[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續傳燈錄](https://indike.org/pramana/in.bauddha.taisho.2077) › 35.16 # 續傳燈錄 35.16 續傳燈錄 35.16 - **Language:** Classical Chinese ### [35.16](https://indike.org/pramana/in.bauddha.taisho.2077.35.16) 杭州府靈隱松源禪師名崇岳。生於處州龍泉吳氏。天姿純篤造詣端實。早歲慕出世法。稍長棄家衣掃塔服。受五戒於大明寺。首造靈石妙公。繼見大慧杲公於徑山。慧陞堂稱蔣山應菴為人徑捷。師聞之不待旦而行。既至入室未契。退愈自奮厲朝夕咨請。應菴舉世尊有密語迦葉不覆藏。師云。鈍置和尚。應菴厲聲一喝。師有省。應菴大喜以為法器。說偈勸使祝髮。隆興初師始得度於臨安西湖白蓮精舍。自是遍參諸大老。罕當其意者。廼入閩見乾元木菴永公。一日辭木菴。木菴舉有句無句如藤倚樹。師云。裂破。木菴云。琅邪道好一堆爛柴聻。師云。矢上加尖。如是應酬數反。木菴云。吾兄下語老僧不能過。其如未在。他日拂柄在手。為人不得驗人不得。師云。為人者。使博地凡夫一超入聖域固難矣。驗人者。打向面前過不待開口。已知渠骨髓何難之有。木菴舉手云。明明向汝道。開口不在舌頭上。後當自知。逾年見密菴於衢州之西山。隨問即答。密菴微笑而已。師切於究竟至忘寢食。密菴移蔣山華藏徑山皆從之。會密菴入室次問傍僧。不是心不是佛不是物。師侍側豁然大悟。乃曰。今日方會木菴道開口不在舌頭上。自是機辨從橫。密菴遷靈隱遂分座。旋出世於平江澄照。為密菴嗣。徙江陰之光孝。無為之冶父。饒之薦福。明之香山。平江之虎丘。慶元三年靈隱虛席被旨補處。師上堂云。大凡扶竪宗乘。須具頂門正眼懸肘後靈符。只如保壽開堂。三聖推出一僧。保壽便打。三聖道。與麼為人瞎却鎮州一城人眼去在。保壽擲下拄杖便歸方丈。二尊宿等閑一挨一拶。便乃發明臨濟心髓。只是不知性命總在這僧手裏。還有檢點得出者麼。昔年覓火和煙得。今日擔泉帶月歸。又因歲旦示眾云。元正改旦萬事成現。有時放行有時坐斷。不惜兩莖眉和坐盤掇轉。佛法世法都盧一片。既是佛法世法。如何得成一片。但辦肯心必不相賺。居靈隱六年。法道盛行得法者眾。退居東菴。俄屬微疾倡道不廢。忽親作書別諸公卿。且垂二則語以驗來學曰。有力量人因甚擡脚不起。開口不在舌頭上。及貽書嗣法香山光睦雲居善開囑以大法。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。加趺而寂。實嘉泰二年八月四日也。得年七十有一。坐夏四十。奉全身塔于北高峯之原。 > Chan Master Songyuan of Lingyin in Hangzhou Prefecture was named Chongyue. He was born into the Wu family of Longquan in Chuzhou. His natural endowment was pure and earnest, and his attainments were upright and solid. In his early years he longed for the world-transcending Dharma. When somewhat older, he abandoned his family, donned sweeping robes, and took the five precepts at Daming Monastery. He first called upon Master Miao of Lingshi, and then saw Master Dahui Gao at Jingshan. Dahui ascended the hall and praised Ying'an of Jiangshan for acting swiftly and directly. Hearing this, the Master set out without waiting for dawn. Having arrived and entered the room, he had not yet accorded with \[the master's mind\]. Retiring, he spurred himself on all the more, inquiring day and night. Ying'an cited: 'The Bhagavat had a secret word; Kāśyapa did not conceal it.' The Master said, 'You are disgracing yourself, Upādhyāya.' Ying'an gave a stern shout. The Master had an awakening. Ying'an was greatly delighted, considering him a vessel of the Dharma, and spoke a gāthā urging him to shave his head. In the early Longxing era, the Master was finally ordained at the Bailian Hermitage by the West Lake in Lin'an. From then on, he visited eminent elders everywhere, yet rarely did any match his expectation. He then went into Fujian to see Master Mu'an Yong of Ganyuan. One day, taking leave of Mu'an, Mu'an cited: 'Being-phrases and non-being-phrases are like wisteria leaning on a tree.' The Master said, 'Torn to pieces.' Mu'an said, 'Langye said, "What a pile of rotten firewood!"' The Master said, 'Adding a tip to an arrow.' In this way they exchanged thrusts several times. Mu'an said, 'My elder brother, old monk that I am, I cannot surpass the words you utter. Yet what of it, when it is not yet there? Some day when the whisk handle is in your hand, you will neither be able to guide people nor test people.' The Master said, 'As for guiding people, causing an ordinary mortal rooted in the ground to leap directly into the sacred realm is indeed difficult. As for testing people, having them pass before one's face without waiting for them to open their mouths, already knowing their bones and marrow—what difficulty is there in that?' Mu'an raised his hand and said, 'Clearly I say to you: opening the mouth does not depend on the tongue. Later you will know for yourself.' After a year, he met Mi'an at the Western Mountain in Quzhou. Whatever was asked, he answered immediately; Mi'an merely smiled. The Master was so intent on the ultimate that he forgot sleep and food. When Mi'an moved to Huazang on Jiangshan and then to Jingshan, he followed him everywhere. It happened that as Mi'an was in the room, he asked a nearby monk: 'It is not mind, it is not Buddha, it is not a thing.' The Master, attending at his side, was suddenly greatly awakened. Thereupon he said, 'Only today do I understand Mu'an's words: opening the mouth does not depend on the tongue.' From then on, his dynamic eloquence was unhindered. When Mi'an was transferred to Lingyin, the Master was granted a divided seat. Soon he became an abbot at Chengzhao in Pingjiang as Mi'an's Dharma heir. He was subsequently transferred to Guangxiao in Jiangyin, Yefu in Wuwei, Jianfu in Raozhou, Xiangshan in Mingzhou, and Huqiu in Pingjiang. In the third year of Qingyuan, the abbacy of Lingyin fell vacant, and by imperial decree he was appointed to fill the seat. The Master ascended the hall and said, 'Generally, to uphold and establish the ancestral vehicle, one must possess the correct eye atop the crown of the head and hang the efficacious talisman behind the elbow. Just like Baoshou opening his hall: Sansheng pushed forward a monk, and Baoshou struck him at once. Sansheng said, "Guiding people like this blinds the eyes of everyone in the city of Zhenzhou!" Baoshou threw down his staff and returned directly to the abbot's quarters. When those two venerable elders casually clashed and pressed, they immediately brought to light Linji's heart and marrow. But they simply did not know that life and destiny were entirely in this monk's hands! Is there anyone who can examine this thoroughly? In past years I sought fire and found it together with smoke; today I carry spring water and return bringing the moon along.' Again, on New Year's Day, he instructed the assembly: 'The first day of the year turns over, and all things become manifest. Sometimes letting go, sometimes sitting in judgment. Not begrudging a couple of eyebrows, turning the sitting-mat completely around. Buddha Dharma and worldly affairs become wholly one piece. Since they are Buddha Dharma and worldly affairs, how can they become one piece? Only cultivate an affirmative mind, and you will surely not be deceived.' He stayed at Lingyin for six years; the way of the Dharma flourished, and those who attained the Dharma were numerous. He retired to the Eastern Hermitage. Soon he contracted a slight illness, yet did not neglect propagating the Way. He suddenly wrote letters in his own hand to bid farewell to the ministers and nobles, and left behind two sayings to test future students, saying: 'Why can a person of great strength not lift his feet? Opening the mouth does not depend on the tongue.' He also sent letters to his Dharma heirs, Guangmu of Xiangshan and Shan'kai of Yunju, entrusting them with the Great Dharma. He then wrote a gāthā: 'Coming, there is no place to come from; / Going, there is no place to go to. / In a flash turning the mysterious barrier, / Buddhas and patriarchs are left at a loss.' Sitting cross-legged, he passed into silence. This was on the fourth day of the eighth month of the second year of Jiatai. He lived to seventy-one years of age, with forty summer retreats. A stupa for his complete body was erected on the plateau of North Peak. > — English (machine translation) (machine translation) - [Previous: 35.15](https://indike.org/pramana/in.bauddha.taisho.2077.35.15) - [Next: 35.17](https://indike.org/pramana/in.bauddha.taisho.2077.35.17) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.2077.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2077~en-mt.35.16) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.20.94) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2077.35.16](https://indike.org/pramana/in.bauddha.taisho.2077.35.16) · Pramāṇa