自序
Author's Preface
鉼鐶釵釧，一金而別其器；酥酪醍醐，一乳而異其名。自其殊者視之，肝膽楚越也；自其同者視之，靈蠢冰水也。矧《般若》之摩訶衍，而〈繫辭〉則曰大衍；《中庸》之無聲臭，而《道德》則曰至虛。乃至三心不可得，與絕四、與無為，的的然一鼎三足，庸詎以彼此觀耶？予自脫其古槐，長夜復入如幻三昧中，目擊藏海之漚，已具烏曇之華界，足履毛孔之步，猶過摩詰之陶輪，恍乘莽渺鳥而出六極，莫知其然而然也。反而執之於左契，始知性天即一中之旨，釋氏而歸之，老氏而守之，孔氏而貫之，特教化若徂公賦芧耳。第乍入吾道者，只知一之所已闢，而不知一之所未闢，故臨內外境典，如失寶印而不達，斯必參其別傳之眼藏，俾於多羅了義，若推門落白也。不然，則三聖人乏所說，果將為隱躄人者耶？果將為踶跂人者耶？惟不蘊堅白異同之士，懇垂隻眼，庶幾得金忘耑，得乳忘名，便可語夫象先矣。
Vessels and ornaments of gold are distinguished by their forms; ghee, butter, and curds differ in name though from the same milk. Viewed from their differences, even liver and gall seem as distant as Chu and Yue; from their sameness, the wise and the foolish are like ice and water. The *Prajna* speaks of the Mahayana, while the *Appended Remarks* calls it the "Great Expansion"; the *Doctrine of the Mean* speaks of what is without sound or scent, while the *Dao De Jing* calls it "Ultimate Emptiness." Even the Three Minds being unattainable, the Four Negations, and Non-Action form one tripod—how could they be seen as separate?
Since escaping the old locust tree, I have entered the illusion-like samadhi again, seeing the bubbles of the Dharma-ocean already bearing the realm of the Udumbara flower, my footsteps through the pores surpassing the potter's wheel of Vimalakīrti, as if riding the birds of vast nothingness beyond the six directions, unknowingly so. Reflecting and grasping the left tally, I realize that the nature of reality is the principle of the One. The Buddha returns to it, the Laozi guards it, and Confucius threads through it—teachings are merely like the monkey-keeper's acorns. Those newly entering the Way only know what the One has opened, not what it has yet to open. Thus, facing inner and outer scriptures, they are like losing the precious seal and cannot penetrate. They must seek the special transmission of the Dharma-eye, so that in the definitive teachings of the sutras, it becomes as easy as pushing open a door and seeing the white inside. Otherwise, did the three sages speak in vain, like those who hide their lameness, or those who strain and stumble? Only those who do not harbor doctrines of hardness white and difference should sincerely ask for a single eye. Then they may gain the gold and forget the vessel, gain the milk and forget the name, and thus speak of what precedes form.
吹萬廣真說
Chuiwan Guangzhen said:
一貫別傳小引
A Concise Introduction to the Direct Transmission
三教聖賢，總從一箇圈子裡透出。性公人又說出如許註腳，將無屋上架屋。道人曰：不然。假如要到長安，避不得梯。彰義門瞻仰聖人宮闕，後復有人問路，亦須覶縷。向說這老和尚不肯，只做自了漢兒，他也東行西走，費卻許多腳跟。如今坐在聚雲方丈，正好瞑目趺跏，那管他千山萬水也。將從前經歷路程，舉似後來行腳。會得的，到了長安，更莫問他在齊魯之西、趙魏之比。道人有一偈予：萬水千山在腳跟，放下草鞋全沒帳。進門好圖一覺睡，且莫想到路途上。敢以質之性公。
The sages of the three teachings all emerged from the same gateway. Mr. Xing has now added so many footnotes—doesn't that mean building a house upon a house? The master replied: Not at all. Suppose you want to reach Chang'an; you cannot avoid climbing a ladder. After gazing upon the sacred palace from the Zhangyi Gate, if someone later asks for directions, you must patiently explain. You say that old monk is unwilling [to teach] and only looks after himself. Yet he too traveled east and west, wearing out many a step. Now, sitting in the Juyun Abbot's quarters, closing his eyes in meditation, what does he care about mountains and rivers? He takes his past journey and offers it as guidance for later pilgrims. Those who truly understand will reach Chang'an without asking whether it lies east of Qi and Lu or north of Zhao and Wei. I have a verse to offer Mr. Xing:
A thousand rivers, ten thousand mountains underfoot, Let go your straw sandals—nothing more to note. Upon entering the gate, take a good rest, And don't dwell on the road that you have pressed.
I dare to present this to Mr. Xing for consideration.
戒庵道人馬易從題於齋之拙暇園
Written by the Daoist Jie'an Ma Yicong, in the Zhuoxia Garden of his studio.