---
title: "布水臺集 · 龍池禹門幻有傳和尚傳"
description: "布水臺集是明末清初高僧道忞所著的一部别集，收录于中央图书馆善本书目集部别集类。道忞禅师是临济宗高僧，明末遗民，清初应顺治帝召请入京，对清初佛教政策有重要影响。该书汇集了他的诗文、法语、书信等作品，内容涉及禅宗思想、修行体悟、时事感怀及与士大夫的交游，是研究其生平、明末清初佛教史及禅宗思想的重要文献。作为明清之际佛教著述的代表，布水臺集不仅展现了高僧的文学修养与禅学境界，也为后世理解该时期佛教与社会的互动提供了珍贵史料。"
url: "https://rushiwowen.co/en/r/cmgn0xago13l4jl04b1shchr1"
---

### 龍池禹門幻有傳和尚傳

> Biography of Master Huanyou of Longchi Yumen

師名正傳，號幻有，生應天溧陽呂氏。幼豐碩，穎異不羈。丱歲體忽尪弱，自以為壽不得長，因感香山小說，思出家焉！年二十二依荊谿沙門樂菴剃落，尋詣六庭法師習講學木叉戒法。俄舍去叩菴，菴為開導，師感奮自誓。一夕聞燈華爆有省，白菴，菴可之。菴沒，師心喪三年，然後治任抵神京，初謁笑巖寶公。公高峰十世孫，海舟慈其又大父也，契悟廣大。楚黃無念禪師遊方時擬叩公，流輩咸為不可，蓋禪門方死繩墨，公乃逸格提將來者，無所緣泊，故畏忌之。

公見師至便問：「上座何來？」師云：「南方。」公曰：「來此擬需何事？」師云：「乞印證心地工夫。」公曰：「認得心地便休，何更有工夫印證邪？」師云：「不得不舉似過。」公曰：「參堂去。」師珍重。晚入室，方具述所以，公驀趯出一隻鞋曰：「向這裏道一句著。」師芒然，中夜旁皇。公晨起見師猶立簷楹間，驀喚師，師回顧，公翹足作修羅障日月勢，師遂有省而機不發。

> The minister saw the master arrive and asked, "Where has the senior monk come from?" The master said, "From the South." The minister asked, "What do you plan to do here?" The master said, "I seek to have my heart-mind practice confirmed." The minister said, "If you recognize the heart-mind, that’s enough. Why would you need to practice to confirm it?" The master said, "I must still present it for your observation." The minister said, "Go join the assembly." The master bowed respectfully. That evening, when he entered the minister’s room, he was about to explain everything when the minister suddenly kicked out a shoe and said, "Speak a line about this." The master was confused and paced through the night in distress. The next morning, the minister saw the master still standing under the eaves. He abruptly called out to him. The master turned his head. The minister raised his leg, forming the posture of an asura blocking the sun and moon. The master then had an insight, but he couldn’t yet fully express it.

一日有僧辭公，公問：「何往？」僧云：「禮遍融師去。」公曰：「曾與伊會過麼？」僧云：「若論會則遍界無避處。」公睥睨曰：「汝在廬山會過矣！」僧畣：「無。」公笑而不語，師頓見公用處。久之辭去，公署正宗付焉！且以一笠戴師曰：「以此覆之，無露圭角。」師受旨，徑往五臺棲息祕魔嵒，景不出山者一十三載。會太常鶴徵唐公問道臺山，見師如夙契，懇師南還，師以菴未塔聽之，至荊谿，公則以龍池延師焉！

龍池故一源禪師道場也。嘉隆以來，先德物故，東南法社，例如灰冷。師至，愴然念百丈大智之風，有徒數輩，一如萬指臨之，於是擔簦負笈之人聞其風而有在於是者咸集焉！槌拂之下多穎脫而去者，而天童悟、報恩修，稱寂閒二大士矣！

> Master Longchi was the original Dharma seat of the Founding Master, Master Yiyuan. Since the Jiade and Longging eras, the eminent masters of old have passed away, and the Buddhist communities of the Southeast have grown as cold as ash. Upon arriving, the Master felt a deep sorrow as he recalled the spirit of the Great Wisdom of Baizhang. With several disciples by his side, he faced a congregation as vast as ten thousand, guiding them. Thus, scholars and monks carrying their traveling bags and books, hearing of his reputation and recognizing the truth in his teachings, gathered in droves. Many who were touched by his staff and whisk attained enlightenment and departed transformed. Among them, Tiantong Wu and Baoen Xiu came to be known as the two great masters of serene stillness.

住六年謝事，復遊燕都居普炤寺。時縉紳輩留神空宗，日夕從師質證，嘗一日舉扇展示諸大夫曰：「當時孔子還知有者箇麼？」皆曰：「不知。」師曰：「以我為隱乎？吾無隱乎爾聻！」眾躍然，其揭示多此類法。

師月川與師同參寶公，左袒清涼以非肇公《物不遷論》，當世莫能抗其說。師乃反覆剖析累萬言，或者竊議以為：「曷不自疆理，乃踰畔而耕邪？」師曰：「吾誠不與比憂，然後世將遂謂法門無人耳！」川卒毀版以謝。居無何，有為妖書詆上者，詔捕弗獲，當事者藉口桑門，時紫柏可公逮繫矣！一時名德引去馳師，師笑曰：「學道期了生死，生死了，顧反畏禍邪？」高臥如故。事寢，乃赴唐公再住龍池之命。

師前後京師二十餘年。當是時，兩宮奉我田服之徒方藉以有為，師獨無所事，生平如饑如渴，一以道為己任。故終師之世，陞堂入室無虛日，好以「門前冷落車馬稀，老大嫁作商人婦」話問士大夫；「般若無知，靡所不知」話問學者，尟有契其機者。嘗謂眾曰：「今時人多有說得儘是者，恰像箇膾子手。何也？任他佛頭來、魔頭來、獅子頭來、象頭來，牛頭馬頭、人頭狗頭、羊魚鵝鴨頭到汝案上，一一儘汝破除打發一邊去，只恐把箇死貓兒頭來，便不能破除得，打發不開去。於此打發得開去，纔是好膾子手。」時有僧進云：「將死貓兒頭來著。」師笑曰：「果然不識。」

師風度簡夷，而神觀凝肅，嘗燕坐中堂如在定者累日，雖左右近侍，有事不敢輒啟。至其規誨提將，則慈意藹然，有所訓敕時，或質以經論、援以百氏之言，如日蒞天臨，有目者咸睹，至其機用玅密，迥出情謂之表，則壑澤夜迻，昧者不覺。

師於神宗萬曆四十二年甲寅示寂。先一日有僧自臺山來，師欣然與劇譚山中宿昔，抵暮索浴，浴出而示微疾。眾環擁，知師猒世，因請遺訓。師舉所著帽者三，眾無對，師乃拍膝奄然而化，蓋三月十二日子夜也。

師生世宗嘉靖己酉，世壽六十有六，坐四十四夏，門弟子依法闍維收靈骨，建塔本山之右。