--- title: "景德傳燈錄 · 石頭希遷大師" 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/cmaarby9d00zajy04y2hc7qcr" --- 石頭希遷大師端州高要人也。姓陳氏。母初懷妊不喜葷茹。師雖在孩提不煩保母。既冠然諾自許。鄉洞獠民畏鬼神多淫祀。殺牛釃酒習以為常。師輒往。毀叢祠奪牛而歸。歲盈數十。鄉老不能禁。後直造曹谿。六祖大師度為弟子。未具戒屬祖師圓寂。稟遺命謁于廬陵青原山思禪師。乃攝衣從之緣會語句如思禪師章敘之一日思問師曰。有人道嶺南有消息。師曰。有人不云云。曰若恁麼大藏小藏從何而來。師曰。盡從遮裏去。終不少他事。思甚然之。師於唐天寶初。薦之衡山南寺。寺之東有石狀如臺。乃結庵其上。時號石頭和尚。師一日上堂曰。吾之法門先佛傳授。不論禪定精進。達佛之知見即心即佛。心佛眾生菩提煩惱名異體一。汝等當知。自己心靈體。離斷常性非垢淨。湛然圓滿凡聖齊同。應用無方離心意識。三界六道唯自心現。水月鏡像豈有生滅。汝能知之無所不備。時門人道悟問。曹谿意旨誰人得。師曰。會佛法人得。曰師還得否。師曰。我不會佛法。僧問。如何是解脫。師曰。誰縛汝。又問。如何是淨土。師曰。誰垢汝。問如何是涅槃。師曰。誰將生死與汝。師問新到僧。從什麼處來。僧曰。江西來。師曰。見馬大師否。僧曰見。師乃指一橛柴曰。馬師何似遮箇。僧無對却迴舉似馬大師。馬曰。汝見橛柴大小。僧曰。勿量大。馬曰。汝甚有力。僧曰。何也。馬曰。汝從南嶽負一橛柴來。豈不是有力。問如何是西來意。師曰。問取露柱。曰學人不會。師曰。我更不會。大顛問師。古人云。道有道無是二謗。請師除。師曰。一物亦無除箇什麼師却問。併却咽喉脣吻道將來。顛曰。無遮箇。師曰。若恁麼即汝得入門。道悟問。如何是佛法大意。師曰。不得不知。悟曰。向上更有轉處也無。師曰。長空不礙白雲飛。問如何是禪。師曰。碌塼。又問。如何是道。師曰。木頭。自餘門屬領旨所有。問答各於本章出焉。師著參同契一篇。辭旨幽𤀹頗有注解大行於世。南嶽鬼神多顯迹聽法。師皆與授戒。廣德二年門人請下于梁端。廣闡玄化。江西主大寂。湖南主石頭。往來憧憧並湊二大士之門矣。貞元六年庚午十二月二十五日順世。壽九十一。臘六十三。門人建塔于東嶺。長慶中諡無際大師。塔曰見相。 > Master Shitou Xiqian was from Gaoyao in Duanzhou. His family name was Chen. When his mother was pregnant with him, she no longer enjoyed eating meat. Even as a child, the Master did not need a nursemaid. When he came of age, he was known for keeping his promises. The local cave-dwelling tribespeople feared ghosts and spirits and held many excessive sacrifices. They would kill oxen and brew wine as a common practice. The Master would go and destroy their shrines, taking the oxen back with him. Over the years, he rescued dozens of them. The village elders could not stop him. Later, he went directly to Caoxi, where the Sixth Patriarch accepted him as a disciple. Before he received the full precepts, the Patriarch passed away. Following the Patriarch's final instructions, he went to visit Chan Master Si at Qingyuan Mountain in Luling, and he followed him as his teacher. The story of their meeting is told in the chapter on Master Si. One day, Master Si asked him, "Someone said there's news from Lingnan." The Master said, "Someone didn't say anything." Si asked, "If that's so, where do the great and small teachings come from?" The Master said, "They all come from here. Nothing is lacking." Si greatly approved of this. In the early Tianbao era of the Tang Dynasty, the Master was recommended to the South Temple on Mount Heng. To the east of the temple, there was a rock shaped like a platform, and he built a hut on top of it. At that time, he was known as the Stone Monk. One day, the Master addressed the assembly: "My Dharma gate was transmitted by the Buddhas of the past. It does not discuss meditative absorption or diligent effort. To reach the Buddha's knowledge and vision—this mind is the Buddha. Mind, Buddha, sentient beings, bodhi, afflictions—the names differ but the essence is one. You should know that your own mind-essence is free from permanence and annihilation, its nature neither defiled nor pure. It is perfectly complete, the same for ordinary beings and sages. It functions without limits, transcending mind, consciousness, and thought. The three realms and six paths are only projections of your own mind. Like water reflections of the moon or images in a mirror, how could they have arising or ceasing? If you can know this, nothing is lacking." At that time, the disciple Daowu asked, "Who has obtained the meaning of Caoxi?" The Master said, "One who understands the Dharma." Daowu asked, "Does the Master obtain it?" The Master said, "I do not understand the Dharma." A monk asked, "What is liberation?" The Master said, "Who binds you?" He asked again, "What is the Pure Land?" The Master said, "Who defiles you?" He asked, "What is nirvana?" The Master said, "Who gives you birth and death?" The Master asked a newly arrived monk, "Where have you come from?" The monk said, "From Jiangxi." The Master said, "Did you see Master Ma?" The monk said, "Yes." The Master pointed to a piece of firewood and said, "How does Master Ma compare to this?" The monk had no answer. He returned and mentioned this to Master Ma. Ma said, "Did you see the size of that piece of firewood?" The monk said, "Its size is immeasurable." Ma said, "You are very strong." The monk said, "Why?" Ma said, "You carried a piece of firewood all the way from Nanyue. Isn't that strength?" Someone asked, "What is the meaning of the Western Patriarch's coming?" The Master said, "Ask that stone pillar." The person said, "I don't understand." The Master said, "I understand even less." Dayuan asked the Master, "The ancients said that saying there is a Way and saying there is not a Way are both slander. Please, Master, remove it." The Master said, "There is not even a single thing. What is there to remove?" The Master then asked, "Block your throat, lips, and mouth, and then speak." Dayuan said, "I have no such thing." The Master said, "If that's so, you've entered the gate." Daowu asked, "What is the great meaning of the Buddha-Dharma?" The Master said, "You must know it." Wu said, "Is there any further turning point above this?" The Master said, "The vast sky does not hinder the white clouds from flying." Someone asked, "What is Chan?" The Master said, "A brick." He asked, "What is the Way?" The Master said, "A piece of wood." The rest of the disciples who received the meaning have their questions and answers recorded in their respective chapters. The Master wrote a treatise called "Cantong Qi" (Harmony of Difference and Sameness). Its words were profound, and many commentaries on it circulated widely. The ghosts and spirits of Nanyue often appeared visibly to listen to the Dharma. The Master gave them all the precepts. In the second year of Guangde, the disciples invited him to come down to Liangduan, where he broadly unfolded the mysterious teachings. In Jiangxi, the great master was Daji; in Hunan, it was Shitou. Disciples came and went freely, gathering at the gates of these two great masters. In the sixth year of Zhenyuan, on the twenty-fifth day of the twelfth month, he passed away peacefully. He was ninety-one years old, with sixty-three years of monastic life. His disciples built a stupa for him on East Peak. During the Changqing era, he was posthumously given the title Master Wuji, and the stupa was named "Seeing Forms."