西方合論 3.2

3.2

夫如來說教，廣有多門，經中或偶一拈題，或因緣舉出者，不可勝載；唯念佛一門，頻形讚歎。如高巒之峙平原，躍空而出；類金星之晃沙磧，映日即明。故知法門殊勝，未有逾此一門者也。今約諸經，但言西方大事者一概收入，分經、緯二義。《說文》曰：「織有經，集絲為之。經常而緯變。」是故以經則非專談安養者不收；以緯則凡泛舉念佛者亦入。登葱山而樵玉，首採羊脂；泛溟海而斮香，忍捨牛頭？孔子曰：「爾所不知，人其舍諸。」至於聞所未聞，不無望於來哲。

Now, the Tathāgata’s exposition of the teachings is vast and has many gates; those casually touched upon or raised in connection with circumstances in the sūtras cannot be fully recorded. Only the single gate of buddhānusmṛti is repeatedly praised. It is like a lofty mountain peak towering over a flat plain, leaping forth into the sky; it is like a golden star gleaming over sandy gravel, shining brightly when reflecting the sun. Therefore we know that among the extraordinary dharma-gates, none exceeds this single gate. Now, bringing together the sūtras, all those that speak of the great matter of the Western Land are collected comprehensively, divided into the two meanings of ‘warp’ (primary text) and ‘woof’ (subsidiary text). The *Shuowen* says: ‘Weaving has a warp, made by gathering threads. The warp is constant and the woof is variable.’ Therefore, in terms of the warp, none are included unless they exclusively treat of Sukhāvatī; in terms of the woof, all that generally mention buddhānusmṛti are admitted. If one climbs the Congling Mountains to gather jade, one first selects mutton-fat jade; if one sails the vast ocean to cut fragrant wood, would one bear to leave behind ox-head sandalwood? Confucius said: ‘As for what you do not know, others may perhaps set it aside.’ As for hearing what has never been heard before, we look with hope to future wise men.