Chinese
大正藏第 85 册 No. 2838 传法宝纪 No. 2838 传法宝纪(并)序 京兆 □朏字方明撰 稽首善知识 能令护本心 犹如浊水中 珠力顿清现 所以令修纪 明此递传法 愿当尽未来 广开佛知见 序曰。我真实法身法佛所得。离诸化佛言说传乎文字者。则此真如门乃以证心自觉而相传耳。是故论云。一切法从本已来离言说相。离名字相。离心缘相。毕竟平等。无有变异。不可破坏。唯是一心故名真如。又曰。证发心者。从净心地乃至究竟。证何境界。所谓真如以依转识说为境界。而此证者无有境界。唯真如智名为法身。又如修多罗说。菩萨摩诃萨独一静处自觉观察不由于他。离见妄想上上升进入如来地。是名自觉圣智。是故若非得无上乘传乎心地。其孰能入真境界者哉。昔庐山远上人禅经序云。佛付阿难。阿难传末田地。末田地传舍那婆斯。则知耳后不坠于地存乎其人至矣。岂夫系执因果探研句义。有所能入乎。则修多罗所谓宗通者。宗通谓缘自得胜道。远离言说文字妄想。趣无漏界自觉地。自相远离一切虚妄觉相。降伏一切外道众魔。缘自觉趣光明晖发。是名宗通相。是真极之地。非义说所入信矣。其有发迹天竺来道此土者。有菩提 现代汉语译本 《传法宝纪》序 京兆 □朏（fěi）字方明 撰 稽首善知识，能令护本心，犹如浊水中，珠力顿清现，所以令修纪，明此递传法，愿当尽未来，广开佛知见。 序言：我真实法身法佛所得。离开诸化佛言说而传于文字的，则是这真如门，乃是以证心自觉而相传罢了。所以《论》中说：‘一切法从本以来，离开言说之相，离开名字之相，离开心缘之相，毕竟平等，没有变异，不可破坏，唯一是心，所以名为真如。’又说：‘证发心者，从净心地乃至究竟，证何境界？’所谓真如，以依转识说为境界。而此证者没有境界，唯有真如智名为法身。又如修多罗（sū duō luó，佛经）所说：‘菩萨摩诃萨（pú sà mó hē sà， महान्तः）独一静处自觉观察，不由于他，离见妄想，上上升进，进入如来地，是名自觉圣智。’因此，如果不是得到无上乘，传于心地，又有谁能进入真境界呢？昔日庐山远上人《禅经序》说：‘佛付阿难（Ānanda，阿难陀），阿难传末田地（Madhyāntika），末田地传舍那婆斯（Śāṇavāsa）。’可知耳后不坠于地，存乎其人，至矣。难道是那些系执因果，探研句义的人，有所能进入的吗？那么修多罗（sū duō luó，佛经）所说的宗通，宗通谓缘自得胜道，远离言说文字妄想，趣无漏界自觉地，自相远离一切虚妄觉相，降伏一切外道群魔，缘自觉趣光明晖发，是名宗通相。这才是真极之地，不是义说所能进入的，我相信。其中有发迹于天竺（tiān zhú，印度古称）来到此土的，有菩提（bodhi，觉悟）
English
English version Record of the Transmission of the Dharma Treasure (with Preface) Composed by Fangming of Jingzhao □ Fei I bow to the wise teachers, who can protect the original mind, just as in muddy water, the power of a pearl suddenly appears clear. Therefore, I compile this record to clarify this transmission of the Dharma. I vow to open wide the Buddha's knowledge and vision into the infinite future. Preface: What I, the true Dharma-body Dharma-Buddha, have attained, apart from the verbal teachings of the manifested Buddhas and transmitted through writing, is this gate of Suchness, which is transmitted through the self-awakening of the mind. Therefore, the Treatise says: 'All dharmas, from the very beginning, are apart from the aspect of speech, apart from the aspect of names, apart from the aspect of mental conditions, ultimately equal, without change, indestructible, and solely of one mind, hence named Suchness.' It also says: 'Those who realize the awakening of the mind, from the pure mind-ground to the ultimate, what realm do they realize?' It is called Suchness, which is spoken of as a realm based on the transformed consciousness. But this realization has no realm; only the wisdom of Suchness is named the Dharma-body. Furthermore, as the Sutra (sū duō luó) says: 'A Bodhisattva Mahasattva (great being) alone in a quiet place, self-awarely observes, not relying on others, free from views and delusions, ascending and entering the Tathagata (如来) ground, this is named self-awarely realized sacred wisdom.' Therefore, if one does not attain the Supreme Vehicle and transmit it through the mind-ground, who can enter the true realm? In the past, Master Yuan of Mount Lu, in his Preface to the Meditation Sutra, said: 'The Buddha entrusted Ananda (Ānanda), Ananda transmitted to Madhyāntika, Madhyāntika transmitted to Śāṇavāsa.' It can be known that what is not lost after being heard is preserved in the person; this is the ultimate. Can those who cling to cause and effect and delve into the meaning of sentences possibly enter? Then, what the Sutra (sū duō luó) calls 'mastery of the doctrine' means attaining the supreme path through one's own efforts, being far from speech, writing, and deluded thoughts, approaching the unconditioned realm of self-awakening, being self-separated from all false appearances of awareness, subduing all heretics and demons, and the light of self-awakening shines forth. This is called the aspect of mastery of the doctrine. This is the realm of true ultimate, which cannot be entered through mere explanation of meaning; I believe it. Among those who originated in India (tiān zhú) and came to this land, there are Bodhi (bodhi) --------------------------------------------------------------------------------
Chinese
达摩欤。时为震旦有胜惠者而传。然指真境乎。如彼弱丧顿使返躬乎。亦如暗室发大明炬□□可得而言已。既而味性有殊高拔。或少玩所先习无求胜智。翻然顶授盖为鲜矣。唯东魏惠可以身命求之大师传之而去。惠可传僧璨。僧璨传道信。道信传弘忍。弘忍传法如。法如及乎大通。自达摩之后师资开道。皆善以方便取证于心。随所发言略无系说。今人间或有文字称达摩论者。盖是当时学人随自得语以为真论书而宝之。亦多谬也。若夫超悟相承者。既得之于心则无所容声矣。何言语文字措其间哉。夫不见至极者。宜指小以明大假。若世法有练真丹以白日升天者。必须得仙人身手传练真丹乃成。若依碧字琼书终溃浪茫矣。此世中一有为耳犹在必然。况无上真宗岂系言说。故斯道微密罕得其门。虽法不依人依义不依语。而真善知识何可观止。今此至人无引未易能名将以后之发蒙或因景暮。是故今修略纪。自达摩后相承传法者。着之于次以为传宝纪一卷。维当缀其所见名迹所化方处耳目所取书纪有明者。既而与为泯合而传记自简。至于觉证圣趣靡得㼼言也。之列有貌图将为后记。然相承兹道澹乎。法界真空寂处相迹自消。凡在生平不现其异。靡闻灵迹以故略诸。亦犹反袂拭面光濡不取矣。又自达摩之后至于隋唐。其有高悟玄拔 深至圆顿者。亦可何世无之。已非相传授故别条列传。则照此法门之多主也。 东魏嵩山少林寺释菩提达摩 北齐嵩山少林寺释惠可 随𡷗公山释僧璨 唐双峰山东山寺释道信 唐双峰山东山寺释弘忍 唐嵩山少林寺释法如 唐当阳王泉寺释神秀 □□□达摩大婆罗门种南天竺国王第三子机神超晤传□□□自觉圣智。广为人天开佛知见。为我震旦国人故船海□□高山时罕有知者。唯道昱慧可宿心潜会精竭求之。师□六年志取通晤。大师当从容谓曰。尔能为法舍身命不。惠可断其臂以验诚恳(案余传云。被贼斫臂盖是一时谬传耳)自后始密以方便开发。便开发皆师资。 现代汉语译本：对于那些深刻领悟圆顿教义的人来说，无论在哪个时代都不会缺少。因为（他们的领悟）并非通过相互传授而来，所以另外列出传记，是为了表明这个法门有很多主导者。 东魏 嵩山少林寺 释菩提达摩（Bodhidharma，禅宗初祖） 北齐 嵩山少林寺 释惠可（Huike，禅宗二祖） 隋 皖公山 释僧璨（Sengcan，禅宗三祖） 唐 双峰山东山寺 释道信（Daoxin，禅宗四祖） 唐 双峰山东山寺 释弘忍（Hongren，禅宗五祖） 唐 嵩山少林寺 释法如（Faru） 唐 当阳王泉寺 释神秀（Shenxiu） （缺失部分）达摩（Bodhidharma）是大婆罗门种姓，是南天竺国王的第三个儿子，他的才智超群，领悟力极高，（通过修行）自觉地获得了圣智。他广泛地为人和天开启佛的知见。因为他是为了我们震旦国（古代对中国的称谓）的人民而来，所以乘船渡海（来到中国），（当时）高山人迹罕至，很少有人知道他。只有道昱（Daoyu）和慧可（Huike）宿世的善根潜藏在心中，竭尽全力地寻求他。慧可（Huike）用了六年时间，立志要与达摩（Bodhidharma）通达领悟。达摩（Bodhidharma）于是从容地问他说：‘你能够为了佛法舍弃身命吗？’慧可（Huike）砍断了他的手臂来验证他的诚恳（按：其他的传记说，慧可（Huike）是被贼砍断手臂，这大概是一时的错误传言）。自那以后，达摩（Bodhidharma）才秘密地用方便法门来启发他。所有的启发都是师资相传的。
English
English version: For those who deeply understand the perfect and sudden teachings, there will never be a shortage of them in any era. Because (their understanding) is not transmitted through mutual instruction, separate biographies are listed to indicate that this Dharma has many masters. Eastern Wei, Songshan Shaolin Temple, Śākyamuni Bodhidharma (Bodhidharma, the first patriarch of Zen) Northern Qi, Songshan Shaolin Temple, Śākyamuni Huike (Huike, the second patriarch of Zen) Sui, Wangan Mountain, Śākyamuni Sengcan (Sengcan, the third patriarch of Zen) Tang, Shuangfeng Mountain Dongshan Temple, Śākyamuni Daoxin (Daoxin, the fourth patriarch of Zen) Tang, Shuangfeng Mountain Dongshan Temple, Śākyamuni Hongren (Hongren, the fifth patriarch of Zen) Tang, Songshan Shaolin Temple, Śākyamuni Faru Tang, Dangyang Wangquan Temple, Śākyamuni Shenxiu (Shenxiu) (Missing part) Bodhidharma (Bodhidharma) was of the Brahmin caste and the third son of the king of South India. His intelligence was outstanding, and his comprehension was extremely high. (Through practice) he consciously attained sacred wisdom. He widely opened the Buddha's knowledge and vision for humans and gods. Because he came for the people of our Zhen Dan country (ancient name for China), he crossed the sea by boat (to China). (At that time) the high mountains were rarely visited, and few people knew him. Only Daoyu (Daoyu) and Huike (Huike) had latent good roots in their hearts and exhausted all their efforts to seek him. Huike (Huike) spent six years determined to understand and comprehend with Bodhidharma (Bodhidharma). Bodhidharma (Bodhidharma) then calmly asked him: 'Can you give up your life for the Dharma?' Huike (Huike) cut off his arm to verify his sincerity (Note: Other biographies say that Huike (Huike)'s arm was cut off by thieves, which is probably a temporary misrepresentation). From then on, Bodhidharma (Bodhidharma) secretly used expedient means to enlighten him. All enlightenment is transmitted from teacher to disciple. --------------------------------------------------------------------------------