佛祖歷代通載 20.112

20.112

屏山曰。程子以艮其所為止於其所當止。疑釋氏止如死灰槁木而止耳。故經出鄙語。顧豈知華嚴圓教之旨。一法若有。毘盧墮於塵勞。萬法若無。普賢失其境界。竪說之則五十七聖位於一彈指如海印頓現。橫說之則五十三法門在一毛端如帝網相羅。德雲曾過於別峯。普眼不知其正位。逝多園林迦葉不聞。彌勒樓閣善財能入。向非此書之至。學道者墮於無為之坑。談玄者入於邪見之境。則老莊內聖外王之說。孔孟上達下學之意。皆掃地矣。

Pingshan said: "Master Cheng took 'keeping still when it is the time to keep still' to mean stopping where one ought to stop, suspecting that the Buddhists stop like dead ashes and withered wood, and therefore he uttered vulgar words about the sūtra. How could he know the purport of the Perfect Teaching of the Avataṃsaka? If a single dharma exists, Vairocana falls into worldly toil; if the ten thousand dharmas do not exist, Samantabhadra loses his realm. Vertically speaking, the fifty-seven holy stages are instantaneously manifested in a single finger-snap like the ocean-seal [samādhi]; horizontally speaking, the fifty-three Dharma doors are interlaced on a single hair-tip like Indra's net. Deyun once crossed over to another peak; Puyun did not know his correct position. In the Jetavana grove Kāśyapa could not hear it; into the tower of Maitreya Sudhana could enter. Were it not for the utmost reach of this book, students of the Way would fall into the pit of non-action (asaṃskṛta), and those who discuss the profound would enter the realm of wrong views; then Laozi and Zhuangzi's theory of internal sageliness and external kingship, and Confucius and Mencius's intent of advancing upward and learning downward, would all be swept away."