No. 478-A金剛經筆記序
Preface to Notes on the Diamond Sutra
陳了翁嘗云：佛法之要，只金剛一卷足矣。此經於一切有名、有相、有覺、有見，皆歸為虗妄，即宣尼一以貫之之意也。了翁于佛法不甚深入，而晚年所見及此。余少時即誦此經，逢師請益一。師曰：莫看此經太纏複否？余曰：然。師曰：前半卷是詶應住降伏之詞，後半卷乃答發阿耨菩提之旨，非纏複也。余唯唯。既而憨山大師以決疑出示，大意謂佛說法三十年，上首猶是懷疑，故此經隨空生所疑處，即便逐破，所謂疑悔永已盡，安住實智中。而其旨本于無着菩薩以二十七疑分經，菩薩契佛心印，憨師契菩薩心印，當無剩義，隨拜受而流通焉。以余所聞，此經不隨分演說，且有合于一貫之義者，其諦論止此。今蘊虗觀公所著，筆記不竪，識解不畸，宗派奧原衍乎前喆，會萃昭乎片靈，如撥沙逗金，剖石窺玉，無煩挈法與人，而家珍躍如可獲。茲固顯白坦露，導發學人之正儀的也。良繇觀公履踐真實，貌癯趣澹，道風肅然，宿為緇素所傾慕，是以詮釋所至，行可標式著準，不徒以詩偈垂譽，則又余得之白法琮公所推讚不置者也。噫嘻！凡佛言語，孰為世間思惟心所測？順解一句，頭上安頭；逆解一句，屋下架屋。況此經為上上人、悟空菩薩剖決疑根者哉！云何具金剛眼？云何得金剛心？此在言語道斷時薦取。觀公即泥水婆心，恐不能含蜜說甜，含甜說蜜，另下一番註脚也。
Chen Liaoweng once remarked: "For the essence of the Buddha's teachings, the Diamond Sutra alone is sufficient." This sutra regards all that is named, formed, perceived, or seen as illusory, which aligns with Confucius' teaching of 'one principle running through all.' Liaoweng was not deeply versed in Buddhism, yet in his later years, he came to this understanding. In my youth, I often recited this sutra and sought guidance from a teacher. The teacher asked: "Do you find this sutra overly repetitive?" I replied: "Yes." The teacher explained: "The first half addresses the question of where to abide and how to subdue the mind, while the latter half expounds on the aspiration for supreme enlightenment. It is not repetitive." I nodded in agreement. Later, Master Hanshan presented his "Resolving Doubts," stating that even after thirty years of the Buddha's teaching, his foremost disciples still harbored doubts. Thus, this sutra systematically dismantles Subhuti's doubts as they arise, embodying the principle: "Doubts and regrets are forever extinguished, abiding securely in true wisdom." Its essence derives from Bodhisattva Asanga's division of the sutra into twenty-seven doubts. The Bodhisattva grasped the Buddha's mind-seal, and Master Hanshan grasped the Bodhisattva's mind-seal, leaving no meaning unaddressed. I reverently received and propagated this teaching. From what I have heard, this sutra is not expounded in fragmented sections and aligns with the principle of 'one thread running through all.' Its profound discourse ends here. Now, Master Yunxu Guan's commentary is written with straightforward notes and unbiased understanding. It traces the origins and expands upon the wisdom of past sages, gathering insights to illuminate the subtle spirit—like sifting sand to reveal gold, or splitting stone to glimpse jade. Without the need to impose methods upon others, the family treasure becomes vividly accessible. This work is clear, candid, and serves as a proper guide to inspire learners. Indeed, Master Guan practices with genuine sincerity. His appearance is lean, his demeanor tranquil, and his moral integrity solemn. Long admired by monastics and laypeople alike, his interpretations serve as a model and standard, not merely relying on poetic verses for reputation. This is also what I have learned from Master Bai Facong, who praised him unreservedly. Alas! Which of the Buddha's words can be measured by worldly, conceptual thinking? To interpret them conventionally is to add a head on top of a head; to interpret them contrarily is to build a house beneath a house. How much more so for this sutra, which is meant for those of supreme capacity and Bodhisattvas who penetrate emptiness to cut through the root of doubt! What is the Diamond Eye? What is the Diamond Heart? This is realized when the path of language is cut off. Even with Master Guan's compassionate, mud-and-water patience, he likely cannot describe honey as sweet or sweetness as honey—he must provide another layer of annotation.
旹崇禎十年臘八前一日埽庵髯道人譚貞默合十謹序
On the day before the Laba Festival, in the tenth year of the Chongzhen reign, the bearded Taoist of Sao'an, Tan Zhenmo, reverently writes this preface with palms joined.