住鼎州梁山廓庵和尚十牛圖頌(并)序
夫諸佛真源。眾生本有。因迷也沈淪三界。因悟也頓出四生。所以有諸佛而可成。有眾生而可作。是故先賢悲憫。廣設多途。理出偏圓。教興頓漸。從麤及細。自淺至深。末後目瞬青蓮。引得頭陀微笑。正法眼藏自此流通天上人間。此方他界。得其理也。超宗越格。如鳥道而無蹤跡。得其事也。滯句迷言。若靈龜而曳尾。
The true source of all Buddhas is inherent in every being. Lost in confusion, beings sink and revolve in the three realms; awakened, they instantly transcend the four forms of birth. Thus, Buddhahood can be attained, and beings can realize their potential. For this reason, the ancient sages, moved by compassion, established numerous paths. Their teachings range from partial to complete, from sudden to gradual, moving from the coarse to the subtle, from the shallow to the profound. In the end, there was the flashing glance over the blue lotus flowers, which moved the Elder to smile. From that moment, the Treasury of the True Dharma Eye spread through heavens and earth, in this world and others. Those who grasp its principle surpass all conventions and boundaries, like birds flying through the sky leaving no trace. Those who cling to its words become trapped in expressions and phrases, like a sacred turtle dragging its tail.
間有清居禪師。觀眾生之根器。應病施方。作牧牛以為圖。隨機設教。初從漸白。顯力量之未充。次至純真。表根機之漸照。乃至人牛不見故。標心法雙亡。其理也。已盡根源。其法也。尚存莎笠。遂使淺根疑悞。中下紛紜。或疑之落空亡也。或喚作墮常見。今觀則公禪師。擬前賢之模範。出自己之胷襟。十頌佳篇。交光相映。初從失處。終至還源。善應群機。如救飢渴。慈遠是以探尋妙義。採拾玄微。如水母以尋飡。依海蝦而為目。初自尋牛。終至入鄽。強起波瀾。橫生頭角。尚無心而可覓。何有牛而可尋。泊至入廛。是何魔魅。況是祖禰不了。殃及兒孫。不揆荒唐。試為提唱。
Clear Dwelling Master once observed the dispositions of sentient beings and, applying the appropriate remedy for their ailments, created the "Ox Herding" diagram to teach according to their conditions. Beginning with gradual whiteness, it shows that one's power is not yet fully developed; next comes pure authenticity, indicating that one's faculties are gradually illumined. Finally, when both person and ox disappear, this marks the complete vanishing of mind and dharmas. Its principle has fully reached the root source, its method still retains the straw coat, causing those with shallow roots to doubt and err, creating confusion among those of medium and lower capacities. Some mistake it for falling into emptiness, others call it falling into eternalism.
Now we see Master Zegong, emulating the models of former sages and expressing his own inner vision, presenting ten superb verses that interweave and illuminate each other. Beginning from the state of loss and ending with a return to the source, he skillfully responds to all kinds of beings as if saving the hungry and thirsty. Ciyuan, therefore, explores the sublime meanings, gathers the profound and subtle, like a jellyfish seeking sustenance, relying on a sea shrimp for its eyes.
Starting from "Searching for the Ox" and ending with "Entering the Marketplace," he forcibly stirs up waves and randomly produces horns. If there is no mind to be found, what ox is there to search for? And as for "Entering the Marketplace," what kind of demon or illusion is that? Moreover, when one’s ancestors are not yet understood, calamity extends to sons and grandsons. Without measuring my own foolishness, I venture to raise this for discussion.