千巖禪師語錄序
Preface to the Recorded Sayings of Chan Master Qianyan
往予家居時，嘗謁千巖禪師於烏傷伏龍山。當是時，遐邇學子望風奔湊，曾未幾何，化荒墟為樓觀，易寥空為金碧，鐘鼓之聲，上徹霄漢。嗚呼！何其能也？蓋禪師之不能為能、不用為用，芳蘭生於深谷，而馨香遠聞；蒼璧韞于玄璞，而光輝外發。禪師處於遐壤，而人競從之。有道之士，其果有異於庸常者歟？且禪師在時，其弟子嗣詔，嘗錄其語，鍥梓以傳。予嘗獲觀之，其敷宣大法，如雲雷迭興，而九龍噴雨也；如大醫王制藥，隨證而愈疾也；如摩醯三眼，光明洞照，而無不至也。由是知禪師之道，不實不虛，不有不無，不中不邊，在普應之門，蓋亦鏗然有聲者也。以能以用窺禪師者，抑亦末矣。禪師既入寂，兵燹方張，所謂語錄者，皆為煨燼，經今十有餘年矣。一庵鄰上人，自幼侍禪師，與聞其道，乃以舊本重刻，不遠一千餘里，來徵予序。予謂禪師之道見於言，讀其言，自可知其道，又何以序文為？然稽之古德，其語存于今者，多名縉紳為題辭，不若是，固不足以表正宗之所寄。第予也非人，惡足為禪師之重輕？以禪師與余交也，因不辭而為之書。雖然，禪師之道，不落有無、中邊、虛實者，固不可以語言文字求也。欲求禪師之道，其亦得魚兔而忘蹄筌者乎？禪師行業，予嘗為撰塔上之銘，茲不書。上人方閱三藏諸經，連年不自休，今又孜孜而為是圖，亦可謂不悖其師者也。
In my youth, when I still lived at home, I once visited Master Qianyan at Fulong Mountain in Wuyang. At that time, students from near and far flocked to him like the wind. In no time at all, he transformed a desolate ruin into a magnificent monastery, turning empty wilderness into halls of gold and jade. The sound of bells and drums rose straight up to the heavens. Ah, how was he able to accomplish this? It was because the Master's ability lay in not striving for ability, and his usefulness in not forcing usefulness. Like fragrant orchids growing deep in a valley whose scent carries far, or like a precious jade hidden within dark stone whose brilliance shines outward, the Master dwelled in a remote land, yet people eagerly followed him. Does a person of the Way truly differ from ordinary people?
While the Master was still alive, his disciple Sizhao recorded his teachings and had them carved onto woodblocks for transmission. I once had the chance to read them. In expounding the great Dharma, he was like clouds and thunder gathering, with nine dragons spraying rain; like a great physician king preparing medicine, curing illnesses according to each symptom; like Maheshvara's three eyes, whose radiant light illuminates everything without exception. From this, I understood that the Master's Way is neither solid nor empty, neither existent nor non-existent, neither centered nor extreme. Within the gate of universal response, it resonates with a clear, ringing sound. To judge the Master by notions of ability or usefulness is to miss the point entirely.
After the Master entered nirvana, war and chaos erupted, and the so-called recorded sayings were all reduced to ashes. More than ten years have passed since then. The monk Yian Lin, who served the Master from childhood and learned his Way, has now reprinted an old copy of the text. Traveling over a thousand miles, he came to ask me for a preface.
I say: the Master's Way is revealed in his words. By reading his words, one can naturally understand his Way—what need is there for a preface? Yet, considering the ancient virtuous ones whose words survive to this day, many have had their works prefaced by eminent scholars. Without this, it seems insufficient to signify the transmission of the authentic tradition. However, I am no one special—how could my words add or detract from the Master's stature? Yet because the Master and I were friends, I cannot refuse and thus write these words.
Even so, the Master's Way—which does not fall into existence or non-existence, center or extremity, solidity or emptiness—cannot truly be sought through words and letters. To seek the Master's Way, must one not be like one who, having caught the fish or the rabbit, forgets the trap or the snare? As for the Master's deeds and conduct, I once composed an inscription for his stupa, so I will not repeat them here.
Venerable Lin has been diligently studying the Tripitaka and various sutras for years without rest. Now he earnestly undertakes this endeavor as well—truly, he can be said to not betray his teacher's legacy.
洪武九年秋八月二十五日，翰林學士承旨嘉議大夫知制誥兼修國史兼太子贊善大夫金華宋濂謹序。
On the twenty-fifth day of the eighth lunar month in the autumn of the ninth year of the Hongwu reign, Song Lian of Jinhua, Academician of the Hanlin Academy, Grand Master for Court Discussion, Drafter of Edicts, Co-compiler of the National History, and Tutor to the Crown Prince, respectfully composed this preface.