廬山蓮宗寶鑑 2.160

2.160

教是佛眼，禪是佛心。心若無眼，心無所依；眼若無心，眼無所見；心眼和合，方辨東西。禪教和融善知通塞，當知機有利鈍、法有開遮，若容作一路收機，都成謗法。四門入郭都至府前、四土修心各登彼岸，聽教之士不可偏邪、參禪之流應如是會。權實方便運用在人，惟宜事理融通，不可執法而成病。○聞思修三慧、戒定慧三學，各要反本還源，盡欲革凡成聖。今人不了，各執一邊，只說教，不通禪。禪不通，教本為去執反屬偏情，平等修心却生分別。禪云「黃花翠竹總是真如」，教云「一色一香無非中道」。勢至菩薩因念佛故自得心開，智者大師誦法華經得見真法，是處各存妙道，豈在喧爭？今要凡心與身土和融、念佛與禪教一道，入門雖別，到底是同。休起愛憎、莫分彼此，各須究本，勿競枝條，不可執實而謗權、執權而謗實也。

The doctrinal teachings are the Buddha's eye; Chan is the Buddha's mind. If the mind lacks eyes, the mind has nothing to rely upon; if the eyes lack a mind, the eyes have nothing to see. Only when mind and eyes unite can one distinguish east and west. When Chan and the doctrinal teachings harmonize, one skillfully understands the open and obstructed. One should know that faculties have sharp and dull, and Dharmas have opening and restriction. If one allows only a single track to gather faculties, all of it amounts to slandering the Dharma. Entering the city walls through any of the four gates, all arrive before the prefecture; cultivating the mind in any of the four lands, each ascends to the other shore. Students who listen to the doctrinal teachings must not be biased; followers investigating Chan should understand in this way. The application of expedient and real depends on the person; one ought only to harmonize principle and phenomena, and must not adhere rigidly to Dharmas and incur affliction. Furthermore, the three wisdoms of hearing, reflection, and cultivation, and the three trainings of morality, concentration, and wisdom, must each return to the source, all desiring to transform the ordinary into the sage. People today do not understand, each grasping one side: they speak only of the doctrinal teachings and do not comprehend Chan. If Chan is not comprehended, the doctrinal teachings—which were originally meant to eliminate attachment—turn into biased sentiments, and cultivating the mind of equality instead gives rise to discrimination. Chan says: 'Yellow flowers and green bamboo are all True Suchness.' The doctrinal teachings say: 'Every color and every fragrance is none other than the Middle Way.' Bodhisattva Mahāsthāmaprāpta attained the opening of the mind naturally through buddhānusmṛti; Great Master Zhiyi attained the sight of the true Dharma through reciting the Saddharmapuṇḍarīka. Each of these places contains the wondrous Path; why engage in noisy dispute? Now, ordinary mind and the body-and-land must harmonize, and buddhānusmṛti and Chan and the doctrinal teachings must become one path. Though the gates of entry differ, they are ultimately identical. Cease giving rise to attraction and aversion; do not differentiate this and that. Each must investigate the root and not contend over the branches; one must not cling to the real and slander the expedient, nor cling to the expedient and slander the real.