人天眼目 6.135

6.135

昔越山晦嵓昭禪師。於宋淳熙間。編集五家宗旨。名曰人天眼目。流布叢林。傳寫既久。未免有烏焉亥豕之誤。其寫本亦多不同。曰彼曰此。互有得失。暇日參考同異。訛者正之。闕者補之。妄者削之。猶慮未善。然其元本排列。五宗亦失師承次第。今改正之。初列臨濟溈仰。蓋此二宗。同出南岳馬祖下。次列曹洞雲門法眼。蓋此三宗。同出青原石頭。又近世有人。假託丘玄素之名。偽撰江陵城西天王寺道悟禪師碑。載天王嗣馬祖接龍潭德山雪峯。遂移雲門法眼二宗。過馬祖下者極可笑也。按荊州新舊圖誌。並無城西天王寺。其偽碑妄天王因緣語句。盡是城西白馬寺曇照禪師事實。此曇照事實。具述荊州舊圖誌。及景德傳燈錄。可考。況是天皇嗣石頭接龍潭。備載傳燈及高僧傳。德山碑及雲門法眼下諸師語錄。與夫前代五宗綱要偈。有數十處。粲如日星。可以祛天下後世之惑。可以證前後編集之訛。今吉安路福州大明蘭若。遂鋟諸梓。與禪學者共之。覽此集者。掀翻露布。截斷葛藤。灼然開口。不在舌頭上。其或未然。劍去久矣。

In the past, Chan Master Huiyan Zhao of Mount Yue compiled the cardinal principles of the Five Houses during the Chunxi era of the Song, naming it the Rentian yanmu, and circulated it in the monastic groves. Having been copied by hand for a long time, it inevitably suffered from clerical errors. The manuscript copies were also quite different, with this and that version each having gains and losses. In leisure days, I compared the agreements and differences, correcting the erroneous, supplementing the missing, and deleting the spurious, yet still worried it was not perfect. Furthermore, in its original arrangement, the Five Houses also lost the succession of lineage transmission. Now it has been revised: first Linji and Guiyang are listed, as these two lineages both emerged under Nanyue and Mazu; next Caodong, Yunmen, and Fayan are listed, as these three lineages all emerged from Qingyuan and Shitou. Furthermore, in recent generations someone, falsely using the name of Qiu Xuansu, forged the stele inscription of Chan Master Daowu of Tianwang Monastery west of the city of Jiangling, recording that Tianwang succeeded Mazu and transmitted to Longtan, Deshan, and Xuefeng, thereby shifting the two lineages of Yunmen and Fayan under Mazu—which is utterly laughable. According to the new and old gazetteers of Jingzhou, there was no Tianwang Monastery west of the city. The encounters and verbal expressions of Tianwang fabricated in that forged stele are entirely the historical facts of Chan Master Tanzhao of Baima Monastery west of the city. These historical facts of Tanzhao are detailed in the old gazetteer of Jingzhou and the Jingde chuandeng lu, and can be verified. Moreover, that Tianhuang succeeded Shitou and transmitted to Longtan is recorded in full in the Chuandeng [lu], the Gaoseng zhuan, the Deshan stele, and the recorded sayings of the various masters under Yunmen and Fayan, as well as several dozen places in the verses on the essential guidelines of the Five Houses of previous generations, bright as the sun and stars. This can dispel the doubts of the world and future generations, and can prove the errors of earlier and later compilations. Now the Daming Hermitage of Fuzhou in Ji'an Route has carved the printing blocks to share with students of Chan. May those who read this collection overturn the public notices, cut through entangling vines, and clearly open their mouths without relying on the tongue! Should it not be so, the sword has long since gone.