四明尊者教行錄 7.45

7.45

《孟子》紀孔子曰：當今之世，舍我其誰。正析之言，如《楞嚴》曰：披剝萬象，析出精明。援，引也。綽，猶寬緩之貌。軻書曰：豈不綽綽然有餘裕哉。又《莊子》明。庖丁為文惠君解牛數千，而刀若新發硎，恢恢乎其於游刃必有餘地。別理隨緣者，藏通則教理俱權，圓則教理俱實，此三易曉；唯別教權理實蘊乎隨緣之義，意稍難明。四明能顯述之，故天竺稱可觀道。連代共迷者，以山外諸師建言玄句不通修，復云觀真不觀妄故。《指要》斥之曰：有人解今一念云是真性，恐未稱文旨等是也。

Mencius records Confucius saying: "In the present generation, who is there but me?" The words "directly analyzed" are like the Śūraṅgama [Sūtra]'s statement: "Peeling away the myriad phenomena, analyzing out the refined brightness." "Cited" (yuan) means to quote. "Ample" (chuo) is an appearance of being spacious and relaxed. The book of Ke [Mencius] states: "Is there not ample room and abundance to spare?" Furthermore, Zhuangzi explains that Cook Ding carved several thousand oxen for Lord Wenhui, yet his knife was as though freshly honed from the whetstone: "Spacious indeed! When moving the blade, there is bound to be room to spare." As for "the principle of the separate [teaching] following conditions": in the Tripiṭaka and Shared teachings, doctrine and principle are both provisional; in the Perfect [teaching], doctrine and principle are both ultimate—these three are easy to understand. Only the provisional principle of the Separate teaching genuinely harbors the meaning of following conditions; its import is somewhat difficult to understand. Siming was able to elucidate and expound it; hence Tianzhu praised it. As for "the way of contemplation... which successive generations were collectively bewildered by": this was because the various Shanwai masters maintained that the mysterious phrases did not apply to cultivation, and furthermore said that one contemplates the true and does not contemplate the deluded. The Zhiyao rejects them, saying: "Some explain the present single thought as the true nature; this is feared not to accord with the text's import," and so forth.