大方廣圓覺修多羅了義經略疏 2.1443

2.1443

（宗密）未遇疏前，每覽古今著述，在理或當，所恨不知和會。禪宗、天台多約止觀，美則美矣，且義勢展轉滋蔓，不直示眾生自心行相。雖分明入處，猶歷漸次，豈如問明釋文殊偈，印靈知而心識頓袪。懸談開分齊章，顯真空而相用繁起。起不異性故事事融通，通而互收故重重無盡。悟此則全同佛果方是圓因，隨緣造修無非稱體。開頓漸禪要，可以此為楷模；傳權實教門，可以此為軌範。藥得雪山善見，群疾俱消；寶獲滄海摩尼，千珍隨念。況懸文卷半，諸義盡包，備覈源流，遍窮名體。然後融成本部，全揀全收。苟能精之，已領百家之文義，少功多獲，要在茲焉。凡曰釋流孰不可習。

Before encountering this commentary, whenever I read past and present writings, though they might have been fitting in principle, I regretted that they did not harmonize and integrate. The Chan school and Tiantai mostly frame their teachings around śamatha and vipaśyanā; fine though that may be, their theoretical trajectories become increasingly entangled, failing to point directly to the mental marks of sentient beings' own minds. Although the points of entry are clear, they still proceed through gradual stages. How could they compare to the 'Inquiry into Clarity' chapter expounding Mañjuśrī's verses, where the seal upon numinous awareness causes mind and consciousness to be suddenly eliminated? Or the Introductory Discussion opening the chapter on doctrinal scopes, revealing true emptiness so that characteristics and functions arise in profusion? Arising without differing from the nature, phenomena are therefore mutually unimpeded; being unimpeded and mutually subsuming, they are therefore repeatedly inexhaustible. Awakening to this, one fully accords with the fruit of buddhahood, which only then is the perfect cause; cultivating and practicing in accordance with conditions is nothing other than conforming to the essence. In opening the essentials of sudden and gradual Chan, this can serve as the model; in transmitting the provisional and real approaches of the teachings, this can serve as the standard. It is as when medicine obtains the 'good-to-see' herb of the Snow Mountains and all sicknesses vanish; or when a jewel gains the cintāmaṇi of the ocean and a thousand treasures follow one's thoughts. Moreover, in the half fascicle of the Introductory Discussion, all principles are completely encompassed; its sources and streams are thoroughly examined, its names and substances fully investigated. Afterward, they blend to form the treatise itself, completely selecting and completely including. If one can master this, one has already grasped the text and doctrine of a hundred schools; with little effort and great gain, the essential lies here. Whoever is called a follower of the Śākya clan, who among them should not study it?