---
title: "天界覺浪盛禪師全錄 · 天界覺浪盛禪師全錄序"
description: "天界覺浪盛禪師全錄是明代高僧覺浪道盛的語錄文集由弟子大成大然等人編集整理後附杖門隨集覺浪道盛活躍於明末清初禪宗曹洞宗重要傳人其思想融合儒釋道三教全錄收錄其上堂法語書信偈頌等內容闡釋禪法心要與修行見地反映了明末禪林的思潮與實踐該文獻對研究明清佛教史禪宗思想流變及三教合一趨勢具有重要價值是了解當時禪宗風貌的關鍵典籍之一"
url: "https://rushiwowen.co/en/r/cmgn0ams2166el404vafkqcfm"
---

### 天界覺浪盛禪師全錄序

今日之佛法，不謂之極盛不可；今日之佛法，不謂之極衰不可。遍道場皆宗師，遍棗梨皆語錄，人以為盛，吾以為衰。故欲從今日佛法之盛，救今日佛法之衰，則必舉天下之證法王寶座者，盡奪其席焉而後可；舉天下之稱支那撰述者，盡火其書焉而後可。夫所謂證法王寶座之人，與所稱支那撰述之書，遊其門者，方共儀之，以為為人天作眼目、為佛祖續命脈。而一旦謂必奪其席、必火其書而後可，則彼之遊其門者，方群起而議吾言之肆而且瞽，而欲從今日佛法之盛，救今日佛法之衰，將遂勢窮于無可如何乎？曰：聖賢設教，有極盛之時，亦有極衰之時，亦無有極衰而不可救藥之時，則為今日回光長夜，砥柱狂瀾，亦不過從法王寶座、支那撰述中，而觀其孰為數十年來所共宗之人，數十席中所共傳之書，表而出之，以教天下。而天下之凡遊其門者，亦或有以自止，而今日諸方名宿，亦或藉手以補救之而有餘。叩其人，其人如在；讀其書，其書大成，則惟天界之覺浪杖人。蓋杖人于一切處成等正覺，無住無不住，當時諸龍象奔走庭堂者，實繁有徒，諸名鄉鉅儒，獲聆片晌透一針者，亦無不心悅誠服，薰沐歸嚮。而某以生晚緣薄，從未一親其庭，乃于今佛法極盛即極衰之時，謂其人為世所共宗之人、謂其書為世所共傳之書，而推崇之以為此真正令全提救時良劑，天下之人不幾謂吾為隨聲附影、徇名失實，而悵悵然其何之乎？曰：非也。吾儒道統之傳，有見而知者、有聞而知者，不得謂見知之人可以同堂共訂，而聞知之人遂不可隔世傳心。孟軻居戰國，去聖人之世若此其遠，而自謂予未得為孔子徒，予私淑諸人。究之知言養氣、願學孔子，千百載後宗其道者至躋之七十二子之上，與泰山曲阜俎豆鐘鼓億萬斯年，推之于佛，何獨不然？吾雖未登杖人之堂，不視其父、視其子，而猶及見其門之能嗣杖人之傳者，前則有青原笑峰、今則有藥地愚者，此兩人在吾儒中皆天民先覺擔當斯道，以文詮木鐸之秘、以心維幾希之微、以身繫綱常之重，百尺樓上、千仞巖前，死生榮辱俱無足以動其心者，使非杖人煆煉錘鑿，使生平豪氣盡歸淡漠、絕代聰明相忘渾沌，而欲俾其葉落歸根、灼破兩頭，悟本超宗、回互玅協，頭正尾正、永不退轉，甘心出入門下，不其難哉？往笑公來住青原，吉人士屢請正席方丈，每謙讓未遑，一則曰待老人至，再則曰待老人至。及聞老人圓寂，奔喪東下，不啻孝子哭其考妣。藥公繼主青原，揭地掀天，不落階級，四方來學以為儒宗者，以為禪宗，而于杖人語錄及別種著述，時手一帙以教同人，且欲舉各刻重行參訂，彙付剞劂，用垂來茲，較之析薪負荷、徒讀父書者，大相逕庭。兩人且不以予為不可教，而每于沉迷依戀之中，時施警策，間行喚醒。噫！兩人之于杖人，固所稱見而知者，而予雖未親杖人，猶得從杖人之徒以聞杖人之教，亦豈敢遂謂聞而知者？而乃于佛法極盛即極衰之時，獨尊杖人以挽回補救，使天下讀杖人之書者，從此爭自濯磨、爭自悔悟，不得為見而知之人，猶得為聞而知之人，則舉杖人之書而彙梓之，以行于世，功豈淺鮮？若夫杖人正法眼藏，變化機權，御一乘車，摧五魔道，片詞微旨，觸類旁通，不特有益于禪，而且有益于儒，則已有李夢白、黃元公、馬培元、李小有、陳旻昭諸先生序以不朽，而予以未夢箇中之人，敢與諸見而知者談伎倆、味醍醐，今日藥地、前日笑峰告之杖人，杖人有靈，得無急遣侍者日此鹵莽漢推出門外也哉？

> The Buddhism of today cannot be called anything but flourishing, nor can it be called anything but decaying. Every monastery has its master, every printed book its sermons. People see this as prosperity, but I see it as decline. Therefore, to save Buddhism from its decline through its very prosperity, we must strip all those who claim the Dharma King’s throne of their seats, and consign all writings claiming to be Chinese Buddhist works to the flames. Those who follow the masters of these Dharma thrones and read these Chinese Buddhist texts revere them as the eyes and ears of gods and humans, the ones who prolong the life of the Buddhas and patriarchs. Yet to say that we must seize their seats and burn their books—this would provoke those followers to rise up and call me reckless and blind. Would we then have no way to save Buddhism from its decline through its very prosperity? I say: The sages founded their teachings at times of great prosperity and also at times of great decline, but never at a time so hopeless it could not be cured. To turn the long night into dawn and be a pillar against the raging tide today, we need only look among the Dharma thrones and Chinese writings to see who, over the past decades, has been universally honored, and which book has been universally passed down. We must bring these to light and teach the world. Those who follow such people may then stop themselves, and today’s renowned masters can use this to mend the situation with ease. Who is this person? The book? They are the Venerable Juelang of Tianjie, and his works. The Venerable Juelang attained perfect enlightenment everywhere, dwelling nowhere yet nowhere not dwelling. In his time, a multitude of dragon-elephants rushed to his hall, and countless renowned scholars and Confucians, after hearing but a moment of his teaching, were sincerely convinced and bathed in his fragrance. I, born too late and with thin karmic conditions, never personally approached his presence. Yet now, at a time when Buddhism’s prosperity is its decline, I name this person the one universally honored, this book the one universally transmitted, and exalt them as the true medicine for the age. Would not people accuse me of echoing the crowd and valuing fame over truth, and be at a loss as to what to do? I say: Not so. Our Confucian tradition has those who know by direct contact and those who know by hearsay. One cannot say that those who know by direct contact can meet and discuss together, while those who know by hearsay can never pass down the mind across generations. Mencius lived in the Warring States era, far removed from the sage Confucius, yet he said he had not been Confucius’s disciple but had learned from others indirectly. In the end, his understanding of words, his nurturing of vital energy, and his aspiration to emulate Confucius earned him a place above the seventy-two disciples for millennia. Even today, he shares the sacrificial rites with Confucius. Why should it be different with Buddhism? Though I never entered Juelang’s hall—if you cannot see the father, look at the son—I have met those who inherited his teaching: the late Qingyuan Xiaofeng and the present Yodi Yuzhe. These two are among the awakened ones of heaven and people in our Confucian tradition, bearing the Way, unlocking the secrets of the wooden bell of teaching, guarding the subtlety of the tenuous spark, and upholding the weight of human relations. On the hundred-foot tower and before the thousand-ren cliff, life, death, honor, and disgrace cannot move them. If Juelang had not tempered and refined them, making their heroic spirit fade into indifference and their extraordinary intelligence dissolve into chaos, how could they return to the root, pierce through both extremes, awaken beyond tradition, harmonize with subtlety, be upright from head to tail, and never regress—willingly staying as his disciples? Once, when Xiaofeng came to reside at Qingyuan, the people of Ji repeatedly invited him to take the abbot’s seat. He modestly declined, saying, “Wait for the elder,” again and again. When he heard the elder had passed away, he rushed east to mourn, like a filial son weeping for his parents. Yuzhe succeeded him at Qingyuan, overturning heaven and earth, transcending all stages. Scholars came to learn from him as a Confucian master or a Chan master, yet he always carried a volume of Juelang’s sermons and other works, teaching his companions. He also wished to edit and compile all the existing editions for publication to benefit future generations—this is vastly different from merely reading one’s father’s books without understanding them. Both men did not consider me beyond teaching. In my clinging attachments, they often gave me warnings and awakenings. Ah! These two are those who know Juelang by direct contact. Though I never met Juelang directly, I have heard his teaching through his disciples. Dare I claim to be one who knows by hearsay? Yet now, at a time when Buddhism’s prosperity is its decline, I exalt Juelang alone as the remedy. May all who read his works from now on strive to polish themselves, strive to repent and awaken. Those who cannot know him directly may still know him through hearsay. To compile his works and make them known to the world—is this not a great merit? As for Juelang’s true Dharma eye, his transformations and skillful means, his riding the one vehicle to defeat the five demonic paths, his few words and subtle meanings that resonate in all directions—these benefit not only Chan but also Confucianism. Already, gentlemen like Li Mengbai, Huang Yuangong, Ma Peiyuan, Li Xiaoyou, and Chen Minzhao have written prefaces to ensure his immortality. I, who have never even dreamed of such things, dare to discuss techniques and taste ambrosia with those who know him directly? Today’s Yodi, yesterday’s Xiaofeng—if they tell Juelang, he may well send an attendant to drive this reckless fellow out the door!

時康熙戊申秋月，青原弟子張貞生薰沐拜題。

> In the autumn of the year Wushen (1668) during the Kangxi era, on a moonlit night, Zhang Zhensheng, a disciple of Qingyuan, offered this inscription after purifying himself through bathing and incense.