---
title: "景德傳燈錄 · 第三十祖僧璨大師"
description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。"
url: "https://rushiwowen.co/en/r/cmaarbom6006cjy04bjf12ujt"
---

第三十祖僧璨大師者。不知何許人也。初以白衣謁二祖。既受度傳法。隱于舒州之皖公山。屬後周武帝破滅佛法。師往來太湖縣司空山。居無常處積十餘載。時人無能知者。至隋開皇十二年壬子歲。有沙彌道信。年始十四。來禮師曰。願和尚慈悲乞與解脫法門。師曰。誰縛汝。曰無人縛。師曰。何更求解脫乎。信於言下大悟服勞九載。後於吉州受戒侍奉尤謹。師屢試以玄微。知其緣熟乃付衣法。偈曰。

> The Thirtieth Patriarch, Great Master Sengcan, was of unknown origins. He first came as a layperson to pay respects to the Second Patriarch. After receiving ordination and the transmission of the Dharma, he hid himself on Wangong Mountain in Shuzhou. When Emperor Wu of the Later Zhou persecuted Buddhism, the Master traveled back and forth between Lake Tai County and Sikong Mountain, residing in no fixed place for more than ten years. No one of that time could recognize him. In the twelfth year of the Kaihuang era of the Sui Dynasty, the year of Renzi, there was a novice monk named Daoxin, just fourteen years old, who came to pay respects to the Master and said, "I beg the Master, out of compassion, to bestow upon me the gateway to Liberation." The Master said, "Who has bound you?" He replied, "No one has bound me." The Master said, "Then why seek Liberation?" At these words, Daoxin attained great awakening and served diligently for nine years. Later, he received the precepts in Jizhou and attended upon the Master with even greater care. The Master repeatedly tested him with profound and subtle questions. Knowing that his conditions had ripened, the Master finally transmitted the robe and Dharma to him, with this verse:

華種雖因地 從地種華生若無人下種 華地盡無生

> The seed of the flower depends on the ground, and from the ground the flower seed grows. If no one plants the seed, both flower and ground yield nothing.

師又曰。昔可大師付吾法。後往鄴都行化三十年方終。今吾得汝何滯此乎。即適羅浮山優游二載。却旋舊址逾月。士民奔趨大設檀供。師為四眾廣宣心要訖。於法會大樹下合掌立終。即隋煬帝大業二年丙寅十月十五日也。唐玄宗諡鑑智禪師覺寂之塔。至皇宋景德元年甲辰歲。凡四百載矣。初唐河南尹李常。素仰祖風深得玄旨天寶乙酉歲。遇荷澤神會問曰。三祖大師葬在何處。或聞入羅浮不迴。或說終於山谷。未知孰是。會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見有三祖墓。常未之信也。會謫為舒州別駕。因詢問山谷寺眾僧曰。聞寺後有三祖墓是否。時上坐慧觀對曰。有之。常欣然與寮佐同往瞻禮。又啟壙取真儀闍維之。得五色舍利三百粒。以百粒出己俸建塔焉。百粒寄荷澤神會。以徵前言。百粒隨身。後於洛中私第設齋以慶之。時有西域三藏犍那等在會中。常問三藏。天竺禪門祖師多少。犍那答曰。自迦葉至般若多羅。有二十七祖。若敘師子尊者傍出達磨達四世。二十二人。總有四十九祖。若從七佛至此璨大師。不括橫枝凡三十七世。常又問。會中耆德曰。嘗見祖圖。或引五十餘祖。至於支派差殊宗族不定。或但有空名者。以何為驗。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。得諸祖名字。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。乃集諸沙門重議結集目。為付法藏傳。其間小有差互。即曇曜抄錄時怖懼所致。又經一十三年。帝令國子博士黃元真與北天竺三藏佛陀扇多吉弗煙等。重究梵文甄別宗旨次敘師承。得無𧘱謬也。

> The Master again said, "Long ago, Master Ke received my Dharma and later went to Yedu, where he taught for thirty years before passing away. Now that I have you, why should I remain here?" He then went to Mount Luofu and lived at ease there for two years. Returning to his former dwelling, he stayed for over a month. Scholars and common people rushed to make generous offerings. After the Master had broadly proclaimed the essentials of the mind to the fourfold assembly, he stood beneath a great tree at the Dharma gathering, pressed his palms together, and passed away standing. This was on the fifteenth day of the tenth month in the second year of the Daye era of Emperor Yang of Sui, the bingyin year. Emperor Xuanzong of Tang posthumously honored him as Chan Master Jianzhi and his stupa as Jueji. By the first year of the Jingde era of the reigning Song, the jiachen year, four hundred years had passed. Earlier, Li Chang, the governor of Henan in the Tang dynasty, had long admired the ancestral tradition and deeply understood its profound meaning. In the yiyou year of the Tianbao era, he met Shenhui of Heze and asked, "Where is the Third Patriarch buried? Some say he went to Luofu and never returned; others say he passed away in the mountains. I do not know which is true." Shenhui replied, "Master Can returned from Luofu to the mountains and passed away only after more than a month. Even now, in Shuzhou, there is a tomb of the Third Patriarch." Li Chang did not believe this. When Shenhui was exiled to serve as assistant governor of Shuzhou, Li Chang took the opportunity to ask the monks of Shangu Temple, "I have heard there is a tomb of the Third Patriarch behind the temple. Is this true?" The senior monk Huiguan answered, "There is." Li Chang joyfully went with his colleagues to pay homage. They also opened the grave, took out the true remains, and cremated them, obtaining three hundred five-colored relics. With one hundred relics, he used his own salary to build a stupa. One hundred relics he sent to Shenhui of Heze to verify the earlier words. One hundred relics he kept with himself. Later, at his private residence in Luoyang, he held a vegetarian feast to celebrate. At that time, the Tripitaka Master Jianna of the Western Regions and others were present. Li Chang asked the Tripitaka Master, "How many ancestral masters are there in the Chan lineage of India?" Jianna answered, "From Kashyapa to Prajnatara, there are twenty-seven patriarchs. If one recounts the four generations of Dharmatrata descended laterally from the Venerable Simha, twenty-two persons, there are altogether forty-nine patriarchs. If one counts from the seven Buddhas to Master Can here, not including lateral branches, there are thirty-seven generations in all." Li Chang also asked the venerable elders present, "I have seen ancestral diagrams that sometimes list over fifty patriarchs, with branches differing and lineages uncertain, or with only empty names. What can serve as verification?" At that time there was Chan Master Zhiben, a disciple of the Sixth Patriarch, who answered, "This is because in the early Wei dynasty, when the Dharma was in decline, the monk Tanyao, amid confusion, made a single record on plain silk, obtaining the names of the patriarchs. Some were forgotten or out of order. He hid it in his collar and concealed himself in mountain caves. After thirty-five years, when Emperor Wencheng ascended the throne, the Dharma gate revived. Tanyao's reputation and practice were both esteemed, and he became the chief of monks. He then gathered the monks to deliberate anew and compile a record, titled the Transmission of the Dharma Treasury. There were minor discrepancies in it, caused by Tanyao's fear when he made the copy. After another thirteen years, the emperor ordered the National University Scholar Huang Yuanzhen and the Tripitaka Masters Buddhashanta, Jivaka, and others of North India to reexamine the Sanskrit texts, distinguish the essential tenets, and arrange the succession of masters, so that it was free of error."