---
title: "增集續傳燈錄 · 夔州臥龍破庵祖先禪師"
description: "增集續傳燈錄由明代高僧文琇編撰，是禪宗重要史傳著作。該書成書於明初，繼承宋代傳燈錄傳統，增補元代至明初禪師語錄與行狀，記錄臨濟、曹洞等宗派傳承。內容涵蓋高僧機鋒問答、悟道因緣及法脈譜系，展現禪宗“以心傳心”的宗旨。作為續傳燈錄的擴編本，它填補了宋元至明初禪宗史料空白，對研究中國禪宗發展脈絡具有重要價值。文琇嚴謹考證，保存了大量珍貴語錄，被後世視為研究明清禪宗的重要文獻，在佛教史學與禪宗思想領域佔有獨特地位。"
url: "https://rushiwowen.co/en/r/cma8y7e6n1btkl4045406hgoq"
---

### ○夔州臥龍破庵祖先禪師

> Zen Master Pozan Ancestor of Kuizhou Wolong

族出蜀廣安王氏。從羅漢院德祥出家。聞緣老宿住昭覺。往參扣語契。令奉圓悟香火。一日從方丈前過。緣問庵頭有人麼。師云無人。語未竟緣劈胸與一拳云你聻。師忽有省。出峽依澧州德山涓落髮。尋受具。徧參諸方。至蘇之萬壽。值雪夜坐。自念行脚十年矣尚不能徹去。正悶悶間不覺鐘動。趍後架舉頭見昭堂二字。疑情頓釋。既而見水庵一於雙林。水庵問。師子尊者被罽賓斬却頭固是。你道西天胡子為什麼無鬚。師云非雙林不舉此話。水庵云今日撞著箇作家。師云心不負人面無慙色。水庵遂拓開。師云勘破了也。逮水庵謝事。遂往見密菴於烏巨。庵命師典客。偶庵對旁僧舉不是風動不是幡動。師聞豁然大悟。次日庵遇師於眾寮前。謂師曰總不得作伎倆你試露箇消息看。師應聲曰方丈裏有客。庵呵呵大笑。庵遷蔣山。師侍行相從凡五載。盡得旨要。辭歸蜀。庵以偈送之曰。萬里南來川藞苴。奔流度刃扣玄關。頂門𭣟瞎金剛眼。去住還同珠走盤。已而南至夔門。尚書楊公輔以臥龍請居之。辭去。徧游於吳華藏遯庵演金山退庵奇靈隱笑庵悟徑山蒙庵聰。皆分第一座命說法。歷住常州薦福真州靈巖吳中秀峰穹窿。楊和王請住湖州資福。約齋居士張公請為廣壽慧雲禪寺開山住持。六坐道場皆王公鉅卿所請。時甚榮之。上堂。舉古人道楊歧乍住屋壁疎。滿堂盡布雪真珠。縮却項。暗嗟噓。翻憶古人樹下居。師云。楊歧鬪勝不鬪劣。秀峰鬪劣不鬪勝。秀峰乍住沒親疎。箇箇盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴。上堂。舉密庵先師道。有問冬來事。京師出大黃。貪他一粒米。失却半年粮。秀峰不恁麼。有問冬來事。京師出大黃。只圖一粒米。却得百年粮。或被知事道。長老長老莫道百年粮。只得半年不少。也得只向他道。但辨肯心必不相賺。上堂。舉東山和尚道如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何禪禪。師云穹窿也有箇道處。如何是禪。閻浮樹在海南邊。撑天拄地。拄地撑天。巧說不得。只要心傳。畢竟如何禪禪。上堂。十五日已前明似鏡。十五日已後黑如漆。正當十五日又且如何。鶯遷喬木頻頻語。蝶戀芳叢對對飛。師將終。作書別所厚善。書偈曰。末後一句已成忉怛。寫出人前千錯萬錯。書訖端坐而逝。實嘉定四年六月九日也。師化時寓徑山。遺囑棄骨山下。主翁石橋収骨。建塔於別峰塔之右。壽七十六。臈四十九。

> The master's family name was Wang, from Guang'an in Shu. He left home to become a monk under Dezhi at Luohan Temple. Hearing that Elder Yuan was residing at Zhaojue, he went to pay respects and engage him in dialogue. Their exchange was agreeable, and Yuan appointed him to tend the incense at the shrine of Yuanwu. One day, as he passed before the abbot's quarters, Yuan asked, "Is there anyone at the hermitage?" The master replied, "No one." Before he could finish, Yuan struck him in the chest and said, "What about you?" The master suddenly experienced a realization. He left the gorge and went to Deshan at Li Prefecture's Yuan, where he received the tonsure, and soon after took full precepts. He then traveled widely, visiting many teachers. Arriving at Wanshou in Suzhou, he sat in meditation through a snowy night. Reflecting that he had been traveling as a seeker for ten years and still had not penetrated the matter, he felt stifled and depressed. Involuntarily, the bell sounded. He hurried to the back hall and looked up to see the words "Zhaotang"—his doubt instantly dissolved. Later, he called upon Shui'an Yi at Shuanglin. Shui'an asked, "The Venerable Master Lion was beheaded by the king of Kashmir—that is true enough. But why do you say the Western Region's bearded one has no beard?" The master said, "Without Shuanglin, this exchange would not have arisen." Shui'an said, "Today I've run into a true adept." The master replied, "With a clear conscience, one's face shows no shame." Shui'an then pushed him away. The master said, "I've seen through you." When Shui'an retired, the master went to see Mi'an at Wuju. Mi'an appointed him to oversee guests. Once, Mi'an remarked to a nearby monk, "It is not the wind that moves, nor the banner that moves." The master heard this and was greatly enlightened. The next day, Mi'an met the master before the community hall and told him, "No tricks now—try to reveal a bit of your understanding." The master responded at once, "There is a guest in the abbot's quarters." Mi'an burst into laughter. When Mi'an moved to Jiangshan, the master accompanied him, serving him for five years in all, and attained the essential marrow of the teaching. He then took leave to return to Shu. Mi'an sent him off with a verse: "From ten thousand li southward, a rough fellow from Sichuan, Swift as a torrent cutting through, probing the mysterious gate. At the crown of the head, the vajra eye is struck blind— Coming and going alike, a pearl spinning on a plate." Then the master journeyed south to Kuimen. Minister Yang Gongfu invited him to reside at Wolong, but the master declined and left. He traveled widely in the Wu region, where Huazang's Dun'an Yan, Jinshan's Tui'an Qi, Lingyin's Xiao'an Wu, and Jingshan's Meng'an Cong all offered him the first seat and asked him to give discourses. He successively assumed abbotship at Changzhou Jianfu, Zhenzhou Lingyan, and in Wu at Xiufeng and Qionglong. Yang Hewang invited him to reside at Huzhou Zifu, and the layman Zhang Yuezhai requested he serve as founding abbot of Guangshou Huiyun Chan Temple. Six times he headed great monasteries, each invitation coming from princes and ministers—a great honor at the time. Ascending the hall, he cited an ancient's saying: "Yangqi, newly settled, his walls and roof were thin—the whole hall spread with snow-white pearls. He shrank his neck, sighed secretly, and recalled the ancients who dwelt beneath trees." The master said, "Yangqi fought to win, not to lose. Xiufeng fights to lose, not to win. Xiufeng, newly settled, keeps no close or distant—each one here holds a pearl of the vast sea. Eyes filled with lakes and mountains, never enough to see. Shakyamuni and Maitreya become his servants." Ascending the hall, he cited Mi'an, his late teacher, as saying: "If you ask what winter has brought—the capital issues rhubarb. Covet one grain of rice, and you lose half a year's provisions." The master said, "Xiufeng does not do it this way. If you ask what winter has brought—the capital issues rhubarb. Only seeking a single grain of rice, you gain a hundred years' provisions." If someone from the administration said, "Elder, Elder, don't speak of a hundred years' provisions—if you get half a year, it's not too little," he would simply reply, "As long as you set your mind to it, I will never deceive you." Ascending the hall, he cited Dongshan as saying, "What is Chan? The Jambu tree stands to the south of the sea. Near—it is no farther than a square inch. Far—it is one hundred eight thousand miles. After all, what is it? Chan, Chan." The master said, "Qionglong has its own way of speaking. What is Chan? The Jambu tree stands to the south of the sea. It props up heaven, holds up earth; holds up earth, props up heaven. Clever words cannot express it—it requires mind-to-mind transmission. After all, what is it? Chan, Chan." Ascending the hall, he said, "Before the fifteenth day, bright as a mirror. After the fifteenth day, black as lacquer. Just on the fifteenth day—what then? The oriole moves to the tall tree, calling again and again; the butterfly loves the fragrant thicket, flying pair by pair." When the master was about to pass away, he wrote letters bidding farewell to his close spiritual friends, and wrote a verse: "These final words already hurl about confused— Written out before all, a thousand errors, ten thousand faults." Having written, he sat upright and passed away. This was on the ninth day of the sixth month in the fourth year of Jiading. At the time of his passing, he was residing at Jingshan. His final instruction was to discard his bones at the foot of the mountain. The abbot Shiqiao gathered his remains and built a stupa to the right of the Biefeng pagoda. He was seventy-six years old, with forty-nine rainy seasons in the monastic life.