No. 1594-C附刻原疏
Appendix: Original Commentary (No. 1594-C)
伏念。時恩博地凡夫。渺無福慧。四十餘載。虗度光陰。幼承父母教育。竊佩孔聖遺言。既而母氏先亡。遂慕佛門教典。當其步趨乎儒也。幾欲效顰而攻乎佛。及其歸依乎佛也。又因甞鼎而薄乎儒。皆緣不滙大聖之淵源。遂致下同流俗之軌轍。往歲萬曆丁未。正當四十四歲。發無上心。勤求妙道。晨夕參叩。不敢怠遑。夢𥧌之間。默蒙印可。始信千古法道。匪從人得。河沙妙用。總在心源。度生為急。僧俗何拘。愚者自迷。妄分儒釋。原夫 世尊說十二部經。而人天瞻仰。孔子作春秋。而亂臣賊子懼。苟可開世間眼目。豈復愛一己髮膚。今恩竊不自揣。思報佛恩。照依歷代年號。編輯佛祖綱目。意倣乎孔子。名同乎紫陽。須以十年。或可卒業。顧孔子聖人也。春秋猶世諦也。當時且冒罪我之嫌。況恩何人。斯所編年而載者。皆天中天。聖中聖。非古佛現身。即菩薩救世。上自天魔外道。下至拘儒曲士。能無惱亂。或多謗毀。用是投誠懇求 三世諸佛十方諸大菩薩天龍八部護法善神。被無量之神力。多方護持。假莫大之靈通。曲垂方便。苦心思索。智慧脉脉自流。殫力挍讐。精神奕奕長旺。或奇書古帙。或斷簡殘編。奚所求而弗獲。或助以刻貲。或牖以知識。將善士之必逢。數年彚集。無異剎那。千葉詞章。如出一氣。帙成。而鷲嶺芳規。儼若未散。展畢。而龍華勝會。預掇目前。無論後有作者。相續不斷。化為無盡之燈。即今有志禪那。一覽無遺。觸目菩提之路。 明主收入藏中流通。竝天長地久。鬼神不忘遺囑呵護。同玉䇿金函。天魔外道拱手歸降。曲士拘儒回心嚮道。自非大慈大力。何以成始成終。謹當發心纂集之。初不勝祈禱欵誠之至。時萬曆庚戌四月八日。弟子朱時恩謹疏。
I humbly reflect: I am but an ordinary being of shallow merits and wisdom, having wasted over forty years of life. From childhood, I received my parents' teaching and secretly admired the words of Confucius. Later, my mother passed away, leading me to turn toward the Buddhist scriptures. At first, while still following the Confucian path, I almost imitated others in attacking Buddhism. Then, after taking refuge in Buddhism, I looked down upon Confucianism—all because I hadn't yet merged with the profound source of the great sages, and thus fell into the same narrow views as worldly people.
In the past year, 1607, when I was forty-four, I aroused the supreme mind and diligently sought the wonderful Way. Morning and evening I practiced and inquired, never daring to be negligent. In my dreams and waking states, I silently received confirmation. Only then did I believe that the timeless teachings of the sages are not obtained from others; the myriad wonderful functions all arise from the mind's source. Saving beings is urgent—why be limited by monastic or lay status? Ignorant people are self-deluded, falsely discriminating between Confucianism and Buddhism.
Originally, the World-Honored One taught the twelve divisions of scriptures, revered by gods and humans. Confucius wrote the *Spring and Autumn*, striking fear into rebels and unfilial ministers. If one can open the eyes of the world, why cling to one's own hair and skin? Now, I, En, though unworthy, presume to repay the Buddha's kindness. Following the sequence of imperial eras, I will compile the *Essential Chronicle* of Buddhas and Patriarchs. In intent, I imitate Confucius; in name, I follow Ziyang. I will need ten years, perhaps to finish the work. But Confucius was a sage, and his *Spring and Autumn* was still a worldly text; even then, he endured blame. Who am I? To chronicle the centuries between "Heaven above heavens" and the "Sage among sages"—these are not ancient Buddhas appearing in the world, or Bodhisattvas saving beings. From heavenly demons and heretics down to stubborn scholars and narrow-minded men, there will surely be disturbance, perhaps slander and defamation. Therefore, I sincerely beseech the Buddhas of the three times, the great Bodhisattvas of the ten directions, the Eight Classes of Heavenly Dragons, and the good Dharma-protecting spirits: may they lend boundless spiritual power and protect in every way; may they extend great miraculous influence and gracefully provide skillful means. During arduous contemplation, may wisdom flow spontaneously; while exhausting effort to collate, may energy remain ever bright. Whether rare ancient books or fragmented texts, may what is sought never be unattainable. Whether through donations for printing or guidance from wise teachers, may good people inevitably be met. For years I have gathered materials, like an instant. Though composed of thousands of pages, may the passages breathe as one. When the work is complete, the noble traditions of Vulture Peak will remain as if unbroken; when the scrolls are finished, the splendid assembly of the Dragon Flower will be as if present before us. May future writers continue unbroken, turning into an endless lamp. For those now intent on meditation, may they see all clearly, touching the path of enlightenment.
May the enlightened emperor receive this into the Canon, circulating it so that it endures as long as heaven and earth. May the spirits never forget the entrusted protection, and treat it like jade scrolls and golden cases. May demons and heretics submit with folded hands; may stubborn scholars and narrow-minded men turn their hearts toward the Way. Without great compassion and great power, how could this begin and end? Humbly, I set my mind to compile this work—at first overwhelmed with the utmost sincerity of prayer.
Dated: The eighth day of the fourth month, 1610. Disciple Zhu Shien respectfully submits this.
時恩既於如來像前。發弘願已。屢獲瑞夢。不一而足。或夢三教後聖人。私感之。私服之。或夢明教嵩禪師再來。後聖者以是書所載。乃先聖化跡。讀是書而興起者。皆三教後聖人也。私者。非佛非祖。以一俗士。而編輯佛祖綱目。即孔子所謂。其義則丘竊取之者。雖公而亦私也。感之者。因是書而明心見性。自應銘感之不忘也。服之者。因是書而惑斷執空。自應佩服之無斁也。明教再來者。昔以比丘而著傳法正宗記。今以居士而著佛祖綱目。前後若出一人也。自是而知。佛祖加被我矣。雖蒐羅未盡。而千聖不傳之奧旨。超出語言文字之外者。已若含若吐於是書。古德云。將此深心奉塵剎。是則名為報佛恩。
Grace again received a response. After making his great vow before the Buddha’s image, he repeatedly received auspicious dreams—too many to count. In some dreams, he saw later sages of the three teachings, who secretly took inspiration from it and inwardly accepted it. In other dreams, he saw the Chan Master Mingjiao Song appearing once more. Those “later sages” refer to the people who, by reading this book, which records the transformative deeds of earlier sages, are awakened to spread their teachings. All such people are later sages of the three teachings. The word “secretly” means neither a Buddha nor a patriarch, but an ordinary layperson, compiled the *Key Points of the Buddhas and Patriarchs*; this is like Confucius saying, “As for their meaning, I have taken it privately.” Though the work is public, it is also personal. “Inspired” means that through this book, people see their true nature and clear their minds, and naturally feel a gratitude that they never forget. “Accepted” means that through this book, people cut through doubt and attachment to emptiness, and naturally follow it without weariness. “Mingjiao appearing once more” refers to how in the past, as a monk, he wrote the *Orthodox Transmission Record of the Dharma*, and now, as a layman, he writes the *Key Points of the Buddhas and Patriarchs*; the two works seem to come from the same person. From this, I knew that the Buddhas and patriarchs had blessed me. Though my research may not be exhaustive, the profound truth that a thousand sages have not transmitted—which lies beyond words and language—has already been hinted at and implied in this book. As an ancient worthy said: “Offer this deep mind to the dust-mote realms; that is the way to repay the Buddha’s kindness.”