勵志至心(しいしん)に、浄潔(じょうけつ)なること古人に勝(まさ)れ、審細(しんさい)なること先老に超えんことを庶幾(こいねがふ)べし。
 其の運心(うんしん)道用(どうゆう)の體(てい)たらくは、古先(こせん)は縱(たと)ひ三錢を得るときは、而(すなわ)ち(艸+甫)菜羮を作るも、今ま吾(わ)れ同く三錢を得るときは、而(すなわ)ち頭乳羮を作らんと。
 此の事難(なん)爲(に)なり。所以(ゆえ)は何(いか)ん。今古殊異(しゅい)にして、天地懸隔(けんかく)なり。豈(あ)に肩を齋(ひと)しくすることを得る者ならんや。
 然れども審細(しんさい)に辨肯(冖+月)するの時は、古人を下視(あし)するの理、定(さだ)んで之れ有り。
 此の理、必然なるすらを、猶(な)お未だ明了ならざるは、思議(しぎ)紛飛(ふんぴ)して、其の野馬(やば)の如く、情念奔馳(ほんち)して、林猿(りんえん)に同じきを卒由(もつて)なり。
 若(も)し彼の猿馬(えんば)をして、一旦(たん)退歩返照(たいほへんしょう)せしめば、自然(じねん)に打成一片(だじょういっぺん)ならん。是れ及(すなわ)ち物の所轉(しょてん)を被(こうむ)るとも、能(よ)く其の物を轉ずるの手段なり。
 此の如く調和浄潔にして、一眼兩眼を失すること勿(なか)れ。
 一莖菜を拈じて丈六の金身と作し。丈六の金身を請して一莖菜を作す。
 神通及び變化、佛事及び利生する者なり。
 已に調ひ調へ了て已に辨じ、辨じ得て那邊(なへん)を看し這邊(しゃへん)に安(お)け。
 鳴(みょう)鼓(く)鳴(みょう)鐘(しょう)には、衆に隨い參(さん)に隨い、朝暮の請參(しょうさん)、一も虧闕(きけつ)すること無れ。

With resolve and sincerity, one should aim to exceed the ancients in purity and surpass the former worthies in attentiveness. The way to put that aspiration into practice in one’s own person is, for example, to take the same three coins that one’s predecessors spent to make a soup of the crudest greens and use them to now to make a soup of the finest cream. This is difficult to do. Why is that? Because present and past are completely different, like the distance between heaven and earth. How could we ever be able to equal their stature? Nevertheless, when we work attentively, therein lies the principle that makes it possible to surpass our predecessors.
That you still do not grasp the certainty of this principle is because your thinking scatters, like wild horses, and your emotions run wild, like monkeys in a forest. If you can make those monkeys and horses, just once, take the backward step that turns the light and shines it inward, then naturally you will be completely integrated. This is the means by which we, who are [ordinarily] set into motion by things, become able to set things into motion.
Harmonizing and purifying yourself in this manner, do not lose either the one eye [of transcendent wisdom] or the two eyes [of discriminating consciousness]. Lifting a single piece of vegetable, make [yourself into] a six-foot body [i.e. a buddha] and ask that six-foot body to prepare a single piece of vegetable. Those are [the cook’s] spiritual penetrations and magical transformations, his buddha-work and benefiting of living beings.
Having prepared [everything] so that the preparations are finished, and cooked [everything] so that the cooking is done, look to “that side” and put things away on “this side”. When the drum sounds or the bell rings, join the assembly [of monks in training] and attend the convocation [to hear the abbot’s teachings]. “Morning and evening, seek and attend”, without being remiss even once.