萬曆天啟時。兩浙之間。有湛然圓澄大和尚。發大願。起大慈。握大機。轉大用。以匡濟乎末流。一語一嘿。一動一靜。凜若電掣霜威。纖翳泯絕。然而煦和春燁。悅可眾心。亦若鼓棹揚帆。瀆涔等戲。然而覆艇驅瀾。咸歸海岸。數十年間。不知幾千萬人。皆令無餘涅槃。而滅度之矣。抑知其源乎。按菩提達磨七傳青原思。十一傳至洞山价。權開五位。善接三根。于是洞上一宗。始盛行于世。為青原之第五世也。九世傳梁山觀。十二世傳芙蓉楷。十六世傳王山體。三十世傳慈舟念。三十一世傳至雲門。其勘驗之精明。磨煉之微密。若萃從來諸祖祕奧家法。而運之指顧間者。故智與行到。行與智符也。亦知其時乎。按石頭遷時。當唐德宗貞元年。藥山儼當文宗大和年。雲巖晟當武宗會昌年。而洞山价當大中之末。至懿宗咸通年也。雲居膺當昭宗天復年。同安丕。同安志。至梁山觀。太陽玄。乃當宋仁宗天聖年也。投子青當神宗元豐年。芙蓉楷當正和年。丹霞淳當徽宗宣和年。長蘆了當宋高宗紹興年也。若天童珏。雪竇鑑。天童淨。石林秀。青州辨。太明寶。玉山體。雪巖滿。萬松秀。雪庭裕。靈隱泰。還源遇。拙才淳。松庭嚴。凝然改。無方從。月舟載。大章書。大千潤。慈舟念。至于雲門之時。當國朝神宗熹宗間。洞山一派。亦如膏盡之燈矣。和尚忽于明滅之際。灼焉普炤。頓令數百年陰昧。一旦消除。雖身沒之後。至今猶愈明盛也。抑知其源之正乎。按雲居膺。至今雲門澄。直從洞山正宗傳脈。葢以雙眼圓明。之謂正傳也。余敬慕之深且久矣。茲有法嗣弟子寶壽大師。廣會法屬。示以和尚語錄。全藁編為八卷。請序于余。嗚呼和尚之道。言語之所莫宣。知解之所莫測。即今所錄之陳言故事。亦未足以見和尚之萬一。余亦安能指虗空作讚頌。以仿佛之哉。雖然。虗空之體。非言可詮。而不拒余序言之也。夫續佛慧命于末法之時。開示一切悟入佛之知見。知見正而和尚之大願至矣。是則一言一行。永住世間。即為應世之資。即為究竟之地。不然身逝聲沉。未有不捨正而趨邪者矣。余甞慨今之人心邪汙日甚。幸有是錄。為真語。為實語。為如語。為不誑語。為不異語。葢實繇洞達源底。不思議中流出。故能絕彼摭襲鉛華。思惟識解之路也。則所為書。上與諸祖。並行于世。陰裨皇圖。光贊佛乘。於聖教。豈曰小補之哉。是為序。

During the Wanli and Tianqi reigns of the Ming Dynasty, in the region of the Two Zhejiang Provinces, there lived a great master named Zhanran Yuancheng. With immense vows, boundless compassion, penetrating skill, and far-reaching action, he worked to rescue and guide those adrift in the declining age. Every word he spoke, every moment of silence, every movement—whether active or still—was like a flash of lightning or the biting frost, sweeping away the faintest dust of delusion. At the same time, his warmth was like the gentle spring sunshine, delighting all hearts. It was as if he were rowing a boat and raising a sail, playing joyfully on the vast waters—yet he overturned the boats of confusion and drove the waves of suffering, leading all to the shore of liberation. Over several decades, he guided countless beings—perhaps millions—toward perfect nirvana, helping them to transcend suffering. But do you know where this teaching came from?

According to tradition, Bodhidharma was the first patriarch. Seven generations later came Qingyuan Xingsi, and eleven generations after him, Dongshan Liangjie. Master Dongshan opened the “Five Ranks” of teaching, skillfully guiding people of all three capacities. From that point on, the Dongshan lineage flourished throughout the world. He was the fifth generation in the line of Qingyuan. Nine generations later came Liangshan Yuanguan; twelve generations later, Furong Daokai; sixteen generations later, Yushan Tizi; thirty generations later, Cizhou Nian; and thirty-one generations later, the lineage reached Yunmen. The master's thorough investigation and subtle refinement were like an embodiment of all the secret and profound methods of the patriarchs before him. Wisdom and practice were seamlessly united in his every gesture. And you ask about the proper time of this transmission?

In the time of Shitou Xiqian, it was the Zhenyuan era of Emperor Dezong of the Tang. The time of Yaoshan Weiyan was the Taihe era of Emperor Wenzong. Yunyan Tansheng lived during the Huichang era of Emperor Wuzong. Dongshan Liangjie lived near the end of the Dazhong era, up to the Xiantong era of Emperor Yizong. Yunju Daoying lived during the Tianfu era of Emperor Zhaozong. Tong’an Pi and Tong’an Zhi, through Liangshan, and Taiyang Xuan—these belonged to the Tiansheng era of Emperor Renzong of the Song. Touzi Yiqing lived during the Yuanfeng era of Emperor Shenzong. Furong Daokai lived during the Zhenghe era. Danxia Zichun lived during the Xuanhe era of Emperor Huizong. Changlu Zongze lived during the Shaoxing era of Emperor Gaozong of the Song. Then, through Tiantong Jue, Xuedou Jian, Tiantong Jing, Shilin Xiu, Qingzhou Bian, Daming Bao, Yushan Tizi, Xueyan Man, Wansong Xiu, Xuting, Lingyin Tai, Huanyuan Yu, Zhuocai Chun, Songting Yan, Ningran Gai, Wufang Cong, Yuezhou Zai, Dazhang Shu, Daqian Run, and Cizhou Nian—finally, the transmission reached Master Yunmen himself. This took place during the Shenzong and Xizong reigns of our own Ming Dynasty. At that time, the Dongshan lineage was like a lamp whose oil had nearly run out. Then, at the very edge of darkness, the master suddenly shone with brilliant light, illuminating everything. In a single stroke, he dispelled centuries of obscurity. Even after his death, his influence has only grown brighter. But do you understand how pure the source of this teaching is?

Since the time of Yunju Daoying, down to Master Yunmen Cheng, the direct lineage of Dongshan has been transmitted without deviation. The “true transmission” is nothing other than the radiant clarity of both eyes of wisdom—seeing through all things with perfect insight. I have long and deeply admired the master. Now, his Dharma heir, the great master Baoshou, together with his spiritual community, has compiled the Master’s recorded teachings into an eight-volume collection. They have asked me to write a preface.

Alas! The path of this great master cannot be captured in words, nor grasped by intellectual understanding. Even the recorded sayings and past stories collected here can only hint at a fraction of his true nature. How could I possibly describe the indescribable—the vast, empty sky of his realization—by writing praises? And yet, though the essence of space itself cannot be spoken of, it does not reject my words of introduction.

In this age of declining Dharma, the master continued the succession of the Buddha’s wisdom-life, opening the way for all beings to awaken to the Buddha’s true knowledge and vision. When knowledge and vision are rectified, the great vows of the master are fulfilled. Therefore, every word and every action of his remains forever present in this world. They serve as a resource for our time, and as the ultimate ground of realization. Without such a record, after his passing, his voice would fade, and beings would inevitably abandon the truth and chase after false paths.

I have often lamented how the hearts and thoughts of people today grow ever more twisted and defiled. Fortunately, this collection exists. It is true speech, genuine speech, speech that accords with reality, speech that never deceives, speech that never contradicts itself. Because it flows directly from the master’s deep, inconceivable realization of the fundamental source, it has cut off all reliance on borrowed ornamentation, intellectual speculation, and conceptual understanding. Therefore, this book stands together with the teachings of the patriarchs, circulating throughout the world. It silently supports the nation, radiantly praises the Buddha–Dharma, and greatly benefits the holy teachings. How could its contribution be considered minor? Thus, I write this preface.

Zen Master Zhanran Yuancheng's Recorded Sayings (湛然圓澄禪師語錄)

Zen Master Zhanran Yuancheng's Recorded Sayings (湛然圓澄禪師語錄)