中天竺舍衛國祇洹寺圖經 2.60

2.60

裕師《聖迹記》，總集諸傳，以法顯為本。余以近聞亦未見諸錄，如經往述，叵相符會。至於戒壇凡聖，僧房異設，院宇雖廣，莫顯別之所由；層架單重，熟明立之緣遘。今所圖傳，備矚源流，尋諸聖意，略可知矣。有人不信，謂是幽冥幻夢之傳，何足希仰？余為幻夢影響，凡聖同之，俱是性空，知何准的？但凡素識有，若霧遊昏迷方所，妙假津導，導之有漸，或天或人，詞理可從，無越前軌，如可承寄。隨凡則行，忽與理乖，聖亦須擲，豈有雷同，都無情誨。故佛大聖人也，堂堂相狀，天下獨尊。有邪見者，敬而不敬，佛亦隨性，任其誹之。如有所說，與法不違，佛亦聽之，隨而受學。故文云：「所謂法者，佛說、天說、化人所說。」據斯論說，幽顯咸陳。余以亦以此事門之所聞，則同天人說：「恐凡莫信，不受斯述。」「彼日為信者施，自然獲福。彼不信者，目覩佛經尚不能用，聞此不信，何足涉之？置之言外，不胥述彼。」余聞斯告，情事壑然，故備出之，非無遺囑，擬重祈請，庶覿聖跡，有若面焉。

Master Lingyu's Shengji ji comprehensively collected various records, taking Faxian as the foundation. According to what I have recently heard, it has not yet examined all records, and as the sutras previously related, they could not fully tally together. As for the ordination platform with its ordinary beings and sages, the separate arrangements of the monks' rooms, and the halls and courtyards, though extensive, none made evident the reasons for their distinctions; as for the tiered structures, single and multi-storied, who could clearly explain the conditions and encounters of their establishment? What is now illustrated and transmitted fully observes their origins and development, and by examining the intentions of the sages, they can be roughly known. Some people may not believe, claiming this is a transmission of unseen realms and illusory dreams, so how is it worthy of being aspired to? To me, illusory dreams, echoes, and shadows are common to both the ordinary and the sage; being all alike empty of intrinsic nature, what standard can one hold to? Yet ordinary people are accustomed to discerning existence; wandering like those lost in thick fog without knowing their bearings, they marvelously rely on guidance, and their guiding proceeds by degrees. Whether from devas or humans, if the words and principles can be followed and do not exceed previous precedents, they can be trusted and relied upon. If one follows the ordinary in action and it suddenly diverges from principle, even [what is attributed to] sages must be cast aside; how could there be mere conformity without any heartfelt instruction? Therefore, the Buddha is the Great Sage, of magnificent appearance and solitary supreme in the world. When there are those of false views, whether they revere him or do not revere him, the Buddha accords with their nature and lets them slander him. If what is spoken does not conflict with the Dharma, the Buddha also listens to it and follows it to learn. Hence the text says: 'What is called Dharma is spoken by the Buddha, spoken by devas, and spoken by transformed beings.' Relying on these discourses, both the hidden and the manifest are completely set forth. Since what I have heard regarding this matter is likewise identical to the speech of devas and humans, [it was said]: 'I fear that the ordinary will not believe and will not accept this narration.' 'On that day, if it is given to believers, they will naturally attain merit. As for those who do not believe, even when they see the Buddhist scriptures with their own eyes, they still cannot apply them; hearing this and disbelieving, how is it worth attending to? Leave them outside discussion; there is no need to recount it to them.' When I heard this proclamation, the matter became clear to my heart. Therefore, I have fully brought it out, not without bequeathed instructions, intending to pray earnestly again in the hope of beholding the sacred traces as if face to face.