---
title: "益州嵩山野竹禪師後錄 · 李仙根序"
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/cmgn462330lu8k104rq3cep7f"
---

### 序

> Preface

余家在梓之遂寧，涪江一水由梓趨渝，至溫則東矣。若泛溫溯梓，或云阻長；自梓達溫，輕舟順流，頃刻可至，即五百里之山川、雲樹、室廬，相去猶莽蒼也。顧余幼在江寧，長居　帝里，親朋耆舊久闊星霜、風景故園徒瞻明月，而其閒或有高賢蘊璞、潛德幽光，在所疏缺者復何限乎？一日，偶過垣中渝州雙山劉子案頭，見有《嵩山野竹禪師語錄》，詢之，方知嵩山為益之名藍；而野竹禪師為吾長壽之名產，實蘇之雙塔磚鏡璧公之世適也。闡道德之深微、醒人心之本有，縹緗數帙，等於貝文，不幾為吾鄉江山生色邪？其《語錄》乃因人說法，靈變莫測，而錄中閒載七言、五言小詩及絕句，細讀之，不過借彼宮商揮吾理奧，豈必如唐人之琢工月露、雕刻形聲哉？要之，名理既到，而形聲、月露之詞未常不在其中。昔惠琳兼內外之學、惠休賦碧雲之篇，遠公蓮社、東安議林既具原本自標緒餘，方之於斯，真稱伯仲矣。居山谷者，聞足音而喜；違故鄉者，讀鄉人之集如晤故鄉之景，彷彿涪水之濱，雲樹、室廬、山川、人物歷歷在目，差慰遠思，而況乎其寓言玅義使人渙然以悟邪？因筆寄贈，即以為序可也。

> My family resides in Suining of Zizhou, where the Fu River flows from Zizhou toward Chongqing, turning east at Wenzhou. To travel upstream from Wenzhou to Zizhou is said to be arduous, but from Zizhou down to Wenzhou, a light boat glides swiftly with the current, arriving in moments. Even across five hundred li of mountains, rivers, clouds, trees, and dwellings, the distance feels like a vast, hazy expanse. Since childhood, I lived in Jiangning, and later long dwelled in the imperial capital. Old friends and elders have been separated for years, and the scenery of my homeland is but a moonlit memory. How many noble souls, hidden virtues, and obscure luminaries have I missed in this long absence? One day, passing by the desk of Liu Zishan of Chongqing in Yuanzhong, I came upon the \*Recorded Sayings of Chan Master Yezhu of Mount Song\*. Upon inquiry, I learned that Mount Song is a renowned monastery in Yizhou, and Chan Master Yezhu is a distinguished native of my hometown Changshou—indeed, a spiritual descendant of Master Brick Mirror Bi of Suzhou’s Twin Pagodas. Expounding the profundities of the Way and awakening the innate nature of the human heart, these several volumes of writings are like sacred scriptures. Do they not add luster to the landscape of our homeland? His \*Recorded Sayings\* adapt teachings to the listener, mysterious and unpredictable. Within the records are also short poems in seven- and five-character lines, as well as quatrains. Reading them closely, they merely borrow poetic rhythm to express profound truths—not necessarily crafted like Tang poets who polished moonlit dew or carved sounds and forms. Yet, where profound understanding arrives, the words of sound, form, moon, and dew are never absent. In the past, Huilin mastered both inner and outer learning; Huixiu composed verses of azure clouds. Master Huiyuan’s Lotus Society and Dong’an’s Forest of Discourse each had their originals and offshoots. Compared to these, Yezhu’s work truly stands as their equal. Those dwelling in mountain valleys rejoice at the sound of footsteps; those far from home, reading a collection by a fellow townsman, feel as if meeting the scenery of their homeland—vividly envisioning the banks of the Fu River, its clouds, trees, dwellings, mountains, rivers, and people, somewhat consoling distant longing. How much more when its allegories and wondrous meanings lead one to sudden awakening? Thus, I jot down these words as a gift, and take them as a preface.

康熙己酉孟秋，賜進士及第、內秘書院侍讀學士、加一級、安南正使、賜一品服李仙根題。

> In the autumn of the year 1669, inscribed by Li Xiangen, a Presented Scholar with the highest honors, Reader-in-Waiting of the Imperial Secretariat, promoted one rank, Envoy to Annam, and granted the robes of the first rank.