---
title: "佛冤禪師語錄 · 張吾瑾序"
description: "佛冤禅师语录是清代临济宗高僧佛冤彻纲的言行记录由弟子性纯等人编撰依驹本印行佛冤禅师活跃于清初主要弘扬临济宗禅法其语录内容涵盖上堂说法机缘问答示众法语等生动体现其禅风与接引手段在佛教史上该书是研究清初禅宗特别是临济宗法脉传承与禅学思想的重要文献对于了解当时禅林的实态与禅法流变具有较高价值"
url: "https://rushiwowen.co/en/r/cmgn0ybhu196qjl04tw54l4fc"
---

### 序

按錦城為三都之一，山川奇秀，甲於天下，故其中叢林福地，碁置星列，名衲耆宿，代不乏人。然最著者，莫如昭覺，唐宋以來，號為寶地香城，其來益盛，圓悟禪師之真隱塔任焉。甲申歲，賊焰熛發，胥成灰燼。本朝定鼎後，至癸卯歲，得丈雪老人自吳越歸來，毅然重建，不數年而紺殿瓊樓，煥然一新。拮据興復，雖出老人之志願，其間讚勷周旋，成此無量功德者，佛冤大師之力居多焉。予因避難出蜀，筮仕京華，四十餘年而始歸，與老人有同法意。往晤中，得面大師，見其氣宇沖和，語言蘊藉，知為有道中人，故坐話間，出其語錄一編，問序於予。因慨識浪障空，迷雲鎖月，茫茫宿海，渺無涯際，誰能如大師之脫紛華、耽禪寂，借語言文字，放大光明，普照河沙世界，俾群生見聞，祛迷剔障，矚照本來面目？其為慈航寶筏，信不誣矣。乃譚者謂乾竺氏西來，大意不落言詮，若於無所有中妄立文字，是謂平地生波，從何得入淨土？不知機有淺深，教有頓漸，大善知識悟般若真空，不襲聲聞，不墮色相，洵無借茲贅疣。若初學小乘，不假舟楫，詎登彼岸，憑何悟入圓通哉？此大師語錄之所吐露。至其中若登座說法，若頌若讚，若機若筈，闡發雖別，而性情一致，散華落藻，玉淨珠明，總緣靈悟天成，非門外人所能窺其堂奧也。予生也鈍，不能如無盡居士為石門點破金剛眼睛，東林摟碎子瞻骨髓，但反覆斯編，始覺大師為金粟再來，結峨嵋劍閣之秀、攬吳楚秦晉之奇，故能慧燈相照，克唱宗風，振南嶽祖三十七世繼起之薪傳，結圓悟師五百餘年未了之公案，於十方界中開方便法門，使聖誨重明，迷塗復悟，是三乘教內真實行道者矣，又豈僅作語言文字觀哉？予於是沐手焚香而樂為之序。

> Chengdu stands as one of the three great capitals, its mountains and rivers uniquely splendid, unmatched under heaven. Thus, monasteries and blessed lands gather here like stars across the sky, with renowned monks and venerable elders never lacking through the ages. Yet, none is more illustrious than Zhaojue Temple. Since the Tang and Song dynasties, it has been hailed as a precious land, a city of incense, its renown only growing. The true stupa of Chan Master Yuanwu rests here. In the year Jiashen, the flames of rebellion erupted, reducing all to ashes. After our dynasty's founding, by the year Guimao, the elder Zhangxue returned from the Wu and Yue regions and resolutely undertook its reconstruction. Within a few years, azure halls and jade towers stood anew in radiant splendor. Though the arduous task of restoration sprang from the elder's vow, the one who contributed most to this immeasurable merit through support and skillful means was Master Foyuan. Having fled disaster, I left Shu and served in the capital for over forty years before returning. Sharing a common Dharma intent with the elder, I met Master Foyuan during a visit. His demeanor was serene and harmonious, his speech profound and restrained—I knew him at once as a man of the Way. As we sat conversing, he presented a volume of his recorded sayings and asked me for a preface. I sighed, considering how the waves of delusion obscure emptiness, how clouds of confusion lock away the moon. Vast is the sea of past lives, boundless and shoreless. Who can, like the Master, cast aside worldly glamour and immerse in Chan's stillness, using words and letters to emit a great light that illuminates worlds as numerous as sands of the Ganges, enabling all beings who see and hear to dispel confusion, remove obstacles, and behold their original face? That this is a compassionate ferry and precious raft is indeed no false claim. Yet some discussants say that since the Indian sage came from the west, his essential meaning transcends verbal explanation. To recklessly establish words where there is nothing is to stir waves on level ground—how could one thereby enter the Pure Land? They fail to understand that capacities vary in depth, and teachings differ as sudden or gradual. A great wise one, awakening to the emptiness of prajñā, does not cling to the voice-hearer's path nor fall into form. Truly, such a one has no need for this superfluous appendage. But for beginners of the lesser vehicle, without relying on a boat, how could they reach the other shore? By what means would they awaken to perfect penetration? This is what the Master's recorded sayings reveal. Within them—whether ascending the seat to teach, offering verses or praises, posing questions or responses—though the methods of exposition differ, the essence of his nature is one. Scattered blossoms, falling elegance, jade pure, pearls bright: all stem from a natural, spiritual awakening, whose inner hall no outsider can glimpse. I was born dull-witted, unable like the layman Wujin to point out the Vajra Eye for Shimen or like Donglin to crush Zizhan's marrow. Yet, upon repeatedly reading this volume, I came to realize the Master is a return of Jinsu. Gathering the beauty of Emei and Jianmen, embracing the marvels of Wu, Chu, Qin, and Jin, he thus can shine the lamp of wisdom, ably proclaim the ancestral style. He revitalizes the flame passed down through thirty-seven generations from the Southern Peak Patriarch, and resolves the unfinished case of Master Yuanwu after over five hundred years. Opening expedient gates within the ten directions, he makes the sage's teachings shine anew and the lost path awaken once more. This is true practice within the three vehicles—how could it be viewed merely as words and letters? Thus, I cleanse my hands, light incense, and joyfully compose this preface.

時康熙丁卯孟夏，成都張吾瑾沐手譔。