English
English version: Zen Master Baojue, though advanced in years, still never put down his books, saying, 'I regret seeing this book so late. The writings I have never seen in my life, the meanings that my efforts could not reach, are all gathered within it.' Therefore, he extracted the essentials from it and wrote three volumes, called 'Essential Collection of the Dark Pivot' (Míngshū Huìyào). It is widely circulated in the world. Later generations do not have these two great elders, so the monastic community has nothing to follow. Old scholars become increasingly lazy, keeping silent. Those who come later become increasingly blocked, engaging in rootless talk. How can they know this book and discuss its meaning? Even if there are those who know it, they do not take it to heart, but think that the ancestral teachers' special transmission outside the teachings is a method that does not establish words, so how can they put effort into words again? Do they not think that before Bodhidharma (达磨，禅宗始祖), Aśvaghoṣa (马鸣，大乘佛教思想家) and Nāgārjuna (龙树，中观学派创始人) were also ancestral teachers? And the treatises they created contain the meanings of hundreds of sutras, and their extensive reading relied on the books in the dragon palace. Those who arose after Bodhidharma (达磨，禅宗始祖), Avalokiteśvara (观音，菩萨名), Daji (大寂，禅师名), Baizhang (百丈，禅师名), and Huangbo (黄檗，禅师名) were also ancestral teachers. Yet they all mastered the Tripitaka and were well-versed in all schools. Now their words are still there, and can be taken and viewed. Why reject only the words of Bodhidharma (达磨，禅宗始祖)? The age of sages is getting farther and farther away, and the roots of sentient beings are inferior, their views are narrow and short, and their pursuit of the Way is perfunctory and simple. What they are engaged in, they want to achieve by sitting still, like a farmer who neglects cultivation and drools while looking up for food, which is laughable. The master once vowed, 'May all scholars in the ten directions and all later sages be rich in the Way and poor in body, sparse in emotion and dense in wisdom, expounding the mind-essence of the Buddhas and ancestors, and opening the eyes of humans and devas.' (Veritable Records, etc.) 'A Precious Mirror for Humans and Devas' (End) No. 1612-C The ancients considered cultivating the mind as essential. When the mind is upright, actions will not exceed thoughts, and words will illuminate the truth. So that later generations can emulate them. What difference is there between Zen, Doctrine, Discipline, Confucianism, Buddhism, and Taoism? Reaching the state of utmost impartiality, the world will follow it together. The Zen master Xiugong (秀公，人名) of Siming (四明，地名) firmly aspired to this, traveled through the monastic communities, and comprehensively understood the profound mechanisms. According to what he saw and heard, he compiled this book, opening the eyes of humans and devas, therefore naming it 'A Precious Mirror'. He visited Dayuanjue (大圆觉，寺庙名) to seek publication, not only to promote the noble virtues and potential light of the predecessors, but also to strive together with like-minded people. -------------------------------------------------------------------------------- 此道。予嘉其说。遂䟦其后云。
Chinese
旹绍定庚寅自恣前一日古岑比丘(师赞)书于万寿归云堂 No. 1612-D 秀书记集古成书。曰人天宝鉴。请着语。遂下一转云。先德情知已厚颜。那堪落井更攀栏。本来一点明如日。胡汉何曾自照看。 绍定庚寅中秋住灵隐 妙堪 书 现代汉语译本： 我认为这个道理很好，于是写下跋语： 时在绍定庚寅年（1230年）自恣日的前一天，古岑比丘（师赞）书于万寿归云堂。 No. 1612-D 秀书记收集古人的话编成书，名为《人天宝鉴》，请我作评语，于是我写下如下一段话：前代的贤德情谊深厚，我已经很不好意思了，哪里还敢落井下石，再来攀附栏杆呢？本来这一点心性光明如太阳，为什么还要分胡人和汉人，自己照看自己呢？ 绍定庚寅年（1230年）中秋，妙堪书于灵隐寺
English
English version: I appreciate this principle, so I wrote a postscript: Written by Bhiksu Gucen (Shizan) at Wanshou Guiyun Hall on the day before the Self-Indulgence Day in the Gengyin year of Shaoding (1230). No. 1612-D Secretary Xiu collected sayings of the ancients and compiled a book called 'A Precious Mirror for Humans and Gods'. He asked me to write a commentary, so I wrote the following: The virtuous of the past have shown deep affection, and I am already embarrassed. How could I dare to kick someone when they're down, and then try to climb the railing? Originally, this point of mind is as bright as the sun. Why distinguish between the Hu and Han people, and look after oneself? Written by Miaokan at Lingyin Temple, Mid-Autumn Festival, Gengyin year of Shaoding (1230). --------------------------------------------------------------------------------