No. 1235-A重刻智證傳引
Preface to the Re-engraved Transmission of Wisdom and Realization
大法之衰。由吾儕綱宗不明。以故祖令不行。而魔外充斥。即三尺豎子。掠取古德剩句。不知好惡。計為己悟。僭竊公行。可嘆也。有宋．覺範禪師於是乎懼。乃離合宗教。引事比類。折衷五家宗旨。至發其所祕。犯其所忌而不惜。昔人比之貫高．程嬰．公孫杵臼之用心。噫。亦可悲矣。書以智證名。非智不足以辨邪正。非證不足以行賞罰。蓋照用全。方能荷大法也。充覺範之心。即天下有一人焉。能讀此書。直究綱宗。行祖令。斯不負著書之意。即未能洞明此書。而能廣其傳於天下。以待夫一人焉。能洞明之者。縱未能即酬覺範之志。亦覺範所與也。覺範所著。有僧寶傳．林間錄。與是書相表裏。業已有善刻。金沙于中甫比部。復捐貲刻是書。三集並行於世。亦法門一快事也。有志於宗門者。珍重流通。是所望云。
The decline of the Great Dharma stems from our lack of clarity regarding the core doctrines. Because of this, the ancestral decrees cannot be upheld, and heretics and outsiders abound. Even mere children snatch leftover phrases from the ancient masters, unable to distinguish good from bad, mistaking them for their own realization. They brazenly act as if they have authority—how lamentable!
Thus, Chan Master Juefan of the Song Dynasty felt deep concern. He then unified the teachings of both doctrinal and Chan schools, drawing comparisons between events and principles, and evaluating the core tenets of the five houses. He even revealed what had been kept secret and braved what was taboo, without regret. People of the past compared his dedication to that of Guan Gao, Cheng Ying, and Gongsun Chujiu. Alas, how poignant this is!
This book is titled *Zhi Zheng* (Wisdom and Realization). Without wisdom, one cannot distinguish right from wrong; without realization, one cannot administer rewards and punishments. Only when insight and application are complete can one uphold the Great Dharma. If we extend Juefan’s intention, even if there is just one person in the world who can read this book, directly investigate the core doctrines, and uphold the ancestral decrees, that would fulfill the purpose of writing it. Even if one cannot fully penetrate this book, but can help spread it widely across the world, awaiting that one person who can deeply understand it—though they may not yet fully satisfy Juefan’s aspiration—they would still be one whom Juefan would approve of.
Juefan also authored *The Transmission of the Lamp: Biographies of Sangha Treasures* and *Records from the Forest*, which complement this work. Fine editions of these already exist. Now, Minister Yu Zhongfu from Jinsha has donated funds to publish this book, so that these three works may circulate together in the world. This is indeed a joyful event for the Dharma gate. To those who aspire to the ancestral school: cherish this text and help it spread. This is our hope.
皇明．萬歷乙酉夏六月既望。僧真可述。
Imperial Ming Dynasty, Wanli reign, year of Yiyou, midsummer, full moon. Composed by the monk Zhenke.
附達觀師書 智證之義。或以維摩受諸觸。如智證釋之。非洪老著書意也。吾究之久矣。當以吾釋為準。藏公切勿疑之。如吾序文醜拙。宜用心與具區公共潤色之。方可入刻。
Letter to Master Daguan
Regarding the meaning of "wisdom-realization," some interpret it as Vimalakirti experiencing all sensory contacts, explained through the concept of wisdom-realization. This, however, was not the intention of Elder Hong in writing his book. I have studied this matter for a long time, and you should take my interpretation as the standard. Venerable Zang, do not doubt this.
As for my preface being clumsy and crude, you should carefully polish it together with Juqu Gong before it is suitable for carving into print.