禪源諸詮集都序 1.2

1.2

The Way cannot make its own voice heard; it relies on humans to sound forth. Though the voices differ, the Way has never differed. If it were different, it would not suffice to be the Way. Like Zhongni’s single thread, Lao Dan’s non-action, and the Śākya clan’s emptiness and quiescence—persons differ, but the Way is one; these serve as proof. How much more so for the two schools of Chan and doctrinal teaching, which both issue from the Buddha! Chan is the Buddha's mind; doctrinal teaching is the Buddha's mouth. How could mind and mouth be mutually contradictory? Yet as the era of the Sage grew remote, lineages of masters came to differ. Those of the doctrinal teachings pointed to Chan as dark, blind realization; those of Chan viewed the doctrinal teachings as gradual cultivation. Light and dark failed to obtain their fair due, and neither sudden nor gradual knew where to settle. They disparaged each other, becoming almost like bitter enemies. Not only did they bandy empty words, but they committed them to brush and bamboo slips. As the ways of the world daily decline, what will become of these evils? In former times, Chan Master Guifeng was distressed by this. Thereupon he gathered into one collection the writings, chapters, and verses of the various patriarchs of doctrinal teaching and Chan whose purports agreed, entitling it Collected Writings on the Source of Chan, so as to instruct the world. He aimed to let scholars of both traditions know that one Buddha has no dual Way, and the four rivers have no different tastes, returning to harmony and never breaking the covenant. How could the merit of the Source of Chan be easily measured? I often observe that in the South this evil is especially severe. How can we ensure people possess this book, completely washing away old habits and renewing themselves? Whenever my thoughts turn to this, I never fail to forget my meals and sigh. Now Master Xuetang, the Chief Administrative Director, having had an accord [with its message], specially donated his extra robes to carve new printing blocks, spreading it far and wide. He sent a letter from a thousand miles away, asking me to write a preface. Since Prime Minister Pei has already composed one previously, who am I to dare overstep and invite the ridicule of the discerning? Yet this book is what I have admired all my life, and what fortune it is to have my name affixed to it! Thus I do not decline. Preface written in the seventh month of the seventh year of the Dade era [1303 CE] by Wuwai Weida, residing at Jianyan Monastery in Kunshan.