十不二門指要鈔 1.79

1.79

答：「舊本諸文全無錯邪？應是荊溪親書本邪？又多本同者，止如杭州十藏中台教，頃曾略讀錯字不少，豈非初將一本寫之，一本或錯十處皆訛。又云，日本傳來別行十門，題云國清止觀和尚錄出，亦云體同等者。未審止觀和尚又是誰邪？此人深諳一家教不？始錄之本全不錯不？豈以先死之人遵之為古，所立之事皆可依邪？如乾淑所錄邃和尚止觀中異義，乃以三界為無漏總中之三，可盡遵不？況諸異義特違《輔行》，自立己見，故皆云《記》文易見。和尚云云，此師又稱第七祖，故知止觀和尚多是此師，若其是者則全不可依，既暗荊谿深旨必有改易也。又日本教乘脫誤亦多，唯有別行十不二門，則全同他所定之本，他既曾附《示珠指》，往於彼國必是依之勘寫爾。設是舊本，須將義勘莫可專文。」

Answer: "Are the texts of old manuscripts entirely free of errors? Could it be a manuscript personally written by Jingxi? Furthermore, regarding many manuscripts agreeing: just as with the Tiantai teachings among the ten canons in Hangzhou, which I recently read through briefly, the erroneous characters were not few. Is it not that initially one manuscript was copied, and if that one was mistaken, all ten places became erroneous? Furthermore, regarding the claim that from Japan was transmitted a separately circulating Ten Gates, titled 'Recorded by the Zhiguan Upādhyāya of Guoqing', which also says 'identity of essence' and so forth: I do not know who this Zhiguan Upādhyāya actually was. Did this person have a profound understanding of our school's teachings? Was the manuscript initially recorded completely free of errors? Can it be that just because a deceased predecessor is revered as ancient, everything he established can be relied upon? For instance, the disparate interpretations from Upādhyāya Sui's Zhiguan recorded by Qianshu consider the three realms to be the three within the general of untaintedness—can they all be complied with? Moreover, these various disparate interpretations deliberately oppose the Fuxing and set up his own views, which is why all of them say 'The text of the Ji is easily understood; the Upādhyāya said such-and-such.' This master is also called the Seventh Patriarch; therefore we know that the Zhiguan Upādhyāya was most likely this master. If it was indeed he, he is entirely unreliable; being ignorant of Jingxi's profound meaning, he must have made alterations. Furthermore, the scriptural teachings in Japan contain many omissions and errors; only the separately circulating Ten Gates of Nonduality is completely identical to the manuscript he established. Since he once sent the Shizhu zhi over to that country, it must have been collated and transcribed based on it. Even if it were an old manuscript, one must examine it through the meaning, and not stick exclusively to the text."