No. 958-A圓頓宗眼(并序)
四明沙門 法登 述
學大乘者雖有肉眼乃名佛眼。何以故。曉了己身有佛性。故雖一切法本來靈妙。非圓詮教旨不能知之。此圓詮教旨在於何。即佛眼佛智是也。佛眼觀之。全生是佛。佛智照之。無非法界。凡夫博地信教仰理。即能用此佛眼佛智照於諸法。以肉眼即佛眼。故今依圓頓大乘述其宗要。原於心法。究其體性。明乎道理。窮其心徧。談乎性具。述所傳法。明乎三觀。顯於正宗。修性相資。涼池可到。即以十篇名為圓頓宗眼。雖文有兼援。意即歸圓。宗即要也。葢言圓頓大乘。要在佛眼佛智也。今總略題之耳。若得此意。則知吾佛一代教有所歸。祖祖相傳。法非虗設。修行入道。得其要也。法登不敏。述此管見。少助宗乘。禽鳥向山。涓露入海。是此之謂。
Those who study the Great Vehicle, though they possess only physical eyes, may be said to have the Buddha-eye. Why? Because they realize their own being possesses the Buddha-nature. Therefore, though all dharmas are inherently wondrous, without the perfect teaching's essential doctrine, one cannot know them. Where does this perfect teaching's essential doctrine lie? It is the Buddha-eye and the Buddha-wisdom. When viewed with the Buddha-eye, all life is Buddha. When illuminated with the Buddha-wisdom, there is nothing that is not the dharma-realm. Ordinary beings on the ordinary ground, by having faith in the teaching and reverence for the principle, can use this Buddha-eye and Buddha-wisdom to illuminate all dharmas. Because the physical eye is the Buddha-eye, I now present the essential teachings of the Perfect and Sudden Great Vehicle, tracing them back to the mind-dharma, exploring their nature and essence, clarifying their principles, investigating their universal scope, discussing their inherent qualities, expounding the transmitted Dharma, clarifying the Three Contemplations, revealing the true doctrine, and showing how nature and practice mutually support each other so that one may reach the Pool of Coolness. Thus I use ten chapters to set forth the Eye of the Perfect and Sudden School. Though the text occasionally draws on other sources, its intent is fully directed toward the Perfect Teaching. "School" here means "essentials." This is to say that the Perfect and Sudden Great Vehicle's essence lies in the Buddha-eye and Buddha-wisdom, which I simply summarize in the title. If one grasps this meaning, then one will know that all the teachings of our Buddha have a single destination, that the patriarchs transmitted the dharma without vain words, and that one who cultivates the path has grasped its essence. I, Fadeng, am not clever, yet I present these humble views, hoping to contribute slightly to the school vehicle. Like a bird flying toward a mountain, or a drop of dew flowing into the sea—this is the meaning.
旹紹熙太歲甲寅閏月五日於福嚴蘭若湧泉閣下序