大方廣圓覺修多羅了義經略疏 1.5

1.5

或曰：「道無形，視者莫能覩。道無方，行者莫能至。況文字乎？在性之而已，豈區區數萬言而可詮之哉！」對曰：「噫！是不足以語道也。前不云乎：統眾德而大備，爍群昏而獨照者，圓覺也。蓋圓覺能出一切法，一切法未嘗離圓覺。今夫經、律、論三藏之文，傳于中國者五千餘卷，其所詮者何也？戒、定、慧而已。修戒、定、慧而求者何也？圓覺而已。圓覺一法也，張萬行而求之者何？眾生之根器異也。然則大藏皆圓覺之經，此疏乃大藏之疏也。羅五千軸之文，而以數卷之疏通之，豈不至簡哉！何言其繁也？及其斷言語之道，息思想之心，忘能所、滅影像，然後為得也，固不在詮表耳。」嗚呼！生靈之所以往來者，六道也。鬼神沈幽愁之苦，鳥獸懷獝狘之悲，脩羅方瞋，諸天正樂，可以整心慮、趣菩提，唯人道為能耳。人而不為，吾末如之何也已矣。休常遊禪師之閫域，受禪師之顯訣，無以自効，輒直讚其法，而普告大眾耳，其他備乎本序云。

Someone might say: 'The Way is without form; those who look cannot behold it. The Way has no fixed direction; those who travel cannot reach it. How much less so with written words! It lies only in realizing one's nature; how could a trifling tens of thousands of words expound it?' I reply: 'Alas! This is not enough to speak of the Way. Was it not said before: that which unites all virtues in great completeness and outshines all darkness in solitary radiance is perfect enlightenment? For perfect enlightenment can give rise to all dharmas, and all dharmas have never departed from perfect enlightenment. Now, as for the texts of the three baskets of sūtras, vinaya, and treatises transmitted to China in more than five thousand fascicles, what do they expound? Discipline, samādhi, and prajñā, and nothing more. What is sought by practicing discipline, samādhi, and prajñā? Perfect enlightenment, and nothing more. Perfect enlightenment is a single dharma; why unfold myriad practices to seek it? It is because the faculties and capacities of sentient beings differ. If so, then the Great Canon is entirely the sūtras of perfect enlightenment, and this commentary is the commentary on the Great Canon. To gather the texts of five thousand scrolls and penetrate them with a commentary of a few fascicles—is that not exceedingly concise! Why say it is prolix? When one cuts off the path of words, quenches the mind of conceptual thought, forgets subject and object, and extinguishes mental images, only then is it attained; it certainly does not reside in verbal expression.' Alas! That by which sentient beings come and go is the six destinies. Ghosts and spirits sink in the misery of secluded sorrow; birds and beasts harbor the grief of being frightened and startled; asuras are just now enraged; the devas are revelling in pleasure. That which can regulate thoughts and turn toward bodhi—only the human destiny can do so! If humans will not do so, I know not what can be done with them. I have often wandered in the Dhyāna Master's inner chamber and received the Master's overt instructions; having no way to repay them, I straightaway praise his dharma and announce it broadly to the great assembly; the rest is fully set out in the original preface.