西方合論 4.2

4.2

夫一大藏教，如器銜空；空無相體，器有方圓。器盡空除，緣亡教滅。是故隨緣普應，則涅槃真如，一器也；稱智自在，則名相專持，一空也。藥無定方，定方以病。豈謂玉屑珊瑚無上妙藥，概以治四百四病哉！夫病除藥貴，便溺即是醍醐；異證同方，參苓化為酖毒。何況無上醫王，治三乘出世之藥，療人天聲聞凡夫等瘡者哉。故先德約教，或一或多，名相雖別，理趣是同。道人不揣固陋，竊附先哲，分別諸句，用彰一乘；庶使觀者知淨土法門，攝一代時教，毋為儱侗禪宗、輕狂義虎所誑惑云爾。

Now, the great collection of teachings of the canon is like a vessel holding space: space has no form or essence, while the vessel is square or round. When the vessel is gone, the space [within it] is removed; when conditions cease, the teachings vanish. Therefore, when universally responding according to conditions, nirvāṇa and tathatā constitute a single vessel; when according with wisdom at will, the exclusive retention of names and characteristics constitutes a single space. Medicines have no fixed prescriptions; prescriptions are fixed according to diseases. Could one claim that supreme, wondrous medicines like jade powder and coral can generally cure all four hundred and four ailments? When the illness is eliminated, the medicine is valued—urine and feces can be pure ambrosia; but when giving the same prescription for different symptoms, ginseng and poria turn into deadly poison. How much more so with the medicine of the unsurpassed King of Physicians, which cures the three supramundane vehicles, being applied to heal the sores of humans, gods, śrāvakas, and ordinary persons! Hence, earlier worthies, in arranging the teachings, numbered them as one or many; although the names and characteristics differ, their underlying principle and intent are identical. This Daoist [recluse], not reckoning his own obstinacy and ignorance, humbly follows the former sages, discriminating the various tenets so as to manifest the One Vehicle, hoping that viewers may know that the Pure Land dharma gate gathers the entirety of the teachings of the [Buddha's] lifetime, and will not be misled by vague Chan trends or lighthearted, wild masters of doctrinal parsing.