大方廣圓覺修多羅了義經略疏 1.4

1.4

圭峯禪師，得法於荷澤嫡孫南印上足道圓和尚。一日隨眾僧，齋于州民任灌家，居下位，以次受經。遇《圓覺了義》，卷未終軸，感悟流涕。歸以所悟告其師，師撫之曰：「汝當大弘圓頓之教，此經諸佛授汝耳。」禪師既佩南宗密印，受《圓覺》懸記，於是閱大藏經律，通《唯識》、《起信》等論，然後頓轡於華嚴法界，宴坐於圓覺妙場，究一雨之所霑，窮五教之殊致，乃為之疏解。凡大疏三卷、大鈔十三卷，略疏兩卷、小鈔六卷，道場脩證儀一十八卷，並行於世。其敘教也圓，其見法也徹，其釋義也端如析薪，其入觀也明若秉燭。其辭也極於理而已，不虛騁；其文也扶於教而已，不苟飾。不以其所長病人，故無排斥之說；不以其未至蓋人，故無胸臆之論。蕩蕩然實十二部經之眼目，三十五祖之骨髓，生靈之大本，三世之達道。後世雖有作者，不能過矣。其四依之一乎？或淨土之親聞乎？何盡其義味如此也！

Dhyāna Master Guifeng received the Dharma from the Venerable Daoyuan, the foremost disciple of Nanyin, who was the direct descendant of Heze. One day, accompanying the assembly of monks, he attended a meal at the house of Ren Guan, a commoner of the prefecture. Sitting in a lower rank, he received a sūtra in accordance with the order. Encountering the Perfect Enlightenment of Definitive Meaning, before reaching the end of the scroll, he was moved to enlightenment and shed tears. Returning, he reported his awakening to his master, who patted him and said: 'You shall greatly propagate the teaching of the perfect and sudden; this sūtra was bestowed upon you by all the buddhas.' Once the Dhyāna Master had borne the secret seal of the Southern School and received the predictive assurance of the Perfect Enlightenment, he then perused the sūtras and vinaya of the Great Canon, thoroughly mastered treatises such as the Vijñapti-mātra and the Awakening of Faith, and thereafter drew the reins at the Huayan dharmadhātu, sat in peaceful meditation in the wondrous arena of perfect enlightenment, thoroughly investigated that which is moistened by the single rain, and exhausted the diverse purports of the five teachings, whereupon he composed commentaries and explanations for it. There were, in all, the Great Commentary in three fascicles, the Great Subcommentary in thirteen fascicles, the Abridged Commentary in two fascicles, the Minor Subcommentary in six fascicles, and the Ritual for Practice and Realization in the Bodhimaṇḍa in eighteen fascicles, all circulating together in the world. His presentation of the teaching is perfect, his seeing of the dharma is thorough, his explanation of principles is neat as splitting firewood, and his entering contemplation is bright as holding a candle. His wording goes only to the limit of reason and does not gallop in vain; his prose supports only the doctrine and is not carelessly ornamented. Because he did not fault others with his strengths, he offered no exclusionary assertions; because he did not eclipse others with what was not yet achieved, he produced no idiosyncratic theories. Magnificently, it is truly the eyes of the twelve divisions of scriptures, the marrow of the thirty-five patriarchs, the great root of sentient beings, and the pervasive path of the three periods of time. Even if there are authors in later generations, they will not surpass it. Could he be one of the four reliances? Or did he hear it directly in the Pure Land? How could he have exhausted its meaningful flavor like this!