---
title: "空谷集 · 序"
description: "空谷集是明代僧人释景隆所著的一部佛教典籍。明代佛教承袭宋元禅风，景隆禅师融会禅净二宗，其著作体现了这一时期的融合特色。该书内容主要为对禅宗公案与修行法要的评唱颂古，深入阐释心性空理与日常修行之关系，文字简练而义理深邃。在佛教史上，空谷集被视为研究明初禅宗思想与实践的重要文献，对后世禅学发展具有影响，为修行者提供了透彻的禅悟指南。"
url: "https://rushiwowen.co/en/r/cmgmxw2a705tel104gpo54ydn"
---

### 尚直編序

太極既動一氣𣴑行分隂與陽三才肇立謂其太古則󲍻𠔃曠𠔃未暇言之近可言者伏羲氏之王天下龍馬出河遂則其文畫八卦造書契由是文籍生焉炎帝教耕燧人󷪱火黃帝宮室軒冕樂製咸池𡸁衣裳而天下大治民得遂其生焉唐虞以精一執中之道󷘰至大禹因神󷯜負文則之以成洛書而陳九疇商周率由舊󷜞制禮作樂天下政化之道其大僃矣周道將󳏭則有孔子出扵魯國適周󳑆問扵老子已而之杞之宋力探夏商之法𣅜不󷖵徵是以󷖲周之道刪詩書正禮樂教人以窮理脩身齊家治國平天下關列莊周發弘老子無為自然之道密符三皇五帝無為之化戰國至秦法出事變不可󷦻計漢儒𨿽興文學而道學󳏧󵭐是故佛法至中國教人為善持𢦶律身不肻减進至于明心見性克證本源之道人𣅜為善則减扵刑法󵭐孔子𡮢謂西方佛聖人之教不治而不󷰥其有徵焉詩曰王猷𭀚塞徐方其来此之謂也三教聖人之道天地合徳日月󷨯明大成小成各利其器有𠰥一雨溥㴻草木咸資是道也克輔帝王政治之化其至󷭘乎自漢至唐以及五季咸爾推之𨿽𡮢變󷮕𣅜未󷰇而復正之宋儒深入禪學以禪學性理著書立言欲㱕功扵自己所以反行排佛設此暗機令人不識也如是以佛法明擠暗用者無󷰃扵晦菴也然大儒不受其瞞餘人甘受其󶧠聴其󷚅呼󷖲之以排佛嗚呼害乎至徳可󷣈道󵗡𪜬󷯀為之痛惜故著尚直編以警之直說而無紆故名尚直也󷮔者或󷖲是省覺默而識之󳫠󷮖次之戈矛補冥中之隂徳遂󷗯天君泰和復其本然之性共沐皇上󷯸智深明一視同仁之道然則是編𨿽亦俚語庶有補扵将来者󷭘。

> When the Supreme Polarity began to move, One Energy flowed through all things, Dividing into Yin and Yang, Thus the Three Realms (Heaven, Earth, and Humanity) came into being. As for the time of the Great Beginning— so vast, so empty—we cannot speak of it. But we can speak of what is nearer. When Emperor Fuxi ruled the world, a dragon-horse emerged from the Yellow River, bearing a pattern. He drew its marks to create the Eight Trigrams, and invented writing. By this, texts and records were born. Emperor Shennong taught agriculture, Suirenshi gave us fire, the Yellow Emperor built palaces and crowns, instituted the "Xianchi" music, and created robes and garments. Through these, the world was governed well, and people could live in peace. With the dynasties of Tang and Yu, they practiced the Way of pure attention and holding to the center. Then Great Yu, inspired by a divine tortoise bearing a pattern, drew from it to complete the Luoshu, laying out the Nine Categories. The Shang and Zhou dynasties followed the old ways, creating rites and music. The Way of governance and transformation in the world was fully prepared. When the Way of Zhou was in decline, Confucius arose in the State of Lu. He went to Zhou to inquire of Laozi, then traveled to the State of Qi and the State of Song, studying deeply the methods of the Xia and Shang dynasties. But they could not fully support his efforts. Thus, relying on the Way of Zhou, he selected and organized the \*Book of Odes\* and the \*Book of History\*, rectified rites and music, and taught people to investigate principle, cultivate the self, harmonize the family, govern the state, and bring peace to the world. Guan Yinzi, Liezi, and Zhuangzi expanded upon Laozi's teaching of non-action and naturalness, secretly aligning with the Three Sovereigns and Five Emperors' way of non-intervention. From the Warring States to the Qin dynasty, laws arose, but the way was lost, and no one could revive it. Although Confucian scholars revived literature during the Han, the study of the Way was not fully restored. Thus, the Buddha's teaching came to China, instructing people to do good, maintain precepts, and govern their bodies. They would not dare to diminish their practice, until they reached the path of clarifying the mind, seeing one's nature, and realizing the original source. If all people were good, penal laws would diminish. Confucius once said, "The teachings of the Western Sage—the Buddha— governs without ruling, and indeed, there is evidence of this." An Ode says: "The King's Way is wide and open, and Xufang comes of its own accord." This speaks of such things. The ways of the Three Teachings (Confucianism, Daoism, Buddhism) are in harmony with Heaven and Earth, as brilliant as the sun and moon. Great and small accomplishments— each uses its own tools to benefit. Like a single rain showering all, plants and trees alike draw from it. Thus, the Way assists in the civilizing governance of emperors and kings— is this not profound? From the Han through the Tang to the Five Dynasties, all honored it. Though there were changes and setbacks, none failed to return to the correct path. Song dynasty Confucians delved deeply into Chan (Zen) Buddhism, using Chan's principles of nature and principle to write books and establish doctrines. They sought to claim credit for themselves, and so in turn acted to exclude Buddhism, setting up hidden traps to confuse others. Thus, while they openly attacked Buddhism, they secretly used it— no one was more so than Zhu Xi (Master Hui'an). But the great Confucians were not fooled; ordinary people, however, blindly followed their words, hearing their call to reject Buddhism. Alas! What harm to the ultimate virtue! What can be said? How deeply sorrowful! Therefore, I wrote this \*Record of Direct Disclosure\* to awaken readers. It speaks directly, without subtlety— hence the name \*Shangzhi Bian\* (A Straight Record). May those who read it awake and silently recognize the truth. With this, let us lay down the spears of disputes, cultivate hidden virtue in the unseen world, and let the Heavenly Monarch be peaceful and harmonious, returning to our original nature. Together, may we bathe in the Emperor's profound wisdom, deeply understanding the Way of universal compassion that treats all equally. Although this work is written in ordinary language, I hope it may be of some help to future generations.

正統五年五月既望中吳沙門空谷景隆序

> In the fifth year of the Zhengtong era, on the full moon of the fifth month, the monk Konggu Jinglong from Zhongwu wrote this preface.