憨山老人夢遊集
Dream Journey Collection of Old Man Hanshan
憨山大師夢遊全集序
Preface to the Complete Works of Master Hanshan's Dream Journey
憨山大師夢遊全集。嘉興藏函。止刻法語五卷。丙申歲。龔孝升入粵。海幢華首和尚得余書。楗椎告眾。訪求鼎湖棲壑禪師藏本。曹秋岳諸公。僐寫歸吳。謙益手自讐勘。撰次為四十卷。大師著述。援筆立就。文不加點。字句不免繁芿。段落間有失次。東遊時。曾以左氏心法序。下委刊定。見而色喜。遂削前藁。今茲讐勘。僭有行墨改竄。實稟承大師墜言。非敢僭踰。犯是不韙也。既徹簡乃為之序曰。佛祖闡教。以文說法。慈氏之演瑜伽。龍樹之釋般若。千門萬戶。羅網交光。郁郁乎。燦燦乎。千古之至文也。大教東流。人文漸啟。遁遠𤀹發於南。什肇弘演於北。推輪大輅。實惟其始。隋唐以來。天台清涼永明之文。如日麗天。如水行地。大矣哉。義理之津涉。文字之淵海也。逮及有宋。教廣而文煩。其最著者三家。鐔津以孤亢崇教。其文裁而辨。石門以通敏扶宗。其文粵而麗。徑山以弘廣應機。其文明而肆。夫文而至於辨也。麗也。肆也。其城塹日以堅。其枝葉日以富。其撈籠引接日以博。浩浩乎。巵言之日出。而岌岌乎。津梁之日疲也。繫辭有之。易之作也。其於中古乎。作易者。其有憂患乎。豈不信哉。我大師廣智深慈。真參實悟。惟心識智。夢授於慈氏。華嚴法界。悟徹於清涼。被根應病。橫說豎說。千言萬偈。一一從如來文字海中流出。以鐔津之崇教者。固其城塹。以石門之扶宗者。沃其枝葉。以徑山之應機者。暢其撈籠引接。務欲使末法眾生。霑被其一言半句。皆將飲河滿腹。同歸於智海而後已。雜華言。金翅鳥王。以清淨眼。觀察諸龍。命應盡者。以左右翅。鼓揚海水。悉令兩闢。取而食之。大師說法為人。欲搏生死大海水。取善根眾生。置佛法中。亦復如是。日者。廣南繕寫書生陳方侯。觸語悲悟。放筆薙髮。大師搏取深心。光芒昱曜。凌紙怪發。善根眾生。應機吸受。如方侯者。歷河沙劫。猶未艾也。嗚呼偉矣哉。大師與紫柏尊者。皆以英雄不世出之資。當獅絃絕響之候。捨身為法。一車兩輪。紫柏之文雄健而斬截。大師之文紆餘而悲婉。其為昏塗之炬火則一也。昔人嘆中峰輟席。不知道隱何方。又言楚石季潭而后。拈花一枝幾熄。由今觀之。不歸於紫柏憨山。而誰歸乎。後五百年。魔外鋒起。篤生二匠。為如來使。佩大法印。然大法燈。殆亦儒家所謂名世間出者。裨販剽賊之徒。往往篡統系。附師承。竊竊然為蚍蜉之撼樹。夫師之集行。如日輪當陽。魑魅斂影。而黶寐者。猶懵而未寤也。然則大師同體大悲。如作易之有憂患者。其何時而止乎。斯可為痛哭已矣。夢遊集初傳。武林天界。覺浪和尚。見而嘆曰。人天眼目。幸不墜矣。亟草一疏。唱導流通。毛子子晉。請獨任鏤。版。以伸其私淑之願。子晉歿。三子褒表。扆聿追先志。遂告成事。其在嶺表共事搜葺者。孝廉萬泰。諸生何雲。族孫朝鼎也。其次助華首。網羅散失者。曹溪法融。海幢月池。及華首侍者。今種。今照。今光也。皆與有法乳之勞。法當附書。上章困敦之。歲仲冬長至日。海印白衣弟子。虞山錢謙益焚香稽首謹序。
The Complete Dream Journey Collection of Master Hanshan. Jiaxing Tripitaka Section. Only the Dharma Discourses in five volumes were previously printed. In the year Bing Shen, Gong Xiaosheng entered... At Haichuang Temple, Venerable Huashou obtained my letter. He struck the wooden signal and announced to the assembly, seeking the original manuscript stored by Chan Master Qiuhe of Dinghu Mountain. Messrs. Cao Qiuyue and others skillfully copied it and sent it to Wu. Qianyi personally collated and proofread it, compiling it into forty volumes. The Master's writings flowed from his brush as soon as he took it up, without pause for revision. Consequently, the wording is unavoidably dense, and the sequence of paragraphs is occasionally disordered. During his travels east, he once entrusted me with editing and finalizing the preface to "The Heart Method of Zuo." Upon seeing it, he was pleased and thus discarded the previous draft. In this current collation, I have presumptuously made some edits and alterations in the text. This was actually done in accordance with the Master's own forgotten instructions; I dare not overstep or commit such an impropriety. After completing the compilation, I wrote this preface:
The Buddhas and Patriarchs expounded the teachings, using words to convey the Dharma. Maitreya's exposition of the Yogācāra and Nāgārjuna's explanation of the Prajñāpāramitā—with their thousand gates and ten thousand doors, their interwoven nets of light—are magnificent and brilliant, the ultimate literature of all ages. When the great teaching flowed east, human culture gradually awakened. Dao'an and Huiyuan sparked it in the south; Kumārajīva and Sengzhao propagated it in the north. They were the initial cartwheels that led to the great carriage. Since the Sui and Tang dynasties, the writings of Tiantai, Qingliang, and Yongming have been like the sun shining in the sky, like water flowing upon the earth. How vast they are! They are the ford to the meaning and principles, the deep ocean of words and letters. By the time of the Song Dynasty, the teachings had broadened, and the texts had multiplied. The most prominent were three schools: Jinsu, who upheld the teaching with solitary and lofty integrity—his writings are concise and discerning; Shimen, who supported the tradition with comprehensive acuity—his writings are rich and elegant; Jingshan, who responded to capacities with vast magnanimity—his writings are clear and expansive. When writings reach the levels of being discerning, elegant, and expansive, their defensive walls grow daily more solid, their branches and leaves daily more luxuriant, and their methods of fishing for and guiding beings daily more extensive. Vast indeed! New words and theories emerge daily, yet perilously, the bridges and ferries grow daily more fatigued. The "Xici Zhuan" says: "Was not the making of the Yi in the Middle Ages? Did not the makers of the Yi have anxieties and troubles?" How true this is!
Our Master, with his vast wisdom and deep compassion, truly practiced and genuinely awakened. The wisdom of consciousness-only was dream-bestowed upon him by Maitreya; the Dharma-realm of the Huayan was thoroughly awakened through Qingliang. Responding to roots and curing illnesses, he explained horizontally and vertically. Thousands of words and verses, each one flowed from the ocean of the Tathāgata's words. Using Jinsu's method of upholding the teaching, he fortified its defensive walls. Using Shimen's method of supporting the tradition, he enriched its branches and leaves. Using Jingshan's method of responding to capacities, he made its methods of guiding and receiving free and unimpeded. He was determined that sentient beings in the Dharma-ending age, touched by even a single phrase or half a sentence, would drink from the river until full, all returning together to the ocean of wisdom. The Avataṃsaka Sūtra says: "The golden-winged garuḍa king, with its pure eye, observes the dragons. Those whose lifespans should end, it parts the sea water to left and right with its wings, takes them, and eats them." The Master's expounding of the Dharma for people, wishing to part the waters of the sea of birth and death, to take beings with good roots and place them within the Buddha-Dharma, is also like this. Recently, the scribe Chen Fanghou in Guangnan, touched by these words, felt sorrow and awakened. He laid down his brush and shaved his head. The Master's grasping of profound minds, his radiant brilliance, bursts forth strangely from the paper. Sentient beings with good roots, responding to their capacities, absorb it. Beings like Fanghou, through sands of kalpas, will not cease. Alas, how magnificent!
The Master and the Venerable Zibo both possessed talents of heroes rarely seen in the world, appearing at a time when the lion's roar had fallen silent. They sacrificed themselves for the Dharma, like two wheels on one cart. Zibo's writings are powerful and decisive; the Master's writings are graceful and poignantly gentle. Yet, in being torches for the dark paths, they are one. People of the past lamented that after Zhongfeng ceased his seat, they knew not where the Way lay hidden. They also said that after Chushi and Jitan, the single flower of the transmission was nearly extinguished. Looking at it today, if it does not rest with Zibo and Hanshan, then with whom? Five hundred years later, when demons and outsiders arise fiercely, these two artisans were steadfastly born as messengers of the Tathāgata, bearing the great Dharma seal, lighting the great Dharma lamp. They are likely what the Confucians called "famous men appearing in the world." Those peddlers and plagiarists often篡 the lineage, attach themselves to a master's inheritance, secretly like ants trying to shake a tree. The Master's collection being circulated is like the sun wheel at noon—demons and spirits hide their shadows. Yet those in deep darkness remain confused and unawakened. If so, when will the Master's compassion of shared essence, like the anxieties of the makers of the Yi, ever cease? This is truly cause for痛哭.
When the Dream Journey Collection was first circulated, Venerable Juelang of Tianjie Temple in Wulin saw it and sighed: "The eye of humans and devas is fortunate not to have fallen!" He urgently drafted a notice, advocating its circulation. Mr. Mao Zijin requested to solely undertake the carving of the printing blocks to fulfill his wish of private reverence. After Zijin passed away, his three sons, Bao, Biao, and Yi, pursued their father's intention, thus bringing the matter to completion. Those in Lingnan who collaborated in searching and compiling were Provincial Graduate Wan Tai, Scholars He Yun, and the Master's clansman Sun Chaoding. Those who subsequently assisted Venerable Huashou in gathering the scattered and lost works were Faxiong of Caoxi, Yuechi of Haichuang, and Venerable Huashou's attendants: Jinzhong, Jinzhao, and Jinguang. All shared the labor of the Dharma-nourishment. It is proper by Dharma to record them here.
In the year of Gengzi, the mid-winter solstice day. The white-robed disciple of the Sea Seal, Qian Qianyi of Yushan, burns incense, bows his head, and respectfully writes this preface.