---
title: "增集續傳燈錄 · 台州瑞巖恕中無慍禪師"
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/cma8y7hq21clll4047fd5d96e"
---

### ○台州瑞巖恕中無慍禪師

> Master Wuyun of Ruiyan Temple in Taizhou

台之臨海人。別號空室。族姓陳。七歲入鄉校。所讀書不煩再授。往徑山依寂照薙落。辭遊方。見淨慈靈石芝資福一源靈源。造詣深遠。師扣問細大事至詳切。既而歸徑山寂照令居擇木寮。東還見太白平石典藏教。久之又偕聦木庵興大宗參竺原於紫籜。以看狗子話未破為問。纔開口被一喝即大悟。因進一頌曰。狗子佛性無。春色滿皇都。趙州東院裏。壁上掛葫蘆。原乃笑曰恁麼會又爭得。師拂袖便出。開法明之靈巖台之瑞巖。室中示眾曰。穩坐家堂。因甚主人翁不識。掀飜大海摑碎須彌。平地上因甚擡脚不起。眼光爍破四天下。自家眉毛落盡。因甚不見。僧問如何是瑞巖境。師云風吹不入。僧云如何是境中人。師云水灑不著。僧問如何是函盖乾坤句。師云猛虎口裏活󳭋兒。僧云如何是截斷眾流句。師云金剛手裏八稜棒。僧云如何是隨波逐浪句。師云李白捉月張騫乘槎。上堂。竪起拂子云。世尊拈花達磨面壁。乃至後來或行棒行喝。或擎叉舞笏。神頭鬼面百種施呈。總向這裏出。擲下云。好事不如無。上堂。辭親割愛剃髮染衣。入此門中合為何事。若也知慚識愧是真出家。一出俗塵恩愛家。二出三界火宅家。三出粗感煩惱家。四出細惑無明家。出得四家始稱衲僧家。且如何是衲僧家。撞著冤家惡口小家。上堂。情塵易遣。理障難除。十二時中放教虗豁豁地。不取一法不捨一法。情塵不遣而自遣。理障不除而自除。飢則喫飯寒則添衣。又不可違時失候。上堂。若以語言名狀心。終不得心。不以語言名狀心。亦不得心。去此二途如何湊泊。驢唇先生開口笑。阿脩羅王打𨁝跳。海神失却夜明珠。擘破毗盧穿七竅。學者景從。俄謝事居松巖。洪武七年夏日本國主遣使入貢就奏請師化其國。以水晶數珠峩山石硯為贄。　上召師至闕。師以老病辭。　上憫而不遣留處天界。時金華宋公濂在翰林。休沐日則訪師劇談道妙。是年冬奉　詔東還。宋公為製語錄序。晚年因弟子居頂住翠山迎師奉養。四方參扣者無虗日。忽遘微疾。索筆書偈曰。七十八年無法可說。末後一句露柱饒舌。端坐而逝。實洪武十九年丙寅七月十日也。闍維奉骨窆翠山之唐嶴。

> The Master was a native of Linhai in Taizhou, known by the pen name "Empty Chamber." His family name was Chen. At age seven, he entered the village school, where he grasped texts without needing repetition. He went to Jingshan to become a monk under Master Jizhao. After taking leave to travel, he visited Lingzhi of Jingci, Yiyuan, and Lingyuan of Zifu, attaining profound understanding. The Master questioned them meticulously on both great and minor matters. Eventually, he returned to Jingshan, where Jizhao placed him in the Zebi Lodge. Later, he went east to meet the canon-master Taibai Pingshi, dwelling with him. After a long time, he joined Cong Muan and Daxing in visiting Master Zhulan at Zituo. He harbored a doubt about the koan "the dog's Buddha-nature"—still unbroken. Upon opening his mouth, he was silenced by a shout, and in that moment experienced great awakening. He then offered a verse: "The dog's Buddha-nature is absent— Spring fills the imperial capital. In Zhao's eastern courtyard, A gourd hangs on the wall." Zhu Lan smiled and said, "If you understand it this way, how can it be correct?" The Master flicked his sleeve and left. He began teaching at Lingyan in Ming and Ruian in Tai. In the hall, he instructed the assembly: "Sitting steadily in the family hall, why do you not recognize the master of the house? Turning over the great sea, crushing Mount Sumeru— On level ground, why can you not lift your foot? Your vision blazes across the four continents, yet your own eyebrows have fallen away—why do you not see?" A monk asked, "What is the scene of Ruian?" The Master replied, "Wind cannot blow in." The monk asked, "What is the person within the scene?" The Master replied, "Water cannot soak through." A monk asked, "What is the phrase that covers heaven and earth?" The Master replied, "A living child in a tiger's mouth." The monk asked, "What is the phrase that cuts off the flow of all things?" The Master replied, "An eight-cornered staff in a vajra-hand." The monk asked, "What is the phrase that rides the waves and follows the current?" The Master replied, "Li Bai grasping at the moon, Zhang Qian riding the raft." Ascending the hall, he raised his whisk and said: "The World-Honored One twirled a flower; Bodhidharma faced the wall. Later masters wielded staffs and shouts, held forked spears or danced with tablets—spirit-faces and ghost-heads, all manner of display—all emerge from this." He cast it down and said, "Good things are not as good as no things." Ascending the hall, he said: "Taking leave of parents, cutting off affection, shaving the head and donning dyed robes—entering this gate, what should one do? If one knows shame and acknowledges error, that is genuine renunciation. First, leave the home of worldly love and attachment. Second, leave the burning house of the three realms. Third, leave the home of gross afflictions. Fourth, leave the home of subtle delusion and ignorance. Only after leaving these four homes can one truly be called a monk of the patched robe. And what is a monk of the patched robe? Meeting a wrongdoer, harsh words, pettiness." Ascending the hall, he said: "Emotional dust is easily swept away; the obstacle of conceptual views is hard to remove. Throughout the twelve periods of the day, let the mind be vast and open—grasping no dharma, rejecting no dharma. Then emotional dust, without being swept, clears itself; the obstacle of views, without being removed, dissolves itself. When hungry, eat; when cold, add clothes. Yet one must not lose the proper timing and season." Ascending the hall, he said: "If you try to grasp the mind through words and descriptions, you will never reach it. If you do not use words or descriptions to name the mind, you will also never reach it. Setting aside these two paths, how can you approach? The donkey-lipped master opens his mouth and laughs. The Asura king leaps and jumps. The sea god loses his luminous pearl— Split open Vairocana, piercing the seven apertures." Learners flocked to him like shadows. After a time, he resigned and lived at Songyan. In the summer of the seventh year of the Hongwu reign (1374), the king of Japan sent envoys to pay tribute and petitioned the Emperor to invite the Master to teach in his country, offering a crystal rosary and an Eshan inkstone as gifts. The Emperor summoned the Master to court, but the Master declined on grounds of age and illness. The Emperor, showing compassion, did not press him and allowed him to remain at Tianjie. At that time, Song Lian of Jinhua was in the Hanlin Academy. On rest days, he would visit the Master for deep discussions on the wonder of the Way. That winter, the Master received an imperial decree to return east. Song Lian composed a preface to his recorded sayings. In his later years, his disciple Juding, who was abbot of Cuishan, invited the Master to live there and care for him. Seekers of truth came from all directions without a day's pause. Suddenly, the Master contracted a minor illness. He asked for a brush and wrote a verse: "Seventy-eight years—nothing to say. At the final phrase, the wooden pillar chatters." Sitting upright, he passed away—on the tenth day of the seventh month, in the nineteenth year of the Hongwu reign, the year of the Tiger (1386). After cremation, his bones were interred at Tanya on Cuishan.