---
title: "增集續傳燈錄 · 杭州徑山雲峰妙高禪師"
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/cma8y7f201bzel4049eijc4u2"
---

### ○杭州徑山雲峰妙高禪師

> Master Miaogao of Yunfeng, Jingshan, Hangzhou

福之長溪人也。家世業儒。母阮夢池上嬰兒合爪坐蓮華心。手捧得之覺而生師。因名夢池。幼而神彩秀發。嗜書力學尤耽釋典。願學出世法。依吳中雲夢澤公。繼受具戒。師銳意在道。首參癡絕。次見無準。準尤器重。尋之育王見偃溪入室。掌藏鑰。一日溪舉譬如牛過󰈧櫺頭角四蹄都過了。因甚尾巴過不得。師劃然有省。即答曰。鯨吞海水盡。露出珊瑚枝。溪云也只道得一半。後出世住南興大蘆。遷江陰勸忠霅川何山。蔣山虗席奉朝命居之。歷十有三載。眾踰五千指。德祐改元。元兵渡江。軍士有迫師求金者以刃擬師。師延頸曰。欲殺即殺。吾頭非汝礪刃石。辭色了無怖畏。軍士感動叩首而去。丞相伯顏見師加敬。施牛百齋粮五佰。寺賴以濟。遷徑山寺。罹回祿。草創纔什一。師究心興建。不十年悉還舊觀。示眾。前念是凡後念是聖。一刀兩段更莫遲回。是以涅槃會上廣額屠兒放下屠刀便言我是千佛一數。雖然。若無舉鼎拔山力。千里烏騅不易騎。示眾。言前辨旨。句下明宗。東計山熾然說法。湛瀆水專為流通。這裏搆得未免𮞏相鈍置。若是尚存觀聽。擾擾忽忽。晨鷄暮鐘。上堂。聲色為無生之鴆毒。受想乃至人之坑穽。者般說話阿誰不知。然粗飡易飽細嚼難飢。上堂。世界未形乾坤泰定。生佛未具覿體全真。無端鏡容大士鷹巢躍出擘破面皮。早是遭人描邈。那更缺齒老鬍不依本分。遙望東震旦有大乘根器。迢迢十萬里來意在攙行奪市。直得鳳堂皷響阿閣鐘鳴。轉喉觸諱插脚無門。合國難追重遭訐露。新蔣山迫不得已。跨他船舷入他界分。新官不理舊事。畢竟如何。拍禪床云。戍樓靜貯千峰月。塞草間鋪萬里秋。上堂。五峰峭峙。到者須是其人。一鏡當空。無物不蒙其照。祖師基業依然猶在。衲僧活計何曾變遷。著手不得處正要提撕。措足無門時方堪履踐。直得山雲淡泞㵎水潺湲。一曲無私萬󳬛樂業。正恁麼時功歸何所。車書自古同文軌。四海如今共一家。至元戊子春僧錄楊輦真加奉旨集江南教禪諸德朝覲論道。上問禪以何為宗。師進前奏云。禪也者淨智妙圓體本空寂。非見聞覺知之所可知。非思量分別之所能解。上又云禪之宗裔可歷說。師云。禪之宗裔始於釋迦世尊在靈山會上拈起一枝金色波羅花普示大眾。惟迦葉微笑。世尊云吾有正法眼藏涅槃妙心分付迦葉。由此代相授受而至菩提達磨。達磨望此東震旦國有大乘根器航海而來。不立文字直指人心見性成佛。是為禪宗也。上嘉之。師因從容奏云。禪與教本一體也。譬如百千異流同歸於海而無異味。又如陛下坐鎮山河天下一統四夷百蠻隨方而至。必從順承門外而入。到得黃金殿上親覩金面皮。方可謂之到家。若是教家只依著文字語言不達玄旨。猶是順承門外人。若是禪家雖坐破六七箇蒲團未得證悟亦是順承門外人。謂之到家俱來也是。則習教者必須達玄旨。習禪者必須悟自心。如臣等今日親登黃金殿上覩金面皮一番。方可稱到家人也。上喜賜食而退陛辭南歸。示眾云。我本深藏巖竇隱遯過時。不謂日照天臨難逃至化。又云。衲被蒙頭萬事休。此時山僧都不會。山中復灾。師謂眾曰。吾負此山債耳。遂竭力再營建。匯殿坡為池他屋。以次而成。癸巳六月十七日書偈而逝。壽七十五。臘五十九。葬寺之西麓。

> The master was a native of Changxi in Fujian. His family had been Confucian scholars for generations. His mother, Lady Ruan, once dreamed of an infant on a pond, seated in lotus posture on the heart of a lotus flower, palms pressed together. She reached out and took hold of the child, and upon waking, gave birth to the master. Thus he was named "Dream Pond." From a young age, he shone with extraordinary spirit and brilliance. He loved books and studied diligently, but was especially devoted to Buddhist scriptures. He aspired to transcend the world through the Dharma. He went to study under Master Yunmeng Ze of the Wu region, and subsequently received the full precepts. The master was deeply committed to the path. He first called on Master Chijue, then visited Master Wuzhun, who held him in high regard. Later he went to Yuwang Mountain and met Master Yanxi, becoming his attendant and keeper of the scriptural treasury. One day, Master Yanxi raised the phrase: "It's like a cow passing through a latticed window — head, horns, and four hooves have all passed. Why can't the tail pass through?" The master had a sudden realization and answered: "The whale swallows the sea dry, revealing the coral branch." Yanxi said, "You've only expressed half of it." Later, the master became abbot of Dalu Monastery in Nanxing. He then moved to Jiangyin's Zhanzhong and Hushan in Zhachuan. When the abbotship of Jiang Mountain fell vacant, he was appointed to fill it by imperial decree. He remained there for thirteen years, with a following of over five thousand practitioners. In the first year of the Deyou era, Yuan soldiers crossed the Yangtze. Some troops cornered the master and demanded gold, holding a blade to his neck. The master stretched out his neck and said: "If you want to kill me, then kill me. My head is no whetstone for your blade." His expression and tone showed not a trace of fear. The soldiers were moved and bowed with respect before leaving. Chancellor Boyan met the master and gave him a measure of reverence. He donated a hundred oxen and five hundred measures of grain to support the monastery, which was thereby sustained. The master later took up residence at Jingshan Monastery. When it suffered a fire, he managed a rough reconstruction of only ten percent of the original. But he devoted his mind to rebuilding, and within ten years, the monastery was restored to its former glory. He addressed the assembly: "The previous thought is ordinary; the next thought is sacred. Cut them apart in one stroke—do not hesitate. This is why, at the Nirvana assembly, the broad-faced butcher put down his blade and declared, 'I am one of the thousand Buddhas.' But even so—without the strength to lift a cauldron or pull up a mountain, the thousand-mile black steed is not easily ridden." He addressed the assembly: "Perceive the meaning before words; see the essence after phrases. East Ji Mountain teaches with blazing eloquence; the clear water of Zhan Du flows purely for transmission. If you can grasp it here, you won't be dulled further. But if you remain attached to seeing and hearing, you'll drift in confusion—morning roosters, evening bells." He gave a lecture: "Sights and sounds are poisoned wine to that which is unborn. Feelings and perceptions are pits for the sage. Who doesn't know this talk? Still, coarse food satisfies quickly; fine chewing prevents hunger." He gave a lecture: "Before the world took shape, heaven and earth were calm. Before beings and Buddhas appeared, the true body was wholly present. But then, for no apparent reason, the Great Being of the Mirror leapt from the eagle's nest and split open his face—already doomed to be sketched by others. And then that toothless old foreigner, not minding his own business, looked toward the Eastern Land and saw vessels of great capacity for the Dharma. He traveled ten thousand miles to vie for the marketplace—causing the phoenix hall drum to sound and the pavilion bell to ring. To speak is to touch taboo; to step is to find no ground. The whole nation cannot catch up, and therein all is exposed. The new abbot of Jiang Mountain, compelled by circumstance, crosses another's gunwale and enters another's sphere. A new official does not revisit old affairs. After all, what then? He struck the meditation bench and said: 'The watchtower silently stores the moon of a thousand peaks. Frontier grass quilted through ten thousand miles of autumn.'" He gave a lecture: "The Five Peaks stand sheer—one must be such a person to arrive. A single mirror hangs in the sky—nothing fails to receive its light. The founding patriarch's foundation remains. The monk's livelihood has not changed at all. Where there is no place to grasp, precisely there one must hold on. When there is no ground to step, only then can one tread. Then the mountain clouds faintly drift; the mountain stream murmurs. A single impartial song—ten thousand things rejoice in their roles. In such a moment, where does the merit return? Since ancient times, carts and script have shared one standard; four seas now are one family." In the spring of 1280, the official Yang Lianzhenjia, by imperial decree, gathered eminent monks of both the doctrinal and Chan schools for an audience and debate. The emperor asked: "What is the core teaching of Chan?" The master stepped forward and said: "Chan is pure wisdom, wondrous and complete. Its essence is empty and quiescent. It cannot be known through seeing, hearing, or sensation. It cannot be understood through thought or discrimination." The emperor asked: "Tell me the lineage of Chan." The master replied: "The Chan lineage begins with the World-Honored One, who, at the assembly on Vulture Peak, held up a single golden flower and showed it to the assembly. Only Mahakashyapa smiled. The World-Honored One said, 'I possess the treasury of the true Dharma eye, the wondrous mind of nirvana, and I entrust it to Mahakashyapa.' Thus it was passed down from master to disciple until it reached Bodhidharma. Bodhidharma, seeing that this Eastern Land of China possessed vessels of great capacity for the Dharma, came across the sea. He established the teaching: no dependence on words and letters, direct pointing to the mind, seeing one's nature and becoming Buddha. This is the Chan school." The emperor praised him. Then the master said at ease: "Chan and the doctrinal teachings are one body at the root. Just as a hundred thousand streams return to the sea with a single taste, so too—when Your Majesty sits astride the mountains and rivers, all under heaven in unity, the many barbarian tribes come from all directions. But they must enter through the gate of submission. Only when they reach the golden palace and behold the golden face with their own eyes can they be called 'home.' If doctrinal scholars rely merely on words and language without penetrating the mystery, they are still outside the gate. If Chan practitioners sit through six or seven cushion mats without realization, they too are still outside the gate. Those who claim to be 'home'—all of them—well, doctrinal students must penetrate the mystery; Chan students must awaken to their own mind. Only then, like us today, who have personally climbed the golden palace and seen the golden face, can one truly be called someone who has come home." The emperor was pleased, gave him a meal, and he took his leave and returned south. He addressed the assembly: "I had meant to hide deep in mountain caves, to pass my days in seclusion. But I could not imagine that the sun would shine and heaven would direct—escaping this transforming influence is impossible." He also said: "Wrapped in a monk's robe with head covered, all matters end. At this time, this mountain monk understands nothing." The mountain suffered calamity again. The master said to the assembly: "I owe this mountain a karmic debt." So he devoted himself to building once more. He converted the hall slope into a pond and constructed other buildings; all were completed in succession. On the seventeenth day of the sixth month, 1293, he wrote a verse and passed away. He was seventy-five years old, with fifty-nine rainy seasons in the precepts. He was buried at the western foot of the temple.