---
title: "增集續傳燈錄 · 杭州徑山癡絕道冲禪師"
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/cma8y7f1z1byol4044dhsch0d"
---

### ○杭州徑山癡絕道冲禪師

> Master Chijue Daochong of Jingshan, Hangzhou

武信長江苟氏子。母郭氏。生而豐上短下。資性絕人。少長習進士業。兼之受釋氏學。於梓州玅音院禮修證為落髮師。游成都習經論於聖慈。以名相厭人復棄去。聞松源唱道于饒之薦福。徑造其門。以歲饑不受。曹源以雲居首座出世妙果。師聽其入門語有省。源遂俾侍香。老拳痛棒不少貸。平生知見至是絕無影響。源徙龜峰。師復侍行。久之呈偈辭。游浙有曰。尚餘窮相一雙手。要向諸方痒處𭺗。江湖盛傳。至杭時松源主靈隱。門嚴戶峻。八閱月不得入室。或以失士告。源曰我已八字打開掛搭他。自是他當面蹉過了。師聞其語徹見。侍曹源於妙果龜峰。時嘻笑怒罵皆為人善巧方便。嘉定己卯由徑山第一座出世嘉禾光孝。道聞于朝。忠獻史衛王以堂帖除蔣山。侍郎曹公豳帥閩以鼓山來聘。未行。雪峰牒至。領事半年而天童詔下。眾集如海。猶宏智盛時。育王虗席攝住持事。往來說法兩山間。淳祐甲辰有旨移靈隱。師謂大父密菴伯父松源弘道之地。方欲奮勵力振祖風。而世故有不滿其意者。伐鼓辭眾歸隱金陵。朝命以虎丘俾養老不就。留守虗齋趙公以蔣山起之不應。育王笑翁散席。朝論以大覺故家。召師隱所。使者三返卒不應詔。明年京尹趙公以法華請開山。將領事徑山。詔至師欲以法華併辭。自謂不赴法華則失信。重違君命則不恭。失恭與信何以為後學法。乃幡然而作。留法華踰月。即登徑山。故人神響應懽聲如雷。上堂。僧問。心佛及眾生是三無差別。如何是過去心。師云放待冷來看。僧云如何是現在心。師云你問我畣。僧云如何是未來心。師云後次上堂向你道。僧云如何是過去佛。師云去年梅。僧云如何是現在佛。師云今歲柳。僧云如何是未來佛。師云顏色馨香依舊。僧云如何是過去差別智。師以拂子擊禪床左邊。僧云如何是現在差別智。師以拂子擊禪床右邊。僧云如何是未來差別智。師以拂子中間點一點。僧云。心佛眾生無向背。十方剎海一毫收。便禮拜。師乃云。過去心不可得。現在心不可得。未來心不可得。三世既不可得。喚什麼作差別智。若人見得徹去。三世諸佛無一時不在諸人頂𩕳上轉大法輪。更來這裏挨肩並足討什麼碗。以拄杖一時趕散。結夏上堂。圓覺伽藍塵塵有路。坐斷去來頓空今古。那裏十三這邊十五。後先不差毫髮許。可笑黃面瞿曇。至今不知落處。上堂。盡乾坤大地無絲毫許大。是汝諸人橫擔拄杖繞四天下行脚道。我無處不到。無事不知。且道西天那爛陀寺戒賢論師今日說什麼法。便下座。上堂。有一人一念頓證墮在佛數。有一人累劫闡提不願成佛。且道那箇合受人天供養。良久云。蝶穿芳徑雙眉濕。蜂掠殘花兩股肥。臨示寂。手書龕記并遺書十數。且曰無準忌在三月十八日。吾以十五日即行。不能瓣香修供。侍僧亟以遺偈請。師謂曰。末後一句無可商量。只要箇人直下承當。即命筆書。辭眾上堂。語至夜分起坐。移頃而逝。壽八十二。臘六十一。茶毗。舍利五色者無數。其徒遵治命奉骨歸葬金陵。玉山庵學者追慕不忍。含中分其半。建墖菖蒲田玉芝庵。

> Wu Xin, whose secular surname was Gou, hailed from the Yangtze River region. His mother, Lady Guo, gave birth to him with a broad upper body and shorter lower limbs. His natural endowments surpassed ordinary people. In his youth, he studied for the imperial examinations while also delving into Buddhist teachings. At Miaoyin Temple in Zizhou, he formally took refuge under Master Xiuzheng, becoming his ordained disciple. Traveling to Chengdu, he studied the scriptures and treatises at Shengci Temple. However, finding scholarly debates on names and forms wearisome, he abandoned that path. Hearing that Master Songyuan was expounding the Dharma at Jiefu Temple in Raozhou, he went directly to his gate. But due to famine that year, he was not accepted. Meanwhile, Caoyuan, who had been the head monk at Yunjü Temple, began teaching at Miaoguo Temple. Upon hearing Caoyuan's opening words upon entering the hall, Wu Xin experienced a realization, and Caoyuan had him serve as the attendant in charge of incense. Caoyuan was harsh with him—sharp blows and fierce scoldings—never sparing him. His lifelong intellectual understanding was utterly shattered, leaving no trace. When Caoyuan moved to Guifeng, Wu Xin followed and served him once more. After a long while, he composed a verse to take his leave, venturing to Zhejiang. It included the line: "These two hands still bear the marks of poverty—I'll use them to scratch where the world itches." This verse spread widely through the Buddhist community. When he arrived in Hangzhou, Songyuan was abbot of Lingyin Temple. The gate was strictly guarded, and for eight months Wu Xin could not enter his chamber. When someone mentioned this lost talent to Songyuan, he replied, "I've already opened the door wide for him to hang his robe. It's he who has missed the chance face to face." Upon hearing these words, Wu Xin saw through completely. While serving Caoyuan at Miaoguo and Guifeng, every laugh, scold, and jest was a skillful means to guide others. In the Jiamao year of the Jiading era (1219), he became the first seat at Jingshan and then abbot of Guangxiao Temple in Jiahe. His reputation reached the court. The loyal Duke Shi, Prince of Wei, appointed him to Jiangshan Temple by official decree. Minister Cao Bin, governing Fujian, invited him to Gushan Temple. Before he could go, a directive arrived from Xuefeng Temple, and he took up that post for half a year until the imperial order for Tiantong Temple came down. His assembly gathered like a sea, comparable to the flourishing days of Hongzhi. When Ayuwang Temple fell vacant, he also took charge there, traveling between the two mountains to teach. In the Jiachen year of the Chunyou era (1244), an imperial decree moved him to Lingyin Temple. He saw this as the place where his ancestral masters—Dami (his grand-teacher) and Songyuan (his uncle-teacher)—had spread the Dharma. He aspired to vigorously revive the ancestral legacy, but circumstances did not meet his expectations. Beating the drum to bid farewell, he retired to Jinling. The court ordered him to take up Hugiu Temple for his old age, but he declined. Governor Zhao, known as "Void Studio," invited him to Jiangshan Temple in vain. When Ayuwang's seat was vacated and the court discussed reinstating the great tradition of Dabei (Great Enlightenment), they summoned him from his retreat. The messengers came three times, yet he ultimately refused. The following year, Governor Zhao invited him to open Mount Fahua. As he was about to assume the abbacy of Jingshan, an imperial decree arrived. He wanted to decline both, reasoning: "If I refuse Fahua, I break my word; if I defy the imperial command again, I am disrespectful. How can one who loses both respect and honesty be a model for later students?" So he changed his mind, stayed at Fahua for over a month, and then climbed Jingshan. Gods and people responded with resounding cheers like thunder. Entering the hall, a monk asked: "Mind, Buddha, and sentient beings are without distinction—three in one. What is the past mind?" The master said: "Let it cool off and then look." The monk asked: "What is the present mind?" The master said: "You ask, I answer." The monk asked: "What is the future mind?" The master said: "I'll tell you at the next assembly." The monk asked: "What is the past Buddha?" The master said: "Last year's plum blossom." The monk asked: "What is the present Buddha?" The master said: "This year's willow." The monk asked: "What is the future Buddha?" The master said: "Its color and fragrance remain as before." The monk asked: "What is the discriminating wisdom of the past?" The master struck the left side of the meditation seat with his whisk. "What is the discriminating wisdom of the present?" The master struck the right side. "What is the discriminating wisdom of the future?" The master made a dot in the middle with his whisk. The monk said: "Mind, Buddha, and sentient beings have no opposition—the entire ocean of worlds in all directions is gathered in a single hair." He then bowed. The master said: "The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. Since the three times are all unattainable, what is this 'discriminating wisdom'? If anyone sees through this thoroughly, the Buddhas of the three times are at every moment turning the great wheel of Dharma right atop your heads. Why come here, shoulder to shoulder and foot to foot, begging for a bowl?" With his staff, he drove the assembly out. At the opening of the summer retreat, entering the hall, he said: "The perfect enlightenment monastery—every speck of dust has a path. Cut off coming and going, instantly empty past and present. There, thirteen; here, fifteen. Before and after, not a hair's breadth apart. Ridiculous—this yellow-faced Gautama still doesn't know where he lands." Entering the hall, he said: "The entire universe, vast as it is, is not even a hair's breadth large. You all carry your staffs sideways, wandering the four corners of the world, saying, 'I've been everywhere, I know everything.' Tell me—what Dharma is Venerable Silabhadra of Nalanda Monastery in India expounding today?" Then he stepped down from the seat. Entering the hall, he said: "There is one person who, in a single thought, attains enlightenment and joins the ranks of the Buddhas. There is another who, for countless eons, remains an icchantika and refuses to become a Buddha. Which one deserves the offerings of gods and humans?" After a long pause, he said: "The butterfly, threading through the fragrant path, wets its two wings. The bee, skimming the fading flowers, gathers weight on its hind legs." When about to enter nirvana, he personally wrote the record for his stupa and more than ten farewell letters. He noted: "The memorial for Wuzhun falls on the eighteenth day of the third month. I will depart on the fifteenth. I cannot offer incense in his honor." The attending monks urgently requested his final verse. The master said: "The last phrase admits no discussion. It simply requires one to accept it directly." Then he took up the brush and wrote, bidding farewell to the assembly from the hall. He spoke until midnight, then sat upright, and after a moment, passed away. He lived eighty-two years, with sixty-one rainy seasons as a monk. After cremation, countless five-colored relics were found. His disciples followed his final wishes and returned his bones to Jinling for burial at Yushan Hermitage. Students, in deep remembrance, could not bear to part with his remains. Half were divided and enshrined in a stupa at Changpu Field, Yuzhi Hermitage.