---
title: "即非禪師全錄 · 沈廷文序"
description: "即非禅师全录是清代曹洞宗高僧即非如一禅师的法语、诗文、书信等著作汇编，由弟子明洞等人依据日本京都堀川町刊行的驹本整理刊印。该书成书于清初，反映了明清之际禅宗的发展面貌与中日佛教文化交流的盛况。内容涵盖禅法开示、宗门公案、偈颂、尺牍及佛祖图等，系统阐述了曹洞宗的默照禅风与禅修理念。作为明清禅宗的重要文献，它不仅在中国佛教史上具有重要地位，对日本黄檗宗的兴起与发展也产生了深远影响，是研究近代东亚禅宗史不可或缺的典籍。"
url: "https://rushiwowen.co/en/r/cmgnk1a3x0007jj04uypp5bxh"
---

### 即非禪師語錄序

> Preface to the Recorded Sayings of Zen Master Jifei

向上一路，千聖不傳。又云：向上一路，千聖不言。設有言傳，猶如好肉剜瘡。昔日老瞿曇未離兜率，已降皇宮，未出母胎，度人已畢，有何言哉？因中下之機不了，只得假雪山而悟道，借波旬以張陳，四十九年口吧吧地，欲俾一切眾生個個成佛，轉見不堪。末後于多子塔前收竿罷釣，屏絕言詮，驀然拈花示眾，以表無言。殊知欲隱彌張，千載之下有個多事婆羅門，將無言之旨袖入諸夏，名曰教外別傳，不知有多少血氣男兒落他圈繢裏。邇來插竿遍地，道貫寰區，茲即非禪師，閩中林氏，鬳齋先生之後裔也。早年失怙，至孝尊慈，薙染之初，遍參尊宿，然後歸來，久依費老人之錘拂，丰姿挺特，志操高尚，于大火聚中逼得根深器界總成一箇非上座，并不見更有山河大地也，遂受隱元和尚之缽袋子有年。元和尚仍以無言之旨佩入搏桑，卻將赤幟樹千海壖，扶起近代黃檗家風，毒鼓震于豐城，挽迴三百年前法運。雖云一花初放，五葉芬芳，驅耕奪食，虎頷捋鬚，棒上成龍，喝下翻身，原讓臨濟兒孫，師其人也。元和尚鼻祖搏桑手札，命師聖壽開堂，號令人天。師不逾時，買舟東上，豐主大悅，刱廣壽山建寺，顏曰福聚。大開爐鞴，鍛聖煉凡，啟百世之徽猷，豎千古之規鑒，其黃檗一支不致寂寥矣。時門人將師數十年衛法之苦心，日積成帙，稿寄南來嘉禾災棗，附藏流通，命予數語，弁于簡端。予秖知治世語言文字，其格外提持，威音那畔，恨未夢見在，兼未識師面，不副來機，只得應命。茲惟序師之本色行履，而師之法身向上事，千聖出頭，無有下筆處。

> The ultimate path cannot be transmitted by a thousand sages. It is also said: The ultimate path cannot be spoken by a thousand sages. If there were words to transmit it, it would be like cutting out healthy flesh to treat a sore. In ancient times, before the old sage Gautama descended from the Tusita Heaven, he had already manifested in the royal palace; before he emerged from his mother’s womb, he had already completed the task of liberating beings. What words were there? Only because those of middling and lesser capacity could not understand, he had to rely on the snowy mountains to awaken to the Way, borrow the demon king Mara to set forth his teachings, and for forty-nine years he spoke tirelessly, wishing all sentient beings to each attain Buddhahood—yet in the end, it only seemed more unattainable. Finally, before the Many-Children Stupa, he put away his fishing rod and ceased to fish, abandoning all verbal explanations, and suddenly held up a flower to show the assembly, to express what is beyond words. Little did he know that the more he tried to conceal it, the more it was revealed. A thousand years later, a meddlesome Brahmin brought this wordless teaching into the land of China, calling it the “special transmission outside the teachings,” not knowing how many spirited men would fall into his trap. Since then, banners have been planted everywhere, and the Way has spread across the world. This is Zen Master Ji, a descendant of the Lin family of Fujian, from the lineage of Master Yanzhai. He lost his father early in life and showed utmost filial piety and respect to his mother. When he first took monastic vows, he traveled widely to study under venerable masters before returning. For a long time, he relied on the guidance of the elder Fei, his demeanor upright and his aspirations lofty. In the midst of the great fire of practice, he was driven to the point where his deep-rooted worldly attachments all dissolved into the single person of the monk Ji, and he no longer saw mountains, rivers, or the great earth. Thus, he received the robe and bowl from Master Yinyuan for many years. Master Yinyuan, in turn, carried this wordless teaching to Japan, planting the red banner on the shores of the sea, reviving the modern Huangbo lineage. The drum of Dharma resounded in Toyo, turning back the wheel of the Dharma three hundred years. Though it is said that one flower blooms and five petals spread fragrance—plowing fields and seizing food, stroking the tiger’s whiskers, turning the staff into a dragon, and flipping over with a shout—these are originally the domain of the Linji descendants, and the master is truly one of them. Master Yinyuan, the founding patriarch in Japan, sent a handwritten letter appointing the master to open the hall at Shousheng Temple, calling upon gods and humans. Without delay, the master boarded a boat and sailed east. The lord of Toyo was greatly pleased and established Guangshou Mountain, building a temple named Fuju. There, he opened the great furnace, tempering sages and ordinary beings alike, initiating a legacy for a hundred generations and setting a model for the ages, ensuring that the Huangbo branch would not fall into obscurity. Now, his disciples have compiled decades of the master’s diligent efforts to protect the Dharma into a volume. The manuscript was sent south to Jiahe for printing and inclusion in the canon for circulation. They asked me to write a few words as a preface. I only know the language and literature of worldly affairs; the extraordinary guidance and what lies beyond the sound of creation—I regret not even dreaming of it. Moreover, having never met the master, I cannot match the request, but I must comply. Thus, I merely record the master’s genuine conduct, but as for the master’s Dharmakaya and the matter beyond—even if a thousand sages were to appear, there would be no place to put pen to paper.

時康熙三十三年夏蒲月，節屆天中，賜進士及第、欽授翰林院修撰、充纂修明史一統志兩館纂修官、甲戌科會試同考沈廷文元洲氏拜題。

> In the fifth month of summer in the thirty-third year of the Kangxi reign, as the Dragon Boat Festival approached, Shen Tingwen, styled Yuanzhou, who had achieved the highest rank in the imperial examinations and was appointed as a Hanlin Academy Compiler, serving as an editor for both the Ming History and the Unified Gazetteer projects, and as an associate examiner for the metropolitan examinations in the year of Jiaxu, respectfully inscribed this.