筠州洞山悟本禪師語錄 1.206

1.206

吾大雄氏之於心印，淵淵浩浩，於戲大哉。在昔此教也發機靈山，達乎少林，燈燈繼明，奕葉纓緌，以及乎我。然年世寢遠，其勢也不能無同異而已矣。最其昭昭莫若靈山，靈山以還莫若少林，少林以還莫若曹溪，曹溪一脈流為兩派，涇流之大，沛然其波瀾狂矣。方此時也，障而東之者，是乃出乎濟上，洞上之二家，二家各有其所存者，師師幾語相與嚶其，垂誨於千載之下。雖然其語縝密、其機高尚，辟之郢中之歌，其曲彌高，其聲彌奇，所謂國中屬而和者，不過數人而已。所以如洞山語錄，其傳絕矣。其語雖存，浮沈春池，與礫相混。其故何也？杜撰之輩，妄以凡情改易古語也。最其甚者，如觀察使之語，皆改易，如「渠今正是我、我今不是渠」之語，有更「正是」作「不是」者，或有改「不是」作「正是」者，是以不能其脈不斷絕者乎。又如「也勝前朝斷舌才」之句，易「前」作「知」，則其義不了者乎。是以雖居士無盡，未甞無不解本據之問也。大凡類此，予以為居今之世，志古之道，孟浪猶然，況後昆哉。於是焉溫尋古本，竊竊乎校讎同異，纂集成矣。人或謂予曰：「祖佛言教，似生冤家，始有參學分。此是弗洞山大師語耶！」曰：「唯然有之。」曰：「奚為非耶？」予曰：「將謂無祖佛，況亦言教哉！」或聞予言，芒乎無對。予曰：「已乎，已乎！苟有不者，此語之於編修，今也區區，其可再乎！」是歲戊午仲春十五日，日本國沙門玄契，涉筆于歌浦瑞龍精舍。

The mind seal of our Great Hero is profound and vast—oh, how grand it is! In the past, this teaching initiated its dynamic at Vulture Peak, reached Shaolin, and lamp after lamp continued its brightness, passing down uninterrupted through successive generations until it reached us. Yet as the years and generations grew distant, its tendencies could not avoid having similarities and differences. The clearest of all was none other than Vulture Peak; after Vulture Peak, none other than Shaolin; after Shaolin, none other than Caoxi. The single stream of Caoxi divided into two branches; so great was the flow of the Jing River, rushing with wild billows. At that very time, those who dammed it and directed it eastward were none other than the two houses arising from Linji and Dongshan. Each of the two houses had its own tenets, and the masters with a few words resonated with one another, handing down instructions across a thousand ages. Nevertheless, their words were intricate and their dynamic was lofty, like the songs of Yingzhong—the higher the melody, the more extraordinary the sound, so that those in the state who could join in and harmonize numbered but a few. For this reason, the transmission of recorded sayings such as those of Dongshan was cut off. Although the words remained, they floated and sank in the spring pond, intermingled with gravel. What was the reason? It was that fabricated persons rashly altered the ancient words using worldly sentiments. The most extreme of these was like the words of the Surveillance Commissioner, which were completely altered; in words such as “He now is precisely me, I now am not him,” some changed “is precisely” to “is not,” and some changed “is not” to “is precisely.” How could its lineage not be broken off by this? Furthermore, in the phrase “Surpassing the talent of the previous dynasty whose tongue was cut off,” changing “previous” to “knowing” leaves its meaning incomprehensible. Therefore, even a layman like Wujin never lacked questions revealing a failure to understand the original source. Most cases are like this; I believe that for those living in today's age who aspire to the ancient Way, if they are still so reckless, how much more so will future generations be! Thereupon, I reviewed the ancient editions, painstakingly collated the similarities and differences, and completed the compilation. Someone said to me: “Only when the verbal teachings of the patriarchs and buddhas are treated as mortal enemies does one begin to have a share in Chan practice. Are these not the words of Great Master Dongshan?” I said: “Indeed, that is so.” He said: “Why then is it wrong?” I said: “To hold that there are no patriarchs and buddhas, how much more so for their verbal teachings!” Hearing my words, he was at a loss and had no reply. I said: “Enough, enough! If this were not so, would this modest effort of mine in compiling these words now ever need to be done again?” In the mid-spring of this year wuwu, on the fifteenth day, Genkei, a śramaṇa of the state of Japan, dipped his brush at the Zuiryū Hermitage in Kanoura.