---
title: "增集續傳燈錄 · 象山新安雪山曇禪師"
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/cma8y7gtr1ccql4040f8su6eb"
---

### ○象山新安雪山曇禪師

> Master Xiangshan Xinan Xueshan Tan

閩中人。蚤從斷橋得旨相。依方山於瑞巖甚久。甞著禪門宗要。鳳山一源靈稱羨此書。其中提掇古人不到處餘不能及。其首萹云。我宗無語句。亦無一法與人。已是枝蔓了也。後代而降。口耳授受。何左途哉。或理於玄妙。則曰風動塵起雲行鳥飛。動作施為無非是道。去道遠矣。或墮於空寂。則曰身如槁木心如死灰。絕慮忘緣靜觀默照。謂道在是。去道遠矣。愚常考諸古。如神光三拜依位而立。有所傳耶無所傳耶。魯祖面壁。有所說耶無所說耶。起模𦘕樣百醜千拙。若謂之不立文字教外別傳。吾宗掃土而盡。

> A native of Minzhong, he attained realization under the master Duanqiao at an early age. He then stayed with Fangshan at Ruiyan for a long time, and authored the \*Essential Tenets of the Zen School\*. Fengshan Yiyuan Ling praised this work highly, remarking that the insights it raised where the ancients had not reached were beyond the grasp of others. The opening chapter states: "Our tradition has no words to speak, nor a single dharma to offer anyone—this itself is already superfluous. In later generations, transmission through ear and mouth has strayed far from the path." Some interpret mystery in terms of the sublime, saying, "The wind stirs, dust rises, clouds move, birds fly—every action and movement is the Way." But such a view distances one from the Way. Others fall into emptiness and stillness, saying, "The body is like withered wood, the mind like dead ashes—cut off thought, abandon conditions, quietly contemplate and silently observe, and the Way resides therein." This too distances one from the Way. I have often examined the ancients: when Shenguang bowed three times and stood in his place, was something transmitted or not? When Luzu faced the wall, was something spoken or not? To set up models and draw patterns is but a hundred uglinesses and a thousand clumsinesses. If one claims this is "not establishing words, a separate transmission outside the teachings," then our tradition is swept clean to the ground.