序曰。夫邪正糺紛愚智繁雜。自非極聖焉能兩開。所以欲主天魔猶能變為佛相。況餘色有孰可言哉。固知一洲萬國一化千王。互興廢立不足論評。是以九十六部。宗上界之天根。二十五諦。討極計之冥本。皆陳正朔。號三寶於人中。咸稱大濟。敷四等於天下。又有魯邦孔氏。導禮樂於九州。楚國李公。開虛玄於五岳。匪稱教主。皆述作於先王。贊時體國。各臣吏於機務。斯並衢分限域(謂流沙以東孔老之化及葱河以西異部之所統也)辯御乖張理路天殊。居然自別。何以明其然耶。故西宇大夏。眾計立於我神。東華儒道。大略存於身國。孰解妄想流愛纏綿於九居。倒情徙滯。祛除於七識。致令惑網覆心莫知投向。昏波漾目寧辯歸依。不可効尤。務須反本。原夫小道大道自古常談。大聖小聖由來共述。至於親承面對。曾未覺知。雷同體附相從奔競。故有剋念作聖狂哲互稱。即斯為論未契端極。昔皇覺之居舍衛。二十五年。九億編戶逆從太半。素王之在赤縣。門學三千。子夏蔑而致疑。顏回獨言莫測。以斯論道。又可惑焉。夫以會正名聖。無所不通。根塵無礙於有空。陶冶莫滯於性欲。形不可以相得。挺金姿之四八。心不可以智求。垂不共之二九。斯止一人名佛聖也。故能道濟諸有。幽顯咸所歸依。自餘鴻漸。天衢之所未陟。且自方域位殊義非叨僭。若夫天無二日國無二王。惟佛稱為大聖。光有萬億天下。故今門學日盛。無國不仰其風。教義聿修。有識皆參其席。彼孔老者名位同俗不異常人。祖述先王自無教訓。何得比佛以相抗乎。且據陰陽八殺之略。山川望祑之祠。七眾委之若遺。五戒捐而不顧。觀此一途。高尚自足投誠。況有聖種賢蹤。則為天人師表矣。是知天上天下惟佛為尊。六道四生無非苦者。身心常苦義畢驅馳。不思此懷妄存高大。大而可大則不陷於有為。既履非常固可歸於正覺。有斯事類。故敢序之云爾。
**Foreword**
Good and evil are tangled together, the wise and the foolish mingle in confusion. Unless one is a supreme sage, how could they possibly clarify both sides? That’s why even the Lord of Desire and the Heavenly Demon can transform into the appearance of a Buddha—so what else can’t other forms do? Surely we know that within a single continent there are ten thousand countries, and under one transforming power a thousand kings rise and fall in succession—such things are hardly worth discussing.
Thus, the ninety-six schools trace back to the heavenly roots of the higher realms, and the twenty-five truths seek the dark origin of ultimate reckoning. All claim to establish the true calendar and name the Three Jewels among humans; all boast of great salvation and spread the four boundless qualities across the world. Furthermore, in the land of Lu, Master Kong (Confucius) guided rites and music throughout the nine provinces; in the state of Chu, Master Li (Laozi) opened the gate of mystery and emptiness on the Five Sacred Peaks. Neither claimed to be a religious founder—both merely transmitted the works of former kings, praising the times and embodying the state, each serving as ministers in worldly affairs. These paths all branch off within their own domains, and their discussions and practices diverge and conflict. The ways of reasoning are as different as heaven and earth—naturally they stand apart.
How can we confirm this? In the Western regions and Greater Bactria, most theories are established upon the self and the divine. In Eastern China, Confucianism and Daoism broadly concern themselves with the body and the state. Who truly understands that deluded thinking flows and love clings, entangled through the nine abodes? That inverted emotions wander and stagnate, only to be removed by the seven consciousnesses? This causes the net of confusion to cover the mind, leaving one without direction; the waves of ignorance blur the eyes, making it impossible to discern where to take refuge. We must not follow these errors—we must return to the root.
Now, the “small way” and the “great way” have been discussed since ancient times; great sages and lesser sages have been spoken of throughout the ages. But even when directly taught and personally faced, people still fail to realize it. They blindly conform and follow the herd, rushing about. Thus there are those who say “restrain yourself and you will become a sage”—but both the mad and the wise claim this. Judging by this, they have not yet reached the ultimate truth.
In the past, when the Awakened One (Buddha) dwelt in Shravasti for twenty-five years, among the nine hundred million registered households, nearly half were followers or opponents. When the Uncoronated King (Confucius) was in the land of red, his school had three thousand disciples. Zixia doubted and questioned; only Yan Hui remained silent, saying it was unfathomable. To discuss the Way with such people is still confusing.
Now, to be aligned with truth is called sagehood—there is nothing that such a one does not penetrate. The sense organs and their objects are unobstructed by emptiness or existence; molding and casting are not hindered by nature or desire. Form cannot be grasped by characteristics—the golden body with thirty-two marks is revealed. Mind cannot be fathomed by intellect—the eighteen unique qualities are displayed. Only one person is called the Buddha-sage. Therefore, his Way saves all beings, and both the visible and invisible worlds take refuge in him. As for others, they are like great birds gradually soaring—they have not yet climbed the heavenly path.
Moreover, positions differ by region; there is no justification for overreaching. If the sky has no two suns, and a country has no two kings, then only the Buddha is called the Great Sage, illuminating billions of worlds. Today, his school grows daily; no country fails to honor his teachings. The doctrine is cultivated; all with understanding join his assembly. As for Confucius and Laozi, their names and positions are the same as ordinary people—they are not extraordinary. They transmit the teachings of former kings but lack their own direct instruction—how can they be compared to the Buddha and set against him?
Furthermore, consider the brief strategies of yin-yang and the eight killings, the mountain and river sacrifices and shrine worship. The sevenfold assembly abandons them as if throwing them away; the five precepts are discarded without a glance. Look at just this one point—it alone is enough to show that the noble path is sufficient for devotion. How much more so when there are the seeds of sages and traces of saints? They truly become the teachers and guides of gods and humans.
Thus we know: In heaven and on earth, only the Buddha is supreme. The six destinies and four modes of birth are nothing but suffering. The body and mind are always in pain; they are constantly driven. If one does not reflect on this truth, they falsely adopt a lofty and great attitude. But what is truly great and can remain great does not fall into conditioned existence. Since we have already encountered the extraordinary, we should surely take refuge in perfect awakening. Because such matters exist, I dare to write this foreword.