No. 1627-A緇門崇行錄敘
僧問沙門奚事。曰事道。事道孰為本。曰德行為本。僧云。甚矣。子之固也。利以慧入。鈍以福修。沙門者取慧焉足矣。德行奚為。予曰。先民有言。德行本也。又云。士之致遠者先器識。況無上菩提之妙道而可以受非其器乎哉。師子之乳。匪琉璃瓶貯之則裂。舉萬鈞之鼎而荷以一葉之舟。不顛趾而溺者幾希矣。今沙門稍才敏則攻訓詁業鉛槧如儒生。又上之則殘摭古德之機緣而逐聲響捕影跡。為明眼者笑。聽其言也超佛祖之先。稽其行也落凡庸之後。葢末法之獘極矣。予為此懼。集古善行。錄其要者。以十門羅之。何者。離俗染之謂僧。故清素居其首。清而不嚴。狂士之清也。攝身口意是諸佛教。故受之以嚴正。嚴正由師訓而成。師者人之模範也。故受之以尊師。親生而後師教。遺其親是忘本也。戒雖萬行以孝為宗。故受之以孝親。忠孝無二理。知有親不知有君。私也。一人有慶而我得優游於林泉。君恩莫大焉。故受之以忠君。忠盡於上交而惠乏於下及。則兼濟之道虧。故受之以慈物。慈近於愛。愛生著。出世之礙也。故受之以高尚。高尚非潔身長往而捨眾生也。欲其積厚而流光。故受之以遲重。遲重而端居無為。不可也。故受之以艱苦。勞而無功則苦難而退。因果不虗。故受之以感應終焉。十行修而德備。則任法之器也。地良矣而後佳種投。心醇矣而後至言入。無上菩提庶可希冀。不然。一鄙夫耳。人道未全焉知佛道。即使利根多慧。而慧彌多障彌重。將安用之。僧云。吾法一塵不立。十行何施。予曰。五蘊紛紜。四大叢沓。何謂無塵。僧云。四大本空。五蘊非有。予與一掌曰。學語之流如麻似粟。未在更道。僧無對。艴然而起。予笑曰。蔽面塵埃。子何不拭。慎之哉。毋升高不自卑。無妄談般若自取殃咎。無醉於虗名。修其德。殫其精誠。以致力於道。力極而心通。然後知不撥萬行不受一塵。終日不空終日不有。夫是之謂真慧。願吾子究心焉。予未聞道兼薄於德。今為此書。惟務救時獘而酬佛恩耳。明達之士苟不因人棄言。幸展轉以告夫禪者。
A monk asked a recluse, "What is the business of a recluse?" He replied, "To serve the Way." "Of serving the Way, what is the foundation?" "Virtuous conduct is the foundation."
The monk said, "How stubborn you are! The sharp enter through wisdom; the dull cultivate through merit. For a recluse, wisdom alone is enough—what need is there for virtuous conduct?"
I said, "The ancients have said: Virtuous conduct is the root. It is also said: A scholar who aims far must first develop capacity and insight. How much more so for the supreme, wondrous Way of Bodhi—can it be entrusted to an unfit vessel? Lion's milk, if not stored in a crystal vase, will shatter it. To lift a ten-thousand-pound cauldron with a leaf-like boat—rarely will it not capsize and sink.
Nowadays, if a recluse shows a little talent or sharpness, he pursues textual studies and commentary like a Confucian scholar. Going further, he picks at the old masters’ dialogues, chasing echoes and grasping at shadows, only to be laughed at by the clear-eyed. His words soar beyond the Buddhas and patriarchs, yet his conduct falls behind the ordinary. Truly, the corruption of the latter age has reached its extreme.
Fearing this, I have gathered ancient good deeds and recorded the essential ones, arranging them under ten headings. Why?
To leave behind worldly defilement is called being a recluse; thus *Purity and Simplicity* comes first. Pure but not disciplined is the purity of a wild scholar. To restrain body, speech, and mind is the teaching of the Buddhas; thus next comes *Strict Discipline*. Strict discipline is formed through a teacher’s guidance; a teacher is a model for others; thus next comes *Honoring the Teacher*. One is born by parents before being taught by a teacher; to neglect one’s parents is to forget the root. Though the precepts are myriad, filial piety is their essence; thus next comes *Filial Devotion*. Loyalty and filial piety share one principle. To know one’s parents but not one’s ruler is selfishness. That one person’s virtue allows me to wander freely among forests and springs—no grace is greater than the ruler’s; thus next comes *Loyalty to the Ruler*. If loyalty is exhausted in serving superiors but kindness fails to reach those below, the way of universal benefit is lacking; thus next comes *Compassion for Beings*. Compassion is close to attachment; attachment gives rise to clinging—an obstacle to liberation. Thus next comes *Lofty Integrity*. Lofty integrity does not mean cleansing oneself and departing forever, abandoning sentient beings. It means accumulating depth so that light may flow forth; thus next comes *Steadiness and Gravity*. But to be steady and grave, sitting idly without action, will not do. Thus next comes *Hardship and Austerity*. To labor without reward may cause one to retreat from difficulty. Cause and effect are not empty; thus it concludes with *Response and Resonance*.
When these ten practices are cultivated and virtue is complete, then one is a vessel fit for the Dharma. Only when the ground is good can fine seeds be planted; only when the mind is pure can the highest teachings enter. Then the supreme Bodhi may be hoped for. Otherwise, one is but a vulgar person—human virtue not yet complete, how can one know the Buddha’s Way? Even if one has sharp faculties and much wisdom, the more wisdom, the heavier the obstacles—what use will it be?
The monk said, "In our Dharma, not a single dust-mote is established—why apply these ten practices?" I said, "The five aggregates are tumultuous, the four elements are piled high—how can you say there is no dust?" The monk said, "The four elements are originally empty, the five aggregates are without existence." I gave him a slap and said, "Those who parrot phrases are as numerous as hemp and millet. Not yet there—speak further!" The monk had no reply and rose angrily. I smiled and said, "The dust covering your face—why don’t you wipe it away? Be careful! Do not climb high without starting low. Do not recklessly discuss Prajñā and bring calamity upon yourself. Do not get drunk on empty fame. Cultivate your virtue, exhaust your sincerity, and devote your strength to the Way. When strength reaches its peak, the mind will penetrate. Only then will you know: without embracing all practices, not a single dust-mote is rejected; all day not empty, all day not existent. This is called true wisdom. I hope you will look into this."
I have not yet realized the Way, and my virtue is shallow. In writing this book, I only aim to remedy the ills of the time and repay the Buddha’s kindness. If wise persons do not discard these words because of the speaker, I hope they will pass them on to those who practice Chan.
萬曆十三年仲冬日 杭沙門 袾宏 識
Recorded by the Monk Zhuhong of Hangzhou in the winter of the thirteenth year of the Wanli era.