大方廣圓覺修多羅了義經略疏 2.1442

2.1442

（宗密）渴逢甘露，貧遇摩尼，騰躍之心手捧而舞。遂於此山返關絕迹，忘飡輟寢，夙夜披尋，以疏通經，以鈔釋疏。尋文而性離，照理而情忘。偶之于心、會之于教，窮本究末，宗途皎如，一生餘疑蕩如瑕翳，曾所習義於此大通。外境內心豁然無隔，誠所謂太陽升而六合朗耀，巨海湛而萬象昭彰。妙德妙智而頓開，普賢普行而齊現。五周四分一部之網在綱，六相十玄三乘之流會海。義則色空同於中道，教則權實融於圓宗。理則體用即寂，而性相宛然；智則凡聖混同，而因果不壞。顯隨緣而不變，弘經則理趣周圓；指幻而識真，修觀則禪心使曠。蕩九會經文無不契心，由斯可謂契經矣。使一真心地無不印經，由斯可謂心印矣。是知執三藏文者，誠為失道；局一性義者，猶未圓通。想夫斯流固宜絕分，聲聞聾瞽諒不虛哉！

[I, Zongmi,] was like one parched encountering sweet dew, or a pauper finding a cintāmaṇi gem; leaping with joy, I held them in both hands and danced. Thereupon I closed the gate and cut off all worldly traces in this mountain, forgetting food and giving up sleep, opening and examining them day and night—using the commentary to penetrate the sūtra, and using the subcommentary to explain the commentary. Following the text, nature was transcended; contemplating the principle, emotional attachments were forgotten. Matching it with my mind and tallying it with the teachings, I plumbed the source and investigated the branches; the path of the tradition became clear and luminous. The lingering doubts of a lifetime were swept away like blemishes and cataracts, and the doctrines I had formerly studied became thoroughly transparent. External objects and the inner mind were completely unobstructed—truly what is called the sun rising to illuminate the six directions brightly, or the great ocean resting placid, clearly showing the myriad forms. Wondrous virtue and wondrous wisdom opened up at once; Samantabhadra and universal practice appeared simultaneously. The five circuits and four divisions of the entire text were held together like a net by its main cord; the streams of the six characteristics, the ten profundities, and the three vehicles converged into the ocean. In terms of principle, matter and emptiness are identical with the Middle Way; in terms of teaching, the provisional and the real merge into the perfect tradition. In terms of principle, essence and function are immediately quiescent yet nature and characteristics are distinct; in terms of wisdom, ordinary and noble are merged yet cause and effect are not destroyed. Revealing that [nature] accords with conditions while remaining unchanging, when expounding the sūtra its import is perfectly comprehensive; pointing to illusion while recognizing the real, when cultivating contemplation the meditative mind is broadened. Sweeping through the text of the sūtra across the nine assemblies, there was nothing that did not accord with my mind; thus it may truly be called an 'accordant sūtra' (sūtra). Causing the one true mind-ground to seal the entire sūtra without exception, thus it may truly be called the 'mind-seal.' From this it is known that those who cling to the words of the Tripiṭaka truly lose the Way; those confined to the doctrine of a single nature are still not fully comprehensive. One imagines that this class of people is inherently cut off from a share in it; that the śrāvakas were deaf and blind was truly not in vain!