---
title: "布水臺集 · 翠巖古雪禪師語錄序"
description: "布水臺集是明末清初高僧道忞所著的一部别集，收录于中央图书馆善本书目集部别集类。道忞禅师是临济宗高僧，明末遗民，清初应顺治帝召请入京，对清初佛教政策有重要影响。该书汇集了他的诗文、法语、书信等作品，内容涉及禅宗思想、修行体悟、时事感怀及与士大夫的交游，是研究其生平、明末清初佛教史及禅宗思想的重要文献。作为明清之际佛教著述的代表，布水臺集不仅展现了高僧的文学修养与禅学境界，也为后世理解该时期佛教与社会的互动提供了珍贵史料。"
url: "https://rushiwowen.co/en/r/cmgn0wzom12k5jl04styd0aod"
---

### 翠巖古雪禪師語錄序

> Preface to the Recorded Sayings of Zen Master Cuiyan Guxue

昔侃寧勇禪師，出楊岐之門，道聲不減雪竇，至于提唱之語尤為精峭，嘗曰：「風鳴條！雨破塊！曉來枕上鶯聲碎；蝦蟆蚯蚓一時鳴，妙德空生都不會。都不會！三箇成群，四箇作隊，向前村後村，折得梨華李華，一佩兩佩。」可謂抖擻尿腸，為人說禪。而南堂欲公尚道：「禾黍不陽豔，競栽桃李春；翻令力耕者，半作賣華人。」則說法之難也審矣！雖然，諸佛威儀進止，諸所施為無非佛事，故其示人也，或有以光明相好佛身焉；或有以飯食、臥具、衣服焉；或有以園林、臺觀、虛空焉；或有以菩薩化人、菩提樹、清淨土焉；或有以寂寞無言無說、無示無識、無作無為焉！豈僅曰語言文字乎哉？獨此方真教體，清淨在音聞，故雖德山、臨濟棒喝交馳，終亦不廢語言三昧。然求其縱橫辯肆、樂說無礙，一以理勝，不詭俗、不淫陋，言言見諦、句句超宗，非揚眉有正法眼藏、點胸有涅槃妙心，而能若是乎？

> The Venerable Kanningyong, a master who emerged from the school of Yangqi, enjoyed a reputation no less than that of Xuedou. His teachings, in particular, were remarkably precise and incisive. He once said: "The wind rustles the branches! Rain breaks the clods! At dawn, by the pillow, the oriole's song shatters; toads and earthworms sing all at once—yet the wondrous virtue of emptiness remains utterly unknown. Utterly unknown! Three form a group, four make a band; they go to the front village, the rear village, picking pear blossoms and plum blossoms, one spray, two sprays." This can truly be called "shaking out the guts" to explain Chan for others. Yet Master Nantang Yu still remarked: "When grain and millet lack the sun's glow, people rush to plant peach and plum in spring; this turns those who toil the fields into half-sellers of flowers." How true it is that teaching the Dharma is difficult! Nevertheless, the Buddhas' dignity in movement and stillness, and all their actions, are nothing other than Buddha-work. Therefore, when they reveal themselves to beings, some do so through radiant marks and excellent Buddha-bodies; some through food, bedding, and clothing; some through gardens, towers, and open space; some through bodhisattvas manifesting as humans, bodhi trees, and pure lands; some through silence—without words, without explanations, without perceptions, without actions, without effort! How could it be limited to language and texts alone? Yet in this world, the true substance of the teaching is found in clear and pure sound and hearing. Thus, even though Deshan and Linji used staff and shout in turn, they never abandoned the samadhi of words. But to find one who roams freely in eloquent debate, delighting in unobstructed exposition, always winning through principle—never pandering to the vulgar, never succumbing to baseness—where every word perceives truth and every phrase transcends the established framework, is this possible without the upright Dharma-eye treasury raised in an eyebrow lift, and the wondrous heart of nirvana pointed to in the chest?

吾老矣！何幸尤及見翠巖哲公禪師其人者。公炙先師實當天童旺化之日，一時鳳毛麟角爭相騰蹋軒昂太白之門，唯公年齒最少志願獨堅，鑿索斧攛，晝鞭夜策，汲汲皇皇不間寒暑者十年，始浩然大徹。先師室中箠尺極嚴、許可尤審，肯諾之聲未嘗為耆年假也。直以侍者參得禪，為公助喜，則其屬望于公也可知已。乃公方銳意住山，徑爾別去遯跡亮公舊隱，耕雲種月，一钁十霜，由是洪州道俗相率捐貲贖古翠巖，挽公出世為中興第一代祖，道遂顯著于時。

> I am old now! What fortune to have known Master Cuiyan Zhe, a true Zen master. He served under my late teacher during the flourishing days of Tiantong's teachings. At that time, many brilliant students vied to distinguish themselves at the gate of Taibai, but he alone was the youngest with the most steadfast resolve. He wielded his tools, chiseling and cutting, driving himself day and night without rest, through ten years of relentless effort through heat and cold, until at last he achieved great awakening. My late teacher was extremely strict in his training, and exceedingly careful in his approvals. He never granted praise lightly, not even for the sake of age. The fact that he rejoiced for him as a mere attendant who had attained Zen through practice shows how much he expected of him. Yet the Master, intent on dwelling in the mountains, departed and hid himself away at the old retreat of Master Liang. There he plowed clouds and planted moons, a single hoe through ten frosts. In time, the laity of Hongzhou together donated funds to redeem old Cuiyan, inviting him forth to become the first-generation ancestral founder of its revival. His Dharma then shone brightly throughout the land.

卓哉公也！幻有師翁不云乎：「除卻釋迦老子，福慧兩足有幾人焉？但於本領有實證則龍天必不相負。」況公律身之嚴、求道之切、奉師之恭謹、事眾之勤渠，固宜龍天推出，無足為公怪者。獨其問荅提綱，星馳電卷，發揮玄賾，光闡大猷，駸駸乎山谷。所謂青山白雲，開遮自在；碧潭明月，撈摝方知。鐵石崩巖，霜弓劈箭，不受然燈記莂，自提三印正宗，假令古佛出頭也下一椎，定當乃足多耳！惜乎先師未之見焉！敬為敘次，質諸當世明眼作家。

> Admirable indeed is the Master! Did not the old master Huanyou say: "Apart from the Buddha Shakyamuni himself, how many can attain both merit and wisdom in full?" If one has true realization at the core, then the heavenly dragons will never fail to uphold them. How much more so for one like the Master, whose discipline was rigorous, whose pursuit of the Way was earnest, whose service to his teachers was reverent, and whose care for the community was diligent. It is only natural that the heavenly dragons would elevate him—there is nothing surprising in this. Yet his questions and answers, his raising of the essential points, sped like stars and flashed like lightning, unfolding profound mysteries and illuminating the great path with ever-growing clarity. As the ancients said: "The blue mountains and white clouds open and close freely; the clear moon in the emerald pool—only by reaching in do you know its depth." Like iron and stone shattering cliffs, like a frost-drawn bow splitting arrows, he did not await the prophecy of Dipankara Buddha but lifted up the three seals of the true tradition himself. Even if an ancient Buddha were to appear, one blow would settle it—surely this is more than enough! It is a pity that the late master never met him. Respectfully, I have arranged this record and submit it to the discerning eyes of enlightened masters of our time.