禪宗祖師傳承語錄
The Dharma transmission of Chan Buddhism, recorded as part of the Yiguandao Dao Lineage (道統). This text traces the unbroken succession of the True Dharma Eye from the Buddha's Flower Sermon on Vulture Peak through twenty-eight Indian patriarchs to Bodhidharma, and from Bodhidharma through six Chinese patriarchs to Huineng — the Sixth Patriarch of the Eastern Land.
Each patriarch receives the transmission through a moment of recognition: Kāśyapa's smile, Ānanda's flagpole, Upagupta's question about age and nature, the wind and the bell, the house with no one inside, Huineng's verse on the mirror that was never there. Each departing master speaks a transmission verse (偈, gāthā) — a compressed teaching on the nature of dharma, mind, and emptiness, passed like a seal from hand to hand across two thousand years.
In Yiguandao theology, this lineage forms the Buddhist segment of the Dao Lineage — the continuous transmission of the Heavenly Mandate that passes through all five major traditions. The text is preserved on taolibrary.com (善書圖書館), a free digital library whose copyright notice reads: "Welcome to reprint, upload, reproduce, and circulate." This is the first English translation.
The First Patriarch — Mahākāśyapa — of the Kingdom of Magadha
The World-Honored One, on Vulture Peak, held up a flower before the assembly. All were silent. Only the Venerable Kāśyapa broke into a smile.
The World-Honored One said: "I possess the Treasury of the True Dharma Eye, the Wondrous Mind of Nirvāṇa — the True Form that is Formless, the Subtle and Wondrous Dharma Gate. Not established through words. A separate transmission outside the teachings. I entrust it to Mahākāśyapa."
Again, before the Stūpa of Many Children, he commanded Mahākāśyapa to share his seat, wrapped him in his saṃghāṭī robe, and declared: "I secretly entrust the Treasury of the True Dharma Eye to you. You shall protect it as the First Patriarch." He also commanded Ānanda to be the Second, to transmit and transform, so the lineage would never be cut. And he spoke this verse:
The Dharma is originally the Dharma of no-dharma.
No-dharma is also Dharma.
Now, in transmitting the no-dharma —
Has the Dharma of dharma ever been Dharma?
After the verse, the World-Honored One told Kāśyapa: "I now transmit the golden-threaded saṃghāṭī robe to you. Pass it on in succession until Maitreya appears in the world. Do not let it decay."
Kāśyapa heard the verse, bowed his head to the Buddha's feet, and said: "Excellent! Excellent! I shall obey, out of reverence for the Buddha."
The Second Patriarch — Ānanda — of the City of Rājagṛha
One day Ānanda asked Kāśyapa: "Elder brother! Besides the golden kāṣāya, what else did the World-Honored One transmit?"
Patriarch Kāśyapa called out: "Ānanda!"
Ānanda answered: "Yes?"
Patriarch Kāśyapa said: "Knock down the flagpole in front of the gate."
Ānanda heard this and was enlightened.
Patriarch Kāśyapa called Ānanda to him and said: "I will not be long in this world. Now I entrust the True Dharma to you as the Second Patriarch. Guard it well. Hear my verse:
All dharmas are originally no-dharma.
No-dharma is no non-dharma.
Within this single dharma —
What is dharma and what is non-dharma?"
After the verse, Ānanda bowed and accepted the command.
The Third Patriarch — Śāṇavāsa — of the Kingdom of Mathurā
Patriarch Ānanda told Śāṇavāsa: "The Tathāgata transmitted the True Eye to Kāśyapa. Kāśyapa entered samādhi and transmitted it to me. Now, at the time of my passing, I transmit it to you as the Third Patriarch. Receive my teaching. Hear this verse:
Originally I was given the Dharma.
Having given it, I say there is no dharma.
Each must awaken for themselves —
Having awakened, there is no 'no-dharma.'"
After the verse, he entrusted the True Dharma Eye to Śāṇavāsa.
The Fourth Patriarch — Upagupta — of the Kingdom of Jaṭila
Patriarch Śāṇavāsa asked: "How old are you?"
The Patriarch answered: "I am seventeen."
Patriarch Śāṇavāsa said: "Is your body seventeen, or is your nature seventeen?"
The Patriarch said: "Master, your hair is already white — is it the hair that is white, or the mind?"
Then: "My body is seventeen. My nature is not seventeen."
Patriarch Śāṇavāsa recognized Upagupta as a vessel for the Dharma. After three years, he shaved his head and gave him full ordination, then entrusted the Dharma Eye to him as the Fourth Patriarch. The transmission verse:
It is not dharma, nor is it mind.
There is no mind, nor is there dharma.
When we speak of mind and dharma —
This dharma is not mind-dharma.
The Fifth Patriarch — Dhṛtaka — of the Kingdom of Magadha
Dhṛtaka came before the Fourth Patriarch Upagupta and asked to go forth.
Patriarch Upagupta asked: "Is it your body that goes forth, or your mind?"
Dhṛtaka answered: "I come to go forth — not for the sake of body or mind."
Patriarch Upagupta said: "If not for body or mind, then who goes forth?"
Dhṛtaka answered: "One who goes forth has no self, because there is no self. Having no self, the mind does not arise or perish. The mind not arising or perishing — this is the Eternal Way. All Buddhas are also eternal. The mind has no form; its substance is the same."
Patriarch Upagupta said: "You have achieved great awakening. Your mind is naturally unobstructed. You should enter the Saṅgha and continue the holy lineage." He shaved his head and gave him full ordination, and told him: "Your father dreamed of a golden sun when you were born — thus you are named Dhṛtaka. The Tathāgata transmitted the Great Dharma Eye in succession until it reached me. Now I transmit it to you as the Fifth Patriarch. Hear my verse:
Mind was originally mind.
The original mind is not a dharma.
Having dharma, having the original mind —
Neither mind nor original dharma."
The Sixth Patriarch — Miccaka — of Central India
The Fifth Patriarch Dhṛtaka told Miccaka: "Long ago the Tathāgata secretly transmitted the Great Dharma Eye to Kāśyapa, and it was handed down in turn until it reached me. Now I transmit it to you as the Sixth Patriarch. Guard it well." He spoke this verse:
"Penetrating the original Dharma-mind —
There is no dharma and no non-dharma.
When you awaken, it is as though you have not —
No mind, and also no dharma."
The Seventh Patriarch — Vasumitra — of Northern India
The Sixth Patriarch Miccaka told Vasumitra: "The Treasury of the True Dharma Eye — I now entrust it to you as the Seventh Patriarch. Do not let it be broken." He spoke this verse:
"No mind, nothing to be attained.
What is attained cannot be called Dharma.
If you understand that mind is not mind,
Only then do you understand the Dharma of mind."
The Eighth Patriarch — Buddhanandi — of the Kingdom of Kāmarūpa
The Seventh Patriarch Vasumitra debated with Buddhanandi. Nandi recognized the master's superior meaning and his heart was filled with reverence. He said: "I wish to seek the Way and taste the sweet dew."
The Seventh Patriarch then shaved his head, gave him full ordination, and told him: "The True Dharma Eye of the Tathāgata — I now entrust it to you as the Eighth Patriarch. Guard it well." He spoke this verse:
"Mind is like the realm of space.
I teach the Dharma equal to space.
When space is realized —
There is no right dharma and no wrong."
The Ninth Patriarch — Buddhamitra — of the Kingdom of Daigha
The Eighth Patriarch Buddhanandi, traveling and teaching, arrived in the Kingdom of Daigha and saw a white light rising above a certain house. He told his disciples: "In this house lives a sage. His mouth speaks no words. He is a true vessel of the Great Vehicle. He does not walk the four roads, knowing they would sully his ears."
Then a householder came out and bowed, asking the Eighth Patriarch what he needed. Patriarch Buddhanandi said: "I seek an attendant."
The householder said: "I have a son named Buddhamitra. He is already fifty years old. His mouth has never spoken. His feet have never walked."
Patriarch Buddhanandi said: "As you describe him, he is truly my disciple."
Buddhamitra, hearing this, rose suddenly, bowed in reverence, and spoke this verse:
"My parents are not truly my kin —
Who then is most kin?
The Buddhas are not truly my Way —
Who then is the truest Way?"
Patriarch Buddhanandi said: "Your words accord with what is kin to the mind — parents cannot compare. Your practice accords with the Way — the Buddhas' mind is exactly this. Seeking an external Buddha with form will not resemble you. Recognize your original mind — it is neither united with nor separate from anything." After hearing the verse, Buddhamitra walked seven steps.
Patriarch Buddhanandi said: "This child once encountered the Buddha. His compassionate vow was vast. He feared his parents' attachment would be hard to relinquish, so he did not speak and did not walk."
The householder then released his son to leave the home. The Eighth Patriarch gave him full ordination and told him: "I now entrust the True Dharma Eye of the Tathāgata to you as the Ninth Patriarch. Do not let it be broken." He spoke this verse:
"Space has no inside or outside.
The Dharma of mind is also thus.
If you understand space —
You have reached the truth of Thusness."
The Tenth Patriarch — of Central India
He received the robe and Dharma from the Ninth Patriarch. The Ninth Patriarch told him: "The Great Dharma Eye of the Tathāgata — I now entrust it to you as the Tenth Patriarch. Guard it well." He spoke this verse:
"True principle has no original name.
Through naming, true principle is revealed.
Receiving the true and real Dharma —
It is neither true nor false."
The Eleventh Patriarch — Puṇyayaśas — of the Kingdom of Pāṭaliputra
When the Patriarch first arrived in Pāṭaliputra, he rested beneath a tree. He pointed to the ground with his right hand and told the assembly: "This ground shall turn gold — a sage is about to join us." As he spoke, the ground turned gold.
At that time, a householder's son, Puṇyayaśas, stood with palms pressed together before him.
The Patriarch asked: "Where have you come from?"
Puṇyayaśas said: "My mind does not go."
The Patriarch said: "Where are you going?"
Puṇyayaśas said: "My mind does not stop."
The Patriarch said: "Are you not at rest?"
Puṇyayaśas said: "All Buddhas are also thus."
The Patriarch said: "You are not the Buddhas."
Puṇyayaśas said: "The Buddhas are also not."
The Patriarch spoke this verse:
"This ground turns gold —
Foretelling a sage's arrival.
Sitting beneath the Bodhi Tree,
The flower of awakening shall bloom."
Puṇyayaśas spoke a verse in reply:
"The master sits on the golden seat,
Always teaching the true meaning.
Turning his light to shine upon me,
Letting me enter samādhi."
The Patriarch then brought him forth from the household life, gave him the precepts, and transmitted the Dharma to him as the Eleventh Patriarch. The transmission verse:
"The true substance is naturally true.
Through truth, we speak of principle.
Receiving the truly true Dharma —
There is no practice, nor any stopping."
The Twelfth Patriarch — Aśvaghoṣa — of the Kingdom of Vārāṇasī
The Eleventh Patriarch Puṇyayaśas transmitted the Dharma to Aśvaghoṣa as the Twelfth Patriarch. The verse:
"Delusion and awakening are like the hidden and the manifest.
Light and dark are never apart.
Now I transmit the Dharma of hidden and manifest —
It is neither one nor two."
The Thirteenth Patriarch — Kapimala — of the Kingdom of Pāṭaliputra
At first he was an outsider, with three thousand followers, master of every heterodox teaching. Later, from Aśvaghoṣa he received the Dharma. His three thousand followers all sought ordination.
Patriarch Aśvaghoṣa summoned five hundred arhats to grant them full ordination, and told Kapimala: "The Great Dharma Eye of the Tathāgata — I now entrust it to you as the Thirteenth Patriarch. Hear my verse:
"The hidden and manifest are the original Dharma.
Light and dark shine as one.
Now I transmit the Dharma of awakening —
Neither grasping nor abandoning."
The Fourteenth Patriarch — Nāgārjuna — of Southern India
The Thirteenth Patriarch told him: "The Great Dharma Eye of the Tathāgata — I now entrust it to you as the Fourteenth Patriarch. Hear this verse with care:
"Neither hidden nor manifest is the Dharma.
I speak of the true and real ground.
Awakening to the Dharma of hidden and manifest —
Neither foolish nor wise."
The Fifteenth Patriarch — Kāṇadeva — of Southern India
The Fourteenth Patriarch Nāgārjuna transmitted the Dharma to Kāṇadeva as the Fifteenth Patriarch. The verse:
"To illuminate the Dharma of hidden and manifest,
I speak the principle of liberation.
In the Dharma, the mind does not verify —
No anger and no joy."
The Sixteenth Patriarch — Rāhulata — of the Kingdom of Kapilavastu
The Fifteenth Patriarch Kāṇadeva transmitted the Dharma Eye to Rāhulata as the Sixteenth Patriarch. The verse:
"Originally to the one who transmits the Dharma,
I speak the Dharma of liberation.
In the mind there is delight beyond the ordinary,
Yet one does not know the Dharma is truly without proof — no end and no beginning."
The Seventeenth Patriarch — Saṃghanandi — of the City of Śrāvastī
The Sixteenth Patriarch Rāhulata transmitted the Dharma Eye to Saṃghanandi as the Seventeenth Patriarch. The verse:
"In the Dharma there is truly nothing to verify.
Neither grasping nor departing.
The Dharma is without the mark of being or non-being —
How can inside or outside arise?"
Hearing the command, Saṃghanandi received it reverently and spoke a verse of praise:
"Excellent! Great Sage!
Whose mind-light surpasses the sun and moon.
One beam illuminates the world —
No dark demon cannot be uprooted."
After transmitting the Dharma, the Patriarch sat peacefully and passed away.
The Eighteenth Patriarch — Gayāśata — of the Kingdom of Mati
The Seventeenth Patriarch Saṃghanandi, traveling and teaching, arrived in the Kingdom of Mati. Suddenly a cool wind blew across the assembly, and their bodies trembled.
The Patriarch said: "This is the wind of virtue. A sage is about to appear in the world to continue the Patriarch's lamp." After speaking, he used his spiritual power to gather the great assembly and traveled through the mountains and valleys. Within a meal's time they reached the base of a peak. He told the assembly: "Above this peak, a purple cloud hangs like a canopy. A sage dwells here."
Together with the great assembly he lingered there for a long while. Then they saw, from a mountain hut, a young boy carrying a round mirror, walking straight toward the Patriarch.
The Patriarch asked: "How old are you?"
Gayāśata said: "A hundred years old."
Patriarch Saṃghanandi said: "You are but a child — how can you say a hundred?"
Gayāśata said: "I do not understand principle. Then I am exactly a hundred years old."
Patriarch Saṃghanandi said: "Do you have skill with the pivotal word?"
Gayāśata said: "The Buddha said: if a person lives a hundred years but does not understand the rites of all Buddhas, it is not as good as living a single day and gaining decisive understanding. Inside and outside, no flaw or veil. Two people see equally. Heart-eye, both alike."
The boy's father and mother heard their child speak thus and released him to leave the household. The Patriarch took him to the home temple and gave him full ordination. His name was Gayāśata.
Some time later, the sound of the wind blowing the hall bells was heard.
Patriarch Saṃghanandi asked: "Is it the bells ringing, or is it the wind ringing?"
Gayāśata said: "It is not the wind, and it is not the bells. It is my mind ringing."
Patriarch Saṃghanandi said: "And who is the mind?"
Gayāśata said: "Both are utterly still."
Patriarch Saṃghanandi said: "Excellent! Excellent! Who but you could continue my Way?" And he transmitted the Dharma Eye to him as the Eighteenth Patriarch. The verse:
"The ground of mind is originally unborn.
From conditions, the ground arises.
Conditions and seeds do not obstruct each other —
Flowers and fruit are also thus."
After transmitting the Dharma, the Patriarch grasped a tree branch with his right hand and passed away.
The Nineteenth Patriarch — Kumārata — of the Kingdom of Yuezhi
The Eighteenth Patriarch Gayāśata traveled to the Kingdom of Yuezhi and saw a strange aura above a brahmin's house. He entered the house. The master of the house, Kumārata, asked: "What manner of followers are these?"
Patriarch Gayāśata said: "Disciples of the Buddha."
Kumārata, hearing the name of the Buddha, was startled to the depths of his spirit and immediately shut the door.
Patriarch Gayāśata waited a long while, then knocked.
Kumārata called out: "There is no one in this house."
Patriarch Gayāśata said: "Who is it that answers 'no one'?"
Kumārata heard this and knew this was no ordinary person. He flung the door open and welcomed the visitor.
Patriarch Gayāśata said: "Long ago the World-Honored One prophesied: one thousand years after my passing, a great being will appear in the Kingdom of Yuezhi to carry on the subtle transformation. Now you have met me — this is the auspicious destiny."
Thereupon Kumārata awakened the knowledge of his former lives, sincerely entered the monastic life, received full ordination, and became the Nineteenth Patriarch.
Patriarch Gayāśata transmitted the Dharma to Kumārata with this verse:
"There is a seed, there is ground in the mind.
Through causes and conditions, it can sprout.
Among conditions, no obstruction —
What is born is born without being born."
The Twentieth Patriarch — Jayata — of Northern India
The Nineteenth Patriarch Kumārata told Jayata: "The time of my passing into stillness has come. You shall continue the work of transformation as the Twentieth Patriarch." He transmitted the Dharma Eye with this verse:
"In nature there is originally no arising.
I speak for those who seek.
In the Dharma there is nothing to attain —
Why trouble over resolution or irresolution?"
He also said: "This is the verse of the Tathāgata of Wondrous Sound for seeing one's pure nature. You should transmit and spread it to future students."
The Twenty-First Patriarch — Vasubandhu — of the City of Rājagṛha
The Twentieth Patriarch Jayata transmitted the Dharma to Vasubandhu, saying: "You have long encountered the virtue of the many. You shall continue my school as the Twenty-First Patriarch. Hear my verse:
"Beneath the words, united with the unborn,
Equal to the nature of the Dharma-realm.
If you can understand it thus,
You have penetrated both phenomena and principle."
After transmitting the Dharma, he passed away peacefully upon his seat.
The Twenty-Second Patriarch — Manorhita — of the Kingdom of Nadi
Patriarch Vasubandhu transmitted the Dharma to Manorhita with this verse:
"Bubble and illusion, equally unobstructed —
How can one not awaken?
Reaching the Dharma that is within —
Neither present nor ancient."
The Twenty-Third Patriarch — Haklena — of the Kingdom of Yuezhi
Patriarch Manorhita told Haklena: "I possess the Supreme Dharma Treasure. You shall receive it and transform future ages as the Twenty-Third Patriarch." He spoke this verse:
"Mind follows ten thousand conditions, turning.
In the turning, the capacity is truly subtle.
Following the flow, recognize your nature —
No joy and no sorrow."
The Twenty-Fourth Patriarch — Siṃha Bhikṣu — of Central India
Siṃha asked: "I wish to seek the Way. What should I do with my mind?"
Patriarch Haklena said: "If you wish to seek the Way, there is nothing to do with the mind."
Siṃha said: "If there is nothing to do with the mind, who does the Buddha's work?"
Patriarch Haklena said: "If you have something to do, it is not merit. If you have nothing to do — that is the Buddha's work. The sūtra says: the merit I perform has no 'I' who performs it."
Siṃha said: "I see a vapour like a white rainbow piercing heaven and earth, and also a black vapour in five bands spread across it."
Patriarch Haklena said: "What does the omen mean?"
Siṃha said: "It cannot be known."
Patriarch Haklena said: "Fifty years after my passing, in the kingdom of Northern India, there will be a calamity — and it will fall upon you." His time of passing near, he entrusted the Dharma Eye to Siṃha as the Twenty-Fourth Patriarch, saying: "Guard it well." He spoke this verse:
"When you recognize the time of mind and nature,
It may be called inconceivable.
Clearly, clearly — nothing to attain.
When you attain it, do not say you know."
Siṃha Bhikṣu, hearing the verse, was pleased — yet did not understand what calamity awaited.
Patriarch Haklena hinted at it in secret, then passed peacefully away.
The Twenty-Fifth Patriarch — Basiasita — of the Kingdom of Kaśmīra
Patriarch Siṃha transmitted the Dharma to Basiasita: "My master gave a secret prophecy — the calamity will not be long in coming. The True Dharma Eye of the Tathāgata I now entrust to you as the Twenty-Fifth Patriarch. You must protect it and nourish future ages." The verse:
"When the true teaching and true seeing arise,
Both seeing and teaching are mind.
Mind itself is seeing and teaching —
Seeing and teaching are this very moment."
After the verse, the Patriarch secretly entrusted the saṃghāṭī robe to Basiasita.
The Twenty-Sixth Patriarch — Puṇyamitra — of Southern India
Puṇyamitra sought to leave the household. The Twenty-Fifth Patriarch Basiasita asked: "You wish to leave home — for what purpose?"
Puṇyamitra said: "If I leave home, it is not for any purpose."
Patriarch Basiasita said: "Not for what purpose?"
Puṇyamitra said: "Not for worldly purposes."
Patriarch Basiasita said: "Then for what purpose?"
Puṇyamitra said: "For the Buddha's purpose."
Patriarch Basiasita said: "This prince's wisdom is heaven-born. He must be a sage descended." He brought Puṇyamitra forth from the household, and for six years Puṇyamitra attended the Patriarch. Later, in the royal palace, he received full ordination. At the moment of the karmic rite, the great earth trembled and many wonders appeared.
The Patriarch then commanded him: "I am old and worn. How can I stay long? You shall protect the True Dharma Eye and bring universal benefit to all beings as the Twenty-Sixth Patriarch. Hear my verse:
"The sage speaks of seeing and teaching.
Before the moment, there is no right or wrong.
Now I awaken to my true nature —
No Way and no principle."
Puṇyamitra received the verse and asked: "Should the Dharma robe not be transmitted as well?"
Patriarch Basiasita said: "The robe was for times of difficulty, to serve as proof. You face no difficulty. Your transformation will reach all directions. What need for the robe? People will come to trust of their own accord."
Puṇyamitra, hearing these words, bowed and withdrew.
The Twenty-Seventh Patriarch — Prajñātāra — of Eastern India
The Twenty-Sixth Patriarch Puṇyamitra transmitted the Dharma to Prajñātāra as the Twenty-Seventh Patriarch. The transmission verse:
"The true nature — the treasury of the ground of mind —
Has no head and no tail.
Responding to conditions, transforming all things —
Skillful means are what we call wisdom."
The Twenty-Eighth Patriarch (First Patriarch of the Eastern Land) — Bodhidharma — of Southern India
The Twenty-Seventh Patriarch Prajñātāra told Bodhidharma: "The Tathāgata transmitted the True Dharma Eye to great Kāśyapa, and so it was handed down in turn until it reached me. Now I entrust it to you as the Twenty-Eighth Patriarch. Go east and transmit the teaching. Do not let it be broken. Hear my verse:
"The ground of mind gives birth to every seed.
From each event, principle is born again.
When the fruit ripens in the Bodhi garden,
The flower opens — and the world arises."
The Eastern Land
The Second Patriarch of the Eastern Land — Huike (Shenguang) — of Wulao
From youth he was versed in the two schools of Confucius and Laozi, and especially gifted in the profound and subtle. He met Patriarch Bodhidharma, and to show his resolve, severed his own left arm. Bodhidharma was moved and accepted him. He changed his name to Huike, received Bodhidharma's robe and bowl, and inherited the Chan lineage.
The First Patriarch Bodhidharma told Huike: "Long ago the Tathāgata transmitted the True Dharma Eye to the great Kāśyapa, and it was handed down in succession until it reached me. Now I transmit it to you as the Second Patriarch of the Eastern Land. You shall guard it. I also transmit the kāṣāya to you as the seal of the Dharma. Each carries its meaning — you should understand."
Huike said: "Please, Master, explain."
The First Patriarch said: "Inwardly, I transmit the Dharma-seal to accord with the mind. Outwardly, I transmit the kāṣāya to establish the lineage. In later degenerate ages, doubts will multiply. People will say: 'I am a man of the West. You are a child of this land. By what authority do you hold the Dharma? By what proof do you verify it?'
"Now you receive this robe and my Dharma verse. Use them as evidence. Beyond this, there is no obstacle. Two hundred years after my passing, the robe shall no longer be transmitted — but the Dharma shall spread to the ends of the world. Those who understand the Way will be many; those who practice it, few. Those who speak of principle will be many; those who penetrate it, few. Those who silently accord and secretly verify will number in the thousands and tens of thousands. You must proclaim it widely. Do not look down upon the unawakened. A single turn of the mind — and they are the same as those who have already attained.
"Hear my verse:
"I came originally to this land
To transmit the Dharma and save the deluded.
One flower opens five petals —
The fruit will ripen of itself."
The Third Patriarch of the Eastern Land — Sengcan — of Shuzhou
Patriarch Huike transmitted the Dharma to Sengcan as the Third Patriarch of the Eastern Land, entrusting the robe and Dharma. The verse:
"Originally, because conditions have their ground,
From the ground, through seeds, the flower is born.
Originally, if there is no seed —
The flower, too, will never be born."
He also said: "Receive my teaching. You should dwell in the deep mountains and must not yet go abroad to teach. A national calamity is coming — as Prajñātāra foretold: 'Though the mind says words, outside it is fierce.' I, too, have old karma to settle, and now I go to repay it. Consider the sage's prophecy carefully. Do not fall into the world's misfortune. Go well, act well, and when the time comes, transmit."
The Fourth Patriarch of the Eastern Land — Daoxin — of Henei
Daoxin came before the Third Patriarch Sengcan and bowed: "I pray the master will be compassionate and grant me the Dharma gate of liberation."
Patriarch Sengcan said: "Who binds you?"
Daoxin said: "No one binds me."
Patriarch Sengcan said: "Then why seek liberation?"
At these words, Daoxin was greatly awakened. He served the Patriarch for nine years. Later, at Jizhou, he received the prophecy. He attended the master with exceptional reverence. The Patriarch tested him many times with the subtle and profound. Knowing his conditions were ripe, he transmitted the robe and Dharma to him as the Fourth Patriarch of the Eastern Land. The verse:
"Though the flower-seed depends on the ground,
From the ground, through the seed, the flower is born.
But if no one plants the seed —
The flower and the ground are both unborn."
The Fifth Patriarch of the Eastern Land — Hongren — of Huangmei
The Fourth Patriarch transmitted the Dharma and robe to the Fifth Patriarch. The verse:
"The flower-seed has the nature of life.
Through the ground, the flower lives and is born.
When the great condition and the nature unite —
What is born is born without being born."
The Sixth Patriarch of the Eastern Land — Huineng — of Fanyang
Huineng heard the Diamond Sūtra and was enlightened. He left the household and went to Huangmei to pay respects to the Fifth Patriarch. With his verse —
Bodhi is not a tree.
The bright mirror is not a stand.
Originally, there is not a single thing —
Where can dust alight?
— he received the Fifth Patriarch's Dharma succession. At the third watch of the night, the Patriarch brought him into the chamber, covered him with the kāṣāya so none could see, and transmitted the mind-dharma to him, expounding the Diamond Sūtra. At the words "abiding nowhere, give rise to the mind" —
Huineng was greatly awakened. All the ten thousand dharmas do not depart from self-nature. He said to the Patriarch:
"How could I have known that self-nature is originally pure!
How could I have known that self-nature is originally complete!
How could I have known that self-nature is originally unmoving!
How could I have known that self-nature can give birth to all things!"
The Fifth Patriarch, knowing Huineng had awakened to his original nature, said: "If you do not recognize your original mind, studying the Dharma is useless. If you recognize your original mind and see your own nature, then you are called a Great Man, a Teacher of Gods and Humans, a Buddha."
In the third watch he received the Dharma, and no one knew. The Fifth Patriarch said: "All the Buddhas appear in the world for one great purpose. Therefore, according to the capacity of beings — great or small — they guide them. Thus there arose the teachings of the Ten Stages, the Three Vehicles, the Sudden and the Gradual, as Dharma gates. Yet the supreme, subtle, secret, perfectly luminous, true and real Treasury of the True Dharma Eye was transmitted to great Kāśyapa, and handed down through twenty-eight generations to Bodhidharma, who brought it to this land. Huike received it in succession until it reached the present day. Now I transmit the Dharma Treasure and the kāṣāya to you. You are the Sixth Patriarch. Guard it well. Spread it broadly among all sentient beings. Let it flow into the future. Do not let it be broken. Hear my verse:
"Sentient beings plant the seed.
Through the ground, the fruit is born again.
Without sentience, there is also no seed —
Without nature, there is also no birth."
The Fifth Patriarch also said: "Long ago, when the great master Bodhidharma first came to this land, people did not trust him. So the robe was transmitted as a seal of trust, passed down from generation to generation. But the Dharma is transmitted mind to mind — each must awaken and understand for themselves. Since ancient times, Buddha has only transmitted the original substance; master has only secretly transmitted the original mind. The robe has become a cause of contention. After you, do not transmit it further. If you transmit this robe, your life will hang by a thread. You must leave quickly. I fear someone may harm you."
Huineng said: "Where shall I go?"
The Fifth Patriarch said: "When you reach Huai, stop. When you reach Hui, hide."
In the third watch, Huineng received the robe and said: "I am a man of the south. I have never known these mountain paths. How shall I reach the river?"
The Fifth Patriarch said: "Do not worry. I will see you off myself." He escorted Huineng all the way to the Jiujiang ferry. He told Huineng to board the boat. The Fifth Patriarch took the oar and rowed.
Huineng said: "Please, Master, sit. Your disciple should row."
The Fifth Patriarch said: "It is fitting that I ferry you across."
Huineng said: "In delusion, the master ferries the student. In awakening, one ferries oneself. The name 'ferrying' is the same, but the use is different. I was born in a remote place; my speech is not refined. But the Master has transmitted the Dharma, and now I am awakened. It is only fitting that I ferry myself through my own nature."
The Fifth Patriarch said: "Just so! Just so! Hereafter, the Buddha-dharma will spread widely through you. After you leave, in three years I shall pass from this world. Go well now. Press south with effort. Do not be hasty to preach — the Buddha-dharma is hard to kindle."
Huineng bowed farewell to the Patriarch and set off south, where he spread the Buddha-dharma far and wide.
Colophon
Transmission Records of the Chan Patriarchs (禪宗祖師傳承語錄) is a record of the Dharma transmission in the Chan Buddhist lineage, tracing the succession from the Buddha's Flower Sermon through twenty-eight Indian patriarchs to Bodhidharma, and from Bodhidharma through six Chinese patriarchs to Huineng. The text is preserved within the Yiguandao tradition as documentation of the Buddhist segment of the Dao Lineage (道統) — the continuous transmission of the Heavenly Mandate that Yiguandao claims passes through all five major traditions.
The encounter dialogues embedded in each transmission are classic Chan literature: Kāśyapa's wordless smile, Ānanda's flagpole, the fifty-year-old who never spoke, the wind and the bell, "who binds you?", and Huineng's "not a single thing." Each patriarch's transmission verse (偈) circles the same paradox — dharma is no-dharma, mind is no-mind — yet each approaches the paradox from a unique angle, like Dàomíng's five verbs pointing at the same moon.
First English translation. Translated from Classical Chinese by the New Tianmu Anglican Church, 2026. Gospel register. Sanskrit names of the Indian patriarchs have been reconstructed from the standard list of Chan patriarchs; the text's Chinese transliterations are retained in the source text below.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: 禪宗祖師傳承語錄
Chinese source text from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), text c52065.htm. Presented here for reference, study, and verification alongside the English translation above.
第一代祖摩訶迦葉：摩竭多國人
世尊在靈山會上，拈花示眾，是時眾皆默然，唯迦葉尊者破顏微笑。
世尊曰： 「吾有正法眼藏，涅槃妙心，實相無相，微妙法門，不立文字，教外別傳，付囑摩訶迦葉。」又在多子塔前，命摩訶迦葉，分座令坐，以僧伽黎圍之，遂告曰： 「吾以正法眼藏密付於汝，汝當護持為第一祖」，並敕阿難付貳傳化，無令斷絕，而說偈曰：「法本法無法，無法法亦法，今付無法時，法法何曾法」。
爾時世尊說偈已，復告迦葉，吾將金縷僧伽黎衣，傳付於汝，轉授補處，至慈氏佛出世，勿令朽壞。
迦葉聞偈，頭面禮足曰：善哉善哉，我當依敕，恭順佛故。
第二代祖阿難：王舍城人
一日問迦葉曰：師兄！世尊傳金縷袈裟外，別傳個什麼？迦葉祖召阿難。阿難應諾。迦葉祖曰：倒卻門前剎竿著。
阿難聞悟。迦葉祖召阿難言，我不久世間，今將正法附囑於汝為第二祖，汝善守護，聽吾偈： 「法法本無法，無法無非法，何於一法中，有法有不法」 ，偈已，阿難作禮奉命。
第三代祖商那和修：摩突羅國人
阿難祖告之商那和修曰：如來以正眼付迦葉，迦葉入定而付於我，我今將滅，復付於汝為第三祖，汝受吾教，當聽偈言， 「本來付有法，付了言無法，各各須自悟，悟了無無法」 。說偈已，復以正法眼囑累商那和修。
第四代祖優波毯多：吒利國人
商那和修祖問曰：汝年幾耶。
祖答：我年十七。
商那和修祖曰：汝身十七，性十七耶。
祖曰：師髮已白，為髮白耶，心白耶。
祖曰：我身十七，非性十七。
商那和修祖知多是法器，後三載遂為落髮受具，而以法眼咐囑之為第四祖，付法偈曰： 「非法亦非心，無心亦無法，說是心法時，是法非心法」。
第五代祖提多迦：摩迦多國人
提多迦來禮四祖優婆毯多，求出家。
多祖問曰：汝身出家，心出家。
提多迦答曰：我來出家，非為身心。
多祖曰：不為身心，復誰出家。
提多迦答曰：夫出家者無我我故，無我我故，即心不生滅，心不生滅，即是常道，諸佛亦常，心無形相，其體亦然多祖曰：汝當大悟，心自通達，宜依佛法僧，紹隆聖種，即為剃度，授具足戒，乃告之曰，汝父夢金日而生汝，可名提多迦，如來以大法眼藏，次第傳授，以至於我，今復付汝為第五祖，聽吾偈言： 「心自本來心，本心非有法，有法有本心，非心非本法」。
第六代祖彌遮迦：中印度人
五祖提多迦告彌遮迦曰：昔如來以大法眼藏密付迦葉，展轉相授，而至於我，我今付汝為第六祖，當護念之，乃說偈曰： 「通達本法心，無法無非法，悟了當未悟，無心亦無法」。
第七代祖婆須密：北天竺國人
六祖彌遮迦對婆須密告之曰：正法眼藏，今付於汝為第七祖，勿令斷絕，及說偈曰： 「無心無可得，說得不名法，若了心非心，始解心心法」。
第八代祖佛陀難提：迦摩羅國人
七祖婆須密與佛陀難提論議。難提知師義勝，心即欽服，曰：我願求道，霑甘露味。
七祖遂與剃度，而授具足戒，復告之曰：如來正法眼藏，我今付汝為第八祖，汝當護持，乃說偈曰： 「心同虛空界，示等虛空法，證得虛空時，無是無非法」。
第九代祖伏馱密多：提迦國人
八祖佛陀難提行化至迦提國昆舍羅家，見舍上有白光上騰，謂其徒曰：此家有聖人，口無言說，真大乘器，不行四衢，知觸穢耳。時有一長者出來致禮，問八祖有何所須。佛陀難提祖曰：我求侍者。
長者曰：我有一子，名伏馱密多，年已五十，口未曾言，足未曾履。
難提祖曰：如汝所說，真吾弟子。
伏馱聞之，遽起禮拜，而說偈曰：父母非我親，誰是最親者，諸佛非我道，誰是最道者。
難提祖曰：汝言與心親，父母非可比，汝行與道合，諸佛心即是，外求有相佛，與汝不相似，卻識汝本心，非合亦非離。伏馱聞偈已，便行七步。
難提祖曰：此子昔曾值佛，悲願廣大，慮父母愛情難捨，故不言不履耳。長者遂捨令出家。
八祖難提尋授具戒，復告之曰：我今以如來正法眼藏咐囑於汝為第九祖，勿令斷絕，乃說偈曰： 「虛空無內外，心法亦如此，若了虛空故，是達真如理。」
第十代祖：中印度人
承受九祖衣法，九祖告之曰：如來大法眼藏，今付於汝為第十祖，汝護念之，乃說偈曰： 「真理本無名，因名顯真理，受得真實法，非真亦非偽」。
第十一代祖富那夜奢：華氏國人
祖初至華氏國，憩一樹下，右手指地而告眾曰：此地變金色，當有聖人入會，言訖即變金色。
時有長者子，富那夜奢，合掌前立。
祖問曰：汝從何來？
富那夜奢曰：我心非往。
祖曰：汝何處往？
富那夜奢曰：我心非止。
祖曰：汝不定耶？
富那夜奢曰：諸佛亦然。
祖曰：汝非諸佛。
富那夜奢曰：諸佛亦非。
祖說偈曰：此地變金色，預知有聖至，當坐菩提樹，覺華而成已。
夜奢復說偈曰：師坐金色座，常說真實義，迴光而照我，令入三摩諦。
祖即度出家，復具戒品，而付法為第十一祖，說偈曰： 「真體自然真，因真說有理，領得真真法，無行亦無止」。
第十二代祖馬鳴大士：波羅奈國人
十一祖夜奢，付法於馬鳴大士為第十二祖，偈曰： 「迷悟如隱顯，明暗不相離，今付隱顯法，非一亦非二」。
第十三代祖迦毘摩羅：華氏國人
初為外道，有徒三千，通諸異論，後於馬鳴大士處得法，徒眾三千俱求剃度。
馬鳴祖乃召五百羅漢，與授具戒，復告加毘摩羅曰：一如來大法眼藏今付於汝為第十三祖，汝聽偈言： 「隱顯即本法，明暗光不二，今付悟了法，非取亦非離」。
第十四代祖龍樹：南天竺國人
十三祖摩羅告之曰：今以如來大法眼藏，咐囑於汝為第十四祖，諦聽偈言： 「非隱非顯法，說是真實際，悟此隱顯法，非愚亦非智」。
第十五代祖迦那提婆：南天竺國人
十四祖龍樹付法於迦那提婆為第十五祖，偈云「為明隱顯法，方說解脫理，於法心不證，無嗔亦無喜」。
第十六代祖羅喉羅多：迦毘羅國人
十五祖迦那提婆告羅喉羅多，而付法眼為第十六祖，偈曰： 「本對傳法人，為說解脫法，於心悅適非常，而不知法實無證，無終亦無始」
第十七代祖僧迦難提：室羅筏城人
十六祖羅喉羅多付法眼於僧伽難提為十七祖偈曰： 「於法實無證，不取亦不離，法非有無相，內外云何起」。
聞命敬奉勤至，復說偈讚曰： 「善哉大聖者，心明逾日月，一光照世界，暗魔無不拔」祖付法已安坐歸寂。
第十八代祖伽耶舍多：摩提國人
十七祖難提行化至摩提國，忽有涼風襲眾，身其然。
祖曰：此道德之風也，當有聖者出世，嗣續祖燈乎。言訖，以神力攝諸大眾，遊歷山谷，食頃至一峰下，謂眾曰：此峰頂有紫雲如蓋，聖人居此矣，即與大眾徘徊久之，見山舍一童子，持圓鑑直造祖前，
祖問曰：汝幾歲耶。
伽耶舍多曰：百歲。
難提祖曰：汝年尚幼，何言百歲。
伽耶舍多曰：我不會理，正百歲耳。
難提祖曰：汝善機耶。
伽耶舍多曰：佛言若人生百歲，不會諸佛禮，不如生一日，而得決了之。內外無瑕翳，兩人同得見，心眼皆相似。
彼父母聞子語，即捨令出家，祖攜至本處，受具足戒訖，名伽耶舍多，他時聞風吹殿鈴聲。
難提祖問曰：鈴鳴耶，風鳴耶。
伽提舍多曰：非風鈴鳴，我心鳴耳。
難提祖曰：心復誰乎。
伽提舍多曰：俱寂靜故。
難提祖曰：善哉善哉，繼吾道者，非子而誰，即付法眼為第十八祖，偈曰： 「心地本無生，因地從緣起，緣種不相妨，華果亦復爾」。
難提祖付法已，右手攀樹而化。
第十九代祖鳩摩羅多：大月氏國人
十八祖舍多至大月氏國，見婆羅門舍有異氣，祖時入彼舍，舍主鳩摩羅多問曰：是何徒眾。
舍多祖曰：是佛弟子。
鳩摩羅多聞佛號，心神竦然，即時閉戶。
舍多祖良久扣其門。
鳩摩羅多云：此舍無人。
舍多祖曰：答無者誰。
羅多聞言，知是異人，遽開門迎接。
舍多祖曰：昔世尊記曰：吾滅後一千年有大士出現於月氏國，紹隆玄化，今汝值吾，應斯嘉運。於是鳩摩羅多發宿命智，投誠出家，授具為第十九祖。
舍多祖付法於羅多時偈曰： 「有種有心地，因緣能發萌，於緣不相礙，當生生不生。」
第二十代祖闍夜多：北天竺國人
十九祖鳩摩羅多告闍夜多曰：吾今寂滅時至，汝當紹行化跡，為二十祖付法眼偈曰： 「性上本無生，為對求人說，於法既無得，何懷決不決」 。又云：此是妙音如來見性清淨之句，汝宜傳佈後學。
第二十一代祖婆修盤頭：羅閱城人
二十祖夜多付法於婆修盤頭時曰：汝久值眾德，當繼吾宗為二十一祖，聽吾偈曰： 「言下合無生，同於法界性，若能如是解，通達事理竟。」付法已，於其座上奄然而化。
第二十二代祖摩挐羅：那提國人
婆修盤頭祖付法於摩挐羅時偈曰： 「泡幻同無礙，如何不了悟，達法在其中，非今亦非古」
第二十三代祖鶴勒那：月支國人
摩挐羅祖對鶴勒那曰：吾曰無上法寶，汝當聽受，化未來際為二十三祖，乃說偈曰：「心隨萬境轉，轉處實能幽，隨流認得性，無喜亦無憂」。
第二十四代祖師子比丘：中印度人
師子問曰：我欲求道當何用心。
勒那祖曰：汝欲求道無所用心。
師子曰：即無用心，誰作佛事。
勒那祖曰：汝若有用，即非功德，汝無無作，即是佛事。經云： 「我所作功德，而無我所故」 。師子曰：我見氣如白虹，貫乎天地，復有
黑氣五道，橫亙其中。
勒那祖曰：其兆云何。
師子曰：莫可知矣。
勒那祖曰：吾滅後五十年，北天竺國當有難起應在汝身，吾將滅已，今以法眼咐囑於汝為二十四祖，善自護持，乃說偈曰： 「認得心性時，可說不思議，了了無可得，得時不說知」。
師子比丘聞偈欣愜然未曉將罹何難。
勒那祖：密示之，而歸寂。
第二十五代祖婆舍斯多：罽賓國人
師子祖付法於婆舍斯多時曰：吾師密有懸記，罹難非久，如來正法眼藏，今當付汝為二十五祖，汝應保護，普潤來際，偈曰： 「正說知見時，知見俱是心，當心即知見，知見即於今」祖說偈已，以僧伽黎密付斯多。
第二十六代祖不如密多：南印度人
密多遂求出家，二十五祖斯多問曰：汝欲出家，當為何事。
密多曰：我若出家，不為其事。
斯多祖曰：不為何事。
密多曰：不為俗事。
斯多祖曰：當為何事。
密多曰：當為佛事。
斯多祖曰：王子智慧天生，必諸聖降跡，即度出家，侍祖六年，後於王宮受具，羯磨之際，大地震動，頗多靈異，祖乃命之曰：吾已衰朽，安可久留，汝當善護正法眼藏，普濟群有，為二十六祖，聽吾偈： 「聖人說知見，當境無是非，我今悟真性，無道亦無理」。
不如密多受偈再啟祖曰：法衣宜可傳授。
斯多祖曰：此衣為難故，假以證明，汝身無難，化被十方，何假傳衣，人自信向。
不如密多問語，作禮而退。
第二十七代祖般若多羅：東印度人
二十六祖不如密多，付法於般若多羅為二十七祖，付法偈曰： 「真性心地藏，無頭亦無尾，應緣而化物，方便方為智」。
第二十八代祖（東土初祖）菩提達摩：南天竺國人
二十七祖般若多羅祖告達摩曰：如來以正法眼付大迦葉，如是展轉乃至於我，我今囑汝，為第二十八祖，向東土傳化，無令斷絕，聽吾偈曰： 「心地生諸種，因事復生理，果滿菩提園，花開世界起」。
東土二祖神光：武牢人
幼通孔老二學，尤精玄理，遇達摩祖，斷其左臂以示堅決，達摩感而許之，改名慧可，承受達摩衣缽，繼禪宗法統。
初祖達摩告慧可曰：昔如來以正法眼付迦葉大士，展轉囑累而至於我，我今付汝為東土二祖，汝當護持，並授汝袈裟，以為法信，各有所表，宜可知矣。
慧可曰：請師指陳。
初祖曰：內傳法印以契證心，外付袈裟以定宗旨，後代澆薄，疑慮競生，云吾西天之人，言汝此方之子，憑何得法，以何證之。
汝今受此衣法，卻後難生，但出此衣，並吾法偈，用以表明，其他無礙，至吾滅後二百年，衣止不傳，法周沙界，明道者多，行道者少，說理者多。通理者少，潛符密證，千萬有餘，汝當闡揚，勿輕未悟，一念回機，便同本得，
聽吾偈曰：「吾本來茲土，傳法救迷情，一花開五葉，結果自然成」。
東土三祖僧璨：舒州人
神光祖付法於僧璨為東土三祖，祖遂囑累，付以衣法，偈曰： 「本來緣有地，因地種花生，本來無有種，花亦不會生」。
又曰：汝受吾教，宜處深山，未可行化，當有國難，般若多羅懸記，所謂心中雖言，外頭凶者是也，吾亦有宿業，今往酬之，汝諦思聖記，勿罹世難，善去善行，俟時傳付。
東土四祖道信：河內人
道信來禮僧璨三祖曰：願和尚慈悲，乞與解脫法門。
僧璨祖曰：誰縛汝。
道信曰：無人縛。
僧璨祖曰：何更求解脫乎。
道信言下大悟，服勞九載，後于吉州受記，恃奉尤謹，祖屢試以玄微，知其緣熟，乃付衣法，為東土第四祖，偈曰： 「華種雖因地，從地種華生，若無人下種，華地盡無生」
東土五祖宏忍：黃梅人
四祖付法傳衣於五祖，偈曰：「華種有生性，因地華生生，大緣與性合，當生生不生」。
東土六祖慧能：范陽人
慧能問金剛經開悟出家黃梅，參禮五祖，以菩提本無樹，明鏡亦非台，本來無一物，何處惹塵埃，一偈而得五祖之法嗣，三鼓入室，祖以袈裟遮圍，不令人見，而傳心法，為說金剛經，至應無所住，而生其心。
慧能言下大悟，一切萬法，不離自性，遂啟祖言，何期自性本自清淨，何期自性本自具足，何期自性本無動搖，何期自性能生萬法。
五祖知慧能已悟本性，謂慧能曰，不識本心，學法無益，若識本心，見自本性，即名丈夫，天人師，佛。
三更受法，人盡不知，曰：諸佛出世，為一大事，故隨機大小而引道之，遂有十地三乘頓漸等旨以為教門，然以上微妙秘密圓明真實正法眼藏，付於大迦葉尊者，展轉傳授二十八世至達摩，屆於此土，慧可大師承襲，以至於今，以法寶及所傳袈裟，用付於汝，云：汝為第六代祖，善自護念，廣度有情，流布將來，無令斷絕，聽吾偈曰： 「有情來下種，因地果還生，無情亦無種，無性亦無生」。
五祖復曰：昔達摩大師，初來此土，人未之信，故傳此衣，以為信體，代代相承，法則以心傳心，皆令自悟自解，故佛佛惟傳本體，師師密付本心，衣為爭端，止汝勿傳，若傳此衣，命如懸絲，汝須速去，恐人害汝。
慧能啟曰：向甚處去。
五祖云：逢懷則止，遇會則藏。
慧能三更領得衣，云：能本是南中人，素不知此山路，如何出得江口。
五祖言，汝不須憂，吾自送汝，祖相送直至九江驛，祖令上船，五祖把艣自搖。
慧能言：請和尚坐，弟子合搖艣。
五祖云：合是吾渡汝。
慧能曰：迷時師度，悟了自度，度名雖一，用處不同，慧能生邊方，語音不正，蒙師傳法，今已得悟，只合自性自度。
五祖云：如是如是，以後佛法，由汝大行，汝去三年吾方逝世，汝今好去，努力向南，不宜速說，佛法難起。
慧能辭違祖已，發足南行，大行佛法。
Source Colophon
Chinese source text from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), text c52065.htm. Retrieved 2026-04-03. The site's copyright notice reads: 歡迎轉載，上傳，翻印，流通 — "Welcome to reprint, upload, reproduce, and circulate." The text records the Chan Buddhist Dharma transmission lineage as maintained within the Yiguandao tradition. Encoding: UTF-16LE with BOM, decoded to UTF-8 for archival.
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