---
title: "增集續傳燈錄 · 嘉興天寧楚石梵琦禪師"
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/cma8y7fxj1c5el4041460r86a"
---

### ○嘉興天寧楚石梵琦禪師

> Master Chushi Fanqi of Tianning Temple, Jiaxing

四明象山人。姓朱氏。母張。師在襁褓中有僧來見之。謂其父曰此兒佛日也。必當振佛法照耀濁世。鄉黨因以曇曜稱之。從族祖晉翁洵公說法湖之崇恩。師往從焉。趙魏公見之特器重。為鬻牒為僧。繼受具。晉翁遷道場。師為侍者又司藏室。因閱楞嚴至緣見因明暗成無見。恍然有省。由是覧內外典宛如宿習。然尚有凝礙。原叟主徑山師往參次。即問如何是言發非聲色前不物。叟遽云。言發非聲色前不物。速道速道。師擬畣。叟震威一喝。師錯愕而退。會英宗詔金書大藏經。有司以師善書選上京都。一夕聞彩樓鼓鳴豁然大悟。撫几笑曰徑山敗闕處被我識破了也。因成偈曰。崇天門外鼓騰騰。驀劄虗空就地崩。拾得紅爐一點雪。却是黃河六月氷。翩然東旋至雙徑。叟迎笑曰。西來密意喜子已得之矣。遽處以第二座。初居海鹽福臻。升永祚。遷杭之報國嘉興之本覺天寧。僧問。不愁念起惟恐覺遲。如何是覺。師曰牛角馬角。僧云如何是念。師云四五二十也不識。僧禮拜。僧問一大藏教是箇切脚。未審切箇什麼字。師云切箇不字。僧云只如不字又切箇什麼。師云莫錯舉似人。僧云謝師指示。師云石羊頭子向東看。僧問。一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。如何是此經。師云更要註解那。上堂。彌勒真彌勒。分身千百億。時時示時人。時人自不識。拈拄杖云。衝開碧落松千尺。截斷紅塵水一溪。上堂。米裏有虫。麥裏有麵。廚庫僧堂。山門佛殿。盞子撲落地。揲子成七片。上堂。爐鞴之所多鈍鐵。良醫之門足病夫。不因柳毅傳書信。何緣得到洞庭湖。上堂。聞聲悟道塞却你耳根。見色明心換却你眼睛。蒲團上端坐。鍼眼裏穿線。西風一陳來。落葉兩三片。晚年於永祚築西齋而終老焉。因自號西齋老人。洪武元年九月　上念將臣或沒於戰。氏庶或死於兵。宜以釋氏法設冥以濟拔之。於鍾山建大法會徵師說法。廷臣奏其說。　上大悅。明年三月復用元年故事召師說法。又明年秋　上又召師以鬼神為問。師與同召諸師援據經論辨覈其理。成書將入　朝敷奏。師忽示微疾。索浴更衣。取筆書偈曰。真性圓明本無生滅。木馬夜鳴西方日出。置筆謂夢堂曰。師兄我去也。堂曰何處去。師曰西方去。堂曰西方有佛東方無佛耶。師乃震威一喝而逝。實七月二十六日也。禮部宮以遺偈聞。　上為嗟悼之。緇白瞻禮如佛涅槃。天界住持白庵乃法門猶子也。為治後事。時制火化。　上以師故特開僧家火化之例。火餘牙齒數珠不壞。舍利紛綴遺骼。參徒奉其遺骼歸葬西齋而塔焉。壽七十五。﨟六十三。

> I am originally from Siming, Xiangshan. My surname is Zhu, and my mother's name was Zhang. When I was still an infant, a monk came to see me and said to my father, "This child is a sun of Buddha. He will surely propagate the Dharma and illuminate this defiled world." Because of this, the villagers called me "Tanyao." I followed my clan elder, Master Jinweng Xun, who expounded the Dharma at Chong'en Temple by the lake, and I went to study under him. Zhao Weigong, seeing me, held me in high regard, purchased my monastic certification, and I received full ordination. When Jinweng moved to the Daochang Temple, I served as his attendant and later supervised the scripture library. While reading the Shurangama Sutra, I came to the passage, "Seeing arises from conditions; illumination and darkness constitute no seeing," and I had a sudden awakening. From then on, I found both internal and external scriptures as familiar as if I had studied them in a past life. Yet some doubts remained. When Yuan Sou presided over Jingshan, I went to call on him. He immediately asked, "How is it that speech arises without sound, and form exists before objects?" Yuan Sou abruptly said, "Speech arises without sound, and form exists before objects. Say it quickly! Say it quickly!" As I tried to answer, he gave a thunderous shout. Startled and confused, I withdrew. Later, when Emperor Yingzong decreed that the Buddhist canon be transcribed in gold, the authorities, seeing my fine calligraphy, selected me to go to the capital. One evening, upon hearing the drum roll from the ornamental tower, I was suddenly and thoroughly enlightened. I struck the table and laughed, saying, "I have seen through Jingshan's flawed spot!" Thereupon I composed a verse: "Outside the Gate of Heaven's Favor, the drum rolls loud; Suddenly, empty space itself collapses to the ground. Picking up a speck of snow from a red-hot stove, 'Tis黄河 in the sixth month, turned to ice above." I then turned eastward and returned to Shuangjing. Yuan Sou, seeing me, smiled and said, "I am delighted that you have grasped the hidden meaning of the Western transmission." He immediately placed me in the second seat. Initially, I resided at Fuzhen Temple in Haiyan, then was promoted to Yongzuo Temple. Later, I moved to Baoguo Temple in Hangzhou and then to Benjue and Tianning Temples in Jiaxing. A monk asked, "One does not worry about thoughts arising, but fears only that awakening comes late. What is awakening?" I replied, "Ox horns, horse horns." The monk asked, "What are thoughts?" I said, "Four times five is twenty—you don't even know that?" The monk bowed. A monk asked, "The entire Buddhist canon is just a phonetic gloss. What word does it gloss?" I said, "It glosses the word 'not.'" The monk asked, "And what does 'not' gloss?" I said, "Do not misrepresent this to others." The monk said, "Thank you for your instruction, Master." I said, "The stone sheep's head faces east." A monk asked, "All Buddhas and their supreme perfect enlightenment all arise from this sutra. What is 'this sutra'?" I said, "Do you still need a commentary on that?" At a Dharma assembly, I said: "Maitreya, the true Maitreya, manifests in billions of forms. He constantly reveals himself to people, yet people do not recognize him." I picked up my staff and said, "A thousand feet of pine pierces the azure void; a single stream of water cuts off the worldly dust." At a Dharma assembly, I said: "There are insects in the rice and flour in the wheat. The kitchen, the storehouse, the monks' hall, the mountain gate, the Buddha hall—a cup falls to the ground and breaks into seven pieces." At a Dharma assembly, I said: "A forge produces much dull iron; a skilled doctor's door is crowded with the sick. But for Liu Yi's letter, how could one reach Lake Dongting?" At a Dharma assembly, I said: "Hearing a sound and awakening to the truth—this plugs up your ears. Seeing form and understanding the mind—this replaces your eyes. Sitting upright on a cushion, threading a needle with the eye of a pin—a gust of west wind comes, and two or three leaves fall." In my later years, I built a hermitage at Yongzuo Temple, called the West Studio, where I spent my final days. Thus, I called myself "The Old Man of the West Studio." In the first year of the Hongwu reign, the Emperor, thinking of generals who had fallen in battle and people who had died in war, wished to use Buddhist rites to perform a ceremony to liberate the departed. He convened a great Dharma assembly at Zhongshan and invited me to expound the Dharma. When the court officials reported my teaching, the Emperor was greatly pleased. The following spring, in the second month, he again summoned me to preach, following the precedent of the first year. The next autumn, the Emperor again called upon me, this time to address matters of ghosts and spirits. Together with the other masters summoned, I cited scriptures and treatises to examine and clarify the principles. We compiled a written work to present to the court. But suddenly, I showed signs of a minor illness. I asked for a bath and a change of clothes. Taking up a brush, I wrote a verse: "True nature is perfectly complete and bright, Originally without birth or death. A wooden horse neighs in the night; In the West, the sun rises." Setting down the brush, I said to Meng Tang, "Dharma brother, I am leaving now." Meng Tang asked, "Where are you going?" I replied, "I am going to the West." Meng Tang said, "Is there a Buddha in the West but none in the East?" I responded with a thunderous shout and passed away. It was the twenty-sixth day of the seventh month. The Ministry of Rites reported my final verse to the Emperor, who mourned deeply. Both monastics and laypeople came to pay their respects as if the Buddha himself had entered nirvana. The abbot of Tianjie, Bai'an, a Dharma nephew of mine, handled the funeral arrangements. At that time, cremation was mandated, but the Emperor, because of me, specially permitted the monastic practice of cremation. After the cremation, my teeth and a set of prayer beads remained intact, and relics adorned the bones. My disciples brought my relics back and buried them beneath a stupa at the West Studio. I was seventy-five years old, with sixty-three rainy seasons in the monastic life.