至聖命脈。列祖大機。換骨靈方。頤神妙術。其惟雪竇禪師。具超宗越格正眼。提掇正令。不露風規。秉烹佛煅祖鉗鎚。頌出衲僧向上巴鼻。銀山鐵壁。孰敢鑽研。蚊咬鐵牛。難為下口。不逢大匠。焉悉玄微。粵有佛果老人。住碧巖日。學者迷而請益。老人愍以垂慈。剔抉淵源。剖析底理。當陽直指。豈立見知。百則公案。從頭一串穿來。一隊老漢。次第總將按過。須知趙璧本無瑕纇。相如謾誑秦王。至道實乎無言。宗師垂慈救弊。儻如是見。方知徹底老婆。其或泥句沈言。未免滅佛種族。(普照)幸親師席。得聞未聞。道友集成簡編。鄙拙敘其本末。時建炎戊申。暮春晦日。參學嗣祖比丘(普照)謹序。

The supreme lifeblood of the sages, the profound methods of the ancestral masters—the spiritual formula for transformation, the wondrous art for nurturing the spirit. This is found in Master Xuedou, who possessed the true vision that transcends all schools and conventions. He upheld the genuine command without revealing his style, wielded the tools to temper buddhas and forge ancestors, and composed verses that reveal the essential point for monks to advance. Like silver mountains and iron walls, who dares to delve into them? Like mosquitoes biting an iron ox, where can they find an opening? Without encountering a great master, how could one fathom such profound subtleties?

There was the Elder Foguo, who, while residing at Biyan, was approached by seekers lost in confusion, seeking guidance. Moved by compassion, the Elder bestowed his kindness, clarifying the deep sources and dissecting the fundamental principles. Pointing directly to the truth, he did not establish mere intellectual views. A hundred cases were strung together from beginning to end; a group of seasoned elders were examined one by one. Know that the flawless jade of Zhao had no flaw—it was Sima Xiangru who deceived the King of Qin. The ultimate truth is truly beyond words, yet the master, out of compassion, reveals it to remedy faults. If you see in this way, you will understand the thorough, grandmotherly kindness. But if you cling to phrases and sink into words, you risk extinguishing the lineage of the buddhas.

(Puzhao) was fortunate to attend the master’s seat and hear what had never been heard before. Fellow practitioners compiled this into a volume, and I, in my simplicity, relate its origin and purpose. On the last day of late spring in the Wushen year of the Jianyan era [1128], the disciple and successor in the lineage, the bhikkhu (Puzhao), respectfully writes this preface.

碧巖集者。圜悟大師之所述也。其大弟子大慧禪師。乃焚棄其書。世間種種法皆忌執著。釋子所歸敬莫如佛。猶有時而罵之。蓋有我而無彼。由我而不由彼也。舍己徇物。必至於失己。夫心與道一。道與萬物一。充滿太虛。何適而非道。第常人觀之。能見其所見。而不見其所不見。求之於人。而人語之。如東坡日喻之說。往復推測。愈遠愈失。自吾夫子體道。猶欲無言。而況佛氏為出世間法。而可文字言語而求之哉。雖然亦有不可廢者。智者少而愚者多。已學者少未學者多。大藏經五千餘卷。盡為未來世設。苟可以忘言。釋迦老子便當閉口。何至如是叨叨。天下之理。固有不離尋常之中。而超出於尋常之表。雖若易知。而實未易知者。不求之於人。則終身不可得。古者名世之人。非千人之英。則萬人之傑也。太阿之劍。天下之利劍也。登山則戮虎豹。入水則剸蛟龍。人之知之。盡於是已。然古人有善用之者。乘城而戰。順風而揮之。三軍為之大敗。流血赭乎千里。是豈可以一己之所能。而盡疑之哉。自吾聞有是書。求之甚至。嵎中張氏。始更刻木。來謀於予。遂贊而成之。且為題其首。大德九年歲乙巳。三月吉日。玉岑休休居士。聊城周馳。書於錢唐觀橋寓舍。

The *Blue Cliff Record* is a compilation by Master Yuanwu. His great disciple, the Chan Master Dahui, later burned and discarded it. All methods in the world are wary of attachment. Among the disciples of the Buddha, none is revered more than the Buddha himself, yet even he is sometimes scolded. This is because there is "self" but not "other," acting from "self" and not from "other." To abandon oneself and follow external things inevitably leads to losing oneself. The mind and the Way are one; the Way and all things are one, filling the vast universe—where is there not the Way? However, ordinary people perceive only what they can see and fail to see what they cannot. When they seek answers from others and hear their words, it is like Su Dongpo's parable of the sun: the more they speculate and analyze, the farther they stray and the more they lose. Even our own Confucius, who embodied the Way, wished to remain silent—how much more so for the Buddha's teachings, which transcend the world? Can they truly be sought through words and language? And yet, they cannot be entirely discarded. The wise are few, the foolish many; those who have learned are few, those who have not are many. The Buddhist canon, over five thousand volumes, was established entirely for future generations. If silence were truly sufficient, Śākyamuni would have simply closed his mouth—why then all this elaborate discourse? Within the world's principles, there are those that abide within the ordinary yet transcend the ordinary. Though they may seem easy to grasp, they are in truth not easily known. If one does not seek guidance from others, one may never attain them in a lifetime. The renowned figures of ancient times were either the elite among a thousand or the outstanding among ten thousand. The Tai'a sword is known as the sharpest blade under heaven—on mountains it slays tigers and leopards, in waters it cuts through serpents and dragons. People know it only thus. Yet there were those in ancient times who wielded it skillfully: standing upon city walls in battle, sweeping it with the wind, they routed entire armies, staining the earth red for miles with blood. How can we, limited by our own abilities, doubt all that lies beyond them? Since I first heard of this text, I sought it with utmost earnestness. Mr. Zhang of Yuzhong initiated a new woodblock printing and came to consult me. Thus I supported and completed the project, and composed this preface for its opening. The ninth year of the Dade era, cyclical year Yisi, an auspicious day in the third month. The Retired Scholar of Jade Ridge, Zhou Chi of Liaocheng, written at my dwelling by Guantiao Bridge in Qiantang.

或問。碧巖集之成毀孰是乎。曰皆是也。齴齲來東單傳心印。不立文字固也。而血脈歸空諸論。果誰為之哉。古謂不在文字不離文字者。真知言。已使人人於卷簾聞板竪指觸脚之際。了却大事。文字何有哉。拈花微笑以來。門竿倒却之後。才涉言句。非文字無以傳。是又不可廢者也。甞謂祖教之書。謂之公案者。倡於唐而盛於宋。其來尚矣。二字乃世間法中吏牘語。其用有三。面壁功成。行脚事了。定槃之星難明。野狐之趣易墮。具眼為之勘辨。一呵一喝。要見實詣。如老吏據獄讞罪。底裏悉見。情欵不遺一也。其次則嶺南初來。西江未吸。亡羊之岐易泣。指海之針必南。悲心為之接引。一棒一痕要令證悟。如廷尉執法平反。出人於死二也。又其次則犯稼憂深。繫驢事重。學弈之志須專。染絲之色易悲。大善知識為之付囑。俾之心死蒲團。一動一參。如官府頒示條令。令人讀律知法。惡念才生。旋即寢滅三也。具方冊。作案底。陳機境。為格令。與世間所謂金科玉條清明對越諸書。初何以異。祖師所以立為公案。留示叢林者。意或取此。柰何末法以來。求妙心於瘡紙。付正法於口談。點盡鬼神。猶不離簿。傍人門戶。任喚作郎。劍去矣而舟猶刻。兔逸矣而株不移。滿肚葛藤。能問千轉。其於生死大事。初無干涉。鐘鳴漏盡。將焉用之。烏乎。羚羊掛角。未可以形迹求。而善學下慧者。豈步亦步。趨亦趨哉。知此則二老之心皆是矣。圜悟顧子念孫之心多。故重拈雪竇頌。大慧救焚拯溺之心多。故立毀碧巖集。釋氏說一大藏經。末後乃謂。不曾說一字。豈欺我哉圜悟之心。釋氏說經之心也。大慧之心。釋氏諱說之心也。禹稷顏子易地皆然。推之輓之。主於車行而已。爾來二百餘年。嵎中張明遠。復鏤梓。以壽其傳。豈祖教回春乎。抑世故有數乎。然是書之行。所關甚重。若見水即海。認指作月。不特大慧憂之。而圜悟又將為之去粘解縛矣。昔人寫照之詩曰。分明紙上張公子。盡力高聲喚不譍。欲觀此書。先參此語。大德甲辰四月望。三教老人書。

Someone asked, "Regarding the creation and destruction of the *Blue Cliff Record*, which is correct?" I say both are correct. When Bodhidharma came east, he transmitted the mind-seal directly, without establishing words—this is indeed true. Yet, who then composed works like *The Bloodstream Sermon* and *On the Void*? The ancients said, 'Not dwelling in words, yet not apart from words'—this is truly insightful. If everyone could realize the great matter in moments like hearing the curtain roll up, the board struck, a finger raised, or a foot touched, what need would there be for words? Yet, from the flower being held up and the smile exchanged, to after the gate pole was toppled, once words and phrases were involved, there was no way to transmit the teaching without them. Thus, they cannot be entirely discarded.

It has been said that Chan texts called 'public cases' began in the Tang dynasty and flourished in the Song; their history is long. The term 'public case' originally comes from legal documents in worldly affairs. Its purpose is threefold:

First, for those who have achieved success in wall-gazing and completed their pilgrimage, yet for whom the guiding star is hard to discern and the path of the wild fox is easy to fall into, a clear-eyed master examines and tests them. With a shout or a scold, he seeks to see their true attainment—like an experienced judge interrogating a case, seeing to the very bottom, leaving no detail of the confession hidden.

Second, for those newly arrived from the south, who have yet to drink from the Western River, who easily weep at the crossroads where the sheep was lost, the compass needle must point south. With compassionate heart, the master guides them. With a single strike, a single mark, he aims to bring them to awakening—like a just minister enforcing the law, reversing a verdict, delivering someone from death.

Third, for those deeply troubled by invading crops, burdened by tethering the donkey, whose will to learn must be focused, and who easily grieve over dyed silk's color, the great wise teacher entrusts them with instruction. He makes their heart die on the meditation cushion. With each movement, each inquiry, it is like the authorities issuing decrees, having people read the statutes to know the law, so that evil thoughts, once arising, are swiftly extinguished.

These are recorded in texts, set as case precedents, presenting opportunities and situations as regulations and orders. How are they initially different from what the world calls 'golden rules and jade statutes,' or books of clear governance? The intention of the patriarchs in establishing public cases and leaving them for the monastic community likely draws from this.

Yet, alas, since the Dharma's decline, people seek the wondrous mind in worm-eaten paper and entrust the true Dharma to mere talk. They exhaust spirits and ghosts, yet never leave the ledger; they cling to others' doorways, content to be called 'young master.' The sword is gone, yet they still carve the boat; the hare has fled, yet they stand fixed by the stump. Bellies full of tangled vines, they can ask a thousand times, yet it has nothing to do with the great matter of life and death. When the bell tolls and the water-clock runs dry, what use is it?

Alas! The antelope hangs by its horns—it cannot be sought by traces. Yet, those who skillfully learn from the wise—do they merely step where others step, hurry where others hurry? Knowing this, the hearts of both elders are correct.

Yuanwu, caring for his descendants, repeatedly raised up Xuedou's verses. Dahui, with a heart to rescue from fire and drowning, insisted on destroying the *Blue Cliff Record*. The Buddha spoke a whole canon of scriptures, yet finally said he had not spoken a single word. Was he deceiving us? Yuanwu's heart is the heart of the Buddha speaking the scriptures. Dahui's heart is the heart of the Buddha refraining from speech. Yu, Ji, and Yan Hui—if they changed places, each would be the same. Pushing or pulling, the aim is simply to make the cart move.

Now, over two hundred years later, Zhang Mingyuan of Yuzhong has again carved blocks to ensure its transmission. Is this the spring return of the ancestral teaching? Or is it that worldly affairs have their destined cycles? Yet the circulation of this book carries great weight. If, upon seeing water, one calls it the ocean; if, taking the finger for the moon—not only would Dahui be concerned, but Yuanwu would again have to remove the glue and untie the bonds.

An old poem on a portrait says: Clearly on paper is Master Zhang, Call with all your might—he will not answer. If you wish to read this book, first contemplate this saying.

Written by the Old Man of the Three Teachings, on the full moon of the fourth month, in the jiachen year of the Dade era.

An old poem on a portrait says: Clearly on paper is Master Zhang, Call with all your might—he will not answer. If you wish to read this book, first contemplate this saying.

Written by the Old Man of the Three Teachings, on the full moon of the fourth month, in the jiachen year of the Dade era.

The Blue Cliff Record (佛果圜悟禪師碧巖錄)

The Blue Cliff Record (佛果圜悟禪師碧巖錄)