---
title: "護法錄 · 徑山悅堂禪師四會語序"
description: "護法錄是明代佛教重要文獻由宋濂著述袾宏輯錄錢謙益訂正該書誕生於明末佛教復興與儒釋道三教融合的歷史背景下主要內容為宋濂所撰寫的佛教碑銘傳記及序文等文章系統收錄了元代至明初高僧大德的生平事蹟與佛教思想同時強力駁斥了當時的排佛論調捍衛佛教正統地位該書不僅是研究宋明佛教史與儒釋關係的關鍵史料更因其文獻權威性被譽為佛教史傳之瑰寶在中國佛教思想史與文學史上均佔有重要地位"
url: "https://rushiwowen.co/en/r/cmgmzoqyi07u1l404u3ij277n"
---

### 徑山悅堂禪師四會語序

> Preface to the Four Assembly Discourses of Zen Master Yuetang Qingsong

根有利鈍，故所教有異同；悟有淺湥，故所印有小大。施其善巧之力，釋彼結習之固，非假言辭，難窮實際。所以達摩歷辨于六宗，臨濟有發于三要，照耀今古，函蓋乾坤。茲其為巨浸之輿梁，作昏衢之燈燭也歟？有若悅堂顏公禪師，以東嶼正嫡弘西來。太宗初住崑山之東禪，轉吳門之萬壽，升虎林之南屏，遂陟雙徑，樹大法幢，凡四坐道場，名聞京國，遣使者再下璽書護其教，且有金襴法衣之賜，藩王大臣無不函香問道，黑白駿奔，如眾歸市。禪師隨機接引，霑被為多，其善誘弗倦，則春氣津津，太和襲人也；其發蒙撤蔀，則翳捲太清，冰釋洪河也；其警省振勵，則震雷虩虩，喪厥匕箸也；其含弘攝授，則山不讓塵，海不擇流也。由是而觀，所教有同異，非根有利鈍者歟？所印有小大，非悟有淺深者歟？前謂施善巧釋結習，假言辭窮實際者，其道豈不在于斯歟？昔者先師黃文獻公，現宰官身，敷宣般若，與禪師為方外交，而禪師受度婺之寶林，又在予父母之邦，稽茲緣契，實繫中情。禪師上首南峰珵公，得法最蚤，乃出四會語僤題首簡。予竊聞之，入奧室者能探于幽邃，升危岑者始矚于冥茫。松月大師印公，禪林之獅子，法海之長鯨也。其稱禪師之道，高于圓照、佛照二公，其言豈虛發者哉？惟賢知賢，蓋可徵矣。仰前哲之風徽，作後武之矩度，究其遺轍，足證新功。是錄之行，其必有超然獨得于語言之外者乎？

> Because people's spiritual capacities differ in sharpness or dullness, the teachings they receive differ in scope; because their realizations vary in depth or shallowness, the seals of approval they receive differ in magnitude. Only by skillfully employing compassionate means can the stubborn grip of habitual tendencies be loosened. Without relying on words, it is difficult to exhaust ultimate reality. Thus Bodhidharma meticulously distinguished among the six schools, and Linji issued his three essential points. Their light illuminates past and present, encompassing heaven and earth. Are they not the great bridge over the vast flood, the lamp shining in the darkness of confusion? Such is Chan Master Yuetang Yangang. As the rightful heir of Dongyu, he spread the teaching of the West. During the early years of the Taiding reign, he first resided at Dongchan Temple in Kunshan, then moved to Wanshou in Wumen, then to Nanping in Hulin, and finally ascended to Shuangjing, where he raised the great banner of Dharma. In all, he sat in four places of awakening, and his renown reached the capital. The emperor sent envoys twice with imperial edicts to protect his teaching, and even bestowed upon him a robe of golden brocade. Princes and ministers alike, carrying incense, came to inquire about the Way. Monks and laypeople rushed to him like crowds flocking to a market. The master responded to each person according to their capacity, and countless beings were blessed by his compassion. His skillful guidance, tireless in exhortation, was like the warmth of spring air, enveloping all with harmony. His opening of ignorance and removal of obscurations was like clouds scattering from the vast sky, like ice dissolving in the great river. His awakening calls, sharp and stirring, were like crashing thunder that makes one drop one's chopsticks. His all-embracing acceptance was like a mountain that refuses no dust, like a sea that rejects no stream. From this we can see—do not the differences in his teachings correspond to the sharpness or dullness of people's faculties? Do not the varying seals of approval correspond to the depth or shallowness of their realization? Is not the path of skillfully applying compassionate means, loosening habitual bonds, and using words to exhaust ultimate reality—does it not lie precisely here? In the past, my late teacher, the Venerable Huang Wengong, manifested in the body of an official and expounded the Prajña, forming a lay friendship with the master. Moreover, the master received ordination at Baolin in Wu, which is also my native region. Reflecting on this karmic connection, it truly touches my heart. The master's foremost disciple, Master Nanfeng Cheng, who attained the Dharma earliest, has now compiled these records of the master's talks from four assemblies and asked me to write the introduction. I have heard it said that one who enters a deep chamber can explore its hidden recesses, and one who ascends a lofty peak can gaze into the vast beyond. Master Songyue Dayin, the lion of the Chan grove and the great whale of the Dharma sea, praised the master's path as surpassing that of Venerables Yuanzhao and Fozhao. How could his words be empty? Only the wise truly recognize the wise—this is indeed verifiable. Looking up to the exemplary style of former sages, we fashion the standard for later generations. Tracing their footprints, we may confirm new accomplishments. In the publication of this record, will there not be those who transcend words entirely and attain realization beyond language?

雲棲曰：「四會語錄今無存，松月亦未知何許，而曰道高于圓照、佛照夫二公，豈易及哉？而曰過之，更俟賢者考正。」

> Yunqi said: "The recorded sayings of the four gatherings no longer exist, and Songyue's whereabouts are also unknown. Yet it is said that his spiritual attainment surpassed that of Yuanzhao and Fozhao—two masters who were not easy to reach. To say he surpassed them is something that awaits verification by the wise."