人天眼目 6.140

6.140

一法支為五宗。宗各有旨。透夫旨之所歸。則一法五宗舉不得遯。今乃不然。捕躡五宗之影迹。掇拾前言之殘賸。宗旨果在是乎。古人之句死句也。而足為活人之具。句非死活也。不則人死句死。淳熙間。越山有昭晦巖者。裒類五宗機語之要。曰人天眼目。衲子到今傳抄。人有其書。徒珍藏如左券。魚魯之殊差之不理。而互有增損糅雜。獨未知初出之本果何如也。余病其然。輟應酬之冗。蒐酌而是正之。稍得其所要。俾後進知從上宗門爪牙之為人。蓋如此。既而自囅曰言句窠窟。今時學者之大病也。竊以訓徒不攻其所重。而反以益之。是壅其病蔕也。然既病矣。即此而藥之。顧所用何如。且宗旨果不在是乎。若吾儕由此而益明夫宗猷。不讓於古。豈不是以眼目夫人天哉。因書其後。時寶祐歲次戊午。休夏後五日。慈雲住山。

The Single Dharma branched into the Five Houses. Each house has its tenets. If one penetrates the destination of those tenets, then neither the Single Dharma nor the Five Houses can escape. Today, however, it is not so: people chase the shadows and traces of the Five Houses and pick up the leftover scraps of former words. Can the essential tenets truly reside in these? The phrases of the ancients are dead phrases, yet they suffice as instruments for enlivening people. Phrases are neither dead nor alive; otherwise, the person dies and the phrase dies. During the Chunxi era, there was Zhao Huiyan of Yuanshan, who gathered and categorized the essentials of the dynamic words of the Five Houses, calling it Rentian yanmu. Patch-robed monks have copied and transmitted it to this day, and every person has the book. They vainly cherish and preserve it like a contract. The minute differences like those between 'fish' and 'Lu' go uncorrected, and there are mutual additions, omissions, and corrupt mixtures; only the original edition as it first appeared remains truly unknown. Distressed by this state of affairs, I set aside my cumbersome social obligations to search out, weigh, and correct it, capturing somewhat of its essentials, so that later learners may know that the claws and teeth of the ancestral school from of old served people in just such a way. Soon after, I laughed to myself, saying: 'Cliches of words and phrases are the great illness of students nowadays. Secretly, I consider that in instructing disciples, not attacking what they are bogged down in, but conversely increasing it, is to choke the root of their illness. Yet since they are already ill, using this very thing to medicate them—look at how it is applied! Moreover, can the essential tenets truly not reside in this? If our peers, by means of this, make the ancestral principles ever more brilliant and yield nothing to the ancients, would this not indeed be serving as eyes for humans and gods?' For this reason I wrote this afterword. Five days after the end of the summer retreat in the wuwu year of the Baoyou era. Inhabitant of the mountain of Ciyun.