鐔津文集 11.12

11.12

象郡懃師聚禪學百家之說。探而取其言之尤至者。次為一家之書。繇釋迦如來而下至于雲門。摳衣弟子凡三百三十三人其語有六百二十則。總一萬八千餘言。書成。命不腆名而敘之。大旨以不循語言生所解會。平常簡密而不失其宗者。為得之矣。故曰原宗懃師證法於德山遠公。印可於三角澄公。澄遠皆雲門匡真大師之法孫也。雲門秉雲峯存禪師。雲峯承德山宣鑑。德山續龍潭信。龍潭嗣天皇悟。天皇繼石頭大師石頭紹廬陵思和尚。思和尚受法於第六祖大鑒禪師。廣菩提達磨所傳之道。故天下學佛者尊其德。如孔子承周公而振堯舜之道。聖人舉其用所以謂教也。大用不可卒究。即文字以為詣。洎乎種智差別法門萬殊。復懼後世多聞者過。困學者不及。故釋迦如來直以正法授大迦葉。雖示有言說而不迹文字。菩提達磨去如來二十九代。受之東來。人始莫曉。時皆擯棄及其傳至大鑒世且大信。趨學者猶水之沛然就下。噫像法之季去聖人益遠。學者穿鑿迷失道真。懃師長為之太息。故楷其宗極。庶幾有所正也。是歲康定辛巳孟冬月望日也。

Master Qin of Xiangjun gathered the teachings of the hundred masters of Chan study, selected those of their sayings that were most consummate, and arranged them into a single-school work. Reaching down from Śākyamuni Tathāgata to Yunmen, there are three hundred and thirty-three close disciples, whose sayings number six hundred and twenty cases, comprising over eighteen thousand words in all. When the book was finished, he asked my unworthy self to write a preface for it. Its general purport takes not following words to generate understanding, but rather being ordinary, concise, and intimate without straying from its foundational source, as truly attaining it. Therefore, it is titled Yuanzong. Master Qin verified the Dharma under Venerable Yuan of Deshan, and received confirmation from Venerable Cheng of Sanjiao. Both Cheng and Yuan were Dharma-grandsons of Great Master Kuangzhen of Yunmen. Yunmen held to Chan Master Cun of Yunfeng; Yunfeng succeeded Xuanjian of Deshan; Deshan continued Xin of Longtan; Longtan was heir to Wu of Tianhuang; Tianhuang succeeded Great Master Shitou; Shitou continued Venerable Si of Luling; Venerable Si received the Dharma from the Sixth Patriarch, Chan Master Dajian, who broadly promulgated the Way transmitted by Bodhidharma. Therefore, students of Buddhism throughout the realm venerate his virtue, just as Confucius continued the Duke of Zhou and thereby revitalized the Way of Yao and Shun. The sages brought forth its application, which is why it is called the 'teaching.' Because its great application cannot be fathomed all at once, they drew on words and letters to provide access. Coming down to the innumerable various Dharma gates of the differentiated all-inclusive wisdom, they further feared that in later ages those of wide learning would exceed it and struggling students would fall short. Therefore, Śākyamuni Tathāgata directly conferred the true Dharma upon Mahākāśyapa: although he manifested sayings and discourses, he did not leave tracks in words and letters. Bodhidharma, twenty-nine generations removed from the Tathāgata, received it and came to the east. At first, people did not understand; all rejected him at that time. But when it was transmitted down to Dajian's generation, the world placed great faith in it, and students flocked to it like water surging downhill. Alas, in the twilight of the Semblance Dharma, we are increasingly distant from the sages; students engage in far-fetched interpretations and lose the truth of the Way. Master Qin constantly sighed deeply over this; thus he established the exemplary ultimate source of the school, hoping there might be some correction. This was written on the fifteenth day, the full moon of the first month of winter, in the xinsi year of the Kangding reign era [1041].