密印禪師語錄序
Preface to the Recorded Sayings of Master Miyin
明心見性，三教同原，其傳之語言文字者，末也。然而不得不以語言文字傳之者，現前說法，示後之津梁也。故孔氏有兩論，子輿作兩孟，曾子誠意正心，子思原天明道，皆以語言文字流傳古今，而後之大儒得其淵源，垂為著述者，歷世不少。乃考禪門亦然，自達祖渡江以來，傳至六祖，一花五葉，厥派攸分。然五宗中，臨濟為最，歷代相傳，不可殫述。近所最著者，有破山和尚，語錄盈案，其開示棒喝，實為後人，而密印和尚是其宗派焉。籍出西蜀，飛錫楚南，茲寓廣福山者三十餘年矣。有語錄贊偈，彙成一集，皆明通了徹，洞見本來，不墜破山衣缽。今者請序於予，予曰：吾固儒家子也，何足以言禪？然閱其文辭，領其意旨，大約以明心見性為宗，超脫塵凡為要，所謂現前說法，指示後學者，端不外是。寧得謂禪家之言非吾道也，而可不為之稱揚贊嘆哉？至其會心自得，曠然天地之外，有非語言文字之可傳者，則吾不得而知矣。
Understanding the mind and seeing one's true nature—these are the common roots of the three teachings. The words and texts through which they are transmitted are only secondary. Yet, they cannot be passed down without language and writing, because in the present moment, they serve as a means of teaching and as a bridge for future generations. Thus, Confucius left behind the *Analects*, Mencius authored the *Mencius*, Zengzi spoke of sincerity of intention and rectifying the mind, and Zisi traced the origins of heaven and illuminated the Way—all transmitted through language and writing across the ages. Later, many great scholars who grasped these profound origins and shaped their writings have appeared throughout history.
The same is true of the Chan tradition. Since the Patriarch Bodhidharma crossed the river, the teaching was passed down to the Sixth Patriarch, where one blossom opened into five petals, dividing the stream. Among the Five Houses, the Linji school flourished the most, and its lineage continued through generations too numerous to recount. In recent times, the most prominent figure was Master Poshan, whose recorded sayings filled volumes. His teachings and sudden shouts served as direct guidance for later practitioners, and Master Miyin belonged to this same lineage.
A native of Western Sichuan, Master Miyin carried his staff to Southern Chu, where he has resided at Mount Guangfu for over thirty years. He has compiled a collection of his recorded sayings, verses, and hymns—all clear, penetrating, and revealing the original true nature, without losing the legacy of Master Poshan’s robe and bowl. Now, he has asked me to write a preface for this collection.
I replied: "I am but a son of the Confucian school—how could I speak of Chan?" Yet, upon reading his words and grasping their meaning, I see that they take "understanding the mind and seeing one's true nature" as the core principle, and "transcending the mundane world" as the essential teaching. What is called "presenting the Dharma in the here and now" to guide later students is indeed nothing other than this. How could we say that the words of the Chan school are not the same as our Way? And why should we not praise and celebrate them?
As for the insights attained through the mind itself—vast and free beyond heaven and earth, beyond what language and writing can convey—these I cannot know.
賜進士第、河南按察司副使、分巡汝南道、前督理張秋河道、工部營膳司郎中莊鏻謹撰。
Composed respectfully by Zhuang Lin, Presented Scholar of the Imperial Academy, Deputy Commissioner of the Henan Surveillance Commission, Supervisor of the Runan Circuit, Former Director of the Zhangqiu River Works, and Director of the Building Works Department of the Ministry of Works.