---
title: "增集續傳燈錄 · 杭州靈隱松源崇岳禪師"
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/cma8y7e6n1btjl40448es8yk3"
---

### ○杭州靈隱松源崇岳禪師

> Master Songyuan Chongyue of Lingyin Temple, Hangzhou

姓吳氏。生於處州龍泉之松源。故因以為號。自幼卓犖不凡。未甞嬉戲。年二十三棄家。衣掃塔服。首謁靈石妙公。繼見大慧於徑山。聞大慧稱蔣山華公為人徑捷。即往參。一夜舉狗子無佛性話有省。即以扣應庵。庵舉世尊有密語迦葉不覆藏。師云鈍置和尚。應庵勵聲一喝。師便禮拜。應庵大喜以為法器。說偈勸其祝髮。隆興二年始得度於臨安西湖白蓮精舍。徧歷諸大老之門。罕當其意。入閩見木庵永公。木庵一日舉有句無句如藤倚樹。師云裂破。庵云瑯瑘道好一堆柴聻。師云矢上加尖。庵云。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。為人者使愽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。庵舉手云。明明向汝道開口不在舌頭上。後當自知。及見密庵於衢之西山。隨問隨答。庵但微笑。師切於道至忘寢食。庵移蔣山華藏徑山皆從之。會入室次。問旁僧不是心不是佛不是物。師侍側豁然大悟。乃云。今日方會木庵道開口不在舌頭上。庵遷靈隱遂命師為第一座。旋出世吳郡澄照。徙江陰光孝無為冶父番陽薦福四明香山蘇之虎丘。慶元三年被旨補靈隱。示眾曰。明眼衲僧因甚打失鼻孔。有賊無賊。上堂。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。昔年覔火和煙得。今日擔泉帶月歸。歲旦上堂。元正改旦事事成現。有時放行有時坐斷。不惜兩莖眉。坐和盤掇轉。佛法世法都盧一片。既是佛法世法如何得成一片。但辨肯心。必不相賺。上堂拈拄杖云。入荒田不揀。信手拈來草。懷州牛喫禾。益州馬腹脹。懷寧獨山張主管鑄鍋三口。賓頭盧尊者不知。失却瑠璃碗。且道落在什麼處。擲下拄杖云。眾眼難瞞。上堂。舉保寧勇和尚云。大方無外大圓無內。無內無外聖凡普會。瓦礫生光須彌粉碎。無量法門百千三昧。拈起拄杖云。總向這裏會去。蘇盧蘇盧悉唎悉唎薩婆訶。師云。這老漢業識茫茫。不奈船何打破戽斗。居靈隱六年法道盛行。退居東菴我屬微疾猶不廢唱道。忽親作書別諸公卿。垂二則語以驗學者曰。有力量人因甚麼擡脚不起。開口不在舌頭上。又貽書嗣法香山光睦雲居善開。囑以大法。乃書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉定二年八月四日也。得年七十又一。坐夏四十。全身塔北高峰之原。待制。陸游放翁銘其塔有曰。讀師之語峻峭崷崪下臨雲雨。如五千仞之華山。蹴天駕空駭心眩目如錢唐海門之濤。虎狗股栗屋瓦震墮如漢軍毗陽之戰。可謂臨濟正宗應庵密庵之真子孫也。放翁其知言者哉。

> The master's family name was Wu. He was born in Songyuan, Longquan County, Chuzhou, and so took that place as his title. From childhood he was outstanding and extraordinary, never given to play. At twenty-three he left home, wearing the robe of a temple sweeper. He first paid respects to Master Ling Shi Miao, then visited Dahui at Jingshan. Hearing Dahui praise Master Jiang Shan Hua as direct and swift in his teaching, he went to study with him. One night, while contemplating the gong'an "A dog has no Buddha-nature," he had an insight. He then went to test it before Ying'an. Ying'an raised the saying "The World-Honored One had a secret word; Kashyapa did not conceal it." The master said, "You're deluding this monk, Reverend." Ying'an let out a sharp shout, and the master bowed. Ying'an was overjoyed, recognizing him as a vessel of the Dharma, and composed a verse encouraging him to shave his head and become a full monk. In the second year of Longxing (1164), he finally received full ordination at the White Lotus Hermitage on West Lake in Lin'an. He then visited many great masters, but few satisfied him. Entering Fujian, he saw Master Mu'an Yong. One day Mu'an raised the saying "With words and without words, like a vine clinging to a tree." The master said, "Split apart!" Mu'an said, "Langye said, 'A fine pile of firewood!'" The master said, "Adding a point to an arrow." Mu'an said, "Brother, my words cannot surpass yours. But still you have not arrived. In the future, when you hold the whisk in your hand, you will neither be able to guide people nor test them." The master said, "Guiding people—making an ordinary person leap directly into sagehood is indeed difficult. But testing people—when they pass before you, without a word you already know their depths. What difficulty is there?" Mu'an raised his hand and said, "I've told you clearly: speech is not on the tongue. In the future, you will understand for yourself." Later, he met Mian at西山 in Quzhou. Answering whatever was asked, Mian simply smiled. The master was so devoted to the Way that he forgot sleep and food. When Mian moved to Jiangshan, Huazang, and Jingshan, the master followed him. Once, during a private interview, Mian asked a nearby monk, "Not mind, not Buddha, not thing." The master, standing by, had a great awakening. He said, "Today I finally understand what Mu'an meant by 'speech is not on the tongue.'" When Mian moved to Lingyin, he appointed the master as the First Seat. Soon after, the master came forth into the world at Chengzhao in Wujun, then moved to Jiangyin Guangxiao, Wuwei Yefu, Poyang Jianfu, Siming Xiangshan, and Suzhou Huqiu. In the third year of Qingyuan (1197), by imperial decree, he was appointed abbot of Lingyin. Addressing the assembly, he said: "Clear-eyed monks, why have you lost your noses? Is there a thief or not?" Ascending the hall, he said: "In general, to uphold the lineage of our school, one must possess the right eye on the crown of the head and the spiritual talisman hanging at the elbow. Consider Baoshou when he opened his temple: Sansheng pushed forward a monk, and Baoshou struck him. Sansheng said, 'If you teach people like this, you've blinded the eyes of the whole city of Zhenzhou!' Baoshou threw down his staff and returned to the abbot's room. These two venerable masters, with a casual push and a casual shove, revealed the very heart and marrow of Linji. But they didn't know that their very lives were in that monk's hands! Is there anyone here who can discern this? In past years, I sought fire and got it with the smoke. Today, I carry water home under the moon." On New Year's Day, he ascended the hall and said: "On this new year's first day, all things appear complete. Sometimes we let go, sometimes we cut off. Not sparing my two eyebrows, I turn the whole tray around. The Dharma and the world—both become one piece. Since it's so, how do the Dharma and the world become one piece? Just maintain a resolute mind, and you will not be deceived." Ascending the hall, he picked up his staff and said: "Entering a wild field, not choosing, I pick up whatever grass comes to hand. A cow in Huaizhou eats grain; a horse in Yizhou gets a bloated belly. Supervisor Zhang of Dushan in Huaining cast three woks. The Venerable Pindola didn't know. The glass bowl was lost. Tell me, where did it fall?" He threw down his staff and said, "The many eyes cannot be fooled." Ascending the hall, he raised the words of Master Baoning Yong: "The great square has no outside; the great circle has no inside. No inside, no outside—sages and ordinary beings all meet together. Tiles and pebbles emit light; Mount Sumeru is shattered. Immeasurable Dharma gates, a hundred thousand samadhis." He picked up his staff and said, "All converge here. Sulu sulu sili sili svaha." The master said, "This old fellow's karmic consciousness is vast and murky. Unable to handle the boat, he breaks the bailer." He resided at Lingyin for six years, and the Dharma flourished greatly. He then retired to the Eastern Hermitage. Though slightly ill, he never ceased teaching. Suddenly, he personally wrote letters bidding farewell to the nobles and officials. He left behind two phrases to test his students: "A person of strength—why can't he lift his foot?" and "Speech is not on the tongue." He also sent letters to his Dharma heirs, Xiangshan Guangmu and Yunju Shankai, entrusting them with the great Dharma. Then he wrote a verse: "Coming, there is no coming. Going, there is no going. In a flash, the mysterious gate turns— Buddhas and patriarchs are at a loss." He sat in full lotus and passed away in stillness. This was on the fourth day of the eighth month in the second year of Jiading (1209). He was seventy-one years old, with forty rainy seasons in the precepts. His complete body was enshrined in a stupa on North Peak. The court official Lu You, also known as Fangweng, composed an inscription for his stupa which read: "Reading the master's words, they are steep and craggy, towering above clouds and rain—like the five-thousand-ren Huashan Mountain. They kick the sky and ride the void, startling the eyes and dazzling the mind—like the tidal bore at the gate of Qiantang. Tigers and dogs tremble; roof tiles shake and fall—like the Han army at the battle of Piyang. Truly, he is the direct heir of Linji's orthodox lineage, the true descendant of Ying'an and Mian." How perceptive Fangweng's words were!