觀心論疏 1.38

1.38

偈云：「四眾皆佛子，無非是法親，因執善法諍，遂結未來怨。若能問觀心，和合如水乳，皆師子之子，悉是栴檀林。為是因緣故，須造觀心論。」此兩偈半明三師各執所弘之法而相是非，遂結未來重怨。論初已略出其過，然外道各執所計，是故云：「是事實，餘盡妄語。」是則有眾多究竟之道，故是邪也。而今佛法唯一實相印之一道，故經云「唯一究竟道，無眾多究竟」，故經云「雖示種種道，其實為一乘」。而今諸師不取所詮之一道，共出生死昏衢、法侶之親，但執能詮種種之道，共相是非，遂結重怨，何愚之甚！故偈云「遂結未來怨」也。非但自空失一生，妄縈毒苦，復誤學徒，失於慧目，師弟皆同外道矣。故云「諸論各異端，修行理無二」。執者有是非，達者無違諍，故諸師是執而不達也。若能觀心實相，修乎一道，四眾無非法親。事如偈說也。

The verse says:
"The fourfold assembly are all children of the Buddha;
None are not Dharma kin.
Through clinging to good dharmas and disputing,
They end up forging future enmities.
If one can interrogate contemplation of mind,
They blend harmoniously like water and milk,
All being lion cubs,
All being a sandalwood grove.
For these reasons,
One must compose the Treatise on Contemplating the Mind."
These two and a half verses clarify that the three masters, each clinging to the teachings they propagate and mutually disputing right and wrong, end up forging heavy enmities for the future. The beginning of the treatise already briefly pointed out their faults. Now, non-Buddhists each cling to what they grasp, and therefore say: "This is true; all else is delusion." This assumes there are many ultimate ways, and thus is deviant. But now the Buddha-Dharma has only the one path of the seal of the one true mark. Therefore the sūtra says: "There is only one ultimate path; there are not many ultimates." And the sūtra says: "Although various paths are shown, they are in truth for the sake of the One Vehicle." But now the masters do not grasp the one path that is expressed, through which they could together emerge from the dark thoroughfare of saṃsāra as dear Dharma companions; instead, they merely cling to the various paths that express it, mutually disputing right and wrong, and end up forging heavy enmities. How profound is their foolishness! Thus the verse says: "They end up forging future enmities." Not only do they vainly waste their own lifetime and falsely entangle themselves in toxic suffering, they also mislead students and cause them to lose their wisdom-eye; both masters and disciples become identical to non-Buddhists. Hence it is said: "The treatises have various differing tenets, but the principle of cultivation is not two." Those who cling have right and wrong; those who penetrate are without contention. Thus the various masters cling without penetrating. If they could contemplate the true mark of mind and cultivate the one path, the fourfold assembly would be none other than Dharma kin. The matter is as the verse explains.