觀心論疏 1.44

1.44

問曰：下有十三長行，四字重問造論正為何人？即答：意明不為二人，而為二人。言不為二人者，一則文字外學，如貧數他寶，但貴耳入口出，未常研心內觀，斯亦未足可論圓道也。二則設得四禪八定者，亦全未識佛法，況初心安般數息，何可共論妙道乎？而今言為二人者，一則坐禪得定發解，辯說無窮，自謂人間之寶，今作此問不能答者。何者？未得謂得、未證謂證，墮增上慢也。二則為相隨學徒，不知內心求道，外著文字，負經論而浪行，空無所獲。而不知破一微塵，出大千經卷。為斯二人而造論也。

From 'Question:' onward, there are thirteen prose passages that question again in four-character phrases: For which persons, precisely, is this treatise composed? The reply immediately clarifies the intention: it is not composed for two kinds of persons, but it is composed for two kinds of persons. As for saying it is not for two kinds of persons: first, it is not for external students of letters, who are like poor people counting others' treasures, valuing only what enters the ear and exits the mouth, having never investigated the mind with internal contemplation; this is not yet sufficient for discussing the perfect Way. Second, even if some have attained the four dhyānas and eight concentrations, they still entirely fail to recognize the Buddhadharma; how much less could one discuss the wondrous Way with beginners counting breaths in ānāpāna? Now, as for saying it is for two kinds of persons: first, it is for those who sit in meditation, attain concentration, and give rise to understanding, having inexhaustible eloquence, and who consider themselves treasures among humans, but when asked this question cannot answer. Why is this? Presuming to have attained what they have not attained, and presuming to have realized what they have not realized, they fall into overweening pride. Second, it is for the disciples who follow them, who do not know how to seek the Way in their inner minds, are externally attached to letters, and roam about carrying sūtras and treatises, gaining nothing in vain. They do not know that shattering a single particle of dust brings forth the sūtra rolls of a great trichiliocosm. It is for these two kinds of persons that he composed the treatise.