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English version Contemplation The Twentieth Ancestor, Venerable Jhayata Ancestor Jhayata, with lofty character and ancient appearance, whose staff has six rings. He owns not half an acre of land, and his words do not arise from nothing, yet where is he not present? He lowers his hand and enters the marketplace, whether in other lands or here in this land. The Twenty-first Ancestor, Venerable Vasubandhu Vasubandhu, who cultivates without lying down, though he experiences hardship and diligence, it turns into laziness. Because of pointing, he sees the seeing; when he encounters singing, he claps along. Bubbles and illusions are without truth; listening to emotions without restraint is a fault. The Twenty-second Ancestor, Venerable Manura He discerns pagodas and subdues warriors, a free and easy prince. Thunder shakes and dormant creatures stir; heretical teachers lose their teeth. With spiritual power, he manifests the six penetrations; the wind of the Dao spreads a thousand miles. Sounds and forms are eternally true; why block your ears? The Twenty-third Ancestor, Venerable Haklenayasas Venerable Haklenayasas, the highest virtue cannot be obtained through words. He is unrestrained and unconventional, his speech is unique and peculiar. His merit is higher than the two truths (conventional and ultimate); his name should be known in all countries. Bowing and taking refuge, he is the true successor of the ancestral forest. The Twenty-fourth Ancestor, Venerable Simha Venerable Simha, revered and praised by humans and gods, is like painting blue in the sky, or a crane soaring in the clouds. In debate, his talent is like the sound of a drum; he upholds the Dharma wheel high. He destroys heretics like the '㭫柆', and '梧真' is where they should go. The Twenty-fifth Ancestor, Venerable Vasasita Vasasita, who has long been apart from clinging and attachment. If he had not met a true author (enlightened teacher), he would never have heard the shout or the blow. He transmitted the robe and bowl of his teacher, a bridge and boat for delivering beings. The wondrous seeing is in the present mind; why borrow words to express it? The Twenty-sixth Ancestor, Venerable Upagupta Upagupta, whose birth was an auspicious sign for King 勝. He distanced himself from the high and remote life of palace consorts, dedicating himself to the path of cultivation. He is the pillar of the Buddha Dharma, revered by the king. His insight is as clear as a polished mirror; his ancestral hall is like a golden mirror, radiant. The Twenty-seventh Ancestor, Venerable Prajnatara Prajnatara, whose childhood name was Yingluo (璎珞). His parents passed away early, and he wandered in all directions. If one understands in an instant that a turtle cannot grow hair, one will constantly lament the brevity of life, like water flowing away. Ultimately, he attained Bodhi and achieved the complete fruition.
Chinese
道源辽廓 第二十八祖 唐土六代祖师 第一达摩祖师 菩提达摩 道化无为 九年少室 六叶宗师 示灭能耳 只履西归 梁天不荐 惠可传衣 第二祖惠可大师 二祖硕学 操为坚确 心贯三乘 项寄五岳 天上麒麟 人间鸑鷟 断臂立灵 混而不浊 第三祖僧璨大师 三祖大师 诸王真子 语出幽微 心无彼此 或处山林 或居廛示 因地花生 栴檀旖旎 第四祖道信大师 四祖十四 因师解脱 处世道孤 与慈量阔 永绝雕荧 迥法始末 果少花多 忍传衣钵 第五祖弘忍大师 五祖七岁 洞达言前 石牛吐雾 木马含咽 身心恒寂 理事俱玄 无情无种 千年万年 第六祖惠能大师 师造黄梅 得旨南来 爰因幡义 大震法雷 道明遭过 神秀逢回 衣虽不付 天下花开 南岳让和尚(法祖嗣六祖) 观音和尚 厥名怀让 般若栖神 禅门呆匠 五岳德高 四溟心量 法嗣六人 马祖兴王 吉州行司和尚(法嗣六祖) 吉水真人 出世卢陵 唯提一脉 迥出三乘 𤅀中月烛 火里行水 现代汉语译本 道源辽阔 第二十八祖 唐土六代祖师 第一 达摩祖师 菩提达摩（Bodhidharma，禅宗始祖），以无为之道教化众生，在少室山面壁九年。 作为禅宗的第六代祖师，他示寂的方式不同寻常，只留下一只鞋子便西归。 梁武帝不认识他，慧可（Huike）得到他的衣钵传承。 第二祖 惠可大师 二祖惠可大师，学识渊博，操守坚定，内心通达三乘佛法。 他的气概可与五岳相比，是天上的麒麟，人间的神鸟。 断臂以求安心，他的境界混同于世俗却不被污染。 第三祖 僧璨大师 三祖僧璨大师，可能是诸王的后代，他的话语深奥微妙。 心中没有彼此分别，有时隐居山林，有时住在城市。 因地而生莲花，如同栴檀树般散发芬芳。 第四祖 道信大师 四祖道信大师，十四岁时因师父而解脱，处世之道孤高。 他的慈悲心怀广阔，永远断绝世俗的虚华，通晓佛法的始终。 证果的人少，发心修行的人多，最终将衣钵传给弘忍（Hongren）。 第五祖 弘忍大师 五祖弘忍大师，七岁时就通达语言文字之外的真意，如同石牛吐雾，木马含咽。 身心恒常寂静，事理圆融玄妙。 无情无种，其影响将延续千年万年。 第六祖 惠能大师 六祖惠能大师，来到黄梅，得到禅宗的宗旨而南下，因为幡动之争，大震法雷。 道明（Daoming）前来追赶，神秀（Shenxiu）未能领悟而返回。 虽然衣钵没有传给他，但天下禅宗之花因此盛开。 南岳让和尚（Nanyue Huairang，法祖嗣六祖） 观音和尚，他的名字是怀让（Huairang），般若智慧在他心中栖息。 是禅门中的一位‘呆匠’，他的德行如五岳般高耸，心量如四海般宽广。 他有六位得法弟子，其中马祖道一（Mazu Daoyi）将使禅宗兴盛。 吉州行思和尚（法嗣六祖） 吉水（Jishui）的真人，出生于卢陵（Luling），他所提倡的是直指本心的禅法。 迥然不同于三乘教法，如同黑暗中的明月，又如在火焰中行走。
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English version The Source of the Dao is Vast and Expansive The Twenty-eighth Ancestor, the Sixth Ancestor in Tang China The First, the Ancestor Bodhidharma Bodhidharma (the founder of Zen Buddhism), transformed beings with the Dao of non-action, facing the wall for nine years at Shaoshi Mountain. As the sixth patriarch, his passing was unusual, leaving only a shoe as he returned to the West. Emperor Wu of Liang did not recognize him; Huike (Huike) received his robe and bowl. The Second Ancestor, Great Master Huike The Second Ancestor, Great Master Huike, was learned and steadfast in his conduct, his mind penetrating the Three Vehicles. His spirit rivaled the Five Peaks; he was a qilin (Chinese unicorn) from heaven, a phoenix among humans. He cut off his arm to establish his spirit, mingling with the world yet remaining unpolluted. The Third Ancestor, Great Master Sengcan The Third Ancestor, Great Master Sengcan, was perhaps a prince, his words profound and subtle. His mind was without discrimination, sometimes dwelling in the mountains, sometimes residing in the city. Lotuses bloomed from the ground, fragrant like sandalwood. The Fourth Ancestor, Great Master Daoxin The Fourth Ancestor, Great Master Daoxin, attained liberation at fourteen due to his teacher, his way of life solitary. His compassion was vast, forever severing worldly vanities, understanding the beginning and end of the Dharma. Few attained enlightenment, many aspired to practice, ultimately passing the robe and bowl to Hongren (Hongren). The Fifth Ancestor, Great Master Hongren The Fifth Ancestor, Great Master Hongren, understood the meaning beyond words at the age of seven, like a stone ox exhaling mist, a wooden horse swallowing. His body and mind were constantly tranquil, principle and phenomena both profound. Without emotion or seed, his influence will last for thousands of years. The Sixth Ancestor, Great Master Huineng The Sixth Ancestor, Great Master Huineng, came to Huangmei, received the Zen lineage and went south, causing a great thunder of Dharma due to the banner incident. Daoming (Daoming) came to pursue him, Shenxiu (Shenxiu) failed to understand and returned. Although the robe was not passed to him, the flowers of Zen blossomed throughout the world. Nanyue Huairang (Nanyue Huairang, a Dharma heir of the Sixth Ancestor) The Guanyin (Avalokiteshvara) monk, his name was Huairang (Huairang), prajna (wisdom) dwelled in his spirit. He was a 'dull craftsman' in the Zen gate, his virtue as high as the Five Peaks, his mind as vast as the Four Seas. He had six Dharma heirs, among whom Mazu Daoyi (Mazu Daoyi) would cause Zen to flourish. Jizhou Xingsi (Jizhou Xingsi, a Dharma heir of the Sixth Ancestor) The True Man of Jishui (Jishui), born in Luling (Luling), what he advocated was the Zen of directly pointing to the original mind. Distinct from the Three Vehicles, like a moon candle in the dark, or walking in fire.
Chinese
讦君妙会 说衣想应 国师惠忠和尚(法嗣司和尚) 唐朝国师 大播鸿猷 曹溪探月 渭水乘舟 二天请问 四众抛等 法才极瞻 大耳惭羞 石头和尚(法嗣和尚) 南岳石头 吉水分流 庵栖碧洞 车驾白牛 学成麟角 誉漏神舟 僧问净土 不垢何求 江西马和尚(法嗣让和尚) 马师道一 行全金石 悟本超然 寻枝劳役 久定身心 一时抛掷 大化南昌 寒松千尺 沙州三界寺沙门道真记 现代汉语译本 **讦君妙会 说衣想应** **国师惠忠和尚** (法嗣司和尚) 唐朝国师惠忠，广泛传播宏大的谋略。在曹溪探究月亮的真谛，在渭水乘坐舟船。 二天（指帝释天和梵天）前来请教，四众弟子抛弃了分别心。 惠忠的佛法才能极受瞻仰，使得大耳三藏也感到惭愧。 **石头和尚** (法嗣和尚) 南岳的石头和尚，他的教法如同吉水般分流传播。在碧绿的山洞中安身修行，乘坐着白牛拉的车。 学问修成如同麒麟的角般珍贵，名誉传遍四方如同神舟一般迅速。 有僧人询问关于净土的问题，石头和尚反问：‘不染污的境界还要求什么呢？’ **江西马和尚** (法嗣让和尚) 马祖道一，他的行为像金石般坚定。领悟了根本的道理，超越了世俗。 向外寻求如同寻枝摘叶般徒劳，长久地安定身心，才能一时放下一切。 马祖在南昌大兴教化，他的德行如同寒松般高大挺拔。 沙州三界寺沙门道真 记
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English version **Kiejun Wonderful Assembly - Explaining Clothing and Thought** **National Teacher Huizhong** (Dharma Successor of Si) National Teacher Huizhong of the Tang Dynasty, widely spread great strategies. He explored the truth of the moon at Caoqi, and rode a boat on the Wei River. The two devas (referring to Indra and Brahma) came to ask for instruction, and the four assemblies abandoned discrimination. Huizhong's Dharma talent was greatly admired, causing Tripitaka of the Large Ears to feel ashamed. **Stone Monk** (Dharma Successor of a Monk) Stone Monk of Nanyue, his teachings spread like the diverging currents of the Ji River. He dwelled in a green cave, riding in a cart pulled by a white ox. His learning became as precious as a unicorn's horn, and his reputation spread like a divine boat. A monk asked about the Pure Land, and Stone Monk asked in return: 'What more is there to seek in a state of non-defilement?' **Jiangxi Ma Monk** (Dharma Successor of Rang) Master Ma Daoyi, his conduct was as firm as metal and stone. He realized the fundamental principle, transcending the mundane. Seeking externally is as futile as searching for branches and leaves; only by settling the mind for a long time can one let go of everything at once. Ma Ancestor greatly promoted teachings in Nanchang, his virtue as tall and upright as a cold pine. Recorded by Shramana Daozhen of Sanjie Temple in Shazhou --------------------------------------------------------------------------------