佛祖統紀 15.49

15.49

法師道淵。永嘉人。自號息菴。久依扶宗深達觀道。居西湖永明講授有法。嘗謂修性離合之旨。指要雖示其妙。後人或戒異說師收束諸文立為二義。一者約修三性三。與修性對論三以明離合。二者約修九性九。與修性對論三以明離合。初修三性三者。如不二門。性指三障。是故具三。修從性成。成三法爾。又云。一念心因既具三軌。此因成果名三涅槃。又金錍云。本有三種。三理元遍。達性成修。修三亦遍。此皆性三修三六法明離合也。言修性對論三者。以修為能對。性為所對。如不二門云。為對性明修。故合為二。則修二性一。三法明合也。次義言修九者。如不二門云。是則修雖具九則法身般若解脫各各具三。此乃修中自論九法以明離也。然法身中三。雖本屬性。指要判云。雖兼性三咸為所發。故皆屬修。言性九者。如光明句釋金鼓。具有圓空鳴三法。即是一境三諦。又於圓空鳴中各各自具姝大等三。遂有九法既得鼓體。性德中論未涉起修。此則就性中自論九法。以明離也。修性對論九者。如涅槃疏明。體宗用各有三義。體有禮底達。宗有本要助。用有本當自在。此約修六性三以明離也（云云）。師示寂當盛暑。停龕旬日體色不變。白乳流涌香若蓮華。人取乳可塗面。將葬路經一菴。紼斷不進。異香徹菴中。易紼重不能舉。菴主舊有微憾。乃悔謝曰。曾有小犯故蒙見誡。乃隨眾舁之遂行。葬及三年。忽大風折木壞其塔。滿龕舍利。若天彰其德云。

Dharma Master Daoyuan was a native of Yongjia and styled himself Xi'an. Having long relied on Fuzong, he thoroughly mastered the way of contemplation. He resided at Yongming by West Lake, where his lecturing had great method. He once considered that regarding the purport of separation and combination of cultivation and innate nature, although the Zhiyao had shown its subtlety, later people were confused by divergent interpretations. The master gathered the various texts and established two principles. First, according to the three aspects of cultivation and the three of innate nature, and pairing cultivation and nature to treat three aspects, to clarify separation and combination. Second, according to the nine aspects of cultivation and the nine of innate nature, and pairing cultivation and nature to treat three aspects, to clarify separation and combination. As for the first—the three of cultivation and three of innate nature—it is as the Gate of Non-Duality states: 'Nature refers to the three obstacles; therefore it possesses three. Cultivation is accomplished from nature; its accomplishment as three is natural.' It also says: 'Since a single thought-moment as causal mind possesses the three tracks, this cause accomplishing the fruit is called the three nirvāṇas.' Moreover, the Jinpi says: 'Inherently there are three kinds; the three principles are originally pervasive. Realizing nature to accomplish cultivation, the three of cultivation are also pervasive.' These all clarify separation and combination through the six dharmas of nature's three and cultivation's three. As for pairing cultivation and nature to treat three aspects: taking cultivation as that which pairs and nature as that which is paired, as the Gate of Non-Duality states: 'To pair with nature and clarify cultivation, they are combined as two.' Thus cultivation is two and nature is one, clarifying combination through three dharmas. As for the second principle—the nine of cultivation: it is as the Gate of Non-Duality states: 'Thus, although cultivation possesses nine, the dharmakāya, prajñā, and vimokṣa each possess three.' This refers to treating nine dharmas within cultivation itself to clarify separation. However, although the three within the dharmakāya originally belong to innate nature, the Zhiyao judges: 'Although they include the three of nature, they are all what is manifested, hence all belong to cultivation.' As for the nine of innate nature: as the Guangming ju explains the golden drum, it possesses the three dharmas of roundness, voidness, and sound, which is precisely one realm and three truths. Furthermore, within roundness, voidness, and sound, each inherently possesses beauty, greatness, and the like—totalling three—thus there are nine dharmas; having attained the drum's essence, this is discussed within the virtue of innate nature and has not yet touched upon the arising of cultivation. This refers to treating nine dharmas within innate nature itself to clarify separation. As for pairing cultivation and nature to treat nine: as the Niepan shu clarifies, essence, theme, and function each have three meanings: essence has propriety, foundation, and arrival; theme has root, essential, and auxiliary; function has fundamental, proper, and sovereign. This clarifies separation according to the six of cultivation and three of nature (and so forth). When the master manifested his decease, it was during the height of summer. The casket was kept for ten days without his complexion changing; white milk welled up and flowed forth, with a fragrance like lotus flowers. People took the milk and could apply it to their faces. When he was about to be buried, the procession passed a hermitage along the road; the pall-ropes snapped and would not advance, while an extraordinary fragrance pervaded the hermitage. Replacing the ropes, the bier became so heavy it could not be lifted. The hermitage master had harbored a slight resentment in the past; he thereupon repented and apologized, saying, 'Having committed a minor offense in the past, I have received this admonition.' He then joined the assembly in carrying it, and it proceeded. Three years after the burial, a great wind suddenly snapped trees and destroyed his stūpa; the entire casket was filled with relics, as if heaven were making his virtue manifest.