No. 1606-A建州弘釋錄序
余作驅烏旹甞遊閩中。知建州為理學淵藪。後閱傳燈諸書。又知建州為禪學淵藪。每見建州僧必詢其鄉之先正。然往往不能對。因為悒悒久之。丁巳春吾弟永覺師初棄儒入釋。從壽昌先師學枯禪。因與道其鄉之先正。甚悉。皆粹若珙璧逸若鳳鸞。多余所未及知者。余喜甚。指其胸曰。此是弌部僧史記。師曰吾將志而傳之。無何先師沒。師徠博山同居者五載。余間索其舊諾。師曰俟識鼻孔後為之。後歸閩隱山未通消息。戊辰春余自皷山還博山。道經建州。師迎於開元寺。余弌見而識之曰今可志建州僧也。師咲而不答。余乃問曰壽昌塔掃也未。師曰掃即不廢祇是不許人知。余曰汝偷掃祛也。師曰龢尚又作麼生。余曰掃即不廢祇是不曾動著。師曰和尚不偷掃那。遂相笑而別。至己巳冬以書徠博山。則建州僧志成。寄以相示。且徵序焉。余閱其所集。凡分之為四科。首曰達本。重明宗也。次曰顯化。彰禱應也。三曰崇德。錄眾行也。四曰輔教。備金湯也。合之命名曰弘釋崇法化也。其識正。其論確。其採訪博。其分界嚴。非良史也耶。昔者道宣作僧史於唐。弗長於文。且不知有別傳之事。齊達磨弌宗於枯寂之輩。識何闇也。贊寧作僧史於宋。學富而才踈。且列黃蘗於感通。列嵓頭於遺身。列永明於興福。至於雲門。僧中王也。反舍之而弗列。則其謬為尤甚。覺範繼贊而有述。高華秀朗登作者之壇。然止傳禪宗諸彥。可以稱全史虖。今師所志雖僅僅弌州。而宣寧讓其雅當。覺範推其完備。逈然獨出。前無作者。即此可以窺師之弌班矣。矧千載之上藉師而傳之。千載之下藉師而知之。是師之功固在千載之上下也。建州稱弘釋者。非師而誰歟。余故樂觀厥成。不辭而為之序。抑又聞師撰述甚富。盡當殺青以傳。若然則天下後世有大造焉。非獨弌建州也。余請拭目以俟之。
In my youth, I once traveled through Fujian and learned that Jianzhou was a deep wellspring of Confucian learning. Later, reading various Chan records, I also discovered that Jianzhou was a rich source of Chan Buddhism. Whenever I met monks from Jianzhou, I would ask about the eminent masters from their region, yet they often could not answer. This left me feeling disappointed for a long time.
In the spring of the *dingsi* year, my younger brother, Master Yongjue, had just renounced secular studies to enter the Buddhist path. He studied austere meditation under our late teacher at Shouchang Temple and was able to tell me in detail about the eminent masters from his homeland. They were all pure as flawless jade, transcendent as phoenixes—many were figures I had never heard of before. I was overjoyed and pointed to his chest, saying, "This is a living chronicle of monastic history." He replied, "I intend to record and transmit it."
Not long after, our teacher passed away. My brother came to live with me at Boshan for five years. Occasionally, I would remind him of his old promise. He would say, "I will do it after I have truly grasped the essence." Later, he returned to Fujian and secluded himself in the mountains, and we lost contact.
In the spring of the *wuchen* year, as I was returning from Gushan to Boshan, I passed through Jianzhou. He welcomed me at Kaiyuan Temple. As soon as I saw him, I recognized him and said, "Now you can compile the record of Jianzhou's monks." He smiled but did not reply. I then asked, "Have you swept the pagoda at Shouchang?" He said, "The sweeping is never neglected, but it is not done for others to know." I said, "You are secretly sweeping, then." He asked, "And how does the Venerable do it?" I replied, "The sweeping is never neglected, yet it has never truly stirred anything." He said, "So the Venerable does not sweep in secret?" We laughed together and parted.
By the winter of the *jisi* year, he sent a letter to Boshan. The record of Jianzhou's monks was complete, and he sent it for me to see, requesting a preface. I read through his compilation. It is divided into four sections: first, "Attaining the Source," which emphasizes clarifying the essence; second, "Manifesting Transformation," which highlights prayers and responses; third, "Honoring Virtue," which records the conduct of many practitioners; and fourth, "Supporting the Teaching," which serves as a strong defense for the Dharma. Taken together, it is named *Hongshi* ("Expounding the Teachings") to promote the Dharma and its transformative power. His perspective is correct, his discussions precise, his research broad, and his categorizations strict. Is this not the work of a fine historian?
In the past, Daoxuan compiled monastic records in the Tang dynasty, but his literary style was lacking, and he was unaware of the distinct transmission outside the scriptures, overlooking the lineage of Bodhidharma and those dedicated to austere practice—how narrow his understanding was! Zanning compiled monastic records in the Song dynasty; he was learned but his talent was limited. He listed Huangbo under "Spiritual Resonance," Yantou under "Self-Sacrifice," and Yongming under "Promoting Blessings." As for Yunmen, a king among monks, he was omitted entirely—this was an even greater error. Juefan followed Zanning with his own writings; his style was elevated, elegant, and clear, worthy of a master's platform. Yet he only transmitted the records of Chan masters—can this be called a complete history?
Now, although my brother's record focuses on just one region, it surpasses Daoxuan and Zanning in elegance and accuracy, and exceeds Juefan in completeness. It stands alone, without precedent. From this, one can glimpse a part of my brother's capability. Moreover, those from a thousand years ago are transmitted because of him; those a thousand years from now will know because of him. Thus, his merit truly spans across the ages. Who, if not him, should be called the "Expounder of Jianzhou"? Therefore, I take joy in witnessing this accomplishment and do not decline to write this preface.
I have also heard that my brother has composed many works. They should all be finalized and transmitted. If so, he will bring great benefit to all under heaven and future generations—not just to Jianzhou alone. I shall wait eagerly, watching with clear eyes.
崇禎己巳冬佛成道日 博山釋 大艤 題