四分律行事鈔資持記 2.2052

2.2052

次科又二，前明道眾通化制，初總標。事遵律制，理照內心，故云兩緣，緣即觀也。事下，別釋。事則順教者，謂作律懺，歷事緣境，常照起心；知唯本識隨緣流動，趣向於理，故云無違唯識也。理則達妄者，即了此心妄緣境起；達境即心，心外無境；唯一真識，清淨本然，故云外塵本無也。故下，引證。即《攝大乘論》。唯識不失者，證上緣理也。不無能取所取者，證上緣事也；能取即心，所取即境；此除疑執，恐聞緣理，便謂自心兀然不動；恐聞無境，便謂境界豁達都無。今時愚者，錯解佛乘；皆謂理觀寂爾無思，空然無境，取舍不得，能所俱亡；頑然寂住，便是真如；放蕩任情，即為妙用；由是不禮聖像，不讀真經；毀戒破齋，嗜酒噉肉；誇為大道，傳化於人；惡業相投，率多承習。此乃虛妄臆度，顛倒輪迴。豈知達法皆真，何妨泯淨；了真即用，豈礙修行！是故悟理則萬行齊修，涉事則一毫不立。自非通鑒，餘復何言！若下，次明俗眾局化教，初顯略。福道兩經，通目化教；福經如《佛名》、《方等》，道經如諸《般若》等。廣下，指示。凡聖行法，舊云道整禪師撰，未見本文。嘗考諸祖教觀，無非適機。若乃決白自心，的指妙境；甄別大小，簡練偏圓；歷位淺深，涉道次序；唯天台《摩訶止觀》，是可投心；但末世弘傳，變成名相，故令晚進取悟無從；必欲深明，當求哲匠。

The second section has two parts. The first clarifies that the monastic assembly partakes of both the transforming and regulatory teachings; first is the general heading. In phenomena, one complies with the Vinaya regulations; in principle, one illuminates the inner mind; hence it says 'both conditions,' condition meaning contemplation. 'Phenomena...' provides the distinct explanation below. In phenomena, according with the teaching means performing the Vinaya deśanā: passing through affairs and conditioning objects, one constantly illuminates the arising mind, knowing that it is merely the fundamental consciousness flowing and moving according to conditions, heading toward principle; hence it says 'without violating consciousness-only.' In principle, penetrating delusion means understanding that this mind arises by falsely conditioning objects; penetrating that objects are simply mind, and outside mind there are no objects; there is only the single true consciousness, fundamentally pure and so; hence it says 'external dust is fundamentally non-existent.' 'Therefore...' cites proofs below, namely the Mahāyānasaṃgraha. 'Consciousness-only is not lost' proves conditioning principle above. 'Not lacking grasper and grasped' proves conditioning phenomena above: the grasper is the mind, and the grasped is the object. This dispels doubts and attachments, fearing that upon hearing of conditioning principle, one might think one's mind is inert and unmoving; or fearing that upon hearing of the non-existence of objects, one might think objective realms are utterly and completely absent. Foolish people nowadays misunderstand the Buddha vehicle; they all claim that contemplative principle is tranquil without thought and empty without objects, where neither grasping nor rejection can be found, and both grasper and grasped perish; [they think] that rigidly abiding in tranquility is just tathatā, and that acting freely according to desire is the marvelous function. Because of this, they do not bow to holy images and do not read the true sutras; they violate precepts and break fasts, indulging in liquor and eating meat; boasting of it as the Great Path, they transmit and propagate it to others; matching unwholesome karma, most follow and emulate them. This is merely false speculation, an inverted transmigration. How could they know that penetrating phenomena as completely true does not hinder clearing away [defilement], and understanding that truth is function does not obstruct cultivation? Therefore, when principle is awakened to, the myriad practices are all cultivated together; when engaging in phenomena, not a single hair is established. Unless one has comprehensive discernment, what else is there to say! 'If...' next clarifies that the lay assembly is confined to the transforming teaching; first it reveals this briefly. The two sutras on blessings and the Path are general names for the transforming teaching: sutras on blessings are like the Buddha Names and the Vaipulya; sutras on the Path are like the various Prajñā sutras and the like. 'At length...' gives instructions below. The Ordinary and Noble Practice Method was traditionally said to have been composed by Dhyāna Master Daozheng, but the original text has not been seen. I have examined the teachings and contemplations of the past patriarchs, and they all merely suited capacities. If it comes to clarifying one's own mind, directly pointing to the marvelous realm, distinguishing the Hinayana and Mahayana, sifting the biased and the perfect, traversing the depth and shallowness of stages, and the sequence of engaging the Path—only the Tiantai Mohe Zhiguan is where one can commit one's mind. But in its propagation in the final age, it has turned into mere terms and marks, so that later learners have no means to grasp awakening. If one truly wishes to understand it deeply, one must seek a wise master.