萬善同歸集序
Preface to the Collection of All Goodness Returning to One
朝奉郎守司農少卿致仕輕車都尉長興縣開國男食邑三百戶賜緋魚袋沈振撰
Preface by Shen Zhen
稽夫享四溟之廣，非聚流而弗充；躋十地之尊，非聚善而弗具。然則深不可測者，在乎積納而久；聖不可知者，在乎積修而勤。矧妙覺垂言，玄通立教，苟一豪而嚮善，可三界以超塵；必也寤寐真詮，揄揚覺路，庶漸磨而成熟，亘鑽仰而克勤。抑則非聖非凡，在迷在悟，欲深躋於聖域，當遽革於凡心；匪一事以薰陶，必多門而練習。或教言曲妙，標佛隴之徽猷；或禪理深融，藹曹溪之淑譽。不可執空而離有，不可背實而從無。要釋權宜，爰歸實相；權實既了，虛空可存。故達者轉物以明心，可言妙用；迷者按文而滯教，豈謂通方。或克荷於經龍，或堅持於律虎，或瞻禮睟容之謹愿，或繞行淨室之勤渠，或口誦尊名，或心觀樂土，或供以蒲塞，無重富以忽貧；或施及擅波，無增好而減惡，事如均等，利亦優隆。凡依律依禪，當資乎介福；造經造像，必藉乎多為。莫謂有已之賢，即心而佛。從凡超聖，未有不修之釋迦；從妄入真，未有不證之達磨。在人崇道，非佛異途。常貴精勤，無從怠易；重分陰之瞬息，研大道之根原。一簣如虧，曷致巍峩之鎮？三乘或廢，難登慈忍之門。則無自我之矜，則無捨彼之善。必求全德，方可質疑。心非非心，法非非法，要在心傳心而印可，法授法以師資。匪膠善於一隅，宜勵精於萬行。菩提之子可種，安養之方可修；明則而升兜率天，昧則而沈阿鼻獄。言如自泥，即罔水而行舟；性若稍通，非渡河之用筏。前聖後聖皆是因心，彼時此時曾何異法？噫！法在非在，心空弗空。無修而無所不修，真修亦泯；無住而無所不住，真住皆亡。憫爾群生，含茲一性，本無淑慝，為外物之所遷，苟不修明曷中，扃之能杜，如資妙善，可謂真歸。故前哲之縷言，俾後昆之緣學，乃搜羅教目，示諭迷情者也。
To attain the vastness of the Four Great Seas, no single stream can fill them—only many gathered together. Likewise, to rise to the venerable heights of the Ten Stages, no single good act is enough—all good must be accumulated. Therefore, what is profoundly immeasurable is built by steady accumulation over time; what is sacred and unknowable is built by persistent and diligent practice.
Thus the sublime teachings of the Awakened One, the profound establishment of spiritual principles, show that even a single inclination toward goodness can transcend the three realms and rise above the mundane world. One must truly awaken to these truths and cultivate the path of enlightenment, gradually refining oneself so as to mature, exerting every effort through deep study and earnest practice.
Without this, we are neither saints nor ordinary people merely lost in confusion or awakened to truth. To deeply ascend to the sacred realm, we must urgently transform our ordinary minds. This transformation does not occur through a single lesson but through many practices from various approaches. Some are taught through exquisite words, pointing to the noble principles of the Buddha's path; others through profound Chan insights, reflecting the gentle reputation of the Sixth Patriarch's tradition. We cannot cling to emptiness while rejecting existence, nor turn away from reality to pursue non-being. Understand the provisional and return to the ultimate truth; once provisional and ultimate are both known, even the notion of "emptiness" can be transcended.
Therefore, the wise transform things to illuminate their mind—this is called wondrous function. But the deluded cling to words and get stuck in teachings, unable to see the open path. Some shoulder the Dharma like a dragon; others uphold the precepts like a tiger; some reverently bow before sacred images with devoted heart; others circumambulate pure chambers with diligent patience; some recite the sacred name aloud, some contemplate the Pure Land in meditation; some offer simple alms, not favoring the rich over the poor; some give generous donations, not favoring the pleasant over the unpleasant. All these practices, if equal in intention, bring great and exalted benefits.
Whether one follows the precepts or Chan, each action leads to blessing on the path ahead. Creating scriptures or building Buddha images requires generous effort. Do not think that because your own mind is wise, you have already attained Buddhahood. Even Shakyamuni, rising from ordinary life to sainthood, never cultivated laziness. To progress from illusion to truth requires realization—even Bodhidharma did not bypass it. It lies in how we honor the path, not in any differing way from the Buddha.
Always treasure diligent effort; avoid laziness and carelessness. Cherish every fleeting moment as precious, and penetrate deeply into the root of the Great Way. If one shovelful of earth is lacking, how can the majestic mountain be built? If the three vehicles are abandoned, one can hardly enter the gate of compassion and patience. Therefore, abandon arrogance about your own good, and do not reject the good of others. One must seek perfect virtue before questioning the truth.
Mind is no (ordinary) mind; Dharma is no (ordinary) Dharma. The essential teaching is: mind transmits mind to confirm realization, and Dharma transmits Dharma through teacher and disciple. Do not cling rigidly to goodness in one corner; instead, tirelessly practice all virtuous paths. The seeds of Bodhi can be planted; the peaceful path can be cultivated. If enlightened, one may ascend to the Tushita heaven; if deluded, one sinks into Avīci hell. If words just cling to themselves, it is like trying to walk on water without a boat. Once nature is somewhat transparent, even a raft is unnecessary once the river is crossed.
The sages of old and those to come are all born from mind. Then and now, has the Dharma ever been different? Alas! Dharma exists in non-existence; mind is empty yet not empty. Without practice yet nothing is left unpracticed—true practice dissolves. Without dwelling yet nowhere is left undwelt in—true dwelling vanishes. Compassion for all beings: each shares one nature, originally neither good nor bad. It is merely altered by external things. If one fails to cultivate wisdom, how can the inner door ever be closed? By relying on wondrous goodness, one may truly return to the source. Thus, the wise ones of old have left these words as threads of teaching, so that future generations may study accordingly. This collection of teachings has been gathered to illuminate the path for the deluded.
智覺禪師，性晤機圓，才豐學際。曩生積習，與諸法以同符；今世流通，與諸佛而合契。念他已則如自己；觀他心則如自心。甞撰《萬善同歸集》上中下三卷，所以勸一切有緣者也。或朱紫名流、緇黃法系、善男善女、高行高才，但至恭而至勤，則無貴而無賤。寔利生之良藥，示求佛之要津，莫非括諸經、諸論之法言，作未覺、未知之先範。周旋勸導，謹密修持；永為梵花之權衡，宗門之準度云爾。
Chan Master Zhijue, whose nature comprehended all mysteries and whose talents encompassed the breadth of learning, was endowed with karmic tendencies accumulated over past lives that aligned completely with all phenomena. In his present life, his teachings spread throughout the world in perfect harmony with all Buddhas. He regarded others' suffering as his own; he perceived others' minds as his own mind. He once composed *The Collection of the Myriad Good Returning to the One Source* in three volumes—upper, middle, and lower—as an exhortation to all who have karmic affinity.
Whether you are a high-ranking official or a renowned scholar, a monastic or a lay practitioner, a virtuous man or a good woman, a person of noble conduct or exceptional talent—as long as you approach it with utmost reverence and diligence, there is no distinction between the noble and the humble. This text is truly a excellent medicine for benefiting living beings and reveals the essential gateway to seeking Buddhahood. It does nothing less than gather the essential teachings from all the sutras and treatises, serving as a preliminary model for those who have not yet awakened or realized the truth. With thorough guidance and exhortation, it calls for careful and sustained practice; it shall forever serve as the standard for the teaching of the Lotus and a criterion for the Chan school.
今法慧院智如藏主，夙資仁性，躬踐聖猷。見賢而同己之賢，見善而同己之善。總明師之論譔，興異世之楷撫，福利茲深，方便不少。而又自傾囊楮，遽出賤貲，肇為倡率之隆，仍募高明之助；勝緣既集，能事必行。因鏤版以成編，貴修身而有監，將垂不朽。繆托非才，如振性昧，洞微言、睽樞要；猥承嘉請，難克固辭。聊述紀綱，敢逃誚讓。時聖宋熙寧五年閨七月七日序
Today, Zhi Ru, the Head of Dharma Teaching at Fahui Monastery, has long been endowed with a compassionate nature and personally dedicates himself to the path of the sages. He sees virtue in others as if it were his own, and recognizes goodness in others as if it were his own. He has gathered the writings and discourses of accomplished teachers, reviving them as timeless models for guidance, bringing profound benefit and offering many skillful means. Furthermore, he has generously contributed his own resources, investing his personal wealth to take the lead in this noble endeavor, while also seeking assistance from those of great wisdom. With these auspicious conditions gathered, the work can surely be accomplished. Thus, carving blocks to produce a compiled text, he values having a reference for self-cultivation, aiming to leave a lasting legacy. I have been entrusted with this task beyond my ability—though my understanding is dull and my grasp of profound teachings and essential principles is limited. Yet, having received this gracious request, I find it difficult to firmly decline. I have briefly outlined this preface, aware that I may invite criticism. Written on the seventh day of the intercalary seventh month in the fifth year of the Xining reign of the Song Dynasty.
萬善同歸集卷上
Collection of All Goodness, Volume One
杭州慧日永明寺智覺禪師延壽述
Composed by Chan Master Yanshou, Zhijue of Yongming Temple on Huiri Mountain in Hangzhou