鐔津文集 2.5

2.5

惟心之謂道。闡道之謂教。教也者聖人之垂迹也。道也者眾生之大本也。甚乎群生之繆其本也久矣。聖人不作而萬物終昧。聖人所以與萬物大明也。心無有外道無不中。故物無不預道。聖人不私道不棄物。道之所存聖人皆與。是故其為教也。通幽通明通世出世。無不通也。通者統也。統以正之。欲其必與聖人同德。廣大靈明莫至乎道。神德妙用莫至乎心。狥妄縛業莫甚乎迷本。流蕩諸趣莫甚乎死生。知眾生之過患莫善乎聖人。與萬物正本莫善乎設教。正固明明固妙妙固其道凝焉。是故教者聖人明道救世之大端也。夫教也者。聖人乘時應機不思議之大用也。是故其機大者頓之。其機小者漸之。漸也者言乎權也。頓也者言乎實也。實者謂之大乘。權者謂之小乘。聖人以大小衍攬乎群機。而幽明盡矣。預頓而聞漸預漸而聞頓。是又聖人之妙乎天人而天人不測也。聖人示權所以趨實也。聖人顯實所以藉權也。故權實偏圓而未始不相顧。權也者有顯權有冥權。聖人顯權之則為淺教為小道。與夫信者為其小息之所也。聖人冥權之則為異道為他教為與善惡同其事。與夫不信者預為其得道之遠緣也。顯權可見。而冥權不測也。實也者至實也。至實則物我一也。物我一故聖人以群生而成之也。語夫聖人之權也。則周天下之善。遍百家之道。其救世濟物之大權乎。語夫聖人之實也。則旁礴法界與萬物皆極其天下窮理盡性之大道乎。聖人者聖人之聖者也。以非死生而示死示生與人同然。而莫覩其所以然。豈古神靈獻智博大盛備之聖人乎。故其為教有神道也。有人道也。有常德也。有奇德也。不可以一概求。不以世道擬議得在於心通。失在於迹較。

Mind alone is what is called the Way. Elucidating the Way is what is called the teaching. The teaching is the sage's trace sent down. The Way is the great foundation of sentient beings. Grave indeed is the sentient beings' aberration from their foundation, and long has it lasted! If the sage had not arisen, the myriad things would remain dark to the end. The sage is that by which the myriad things are granted great illumination. The mind has no exterior, and the Way is everywhere centered; therefore, no thing fails to partake of the Way. The sage is not selfish with the Way, and the Way does not abandon things. Wherever the Way abides, the sage participates in it. For this reason, in establishing his teachings, he penetrates the unseen and the manifest, he penetrates the worldly and the supramundane; there is nothing he does not penetrate. 'Penetrating' means unifying. Unifying them so as to rectify them, he desires that they must share the same virtue as the sage. In vastness and numinous luminosity, nothing equals the Way; in divine virtue and wondrous functioning, nothing equals the mind. In indulging delusion and binding oneself with karma, nothing is worse than straying from the foundation; in drifting through the various destinies, nothing is worse than birth and death. In knowing the faults and afflictions of sentient beings, none is more adept than the sage; in rectifying the foundation for the myriad things, nothing is better than establishing the teachings. When rectified, it is firm and bright; when bright, it is firm and wondrous; when wondrous, its Way is firmly coalesced. Therefore, the teaching is the sage's great starting point for illuminating the Way and saving the world. Now, the teaching is the sage's inconceivable great functioning that accords with the times and responds to capacities. Therefore, for those whose capacity is great, he acts suddenly; for those whose capacity is small, he acts gradually. 'Gradual' speaks of the expedient; 'sudden' speaks of the real. The real is called the Mahāyāna; the expedient is called the Hīnayāna. With the Great and Lesser Vehicles, the sage encompasses the host of capacities, and the unseen and manifest are exhausted. Partaking in the sudden, one hears the gradual; partaking in the gradual, one hears the sudden. This again is how the sage marvels above gods and humans, beyond the calculation of gods and humans. The sage displays the expedient in order to proceed toward the real; the sage reveals the real through relying upon the expedient. Therefore, the expedient and the real, the partial and the complete, never cease to take regard of one another. As for the expedient, there is the manifest expedient and the hidden expedient. When the sage makes the expedient manifest, it becomes shallow teachings and small ways, providing those who believe with a place for a brief rest. When the sage makes the expedient hidden, it becomes heterodox ways, other teachings, and sharing in the deeds of good and evil, serving as a distant condition for those who do not believe to eventually attain the Way. The manifest expedient can be seen, but the hidden expedient cannot be fathomed. The real is the ultimate real. When it is the ultimate real, then object and self are one. Because object and self are one, the sage brings them to completion through the multitude of living beings. If one speaks of the sage's expedients, they encompass the good under heaven and pervade the ways of the hundred schools—is this not the great expedient for saving the world and benefiting things? If one speaks of the sage's reality, it extends across the Dharma realm and together with all things reaches the utmost—is this not the great Way under heaven that exhausts principle and fulfills nature? The sage is the sage among sages. Because he is beyond birth and death, he manifests death and manifests birth, appearing the same as humans, yet none perceives the reason why it is so. How could this be merely a sage of old who was gifted with spirits, offering wisdom, vast, flourishing, and complete? Therefore, in establishing his teachings, there is the divine way and there is the human way; there is constant virtue and there is extraordinary virtue. One cannot seek them under a single uniform rule. They cannot be deliberated upon through worldly ways: success lies in spiritual comprehension; failure lies in comparing external traces.