大方廣圓覺修多羅了義經略疏 2.1447

2.1447

十月十二日玄珪智輝至，得汝書，遙伸師敬，備述行迹，領大教之玄趣，說傳贊事，誠感悽然，心納矣。吾自傳揚，或面言心授，或展轉分照盈于異域。然仲尼傾蓋、伯牙輟絃，亦藉形聲矣。不面而傳，得旨繫表，意猶吾心，未知有也。非憑聖力，必藉夙因，當自慰爾。轉輪真子，可以喻也。泰恭斷臂，重法情至，加其懇禱。然半偈忘軀、一句投火，教有文矣。意存身外有重法之寶，爾宜誡之，後學勿使傚之。當斷其情慮，勿斷其形骸；當斷其妄心，無斬其肢分，則淺識異學安其所不驚視。苟俗無髮膚之誡，則玄化不廣而自博矣。汝當篤志幽趣，儻得一面印所懸解，復何嘉焉。如忽緣阻，但當心契玄極，豈山河形聲所能隔哉？勉之！不多云。老僧澄觀付

"On the twelfth day of the tenth month Xuan’gui and Zhihui arrived and I received your letter, offering teacher-reverence from afar, fully describing your deeds, comprehending the profound import of the Great Teaching, and recounting the matter of propagating and praising it. Truly I was moved with sorrowful feeling, and my heart has accepted it. In my own propagation, I have either spoken face-to-face and transmitted mind-to-mind, or it has been transmitted onward, shedding its light afar into other regions. Yet Confucius inclining his carriage-canopy and Boya breaking his strings also relied on form and sound. To transmit without meeting face-to-face, obtaining the purport beyond words, with an intention that mirrors my own mind—I had not known such a thing existed. If not relying on holy power, it must be due to past causes; you should console yourself. The true son of a wheel-turning king may serve as an analogy. As for Taigong severing his arm, his devotion to the Dharma is utmost, adding to his earnest prayer. Yet renouncing the body for half a gāthā and throwing oneself into fire for a single line are documented in the teachings. Their intention was to show that outside the body there is the treasure of venerating the Dharma. You should admonish him, and not allow later students to imitate him. One should cut off emotional deliberations, not cut off one's physical body; one should cut off the deluded mind, not sever one's limbs; then those of shallow understanding and differing doctrines will be at peace and not look on in shock. If the worldly admonition regarding hair and skin is not violated, then the profound transformation will not spread wide of its own accord yet naturally become broad. You should devote your mind to the deep import; if we might meet once to seal what you have clearly resolved, what could be more delightful? If conditions suddenly obstruct it, you need only tally your mind with the profound ultimate; how could mountains, rivers, forms, and sounds ever separate us? Strive on! I will say no more. Conveyed by the old monk Chengguan