觀心論疏 1.33

1.33

偈云：「誦經得解脫，非為世財利，若能問觀心，破一微塵中，出大千經卷，受持讀誦此，聞持無遺忘，心開得解脫。為是因緣故，須造觀心論。」此兩偈半明誦經得失。何者？然佛於不可說而假宣者，欲示眾生病之源本、治病之妙方。而勸讚四眾，令勤誦者，使數宣於口，數聞於耳，數統神心，數服良藥，除煩惱病、解脫生死，非令讀誦擬貨齋供之利，故偈云「誦經得解脫，非為世財利」。經云「破微塵，出大千經卷」，即是心塵出大千經也。舊云「經」者，外國稱「修多羅」，名含五義也。今明心是「修多羅」，具含十五義，不可翻也。何者？舊云一法本，今云教本、義本、行本也。然夫法本，何得過心？經云：「三界無別法，唯是一心作。」談生死涅槃之教，則心是教本也；生死涅槃之義，亦即心是本；宣生死涅槃之行，亦即心是本。故知心含三法之本也。舊云二含微發，今云教微發、義微發、行微發也。微發者，從微至大，即微發之義。而今心者，有教、行、義三事之微發也。舊云三含涌泉，今云教涌泉、義涌泉、行涌泉。今心能流出三法無盡故，譬涌泉無竭。舊云四含繩墨者，截愛見之邪也。今云教截邪、義截邪、行截邪，即繩墨義也。何者？心正故語正，即心教截邪；心正故義正，即心義截邪；心正故行正，即心行截邪也。舊云五含結鬘結者，如結華鬘令不零落也。今云心教、行、義三結鬘，使不零落。故知其心含十五義，不可翻，且置不論也，心經明矣。是則能觀心塵即空，出聲聞法藏；觀心即假，出菩薩法藏；觀心即中，出諸佛法藏。斯則三種法藏，何經不收？何論不攝？即心具八萬四千法藏，持誦、研修、觀心經者，有何遣忘？是則觀經內流明朗、統御情慮，使心開解、脫煩惱也。

The verse says:
"Reciting sūtras brings liberation;
It is not for the sake of worldly wealth and gain.
If one can interrogate contemplation of mind,
Then cracking open a single dust mote
Brings forth a scroll of sūtras of a great-thousand world.
Upholding, reading, and reciting this,
Retaining what is heard without oblivion,
The mind opens and attains liberation.
For these reasons,
One must compose the Treatise on Contemplating the Mind."
These two and a half verses clarify the gains and losses of reciting sūtras. Why is this? Now, what the Buddha provisionally proclaimed in the inexpressible was meant to demonstrate to sentient beings the root cause of their disease and the wondrous prescription for curing that disease. When he encouraged and praised the fourfold assembly to recite them diligently, it was to cause them to repeatedly proclaim them with the mouth, repeatedly hear them with the ears, repeatedly govern their spirit-minds with them, and repeatedly take the good medicine to eradicate the disease of defilements and attain liberation from saṃsāra—not to have them read and recited for the sake of trafficking in the gains of vegetarian feasts and offerings. Thus the verse says: "Reciting sūtras brings liberation; / It is not for the sake of worldly wealth and gain." The sūtra states that "cracking open a dust mote brings forth a scroll of sūtras of a great-thousand world," which means that the dust mote of the mind brings forth the great-thousand sūtra. In former times it was said that "sūtra" is called sūtra in foreign countries, a name containing five meanings. Now we clarify that the mind is the sūtra, fully containing fifteen meanings and cannot be translated. How so? In former times it was said, first, that it contains [the meaning of] "root of phenomena"; now we say it is the root of teaching, the root of meaning, and the root of practice. Now as for the root of phenomena, how could it surpass the mind? The sūtra says: "In the three realms there is no separate phenomenon; it is only made by the one mind." When discussing the teaching of saṃsāra and nirvāṇa, the mind is the root of teaching; the meaning of saṃsāra and nirvāṇa is likewise rooted in the mind; when proclaiming the practice of saṃsāra and nirvāṇa, the mind is likewise the root. Thus we know the mind contains the root of the three dharmas. In former times it was said, second, that it contains [the meaning of] "subtle arising"; now we say it is the subtle arising of teaching, the subtle arising of meaning, and the subtle arising of practice. "Subtle arising" means proceeding from the subtle to the vast, which is the meaning of subtle arising. Now the mind has the subtle arising of the three matters of teaching, practice, and meaning. In former times it was said, third, that it contains [the meaning of] "surging spring"; now we say it is the surging spring of teaching, the surging spring of meaning, and the surging spring of practice. Because the present mind can endlessly flow forth the three dharmas, it is compared to an inexhaustible surging spring. In former times it was said, fourth, that it contains [the meaning of] "marking-cord," which cuts off the deviance of craving and views. Now we say it is the marking-cord cutting off deviance in teaching, cutting off deviance in meaning, and cutting off deviance in practice; this is the meaning of the marking-cord. Why? Because when the mind is correct, speech is correct—that is the mind's teaching cutting off deviance; when the mind is correct, the meaning is correct—that is the mind's meaning cutting off deviance; when the mind is correct, practice is correct—that is the mind's practice cutting off deviance. In former times it was said, fifth, that it contains [the meaning of] "tying garlands," like tying flower garlands so that they do not scatter and fall. Now we say that the mind ties into garlands the three—teaching, practice, and meaning—so that they do not scatter and fall. Thus we know that the mind contains fifteen meanings and cannot be translated; leaving that aside for now, the mind-sūtra is clear. This being so, contemplating the dust mote of the mind as identical to emptiness brings forth the storehouse of the Śrāvaka Dharma; contemplating the mind as identical to the provisional brings forth the storehouse of the Bodhisattva Dharma; contemplating the mind as identical to the Middle brings forth the storehouse of the Dharma of all Buddhas. These three kinds of Dharma storehouses—what sūtra does not include them? What treatise does not encompass them? The mind itself possesses the eighty-four thousand Dharma storehouses; for one who upholds, recites, investigates, and contemplates this mind-sūtra, what could be forgotten? In this way, the internal flow of the contemplated sūtra becomes bright and clear, governing thoughts and sentiments, causing the mind to open in comprehension and be liberated from defilements.