No. 1607-D夾註《輔教編》序
Preface to the Annotated Edition of the Collected Writings in Support of the Dharma, No. 1607-D
宋濂
Song Lian
天生東魯西竺二聖人化導烝民，雖設教不同，其使人趨於善道則一而已！為東魯之學者則曰：「我存心養性也」，為西竺之學者則曰：「我明心見性也」，究其實，雖若稍殊世間之理，其有出一心之外者哉？傳有之：東海有聖人出焉，其心同，其理同也；西海有聖人出焉，其心同，其理同也；南海、北海有聖人出焉，其心同，其理同也。是則心者萬理之原，大無不包，小無不攝，能充之，則為賢知，反之，則愚不肖矣！覺之，則為四聖，反之，則六凡矣！世之人但見修明禮樂、刑政為制治之具，持守戒定慧為入道之要。一處世間，一出世間，有若氷炭、晝夜之相反，殊不知春夏之伸而萬彚為之欣榮，秋冬之屈而庶物為之藏息，皆出乎一元之氣運行，氣之外，初不見有他物也。達人大觀，洞然八荒，無藩籬之限，無戶閾之封，故其吐言持論不事形迹，而一趨於大同。小夫淺知，肝膽自相胡越者，惡足以與於此哉。宋有大士曰鐔津嵩禪師實洞山聰公之法嗣，以二氏末流之弊，或不相能也。取諸書會而同之曰原教，曰廣原教，曰勸書，曰孝論，而壇經贊附焉，復恐人不悉其意，自注釋之，名之為〈輔教編〉。若禪師者，可謂攝萬理於一心者矣。予本章逢之流，四庫書頗嘗習讀，逮至壯齡，又極潛心於內典，往往見其說廣博殊勝，方信柳宗元所謂與《易》、《論語》合者為不妄，故多著見於文辭間。不知我者，或戟手來詆訾，予噤不答，但一笑而已。今因虗白果公重刻是編，其有功學者甚大，故執筆言之。嗚呼！孰能為我招禪師於常寂光中，相與論儒釋之一貫也哉？獨視霄漢悠然，遐思者久之。
The sages of the East and the sages of the West have guided people with different teachings, yet they are alike in leading people toward goodness. Followers of the Eastern sage say, "I preserve the mind and nurture the nature." Followers of the Western sage say, "I illuminate the mind and see the nature." When we examine the reality, though these seem slightly different from ordinary worldly principles, how could they ever go beyond the one mind? It is said in tradition: When a sage appears in the Eastern sea, his mind is the same, his principle is the same. When a sage appears in the Western sea, his mind is the same, his principle is the same. When a sage appears in the Southern or Northern sea, his mind is the same, his principle is the same. Thus the mind is the source of all principles, so vast that nothing is excluded, so subtle that nothing is left out. If one can fully realize it, one becomes worthy and wise; if one turns away from it, one becomes foolish and unworthy. If one awakens to it, one becomes one of the four holy ones; if one turns away from it, one becomes one of the six ordinary realms.
People of the world see only that cultivating rituals, music, punishments, and governance are tools for ordering society, and that upholding precepts, concentration, and wisdom is the essential path to realization. One belongs to the world, the other transcends the world—they seem as opposed as ice and fire, day and night. They do not realize that when spring and summer advance, all things flourish and thrive, and when autumn and winter withdraw, all beings store and rest. All of this comes from the movement of the one primal energy. Beyond this energy, there is nothing else to be seen at all.
The great person of broad vision sees clearly through the eight directions, with no barriers or boundaries, no doors or enclosures. Therefore, when speaking and presenting views, such a person does not cling to outward traces but moves toward the great unity. How could the petty person of shallow understanding, who treats even their own liver and gallbladder as if they were separate kingdoms, possibly take part in this?
In the Song dynasty there was a great master named Chan Master Tanjin Song, a Dharma heir of Chan Master Dongshan Cong. Because the later followers of the two traditions sometimes could not get along, he took their various writings and harmonized them, calling them "Origins of the Teaching," "Expanding the Origins of the Teaching," "Encouraging Study," and "On Filial Piety," with a praise of the Platform Sutra appended. Then, fearing that people would not fully understand his meaning, he wrote his own commentary and named it the "Collected Writings in Support of the Teaching." A master like him can truly be called one who gathers all principles into the one mind.
I am a man of the same sort as Zhang Feng, and I have read quite a bit from the Four Treasuries. In my prime, I devoted myself deeply to Buddhist scriptures and often found their teachings broad, profound, and unsurpassed. Only then did I believe that what Liu Zongyuan said—that they agree with the *I Ching* and the *Analects*—was not mistaken. Therefore, I have often expressed this in my writings. Those who do not understand me sometimes raise their hands to curse and slander me. I keep silent and do not answer, merely smiling.
Now, because Elder Xubai Guo has reprinted this collection, and it is of great benefit to students, I take up my brush and say this. Alas! Who can summon Chan Master Song from the realm of constant tranquility for me, so that we may discuss the unity of Confucianism and Buddhism together? I gaze alone toward the distant sky, lost in thought for a long time.