法華玄論 2.167

2.167

答：夫欲安神好異者，蓋是入道之巨累、通教之尤毒，今當為子陳之失。心有所安則情有所寄，情有所寄則名有所得，有所得者則有所縛，有所縛者蓋是眾累之府藏、萬苦之林苑。子欲安神，事招斯過。又云願聞異說。若云求異，則異更有異，使異異無窮。古語云「真言歸於競辨，宗逾出於好異。」可謂去城逾遠岐路逾多，乖之彌至、失之彌甚。必欲會虛宗、契玄寂者，宜自同於前、冥異於後，內視不己見、外聽不我聞，虛其心實其照者，即是聞所未聞未曾有法，如此法者稱為法華。法華大宗其意在此。

Answer: Desiring to settle the spirit and delighting in the different—these are the greatest encumbrances to entering the Way, the worst poison to penetrating the teachings. Now I shall state their faults for you. When the mind has something to settle upon, sentient grasping has something to rely upon; when sentient grasping has something to rely upon, names have something to be grasped; having something grasped, there is that which binds; that which binds is the treasury of all encumbrances, the forest garden of myriad sufferings. You wish to settle your spirit, which will bring about these faults. Moreover, you say you desire to hear a different explanation. If you speak of seeking what is different, then the different will have further differences, causing endless differentiation of differences. An ancient saying goes: 'True words are reduced to contentious debate; tenets deviate ever more from a fondness for novelty.' It can be said that the farther one departs from the city, the more the crossroads branch out; the estrangement becomes all the more extreme, the loss all the more severe. If you truly wish to encounter the open tenet and accord with the profound quiescence, you should naturally unify with what came before and merge with what differs behind; inwardly look so as not to see yourself, outwardly listen so as not to hear for oneself; empty your mind and substantiate your illumination—this is indeed hearing the unheard, the unprecedented Dharma. Such a Dharma is called the Lotus. The great tenet of the Lotus has its meaning right here.