---
title: "祖堂集 · 懷讓和尚"
description: "祖堂集由五代南唐时期静、筠二禅师编撰，是中国现存最早的禅宗灯录体史书。全书二十卷，收录自释迦牟尼至唐末五代共二百余位禅宗祖师的事迹、机缘语录和传法谱系，尤详于青原、南岳二系。该书成于景德传灯录之前，保存了大量早期禅宗史料，语言质朴，具有极高的文献价值与思想深度，是研究禅宗源流、思想及唐宋口语的重要经典，被誉为禅宗史的奠基之作。"
url: "https://rushiwowen.co/en/r/cmcxgslca05g2lc04vz2qkf89"
---

○懷讓和尚嗣六祖，在南岳，姓杜氏，金州人也。初生之時，有六道白氣應于上像。儀鳳二年四月八日生，感此瑞氣，刺使瞻見，奏聞高宗。帝曰：「此氣何瑞？」太史曰：「國之法寶，非染俗貴，在于安康、金州分野。」時金州太守韓偕具錄奏上，帝曰：「僧瑞宜加善慶。」敕韓偕親往存毓。厚賜安慰。是時杜氏名曰光奇，家內有三子。於三子中其應瑞生者，年近五歲，炳然殊異，心懷恩讓，不與競。父母號之名為讓。子至于十載，唯愛佛經。有三藏玄靜過舍說法，告光奇曰：「此子出家之後當獲上乘，至幽至微，會于佛理。」垂拱四年，年始十五，拜辭父母，往荊州玉泉寺事弘景律師。經于八年便懷讓，至通天元年四月十二日於當寺受戒，至久視元年七月十八日自嘆曰：「我受戒今經五夏，廣學威儀而嚴有表，欲思真理而難契焉。」又曰：「夫出家者為無為法，天上人間無有勝者。」時有坦然禪師，睹讓嗟嘆，乃命雲遊，博問先知。至嵩山安和尚處，坦然問西來意話，坦然便悟，事安和尚。師乃往曹溪而依六祖。六祖問：「子近離何方？」對曰：「離嵩山，特來禮拜和尚。」祖曰：「什摩物與摩來？」對曰：「說似一物即不中。」在于左右一十二載，至景雲二年禮辭祖師。祖師曰：「說似一物即不中，還假修證不？」對曰：「修證即不無，不敢汙染。」祖曰：「即這個不汙染底，是諸佛之所護念，汝亦如是，吾亦如是。西天二十七祖般若多羅記汝：佛法從汝邊去，向後馬駒踏殺天下人。汝勿速說此法，病在汝身也。」

> Master Huairang was a disciple of the Sixth Patriarch. He resided at Nanyue. His family name was Du, and he was from Jinzhou. When he was born, six streams of white light appeared in the sky as an auspicious sign. He was born on the eighth day of the fourth month in the third year of Yifeng (678 CE). This auspicious light was witnessed by the provincial governor, who reported it to Emperor Gaozong. The Emperor asked, "What kind of auspicious sign is this light?" The court astronomer replied, "This is a sign of a national treasure of the Dharma, not bound by worldly matters. It appears over the regions of Ankang and Jinzhou." At that time, the governor of Jinzhou, Han Xie, submitted a detailed report to the throne. The Emperor said, "This monk's auspicious birth deserves celebration." He then ordered Han Xie to personally visit and provide generous support and comfort. At that time, the father, named Du Guangqi, had three sons. Among them, the one born with this auspicious sign, by age five, was remarkably exceptional. He was naturally humble and yielding, never competitive. His parents named him "Rang" (meaning "yield"). By age ten, he already loved Buddhist scriptures. A Tripitaka master named Xuanjing happened to pass by and gave a Dharma talk at their home. He told Guangqi, "If this child leaves home to become a monk, he will attain the supreme vehicle, reaching the most profound and subtle truths, and will awaken to the Buddha's teachings." In the fourth year of Chuigong (688 CE), at the age of fifteen, he bid farewell to his parents and went to Yuquan Temple in Jingzhou to study under the Vinaya Master Hongjing. After eight years of study, he received full ordination on the twelfth day of the fourth month in the first year of Tongsheng (696 CE) at that very temple. On the eighteenth day of the seventh month in the first year of Jiushi (700 CE), he sighed to himself, saying, "I have been ordained for five summer retreats now. I have extensively studied the monastic rules and conduct, but while this gives me a proper external form, I find it difficult to truly connect with the ultimate truth." He further reflected, "One who leaves home pursues the unconditioned Dharma, and nothing in the heavenly or human realms surpasses this." At that time, there was a Chan Master named Tanran who witnessed Huairang's lamentation. He invited Huairang to travel together and seek guidance from renowned teachers. When they arrived at Master An of Songshan, Tanran asked about the meaning of the Patriarch's coming from the West. Tanran was awakened on the spot and stayed to serve Master An. Huairang then continued to Caoxi to pay respects to the Sixth Patriarch. The Patriarch asked, "Where have you come from?" Huairang replied, "I have come from Songshan, specifically to pay my respects to you, Master." The Patriarch asked, "What is this thing that has come?" Huairang replied, "If I describe it as resembling anything, that would not be right." He then remained by the Patriarch's side for twelve years, until the second year of Jingyun (711 CE), when he took his leave of the Patriarch. The Patriarch asked, "You said that if one describes it as resembling anything, that would not be right. Does it still require practice and realization?" Huairang replied, "Practice and realization are not absent, but I would not dare to defile it." The Patriarch said, "This very undefiled nature is what all Buddhas protect and keep in mind. You are like this, and I am like this. The twenty-seventh Indian Patriarch, Prajnadhara, predicted of you: 'The Buddha Dharma will spread through you. In the future, a colt will trample the people of the world.' Do not quickly teach this Dharma, for the illness lies within your own body."

馬和尚在一處坐，讓和尚將塼去面前石上磨。馬師問：「作什摩？」師曰：「磨塼作鏡。」馬師曰：「磨塼豈得成鏡？」師曰：「磨塼尚不成鏡，坐禪豈得成佛也？」馬師曰：「如何即是？」師曰：「如人駕車，車若不行，打車即是，打牛即是？」師又曰：「汝為學坐禪，為學坐佛？若學坐禪，禪非坐臥。若學坐佛，佛非定相。於法無住，不可取捨，何為之乎？汝若坐佛，卻是殺佛。若執坐相，非解脫理也。」馬師聞師所說，從座而起，禮拜問曰：「如何用心即合禪定無相三昧？」師曰：「汝學心地法門，猶如下種。我說法要，譬彼天澤。汝緣合故，當見于道。」又問：「和尚見道，當見何道？道非色故，云何能觀？」師曰：「心地法眼能見于道，無相三昧亦復然乎？」馬師曰：「可有成壞不？」師曰：「若契於道，無始無終，不成不壞，不聚不散，不長不短，不靜不亂，不急不緩。若如是解，當名為道。汝受吾教，聽吾偈曰：

> Monk Ma was sitting in one place when Monk Rang took a brick and ground it on a stone in front of him. Monk Ma asked, "What are you doing?" The master replied, "Grinding a brick to make a mirror." Monk Ma said, "How can grinding a brick make a mirror?" The master said, "If grinding a brick can't make a mirror, how can sitting in meditation make a Buddha?" Monk Ma asked, "Then what is the right way?" The master said, "It's like a person driving a cart—if the cart doesn't move, do you hit the cart or hit the ox?" The master continued, "Are you learning to sit in meditation, or learning to sit as a Buddha? If you learn to sit in meditation, meditation is not about sitting or lying down. If you learn to sit as a Buddha, the Buddha has no fixed form. In the Dharma, there is no attachment, no grasping or rejecting—what are you doing? If you sit to become a Buddha, you are actually killing the Buddha. If you cling to the sitting posture, you miss the truth of liberation." Hearing this, Monk Ma rose from his seat, bowed, and asked, "How should one use the mind to attain meditation and the formless samadhi?" The master said, "Learning the mind-ground Dharma is like planting a seed. My teaching is like the rain from heaven. When conditions align, you will see the path." Monk Ma asked again, "When you see the path, what path do you see? The path has no form—how can it be observed?" The master said, "The mind-ground's Dharma eye can see the path, and the formless samadhi is the same." Monk Ma asked, "Does it have growth or decay?" The master said, "If you align with the path, it has no beginning or end, no formation or destruction, no gathering or scattering, no length or shortness, no stillness or disturbance, no urgency or slowness. If you understand this, it is called the path. Accept my teaching and listen to my verse:"

「心地含諸種，遇澤悉皆萌。三昧花無相，何壞復何成？」

> "The mind-ground holds all seeds; once watered, they all sprout. The flower of samadhi is formless—what could wither, and what could grow?"

有大德問：「如鏡鑄像，像成後鏡明向什摩處去？」師曰：「如大德未出家時相狀向什摩處去？」進曰：「成像後為什摩不鑒照？」師曰：「雖然不鑒照，謾他一點不得。」

> A great master asked, "When a mirror is cast into a statue, after the statue is formed, where does the mirror's brightness go?" The master replied, "Where did your appearance go before you became a monk?" The questioner pressed further, "After forming the statue, why does it no longer reflect images?" The master said, "Though it no longer reflects, it cannot be deceived even a little."

師天寶三年八月十二日終，敕諡大慧禪師最勝輪之塔。

> The revered master passed away on the twelfth day of the eighth month in the third year of the Tianbao era. He was posthumously honored with the title Great Wisdom Chan Master, and his stupa was named the Tower of Supreme Victory.

## 祖堂集卷第三

> Ancestral Hall Collection, Volume 3