妙法蓮華經玄義 1.122

1.122

《大論》云「佛為信行人，以樹為喻；為法行人，以身為喻。」今亦如是，為文字人，約事解釋；為坐禪人，作觀心解。又《論》作四句評「有慧無多聞，是不知實相，譬如大闇中，有目無所見；多聞無智慧，亦不知實相，譬如大明中，有燈而無照；多聞利智慧，是所說應受；無聞無智慧，是名人身牛。」今使聞、慧兼修，義、觀雙舉，《百論》有盲跛之譬，《牟子》有說行之義。《華嚴》云「譬如貧窮人，日夜數他寶，自無半錢分」，偏聞之失也。下文云「未得謂得，未證謂證」，偏觀之失也。何者？視聽馳散，如風中燈，照物不了。但貴耳入口出，都不治心，自是陵人，增見長非，把刃自傷，解牽惡道，由其不習觀也。若觀心人，謂即心而是，已則均佛。都不尋經論，墮增上慢，此則抱炬自燒，行牽惡道，由不習聞也。若欲免貧窮，當勤三觀；欲免上慢，當聞六即。世間相常住，理即也。於諸過去佛，若有聞一句，名字即也。深信隨喜，觀行即也。六根清淨，相似即也。安住實智中，分證即也。唯佛與佛究盡實相，究竟即也。修心內觀，則有法財；正信外聞，無復上慢。眼慧明聞，具足利益，何得不觀解耶？

The *Great Treatise* says: 'For those who practice through faith, the Buddha used trees as an analogy; for those who practice through Dharma, he used the body as an analogy.' It is also like this now: for persons of letters, explanation is given according to phenomenal matters; for persons of seated meditation, explanation is given through contemplation of mind. Moreover, the *Treatise* evaluates with a four-phrase analysis: 'Having wisdom without broad learning is not knowing the true mark; it is like being in great darkness, having eyes but seeing nothing. Having broad learning without wisdom is also not knowing the true mark; it is like being in great brightness, having a lamp that does not illuminate. Having broad learning and sharp wisdom is what should be accepted in speech. Having neither learning nor wisdom is called a human-bodied ox.' Now we cause learning and wisdom to be cultivated together, and principle and contemplation to be presented in tandem. The *Śata-śāstra* has the analogy of the blind and the lame, and *Master Mou* has the principle of speech and practice. The *Avataṃsaka* says: 'Like a poor man counting another's treasure day and night without half a coin of his own'—this is the flaw of one-sided learning. A later text says: 'Claiming to have attained what one has not attained, claiming to have realized what one has not realized'—this is the flaw of one-sided contemplation. Why so? Seeing and hearing race and scatter like a lamp in the wind, unable to clearly illuminate objects. Merely prizing entry through the ears and exit through the mouth without training the mind at all, one considers oneself right and insults others, increasing views and fostering errors, grasping a blade to injure oneself, with understanding leading into the evil destinies—this is due to not practicing contemplation. If a person contemplating the mind thinks that this very mind is it and that oneself is equal to the Buddha, not consulting the sūtras and treatises at all, falling into excessive arrogance, this is holding a torch to burn oneself, with practice leading into the evil destinies—this is due to not practicing learning. If one wishes to avoid poverty, one should diligently practice the three contemplations; if one wishes to avoid excessive arrogance, one should hear of the six identities. The marks of the world are permanently abiding: this is the identity in principle. If one hears a single phrase regarding the past buddhas: this is the verbal identity. Deeply having faith and rejoicing in accord: this is the identity in contemplative practice. The six sense faculties being purified: this is the identity in resemblance. Resting peacefully in real wisdom: this is the identity in partial realization. Only a buddha together with a buddha exhaustively fathoming the true mark: this is the ultimate identity. Cultivating the mind in internal contemplation yields the wealth of Dharma; upright faith in external learning eliminates excessive arrogance. Clear hearing with the eye of wisdom yields complete benefit; how could one not cultivate contemplative understanding?