觀心論疏 1.3

1.3

Regarding the initial introductory section, there are two parts: first, the questions; second, the answers. In the questions, there are five points: first, asking about the immeasurability of the Buddhist scriptures; second, asking that treatises are likewise extremely numerous; third, asking that those who propagate the Dharma are an abundant crowd filling the world; fourth, asking that assemblies listening to the Dharma are present everywhere; fifth, the concluding question stating: "If the rain of Dharma thus moistens everywhere and brings immeasurable benefit, what has been seen or heard, and what further benefit is there, that you wish to compose a treatise?" These five points are at the beginning of the treatise; they can be seen upon reading, so I will not explain them again now. Regarding the second part, the answers, there are two parts: first, the brief answer in prose; second, the extensive answer in verse. In the brief answer in prose, there are two points: first, agreeing with two of the questions, saying: "The Buddhist scriptures are immeasurable, and treatises are likewise extremely numerous." This is indeed as asked, hence the treatise says, "This matter is commonly known." Second, directly rebuking the other three questions as erroneous. Why? First, precisely because propagators of the Dharma mostly dilute it with water and milk, it is a failing. Second, because the propagators are at fault, the listeners lose the true flavor of the Path, which is again a failing. Third, it clarifies that because both speakers and listeners have failings, the four assemblies gradually degenerate and the Buddha-Dharma falls into ruin. It is out of grief over these three failings that he wishes to compose the treatise; this is the intent. Why? The sūtras say, "The marks of all phenomena are quiescent and extinguished; they cannot be verbally proclaimed." Yet the present verbal proclamation is intended to enable beings, by relying on expression, to comprehend the principle and return to the origin. However, the meaning of the Buddhist scriptures is hidden and their text is profound; therefore, bodhisattvas composed treatises to elucidate them, enabling students of the teaching to perceive the moon and forget the pointing finger, and to examine their minds to realize the principle. Thus, in the midst of the inexpressible, they fully proclaimed all phenomena. Yet the three masters of vinaya, dharma, and dhyāna have contravened the sagely intent; not only can they not glorify the Three Jewels, but they further defile and dishonor the Buddha-Dharma. Therefore, the Xiangfa jueyi jing explains that the three masters destroy the Buddha-Dharma.