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卍新续藏第 88 册 No. 1666 佛祖心灯 No. 1666 佛祖心灯 七佛偈 毗婆尸佛(过去庄严劫第九百九十八尊) 身从无相中受生 犹如幻出诸形像 幻人心识本来无 罪福皆空无所住 尸弃佛(庄严劫第九百九十九尊) 起诸善法本是幻 造诸恶业亦是幻 身如聚沫心如风 幻出无根无实性 毗舍浮佛(过去庄严劫第一千尊) 假借四大以为身 心本无生因境有 前境若无心亦无 罪福如幻起亦灭 拘留孙佛(现在贤劫第一尊) 见身无实是佛身 了心如幻是佛幻 了得身心本性空 斯人与佛何殊别 拘那含牟尼佛(贤劫第二尊) 佛不见身知是佛 若是有知别无佛 智者能知罪性空 坦然不怖于生死 迦叶佛(贤劫第三尊) 一切众生心清净 从本无生无可灭 即此身心是幻生 幻化之中无罪福 释迦牟尼佛(贤劫第四尊) 法本法无法 无法法亦法 今付无法时 法法何曾法 三十三祖传法偈 摩诃迦叶(天竺第一祖) 法法本来法 无法无非法 何于一法中 有法有非法 阿难(天竺第二祖) 本 现代汉语译本 佛祖心灯 七佛偈 毗婆尸佛（Vipasyin，过去庄严劫第九百九十八尊） 身从无相中受生，犹如幻出诸形像。 幻人心识本来无，罪福皆空无所住。 尸弃佛（Sikhin，庄严劫第九百九十九尊） 起诸善法本是幻，造诸恶业亦是幻。 身如聚沫心如风，幻出无根无实性。 毗舍浮佛（Visvabhu，过去庄严劫第一千尊） 假借四大以为身，心本无生因境有。 前境若无心亦无，罪福如幻起亦灭。 拘留孙佛（Krakucchanda，现在贤劫第一尊） 见身无实是佛身，了心如幻是佛幻。 了得身心本性空，斯人与佛何殊别。 拘那含牟尼佛（Kanakamuni，贤劫第二尊） 佛不见身知是佛，若是有知别无佛。 智者能知罪性空，坦然不怖于生死。 迦叶佛（Kasyapa，贤劫第三尊） 一切众生心清净，从本无生无可灭。 即此身心是幻生，幻化之中无罪福。 释迦牟尼佛（Sakyamuni，贤劫第四尊） 法本法无法，无法法亦法，今付无法时，法法何曾法。 三十三祖传法偈 摩诃迦叶（Mahakasyapa，天竺第一祖） 法法本来法，无法无非法，何于一法中，有法有非法。 阿难（Ananda，天竺第二祖） 本
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English version The Mind Lamp of the Buddha Ancestors Verses of the Seven Buddhas Vipasyin Buddha (the 998th Buddha of the past Adornment Kalpa) The body is born from the unmanifested, like illusory forms appearing. The illusory mind and consciousness are originally nonexistent; sin and blessing are both empty, with nothing to dwell upon. Sikhin Buddha (the 999th Buddha of the Adornment Kalpa) Arising all good dharmas are fundamentally illusory; creating all evil karmas is also illusory. The body is like a mass of foam, the mind like the wind; illusions arise without root or real nature. Visvabhu Buddha (the 1000th Buddha of the past Adornment Kalpa) Borrowing the four great elements to form the body, the mind is originally unborn, arising due to circumstances. If the preceding circumstance is absent, the mind is also absent; sin and blessing are like illusions, arising and ceasing. Krakucchanda Buddha (the first Buddha of the present Worthy Kalpa) Seeing the body as unreal is the Buddha's body; understanding the mind as illusory is the Buddha's illusion. Understanding that the fundamental nature of body and mind is empty, what difference is there between such a person and the Buddha? Kanakamuni Buddha (the second Buddha of the Worthy Kalpa) The Buddha does not see the body, knowing it is the Buddha; if there is knowing, there is no other Buddha. The wise can know the nature of sin is empty, calmly unafraid of birth and death. Kasyapa Buddha (the third Buddha of the Worthy Kalpa) The minds of all sentient beings are pure, originally unborn and imperishable. This very body and mind are illusory births; within the illusion, there is neither sin nor blessing. Sakyamuni Buddha (the fourth Buddha of the Worthy Kalpa) 'Dharma is fundamentally no-dharma, no-dharma is also dharma; now entrusting the time of no-dharma, how has dharma ever been dharma?' Transmission Verses of the Thirty-Three Ancestors Mahakasyapa (the First Ancestor of India) 'Dharma is fundamentally dharma, no-dharma is not no-dharma; why within one dharma, is there dharma and not dharma?' Ananda (the Second Ancestor of India) Origi -------------------------------------------------------------------------------- 来付有法 付了言无法 各各须自悟 悟了无无法 商那和修(天竺第三祖)
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非法亦非心 无心亦无法 说是心法时 是法非心法 优婆鞠多(天竺第四祖) 心自本来心 本心非有法 有法有本心 非心非本法 提多迦(天竺第五祖) 通达本心法 无法无非法 悟了同未悟 无心亦无法 弥遮迦(天竺第六祖) 无心无可得 说得不名法 若了心非心 始了心心法 婆须蜜(天竺第七祖) 心同虚空界 示等虚空法 证得虚空时 无是无非法 佛陀难提(天竺第八祖) 虚空无内外 心法亦如此 若了虚空故 是达真如理 伏䭾蜜多(天竺第九祖) 真理不无名 因名显真理 受得真实法 非真亦非伪 胁尊者(天竺第十祖) 真体自然真 因真说有理 领得真真法 无行亦无止 富那夜奢(第十一祖) 迷悟如隐显 明暗不相离 今付隐显法 非一亦非二 马鸣大士(第十二祖) 隐显即本法 明暗元不二 今付悟了法 非取亦非离 迦毗摩罗(第十三祖) 非隐非显法 说是真实际 悟此隐显法 非愚亦 现代汉语译本 来付有法，付了却说没有法，每个人都必须自己领悟。 领悟了，就没有什么法可以执着了。 商那和修（Śāṇavāsa，天竺第三祖） 不执着于有法，也不执着于心，没有心，也就没有法。当说什么是心法的时候，这个法就不是真正的心法。 优婆鞠多（Upagupta，天竺第四祖） 心本来就是心，本心不是一种有形的法。如果认为有法，有本心，那就既不是真心，也不是本来的法。 提多迦（Dhitika，天竺第五祖） 通达本心之法，就没有什么有法和非法之分。领悟了和没有领悟一样，因为无心也就无法。 弥遮迦（Micchaka，天竺第六祖） 没有心，也就没有什么可以得到。说出来的，就不能称之为法。如果明白了心不是心，才算真正明白了心心相印的法。 婆须蜜（Vasumitra，天竺第七祖） 心如同虚空一样广大，所展示的也如同虚空之法。证悟到虚空的境界时，就没有什么是，什么不是了。 佛陀难提（Buddhanandi，天竺第八祖） 虚空没有内外之分，心法也是如此。如果明白了虚空的道理，那就是通达了真如的实相。 伏䭾蜜多（Buddhamitra，天竺第九祖） 真理不是没有名称，而是因为有了名称才显现出真理。接受到真实的法，就既不是真，也不是假。 胁尊者（Parsva，天竺第十祖） 真体的本性自然是真，因为真才有了道理。领悟到真正的真法，就没有什么行为，也没有什么停止。 富那夜奢（Punyayashas，第十一祖） 迷惑和觉悟就像隐藏和显现，光明和黑暗不会相互分离。现在传付这隐藏和显现的法，它不是一，也不是二。 马鸣大士（Ashvaghosha，第十二祖） 隐藏和显现就是根本的法，光明和黑暗原本不是二。现在传付这领悟的法，它不是获取，也不是舍弃。 迦毗摩罗（Kapimala，第十三祖） 既不是隐藏，也不是显现的法，这就是真正的实际。领悟这隐藏和显现的法，就既不是愚蠢，也不是智慧。
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English version Coming to pay respects involves a method, but having paid, one says there is no method. Each person must awaken on their own. Having awakened, there is no method to cling to. Śāṇavāsa (The Third Patriarch of India) Not clinging to the existent, nor clinging to the mind; without mind, there is also no method. When speaking of what is the mind-method, this method is not the true mind-method. Upagupta (The Fourth Patriarch of India) The mind is originally the mind itself; the original mind is not a tangible method. If one thinks there is a method, there is an original mind, then it is neither the true mind nor the original method. Dhitika (The Fifth Patriarch of India) Penetrating the method of the original mind, there is no distinction between existent and non-existent methods. Awakening is the same as not awakening, because without mind, there is also no method. Micchaka (The Sixth Patriarch of India) Without mind, there is nothing to be gained. What is spoken cannot be called the method. If one understands that the mind is not the mind, then one truly understands the method of mind-to-mind transmission. Vasumitra (The Seventh Patriarch of India) The mind is like the vastness of space; what is shown is also like the method of space. When one realizes the state of emptiness, there is neither what is nor what is not. Buddhanandi (The Eighth Patriarch of India) Space has no inside or outside; the mind-method is also like this. If one understands the principle of emptiness, then one has penetrated the true suchness. Buddhamitra (The Ninth Patriarch of India) True principle is not without a name; it is because of the name that the true principle is revealed. Receiving the true method, it is neither true nor false. Parsva (The Tenth Patriarch of India) The nature of the true essence is naturally true; it is because of truth that there is reason. Understanding the true truth-method, there is neither action nor cessation. Punyayashas (The Eleventh Patriarch) Delusion and enlightenment are like concealment and manifestation; light and darkness do not separate from each other. Now transmitting this method of concealment and manifestation, it is neither one nor two. Ashvaghosha (The Twelfth Patriarch) Concealment and manifestation are the fundamental method; light and darkness are originally not two. Now transmitting this method of awakening, it is neither grasping nor abandoning. Kapimala (The Thirteenth Patriarch) Neither concealed nor manifested is the method; this is said to be the true reality. Understanding this method of concealment and manifestation, it is neither foolishness nor wisdom. -------------------------------------------------------------------------------- 非智 龙树尊者(第十四祖)
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为明隐显法 方说解脱理 于法心不证 无瞋亦无喜 迦那提婆(第十五祖) 本对传法人 为说解脱理 于法实无证 无终亦无始 罗睺罗多(第十六祖) 于法实无证 不取亦不离 法非有无相 内外云何起 僧迦难提(第十七祖) 心地本无生 因地从缘起 缘种不相妨 华果亦复尔 伽耶舍多(第十八祖) 有种有心地 因缘能发萌 于缘不相碍 当生生不生 鸠摩罗多(第十九祖) 性上本无生 为对求人说 于法既无得 何怀决不决 阇夜多(第二十祖) 言下合无生 同于法界性 若能如是解 通达事理境 婆修盘头(第二十一祖) 泡幻同无碍 如何不了悟 达法在其中 非今亦非古 摩拏罗(第二十二祖) 心随万境转 转处实能幽 随流认得性 无喜复无忧 鹤勒那(第二十三祖) 认得心性时 可说不思议 了了无可得 得时不说知 师子比丘(第二十四祖) 正说知见时 知见俱是心 当心即知见 知见即于今 婆舍斯多(第二十五祖) 圣人说知见 现代汉语译本 非智 龙树尊者(第十四祖)（约公元150年-250年） 为了阐明隐没和显现的法，才说解脱的道理。对于法，内心不执着，没有嗔恨也没有欢喜。 迦那提婆(第十五祖)（约公元2世纪） 本来是为传法的人，才说解脱的道理。对于法，实际上没有证悟，没有终结也没有开始。 罗睺罗多(第十六祖)（约公元3世纪） 对于法，实际上没有证悟，不取也不离。法不是有也不是无相，内外又从何处生起？ 僧迦难提(第十七祖)（约公元3世纪） 心地本来没有生灭，因地从因缘生起。因缘种子互不妨碍，花和果也是这样。 伽耶舍多(第十八祖)（约公元3世纪） 有种子有心地，因缘能够发芽。对于因缘互不障碍，应当生的生而不生。 鸠摩罗多(第十九祖)（约公元4世纪） 自性上本来没有生灭，为了对求法的人说。对于法既然没有得到，又怀有什么决定不决定的呢？ 阇夜多(第二十祖)（约公元4世纪） 言语之下就契合无生，等同于法界的自性。如果能够这样理解，就能通达事和理的境界。 婆修盘头(第二十一祖)（约公元5世纪） 水泡和幻象一样没有阻碍，为什么不能了悟呢？通达法就在其中，不是现在也不是过去。 摩拏罗(第二十二祖)（约公元5世纪） 心随着万境运转，运转之处实在幽深。随着流转认识到自性，没有欢喜也没有忧愁。 鹤勒那(第二十三祖)（约公元6世纪） 认识到心性的时候，可以说不可思议。明明白白没有什么可以得到，得到的时候说不出知道。 师子比丘(第二十四祖)（约公元6世纪） 正在说知见的时候，知见都是心。当下的心就是知见，知见就在现在。 婆舍斯多(第二十五祖)（约公元7世纪） 圣人说知见，
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English version Non-Wisdom Venerable Nāgārjuna (Fourteenth Ancestor) (c. 150–250 CE) To clarify the hidden and manifest dharmas, the principle of liberation is explained. Regarding the dharma, the mind does not cling, there is neither anger nor joy. Kānadeva (Fifteenth Ancestor) (c. 2nd century CE) Originally for the person who transmits the dharma, the principle of liberation is explained. Regarding the dharma, there is actually no realization, no end and no beginning. Rāhulata (Sixteenth Ancestor) (c. 3rd century CE) Regarding the dharma, there is actually no realization, neither grasping nor abandoning. The dharma is neither existent nor non-existent in form, from where do the internal and external arise? Saṃghanandi (Seventeenth Ancestor) (c. 3rd century CE) The mind-ground is originally without arising, the cause-ground arises from conditions. The seeds of conditions do not obstruct each other, the flower and fruit are also like this. Gayaśata (Eighteenth Ancestor) (c. 3rd century CE) There is a seed, there is a mind-ground, conditions can sprout. Regarding conditions, there is no mutual obstruction, what should be born is born without being born. Kumārata (Nineteenth Ancestor) (c. 4th century CE) In nature, there is originally no arising, it is spoken for the person seeking the dharma. Since there is no attainment regarding the dharma, what hesitation is there to hold? Jayata (Twentieth Ancestor) (c. 4th century CE) Under the words, it merges with non-arising, the same as the nature of the dharma-realm. If one can understand in this way, one can penetrate the realm of phenomena and principle. Vasubandhu (Twenty-first Ancestor) (c. 5th century CE) Bubbles and illusions are equally without obstruction, why can't one awaken? Understanding the dharma is within it, not now and not in the past. Manura (Twenty-second Ancestor) (c. 5th century CE) The mind follows the myriad realms and turns, the turning place is truly profound. Following the flow, recognize the nature, without joy and without sorrow. Haklena (Twenty-third Ancestor) (c. 6th century CE) When the mind-nature is recognized, it can be said to be inconceivable. Clearly, there is nothing to be obtained, when obtained, it cannot be said to be known. Lion Bhikshu (Twenty-fourth Ancestor) (c. 6th century CE) When rightly speaking of knowledge and seeing, knowledge and seeing are both the mind. The present mind is knowledge and seeing, knowledge and seeing are in the present. Vasiasita (Twenty-fifth Ancestor) (c. 7th century CE) Sages speak of knowledge and seeing, -------------------------------------------------------------------------------- 当境无是非 我今悟真性 无道亦无理 不如密多(第二十六祖)