法智遺編觀心二百問 1.202

1.202

此之義目並是自來廢立觀心之意，儻於此問不能酬答及答不盡理，則顯妄破觀心正文，仍以上人心行多奸，言詞無準，已墮之義隱覆不言。縱答之文復多，輒改使鑑覽，稍分於得失討論，未息於往來，故今列數於前，冀答無缺略，演義於後知。問有因由，請上人只將所列問詞實書前項，用所陳答語即寫次文，休將己義前書如不善消文之類，莫謂後科兼答如直顯心性之流，庶邪正之甄分、俾勝負之明白，須臻極理，必見所歸。唯願上人正直修心，流通勗念，莫顧一期之虛譽，仰扶千載之真宗，使教觀之不空，見說行之並運，損益即大，罪福不輕，須取證於神明，豈強行於呪詛？若心無諛諂，任呪之無徵，或意有誑欺，必言之速驗。請揣尋昔見比對今言，儻用實解以廢教文，罪應少薄；或縱欺心而毀方等，禍必不遲。切宜審思，莫侮聖法。悟與未悟、酬與不酬，速望迴音，即有徵索（或作徵索）也。

These doctrinal topics all concern the rationale for discarding or establishing the contemplation of mind over time. If you cannot answer these questions or fail to answer in full accordance with principle, it will clearly show that you have falsely overturned the authoritative text on the contemplation of mind. Furthermore, because your conduct of mind is full of deceit and your words lack standards, you conceal and do not mention your positions that have already fallen. Even when your responding texts are voluminous, you arbitrarily alter them so that viewers will only gradually discern gains and losses, and the debate will never cease in its going and coming. Therefore, I now list these items first, hoping your answers will not be deficient or evasive, and elaborate their meanings so that you know the questions have their origins. I request that you simply copy the listed questions faithfully beforehand, and immediately write your proposed answers below them. Do not write your own opinions beforehand, such as 'failing to interpret the text well,' nor claim that later headings already answer earlier ones, such as 'directly revealing the mind-nature.' May the distinction between the correct and the corrupt be made, and the victor and loser become clear! One must reach the ultimate principle; the final conclusion must be seen. I only hope that you will cultivate your mind uprightly and apply your thoughts to propagation; do not care for empty temporary fame, but uphold the true doctrine of a thousand years, so that doctrine and contemplation will not be in vain and exposition and practice will be seen to move together! The loss and gain are great; the sin and merit are not light. One must take testimony before the spirits and deities—how could this be a forceful casting of curses? If the mind is free of flattery and deceit, let the curses have no effect; but if the mind is deceitful, the words will swiftly be verified. Please examine your past views and compare them with your present words. If you discarded the doctrinal text out of genuine understanding, your sin should be somewhat light; but if you indulged a deceitful mind to slander the vaipulya, disaster will surely not be delayed. Think carefully! Do not insult the holy Dharma! Whether awakened or unawakened, whether answering or not answering, I look forward to a swift reply, and there will be verification and demand.