曆代法寶記 1.2

1.2

案本行經云。雜阿含經。普曜經云。應瑞經。文殊師利涅槃經。清淨法行經。無垢光轉女身經。決定毘尼經。大佛頂經。金剛三昧經。法句經。佛藏經。瓔珞經。花嚴經。大般若經。禪門經。涅槃經。楞伽經。思益經。法華經。維摩經。藥師經。金剛般若經。付法藏經。道教西昇經。釋法琳傳。釋虛實記。開元釋教。周書異記。漢法內傳。尹喜內傳。牟子。列子。苻子。吳書。并古錄。及楊楞伽。鄴都故事等。後漢明帝。永平三年。夜夢見金人。身長一丈六尺。項背圓光。飛行殿庭。於晨旦問朝臣。是何瑞應。太史傅毅奏曰。西方有大聖人。號曰佛。是其像也。明帝曰。何以知之。太史傅毅對曰。周書異記曰。昭王甲寅歲佛生。穆王壬申歲佛滅度。一千年後。教法流於漢地。今時是也。明帝遣郎中蔡愔博士秦景等。使於天竺國。請得佛像菩薩形像經四十二章。得法師二人。迦葉摩騰。竺法蘭。明帝請昇殿。供養故洛陽城西創置白馬寺。永平十四年正月一日。五岳霍山白鹿山道士。褚善信費齋才等。六百九十人等表奏。臣聞。太上無形。虛無自然。上古同尊。百王不易。陛下棄本逐末。求教西域。化謂胡神。所說不參。華夏臣等。多有聰惠。博涉經典。願陛下許臣等得與比校。若有勝者。願除虛詐。如其不如。任從重決。帝曰。依勅所司命辦供具。并五品已上文武內外官寮。至十五日平旦。集於白馬寺。道士在寺門外。置三壇開二十四門。帝在寺門外。置舍利及佛經像。設七寶行殿。褚善信費齋才等。以道經子書苻術等。置於壇上。以火驗之。悲淚呪曰。胡神亂我華夏。願太上天尊。曉眾生得辨真偽。道經子書苻術等。見火化為恢燼。道士驚愕。先昇天者昇天不得。先隱形者隱形不得。先入水火者不敢入。先禁呪者喚策不能應。種種功能並無一驗。褚善信費齋才等。自感而死。時佛舍利放五色光明。旋環如蓋。遍覆大眾。光蔽日輪。摩騰法師坐臥虛空。神化自在。天雨寶花及天音樂。竺法蘭梵音讚歎。摩騰法師說偈曰。狐非師子類。燈非日月明。池無巨海納。丘無嵩岳榮。明帝大悅。放五品已上公侯子女及陰夫人等出家。道士六百人投佛出家。法蘭誦出家功德經及佛本生等經。明帝大喜。舉國歸依佛教。明帝問二師。佛號法王。何為不生於漢國。迦葉摩騰法師對曰。迦毘羅衛城者百千日月之中心。三千大千世界之主。一切龍神有福之者皆生彼國。法王所以生於天竺國。明帝有問法師。佛種族是誰。何時生何時滅。摩騰法師答曰。佛是千代金輪王孫淨飯王子。姓瞿曇氏。亦名釋種。癸丑歲七月十五日。從兜率天宮降下。摩耶夫人託胎。甲寅之歲四月八日。於毘尼園。摩耶夫人右脇而誕。又五百釋種五百白馬乾陟車[這-言+匿]等。供佛四月八日同時生。壬申之歲二月八日。踰城出家。癸未之歲二月十五日。入般涅槃。佛雖不生於漢地。一千年後或五百年後。眾生有緣。先令聖弟子於彼行化。案清淨法行經云。天竺國東北真丹國。人民多不信敬。造罪者甚眾。吾我今遣聖弟子三人。悉是菩薩。於彼示現行化。摩訶迦葉彼稱老子。光淨童子彼號仲尼。明月儒童彼名顏回。講論五經詩書禮樂威儀法則。以漸誘化。然後佛經當往。牟子云。昔漢孝明皇帝。夜夢見神人。身有日光。飛在殿前。意中欣然也。心甚悅之。明日傳問群臣。此為何物有通事。舍人傅毅曰。臣聞。天竺有德道者。號曰佛。輕舉飛騰。身有日光。殆將其神。於是上悟。遣使張騫羽林郎中秦博士弟子王尊等一十二人大月氏。寫取佛經四十二章。在蘭臺石室第十四。即時洛陽城西雍門外起佛寺。其壁畫朝廷千乘萬騎繞騎十三匝。又於南宮清涼臺及開陽門上作佛形像。明帝在時。知命無常。先造壽陵。陵曰顯節。亦於其上作佛圖像。於未滅時。國豐民寧。遠夷慕義。咸來歸德。願為臣妾者。以為億數。故諡曰明也。自是之後。京城左右及州縣處處各有佛寺。學者由此而滋。晉書云。晉桓帝時。欲刪除佛法。召廬山遠法師。帝問曰。朕比來見僧尼。戒行不純。多有毀犯。朕欲刪除。揀擇事今可否。遠公答曰。崑山出玉。上雜塵砂。麗水豐金。猶饒瓦礫。陛下只得敬法重人。不可輕人慢法。晉帝大赦之。蕭梁武帝會三教云。小時學周禮。弱冠窮六經。中復觀道書。有名與無名。晚年開釋卷。猶日勝眾星。按花嚴經云。一切諸佛退位或作菩薩。或作聲聞。或作轉輪聖王。或作魔王。或作國王大臣。居士長者。婇女百官。或作大力鬼神。山神河神。江神海神。主日神主月神。晝神夜神。主火神主水神。一切苗稼神。樹神。及外道。作種種方便。助我釋迦如來化導眾生。按大般若經陀羅尼品云。爾時舍利子白佛言。世尊如是般若波羅蜜多甚深經典。佛般涅槃後。何方興盛。佛告舍利子。如是般若波羅蜜多甚深經典。我涅槃後。從北方至東北方。漸當興盛。彼方多有安住大乘諸苾芻苾芻尼。烏波索迦烏波斯迦。能依如是甚深般若波羅蜜。多深信樂。又佛告舍利子。我涅槃後。後時後分後五百歲。如是甚深般若波羅蜜多。於東北方大作佛事。按付法藏經云。釋迦如來滅度後。法眼付囑摩訶迦葉。迦葉付囑阿難。阿難付囑末田地。末田地付囑商那和修。商那和修付囑優波掬多。優波掬多付囑提多迦。提多迦付囑彌遮迦。彌遮迦付囑佛陀難提。佛陀難提付囑佛陀蜜多。佛陀蜜多付囑脇比丘。脇比丘付囑富那耶奢。富那耶奢付囑馬鳴。馬鳴付囑毘羅長老。毘羅長老付囑龍樹。龍樹付囑迦那提婆。迦那提婆付囑羅侯羅。羅侯羅付囑僧迦那提僧迦那提付囑僧迦耶舍。僧迦耶舍付囑鳩摩羅馱。鳩摩羅馱付囑闍夜多。闍夜多付囑婆修槃陀。婆修槃陀付囑摩拏羅。摩拏羅付囑鶴勒那。鶴勒那付囑師子比丘。師子比丘付囑舍那婆斯已。故從中天竺國來向罽賓國。王名彌多羅掘。其王不信佛法。毀塔壞寺。殺害眾生。奉事外道末曼尼及彌師訶等。時師子比丘故來化此國。其王無道。自手持利劍口云。若是聖人。諸師等總須誡形。時師子比丘示形身流白乳。末曼尼彌師訶等被刑死。流血灑地。其王發心歸佛。即命師子比丘弟子。師子比丘先付囑舍那婆斯已。入南天竺國。廣行教化。度脫眾生。王即追尋外道末曼弟子及彌師訶弟子等。得已於朝堂立架懸首。舉國人射之。罽賓國王告令諸國。若有此法。驅令出國。因師子比丘佛法再興。舍那婆斯付囑優婆掘。優婆掘付囑須婆蜜多。須婆蜜多付囑僧迦羅叉。僧迦羅叉付囑菩提達摩多羅。西國二十九代除達摩多羅。即二十八代也。有東都沙門淨覺師。是玉泉神秀禪師弟子。造楞伽師資血脈記一卷。接引宋朝求那跋陀三藏為第一祖。不知根由。或亂後學云。是達摩祖師之師求那跋陀。自是譯經三藏小乘學人不是禪師。譯出四卷楞伽經。非開受楞伽經與達摩祖師。達摩祖師自二十八代首尾相傳承僧迦羅叉。後惠可大師親於嵩高山少林寺。問達摩祖師。承上相傳付囑。自有文記分明。彼淨覺師接引求那跋陀稱為第一祖。深亂學法。法華經云。不許親近三藏小乘學人。求那跋陀三藏譯出四卷楞伽經。名阿跋陀寶楞伽經。魏朝菩提流支三藏譯出十卷。名入楞伽經。唐朝則天時。實叉難陀譯出七卷。名入楞伽經。以上盡是譯經三藏。不是禪師。並傳文字教法。達摩祖師宗徒禪法不將一字教來。默傳心印。

According to the Benxing jing; the Za ahan jing; the Puyào jing; the Yingrui jing; the Wenshushili niepan jing; the Qingjing faxing jing; the Wugouguang zhuan nüshen jing; the Jueding pini jing; the Dafoding jing; the Jingang sanmei jing; the Fajù jing; the Fozang jing; the Yingluo jing; the Avataṃsaka Sūtra; the Da bore jing; the Chanmen jing; the Nirvāṇa Sūtra; the Laṅkāvatāra Sūtra; the Siyi jing; the Saddharmapuṇḍarīka Sūtra; the Weimo jing; the Yaoshi jing; the Jingang bore jing; the Fu fazang jing; the Daoist Xisheng jing; the Shi Falin zhuan; the Shi xushi ji; the Kaiyuan shijiao [lu]; the Zhoushu yiji; the Hanfa neizhuan; the Yin Xi neizhuan; Mouzi; Liezi; Fuzi; the Wushu; as well as ancient catalogues, Yang Lengqia, the Yedu gushi, and others:

In the third year of Yongping of Emperor Ming of the Later Han, he dreamed at night that he saw a golden man, sixteen feet in height, with a halo around his neck and back, flying about the palace courtyard. At dawn, he asked the court ministers what kind of auspicious sign this was. The Grand Astrologer Fu Yi memorialized, saying, “In the West there is a Great Sage named the Buddha; this is his image.”
Emperor Ming asked, “How do you know this?”
The Grand Astrologer Fu Yi replied, saying, “The Zhoushu yiji states: ‘The Buddha was born in the jia-yin year of King Zhao, and passed into extinction in the ren-shen year of King Mu. One thousand years later, the teachings of the Dharma will flow into the land of Han.’ That time is now.”
Emperor Ming dispatched the Court Gentleman Cai Yin, the Erudite Qin Jing, and others as envoys to the country of Tianzhu. They invited and obtained Buddha images, bodhisattva images, and the Sutra of Forty-two Chapters, and obtained two Dharma masters: Kāśyapa Mātaṅga and Dharmaratna. Emperor Ming invited them to ascend the palace hall and made offerings to them; therefore, west of the city of Luoyang, he first established the Baima Temple.

On the first day of the first month of the fourteenth year of Yongping, Chu Shanxin, Fei Zhaicai, and others—six hundred and ninety Daoist priests from the Five Sacred Peaks, Mount Huo, and Mount Bailu—submitted a memorial saying:
“Your subjects have heard that the Supreme is formless, empty non-being and spontaneous; revered alike since high antiquity, unchanged through a hundred kings. Your Majesty abandons the root to chase the branches, seeking teachings from the Western Regions and being converted by what is called a barbarian spirit. What is expounded does not accord with the Huaxia [traditions]. Your subjects possess much intelligence and have broadly delved into the classics. We pray that Your Majesty will permit your subjects to compete and compare [with them]. If there is a victor, we pray that what is hollow and deceptive be eliminated; if we are not equal to them, we submit ourselves to severe judgment.”
The Emperor said, “In accordance with this edict, let the relevant offices prepare the ritual offerings.” Together with civil and military officials of the fifth rank and above, both inside and outside the court, they gathered at dawn on the fifteenth day at Baima Temple.
Outside the temple gates, the Daoist priests established three altars and opened twenty-four gates. Outside the temple gates, the Emperor set up relics and Buddhist scriptures and images, and erected a mobile pavilion of the seven treasures. Chu Shanxin, Fei Zhaicai, and others placed Daoist scriptures, philosophers' writings, talismans, and magic arts upon the altars to test them with fire. Weeping sorrowfully, they chanted an incantation, saying: “The barbarian spirit throws our Huaxia into confusion! May the Taishang Tianzun enlighten sentient beings so that they can distinguish the true from the false!”
When the Daoist scriptures, philosophers' writings, and talismans were exposed to the fire, they turned into ash and cinders. The Daoist priests were astounded and terrified: those who had previously ascended to heaven could not ascend to heaven; those who had previously hidden their forms could not hide their forms; those who had previously entered water and fire did not dare enter; those who had previously commanded incantations called upon their devices, but there was no response. None of their various powers showed a single sign of efficacy. Chu Shanxin, Fei Zhaicai, and others died of their own distress.
At that time, the Buddha's relics emitted five-coloured light, circling like a parasol, completely covering the great assembly, its brilliance eclipsing the disk of the sun. Dharma Master Mātaṅga sat and lay down in empty space, displaying supernatural transformations with mastery. The heavens rained down jewelled flowers and heavenly music, while Dharmaratna chanted praises in the Brahmā voice. Dharma Master Mātaṅga spoke a verse, saying:
“A fox is not of the lion's kind; / A lamp is not the brightness of sun and moon. / A pond cannot take in the vast ocean; / A hill cannot have the glory of Mount Song.”
Emperor Ming was greatly delighted, and allowed the sons and daughters of dukes and marquises of the fifth rank and above, as well as Lady Yin and others, to take pravrajyā. Six hundred Daoist priests turned to the Buddha and took pravrajyā. Dharmaratna recited the Sutra on the Merit of Leaving the Household, the Buddha's Jātakas, and other scriptures. Emperor Ming was overjoyed, and the entire realm took refuge in the Buddhist teachings.

Emperor Ming asked the two masters: “The Buddha is called the Dharma King; why was he not born in the Han state?”
Dharma Master Kāśyapa Mātaṅga replied, saying, “The city of Kapilavastu is the center of hundreds of thousands of suns and moons, and the master of the three-thousandfold great-thousandfold world system. All dragon gods possessing merit are born in that land. This is why the Dharma King was born in the country of Tianzhu.”
Emperor Ming further asked the Dharma masters: “What was the Buddha's lineage? When was he born, and when did he pass into extinction?”
Master Mātaṅga answered, saying, “The Buddha was the grandson of the Golden-Wheel-Turning King of a thousand generations and the son of King Śuddhodana. His surname was Gautama, and he was also called of the Śākya clan. On the fifteenth day of the seventh month of the gui-chou year, he descended from the Tuṣita heavenly palace and entered the womb of Queen Māyā. On the eighth day of the fourth month of the jia-yin year, in Lumbinī Park, he was born from Queen Māyā's right side. Furthermore, five hundred Śākyas, five hundred white horses, Kaṇṭhaka, and Chandaka were born at the same time on the eighth day of the fourth month to serve the Buddha. On the eighth day of the second month of the ren-shen year, he leapt over the city walls and took pravrajyā. On the fifteenth day of the second month of the gui-wei year, he entered parinirvāṇa. Although the Buddha was not born in the land of Han, one thousand years or five hundred years later, when sentient beings have the karmic affinity, he first causes his holy disciples to travel there and carry out conversion.”

According to the Qingjing faxing jing: “In the country of Cīnasthāna, northeast of the country of Tianzhu, the people mostly lack faith and reverence, and very many commit sins. I now dispatch three holy disciples, all of whom are bodhisattvas, to manifest there and carry out conversion. Mahākāśyapa is called Laozi there; the Youth Guangjing is called Zhongni [Confucius] there; and the Literatus Youth Mingyue is called Yan Hui there. They lecture upon and debate the Five Classics, the Odes, the Documents, the Rites, Music, and rules of deportment, gradually enticing and transforming [the people]. Afterward, the Buddhist scriptures shall arrive.”

Mouzi says: “Formerly, Emperor Xiao Ming of the Han dreamed at night that he saw a divine man with sunlight on his body, flying before his palace. In his mind he was elated, feeling great joy in his heart. The next day, he asked his ministers in turn, ‘What was this thing?’ The Gentleman of the Palace Fu Yi, who possessed understanding of affairs, said, ‘Your subject has heard that in Tianzhu there is one who attained the Way, named Buddha. He rises lightly and flies soaring, with sunlight on his body; it must have been his spirit.’ Thereupon the Sovereign understood. He sent twelve men, including the envoy Zhang Qian, the Palace Gentleman of the Forest of Plumes Qin [Jing], and the Erudite's disciple Wang Zun, to the Da Yuezhi, to copy and obtain the Sutra of Forty-two Chapters, which was placed in the fourteenth stone chamber of the Orchid Terrace. Immediately, outside the Yongmen gate west of the city of Luoyang, a Buddhist temple was erected. On its walls was painted the court with a thousand chariots and ten thousand horsemen circling thirteen times. Furthermore, Buddha images were made on the Qingliang Terrace of the Southern Palace and above the Kaiyang Gate. In Emperor Ming's time, knowing that life was impermanent, he pre-constructed his mausoleum, named Xianjie; on it he also made painted images of the Buddha. Before his death, the state was prosperous and the people were at peace; distant barbarians admired righteousness and all came to submit to his virtue. Those who wished to become subjects numbered in the hundreds of millions. Therefore his posthumous title was ‘Ming’ [Enlightened]. From this time onward, near the capital and throughout the prefectures and counties, there were Buddhist temples everywhere, and scholars flourished because of this.”

The Jin shu says: “During the reign of Emperor Huan of the Jin, he wished to purge the Buddha-Dharma and summoned Master Yuan of Mount Lu. The Emperor asked, saying, ‘Lately, We have seen monks and nuns whose conduct in the precepts is impure, with many committing violations. We wish to purge and sift them. May this matter be done now or not?’ Master Yuan answered, saying, ‘Mount Kunlun produces jade, yet upon it is mixed dust and sand; the Li River is abundant in gold, yet it still abounds in tiles and pebbles. Your Majesty should only respect the Dharma and value the people; you must not disparage the people and slight the Dharma.’ The Emperor of Jin granted a great amnesty.”

Emperor Wu of the Xiao-Liang said in his harmonization of the Three Teachings: “In youth I studied the Rites of Zhou; at twenty I plumbed the Six Classics. In mid-life I again observed Daoist books, [examining] the named and the nameless. In my late years I opened the Buddhist scrolls; like the sun, they outshine the host of stars.”

According to the Avataṃsaka Sūtra: “All Buddhas step back from their positions and either act as bodhisattvas, or act as śrāvakas, or act as cakravartins, or act as māra kings, or act as kings, ministers, laymen, elders, palace women, and civil officials; or they act as powerful spirits and deities, mountain spirits, river spirits, stream spirits, sea spirits, day-governing spirits, night-governing spirits, fire-governing spirits, water-governing spirits, all crop spirits, tree spirits, and non-Buddhists—employing all kinds of upāya to assist our Śākyamuni Tathāgata in teaching and guiding sentient beings.”

According to the Dhāraṇī Chapter of the Da bore jing: “At that time, Śāriputra addressed the Buddha, saying, ‘World-Honoured One, after the Buddha's parinirvāṇa, in what direction will such a profound scripture as this prajñāpāramitā flourish?’ The Buddha told Śāriputra, ‘Such a profound scripture as this prajñāpāramitā, after my nirvāṇa, will gradually flourish from the north to the northeast. In that direction there will be many bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās abiding in the Great Vehicle who will be able to rely on such profound prajñāpāramitā and develop deep faith and joy.’ Furthermore, the Buddha told Śāriputra, ‘After my nirvāṇa, in the later time, the later period, the final five hundred years, such profound prajñāpāramitā will perform great Buddhist activities in the northeast.’”

According to the Fu fazang jing: “After the extinction of Śākyamuni Tathāgata, the Dharma eye was entrusted to Mahākāśyapa; Kāśyapa entrusted it to Ānanda; Ānanda entrusted it to Madhyāntika; Madhyāntika entrusted it to Śāṇakavāsa; Śāṇakavāsa entrusted it to Upagupta; Upagupta entrusted it to Dhītika; Dhītika entrusted it to Miccaka; Miccaka entrusted it to Buddhanandi; Buddhanandi entrusted it to Buddhamitra; Buddhamitra entrusted it to Bhikṣu Pārśva; Bhikṣu Pārśva entrusted it to Puṇyayaśas; Puṇyayaśas entrusted it to Aśvaghoṣa; Aśvaghoṣa entrusted it to Elder Kapimala; Elder Kapimala entrusted it to Nāgārjuna; Nāgārjuna entrusted it to Kāṇadeva; Kāṇadeva entrusted it to Rāhulata; Rāhulata entrusted it to Saṅghanandi; Saṅghanandi entrusted it to Saṅghayaśas; Saṅghayaśas entrusted it to Kumāralāta; Kumāralāta entrusted it to Jayata; Jayata entrusted it to Vasubandhu; Vasubandhu entrusted it to Manorhita; Manorhita entrusted it to Haklenayaśas; Haklenayaśas entrusted it to Bhikṣu Simha. After Bhikṣu Simha had entrusted it to Śāṇavāsa, he came from Central Tianzhu to the country of Jibin. The king's name was Mitorojue [Mihirakula]. This king did not believe in the Buddha-Dharma; he destroyed stupas and temples, murdered sentient beings, and served the non-Buddhist Maimānī [Mani] and Mixihe [Messiah], and others. At that time, Bhikṣu Simha came especially to convert this country. The king was unprincipled, and holding a sharp sword in his own hand, he said, ‘If you are a sage, all you masters must undergo bodily punishment.’ At that time, Bhikṣu Simha manifested his form, and his body flowed with white milk. When Maimānī, Mixihe, and the others were executed, blood flowed and splattered on the ground. The king gave rise to the mind [of faith] and took refuge in the Buddha. He immediately summoned the disciples of Bhikṣu Simha. Bhikṣu Simha had previously entrusted it to Śāṇavāsa, who entered South Tianzhu to broadly carry out teaching and conversion, and liberate sentient beings. The king then pursued the disciples of the non-Buddhist Maimān and the disciples of Mixihe; when he caught them, he erected scaffolds in the court and suspended their heads, and all the people of the country shot arrows at them. The king of Jibin issued an order to all countries: ‘If there are these doctrines, expel them from the country!’ Because of Bhikṣu Simha, the Buddha-Dharma flourished again. Śāṇavāsa entrusted it to Upagupta; Upagupta entrusted it to Śubharnamitra; Śubharnamitra entrusted it to Saṅgharakṣa; Saṅgharakṣa entrusted it to Bodhidharmatrāta. In the Western Countries there were twenty-nine generations, or excluding Dharmatrāta, twenty-eight generations.”

There was Śramaṇa Jingjue of the Eastern Capital, who was a disciple of Chan Master Shenxiu of Yuquan. He composed the Lengqie shizi xuemai ji in one fascicle, which brought in Tripiṭaka Master Guṇabhadra of the Song dynasty as the first patriarch. Not knowing the origin and basis, he confused later students, saying that Guṇabhadra was the teacher of Patriarch Bodhidharma. In truth, Guṇabhadra was a sutra-translating Tripiṭaka master and a Hīnayāna scholar, not a Chan master; he translated the four-fascicle Laṅkāvatāra Sūtra, but he did not transmit the Laṅkāvatāra Sūtra to Patriarch Bodhidharma. Patriarch Bodhidharma, through twenty-eight generations transmitted from beginning to end, succeeded Saṅgharakṣa. Later, Great Master Huike in person at the Shaolin Temple on Mount Songgao asked Patriarch Bodhidharma: the successive transmissions and entrustments from above possess their own clear written records. That Master Jingjue brought in Guṇabhadra and called him the first patriarch, deeply throwing the study of the Dharma into confusion! The Saddharmapuṇḍarīka Sūtra says: “One is not permitted to associate with Tripiṭaka Hīnayāna scholars.” Tripiṭaka Master Guṇabhadra translated the four-fascicle Laṅkāvatāra Sūtra, named the Abatuobao lengqie jing. Tripiṭaka Master Bodhiruci of the Wei dynasty translated ten fascicles, named the Ru lengqie jing. During the reign of Zetian in the Tang dynasty, Śikṣānanda translated seven fascicles, named the Ru lengqie jing. All of the above were sutra-translating Tripiṭaka masters, not Chan masters, and all transmitted the verbal and textual teachings. The Chan teachings of the school of Patriarch Bodhidharma do not bring along a single word of teaching; they silently transmit the mind seal.