龍池幻有禪師語錄序 史一
Preface to the Sayings of Chan Master Longchi Huanyou
荊溪安節居士吳達可題于長安擷芳亭
"Inscribed by Wu Dake, Layman Anjie of Jingxi, at Xiefang Pavilion in Chang'an"
昔牛頭一派橫說竪說總未達向上關棙子古人云大唐國內不是無禪只是無師良有以也馬祖會下出八十四人善知識各化一方黃蘗際猶謂正法眼藏寥寥數人夫得髓傳心者兒孫猶若是而況得皮得肉得骨之儔乎然觀傳燈諸書所載一葦渡江以來赤縣神州眾生黑漆漆地者固多而具大根器知有向上一着者亦不少五宗之中惟臨濟尤峻絕痛快直下承當自臨濟玄九傳而至五祖演心心相印絕無烏焉成馬之𡚁何者凡印有形則有差殊無象則無分別故下者如印印泥上者如印印空虛空隨方圓以呈名然空豈自為方圓乎大都五宗絕盛於唐綿延於宋而凌替於元元其後如中峰諸大老雖推為人天眼目未見嶄然截出也沿至于今此道如綫矣莊子云北溟有魚其名曰鯤化而為鵬九萬里風斯在下然聽其自化也使之化則非能鵬也宗家似之正嘉間天奇笑巖一二尊宿挺生其際遠接曹源近承臨濟正宗之綱藉以激揚不墜以余所聞笑巖咳唾如真虎踞地而吼百獸震慄以較裴旻之虎懸矣幻有禪師乃其的骨子也鍛鍊鉗錘可謂妙密倘所稱深山大澤必生龍蛇非耶每與余問答如聲呼谷應形著影出不留一𮈔意根樁立嗚呼是其所以紹笑巖而起臨濟也嘗一臠知鼎味叩其玄扉則全帙在焉大率如刀斫水不見痕縫名為作家不虛耳夫今衲子輩影迹所及輙能累人自了者流徃徃沉埋絕壑結草孤峰不受塵世之譏嫌乃禪師獨遊五都朱扉間且以為蓬戶也者業遊燕矣而門庭蕭寂眾未嘗登十輩意泊如也石門誦翠巖芝云廬山殿閣如生成食堂處處禪床折我此三門如冷灰盡日長廊捲風葉禪師庶幾近之此其事業之見於細微者也猶不測乃爾況大焉者乎是刻也不謀而成葢有殊勝力焉無論牛頭以下非所擬倫即置之八十四人中應以正法眼藏相屬矣余聊引其端俾為前茅若從禪師語錄中下一註脚是為負禪師入地獄如箭射覽者倘作語言文字觀亦入地獄如箭射。
In the past, the Niutou lineage debated endlessly, yet none truly reached the pivotal point of transcendence. The ancients said: "In the great Tang Empire, there is no lack of meditation, but a lack of true masters." How true this is! Under Mazu, eighty-four accomplished teachers each spread the Dharma in their own regions. Even the great Huangbo said that the true Dharma eye was passed down to only a few. If even those who gained the marrow and transmitted the mind-heart were so few, what of those who merely obtained the skin, flesh, or bones?
Nevertheless, looking at records like the *Transmission of the Lamp*, since Bodhidharma crossed the Yangtze on a single reed, the people of China were largely shrouded in darkness. Yet there were also many with great spiritual faculties who understood the ultimate matter. Among the five houses, Linji is particularly direct, sharp, and powerful—urging one to take immediate responsibility. From Linji Yixuan through nine generations to Wuzu Fayan, the mind was transmitted accurately, without any mistakes. Why? When an object is printed, differences appear if the seal has form, but no distinctions arise if it is formless. Thus, the lower method is like stamping clay, the middle like stamping water, and the superior like stamping space—where emptiness manifests forms according to shapes, yet emptiness itself does not become square or round.
Generally, the five houses flourished greatly in the Tang, continued through Song, but declined in the Yuan. After the Yuan, masters like Zhongfeng were praised as the eyes of gods and humans, yet they did not stand out brilliantly. Down to the present, this path is as thin as a thread.
Zhuangzi said: "In the Northern Ocean there is a fish called Kun. It transforms into a bird called Peng, flying ninety-thousand li with the wind beneath it. Yet it follows its own transformation; forcing it would not make it a true Peng." The Zen school is similar. During the Zhengde and Jiajing periods, masters like Tianqi and Xiaoyan lived in that era, far connecting to the Caodong source and near inheriting the Linji orthodox lineage, stirring up the Dharma so it would not decline.
From what I have heard, Xiaoyan's words and deeds were like a true tiger crouching and roaring, causing all beasts to tremble—far surpassing the tiger crafted by Pei Min. Huan You, the illusory teacher, was his true heir. His training methods were wonderfully subtle and precise. Should we not say that deep mountains and vast marshes must produce dragons and snakes? In his dialogues with me, it was like sound echoing in a valley, a reflection following a body—not a single trace of conditioned mind remained. Ah! This is how he succeeded Xiaoyan and revived Linji.
Tasting one morsel reveals the flavor of the whole pot; opening his mystic gate, the complete collection is there. All his words are like a knife cutting through water—you cannot see the seam. Truly he deserves the name "master."
Nowadays, monks often cause trouble for others by clinging to shadows. Those satisfied with their own liberation often hide in deep valleys, building solitary huts on lonely peaks to avoid worldly criticism. But this master alone traveled among the five capitals, treating red-painted gates as cottages. Though active in Yan, his gates were quiet; no more than ten visitors ever called on him, and his mind was utterly at peace.
Shimen quoted Cuiyan Zhi: "The halls on Mount Lu are naturally formed; in the dining hall, meditation benches fill every place. My three gates are like cold ashes; all day long, wind sweeps leaves along the corridors." This master came close to that state. This is how his work manifested in subtle details. If even this cannot be fully fathomed, what of his greater accomplishments?
This text was compiled without premeditation—a truly extraordinary outcome. Not to mention comparable to the Niutou lineage, even if placed among the eighty-four teachers, he would receive the true Dharma eye. I merely introduce it as a vanguard. If someone tries to add a footnote from this master's recorded sayings, they would betray him and fall into hell as quickly as an arrow shot. If the reader regards this as mere words and letters, they too will fall into hell like an arrow shot.