[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 10.85 # 維摩經略疏 10.85 維摩經略疏 10.85 - **Language:** Classical Chinese ### [10.85](https://indike.org/pramana/in.bauddha.taisho.1778.10.85) 第二、舉輕慢取相。《大品》明菩薩若於同住新發心人生輕蔑相，謂此人無所知曉。起此一念慢心，却損無數劫功德，更還受罪。如其罪報竟，方能發心，乃復今日德行。以此而言，輕慢之心大為過罪，非唯障得無生忍，乃更受罪殃，故簡為非。次復有菩薩雖解深法，而取相分別階梯漸次，取相分別生決定想，復是動念之法，非究竟道。何以故？諸法實相清淨湛然尚無一相，何況有二？無言無示，言之者失理、示之者乖宗。以此分別思量之心，何能契會寂滅之法？如三時四時五時、半滿、四宗六宗等義，皆名法師探採經意而制立名目，判釋義門欲言當理，皆非一極無言之術。今家正意則不如是，圓融法界冥契真極，不欲令心與眾生乖諍，雖復立此四教，直欲通釋諸經之文欲窮源底，終不定執四教之義。或時三教二教一教無教八教，出沒不恒、多少無定，轉變自在隨人消釋，不令此心介爾有著，自執己見非他所解。若作如此，但是諍論非入道方法。南岳師說偈「狗見影便鬪，鬪之不肯罷，遂至渴而死（云云）。」今約此簡，非約營道之意。但行人心路不同，雖復種種不出二修：一聖說法、二聖默然。須識己心便宜方便，若有沈塞，於默然之道不得開心，應須聽法，或近善知識，能開人心。或從經卷尋求義理，曉發此心。或時聽法紛動，不能靜攝尋經討義於事紛結，覺於心補無深利益，即應冥目束體，自靜其心入默然道。語默兩行調伏其心，研麁和適善能取與簡擇真偽，如是時中任修寂靜，如是時中任修智慧。譬如天地，或晴或雨調節陰陽，是則萬物得生。若純雨不晴則種子爛壞，若純晴不雨芽𭉨乾枯，並不能發生萬物，要須調適然後乃善。行者如是，一向默然則沈昏闇塞，若純用分別諸見競興，此則權實不合、導師不生。善巧運為豁然入道，夜見電光則入聖法。是為學道之者善識是非、簡別邪正也。故《大論》言「時雨數數墮，五穀數數生。法雨數數雨，善法數數生。」若不將聖說聖默數數調御，實相穀不生也。若偏著知見，終無入理。故云雖讀百千經，邪見長諸非，吾我毒甚盛。雖謂懷常子，石女終不生。若於聖說法中能聞即悟，通達諸法自在明了，即是信行。聞不得悟，四念思惟，深徹深照得其邊底，是名法行。聖默然中亦有信行法行，如是禪觀之時隨觀一境，則遍通諸境，心地開明無纖芥之疑礙，如空中風，是名法行。若策觀之時不能得悟，加功慊到婁婁不曉，若從善知識聞、若經卷中見、豁如空中無雲表裏洞徹、此是信行人。又從受化為語、如聞而行是聖默然、如行而聞是聖說法。 > Second, citing contempt and grasping at signs: The Dàpǐn explains that if a bodhisattva gives rise to an attitude of contempt toward newly resolved persons living together with him, saying that this person knows nothing, giving rise to this single thought of pride will reduce the merit of countless kalpas, and he will furthermore experience retribution. When that sinful retribution is exhausted, only then can he resolve his mind and regain today's virtuous practice. Speaking from this, a mind of contempt is a great transgression; not only does it obstruct the attainment of the forbearance of the non-arising of dharmas, but he will furthermore suffer sinful calamity; therefore it is distinguished as a fault. Next, there are bodhisattvas who, although understanding the profound dharma, grasp at signs, discriminate stages and gradual gradations, and by grasping at signs and discriminating, generate fixed conceptions; this is again a dharma of moving thoughts, not the ultimate Way. Why is this? The true reality of all dharmas is pure, tranquil, and clear, lacking even a single mark, how much less two? It is without words and without demonstration; those who speak of it miss the principle, and those who demonstrate it contradict the doctrine. With this discriminating and deliberating mind, how could one accord with the quiescent dharma? For instance, the doctrines of the three periods, four periods, five periods, half and full, four schools, six schools, and so forth: all these are designations established by Dharma masters who searched and drew from the sūtras' meaning, dividing and explaining doctrinal categories wanting them to hit the principle; none are the ultimate, wordless method. The correct view of our lineage is not like this: harmoniously merging the dharmadhātu and darkly matching the true ultimate, it does not wish to cause the mind to be in contentious opposition with sentient beings. Although we furthermore establish these four teachings, it is solely to comprehensively explain the texts of the various sūtras and to reach their ultimate source; we never definitively cling to the doctrine of the four teachings. Sometimes three teachings, two teachings, one teaching, no teaching, or eight teachings appear and disappear without constancy, their number being unfixed, transforming freely and explained according to the person, not allowing this mind to harbor the slightest clinging, rigidly adhering to one's own view and rejecting what others understand. If one acts like this, it is mere disputation, not the method for entering the Way. Master Nányuè spoke a verse: "A dog sees a shadow and immediately fights; fighting, it refuses to stop, until it dies of thirst (and so on)." Now, distinguishing in this way does not concern the intention of practicing the Way. It is just that the mental paths of practitioners are different; although manifold, they do not go beyond two cultivations: first, noble preaching of the Dharma; second, noble silence. One must know what is suitable and expedient for one's own mind. If there is sinking and blockage, and on the path of silence one cannot open the mind, one should listen to the Dharma, or draw close to a good spiritual friend who can open the person's mind; or seek principles from sūtra scrolls to illumine and develop this mind. Or at times, listening to the Dharma creates distraction, so that one cannot quietly collect oneself, and searching through sūtras to examine principles entangles things, and one feels it provides no deep benefit to the mind; then one should close one's eyes and restrain one's body, quiet one's own mind, and enter the path of silence. Practicing both speech and silence tames one's mind, refining coarse aspects into harmony, expertly taking up and setting aside, and discerning true from false: at such times one freely cultivates tranquility, and at such times one freely cultivates wisdom. It is like heaven and earth: sometimes clear, sometimes raining, adjusting yin and yang; only then can the ten thousand things grow. If it is pure rain without clearing, the seeds rot; if it is pure clear weather without rain, the sprouts wither; neither can generate the ten thousand things. It must be balanced and harmonious, and only then is it good. It is the same for the practitioner: exclusively silent, one sinks into dim confusion and blockage; if purely employing discrimination, various views arise competitively—in which case the provisional and the real do not unite, and the Guide does not arise. Skillfully operating, one opens up and enters the Way; seeing lightning in the night, one enters the noble dharma. This is for learners of the Way to skillfully recognize right and wrong and discern the deviant from the correct. Therefore the Dàzhìdù lùn says: "Timely rain falls frequently, and the five grains grow frequently; the rain of Dharma rains frequently, and wholesome dharmas grow frequently." If one does not frequently regulate with noble speech and noble silence, the grain of true reality will not grow. If one is one-sidedly attached to knowledge and views, one will never enter the principle. Thus it is said: although reading hundreds of thousands of sūtras, deviant views increase all wrongs, and the poison of self is exceedingly strong; though claiming to carry an eternal child, a barren woman never gives birth. If, during the noble preaching of the Dharma, one can awaken upon hearing, penetrating all dharmas with ease and clarity, this is practice by faith. If hearing does not bring awakening, and through the four applications of mindfulness one deliberates, penetrating deeply and illuminating deeply to reach its limits, this is called practice by dharma. Within noble silence there are also practice by faith and practice by dharma. In this way, when contemplating in meditation, contemplating a single object comprehensively penetrates all objects, and the mental ground opens brightly without the slightest doubt or obstruction, like wind in the sky: this is called practice by dharma. If, when urging contemplation, one cannot attain awakening, and despite adding earnest effort remains continually unenlightened, yet upon hearing from a good spiritual friend or seeing it in a sūtra scroll, it opens up like a cloudless sky, thoroughly clear inside and out: this is a practitioner by faith. Furthermore, speaking according to receiving instruction, practicing as heard is noble silence; hearing as practiced is noble preaching of the Dharma. > — English (machine translation) (machine translation) - [Previous: 10.84](https://indike.org/pramana/in.bauddha.taisho.1778.10.84) - [Next: 10.86](https://indike.org/pramana/in.bauddha.taisho.1778.10.86) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1778.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.10.85) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.10.85](https://indike.org/pramana/in.bauddha.taisho.1778.10.85) · Pramāṇa