禪宗永嘉集序
Preface to the Yongjia Collection of Zen Buddhism
唐慶州刺史魏靜述
Preface by Wei Jing, Prefect of Qingzhou, Tang Dynasty
聞夫。慧門廣闢。理絕色相之端。覺路遙登。跡晦名言之表。悲夫。能仁示現。應化無方。開妙典於三乘。暢真詮於八部。所以發揮至賾。懸梵景於昏衢。光闡大猷。泛禪波於欲浪。是以金棺揜耀。玉毫收彩。孤標靈鷲之英。獨負成麟之業者。其唯大師歟。大師俗姓戴氏。永嘉人也。少挺生知。學不加思。幼則遊心三藏。長則通志大乘。三業精勤。偏弘禪觀。境智俱寂。定慧雙融。遂使塵靜昏衢。波澄玄海。心珠道種。瑩七淨以交輝。戒月悲花。耿三空而列耀。加復霜松潔操。水月虛襟。布衣蔬食。忘身為法。愍傷含識。物物斯安。觀念相續。心心靡間。始終抗節。金石方堅。淺深心要。貫花慚潔。神徹言表。理契寰中。曲己推人。順凡同聖。則不起滅定而秉護四儀。名重當時道扇方外。三吳碩學輻輳禪階。八表高人風趨理窟。靜往因薄宦。親承接足。恨未盡於方寸。俄赴京畿。自爾已來。幽冥遽隔。永慨玄眸。積翳忽喪金錍。欲海洪濤。遄沈智檝。遺文尚在。龕室寂寥。嗚呼哀哉。痛纏心腑。所嗟一方眼滅。七眾何依。德音無聞。遠增悽感。大師在生。凡所宣紀。總有十篇。集為一卷。庶同歸郢悟者。得意忘言耳。今略紀斯文。多有謬誤。用俟明哲。非者正之。
I have heard that the gate of wisdom opens wide, transcending all forms and appearances at their very source. The path of awakening stretches far ahead, its traces hidden beyond words and names. How sorrowful it is! The Compassionate One appeared in the world, responding to beings without limitation, revealing the wondrous scriptures through the Three Vehicles and proclaiming the true meaning across the eight assemblies. Thus, the profound depths were illuminated, casting the radiance of transcendence upon the dark roads of confusion. The great path was brilliantly revealed, sending waves of meditative calm across the seas of desire.
Therefore, when the golden coffin concealed its light and the jade radiance dimmed its glow, one stood uniquely as the essence of Vulture Peak, alone bearing the accomplishment of the kṛṣṇasāra deer. Could this not be the Great Master?
The Master's worldly surname was Dai, and he was a native of Yongjia. In his youth, he possessed innate knowledge, learning without laborious thought. As a child, he already immersed himself in the Three Treasuries; as he grew, he penetrated the depths of the Great Vehicle. With body, speech, and mind diligently refined, he devoted himself especially to meditative contemplation. Where objects and wisdom both fell silent, concentration and insight merged into one. Thus, the dust settled upon the dark roads, and the waves calmed upon the profound sea. The mind-jewel and seeds of awakening shone brilliantly, polished through the seven pure practices. The moon of ethical precepts and the flowers of compassion blazed forth, illuminating the threefold emptiness in radiant display.
Moreover, his conduct stood pure as frost-covered pines, his heart open and empty as the moon's reflection on water. In coarse cloth and simple food, he forgot himself for the sake of the Dharma. With compassion for all sentient beings, he brought peace to every living thing. His mindfulness flowed continuously, thought after thought without interruption. From beginning to end he upheld his resolve, firm as metal and stone. The essential teachings, shallow and deep alike, shone with a purity that shamed even garlands of flowers. His spirit penetrated beyond words, his understanding resonated with the very heart of reality. He humbled himself and elevated others, adapting to the ordinary while embodying the sacred. Though established in the deathless concentration, he upheld the four dignified deportments. His fame weighed heavily upon his age, and his way spread far beyond the mundane world.
Scholars of great learning from the three Wu regions gathered at the steps of his meditation platform. Eminent persons from all eight directions hastened to his abode of truth.
I once, due to a minor official position, had the honor to attend upon him personally. Regretting that I had not yet fully absorbed his teachings, I was soon called away to the capital. Since that time, the distance between the seen and unseen has suddenly widened. Forever do I mourn the loss of that dark-eyed wisdom. A cataract suddenly obscured the golden scalpel. The great waves of the sea of desire swiftly drowned the ship of wisdom. His writings remain, but his shrine sits in lonely silence. Alas! The sorrow pierces my very heart. What I lament is that one eye of the region has closed, and upon what shall the seven assemblies now rely? His voice of virtue is heard no more, and from afar my grief deepens.
During his lifetime, the Master's recorded teachings totaled ten chapters, gathered into one scroll. May those who attain the same profound understanding grasp the meaning and let go of the words.
Now, I have briefly recorded these texts. Many errors may exist within. I await the wise, that those who find faults may correct them.
禪宗永嘉集
The Yongjia Collection of Zen (Chan) Buddhism
唐慎水沙門玄覺撰
Written by the Tang Dynasty monk Xuanjue
大章分為十門。慕道志儀第一。夫欲修道。先須立志。及事師儀則。彰乎軌訓。故標第一。慕道儀式。戒憍奢意第二。初雖立志修道。善識軌儀。若三業憍奢。妄心擾動。何能得定。故次第二明戒憍奢意也。淨修三業第三。前戒憍奢。略標綱要。今子細檢責。令麁過不生。故次第三明淨修三業。戒乎身口意也。奢摩他頌第四。前已檢責身口。令麁過不生。次須入門。修道漸次。不出定慧。五種起心。六種料簡。故次第四。明奢摩他頌也。毘婆舍那頌第五。非戒不禪。非禪不慧。上既修定。定久慧明。故次第五明毘婆舍那頌也。優畢叉頌第六。偏修於定。定久則沈。偏學於慧。慧多心動。故次第六明優畢叉頌。等於定慧。令不沈動。使定慧均等。捨於二邊。三乘漸次第七。定慧既均。則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明。悲他未悟。悟有淺深。故次第七明三乘漸次也。理事不二第八。三乘悟理。理無不窮。窮理在事。了事即理。故次第八明事理不二。即事而真。用祛倒見也。勸友人書第九。事理既融。內心自瑩。復悲遠學。虛擲寸陰。故次第九明勸友人書也。發願文第十。勸友雖是悲他。專心在一。情猶未普。故次第十明發願文。誓度一切也。
The larger work is divided into ten sections. First, Aspirations and Deportment in Seeking the Way. If one wishes to cultivate the Way, one must first establish the aspiration, along with the proper protocols for serving a teacher. These are set forth in the guidelines and instructions, hence it is listed first: Aspirations and Deportment in Seeking the Way.
Second, Guarding Against Arrogance and Extravagance. Though one has at first established the aspiration and properly understood the protocols, if the three actions are marked by arrogance and extravagance, and the deluded mind is agitated, how can one attain concentration? Hence it is second: Guarding Against Arrogance and Extravagance.
Third, Purifying the Three Actions. The preceding section on guarding against arrogance and extravagance gave only a brief outline. Now we examine and challenge ourselves in detail, so that gross offenses do not arise. Hence it is third: Purifying the Three Actions, guarding the body, speech, and mind.
Fourth, the Verses on Serenity (Shamatha). Having previously examined and challenged body and speech so that gross offenses do not arise, one must next enter the gate. The gradual steps of cultivating the Way do not go beyond concentration and insight. There are five kinds of initiating thoughts and six kinds of discernment. Hence it is fourth: the Verses on Serenity.
Fifth, the Verses on Insight (Vipashyana). Without precepts there is no meditative concentration; without meditative concentration there is no insight. Since one has just cultivated concentration, when concentration is sustained, wisdom shines. Hence it is fifth: the Verses on Insight.
Sixth, the Verses on Equanimity (Upeksha). If one cultivates only meditative concentration, when concentration continues long, one sinks into dullness. If one studies only insight, when insight increases, the mind becomes restless. Hence it is sixth: the Verses on Equanimity, balancing concentration and insight so that one neither sinks nor is restless, making concentration and insight equal, and discarding both extremes.
Seventh, the Gradual Stages of the Three Vehicles. Since concentration and insight are now balanced, one is still and yet constantly illuminating. With the three contemplations in one mind, what doubt is not dispelled? What illumination is not complete? Though one's own understanding is clear, one feels compassion for others who have not yet awakened. Awakening has shallow and deep levels. Hence it is seventh: the Gradual Stages of the Three Vehicles.
Eighth, the Non-duality of Principle and Phenomena. When the three vehicles awaken to principle, no principle is not fathomed. Fathoming principle lies in phenomena; understanding phenomena is precisely principle. Hence it is eighth: the Non-duality of Principle and Phenomena, seeing the true in the very midst of phenomena, in order to dispel inverted views.
Ninth, the Letter Urging a Friend. Once principle and phenomena are fused, the inner mind is naturally polished. One then feels compassion for those who study far away, wasting their precious time. Hence it is ninth: the Letter Urging a Friend.
Tenth, the Vow. Though urging a friend is compassion for others, focusing on just one person, the feeling is not yet universal. Hence it is tenth: the Vow, pledging to rescue all beings.