廣弘明集 18.3

18.3

Now, what is Dharma? It is what one relies upon as a standard for cultivation, purifying the spirit and washing away confusion to make one's destination. What is meaning (arrived principle)? It is that deep ground because of which a thousand sages do not alter their norms, and myriad deviations cannot deflect its orientation. The mundane dharma consists of the five constants: benevolence, righteousness, propriety, wisdom, and trustworthiness. A hundred kings have not altered its canon; the multitude of worthy ones have supported it so that it does not fall away. The supra-mundane Dharma consists of the two truths: namely, the ultimate and the conventional. They are that from which the Buddhas are born, and that depending on which all beings achieve transcendent awakening. Thus, while the mundane preserves the five constants and sinks in unbroken confusion, the supra-mundane relies upon the two truths, and superior wisdom increases in clarity. Therefore, the conventional and the ultimate are the steps and foundation for transcending the world, and the correct Dharma is the tracks and path for entering emptiness. Hence a treatise states: "Without the conventional, there is no way to reach the ultimate; without the ultimate, there is no way to dispel the conventional." It also states: "The Buddhas teach the Dharma always relying on the two truths." These, then, are the overarching established teachings. As for the streams of the lesser and greater [vehicles], the incomplete and complete [teachings], the canons of the three baskets and the eight treasuries: they illuminate the emergence and concealment of the dusts of the mind, explain the divergent paths of karmic retribution, bring comprehensive wisdom and understanding to mirror images in the mind, and comprehend the signs of the world to brighten spiritual illumination. To present things in this manner is called "doctrinal meaning." As for practicing in accordance with the teachings and reflecting upon the chamber of the spirit: then the four reliances correct one's practice, beginning with probing the consciousness entangled in inverted passions; the eightfold upright path illuminates the way, spurring a purified mind in the face of deluded objects; the three trainings open its profound chamber; the single thread unites its true source. Gradually imbuing and building the foundation, one will naturally attain its shore. Yet because the dark barrier is difficult to open, and the master mason easily goes astray, unless one relies on verbal methods, there is no way to ascend and attain it. Therefore, since ancient times, monks and laity alike have sought the ford, dredging their spirits and refining the workings of their minds, either composing treatises to guide understanding or delivering expositions to express their inner thoughts. Through words they reveal the holy mind, and by leaving traces they spread the profound principle. Formerly the Liang dynasty set forth these orientations; now the Tang further expands their dust-motes. Each has its own aspiration, making it clear that throughout the generations these words have never ceased.