觀心論疏 1.31

1.31

偈云：「說法得解脫，聽法眾亦然，不知問觀心，如貧數他寶。說者問觀心，無說亦無示，聽者問觀心，無聞亦無得。為是因緣故，須造觀心論。」此兩偈半明法師得失。前論初已總明法師為利弘法，失真道味，過如前說，此中更略別明得失也。然圓觀之慧，潛流而說，彰其神口。斯則情慮虛微，遊心符會，說則朗其神慮，辯則能遣內惑，故偈云「說法得解脫」也。聽者內修圓觀，理為神御，潛統神耳，開符響會，故偈云「聽法眾亦然」。若苟斯理，說者雖復終年，聽者盡其身壽，無利於說聽，故偈云「不知問觀心，如貧數他寶」。心能內觀者，終日言而無說，終日聽而無聞，斯則說如幻說，聽如谷響，故偈云「說者問觀心，無說亦無示，聽者問觀心，無聞亦無得」也。

The verse states: “Expounding the Dharma brings liberation; / for the assembly listening to the Dharma, it is likewise so. / But not knowing to inquire into contemplation of mind, / one is like a pauper counting another's jewels. / If the expounder inquires into contemplation of mind, / there is neither expounding nor indicating. / If the listener inquires into contemplation of mind, / there is neither hearing nor attaining. / It is for this reason / that one must compose the Treatise on Contemplating the Mind.” These two and a half verses explain the gains and losses of dharma masters. Earlier at the beginning of the treatise, it was already explained collectively that when a dharma master propagates the Dharma for the sake of gain, he loses the genuine flavor of the Way, with faults as described before; herein the gains and losses are again explained separately in brief. When the wisdom of perfect contemplation flows secretly into speech, manifesting through one's spiritual mouth, one's thoughts and deliberations become empty and subtle, roaming in unison with truth; in expounding, it brightens one's spiritual deliberations, and in eloquence, it can dispel inner delusions; hence the verse states: “Expounding the Dharma brings liberation.” If the listener inwardly cultivates perfect contemplation, principle serves as the spiritual charioteer, secretly commanding the spiritual ear to open in accord with the resonant gathering; hence the verse states: “for the assembly listening to the Dharma, it is likewise so.” If one merely neglects this principle, even if the speaker goes on all year round and the listener spends the rest of his life, there is no benefit in either speaking or listening; hence the verse states: “But not knowing to inquire into contemplation of mind, / one is like a pauper counting another's jewels.” For one whose mind can contemplate inwardly, speaking all day there is no expounding, and listening all day there is no hearing; this expounding is like an illusory expounding, and this listening is like an echo in a valley. Hence the verse states: “If the expounder inquires into contemplation of mind, / there is neither expounding nor indicating. / If the listener inquires into contemplation of mind, / there is neither hearing nor attaining.”