諸經要集 1.3

1.3

原夫法身一相。瞻仰異容。正教無偏。說聽殊旨。故師有等雨之況。弟子有異聞之說。良以隨機授與。逐器淺深。至如十二分教之大綱。八萬法門之廣派。龍宮西蓄。未盡懋林之知。象駕東馳。豈窮手葉之誨。是以不遊大海。未覩沃日之奇。不仰太山。靡覿干霄之狀。得驪龍之珍。乃驗魚目之非寶。聽黃鍾之節。方知擊缶之為細。故知釋典幽宗。聖凡所尚。寔人天之祕寶。越儒墨之希聲。威振大千。光超巨億。益覃沙界。功逾塵劫。弘濟之術。其大矣哉。但時緣未會。感通有殊。暨晨林變釆。霄夢啟徵。創開白馬之基。漸被赤烏之歲。聖迹遐感。年逾六百。道俗蒙益。等同一子。慨正像䆮移。沿流末代。凡情闇短。器識昏迷。日有澆醨。教沈道喪。所以彝章訛替。教迹淪湑。文句浩汗。卒難尋覽。故於顯慶年中。讀一切經。隨情逐要。人堪行者。善惡業報。錄出一千。述篇三十。勒成兩帙。冀道俗依行。傳燈有據。敬尋釋典深奧。非淺識之所知。出俗幽微。豈滯惑而能辯良由海大舟輕。山高塵眇。操刀易割。製錦難成。不揆庸識。妄談祕典。輒樹題目。更增愧恧矣。

Now, the dharmakāya has a single characteristic, yet those who gaze up at it perceive different forms; the correct teaching is without partiality, yet preaching and hearing have diverse purports. Therefore, the master has the metaphor of the equal rain, and disciples have the account of hearing differently. This is truly because teachings are conferred according to capacities, adapted to the shallowness or depth of the vessel. As for the grand outline of the twelve divisions of the teachings, and the broad streams of the eighty thousand Dharma-doors: though gathered in the West in the dragon palaces, they did not exhaust the knowledge of the lush groves; though conveyed on elephant-drawn carriages rushing eastward, how could they exhaust the instructions on the palm-leaves? Thus, unless one travels the great ocean, one does not witness the marvel of the sun-drenching waters; unless one gazes up at Mount Tai, one cannot see the form that pierces the clouds. Only upon obtaining the jewel of the black dragon does one verify that a fish eye is not a gem; only upon hearing the pitch of the yellow bell does one realise that striking an earthenware tub is petty. Hence we know that the obscure tenets of the Buddhist scriptures are esteemed by both sages and ordinary mortals; they are truly the secret treasures of humans and gods, transcending the subtle sounds of the Confucians and Mohists. Their awe shakes the great chiliocosm, their radiance surpasses myriad billions, their benefit spreads across worlds numerous as sands, and their merit exceeds dust-particle kalpas. The art of vast deliverance is grand indeed! Yet when the conditions of the times have not met, resonance and comprehension differ. When the morning forest changed its colour and the nocturnal dream revealed its omen, the foundation was first established at the White Horse [Monastery], and the teaching gradually spread during the era of the Red Crow. More than six hundred years have passed since the distant resonance of the sage's traces; monks and layfolk have received its benefit, regarding all as an only child. We lament that the True and Semblance [Teachings] have gradually shifted, flowing down into the final age; ordinary minds are dim and short-sighted, their capacities and understanding muddled and confused. With each passing day corruption increases, the teaching sinks, and the Way is lost. Consequently, the standard regulations have decayed, and the traces of the teaching have sunk into oblivion. The texts and sentences are vast and boundless, extremely difficult to search and peruse. Therefore, during the Xianqing era, I read through the entirety of the scriptures, following the sentiments and pursuing the essentials that people are capable of practising regarding the karmic retributions of good and evil. I extracted one thousand items and composed thirty sections, dividing them into two cases. I hope that monks and layfolk will rely on them for practice, so that the transmission of the lamp will have a basis. Respectfully investigating the Buddhist scriptures, they are profound and unfathomable, not to be known by shallow understanding; transcending the mundane, obscure and subtle, how could one bound by delusion discern them? Truly, the ocean is vast while the boat is light, the mountain is high while the dust is minute. Wielding a knife, it is easy to cut; fabricating brocade, it is difficult to complete. Without considering my mediocre understanding, I have rashly spoken of the secret scriptures and presumed to establish titles, which only adds to my shame and embarrassment.