松源崇岳 Songyuan Chongyue (1132-1202)

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(Rōmaji:) Shōgen Sūgaku

Songyuan Chongyue Chanshi yulu 松源崇嶽禪師語錄. Songyuan Chongyue 松源崇岳 (1132–1202). ZZ70, no. 1377.

松源崇岳生平及其禪思與禪風
The Life of Chan/Zen Master Songyuan Chongyue, His Chan/Zen Thoughts, and His Chan/Zen Style
by 邱敏捷 Min-Chieh Chiou
臺大佛學研究； 24期 (2012 / 12 / 01) ， P93 - 121
https://www.airitilibrary.com/Publication/alDetailedMesh?docid=10271112-201212-201409250010-201409250010-93-121

禪宗為晚唐、五代以來中國佛教之主流。北宋上承五代，雲門、臨濟二宗，獨盛於天下。南宋時，雲門之道遂微，臨濟黃龍派漸衰，楊岐派弘播日盛，因而進為主流，復臨濟本宗之稱。松源崇岳承自密庵咸傑為臨濟宗十四世孫，為楊岐派中虎丘派之傑出後勁，弘揚臨濟棒喝之宗風。二十三歲出家，首造靈石妙公；再謁大慧宗杲於徑山，未契；後扣應庵曇華，被視為法器；另參「大慧派」之木庵安永；復禮密庵咸傑。八坐道場，皆名山大寺。其禪思取徑凡三：（一）強調解脫無門的心地工夫；（二）提示「開口不在舌頭上」；（三）實踐禪法於日常生活之中。而其激烈、默然、機用雙運、平實無欺之禪風，不僅在本土為眾所稱，尚遠傳東瀛，在日本禪宗史上佔有一席之地。

(1994)。新纂卍續藏經。
元．釋覺岸《釋氏稽古略》，《大正藏》，東京：大正一切經刊行會，1924-1935，冊49。
宋．宗紹編《無門關》，《大正藏》，東京：大正一切經刊行會，1924-1935，冊48。
宋．楚圓《汾陽無德禪師語錄》，《大正藏》，東京：大正一切經刊行會，1924-1935，冊47，頁607 下。
宋．蘊聞編《大慧普覺禪師語錄》，《大正藏》，東京：大正一切經刊行會，1924-1935，冊47

Chan/Zen Buddhism was the mainstream of the Chinese Buddhism in the late Tang Dynasty and the Five Dynasties. In fact from the Five Dynasties to the Northern Song Dynasty, only Yunmen Buddhism and Linji Buddhism were popular among the people. In the Southern Song Dynasty, Yunmen Buddhism declined gradually, and Huanglong branch of the Linji Lineage also declined continuously. Meanwhile, the Yangqi Lineage was spread more and more extensively and prosperously. Finally, it became the mainstream, and was considered resuming the origin of Linji Buddhism. Songyuan Chongyue, succeeding Mi’an Xianjie, was an offspring of the 14th generation of Linji Buddhism, and an outstanding representative of Huqiu branch of the Yangqi Lineage. He spread the stick hitting style of Linji Buddhism. At the age of 23, he became a monk, and visited Lingshi Miaogong at first. Then he called on Dahui Zonggao at Mount Jing, but was not accepted. After that, he called on Ying'an Tanhua, who regarded him as a dharma vessel. He then visited Mu'an An'yong of the Dahui branch, and then paid homage to Mi'an Xianjie. There were eight Buddhist sites established. All of them were great temples situated on famous mountains. His Zen thinking covered three main areas: (1) It emphasized the heart work when there was no way to get released; (2) It hinted ＂speaking without using the tongue＂; and (3) It practiced Zen rules in daily life. As to his Zen styles, including intensity, silence, wise use of double luck, simplicity and no cheating, they were praised not only by the people of China, but also by the people of Japan. He earned a place in the history of Zen Buddhism in Japan.

Songyuan Chongyue's Dharma Lineage
[...]

菩提達磨 Bodhidharma, Putidamo (Bodaidaruma ?-532/5)
大祖慧可 Dazu Huike (Taiso Eka 487-593)
鑑智僧璨 Jianzhi Sengcan (Kanchi Sōsan ?-606)
大毉道信 Dayi Daoxin (Daii Dōshin 580-651)
大滿弘忍 Daman Hongren (Daiman Kōnin 601-674)
大鑑慧能 Dajian Huineng (Daikan Enō 638-713)
南嶽懷讓 Nanyue Huairang (Nangaku Ejō 677-744)
馬祖道一 Mazu Daoyi (Baso Dōitsu 709-788)
百丈懷海 Baizhang Huaihai (Hyakujō Ekai 750-814)
黃蘗希運 Huangbo Xiyun (Ōbaku Kiun ?-850)
臨濟義玄 Linji Yixuan (Rinzai Gigen ?-866)
興化存獎 Xinghua Cunjiang (Kōke Zonshō 830-888)
南院慧顒 Nanyuan Huiyong (Nan'in Egyō ?-952)
風穴延沼 Fengxue Yanzhao (Fuketsu Enshō 896-973)
首山省念 Shoushan Shengnian (Shuzan Shōnen 926-993)
汾陽善昭 Fenyang Shanzhao (Fun'yo Zenshō 947-1024)
石霜/慈明楚圓 Shishuang/Ciming Chuyuan (Sekisō/Jimei Soen 986-1039)
楊岐方會 Yangqi Fanghui (Yōgi Hōe 992-1049)
白雲守端 Baiyun Shouduan (Hakuun Shutan 1025-1072)
五祖法演 Wuzu Fayan (Goso Hōen 1024-1104)
圜悟克勤 Yuanwu Keqin (Engo Kokugon 1063-1135)
虎丘紹隆 Huqiu Shaolong (Kukyū Jōryū 1077-1136)
應庵曇華 Yingan Tanhua (Ōan Donge 1103-1163)
密庵咸傑 Mian Xianjie (Mittan Kanketsu 1118-1186)
松源崇岳 Songyuan Chongyue (Shōgen Sūgaku 1132-1202)

PDF: The Sectarian Characteristics of Rinzai-Zen Songgu Poetry in the Song Dynasty
by Benta Hou
Jinan University, Guangzhou, China

Sleeping and Eating Both Forgotten
The Chan Whip Anthology
Translated by Jeffrey L. Broughton with Elise Yoko Watanabe
New York : Oxford University Press, 2014. pp. 142-143

Chan Master Songyuan Yue56 in the beginning, as a layman, investigated
[the buddhadharma face-to-face] with Ying’an Hua, but they did not hit

56. Songyuan Chongyue 松源崇嶽 (1132–1202) is the grandfather of the Songyuan wing (松
源派) of the Linji lineage. For a short biographical entry and a list of sources, see Zengaku,
1.636b-c. The excerpt in this section is found in Wu deng hui yuan xulue 五燈會元續略
(CBETA, X80, no. 1566, p. 497, c5-18 // Z 2B:11, p. 471, b12-c7 // R138, p. 941, b12-p. 942, a7).

it off. He made even greater effort and visited Mi’an Jie, who right away
answered one question after another. Mi’an sighed, “This is nothing but
boxwood-tree Chan57 [i.e., grows-a-little-and-then-shrinks Chan]!” [Yue]
intently made an effort—to the point of forgetting sleeping and eating.
At just that time58 Mi’an was questioning a monk in a private interview
in his quarters, saying, “Not mind, not buddha, not [sentient] being.” The
Master, [hearing this59] as he stood in attendance on the side, had a great
awakening.

57. S, III.8a inserts: “boxwood-tree Chan gains a little and considers that enough; in topolect
means gradually shrink” [黃楊木禪得少爲足不長進◯ 語漸漸退縮]. S, III.8b cites Materia
Medica (Bencao gangmu 本草綱目): “In a folk saying it grows one inch in a year and at
the intercalary year shrinks” [本草曰俗說嵗長一寸遇閏則退]. The intercalary year occurs
in every third year in the Chinese lunar calendar. Materia Medica is a pharmacological compendium
in fifty-two fascicles by Li Shizhen李時珍 (1518–93) of the Ming.
58. S, III.8a inserts: “hui 會 Commentary on the Shu says: ‘At just that time’” [會書言註云
正其時也].
59. S, III.8a inserts: “the Master, hearing this as he stood in attendance at the side” [師從
傍聞之].

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