[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) › [南嶽總勝集](https://indike.org/pramana/in.bauddha.taisho.2097) › 3.28 # 南嶽總勝集 3.28 南嶽總勝集 3.28 - **Language:** Classical Chinese ### [3.28](https://indike.org/pramana/in.bauddha.taisho.2097.3.28) 唐時有一僧。居于南岳。見一物。綠毛覆體。直至座前僧曰。貧道禪居不撓。生靈神有知無相惱也。此物曰。子知有晉宋乎。僧曰。自晉至唐四百年矣。其物曰。子知有姚泓乎。僧曰。吾聞泓已死矣。其物曰。我即泓也。其時示之以死。脫身逃遁。遊行洞天福地。飢食柏葉。遍身生毛。唐代宗時。有高僧法照。為國師。乃言。其師南岳大長老有異德。天子南嚮而禮之。度其道不可徵。乃名其居曰般舟道場。用尊其位。始居山西南巖之下。人遺之食則食。不遺則食土泥茹草木。其取衣類是。南極海裔。北至幽都。來求其道。或之崖谷。羸形垢面。躬負薪槱。以為僕役。後數年功成道備。人皆負布帛代木石。委之岩戶。不拒不營。祠宇既具。德宗申詔褒立是為彌陀寺。施餘則與餓疾者不尸其功邊洞元洛陽人於嵩山㟧嶺遇道後醉酒風狂混塵。一旦歸洛陽。承醉入水不復出而後有客自衡湘來。洞元於南嶽山託附書至洛陽。其法屬交友敘舊。及墨遂乃洞元親染。人皆曰水仙。 > During the Tang period, there was a monk residing on Nanyue who saw a creature covered all over with green hair come straight before his seat. The monk said, 'I dwell in Chan without disturbance; if you are an animate spirit with consciousness, do not trouble me.' The creature said, 'Do you know of the Jin and the Song?' The monk said, 'From the Jin to the Tang, it has been four hundred years.' The creature said, 'Do you know of Yao Hong?' The monk said, 'I have heard that Hong is already dead.' The creature said, 'I am Hong. At that time, I feigned death, escaped, and fled, roaming among grotto-heavens and blessed lands. When hungry, I ate cypress leaves, and hair grew all over my body.' During the reign of Emperor Daizong of the Tang, the eminent monk Fazhao became National Preceptor. He stated that his master, the Great Elder of Nanyue, possessed extraordinary virtue. The Son of Heaven faced south and bowed to him in veneration. Considering that his Dao could not be summoned, he named his dwelling the Pratyutpanna Bodhimaṇḍa, thereby honoring his status. At first, he lived beneath a cliff to the southwest of the mountain. If people gave him food, he ate; if not, he ate soil, mud, wild plants, and trees. His acquisition of clothing was similar. From the southern limits of the ocean's borders to Youdu in the north, people came to seek his Dao. Some went to the cliffs and valleys; emaciated in form and with dirt on their faces, they personally carried firewood and served as laborers. Several years later, when his merit was completed and his Dao perfected, everyone carried cloth and silk, and felled trees and quarried stones, depositing them at the cave's entrance; he neither refused them nor engaged in construction himself. Once the shrine buildings were complete, Emperor Dezong issued an edict praising and establishing it as Mituo Monastery. Surplus donations were given to the starving and sick, and he took no credit for the merit. Bian Dongyuan was a native of Luoyang. He encountered the Dao at the Eling peak of Mount Song, after which he became drunk and mad, blending with the dust of the world. One day, he returned to Luoyang; taking advantage of drunkenness, he plunged into the water and did not emerge again. Later, a traveler came from Hengxiang; Dongyuan had entrusted him with a letter from Nanyue Mountain to Luoyang, greeting his religious associates and friends to recount old times. When the ink traces were examined, it was indeed Dongyuan's own handwriting. People all called him a water immortal. > — English (machine translation) (machine translation) - [Previous: 3.27](https://indike.org/pramana/in.bauddha.taisho.2097.3.27) - [Next: 3.29](https://indike.org/pramana/in.bauddha.taisho.2097.3.29) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2097.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2097~en-mt.3.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2097.3.28](https://indike.org/pramana/in.bauddha.taisho.2097.3.28) · Pramāṇa