---
title: "增集續傳燈錄 · 應天府靈谷天淵清濬禪師"
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/cma8y7gtr1cdsl404ef0psqlu"
---

### ○應天府靈谷天淵清濬禪師

> Master Qingjun of Linggu Tianyuan, Yingtian Prefecture

別號隨庵。俗黃巖李氏。父益母應。師幼學鄉校。頴悟特異。然不甘處俗。年十三依妙明於明之寶陀。逾年薙髮受具。明遷中竺延師居侍司。及升雙徑又處以記室。師益奮勵坐究行參弗忘向上事。一日閱大慧語錄。至喚作竹篦則觸不喚作竹篦則背。忽有悟。即白明。明曰我手何似佛手作麼生。師曰合取臭口。明呵呵大笑。師復日閱楞嚴圓覺楞伽維摩等經。皆深究義趣。既而還四明留育王佛照祖庵五載。愛東湖青山境致清絕。往掛錫焉。洪武改元。始應郡守請出世萬壽。甫三載又卜二靈和庵主故山縛茅而居。扁曰隨庵。四年　太祖高皇帝有旨於鍾山設普度大會。驛召有道沙門十人。師居一也。事竣還山。賜賚甚優。十五年肇開僧錄司。　召師職覺義。十九年被　旨即靈谷大齋會說法。祥光發現照曜林谷。萬目咸覩歎未曾有。適靈谷住持羲物。先以疾辭退。　太祖命師補處。親製詩十二章以寵其行。仍勑僧錄司。官弘道夷簡守。仁宗泐翰林學士劉三吾董倫咸屬和以贈師。尋和進　太祖覽之稱善。時天大雪　太祖御几筵。復為冐雪來朝詩以褒嘉之。有佛日增輝萬象開全身又入夢中來之句。自是　太祖侍遇益隆。屢奉　制賡和。一日欽和思親懷故詩進。　太祖嘉歎賜寶鈔二千五百。師不己有。就奏為萬工池費。而尤為諸　親王禮待賜予手書詩偈及珍異物。道風遠播。四方參學之士雲屯水匯。師皆隨其根器以加䇿勵。多所成就。佛誕上堂。舉世尊初生下一手指天一手指地。周行七步目顧四方云。天上天下唯我獨尊。雲門云我當時若見一棒打殺與狗子喫。貴圖天下太平。師頌云。指天指地稱第一。萬禍千殃從此出。雲門棒短沒奈何。殃及兒孫無了日。結制并謝首座上堂。舉雲門和尚有時云。平地上死人無數。過得荊棘林是好手。時有僧出云與麼則堂中第一座有長處也。師云喚什麼作荊棘林。又何用要過。殊不知荊棘林即是菩提座。從曠大劫來未甞暫離。行也在裏許。住也在裏許。坐也在裏許。臥也在裏許。卷舒出沒縱橫變化無不自在。所以道隨緣赴感靡不周。而恒處此菩提座。雖然。只如世尊入因沙室。與此時是同是別。畢竟水須朝海去。到頭雲定覓山歸。示全侍者偈曰。破顏微笑顯全機。二十烏藤未放伊。前路逢人休錯舉。得便宜是落便宜。洪武壬申五月三十日入滅。其先五日斥服玩。散交游。誡諸徒。別同僚。書偈而化。春秋六十五。夏五十一。闍維其徒収遺骨陪葬雙徑妙明塔左。

> His courtesy name was Sui'an. Born into the Li family of Huangyan, his father was named Yi and his mother Ying. As a youth, he studied at the local village school, showing extraordinary intelligence and insight. Yet he was not content to remain in worldly life. At thirteen, he became a disciple of the eminent monk Miaoming at Baotuo Monastery in Mingzhou. The following year, he shaved his head and received the full precepts. When Miaoming moved to Zhongzhi Monastery, he invited the master to serve in his quarters. When Miaoming later ascended to Shuangjing, he appointed the master as his secretary. The master grew ever more diligent, sitting in meditation and walking in contemplation, never forgetting the supreme matter. One day, while reading the recorded sayings of Dahui, he came upon the passage about the bamboo whisk—"Call it a bamboo whisk, and you miss; don't call it a bamboo whisk, and you turn your back." Suddenly he had an awakening. He immediately went to tell Miaoming, who asked, "My hand—how is it like the Buddha's hand?" The master replied, "Close your stinking mouth." Miaoming burst into laughter. The master continued to read the Shurangama, Perfect Enlightenment, Lankavatara, and Vimalakirti sutras on a daily basis, plumbing their profound meanings. Afterwards, he returned to Siming and remained at Yuwang's Fozhao Zuyuan hermitage for five years. He was drawn to the pure and transcendent scenery of East Lake's green mountains, and went there to take up residence. In the first year of the Hongwu reign, he answered the prefect's invitation and began teaching at Wanshou Monastery. After just three years, he chose to settle at the former mountain retreat of Reverend He'an at Erling, building a thatched hut there and naming it Sui'an. In the fourth year of Hongwu, Emperor Taizu issued a decree for a great universal liberation assembly at Zhongshan. Ten accomplished monks were summoned by imperial edict, and the master was among them. After the ceremony concluded, he returned to his mountain retreat, richly rewarded. In the fifteenth year, when the Office of Monastic Registration was first established, the emperor summoned the master to serve as its doctrinal advisor. In the nineteenth year, he received an imperial decree to expound the Dharma at the grand vegetarian feast at Linggu. Radiant light appeared, illuminating the forests and valleys, witnessed by all who were present, who exclaimed that such a thing had never been seen before. It happened that the abbot of Linggu had recently resigned due to illness, and Emperor Taizu ordered the master to take his place. The emperor personally composed twelve poems to honor his departure and also commanded the monks Hongdao, Yijian, Shou, and Ren's disciple Yong, along with Hanlin academicians Liu Sanwu and Dong Lun, to compose matching verses in his honor. The master soon produced his own responses, which pleased the emperor when he read them. At the time, heavy snow was falling, and the emperor, seated at his imperial table, further composed a poem entitled "Braving the Snow to Come to Court" in praise of the master, containing the lines, "The Buddha's sun increases its radiance, the myriad forms open; the whole body enters again into dream." From then on, Emperor Taizu's favor grew ever greater. Again and again, the master was commanded to compose poems in reply. One day, he presented his imperially-requested verses on longing for parents and old friends. The emperor praised them warmly and awarded him twenty-five hundred in precious banknotes. The master did not keep them for himself, but petitioned that they be used to cover the costs of the Ten-Thousand-Workers Pond. He was also held in high regard by the imperial princes, who bestowed upon him handwritten poems, gathas, and rare treasures. His reputation for spiritual accomplishment spread far and wide. Students of awakening from all directions gathered like clouds and streams, and the master guided each according to their faculties, spurring them onward, helping many attain accomplishment. On the Buddha's birthday he ascended the hall and spoke of how, at his birth, the World-Honored One pointed one hand to heaven and one to earth, walked seven steps, and looked to the four directions, declaring, "Above and below heaven, I alone am the honored one." Yunmen said, "If I had been there, I'd have beaten him to death and fed him to the dogs, for the sake of peace under heaven." The master's verse on this: "Pointing to heaven, pointing to earth, he claimed the first place— Ten thousand calamities and a thousand misfortunes all issued from this. Yunmen's stick was too short; there was nothing to be done— The disaster has plagued his descendants with no end in sight." For the summer retreat and in thanks to the head monk, he ascended the hall and spoke of Yunmen's saying: "On level ground, dead people are countless. One who can get through the thorny grove is a true master." A monk then came forward and said, "In that case, the first seat in this hall has some special talent." The master said, "What do you call the thorny grove? And why must one get through it? Little do you realize that the thorny grove is itself the seat of enlightenment. Since beginningless eons, it has never been departed from for a single moment. Walking, we are within it. Standing, we are within it. Sitting, we are within it. Lying down, we are within it. Unfurling and folding, emerging and disappearing, free in all directions and transformations—all is unhindered. Thus it is said, 'Responding to conditions and reaching all without exception, yet ever abiding in this seat of enlightenment.' Even so—look at the World-Honored One entering the room of Indrashila. Is this the same or different? In the end, water must flow toward the sea; at last, clouds will bring the mountain into view." A gatha he gave to Attendant Shi: "A smile that broke the face revealed the whole mystery— My twenty-foot vine staff has yet to be laid on you. On the road ahead, if you meet someone, don't misstate it: What seems a bargain is itself the loss." In the twenty-fourth year of Hongwu, on the thirtieth day of the fifth month, he entered cessation. Five days beforehand, he distributed his belongings, parted from his friends, admonished his disciples, bade farewell to his fellow monastics, wrote his gatha, and passed away. He was sixty-five years old in age, with fifty-one rainy seasons. His disciples cremated him and placed his relics beside the stupa of his teacher Miaoming at Shuangjing.