[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) › [傳法正宗記](https://indike.org/pramana/in.bauddha.taisho.2078) › 6.4 # 傳法正宗記 6.4 傳法正宗記 6.4 - **Language:** Classical Chinese ### [6.4](https://indike.org/pramana/in.bauddha.taisho.2078.6.4) 慧可尊者。武牢人也。姓姬氏。母始娠時。有異光發其家。及生以故名之。尊者少嗜學世書。無不闚者。尤能言莊老。年三十遽自感而歎曰。老易世書非極大理。乃探佛經。遂遠遊求師至洛陽香山。乃從禪師寶靜者出家。尋得戒於永穆寺。去務義學。未幾而經論皆通。三十二復歸其本師。歸八年。一夕有神人現。謂尊者曰。何久于此。汝當得道。宜即南之。尊者以神遇遂加其名曰神光。次夕其首忽痛殆不可忍。師欲為灸之。俄聞空中有言曰。此換骨非常痛也。以告其師。即罷不敢治。及曉視其元骨果五處峯起。其師曰。異乎汝必有勝遇行矣。無失其時。然其為人曠達有遠量。雖有所出入。而未甞輒發。混然自隱。故久於京洛而世莫之知。及會菩提達磨授道易名。當為法師宗。學者乃知其有大德。競歸如水沛然趨下。一日俄有號居士者。年四十許以疾狀趨其前。不稱姓名。謂尊者曰。弟子久嬰業疾。欲師為之懺罪。願從所請。尊者曰。將罪來為汝懺。其人良久曰。覓罪不可得。曰我與汝懺罪竟。然汝宜依止乎佛法僧。其人曰。適今覩師。已知僧矣。不識何謂佛法。答曰。是心是佛。是心是法。法佛無二。汝知之乎。其人遂曰。今日乃知罪性不在內外中間。如其心然。誠佛法無二也。尊者器之。即為其釋褐落髮曰。此法寶也。宜名之僧璨。戒後二載乃命之曰昔佛傳大法眼。轉至達磨。達磨授我。我今以付於汝并其衣鉢。汝專傳之無使輒絕。聽我偈曰。 > Venerable Huike was a native of Wulao, with the surname of Ji. When his mother first became pregnant, an unusual light emanated from their household. When he was born, he was named on account of this. In his youth, the Venerable loved studying mundane books, and there was nothing he did not peruse; he was especially capable of speaking on Zhuangzi and Laozi. At the age of thirty, he suddenly was deeply moved and sighed, saying, “The Laozi and the Yijing are mundane books; they do not reach the ultimate, supreme principle.” Thereupon he searched into the Buddhist scriptures. He then traveled afar in search of a master, arriving at Mount Xiang in Luoyang. There he went forth under the Chan Master Baojing. Soon after, he received the precepts at Yongmu Monastery. He set off to devote himself to doctrinal study, and before long he was conversant with both sūtras and treatises. At thirty-two, he returned again to his original master. Eight years after his return, one evening a divine being appeared and said to the Venerable, “Why stay here so long? You are destined to attain the Way; you ought to head south immediately.” Because of this divine encounter, the Venerable added to his name, calling himself Shenguang. The following evening, his head suddenly ached so severely that it was almost unbearable. His master wished to apply moxibustion, but suddenly a voice was heard in the air, saying, “This is the marrow and bone transforming; it is not an ordinary pain.” He reported this to his master, who then stopped and dared not treat it. At dawn, looking at his skull, it had indeed risen up like peaks in five places. His master said, “How extraordinary! You will surely have an extraordinary encounter. Go! Do not miss the moment.” Now, in his character he was broad-minded and had great capacity; though he had attainments and depth, he never made a display of them, concealing himself seamlessly. Therefore, though he lived in the capital Luoyang for a long time, the world did not recognize him. When he met Bodhidharma, was instructed in the Way, and had his name changed, he was destined to be the patriarchal master of the Dharma teachers. Only then did students know that he possessed great virtue, and they vied to take refuge with him like water rushing down in torrents. One day, there suddenly was a man styling himself a lay householder, about forty years of age, who hurried before him appearing to be ill. Not giving his name or surname, he said to the Venerable, “Your disciple has long been plagued by karmic illness. I wish the Master to repent of my sins for me. I pray you grant my request.” The Venerable said, “Bring your sins here, and I will repent them for you.” After a long silence, the man said, “Seeking my sins, they cannot be found.” \[The Venerable\] said, “I have finished repenting your sins for you. However, you ought to take refuge in the Buddha, the Dharma, and the Sangha.” The man said, “Just now looking upon the Master, I already know the Sangha. But I do not understand what is called the Buddha and the Dharma.” \[The Venerable\] answered, saying, “This mind is the Buddha; this mind is the Dharma. The Dharma and the Buddha are not two. Do you know this?” The man then said, “Today for the first time I know that the nature of sin is neither inside, nor outside, nor in between. Just as is the mind, so truly the Buddha and the Dharma are not two.” The Venerable recognized his capacity and immediately shaved his head and took off his lay clothes for him, saying, “This is a Dharma-jewel; he should be named Sengcan.” Two years after he received the precepts, \[Huike\] then instructed him, saying, “In the past, the Buddha transmitted the Great Dharma-eye. Passing down, it reached Bodhidharma. Bodhidharma conferred it upon me. I now confer it upon you, along with the robe and bowl. Transmit it devotedly; do not let it ever be cut off. Listen to my verse:” > — English (machine translation) (machine translation) - [Previous: 6.3](https://indike.org/pramana/in.bauddha.taisho.2078.6.3) - [Next: 6.5](https://indike.org/pramana/in.bauddha.taisho.2078.6.5) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2078.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2078~en-mt.6.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2078.6.4](https://indike.org/pramana/in.bauddha.taisho.2078.6.4) · Pramāṇa