---
title: "松源崇嶽禪師語錄 · No. 1377-C"
description: "松源崇嶽禪師語錄由宋代臨濟宗高僧松源崇嶽的弟子善開、光睦、普巖、師肇、道巖、了能等人編錄。該語錄成書於南宋時期，收錄了崇嶽禪師的開示、法語、機鋒和偈頌，集中體現其峻烈直截的禪風與看話禪思想。作為臨濟宗楊岐派的重要文獻，該語錄不僅展現了宋代禪宗的特色，也對後世禪宗發展產生深遠影響，是研究南宋禪法與臨濟宗思想的核心典籍之一。"
url: "https://rushiwowen.co/en/r/cmcwkbvih0r6nl704de8i9yff"
---

### No. 1377-C

> I am ready. Please provide the text you would like translated.

世尊拈花。迦葉微笑。點檢將來。漏逗固已不少。是以德山．臨際一棒一喝。直欲喪盡己靈。茲豈容擬議以豪髮間隔於其間哉。近世宗師。情解俱亡。言語路絕。負荷佛法。而能覺悟後學者。微。

> The World-Honored One held up a flower. Kāśyapa smiled. But when we examine this closely, there is already much that has been left unclear, much that has leaked out. This is why masters like Deshan and Linji used a single blow or a single shout—they directly aimed to eradicate every trace of personal consciousness. How could any room be left for even a hair's breadth of conceptual deliberation between them? In recent times, spiritual teachers have completely eliminated emotional interpretation and blocked all paths of verbal expression. They bear the burden of the Dharma and can awaken later students—but subtle indeed is their approach.

松源老人。其誰與歸。

松源於予有交游之舊。自言出家未受具足戒。從應菴華公有所契入。後從木菴永公．密菴傑公。及徧參知識。雖屢有省悟。然猶以未能脫灑為疑。如是者。又不知幾年。刻苦自厲。至忘寒暑。一日。留道場全公席下。驀有所得。疑網盡除。時全公緣化出外。數日而后反。亟欲求證。先眾入室。于時全公機鋒不輳。松源詈言而出。即挑包過鳳口。謁密菴。未及語。密菴云。且喜大事明了。吐露即不堪。松源於是歸堂憩息。

> Songyuan was an old friend of mine. He once told me that when he first left home to become a monk, he hadn’t yet received full ordination. He had some initial insights after studying with Master Ying’an Hua. Later, he studied with Masters Mu’an Yong and Mi’an Jie, and also widely visited other teachers. Although he had moments of awakening, he still felt troubled by not being able to fully let go. This went on for several more years—no one knows exactly how long. He pushed himself hard with self-discipline, even forgetting the changes of seasons. One day, while staying at Master Daoquan’s temple, he suddenly had a realization, and all his doubts vanished completely. At that time, Master Quan had gone out to teach and didn’t return for several days. Songyuan urgently wanted to have his realization confirmed. He went into the master’s room before the other monks. But when Master Quan returned, their exchange didn’t click. Songyuan cursed and left, packed his bag, and went straight to Fengkou to visit Mi’an. Before he could even speak, Master Mi’an said, “I’m delighted you’ve truly seen through the great matter. But if you try to explain it, it’s useless.” Upon hearing this, Songyuan returned to the meditation hall to rest.

其去道場。也有偈云。

> Leaving the place of practice, there is also a verse that says:

當頭一著沒誵訛。去住還如水上波。

> A single, clear insight must leave no room for confusion, For coming and going are like ripples on the water.

有意氣時添意氣。從教平地起干戈。

> Keep up your defiant spirit if you must, Let conflicts rise up from even the flattest ground.

後自澄照至顯親報慈。凡住院者八。予見松源無恙時。樂稱參學弟子光睦與大純惠足。今惠足以其師語錄來求序。因為紀其師得道之本末。予獨恠黃龍如公。既明明知得松源開口不在舌頭上底消息。便合將此剩語屏置影滅跡絕處。今乃與之編次。外揚家醜。予恐它日鈍置松源者在。黃龍無以逃其責。

> From the time of Minister Chengzhao to the monastery of Xianqin Baoci, I served as abbot of eight temples. In the days when Matsu was still healthy, I was delighted to praise his disciple Guangzhe and the generous and fully realized Hewu. Now Hewu has come with his master's recorded sayings, seeking a preface from me. Therefore, I record the original story of how his master attained the Way. I find it strange that Huanglong, knowing full well that Matsu's mouth was never the source of his teaching, should have kept these superfluous words hidden away in complete silence. Yet instead, he has compiled them, exposing his family's shame to the world. I fear that someday, those who bring disgrace upon Matsu will arise, and Huanglong will have no escape from blame.

嘉泰癸亥臘月八日　　汲郡孟猷後序。

> In the twelfth month of the Jia Tai era, on the eighth day, a postscript by Meng You of Ji Commandery.