No. 675-A佛祖三經指南序
Preface to the Guide to the Three Sutras of the Buddha
禪家有所謂佛祖三經者不知昉自何時然傳習已久大都少高遠廣博之譚皆日用切近之誨不過防浮情誡邪業而軌之於正道是學佛之初門而迪蒙之寶訓也凡為僧者不可不知正如為山九仞功必始於一簣若舍一簣而談九仞雖童稚亦知其必無成也近世禪流浮慕高遠恥談卑近見此等書輙掉頭弗顧妄以為上根上智不屑及此也不知上根上智正不妨兼脩中下如飲光尊者一笑傳衣稱宗門第一祖而力行頭陀終身不舍豈根智之弗若哉今此輩根智視飲光為何如也不過妄情難制樂於放逸故託言高遠自便其私吾知其必自暴自棄而已茲霈子初註是經用為末學指南會意發揮亦自明暢其亦有一簣之思云。
In Chan Buddhism, there is a set of texts known as "The Three Sutras of the Patriarchs." No one knows exactly when they originated, but they have been passed down and studied for a long time. For the most part, they don't contain lofty, profound, or extensive discourses. Instead, they offer practical, everyday guidance, simply aiming to restrain our restless minds, warn against wrong actions, and steer us onto the right path. They are the beginner’s gateway to studying Buddhism and a precious guide for initiating learners. Any monastic must understand them. Just as building a towering mountain begins with a single basket of earth, if you try to talk about the peak while skipping the first basket, even a child knows it's impossible.
In recent times, Chan practitioners have developed a superficial admiration for lofty ideals and a shame of discussing simple, down-to-earth matters. Seeing texts like these, they often turn away dismissively, falsely believing that those of high capacities and sharp faculties should disdain such teachings. They don't realize that those with high capacities and sharp faculties can perfectly well also learn and practice the methods suited for the medium and low levels. Consider the Venerable Mahakasyapa: after receiving the Buddha's silent transmission of the Dharma with a smile, he became recognized as the First Patriarch of the Chan School. Yet, he devoted himself to the ascetic practice of a "dhuta" practitioner throughout his life, never abandoning it. Was that because his faculties and intelligence were lacking? How does the root capacity of these modern practitioners compare with Mahakasyapa’s? In truth, their unruly emotions are hard to control, and they prefer indulgence and laziness. So they hide behind talk of lofty ideals to justify their own selfish desires. I can only conclude that they are willfully throwing themselves away.
Now, this "Peishi" (the author) has written the first commentary on this sutra, offering it as a compass for beginning learners. He expresses the meaning clearly and accessibly. It seems he too has the intention of laying that first basket of earth.
鼓山永覺老人題於聖箭堂
Master Yongjue of Gushan, inscribed at the Holy Arrow Hall.