出三藏記集 9.48

9.48

Now, the myriad dharmas lack intrinsic marks yet possess the two truths; the sage is without intentional cognition yet possesses two designations. The two truths are the conventional and the path [of the ultimate]. The two designations are expedient means and wisdom. The two designations take speech and silence as their appellations; the two truths take conditioned arising and essential nature as their expressions. Conditioned arising and essential nature are both set forth, yet their actuality does not diverge; speech and silence are indeed distinct, yet their hidden purport is not twofold. Therefore the Prajñā-sūtra says: 'Form is emptiness; emptiness is form.' Seeing conditioned arising is seeing the Dharma. As for the *Bodhi-sūtra*, it is the essential treasury of all Buddhas and the governing guideline of the ten abodes. Though its phrasing is concise, its meaning threads through the multitude of scriptures; though its purport is profound, it is luminous and easy to grasp. It is like the sun and the moon gracing the heavens, whereupon the myriad images naturally become clear; indicate one corner, and the other three corners naturally become evident. As for the structure of this sūtra: when discussing conditioned arising and essential nature, it takes the two truths as its cardinal principle; when speaking of subtle convergence, it takes expedient means and wisdom as primary. In speaking of bodhi, it regards non-attainment as profound; in clarifying the arising of the aspiration [for awakening], it regards implicit confluence as wondrous. Gracefully concise yet expansive and deep, there is nothing it does not encompass. This is the esoteric teaching of Master Jīva, [imparted to his] inner disciples. Those who personally received it were few, and therefore it has rarely circulated in the world. My master [Shi Dao]shun obtained it at its initial assembly. Although I lack acumen, I mistakenly heard it as the fiftieth [in succession]. By nature careless and prone to omissions, I have therefore recorded the affair upon my sash. How could this be called a commentary to invite future ridicule? It is merely hoped that those who share my aspiration will comprehend it beyond the words.