---
title: "益州嵩山野竹禪師後錄 · 龔鼎孳序"
description: "益州嵩山野竹禅师后录由清代僧人洪希等人编集整理，收录了野竹禅师的语录、开示和诗文。本书形成于清初禅宗复兴时期，反映了当时临济宗的传播与修行风貌。内容以禅宗心性论为核心，强调明心见性、福慧双修的实践法门，融合了禅净思想。作为清代禅宗重要文献，该书对研究明清佛教思想流变具有史料价值，其倡导的福慧并重理念至今仍对汉传佛教修行体系产生深远影响。"
url: "https://rushiwowen.co/en/r/cmgn462330lu7k104zfh8e2ww"
---

### 益州嵩山野竹禪師後錄序

> Preface to the Later Record of Chan Master Yezhu of Songshan in Yizhou

世祖朝今天童山曉皙公禪師說法長安之隆安，皇帝萬機之暇，常以步輦幸其寺，至則握手上殿，就坐論道，幾如賓朋，維時扈從之臣以為榮，曉公則澹如也。夫世之人得富翁一諾即起色十倍，況人主寵沃如寮友，其衷不動有如曉公者乎？若非蕭然名利之外、萬慮都盡，亦何能臻此哉？余時掌院事，無事必過從，過則曉公必埽一室坐余其右。燒香瀹茗，發五嶽之高論；揚袂掀眉，倒千江之雄辨。於是乎法門細大、古今得失歷歷可見。乃今知馬師以還東山父子，而後至臥龍、仰山及金陵翼善、海舟慈公，凡八世，皆鍾岷秀，吐詞為經，真大有為宗工宿衲。故上而朝廷、內而當軸、外而群宰，輻輳問道，莫不虛而往實而歸，至或策駿爭鑣，而惟恐其不獲一聞緒論者。總之，得盡性真理，超然遠詣，確乎不拔，絕不可馴，至乎塵網者也。張子謂：「儒門澹泊，收拾不住，皆歸釋氏。」至此益信。一日，曉公惠《益州嵩山野竹慧公禪師語錄》一部，凡十四卷。讀之，言詞峭俊，多發為名理；詩頌清新，盡黜去瑕垢。或置之恕中、南堂間，不能辨誰恕、誰南；或置之昭覺、玅喜間，亦不能辨孰覺、孰喜？其果得天童悟、報恩賢之家法；長松璧公之血骨，為輓近世一翹楚也邪？且見桑梓巴渝與曉公同邑，又曉公猶子。前謂皆鍾岷秀，吐詞為經，大有為之宗工宿衲，儒門收拾不住，今又見於此也。無何曉公抗疏南還，余作詩送別，十年來不得再晤，一吐所欲，使人遠想故人，夢寐不置，兼想見竹師亦如想見曉公者久矣！今秋，竹師門人集《後錄》又八卷，不辭萬里，走力就正曉公於天童，而曉公聞余念己亦念竹師，乃馳一函為介，并以《後錄》寄余，且曰：「思欲見其人而不得，孰若讀其人之集如見其人焉！倘不吝一言弁於其人之集之首，使其人亦一見公之言而讀之如見公焉！此非所謂兩思而兩得見，絕非旦莫之遇而有離合悲歡之間也哉！」余讀竟，喜曰：「較《前錄》則潤而色、老而蒼，益知竹師所詣，近日知解宗師斷斷不可及也。」余因是曉公之言，歷序與曉公往還之久，暨得竹師前後集讀之之意，乃筆以弁竹師後集。若作序竹師大意，則吾豈敢？

> During the reign of Emperor Shizu, Zen Master Xiaoxi of Tiantong Mountain was expounding the Dharma at Long'an Temple in Chang'an. In his spare time from the myriad affairs of state, the emperor would often visit the temple by sedan chair. Upon arrival, he would take the master's hand and ascend to the hall, sitting together to discuss the Way, almost like close friends. The accompanying ministers at the time considered this a great honor, yet Master Xiaoxi remained utterly serene. Ordinary people feel their spirits lift tenfold upon receiving a promise from a wealthy man—how much more so when receiving the deep affection of a sovereign, treated as a dear friend? Yet Master Xiaoxi's heart remained unmoved. If one is not detached from fame and profit, with all distracting thoughts completely stilled, how could one reach such a state? At that time, I was overseeing the affairs of the academy and would visit him whenever I had free time. Whenever I came, Master Xiaoxi would always sweep a clean room and seat me at his right side. We would burn incense, brew tea, and engage in lofty discussions that soared like the Five Sacred Mountains. With sleeves waving and brows raised, he would unleash torrents of profound debate, as vast as a thousand rivers. In this way, the subtle and grand aspects of the Dharma gate, as well as the successes and failures of past and present, became vividly clear. Now I understand: from Master Mazu onward, through the Dongshan lineage, down to Wolong, Yangshan, and further to Yishan of Jinling and Master Cigong of Haizhou—eight generations in all—each was endowed with the sublime essence of Min Mountain, their words becoming scriptures. Truly, they were great ancestral masters and venerable monks of profound accomplishment. Thus, from the imperial court above to the highest ministers within, and the various officials beyond, all converged to inquire about the Way. None returned empty-handed; all departed enriched. Some even raced their fine horses, fearing they might miss a single thread of his discourse. In essence, they attained the truth of fully realizing one's nature, transcending far beyond, steadfast and unshakable, utterly untamable, reaching beyond the snares of worldly dust. Master Zhang Zai once said, "The Confucian gate is too austere and cannot retain them; all turn to Buddhism." Seeing this, I believe it even more. One day, Master Xiaoxi kindly gave me a copy of \*The Recorded Sayings of Zen Master Huizhu of Yizhou Songshan\*, in fourteen volumes. Reading it, I found the language steep and vigorous, often expressing renowned principles; the poems and verses were fresh and pure, entirely free of flaws. Placed alongside the works of Zhongshu or Nantang, one could not tell which was whose; placed alongside those of Zhaojue or Miaoxi, one could not distinguish which was which. Did he truly inherit the family tradition of Tiantong Wu and Bao'en Xian, and the very marrow and bones of Elder Bigong of Changsong? Was he indeed an outstanding figure of recent times? Moreover, I saw that he hailed from Bayu, the same hometown as Master Xiaoxi, and was also Master Xiaoxi's nephew. Earlier, I spoke of those endowed with the sublime essence of Min Mountain, whose words became scriptures—great ancestral masters and venerable monks whom the Confucian gate could not retain. Now, I see this again here. Not long after, Master Xiaoxi submitted a memorial and returned south. I composed a poem to bid him farewell. For ten years, we have not met again, nor have I been able to express all I wished. It makes one long for an old friend, unable to set aside the thought even in dreams. In the same way, I have long yearned to meet Master Zhu as I yearned to meet Master Xiaoxi. This autumn, Master Zhu's disciples compiled another eight volumes of \*Later Records\*. Undaunted by the ten-thousand-mile journey, they sent messengers to seek Master Xiaoxi's guidance at Tiantong. Hearing that I missed him and also missed Master Zhu, Master Xiaoxi swiftly sent a letter of introduction and also forwarded the \*Later Records\* to me, saying: "Since we cannot meet the person in person, why not read his collection as if meeting him? If you would not spare a word to preface his collection, then he, too, upon reading your words, would feel as if meeting you! Is this not what is called 'two longing thoughts, two meetings gained'—far from a chance encounter, yet free from the sorrows of parting and joys of reunion?" After reading it, I joyfully said: "Compared to the \*Earlier Records\*, this is more polished in style and mature in depth, further revealing Master Zhu's attainments. The understanding of contemporary masters simply cannot compare." Thus, following Master Xiaoxi's words, I have recounted the long history of my interactions with him and the experience of reading Master Zhu's earlier and later collections. I set this down as a preface to Master Zhu's later collection. As for composing a preface that captures Master Zhu's essential meaning—how would I dare?

康熙十一年壬子孟冬，光祿大夫、禮部尚書加一級、侍經筵、庚戌會試正主考、前兵刑二部尚書、都察院兩掌院事、左都御史、乙未甲辰庚戌充文武殿試讀卷官、戶刑二部左右侍郎、翰林院提督四驛館、太常寺少卿、吏禮兵科都右給事中，同甲戌進士出身，淮南龔鼎孳撰。

> In the eleventh year of the Kangxi reign, during the early winter of the Renzhi year, Gong Dingzi of Huainan, holder of the title of Grand Master of Imperial Entertainments, Minister of Rites with an additional rank, participant in the Imperial Lectures, chief examiner of the Gengxu metropolitan examination, former Minister of War and Minister of Justice, twice head of the Censorate, Left Censor-in-Chief, examiner for the palace examinations in the years of Yiwei, Jiachen, and Gengxu, Vice Minister of Revenue and Vice Minister of Justice, supervisor of the Four Courier Stations in the Hanlin Academy, Vice Minister of the Court of Imperial Sacrifices, and Right Supervising Secretary of the Offices of Scrutiny for Personnel, Rites, and War, fellow Metropolitan Graduate of the Jiaxu year, composed this.