Chinese
卍新续藏第 86 册 No. 1602 佛祖宗派世谱 No. 1602-A 佛祖宗派世谱序 咄。未始以前。还有如是消息也。无这一队汉。无端向一毫头上。分宗列派。立彼立此。蚤自不唧𠺕。点污净白。岂堪矢上加尖。形诸墨楮。安名流布。然事无一向。所谓祖祢不了。殃及儿孙。吾释迦老子。一人传虚。万人传实。自此西天四七。东土二三。大鉴出南岳青原。谶应二枝嫩桂。四传而有沩仰宗。五传而有临济宗。六传而有曹洞宗。七传而有云门宗。九传而有法眼宗。灯灯续焰。叶叶相辉。虽有传有止。或正或傍。总是曹源一滴水。灯录会元而后。今又数百年。述者两三家。不无讹漏。余不免依样画葫芦。即将传灯宗图续集诸书。一一参考。诚然直难掩曲。仍以五宗原始次第详定。更为修补。重新拈出。非图竞彩。聊使话行天下。后世有耳者闻。有目者见。亦非分外。或有个汉出来道。尽大地众生。那个不是他家种草。汝将谓只此这些阿师。是续佛慧命耶。金明伹向他道。正法眼破沙盆。聻。呵呵。 顺治甲午长至日 临济第三十一代嘉禾金明寺嗣祖沙门(悟进)拜题 佛祖宗派世谱目录卷一佛祖正脉诸祖旁出卷二南岳沩仰卷三临济杨岐卷四黄龙大慧卷五虎丘雪岩断 现代汉语译本 卍新续藏第 86 册 No. 1602 佛祖宗派世谱 No. 1602-A 佛祖宗派世谱序 咄。在没有开始之前，就已经有了这样的消息。没有这一群人，无端地在一根毫毛头上，划分宗派，树立彼此的对立。早就已经不清楚明白了，玷污了清净洁白，怎么能再在箭头上加尖，把这些写在纸上，安上名目流传呢？然而事情没有绝对的，正如所说‘祖先不明白，殃及子孙’。我们的释迦老子（释迦牟尼佛），一人传虚，万人传实。从此西天四七（印度二十八祖），东土二三（中国六祖）。大鉴（慧能）出自南岳青原（行思），预言应验了两枝嫩桂。四传而有沩仰宗。五传而有临济宗。六传而有曹洞宗。七传而有云门宗。九传而有法眼宗。灯灯相续，光辉相映。虽然有传有止，或正或旁，总都是曹源（行思）的一滴水。自从《灯录》、《会元》之后，至今又数百年，著述者两三家，不免有讹误遗漏。我不免照样画葫芦，将《传灯录》、《宗图》等书籍，一一参考。确实难以掩盖曲折，仍然以五宗原始的次第详细审定，重新修补拈出。不是为了争奇斗艳，只是想让这些话流传天下，让后世有耳朵的人听到，有眼睛的人看到，也不是分外之事。或者有个汉子出来说，整个大地上的众生，哪个不是他家的种草？你以为只有这些阿师，才是延续佛的慧命吗？金明（作者）只向他说，正法眼藏打破沙盆。聻。呵呵。 顺治甲午（1654年）长至日 临济第三十一代嘉禾金明寺嗣祖沙门（悟进）拜题 佛祖宗派世谱目录卷一佛祖正脉诸祖旁出卷二南岳沩仰卷三临济杨岐卷四黄龙大慧卷五虎丘雪岩断
English
English version 卍 New Continued Collection, Volume 86, No. 1602 Lineage Chart of Buddhas and Patriarchs No. 1602-A Preface to the Lineage Chart of Buddhas and Patriarchs Tut! Before the beginning, there was already such news. Without this group of people, groundlessly, on the tip of a single hair, they divide into sects and establish opposition. Long ago, it was already unclear, defiling purity and whiteness. How could they add sharpness to an arrow, write these things on paper, and give them names to circulate? However, things are not absolute, as it is said, 'If ancestors are not clear, calamity befalls descendants.' Our Shakyamuni Buddha (释迦老子), one person transmits emptiness, ten thousand transmit reality. From then on, the twenty-eight patriarchs in the Western Heaven (西天四七 - India), and the six patriarchs in the Eastern Land (东土二三 - China). Dajian (慧能 - Huineng) came from Qingyuan (行思 - Xingsi) of Nanyue, and the prophecy of two tender osmanthus branches was fulfilled. After four generations, there was the Weiyang School. After five generations, there was the Linji School. After six generations, there was the Caodong School. After seven generations, there was the Yunmen School. After nine generations, there was the Fayan School. Lamp after lamp continues, and their radiance reflects each other. Although there are transmissions and stops, whether direct or collateral, they are all a drop of water from Caoyuan (行思 - Xingsi). Since the 'Transmission of the Lamp' and 'Comprehensive Records', several hundred years have passed, and the authors, two or three families, inevitably have errors and omissions. I cannot avoid imitating and drawing a gourd, referring to the 'Transmission of the Lamp' and 'Lineage Chart' and other books, one by one. It is indeed difficult to conceal the twists and turns, and I still carefully examine and revise them according to the original order of the five schools. It is not to compete for novelty, but simply to let these words spread throughout the world, so that those with ears in later generations may hear, and those with eyes may see, which is not an extraordinary matter. Or someone may come out and say, which of the beings on the entire earth is not his family's grass? Do you think that only these teachers are continuing the Buddha's wisdom life? Jinming (金明 - author) only says to him, the treasury of the Eye of the True Dharma breaks the sand bowl. Hum! Haha. Winter Solstice Day, Jiawu Year of Shunzhi (顺治甲午 - 1654 AD) Successor Disciple Shramana (悟进 - Wujin) of Jiahe Jinming Temple, 31st Generation of Linji, respectfully inscribed. Table of Contents of the Lineage Chart of Buddhas and Patriarchs: Volume 1: Main Lineage of Buddhas and Patriarchs, Collateral Branches; Volume 2: Nanyue Weiyang; Volume 3: Linji Yangqi; Volume 4: Huanglong Dahui; Volume 5: Huchiu Xueyan (interrupted) --------------------------------------------------------------------------------
Chinese
桥卷六青原曹洞卷七龙潭云门卷八雪窦法眼 No. 1602 佛祖宗派世谱卷第一 古吴比丘悟进编辑 瓶山居士项谦较阅 三十三祖世系图(始祖)释迦牟尼佛即贤劫第四尊示。生中天竺国刹利种。释迦其姓也。父净饭圣王。母摩耶圣后。周昭王九年甲寅四月八日降诞。舍转轮圣王位出家。成无上道。转大法轮。其后七十九岁。垂般沙涅槃。乃以正法眼藏。付嘱摩诃迦叶。穆王三十六年壬申二月十五日。中夜入灭。后一千一十七年。教被华夏。即汉明帝永平十年丁卯岁也(始祖)释迦文佛(第一祖)摩诃迦叶(二祖)阿难尊者(三祖)商那和修(四祖)优波鞠多 (卍云。已下较禅灯世谱。而举所不相同者。若其列次大纲。要就目录知之。至其少异。则悉注记于禅灯世谱头上。一无有所遗矣)。(二十一世)古拙俊 嗣白云度断桥伦下。(二十二世)无际悟 蜀中人。别号蚕蚕骨。正统九年应召说法。(二十三世)月溪澄 住北京广恩寺。景泰三年敕赐回南京大冈。(二十四世)夷峰宁(二十五世)宝芳进(住天目)天渊湛突空升祖堂兴顿悟方普济澄顶庵耐洪山贤古潭碧千峰秀节堂全古心宝无瑕鼐性天杲一庵如古心安春山景无为顺中天表愚隐聪毒峰善 现代汉语译本： 桥卷六 青原曹洞卷，第七卷 龙潭云门卷，第八卷 雪窦法眼。 No. 1602 佛祖宗派世谱卷第一 古吴比丘悟进编辑 瓶山居士项谦较阅 三十三祖世系图 (始祖) 释迦牟尼佛（Sakyamuni Buddha，佛教创始人）即贤劫第四尊示。生于中天竺国刹利种（kshatriya，印度种姓制度中的第二等级）。释迦是他的姓。父亲是净饭圣王（Śuddhodana），母亲是摩耶圣后（Māyā）。周昭王九年甲寅（公元前1043年）四月八日降生。舍弃转轮圣王位出家，成就无上道，转大法轮。其后七十九岁，示现般涅槃。于是将正法眼藏，付嘱给摩诃迦叶（Mahākāśyapa）。周穆王三十六年壬申（公元前966年）二月十五日，中夜入灭。过了一千一百一十七年，佛法传到华夏，即汉明帝永平十年丁卯岁（公元67年）。(始祖)释迦文佛(Sakyamuni Buddha)(第一祖)摩诃迦叶(Mahākāśyapa)(二祖)阿难尊者(Ānanda)(三祖)商那和修(Śāṇavāsa)(四祖)优波鞠多(Upagupta) (卍云：以下比较禅灯世谱，而举出不相同的地方。至于其列次大纲，要从目录中得知。至于其少许差异，则全部都注解在禅灯世谱的头上，没有遗漏)。(二十一世)古拙俊 嗣白云度，断桥伦下。(二十二世)无际悟 蜀中人。别号蚕蚕骨。正统九年（1444年）说法。(二十三世)月溪澄 住北京广恩寺。景泰三年（1452年）敕赐回南京大冈。(二十四世)夷峰宁(二十五世)宝芳进(住天目)天渊湛、突空升、祖堂兴、顿悟方、普济澄、顶庵耐、洪山贤、古潭碧、千峰秀、节堂全、古心宝、无瑕鼐、性天杲、一庵如、古心安、春山景、无为顺、中天表、愚隐聪、毒峰善。
English
English version: Bridge Scroll Six, Qingyuan Caodong Scroll, Scroll Seven, Longtan Yunmen Scroll, Scroll Eight, Xuedou Fayan. No. 1602 Lineage Chart of the Buddha Ancestors, Volume One Edited by Wu Jin, a Bhikshu (Buddhist monk) from Guwu Reviewed by Xiang Qian, a Layman of Pingshan Chart of the Thirty-Three Ancestors (First Ancestor) Śākyamuni Buddha (the founder of Buddhism), the fourth honored one of the Bhadrakalpa (Fortunate Aeon). Born in Central India of the Kshatriya (the second of the four Hindu castes) caste. Śākya is his surname. His father was King Śuddhodana, and his mother was Queen Māyā. He was born on the eighth day of the fourth month of the year Jia Yin, the ninth year of King Zhao of Zhou (1043 BCE). He renounced the throne of a Chakravartin (universal monarch) to become a monk, attained unsurpassed enlightenment, and turned the great Dharma wheel. Seventy-nine years later, he manifested Parinirvana (the ultimate state of Nirvana). Thus, he entrusted the true Dharma eye treasury to Mahākāśyapa. On the fifteenth day of the second month of the year Ren Shen, the thirty-sixth year of King Mu of Zhou (966 BCE), he entered Nirvana in the middle of the night. After one thousand one hundred and seventeen years, the teachings reached China, which was the year Ding Mao, the tenth year of Emperor Ming of Han's Yongping era (67 CE). (First Ancestor) Śākyamuni Buddha (First Ancestor) Mahākāśyapa (Second Ancestor) Ānanda (Third Ancestor) Śāṇavāsa (Fourth Ancestor) Upagupta (卍 says: The following compares the 'Genealogy of the Zen Lamp' and lists the differences. As for the order and outline, they should be known from the table of contents. As for the slight differences, they are all annotated at the top of the 'Genealogy of the Zen Lamp', with nothing omitted.) (Twenty-first Generation) Gu Zhuo Jun Successor of Baiyun Du, under Duanqiao Lun. (Twenty-second Generation) Wu Ji Wu A person from Sichuan. Nicknamed 'Silkworm Bone'. Gave sermons in the ninth year of the Zhengtong era (1444). (Twenty-third Generation) Yuexi Cheng Resided at Guang'en Temple in Beijing. In the third year of the Jingtai era (1452), he was ordered to return to Dagang in Nanjing. (Twenty-fourth Generation) Yifeng Ning (Twenty-fifth Generation) Bao Fang Jin (Resided at Tianmu) Tianyuan Zhan, Tukong Sheng, Zutang Xing, Dunwu Fang, Puji Cheng, Ding'an Nai, Hongshan Xian, Gutan Bi, Qianfeng Xiu, Jietang Quan, Guxin Bao, Wuxia Nai, Xing Tian Gao, Yi'an Ru, Guxin An, Chunshan Jing, Wuwei Shun, Zhongtian Biao, Yuyin Cong, Dufeng Shan. --------------------------------------------------------------------------------
Chinese
镜堂明峻中嵘天然正不二圆坏空成光泽惠寿堂松别传宗云洲海章德满素虚理大用机月光朗妙峰玄福缘广祥云谷无为一宝藏玉月空大断岩义祖圆通信首座古庭坚大巍伦无碍鉴无隐道孤舟海秋月澄无边通独潭昌大方疑古岩定金宝藏天竺秀嵩山福庆道人海珠澄铁牛勒玉峰琏无学才永空如洁空通印空海华昙蒂东沧福万峰方中峰素拙牛鉴大慧华雪屏锦定庵能无智真德岩本隐峰高松庵主雪光通默堂照太虚图楚山琦智中国师中溪云石经裕三池慧翠微空玉峰琳圭庵玠天成韶性空闻天然锐晓天亮济舟滨月潭澄悦舟和无碍通海云深天溪凝祖灯然性空洁湛渊奫香岩澄西宗祐照堂烦寂庵湛聪首座济川洪金山宝破庵全真空悟无尘镜碧天朗石经意性空悦大拙能东岩亮长松源大云兴铁牛坚太虚冲德翁淳雪峰瑞龙居聪东明升印天海盛庵昌棠城印净慈休休幻奇雪庭南竺琼无相真南宗胜 纂佛祖宗派图碑立少林。□岩净□能谅越空端本空住楚璧宝东□惠大千满性空觉彻空通能关主一峰庆南竺橘古镜明宝鉴聪贤德山太初忍无涯顺古灵山大初圆秀才徐宗敬天目秀雪岩清慧堂智桂堂月伏牛物外信宝月潭荆山理天伦义古溪清无用全伏牛月天金台觉琏振宗万松林秀峰山了禅能法幢金宝藏通潭怀圆翠峰山古峰秀伏牛斌白云端东方古裕天通显玉芝聚敬堂宗默堂宣吉庵 现代汉语译本： 镜堂明峻、中嵘天然、正不二圆（指完美无缺的境界），坏空成光泽（指破除执念，成就光明），惠寿堂松别传宗（指惠寿堂松的独特传承），云洲海章德满素虚理（指云洲海章的德行圆满而虚怀若谷），大用机月光朗妙峰玄福缘广（指大用机月的光明照耀，妙峰的玄妙，福缘的广阔），祥云谷无为一宝藏（指祥云谷的无为是真正的宝藏），玉月空大断岩义祖圆通信（指玉月空、大断岩义祖的圆融通信），首座古庭坚大巍伦无碍鉴无隐（指首座古庭坚的巍峨伦理，无碍的鉴照，无隐的境界），道孤舟海秋月澄无边（指道的孤寂如舟，海的秋月澄澈无边），通独潭昌大方疑古岩定（指通独潭的昌盛广大，疑古岩的坚定），金宝藏天竺秀嵩山福庆道人海珠澄铁牛勒玉峰琏无学才永空如洁空通印空海华昙蒂东沧福万峰方中峰素拙牛鉴大慧华雪屏锦定庵能无智真德岩本隐峰高松庵主雪光通默堂照太虚图楚山琦智中国师中溪云石经裕三池慧翠微空玉峰琳圭庵玠天成韶性空闻天然锐晓天亮济舟滨月潭澄悦舟和无碍通海云深天溪凝祖灯然性空洁湛渊奫香岩澄西宗祐照堂烦寂庵湛聪首座济川洪金山宝破庵全真空悟无尘镜碧天朗石经意性空悦大拙能东岩亮长松源大云兴铁牛坚太虚冲德翁淳雪峰瑞龙居聪东明升印天海盛庵昌棠城印净慈休休幻奇雪庭南竺琼无相真南宗胜 纂佛祖宗派图碑立少林。（少林寺）□岩净□能谅越空端本空住楚璧宝东□惠大千满性空觉彻空通能关主一峰庆南竺橘古镜明宝鉴聪贤德山太初（唐，公元847-859）忍无涯顺古灵山大初圆秀才徐宗敬天目秀雪岩清慧堂智桂堂月伏牛物外信宝月潭荆山理天伦义古溪清无用全伏牛月天金台觉琏振宗万松林秀峰山了禅能法幢金宝藏通潭怀圆翠峰山古峰秀伏牛斌白云端东方古裕天通显玉芝聚敬堂宗默堂宣吉庵