維摩經玄疏 1.33

1.33

答曰：此經〈問疾品〉云「諸佛解脫，當於眾生心行中求也」，故《大智論》云「佛為學問人從聞求解，以樹為喻；為坐禪人從心求道，指身為喻。若因樹生解，是信行人；從身得悟，是法行人。」《大智度論》評云「有慧無多聞，是不知實相；譬如大闇中，有目無所見」，此人專修觀解，不尋經論。又云「有多聞無智慧，亦不知實相；譬如大明中，有燈而無照」，此人止尋經論，不修觀解。又云「多聞利智慧，是所說應受」，此人外通經論，內觀分明也。又云「無聞無智慧，是名人身牛」。夫聖人說法，深鑒機緣，一音所演，隨根曉悟。若無道眼，豈可偏執一端！故說法門必須雙舉，庶幾學者了其明闇。

Answer: The 'Chapter on Inquiring after Illness' of this sūtra states: 'The liberation of the buddhas should be sought within the mental actions of sentient beings.' Thus the Mahāprajñāpāramitopadeśa states: 'For students who seek understanding through hearing, the Buddha uses a tree as an analogy; for meditators who seek the Way from the mind, he points to the body as an analogy. If one gives rise to understanding based on the tree, one is a follower by faith; if one attains awakening from the body, one is a follower by Dharma.' The Mahāprajñāpāramitopadeśa comments: 'Having wisdom without wide learning is not knowing the true mark; it is like being in great darkness, having eyes but seeing nothing'—this person exclusively cultivates contemplative understanding and does not examine the sūtras and treatises. It also says: 'Having wide learning without wisdom is also not knowing the true mark; it is like being in great light, having a lamp without illuminating'—this person merely examines the sūtras and treatises and does not cultivate contemplative understanding. It also says: 'Wide learning with keen wisdom—what is spoken is what should be accepted'—this person penetrates the sūtras and treatises externally and contemplates clearly internally. It also says: 'Without learning and without wisdom, such a person is a human ox.' When the Sage preaches the Dharma, he deeply perceives capacities and conditions; expounded in a single sound, [beings] awaken according to their faculties. If one lacks the eye of the Way, how could one cling biasedly to one extreme! Therefore, in speaking of dharma-doors, one must present both, hoping that learners will understand their brightness and darkness.