (machine translation) (machine translation) - [Previous: 1.176](https://indike.org/pramana/in.bauddha.taisho.2008.1.176) - [Next: 1.178](https://indike.org/pramana/in.bauddha.taisho.2008.1.178) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2008.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2008~en-mt.1.177) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2008.1.177](https://indike.org/pramana/in.bauddha.taisho.2008.1.177) · Pramāṇa