[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) › [撫州曹山本寂禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1987b) › 1.10 # 撫州曹山本寂禪師語錄 1.10 撫州曹山本寂禪師語錄 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1987b.1.10) 語錄者何？荷玉大師元證之所說也。其所說也，存乎古，存乎今。自其存乎今者，而校其存乎古者，則古者可也，今者未可也。若其取之，抑取古而可乎？將取今而可乎？寧並取今古而可乎？嗚呼！何取何舍？不如校讎今古而取其可也。大凡稱大師語錄而行于世者，率屬譌譔，如夫作上堂示徒者，或如四禁頌加助辭，以作上堂曰者，其所譌譔，可以知矣。《洞曹語錄》之於支那，郭黎眉所輯錄也，是亦今而古則未也。雖然非全璧，光潤亦非燕石之屬也。於是不佞拔出荷玉之教於《五宗錄》中，取其所取，舍其所舍，或陳編以補其闕，語錄成矣。於戲！古人垂教後世，負其志者，為之前焉，徵垂其教，居後之世，負其志者，安得前焉，不佞所以欲攟摭古人之機語，校正古今之真譌，廣傳其教而亹亹也。敢請居後之世負其志者，為之前焉，為之入焉，為之體焉。若其如此，可謂吾與祖師同乘一龜，泛泛乎游泳於深池之中矣，豈不愉快乎！ > What is a 'recorded sayings'? It is that which was spoken by Great Master Yuanzheng of Heyu. What he spoke exists in antiquity and exists in the present. If we examine what exists in antiquity based on what exists in the present, then what is ancient is acceptable, while what is present is not yet acceptable. If one is to adopt it, should one adopt the ancient and let that be acceptable? Or should one adopt the present and let that be acceptable? Or would it be acceptable to adopt both the present and the ancient together? Alas! What to adopt and what to discard? It is better to collate the present and the ancient and adopt what is acceptable. Generally speaking, works circulating in the world under the title of the Great Master's recorded sayings are mostly spurious compositions—such as fabricating talks given upon ascending the hall to instruct the disciples, or adding auxiliary particles to the verses on the four prohibitions to make them say 'Upon ascending the hall, he said…'. From this, their spuriousness can be known. The Dong-Cao yulu in China was compiled by Guo Limei; this too is modern, not ancient. Nevertheless, although it is not an unblemished jade, its brilliance is also not of the class of swallow stones. Thereupon, unworthy though I am, I extracted the teachings of Heyu from the Wuzong lu, adopting what should be adopted and discarding what should be discarded, and occasionally using old volumes to supplement omissions, so that the recorded sayings was completed. Alas! When the ancients handed down teachings for later generations, those who bore such an aspiration stepped forward for their sake. If the teachings were not handed down, how could those in later generations who bear such an aspiration advance? This is why, unworthy though I am, I wished to collect the catalytic sayings of the ancients, correct the authenticity and spuriousness of the past and present, and untiringly spread his teaching widely. I venture to ask those in later generations who bear this aspiration to step forward for it, enter into it, and embody it. If it is so, it can be said that the ancestral masters and I ride upon the same turtle, floating and swimming in the deep pool—would that not be delightful! > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1987b.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1987b.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1987b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1987b~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1987b.1.10](https://indike.org/pramana/in.bauddha.taisho.1987b.1.10) · Pramāṇa