佛祖統紀 10.32

10.32

因草菴曰。魏靖收遺文總十篇為一集。答友人書。尚附其中。而不收證道歌者何耶。抑有說焉。以證道名歌。而如來設教修證之法。不出藏通別圓。今所謂道者。藏通修證乎。別圓修證乎。若舍此而別有修證者。得非永明所謂不依地位天魔外道者乎。義神智曰。討疏尋經分別名相自不達耳。非經論過。不知討誰疏耶。若慈恩等疏則可耳。若天台疏皆有方軌。攝法入心觀與經合。非數他寶。豈可謂之分別名相而已哉。

Master Caocao commented: 'Wei Jing collected the extant writings, compiling ten pieces into one collection; even letters answering friends were included in it. Why, then, did he not collect the Song of Realizing the Way? There is indeed an explanation for this. It is titled the Song of Realizing the Way, yet the methods of cultivation and realization established by the Tathāgata's teachings do not go beyond the Tripiṭaka, Shared, Distinct, and Consummate teachings. Is what is now called the "Way" the cultivation and realization of the Tripiṭaka and Shared teachings, or the cultivation and realization of the Distinct and Consummate teachings? If, setting these aside, there were another cultivation and realization, would it not be what Yongming called "those who do not rely on the stages, namely heavenly māras and non-Buddhists"? Master Shenzhi said: "Searching through commentaries and sūtras to discriminate names and characteristics results from one's own lack of penetration, not the fault of the sūtras and treatises." One does not know whose commentaries he meant. If he meant the commentaries of Cien and the like, that would be acceptable. But the Tiantai commentaries all have definitive standards: they absorb phenomena into the mind, and contemplation harmonizes with the sūtras; this is not merely counting others' treasures. How could it be called mere discrimination of names and characteristics?'