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# 佛祖統紀 10.71

佛祖統紀 10.71

- **Language:** Classical Chinese

### [10.71](https://indike.org/pramana/in.bauddha.taisho.2035.10.71)

述曰。螺溪門弟子以百數。而本傳指寶雲為高弟。不載昱師名。疑昱師見螺溪在最先。故早傳鑪拂。寶雲後至。而其道大振。故傳中推為上首。以此言之。在道不在鑪拂也。夫鑪拂祖師之信。器傳之久。不能無弊。或以情得。或以力取。於道何預焉。能師欲傳之扶宗。而辭不受。固也。藏之祖師行道之場而去。宜也。向使扶宗妄受復妄傳。適足以起後人之紛諍。於道何在焉。

> The commentary says: Luoxi's disciples numbered in the hundreds, yet the original biography designates Baoyun as the preeminent disciple, not recording Master Yu's name. It is suspected that Master Yu met Luoxi earliest, and was therefore transmitted the censer and fly-whisk early on. Baoyun arrived later, but greatly invigorated his Way; therefore, the biography promotes him as the head. Speaking from this perspective, it depends upon the Way, not upon the censer and fly-whisk. The censer and fly-whisk were the tokens of faith of the patriarchs; when an implement is transmitted for a long time, there cannot fail to be abuses: some obtain it through affection, some take it through force. What has that to do with the Way? Master Neng wished to transmit it to Fuzong, who declined and would not accept it; this was upright. Hiding it at the ancestral master's practice hall before departing was appropriate. Had Fuzong accepted it improperly and then improperly transmitted it, it would have served only to provoke disputes among later people. Where would the Way be in that?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.10.71) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2035.10.71](https://indike.org/pramana/in.bauddha.taisho.2035.10.71) · Pramāṇa
