觀心論疏 1.32

1.32

偈云：「戒為制心馬，雖持五部律，不知問觀心，心馬終不調。律住持佛法，解外不解內，淨名呵上首，乃名真奉律。為是因緣故，須造觀心論。」此兩偈半明律師之得失也。然佛初於寂滅道場成等覺，為大根大行制戒，則說十重四十八輕，正防意地，故心為戒體也。次為小根小行制戒，則說二百五十戒，或止防七支作法發無作戒因，以無作而為戒體，欲引接小根漸悅之者，故說小戒耳。《法華》云：「始見我身、聞我所說，即便信受入如來慧，除先修習學小乘者，我今亦令得入佛慧。」「始見」，即《華嚴》入如來慧也。「漸入」，即三藏中歷五味，於《法華》入佛慧也。故知「五部之律」，是小乘方便之一藏也。然心是生死涅槃之本、萬物之源，所以大乘之戒正防意地、制伏心馬。今學律之師不尋佛之本意，而但存執方便之戒以為正道，不研心念處，觀行制心，終竟不得還源本淨，使心馬調也。然七支是外防，意地是內防，波離解外而不解內，故被淨名所彈。今之律者，內外通達，恐之少也，豈能是住持佛法之人者乎？

The verse says:
"Precepts are to rein in the horse of the mind.
Though one may uphold the five divisions of the vinaya,
If one does not know how to interrogate contemplation of mind,
The horse of the mind will in the end remain untamed.
The vinaya maintains the Buddha-Dharma;
Understanding the external but not understanding the internal,
Vimalakīrti rebuked the foremost disciple—
Only [the latter] is called truly upholding the vinaya.
For these reasons,
One must compose the Treatise on Contemplating the Mind."
These two and a half verses clarify the gains and losses of vinaya masters. Now, when the Buddha first achieved equal awakening in the bodhimaṇḍa of calm extinction, in formulating precepts for those of vast faculties and vast practices, he preached the ten major and forty-eight minor precepts, which directly guard the ground of intention; hence the mind is the precept-essence. Next, in formulating precepts for those of lesser faculties and lesser practices, he preached the two hundred and fifty precepts, or only guarded the seven actions [of body and speech] by rituals that generate the cause of unmanifest precepts, taking the unmanifest as the precept-essence; wishing to lead and receive those of lesser faculties to gradually gladden them, he merely preached the lesser precepts. The Lotus Sūtra says: "When they first saw my body and heard what I preached, they immediately believed and accepted it, entering the Tathāgata's wisdom, except for those who had previously cultivated and studied the Small Vehicle; I now also cause them to enter the Buddha's wisdom." "First saw" refers to entering the Tathāgata's wisdom in the Avataṃsaka Sūtra. "Gradually entered" refers to traversing the five flavors within the Tripiṭaka and entering the Buddha's wisdom in the Lotus Sūtra. Thus we know that "the five divisions of the vinaya" are one basket of the expedients of the Small Vehicle. Yet the mind is the root of saṃsāra and nirvāṇa, the source of all things; therefore, the precepts of the Great Vehicle directly guard the ground of intention and subjugate the horse of the mind. Now, masters who study the vinaya do not seek out the Buddha's original intent, but merely cling to and grasp the precepts of expedient means, taking them to be the correct path. Failing to investigate the smṛtyupasthāna of the mind or practice contemplation to rein in the mind, they ultimately cannot return to the original pure source and bring the horse of the mind to be tamed. Now, the seven actions [of body and speech] are external defense, while the ground of intention is internal defense. Upāli understood the external but did not understand the internal; hence he was censured by Vimalakīrti. Among today's vinaya masters, those who penetrate both the internal and the external are, I fear, few indeed; how could they be persons who maintain the Buddha-Dharma?