宗鏡錄 100.21

100.21

答。學則不無。略有二義。一者。若論大宗。根本正智。不從心學。非在意思。圓明了知。不因心念。故台教云。手不執卷。常讀是經。口無言音。遍誦眾典。佛不說法。恒聞梵音。心不思惟。普照法界。此論上上根器。聞而頓悟。親自證時。二者。若未省達。亦有助發之力。印可之功。或機思遲迴。乃至中根下品。及學差別智門。須依明師以辯邪正。先以聞解信入。後以無思契同。須得物物圓通。事事無滯。方乃逢緣。對境。不失旨迷宗。故云。會萬物為自己者。其唯聖人乎。又若約大綱。應須自省。設有相助。亦指自知。

Answer: "Study is not non-existent, but briefly there are two meanings. First: if we discuss the great source, fundamental correct wisdom is not learned from the mind, nor does it consist in conscious thought; perfect, luminous, complete understanding is not caused by mental thought. Therefore the Tiantai teaching says: 'The hands do not hold the scroll, yet constantly read this sūtra; the mouth has no sounds of words, yet everywhere chants all the scriptures; the Buddha does not preach the Dharma, yet one constantly hears the pure voice; the mind does not deliberate, yet universally illumines the dharmadhātu.' This speaks of those of the highest faculties, who awaken abruptly upon hearing and personally verify it at the time. Second: if one has not yet realized and reached it, there is also the power of assisting its emergence and the efficacy of giving seal and approval. Or, if the workings of one's faculties are hesitant and slow, down to medium faculties and lower grades, and when studying the gates of discriminative wisdom, one must rely on an illuminated teacher to distinguish the false from the correct: first entering through faith based on understanding what one hears, and later according with it without thought. One must attain complete penetration in every single thing and freedom from obstruction in every single affair; only then, encountering conditions and facing objects, will one not lose the purport or lose one's way regarding the source. Therefore it is said: 'He who gathers all things into oneself—is it not only the sage?' Furthermore, if we summarize the broad outline, one must realize it oneself; even if there is assistance, it also points to knowing it oneself."