---
title: "石門文字禪 · 題讓和尚傳"
description: "石門文字禪是宋代高僧釋德洪的詩文集。德洪又稱惠洪，活躍於北宋末南宋初，與蘇軾、黃庭堅等文人交遊，是禪宗臨濟宗黃龍派的重要傳人。該書內容豐富，不僅收錄了大量詩歌、偈頌和文章，更以文字闡釋禪理，融通文學與佛學，體現了文字禪的獨特風格。書中強調不離文字而悟道，對宋代及後世禪宗思想影響深遠，是研究中國佛教史、文學史及文字禪思想的珍貴典籍。"
url: "https://rushiwowen.co/en/r/cmgn0ij7m0euljl04bnhajnwb"
---

### 題讓和尚傳

> Rangrang Monk Transmission

心之妙，不可以語言傳，而可以語言見。蓋語言者，心之緣，道之標幟也。標幟審則心契，故學者每以語言為得道淺深之侯。予觀南嶽讓禪師，初見六祖，祖曰：「什麼物與麼來？」對曰：「說似一物即不中。」曰：「還假修證也無？」對曰：「修證即不無，染污即不可。」祖嘆曰：「即此不染污，是諸佛之護念。」大哉言乎！如走盤之珠，不留影跡也。然讓公猶侍六祖十有五年，乃去庵於三生石之上。時天下尚以律居未成叢席，有僧忘其名，為總眾事二十年，為縣官勘其出納。先是寺未嘗藉其資，僧方囚，自念久已忘之，仰祝讓公求助。於是一夕通悟，盡能追憶。二十年間物件不遺毫髮，乃得釋。故以讓公為觀音大士之應身。而讓居庵中，未嘗知之。予游福嚴，與僧讀其事，僧疑以問予：「此何理哉？」予曰：「《涅槃經》云：『外道妒世尊入其國，驅五百醉象來奔。世尊垂手示之，而象見五指輪中皆出師子。於是怖伏遺糞而去。世尊曰：「爾時我指實無師子，而是護財狂象自然見之，皆我慈善根力故。」』夫世尊慈善根力，要不可以有思議心測之，而可以無隱藏事證。如月在天光遍谿谷，初不擇谿谷之濁清，而水之澄澈必有月影。水之澄澈，則月現影。而善惡之必有所感，乃不見慈善根力哉？則讓公坐令其僧獲聰明之辯，要不足怪也。」

> The wonder of the mind cannot be conveyed through words, yet it can be seen through them. Words are the conditions of the mind, the markers of the Path to Cessation. When the markers are examined clearly, the mind resonates with truth. Thus, seekers often use words as a gauge of how deep or shallow their realization is. I once observed the story of Chan Master Rang of Nanyue. When he first met the Sixth Patriarch, the Patriarch asked, "What is this that comes thus?" Rang replied, "To say it is like anything would be off the mark." The Patriarch asked, "Does it still require cultivation and realization?" Rang answered, "Cultivation and realization are not absent, but defilement is impossible." The Patriarch sighed and said, "This very absence of defilement is what all Buddhas protect and uphold." How profound those words are! Like a pearl rolling on a tray, leaving no trace behind. Yet Master Rang still attended on the Sixth Patriarch for fifteen years before finally building a hut on the Stone of Three Lifetimes. At that time, monasteries had not yet established full communal traditions, and a monk whose name has been forgotten had served as the manager of communal affairs for twenty years. When the local officials audited the accounts, it turned out the monastery had never kept records of its funds. The monk was imprisoned, and realizing he had long forgotten the details, he fervently prayed to Master Rang for help. That very night, his mind suddenly opened in complete clarity, and he could recall everything—every item from the past twenty years, down to the smallest detail, with not a hair's breadth missing. He was released as a result. This is why people came to regard Master Rang as the manifestation of Guanyin. Yet Master Rang himself, living in his hut, never knew this. When I visited Fuyan Monastery, I read this account with a monk there. He doubted it and asked me, "What is the meaning of this?" I said: "The Nirvana Sutra tells us that when outside heretics, envious of the World-Honored One, drove five hundred mad elephants to charge at him, the World-Honored One extended his hand and showed it to them—and in the five fingers of his wheel-like palm, they each saw lions emerge. Terrified, the elephants defecated and fled. Then the World-Honored One said, 'At that moment, there were actually no lions on my fingers, but those protective, crazed elephants naturally saw them—all due to the power of my roots of kindness and compassion.' The World-Honored One's power of compassionate roots cannot be measured by a thinking, discriminating mind, but it can be witnessed through unobstructed events. Like the moon in the sky shining across every valley and stream—it does not choose between clear or murky waters—yet still, wherever the water is clear, a moon reflection appears. If the clarity of water brings forth the moon's image, then how could our good and evil, which inevitably shape what we perceive, not also reveal the compassionate power of roots? So Master Rang, simply by sitting, enabled that monk to gain sharp intelligence and eloquence—there is truly nothing strange about it."