[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 9.37 # 佛祖歷代通載 9.37 佛祖歷代通載 9.37 - **Language:** Classical Chinese ### [9.37](https://indike.org/pramana/in.bauddha.taisho.2036.9.37) 大同元年十月。師將示寂。道副尼總持道育惠可等。侍側。曰時將至矣。汝等蓋各言所得乎。時道副曰。如我所見。不執文字不離文字。而為道用。師曰。汝得吾肉。尼總持曰。我今所見。如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾皮。道育禪師曰。四大本空五陰非有。而我見處無一法可得。師曰。汝得吾骨。大師惠可即禮三拜復依位而立。師曰。汝得吾髓。即顧謂可曰。世尊以正法眼藏付囑大迦葉。展轉傳授以至於吾。吾今付汝。汝當護持。并授汝袈裟以為法信。可跪受其衣。願聞指示。師曰。內傳法印以契真心。外付法衣以定宗旨。後代澆薄疑慮競生。謂吾西土汝乃此方。憑何得法以何為證。或遇難緣。但出此衣用以表信。其化無礙。至吾滅後二百餘年。衣止不傳。法周沙界。潛符密契千萬有餘。汝當闡化勿輕未悟。一念回機便同本有。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。又曰。吾有楞伽經四卷。亦付與汝。即是如來心地要門。吾自離南印來此東土。見赤縣神州有大乘氣象。遂逾海越漠為法求人。際會未諧如愚若訥。今得汝傳授。吾意已終。乃與其徒往禹門千聖寺。有期城太守楊衒之。問曰。西天五印師承為祖。其道云何。師曰。明佛心宗行解相應。名之曰祖。衒之曰。弟子素奉三寶而智慧昏蒙。願師慈悲開示宗旨。師以偈答之曰。不覩惡而生嫌。不觀善而勤措。不捨智而近愚。不拋迷而就悟。達大道兮過量。明佛心兮出度。不與凡聖同纏超然。名之曰祖。衒之聞偈乃稽首曰。願師慈忍久住世間。師曰。吾化緣已畢傳法得人。吾即逝矣。是日端坐而寂。門人奉全身葬熊耳山定林寺。明年魏使宋雲西域回。遇師于葱嶺。手携隻履翩翩獨邁。雲問。師今何往。曰西天去。及雲歸朝具言其事。門人啟壙唯空棺隻履存焉。梁武帝聞師顯化始末如此。遂親撰碑。刻石于鍾山。 > In the tenth month of the first year of Datong, the Master was about to manifest nirvāṇa. Daofu, the nun Zongchi, Daoyu, Huike, and others were attending at his side. He said, 'The time is approaching. Why do you not each state what you have attained?' Then Daofu said, 'According to my view, neither grasping at words nor departing from words, one acts for the functioning of the Way.' The Master said, 'You have attained my flesh.' The nun Zongchi said, 'What I see now is like Ānanda seeing the land of Akṣobhya Buddha: once seen, it is never seen again.' The Master said, 'You have attained my skin.' Chan master Daoyu said, 'The four elements are fundamentally empty, and the five skandhas do not exist; from where I see, there is not a single dharma to be attained.' The Master said, 'You have attained my bones.' The Great Master Huike then made three prostrations and returned to his place, standing \[silently\]. The Master said, 'You have attained my marrow.' Then, looking at Huike, he said, 'The Bhagavān entrusted the treasury of the eye of the correct Dharma to Mahākāśyapa, and it was transmitted successively down to me. I now entrust it to you; you must protect and uphold it. I also confer upon you the kāṣāya to serve as a token of faith in the Dharma.' Huike knelt and received the robe, wishing to hear instructions. The Master said, 'Inwardly I transmit the Dharma-seal to tally with the true mind; outwardly I bestow the Dharma robe to determine the ancestral tenet. In later generations, morals will decline and doubts and suspicions will arise competitively, saying, "I came from the Western Land, and you are from this region; on what basis did you attain the Dharma, and what serves as proof?" Should you encounter adverse conditions, simply bring forth this robe to manifest trust, and your teaching will be unhindered. Over two hundred years after my passing, the robe will cease to be transmitted, and the Dharma will spread throughout worlds as numerous as sand grains; those who silently accord and secretly tally with it will number more than tens of thousands. You must expound and transform, never looking down upon the unawakened. With a single thought turning back the capacity \[of the mind\], one is identical with what was originally possessed. Listen to my gāthā: / "I originally came to this land / To transmit the Dharma and save deluded beings. / A single flower opens into five petals, / And the bearing of fruit naturally matures."' He also said, 'I have the Laṅkāvatāra Sūtra in four fascicles, which I also bestow upon you; it is the essential gateway to the mind-ground of the Tathāgatas. Since leaving Southern India to come to this eastern land, I saw that the Red County of the Divine Continent had the atmosphere of the Mahāyāna, and so I crossed oceans and deserts to seek people for the sake of the Dharma. When conditions were not yet harmonious, I was like someone foolish or inarticulate. Now that I have attained you to transmit it to, my intention is complete.' He then went with his disciples to Qiansheng Monastery at Yumen. Yang Xuanzhi, governor of Qicheng, asked, 'In the Five Indies of the Western Heaven, masters are succeeded as patriarchs. What is their Way like?' The Master said, 'One who clarifies the Buddha-mind school, whose practice and understanding correspond, is called a patriarch.' Xuanzhi said, 'Your disciple has long revered the Three Jewels, but my wisdom is dim and obscure. I pray the Master will compassionately disclose the essential tenet.' The Master answered him with a gāthā: / 'Not seeing evil and giving rise to aversion, / Not observing good and striving to establish it; / Not abandoning wisdom to draw near to folly, / Not throwing away delusion to approach awakening; / Comprehending the Great Way beyond all measure, / Clarifying the Buddha-mind beyond limitation; / Not tangled with the ordinary or the sacred, transcendent— / This is called a patriarch.' Hearing the gāthā, Xuanzhi bowed with his head to the ground and said, 'I pray the Master will, in his compassion and forbearance, dwell long in the world.' The Master said, 'My affinity for transforming is finished, and the transmission of the Dharma has found its person. I shall soon pass away.' On that day, sitting upright, he entered nirvāṇa. His disciples enshrined his whole body and buried it at Dinglin Monastery on Mount Xiong'er. The next year, the Wei envoy Song Yun returned from the Western Regions and met the Master at the Congling Mountains, carrying a single shoe in his hand, striding along alone with an airy grace. Yun asked, 'Where is the Master going now?' He replied, 'Going to the Western Heaven.' When Yun returned to court and recounted the affair in full, the disciples opened the crypt, and there were only the empty coffin and a single shoe remaining. Emperor Wu of Liang heard about the full circumstances of the Master’s manifestations and personally composed an inscription, carving it into stone on Mount Zhong. > — English (machine translation) (machine translation) - [Previous: 9.36](https://indike.org/pramana/in.bauddha.taisho.2036.9.36) - [Next: 9.38](https://indike.org/pramana/in.bauddha.taisho.2036.9.38) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2036.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.9.37) — English, machine translation ## Linked texts (2) - [景德傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2076.3.11) — Classical Chinese - [傳法正宗記](https://indike.org/pramana/in.bauddha.taisho.2078.5.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.9.37](https://indike.org/pramana/in.bauddha.taisho.2036.9.37) · Pramāṇa