選佛譜敘
Preface to the Selection of Buddha Records
癸巳夏五北天目蕅益沙門智旭述於歙浦迴龍精舍
Translated by Buddhist Monk Ouyi of North Tianmu, Huilong Monastery, Shepu, Summer 1893
選佛之語。始於禪客點悟丹霞。而選佛圖傳聞創自𭡠麻僧也。學士解縉作升官圖。故𭡠麻僧作選佛圖。必應博諳教乘。深知禪律。未有不達法門中事輙敢師心自創立者。惜其失傳。無從得見。萬歷己未余年二十一歲。曾於留都坊間。購得一升佛圖。絕無倫次。甚為可嗤。歲在癸亥。偶於武林蓮居。隨喜一選佛圖。乃幽溪無盡大師所作。具顯十法界升沈之致。足稱盡美。逮乙丑年。復於松陵獲覩一圖。雖統收三教。而理致不清。亦無足取。己巳。幻寓靈谷。見諸法友眈嗜博奕。思易之以幽溪之圖。苦無覓處。有別以一圖相示者。云是𭡠麻作。而文理尤為不通。恐決非舊物。特愚妄者之托名耳。事不獲已。仿幽溪之意。自製一圖。兼增聖凡因行。及種性差別。以彰不一之機。設無根信位。及大權護法。以開圓轉之路。逆惡猛心。準觀經而許歸淨土。阿鼻極苦。依華嚴而徑登兜率。諸天有降德貶墜之苦。無色有窮空輪轉之殃。皆本教乘非出臆見。又幽溪僅用佛骰一輪。故升沈迴隔此圖每用四輪齊擲。故轉變無方。至辛未年。梓行吳地。流通已廣。次於古杭西山。別見二圖亦未全美。故皆不傳。辛巳。幻寓漳南。每思吳門所刻。猶有未允當處。復改一圖。擲用六輪。方得一界還造十界。一擲備顯升沈。癸未春初。刻之檇李。然六輪一擲。六字紛陳。準折詳明。方堪行動。麤心浮氣之人。每以為苦。辛卯年冬。歸臥靈峰。深念此圖利益。能使人即遊戲間。頓知六道往還之疲苦。三乘出要之差別。誠為不可思議。而幽溪一圖。則失之簡。予向二圖。並失之繁。展轉反側。竟夕不寐。爰思但用二輪。以為擲行方便。既易於行。仍多轉變。手書一圖。徧與緇素擲之。咸稱盡美盡善。復啟予曰。此圖一行。真足令人通達一切佛法。請更著譜以申明之。庶俾愚者。亦藉此了知世出世間道理。雖有智者。亦不敢妄加增損於其間也。予韙其說遂述為譜如左。
The term "Selecting a Buddha" (Xuanfo) originates from an exchange where a Chan practitioner inspired the master Danxia. The "Selecting a Buddha Chart" is said to have been created by a hemp-spinning monk. When scholar Xie Jin created the "Promotion Chart," the hemp-spinning monk responded with the "Selecting a Buddha Chart" — a task requiring deep knowledge of Buddhist teachings, Chan and Vinaya. No one lacking understanding of the Dharma's inner workings would dare create something like this from their own mind. It's a pity that this original work was lost and couldn't be seen.
In 1619 (the 47th year of Wanli), at age 21, I bought a "Selecting a Buddha Chart" in Nanjing's markets. It was utterly disordered and laughable. In 1623 (Gui Hai year), I happened upon a "Selecting a Buddha Chart" at the Lotus Dwelling in Wulin. It was the work of Master Youxi Wujin — it clearly depicted the rising and falling of the Ten Dharma Realms and was truly excellent.
In 1625 (Yi Chou year), I saw another chart in Songling. Although it included the Three Teachings, its principles were unclear and it wasn't worth adopting. In 1629 (Ji Si year), while staying at Linggu Monastery, I saw Dharma friends obsessed with chess and gambling. I thought to replace their pastime with Master Youxi's chart, but couldn't find a copy. Someone showed me another chart, claiming it was the hemp-spinning monk's work, but its logic was even worse — likely a forgery by someone foolish and arrogant.
Unable to do otherwise, I followed Master Youxi's intent and created my own chart. I added categories for sages and ordinary beings, their practices and seed-natures, to reflect the diversity of potential. I included the "rootless stage of faith" and the "great-powers' Dharma-protection" to open the path of universal transformation. Even those with violent, evil minds could, based on the Contemplation Sutra, be guided toward the Pure Land. Those in the deepest Avici hell could, as taught in the Avatamsaka Sutra, directly ascend to Tushita Heaven. Heavenly beings face the suffering of falling due to diminished virtue; formless beings undergo the calamity of cycling in emptiness — all based on the scriptures, not my own invention.
Master Youxi used only one Buddha-dice for each round, making ascension and descent too separated. My chart used four dice thrown together, allowing endless transformations. By 1631 (Xin Wei year), it was printed in Wu region and widely circulated. Later, at Ancient Hangzhou's Western Hills, I saw two other charts, but they weren't complete, so they weren't passed on.
In 1641 (Xin Si year), while staying in Zhangnan, I reflected on the Wu-printed chart and found it still imperfect. I revised it again, now using six dice. This allowed one realm to create the Ten Realms in a single throw, clearly showing rising and falling. In early 1643 (Gui Wei year), it was printed in Zui Li. But throwing six dice meant six words spread out: interpretation had to be clear and precise for play. Those with coarse minds and impatient temperaments often found it burdensome.
In winter 1651 (Xin Mao year), I returned to Lingfeng and lay in reflection. I deeply understood this chart's benefit: even in play, people could suddenly awaken to the weariness of cycling through the Six Paths and the distinctions of the Three Vehicles' paths to liberation. This was truly inconceivable. Yet Master Youxi's chart was too simple; my two earlier charts were too complex. Tossing and turning, I couldn't sleep all night. Then I thought: just use two dice for convenience — easy to play, yet still allowing many transformations.
I hand-wrote a new chart and had it played by both monastics and laypeople. All praised it as utterly perfect. They then asked me: "When this chart circulates, it truly enables people to understand all of the Buddha's Dharma. Please write a guide to explain it further, so that even the ignorant can understand worldly and transcendent truths. Even the wise will not dare to arbitrarily add or subtract from it."
I agreed with their proposal and composed this guide accordingly.
選佛譜卷第一
Selection of Buddhas, Volume 1