觀心論疏 1.3

1.3

就初序分為二：一問，二答。就問中，為五意：一問佛經無量；二問論亦甚多；三問弘法之人詵詵蓋世；四問聽法之眾無處不有；五則結問，云「是則法雨普潤，利益無量，何所見聞？更何利益而欲造論者耶。」此之五意在於論初，讀則可見，今不更釋。就第二答中為二：一長行略答，二偈中廣答。就長行略答為二：一者，然可其二問，云：「佛經無量，論亦甚多。」此實如所問，故論云「是事共知」也。二者，正彈其三問為非。何者？一、正為弘法者多加水乳，故為失。二、由弘者有過故，所以聽者失真道味，故復為失。三、明由說者、聽者有失故，所以四眾轉就澆醨、佛法頹毀。為此三失悲傷，而欲造論，意在於此也。何者？經云「諸法寂滅相，不可以言宣」，而今宣說者，欲使物藉宣通會理而反本。但佛經義隱文玄，所以菩薩作論申之，令稟教之徒得月忘指、研心諦理，故於不可說之中備宣諸法。而令諸律法禪等之三師乖違聖旨，非但不能光顯三寶，乃更污辱佛法，故《像法決疑經》明三師破佛法也。

Regarding the initial introductory section, there are two parts: first, the questions; second, the answers. In the questions, there are five points: first, asking about the immeasurability of the Buddhist scriptures; second, asking that treatises are likewise extremely numerous; third, asking that those who propagate the Dharma are an abundant crowd filling the world; fourth, asking that assemblies listening to the Dharma are present everywhere; fifth, the concluding question stating: "If the rain of Dharma thus moistens everywhere and brings immeasurable benefit, what has been seen or heard, and what further benefit is there, that you wish to compose a treatise?" These five points are at the beginning of the treatise; they can be seen upon reading, so I will not explain them again now. Regarding the second part, the answers, there are two parts: first, the brief answer in prose; second, the extensive answer in verse. In the brief answer in prose, there are two points: first, agreeing with two of the questions, saying: "The Buddhist scriptures are immeasurable, and treatises are likewise extremely numerous." This is indeed as asked, hence the treatise says, "This matter is commonly known." Second, directly rebuking the other three questions as erroneous. Why? First, precisely because propagators of the Dharma mostly dilute it with water and milk, it is a failing. Second, because the propagators are at fault, the listeners lose the true flavor of the Path, which is again a failing. Third, it clarifies that because both speakers and listeners have failings, the four assemblies gradually degenerate and the Buddha-Dharma falls into ruin. It is out of grief over these three failings that he wishes to compose the treatise; this is the intent. Why? The sūtras say, "The marks of all phenomena are quiescent and extinguished; they cannot be verbally proclaimed." Yet the present verbal proclamation is intended to enable beings, by relying on expression, to comprehend the principle and return to the origin. However, the meaning of the Buddhist scriptures is hidden and their text is profound; therefore, bodhisattvas composed treatises to elucidate them, enabling students of the teaching to perceive the moon and forget the pointing finger, and to examine their minds to realize the principle. Thus, in the midst of the inexpressible, they fully proclaimed all phenomena. Yet the three masters of vinaya, dharma, and dhyāna have contravened the sagely intent; not only can they not glorify the Three Jewels, but they further defile and dishonor the Buddha-Dharma. Therefore, the Xiangfa jueyi jing explains that the three masters destroy the Buddha-Dharma.