成唯識論了義燈 1.87

1.87

又眾生根，有利有鈍。鈍者有信根，利者有智根。有信根者，識人不識法。有智根者，識法不識人。信根麁而多，智根細而少。故信前智後，五根之內，定、念、精進，成就三惠。隨前信根，隨後智根，言成三惠者。若心散亂，則聽聞不入，必須歛心，方生聞惠。即以定根，成就聞惠。思惠思擇善之與惡簡惡取善。若不繫念，則思惠不生，即以念根，成就思惠。修惠正，滅惡生善。若不勤加功力，則惡法不滅，善法不生，即以進根，成就修惠。言隨前後者，隨有信根，此三成之。隨有智根，三亦成之。信根識人不識法，其根既鈍，不能思擇理之是非。若聞聖人及聰明人說，為信能說人故，即信此人所說之法，既依人取信故，名識人不識法。鈍根者既依人信法故，說論之前，須先說作者及述者名，令恭敬兩師。恭敬兩師，即恭敬法、義。智根識法不識人，其根既利，尋文求理，自知理之是非，不依人取信故，名識法不識人。利根者既識法，則應謂此正法是聖人及聰明人說故，須為此人說作者及述者名，令恭敬兩師，既恭敬能說人，於所說法義，彌生殷重。

Furthermore, the faculties of sentient beings are sharp or dull. The dull have the faculty of faith; the sharp have the faculty of wisdom. Those who have the faculty of faith recognize the person but do not recognize the Dharma. Those who have the faculty of wisdom recognize the Dharma but do not recognize the person. The faculty of faith is coarse and numerous; the faculty of wisdom is subtle and few. Therefore faith precedes and wisdom follows. Among the five faculties, concentration, mindfulness, and vigor bring about the three wisdoms. Following the earlier faculty of faith and following the later faculty of wisdom, regarding their bringing about the three wisdoms: if the mind is distracted, what is heard does not enter; one must gather the mind, and only then is the wisdom of hearing generated. That is, by the faculty of concentration, one accomplishes the wisdom of hearing. The wisdom of reflection contemplates and investigates good and evil, discerning evil and adopting good. If one does not fix mindfulness, the wisdom of reflection is not generated; that is, by the faculty of mindfulness, one accomplishes the wisdom of reflection. The wisdom of cultivation directly extinguishes evil and gives rise to good. If one does not exert diligent effort, evil dharmas will not be extinguished and good dharmas will not arise; that is, by the faculty of vigor, one accomplishes the wisdom of cultivation. Regarding 'following earlier and later': following the presence of the faculty of faith, these three accomplish it; following the presence of the faculty of wisdom, the three also accomplish it. The faculty of faith recognizes the person but does not recognize the Dharma; since their faculties are dull, they cannot discern the right and wrong of the principle. If they hear a noble one or an intelligent person speak, because of trusting the person who is able to speak, they then trust the Dharma spoken by this person; since they adopt faith relying on the person, it is called 'recognizing the person but not recognizing the Dharma.' Since the dull-rooted trust the Dharma by relying on the person, prior to explaining the treatise, one must first state the names of the author and the commentator to cause them to revere both masters. Reverence for both masters is reverence for the Dharma and the meaning. The faculty of wisdom recognizes the Dharma but does not recognize the person; since their faculties are sharp, they examine the text to seek the principle, knowing of themselves the right and wrong of the principle and not adopting faith by relying on the person; hence it is called 'recognizing the Dharma but not recognizing the person.' Since the sharp-rooted recognize the Dharma, they would think that this true Dharma was spoken by noble ones and intelligent persons; therefore, for the sake of such persons, one must state the names of the author and the commentator to cause them to revere both masters. Having revered the person who is able to speak, they will give rise to an even deeper solemn respect for the Dharma and meaning that were spoken.