禪源諸詮集都序 1.4

1.4

The Collected Writings on the Source of Chan was composed by Chan Master Guifeng of the Tang. The Way of the Buddha pervades the dharmadhātu broadly and enters fine dust particles subtly; it is neither existent nor empty, neither internal nor external. Later students of Chan, seeking to exhaust dharmatā, treated words and language as burdensome trifles. Those establishing doctrinal teachings, striving to examine true explications, regarded emptiness and quiescence as wild and unrestrained. Severed into different gates, none understood their unity. How could this be the intrinsic nature of the Buddha's Way? Therefore, he verified the three schools of Chan through the three kinds of doctrinal teachings, stating that: relying on the nature to explain phenomenal marks corresponds to pacifying delusion and cultivating the mind; refuting phenomenal marks to reveal the nature corresponds to absolute extinction and non-reliance; explicitly revealing the true mind corresponds to directly revealing the nature of mind. The Yangzi and the Han rivers flow differently yet converge in the ocean of wisdom; sour and salty have different flavors yet share the taste of dhyāna. As for the distinction between the Śūnyatā school and the Tathāgatagarbha school, and the difference between sudden cultivation and gradual cultivation, there is none whose ultimate intent was not united to reveal right awakening. Yet, worrying that later students might be easily deluded and slow to awaken, he additionally produced a chart alongside, marked in red and black ink. From sudden awakening to the attainment of Buddhahood, ten levels constitute purity; from non-awakening to receiving retribution, ten levels constitute defilement. The source of purity and defilement arises from the sage and the ordinary person; the mind-dharma is fully endowed with both the true and the false, which is called the ālayavijñāna. In non-awakening, one is deluded about the true and pursues the false, undergoing transmigration through kalpas. In sudden awakening, one abandons the false and returns to the true, conforming to vimokṣa. Even so, learners must realize that when tathatā expounds the doctrinal teachings, it is like a finger pointing at the moon. If one sees the moon and clearly understands that what points is ultimately not the moon, then both the text and the chart are forgotten, foolishness and wisdom alike become prajñā, and defilement and purity are both realized as bodhi. Nanyue, Tiantai, Shen of the south, Xiu of the north—none have any difference from the ultimate purport of Bodhidharma's coming from the east. What distinction between Chan and doctrinal teaching could there still be? During the Dazhong era of the Tang, Prime Minister Pei Xiu composed a preface for it and copied the chart by hand, bestowing it upon Yanchang Monastery in Jinzhou. It was later transmitted to Master Weijin, and further transmitted to Master Xuanqi, circulating throughout Min, Xiang, Wu, and Yue. In the twelfth year of the Zhiyuan era of our dynasty, Shizu held court in the Guanghan Hall, wishing to inquire about the essential teachings of Chan and doctrine. The Imperial Preceptor and various elders replied using the Collected Writings on the Source of Chan. The Emperor was pleased and ordered the blocks carved for circulation in the world. Twenty-nine years later, in the guimao year of the Dade era, his Dharma heir, Chan Master Xuetang Ren, followed an imperial edict to Wutai. On his return journey passing through Datong, he obtained the chart transcribed by Chan Master Qian'an Jue of the Jin dynasty. He collated and verified it with greater care, producing a splendid compilation to transmit far and wide, ensuring that Chan Master Guifeng's intent to scrutinize truth, reveal correctness, and guide the deluded masses would never fall into decline. How could its benefits be measured? I, Wenyuan, have an otherworldly friendship with the master; thus, rejoicing and praising, I arranged these remarks in sequence and wrote them at the head of the volume. On the first day of the intercalary month of this year, written by Deng Wenyuan, Attendant of the Hanlin Academy, Gentleman of Accomplished Service, Assistant Drafter, and Concurrently Compiler in the Bureau of National History, native of Baxi.