四明尊者教行錄 2.26

2.26

答曰：雖分事理，同在一念。既匪兩端，何須並慮？故知身土不離真如。能於初心不二而照，唯圓頓教，前三不能。故《華嚴》云：娑竭龍王注車軸雨，唯海能受，非餘地堪。《般舟三昧》觀四八相，一一識知，復於此時而修三觀。荊溪師立身相為境，空等為觀。今問：為待身相觀成方修三觀？為復境觀俱時而修？若待觀成者，儻九十日相境未現，則三觀靡施，安成圓行？若入道場即修三觀，驗知觀相不礙照真。況復一家立茲圓行，不獨三觀，須論十乘，身要行旋、口仍稱誦，三業俱運，九旬不休，三昧可成，諸佛同現。故不可以局情自礙，必須以融懷造修。然非我圓宗，他莫能會。只如三觀，體雖無二，義且相違，空則一相不存，假則諸法皆立，中則性離二邊。別人初心雖信中道，不能即觀，要須析體空觀成後，必歷多劫遍學諸門，二觀均平方修中觀。圓人發軫即於一心頓觀三諦，故《仁王般若》云：有無本自二，譬如牛二角。照解見無二，二諦常不即。又云：於諦常自二，於解常自一。自非先了性具諸法融妙而觀，孰能始心超彼積行？今之依正體本難思，妙觀觀之，自然符契，那將染礙事想斷滅之真為疑難耶？應知禪那翻為靜慮，即寂照之異名也。既寂中有照，圓人修之，豈照頑境而不照當處融妙耶？又此觀法既類《般舟》，須論三力，謂佛威力、三昧力、行者本功德力，不可以己之情想議乎難思聖法也。

I reply: Although phenomena and principle are distinguished, they exist together within a single thought-moment. Since they are not two separate extremes, why must one deliberate on them simultaneously [as rivals]? Thus we know that physical body and land are not separate from true suchness. To be able to illuminate them as non-dual at the initial stage of aspiration belongs only to the perfect and sudden teaching; the preceding three [teachings] cannot do so. Hence the Avataṃsaka [Sūtra] says: 'The torrential rain poured down by the dragon king Sāgara can be received only by the ocean, not by any other ground.' In the Pratyutpanna Samādhi, one contemplates the forty-eight marks, cognizing and knowing each one, and at that very time practices the threefold contemplation. Master Jingxi established the bodily marks as the objective realm, and emptiness and so forth as the contemplation. Now I ask: Does one wait until the contemplation of the bodily marks is achieved before practicing the threefold contemplation? Or are realm and contemplation practiced simultaneously? If one must wait until the contemplation is achieved, then if the realm of bodily marks does not appear within the ninety days, the threefold contemplation cannot be applied—how could the perfect practice be accomplished? If upon entering the bodhimaṇḍa one immediately practices the threefold contemplation, this verifies that contemplating marks does not obstruct illuminating the ultimate truth. Furthermore, when our school establishes this perfect practice, it does not rely solely on the threefold contemplation, but must also treat the ten vehicles. The body must circumambulate and the mouth must chant; when the three karmic activities are operated together without ceasing for ninety days, the samādhi can be achieved and all buddhas will appear simultaneously. Therefore, you must not obstruct yourself with narrow sentiments; you must engage in cultivation with an interfused mind. Yet apart from our perfect school, none can comprehend this. Take, for instance, the threefold contemplation: though its substance is non-dual, its meanings are mutually opposed. Emptiness preserves not a single mark; conventionality establishes all dharmas; and the middle nature is free from both extremes. Although a beginner of the separate teaching has faith in the middle way, they cannot immediately contemplate it; they must achieve the contemplation of emptiness through analyzing or embodying forms, and then inevitably pass through many kalpas comprehensively learning various gates, and only when the two contemplations are balanced and equal can they cultivate the middle contemplation. A person of the perfect teaching, from their very first step, contemplates the three truths simultaneously within a single mind. Hence the Benevolent King Prajñā [Sūtra] says: 'Existence and non-existence are inherently two, like the two horns of an ox. Illuminating understanding sees that they are non-dual, yet the two truths are never identical.' It also says: 'Regarding the truths, they are always inherently two; regarding the understanding, it is always inherently one.' Unless one first comprehends that the nature contains all dharmas in interfused wondrousness and contemplates them accordingly, who could, from the initial mind, transcend those accumulated practices? The substance of the primary and dependent [recompenses] here is fundamentally inconceivable; when contemplated with the wondrous contemplation, it naturally accords. Why take the obscured and obstructed conceptualization of phenomena and the annihilating ultimate truth as grounds for doubt and difficulty? One should know that dhyāna translates as 'quiet deliberation,' which is another name for stillness and illumination. Since illumination is present within stillness, when a person of the perfect teaching cultivates it, how could they illuminate a dull, inert object without illuminating the interfused wondrousness inherent right there? Moreover, since this method of contemplation is similar to the Pratyutpanna, it must treat the three powers—namely, the power of the Buddha's majesty, the power of samādhi, and the power of the practitioner's original merit. One must not use one's own emotional conceptualizations to deliberate upon this inconceivable, holy Dharma.