成唯識論訂正序
佀空伸公閉関山中訂正成唯識論三年而後成曰吾以成先師之志也善佀公為蓮池大師高足弟子云余自癸卯嵗昭淺似公于花山忱然影曰天生蓮師乃有是弟子能以無礙之才闡篤實之光輝天生佀公乃有蓮師為之師能以不動之妙智域不住之圎想唯克領受斯稱法器吾友茅菴極擊莭扵轉言而今三十年来佀公学弥深功弥勒著述弥富若金剛𲇚八識規𭑌宗風玄暢至唯識訂正而圎融自布理事只有條貫無遺矣善真如即相即性即理即事即無即有即圎融即行布而法界一迷生滅生滅能取為見所取為相八萬四千樊然教梵隨緣逐境粘殢顛倒為輪廽根本而揔歸之八識然八識本無垢以七識執之而成垢七識本無執[(采-木+(工/山))*糸]六識牽之而成執則夫[(采-木+(工/山))*糸]㪚入㝎[(采-木+(工/山))*糸]染入淨[(采-木+(工/山))*糸]凡入[不-〡+土]又豈能外扵識之力也哉故不研相宗而欲明性是蹈空而行也不研性識而欲明相是舍茷而渡也訂正之功其可少乎讀是編者當知佀公之苦心直抉流浪之源能脫生死之関上追慈恩之古䟽不負佛面之奇徵而自內他外一時俱銷我相既銷識情自盡頓入覺地而不自知矣若八識田中但存語立文字之𮗚則捫籥扣盤轉展執相受熏持種纏縛僉守即日修萬行要不種扵凡夫之心量而已矣慈恩教兩亦在善扵領受者乎。
Venerable Si Kong retreated into the mountains to revise the *Demonstration of Consciousness-Only* (Cheng Weishi Lun). After three years, he completed it and said, "I have fulfilled the aspiration of my predecessor." Master Ouyi Shenggong was a disciple of the eminent Master Lianchi. I first met Venerable Si in the Huashan mountains in the Guimao year (1603). Profoundly moved, I said with emotion, "Heaven gave us Master Lianchi so that there could be a disciple like this, one who uses unobstructed talent to illuminate sincere brilliance. Heaven gave us Venerable Si so that there could be a teacher like Lianchi, one who uses the unshakable wisdom of Suchness to encompass the perfect vision of non-abiding. Only those able to truly receive such dharma vessels can do this.
My friend Mao’an greatly praised these words. Now, thirty years later, Venerable Si’s learning has deepened, his practice has strengthened, and his writings have grown rich—works like *The Diamond Sutra* and *The Eight Consciousnesses*, spreading the ancestral style far and wide. With the revision of the *Demonstration of Consciousness-Only*, perfect interpenetration naturally unfolds, principle and phenomena are organized, and nothing is left in disorder.
Understanding the principle of True Suchness—that form is emptiness, emptiness is form, principle is phenomena, phenomena is principle, non-existence is existence, interpenetration is sequential arrangement—the Dharma Realm is one yet confused by arising and ceasing. Arising and ceasing, grasping subjects as views and grasped objects as appearances—these eighty-four thousand proliferating teachings, following conditions and clinging to states, become tangled and inverted, forming the root of samsara. All of this ultimately returns to the eight consciousnesses.
Yet the eighth consciousness is originally undefiled; it is defiled by the grasping of the seventh consciousness. The seventh consciousness is originally without grasping; it is driven to grasp by the pulling of the sixth consciousness. Therefore, when scattered, entering stillness; when defiled, entering purity; when ordinary, entering holiness—how could these be separate from the power of consciousness? Hence, to seek clarity on Suchness without investigating the phenomenal characteristics is like walking in emptiness. To seek clarity on phenomenal characteristics without investigating Suchness and consciousness is like crossing a river without a boat. How could the work of revision be insignificant?
Those who read this book should understand Venerable Si’s heartfelt effort—directly tracing the source of the wandering stream, able to transcend the barrier of birth and death, tracing back to the ancient commentaries of the Dharma Master Xuanzang (Ci’en), not betraying the miraculous signs of the Buddha. Then, within and without, self and other, all simultaneously dissolve. When the view of self dissolves and cognitive patterns naturally exhaust, we suddenly enter the ground of awakening without even knowing it.
If, within the field of the eighth consciousness, one only retains the view of words and letters, it is like feeling a key or tapping a plate—clinging repeatedly to forms, being burned, perfumed, and bound by seeds. Even if one cultivates all virtuous practices for a day, they will never transcend the mind of an ordinary person. The two teachings of Master Ci’en also depend on whether the recipient can truly understand.
崇禎壬申十月朔文震孟題于竺塢草庵