宗鏡錄 2.7

2.7

Answer: Simply because the ocean of teachings is vast and deep, and when plumbed, one cannot know its limits; the sky of doctrine is high and broad, and when gazed upon, one cannot reach its edges. Now, peering at the sky through a tube or ladling the ocean with a conch shell is like scooping a single droplet from the vast ocean, or picking up a speck of dust from Mount Taihua. It was originally because the doctrines are broad and hard to encompass, giving rise to feelings of weariness and laxity, and also because people fail to rely on the correct principle of the Ekayāna teaching and merely follow the conditions of provisional teachings, rarely penetrating the vertical and horizontal gates, and not knowing where they begin and end. For this reason, pruning what is redundant and winnowing what is divergent, gathering the subtle and probing the profound, although the text is not exhaustive, the great meaning is complete; although the conditions are not fully presented, the correct principle is revealed. It searches out to the full the purport of the Ekayāna and cleaves open the source of the myriad phenomena, serving as the profound pivot of prajñā and making an essential road to bodhi. Thus the provisions are easily prepared, swiftly reaching the Mahāyāna, with realization and entry free from doubt, avoiding the detour of the lesser path. Therefore Bodhisattva Aśvaghoṣa, composing the Treatise on the Arising of Faith, said: 'There are some who lack intellectual power of their own and attain understanding of the meaning by relying on extensive treatises by others; there are also those who lack intellectual power of their own, are frightened by extensive explanations, and take pleasure in hearing an abridged treatise that encompasses vast meanings so as to practice correctly. For the sake of the latter persons, I now briefly gather the Tathāgata’s most supreme, profound, and boundless meanings to compose this treatise.' The Yogācārabhūmiśāstra says: 'Due to two conditions, this treatise is spoken: first, that the Tathāgata's unsurpassed Dharma-teaching may abide long in the world; second, to bring equal benefit, peace, and happiness to all sentient beings. Furthermore, so that the Tathāgata's ambrosial sacred teachings that have disappeared may be recollected, gathered, and revealed anew; and that those not yet disappeared may be doubled in prosperity through questions, answers, and determinations. Furthermore, to encompass and benefit those who delight in brief discourse and diligently practice, by collecting the broad and essential principles of phenomena from the various sūtras and briefly distinguishing them.' Now, as for this record, although it lacks the merit of grand creation, it slightly achieves the work of a single period of compilation. I am also aware that in copying back and forth, the textual flow is not complete. What I hope is simply to take the essential expressions to clarify the source, like identifying jade from stone or sifting gold from sand; among all medicines, taking only the wonder of agada; among all gems, probing only for the wish-fulfilling jewel. By raising one, all are covered; by using the root to gather the branches, not a single word fails to encompass them in brief, and diverse explanations have no different paths. I also hope that later worthies will not look down upon it with ridicule. What is desired is to sever doubt and give rise to faith, with seeing the Way as the only concern, not pursuing empty fame to court worldly praise. I vow that to the end of future time, throughout the entire dharmadhātu, passing through kalpas and traversing lives, I will constantly propagate this Way, so that all who have citta will enter this source, cast off clinging, eliminate doubt, and obtain benefit through seeing and hearing. Receiving the empowering protection of the Three Jewels, I vow to repay the Buddha's grace and broadly deliver sentient beings. Empty space may be exhausted, but this vow will not waver; the dharmadhātu may reach an end, but this text will not fall into oblivion.