隱元禪師語錄序
Preface to the Recorded Sayings of Zen Master Yinyuan
不慧默，仔細披閱隱元禪師三會開堂語錄，出入始終黃蘗山者什九，應請福嚴龍泉者，不過什一。自前丁丑，以迄後辛卯，結制解制，大開罏韝二十四番，多在黃蘗。至如運水擔柴搬磚弄瓦，建殿閱藏百堵俱興，了中天老人四十年法席種種未了之事者，亦多在黃蘗，具見所說行實中。當年黃蘗運禪師本產閩中，而於福清山名未著，自斷際始著黃蘗名，又以其名名所住山，迄費和尚，乃興斷際以闡黃蘗，而隱禪師復為丕承丕顯、肯搆肯堂，一黃蘗現出多多黃蘗，豈非世出世間一大奇特因緣乎？又行實中所說，初參密老人時，幾經痛棒熱喝便已大徹，源底早被五峰覷破，更有火叉公案頌古首肯，為密老人出格看待者非一日矣。乃究竟秉拂傳衣，屬之費和尚，不忝為隱之座元。正如玉泉、曇懿久依佛果，自謂不疑，眾皆許可，究為妙喜榜告，復來遠謁，入室得印，為徑山弟子。今之天童即昔之佛果，昔之徑山即今之徑山，翻舊棒痕，提新正令，又豈非世出世間一大奇特因緣乎？直指門頭，威音那畔，能嘲風弄月，展演神通，揭地掀天，全彰機用，不受人天籠絡，不被凡聖蓋纏，如許浩浩落落，吞吐八萬四千法界，於一毫毛端，使千秋黃蘗動地放光，非尋常循行數墨汗牛充棟者可方軌而並馳也。辛卯冬一番末後句，福善堂一番勾當話，有偈云：「龜毛拂子重千斤，掛在虛空待個人。磕著無情真鐵漢，不妨拈起再尖新。」讀至此，使人太息引領，惝恍莫測，真如洶洶鯨濤，層層蜃闕，泥牛鬥入雲翼，圖南逍遙乎無何有之鄉。廣漠之野，始終一潮音洞；茶頭執事因緣，始終一黃蘗山。自平石曹溪滴水因緣，百川灌之，不知何時去而不盈；尾閭洩之，不知何時來而不虛。的的世出世間，始終一大奇特不思議因緣。在隱師分上，不過一頓家常茶飯耳。埽道人為次原偈韻贊歎一絕云：慣運成風匠石斤，天涯海角泣珠人，杖頭挑取雙丸弄，線斷收場曲調新。是為序。
With sincere reverence, I carefully studied the records of Zen Master Yinyuan's three assembly teachings. Nine out of ten of his activities were centered around Huangbo Mountain, while his invitations to Fuyan and Longquan accounted for barely one-tenth. From the earlier Dingchou year to the later Xinmao year, through twenty-four full cycles of intensive practice sessions—from their commencement to their conclusion—most took place at Huangbo. Whether it was carrying water, shouldering firewood, moving bricks, handling tiles, constructing halls, or reviewing scriptures—all the hundred tasks that flourished—the completion of the late Master Zhongtian's forty-year Dharma seat and its many unfinished affairs also largely occurred at Huangbo, as clearly detailed in the accounts of his deeds.
Originally, Zen Master Yun of Huangbo was born in Fujian, yet the name of Fuqing's mountain was not yet renowned. It was from Duanji that the name "Huangbo" became established, and with that name, the mountain where he resided was also named. It was through Master Fei that Duanji's legacy was revived to propagate Huangbo's teaching. Then, Zen Master Yinyuan further inherited and magnificently expanded it, building upon the foundation and hall, causing one Huangbo to manifest countless Huangbos. Is this not a most extraordinary karmic connection, both within and beyond this world?
Furthermore, as recorded in the accounts of his deeds: when he first sought guidance from the elder Master Mi, after enduring severe blows and fiery shouts, he experienced a great awakening. The depths of his source had already been perceived by Wufeng. Moreover, with the "Fire Rake" case and the verse of ancient approval, he was exceptionally regarded by Elder Mi for more than just a day. Yet, ultimately, the transmission of the robe and the whisk fell to Master Fei, making him truly worthy of being Yinyuan's head seat. This is just like Yuquan and Tanyi, who long followed Foguo and believed themselves free of doubt, with everyone approving—yet ultimately, it was Miaoxi who publicly announced it. They came from afar to pay respects, entered the chamber, received the seal, and became disciples of Jingshan. Today's Tiantong is the Foguo of the past; the Jingshan of old is the Jingshan of today. Turning over old traces of the stick, lifting the new true command—is this not also a most extraordinary karmic connection, both within and beyond this world?
Directly pointing at the gate, beyond the sound of creation—able to mock the wind and play with the moon, display supernatural powers, shake the earth and overturn the heavens, fully revealing skillful means—unbound by the nets of humans and gods, uncovered by the veils of ordinary and sage. So vast and free, swallowing and spitting out the eighty-four thousand Dharma realms within the tip of a single hair, causing the Huangbo of a thousand autumns to radiate light that shakes the earth. This cannot be compared to or run alongside those who merely follow lines, count words, and fill libraries to the rafters.
The final phrase of that Xinmao winter, the concluding matter in Fushan Hall—there is a verse that says:
"The tortoise-hair whisk weighs a thousand pounds, Hanging in empty space, waiting for someone. When it strikes the true iron man without emotion, No harm in picking it up, sharp and new."
Reading this, one sighs deeply, stretches the neck, bewildered and unfathomable—truly like roaring whale-waves, layered mirage palaces, a clay ox fighting its way into cloud-wings, soaring southward, wandering freely in the land of nothingness, the vast wilderness. From beginning to end, it is one Tide-Sound Cave; the karmic connections of the tea server and attendants, from beginning to end, are one Huangbo Mountain.
From the karmic connection of Ping Shi's Caoxi drop of water, a hundred streams pour into it, never knowing when it goes yet never full; the tail-gate drains it, never knowing when it comes yet never empty. Truly, within and beyond this world, from beginning to end, it is one great, extraordinary, inconceivable karmic connection. On Master Yinyuan's part, it was nothing more than a single serving of ordinary tea and rice.
The sweeping道人, following the original verse's rhyme, praised with a quatrain:
"Accustomed to wielding the artisan's wind-pound weight, At the ends of the earth, the pearl-weeper mourns. On the staff's tip, he juggles the twin orbs; When the thread snaps, the performance ends, the melody fresh."
This serves as the preface.
順治丙申仲春大士誕日，欽命國子監司業兼掌祭酒事，前戊辰二甲進士，工部郎中大理左寺副曹溪受法弟子紫霄飛仙裔孫道一，居士福徵譚貞默、梁生父槃談謹書。
In the mid-spring of the Bing Shen year of the Shunzhi era, on the birthday of the Great Bodhisattva, by imperial command, the Director of the National Academy, concurrently overseeing the Office of Sacrificial Rites, former second-class scholar of the Wuchen year, Vice Director of the Ministry of Works, Deputy of the Left Court of the Grand Court of Review, Dharma disciple of Caoxi, descendant of the Purple Cloud Flying Immortal, Dao Yi, lay devotee Fu Zheng, also known as Tan Zhenmo, respectfully inscribed this with Liang Shengfu Pan Tan.