大法西來，而比丘尼能欽承正道，機辯穎悟，扣擊無虛，弘揚法化者，自初祖嗣總持，高安嗣末山，然後代乏人。本朝所推重，金粟乘祖嗣祇園剛，龍池微祖嗣繼宗徹，雪竇雲祖嗣唯極致，天童奇祖嗣印月霖。諸禪師建立門庭，鉗錘後學，著奇操偉業，精通至理，其所持說，雖碩學名德莫能難焉。俱各傳續其人，乃相率折節為勤儉，程猷經用，風教盛行，江浙齊楚，樹聲保社，規模嚴肅，彬彬然大有可觀也。余進都門將二十餘載，其大家命婦入山問道，嘗求開示，而真參實悟，委蛻之際，神識了然，報身斯驗者，往往有。而比丘尼中如南方諸禪師輩，全提直指，向同髏而能破除生死情妄，可為軌式模範者，指不多屈。今年春，永壽尼子雍成如禪師造山參禮，見其貌古心虔，頗有衲僧氣概，詢其師承，古律範兄嗣也。範兄昔年寓仁壽間，嘗從余游，而信余言有切於法門，是以不辭晦明風雨，樂與晨夕抑揚厲志，究其詣而合於規，宜其相傳或不造次也。繼而如姪出一冊呈余，云是開法所錄。讀之，語雖無文，然斤斤篤至，時露本色，機用穩實而不迷昧，聞其實德，感動閭聖，而有慈航普渡之稱。屢請余命，欲以問世，余在唯唯否否間，遲之秋半，復修誠叩室，勤懇乞余一諾，以便流行。余因思都下比丘尼中以本分接人，可存一證據者甚難，許其所請，序述顛末而付梓人。如姪勉旃，萬弗負余屬望之殷也。

The great Dharma came from the West, and among the Bhikshunis (nuns) who sincerely upheld the right path, were keen and insightful in their responses, never failing to engage in true inquiry, and who spread and transformed the Dharma—there were few after the First Patriarch’s successor, General Holder, and Gao’an’s successor, Moshan. In our dynasty, those honored include: Master Jinsu Cheng’s successor, Qiyuan Gang; Master Longchi Wei’s successor, Jizong Che; Master Xuedou Yun’s successor, Weiji Zhi; Master Tiantong Qi’s successor, Yinyue Lin. These Chan masters established their spiritual communities, trained later students with strict discipline, achieved remarkable feats, and mastered the ultimate truth. Their teachings and sayings were so profound that even great scholars and virtuous elders could not challenge them. Each master passed on their lineage to worthy successors, who, in turn, humbly devoted themselves to diligence and frugality, managing affairs with foresight. Their influence flourished throughout Jiangsu, Zhejiang, Shandong, and Hubei, where they built renowned spiritual communities with solemn discipline and orderly conduct—truly a magnificent sight.

I have been in the capital for nearly twenty years. Many noble ladies from prominent families come to the mountains to seek the Way, often requesting guidance. Among them, those who truly practice and realize the truth, at the moment of death, maintain clear awareness and manifest proof of their realization—these are not uncommon. Yet among the Bhikshunis, few have the caliber of the southern Chan masters who directly point to the mind, break through the illusions of birth and death, and serve as models and standards. This spring, the nun Yongshou Zicheng, a disciple of Master Cheng Ru, visited me for instruction. I saw that she had an ancient demeanor and a sincere heart, with the air of a true monastic. When I asked about her lineage, she said she was a successor of Senior Gu Lufan. Senior Lufan once lived near Renshou and studied under me in the past. He trusted that my words were relevant to the Dharma, so he joyfully endured all kinds of weather to practice with me day and night, refining his resolve and aligning his attainments with the standards. Therefore, it is fitting that his transmission was not hasty.

Later, my niece Cheng Ru presented a manuscript to me, saying it was a record of her teachings. I read it—though the language is unadorned, it is sincere and earnest, revealing her true nature. Her methods are steady and reliable, not confused or deluded. Hearing of her virtuous conduct, which moved the common people and local officials, she gained the reputation of being a "Compassionate Ferry." She repeatedly asked me to write a preface for it, so it could be shared with the world. I hesitated, neither agreeing nor refusing, until mid-autumn. Then she came to my room again with sincere devotion, earnestly begging me to give my consent for its circulation. I thought that among the Bhikshunis in the capital, it is very rare to find one who directly guides others according to their true nature and leaves behind reliable evidence of the Dharma. So I granted her request, wrote this preface recounting the events, and sent it to the printer. Let my niece Cheng Ru strive diligently, never disappointing the deep hopes I have placed in her.

Recorded Sayings of Chan Master Ziyongru (子雍如禪師語錄)

Recorded Sayings of Chan Master Ziyongru (子雍如禪師語錄)