---
title: "天聖廣燈錄 · 第三十祖僧璨大師"
description: "天聖廣燈錄由北宋李遵勗編撰，成書於天聖年間（1023-1032年），是繼景德傳燈錄之後的重要禪宗燈錄體著作。該書收錄了自佛祖至北宋初年的禪宗祖師語錄與傳記，尤其注重臨濟宗與雲門宗的法脈傳承。內容以問答形式呈現禪師機鋒，展現了宋代禪宗蓬勃發展的歷史面貌。作為五部宋代燈錄之一，天聖廣燈錄不僅是研究禪宗思想演變的關鍵文獻，更為後世永明延壽宗鏡錄等佛教典籍提供了重要史料，在中國佛教史與禪宗文獻學中具有承前啟後的學術價值。"
url: "https://rushiwowen.co/en/r/cma7jb4es07gzjl0aiuk93qwe"
---

### 第三十祖僧璨大師者

> The Thirtieth Patriarch, Great Master Sengcan

不知何許人也。初以白衣謁二祖。既受度傳法。隱于舒州皖公山。屬後周武帝破滅佛法。至隨開皇中。有沙彌道信。始年十四。來禮師曰。願和尚慈悲。賜與解脫法門　師曰。誰縛汝　曰。無人縛　師曰。既無人縛。即是解脫。何須更求解脫信於言下大悟。服勤九載。披剃受具。

> No one knew where he came from. He first came as a layperson to pay respects to the Second Patriarch. After receiving ordination and the transmission of the Dharma, he lived in seclusion on Mount Wangong in Shuzhou. It was around the time when Emperor Wu of the Later Zhou persecuted and destroyed Buddhism. Then, during the Kaihuang era of the Sui Dynasty, a novice monk named Daoxin, only fourteen years old, came to pay respects to the Master and said, "I beg you, Master, in your compassion, to grant me the Dharma gate of Liberation." The Master said, "Who has bound you?" He replied, "No one has bound me." The Master said, "Since no one has bound you, that is already Liberation. Why seek Liberation further?" At these words, Daoxin was greatly awakened. He served diligently for nine years, then had his head shaved and received full ordination.

師知其緣熟。乃付衣法。遂告之曰。如來以正法眼藏囑累迦葉。次第傳授而至於我。我今付汝。并達磨袈裟。用為法信。流通將來。無令斷絕。聽吾偈曰。

> The Master knew that his time had come, so he transmitted the robe and the Dharma. He then said to him: "The Tathagata entrusted the treasury of the true Dharma eye to Mahakashyapa, and it was passed down from one to the next until it reached me. Now I pass it on to you, along with Bodhidharma's robe, to serve as a token of the Dharma, so that it may spread and never be cut off. Listen to my verse:"

華種雖因地 從地種華生 若無人下種華地盡無生

> Though the seed of the flower depends on the ground, From the ground the flower grows. If no one plants the seed, Both flower and ground yield nothing.

師又曰。可大師付吾法。後往鄴都。三十餘年方終。今吾得汝。何滯此乎。即適羅浮山。經于三載。却旋舊址。

> The Master also said, "After Great Master Ke transmitted the Dharma to me, he later went to Yedu and only passed away after more than thirty years. Now that I have you, why should I remain stuck here?" He then went to Mount Luofu, and after three years, returned to his former dwelling.

一日。士民奔趨。大設檀供訖。於大樹下立化。即煬帝大業中十月十五日也。眾奉全身起塔焉　唐玄宗諡鑒智禪師。塔曰覺寂。吏部尚書門下三品房琯撰󳬴。

> One day, the local people and officials rushed to gather and made generous offerings. Then he passed away standing upright beneath a large tree. This was on the fifteenth day of the tenth month during the Daye era of Emperor Yang of Sui. His followers enshrined his whole body and built a stupa over it. Later, Emperor Xuanzong of Tang bestowed upon him the posthumous title Chan Master Jianzhi, and the stupa was named Jueji. The inscription was composed by Fang Guan, Minister of Personnel and Concurrently a Third-Rank Official of the Chancellery.

初唐河南尹李常。素仰祖風。深探玄理。天寶中。遇荷澤神會。問曰。三祖大師葬於何處。或聞入羅浮不迴。或說終於山谷。未知孰是。

> Li Chang was the governor of Henan in the early Tang Dynasty. He had always admired the ancestral tradition and deeply explored profound Buddhist principles. During the Tianbao era, he met Shenhui of Heze. He asked, "Where is the Third Patriarch buried? Some say he went to Luofu Mountain and never returned. Others say he passed away in the mountains. I do not know which is correct."

會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見存三祖墓。常未之信也。

> Hui said: "Master Can returned from Luofu to the valley, and only after more than a month did he show his passing into nirvana. Even now, in Shuzhou, the Third Patriarch's tomb still exists. But I have never quite believed this."

會謫為舒州別駕。因詢山谷寺眾僧曰。聞寺後有三祖墓。是否。

> He was demoted to serve as the deputy governor of Shuzhou. There he asked the monks of Shangu Temple, "I've heard there is a Third Patriarch's tomb behind the temple. Is that true?"

時上座惠觀對曰。有之。常忻然與官寮同往瞻禮。又啟壙取真儀闍維之。得舍利無數。以一分建塔焉。一分寄荷澤神會以質前言。餘即隨身。後於洛中私第設齋以慶之。

> Then the senior monk Huiguan replied, "Yes, he did. He often joyfully went with his fellow officials to pay homage. He also had the burial mound opened, took the true image, and had it cremated. Countless relics were obtained. One portion was used to build a stupa; one portion was sent to Shenhui of Heze to verify his earlier words; the rest he kept with him. Later, at his private residence in Luoyang, he held a feast to celebrate it."

時有西域三藏犍那等在會中。常問三藏。天竺祖師多少。

> At that time, there was a Tripitaka Master from the Western Regions named Jina and others in the assembly. He often asked the Tripitaka Master, "How many ancestral teachers were there in India?"

犍那答曰。自迦葉以至般若多羅有二十七祖。若序師子尊者。總有四十九祖。若從七佛至此。不括橫枝。凡三十七世。

> Jianna replied: From Mahakashyapa down to Prajnatara, there are twenty-seven patriarchs. If we count the Venerable Lion Simha as well, there are forty-nine patriarchs in total. And if we trace from the Seven Buddhas up to this point, not including the collateral branches, there are thirty-seven generations in all.

常又問會中耆德曰。甞見祖圖。或引五十餘祖。至於枝派差殊。宗族不定。或但有空名者。以何為驗。

> Chang then asked the respected elders in the assembly: "I have often seen the patriarchal charts, some listing over fifty patriarchs. But the branches and lineages differ, and the lines of descent are uncertain—some are nothing but empty names. What can serve as proof?"

時有智本禪師者。六祖門人也。答曰。斯乃後魏初。佛法淪替。有沙門曇曜。於紛紜中以素絹單錄諸祖名字。或忘失次第。藏衣領中。隱于巖穴。經三十五載。至文成帝即位。法門中興。曇曜名行俱崇。遂為僧統。乃集諸沙門。再議結集。目為付法藏傳。其間小有差互。良由當時怖懼所致。又經一十三年。勅國子愽士黃元真與北天三藏佛陀扇多．吉弗煙等。甄別宗旨。次敘師承。得無紕繆也。

> At that time, there was a Zen Master named Zhiben, a disciple of the Sixth Patriarch. He answered: "This was at the beginning of the Northern Wei dynasty, when the Buddha-Dharma had fallen into decline. There was a monk named Tanyao who, amid the chaos, recorded the names of the patriarchs singly on plain silk. Some were forgotten or placed out of order. He hid it in the collar of his robe and concealed himself in a mountain cave. After thirty-five years, when Emperor Wencheng ascended the throne, the Dharma gate was restored. Tanyao's reputation and practice were both highly revered, and he became the Supervisor of Monks. He then gathered the monks together to deliberate once more on the compilation. It was titled the Record of the Transmission of the Dharma Treasury. There were minor discrepancies within it, which were indeed caused by the fear of that time. After another thirteen years, an imperial order was issued to the National University Scholar Huang Yuanzhen and the Tripitaka Masters Buddhashanta and Jivayana from North India and others to distinguish the essential teachings and arrange the lineage of succession, so that it would be free of errors."