余輯是書。竊有深願。經云。自未得度。先度人者。菩薩發心。自覺已圓。能覺他者。如來應世。曰發心正以求其自覺。曰應世正以滿其初心。心之未形。杳杳冥冥。不見一物。無佛無祖無綱無目者。此性之纖塵不立也。心之已形。浩浩蕩蕩。不遺一物。有佛有祖有綱有目者。此性之萬法朗然也。故曰不可以有心求。不可以無心得。不可以語言造。不可以寂默通。離四句。絕百非。如空裏栽花。如波心踏月。無汝湊泊處。無汝擬議處。畢竟如何。以佛祖遣佛祖。以綱目奪綱目。神而明之。存乎其人而已。是書草創於萬曆三十八年之庚戌。卒業於崇禎四年之辛未。嘔心枯鬚者。歷二十有一年。遂成佛祖綱目四十一卷。一時蓮社行人。相與謀付剞劂。作人天眼目。余乃歡喜踴躍。而說偈言。偈曰。

I compile this book with a profound hope. The sutras say: "To seek to save others before one is oneself saved is the Bodhisattva’s resolve. To be fully awakened oneself and then awaken others is the Tathagata’s appearance in the world." The "resolve" refers to seeking one's own awakening; the "appearance in the world" is about fulfilling that initial vow. Before the mind takes form, it is dark and indistinct, perceiving nothing—no Buddha, no patriarchs, no guiding principles. This is the nature free from even a speck of dust. When the mind takes form, it is vast and boundless, leaving nothing out—Buddhas, patriarchs, and clear principles appear. This is nature with all dharmas shining brightly. Therefore, we cannot seek it with a deliberate mind, nor attain it without the mind. It cannot be reached through words, nor comprehended by silence. It transcends these four propositions and cuts off all false views—like planting flowers in the void, or stepping on the moon’s reflection in water. There is no place for you to settle, no moment for you to deliberate. So what, in the end, can we do? Use the Buddha to set aside the Buddha, use guiding principles to transcend guiding principles. The spiritual understanding of this rests with the person themselves.

This book was first drafted in the 38th year of the Wanli era (1610) and completed in the 4th year of the Chongzhen era (1631). I poured my heart into it until my beard grew thin, taking twenty-one years to finish the forty-one volumes of *The Guiding Threads of the Buddhas and Patriarchs*. At that time, fellow practitioners of the Lotus Society worked together to have it printed, to serve as the eyes and vision for both humans and celestial beings. Overjoyed, I composed this verse. The verse says:

我述此書不為名聞事理俱備權實雙行

庶幾觀者了如鏡明開卷展讀發無上心

不願佛子躭著句味但願反求直下便是

剪葛藤根伐無明樹不願佛子瞥生知解

但願窮源掃開奇怪赤手歸家塵塵出礙

不願佛子貢高我慢但願知非靈光顯現

佛不柰何魔軍自散不願佛子輕忽毗尼

但願性戒無犯無持赤肉團上出摩尼珠

不願佛子沉空枯坐但願明心了無退墮

管甚蒲團破與不破不願佛子虗度光陰

但願精進拳拳服膺萬年一念大地平沉

不願佛子儱侗顢頇但願悟徹擊碎疑團

竿頭進步桶底踢穿不願佛子浮飾外護

但願實心圓修六度法海無邊剎那涉過

我作此偈諸佛證明滄海可竭須彌可崩

而此願力與佛長存

I write this book not for fame, So truth and method are both complete, Expedient means and ultimate truth side by side.

May those who see it see as clear as a mirror, Open it and read, awakening the supreme mind.

I do not wish for Buddhist followers to cling to words and phrases, But only that they look inward, and see directly.

Cutting the tangled vines, felling the tree of ignorance, I do not wish for Buddhist followers to suddenly grasp at intellectual understanding.

But only that they trace to the source, sweeping away all strangeness, Return home empty-handed, every dust-grain a freedom.

I do not wish for Buddhist followers to be arrogant and self-important, But only that they know what is wrong, so their innate light may shine.

When the Buddha cannot intervene, the demon armies scatter on their own. I do not wish for Buddhist followers to slight the Vinaya precepts,

But only that they keep the nature of discipline, without violation or attachment, From this very lump of red flesh, a Mani jewel emerges.

I do not wish for Buddhist followers to sink into empty stillness, But only that they illuminate the mind, never falling back.

What does it matter if the meditation cushion is worn or not? I do not wish for Buddhist followers to waste their time,

But only that they diligently cultivate, holding it close to their hearts, Where ten thousand years and a single moment merge, the great earth collapses.

I do not wish for Buddhist followers to be muddled or confused, But only that they awaken fully, smashing the mass of doubt.

Progress from the top of the pole, kick through the bottom of the bucket. I do not wish for Buddhist followers to seek external support with hollow piety,

But only that they practice sincerely, perfecting the Six Perfections in full. The shoreless ocean of Dharma can be crossed in an instant.

I make this verse, witnessed by all the Buddhas. The great ocean may dry up, Mount Sumeru may crumble, But this vow-power will remain as long as the Buddhas endure.