萬善同歸集 2.30

2.30

答：「若隨語生見，齊文作解，執詮忘旨，逐教迷心，指月不分，即難見性。若因言悟道，藉教明宗，諦入圓詮，深探佛意；即多聞而成寶藏，積學以為智海。從凡入聖，皆因玄學之力；居危獲安，盡資妙智之功。言為入道之階梯，教是辯正之繩墨。《華嚴經》云：『欲度眾生令住涅槃，不離無障閡解脫智；無障閡解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞。菩薩如是，觀察了知已，倍於正法，勤求修習。日夜惟願聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。菩薩如是勤求佛法，所有珍財，皆無悋惜，不見有物，難得可重；但於能說佛法之人，生難遭想。』《法華經》云：『若有利根，智慧明了，多聞強識，乃可為說。』《論》云：『有慧無多聞，是不知實相；譬如大暗中，有目無所見。多聞無智慧，亦不知實相；譬如大明中，有燈而無目。多聞利智慧，是所說應受；無聞無智慧，是名人身牛。』故圓教二品，方許兼讀誦；位居不退，始聞法無厭。聞有助觀之力；學成種智之功。不可作牛羊之眼，罔辨方隅；處愚戇之心，不分菽麥乎！」

Answer: "If one gives rise to views in pursuit of words, forms understanding by adhering to texts, clings to the explanation while forgetting the import, and follows the teachings while losing the mind—failing to distinguish the finger from the moon—then indeed it is difficult to see the nature. But if, by means of words, one awakens to the Path, uses the teachings to clarify the essential truth, deeply enters the perfect exposition, and profoundly explores the Buddha's intent, then hearing much becomes a treasury of jewels, and accumulated learning becomes an ocean of wisdom. Going from ordinary being to sage is entirely through the power of profound learning; dwelling in danger and attaining safety completely relies on the merit of wonderful wisdom. Words are the stairs for entering the Path; teachings are the plumb-line for discerning the correct. The Avataṃsaka Sūtra states: 'One who wishes to liberate sentient beings and cause them to abide in nirvāṇa cannot depart from the unhindered wisdom of liberation; the unhindered wisdom of liberation cannot depart from the realization of all dharmas as they truly are; the realization of all dharmas as they truly are cannot depart from the radiant wisdom of practice that is without activity and without arising; the radiant wisdom of practice that is without activity and without arising cannot depart from the decisively observing wisdom skillful in dhyāna; the decisively observing wisdom skillful in dhyāna cannot depart from skillful and extensive hearing. The bodhisattva, having observed and understood in this way, redoubles their diligent seeking and practicing of the saddharma. Day and night they only vow to hear the Dharma, delight in the Dharma, rejoice in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, accord with the Dharma, arrive at the Dharma, abide in the Dharma, and practice the Dharma. When a bodhisattva thus diligently seeks the Buddha Dharma, they have no stinginess with any precious wealth, nor do they see any object as difficult to obtain or worthy of value; they only generate the thought that one who can expound the Buddha Dharma is hard to encounter.' The Saddharmapuṇḍarīka Sūtra states: 'If there are those of sharp faculties, / Whose wisdom is clear and bright, / Who have heard much and have strong memory, / Only then may it be expounded for them.' A treatise states: 'Having wisdom without much hearing is not knowing the true mark; it is like being in great darkness—having eyes but seeing nothing. Having much hearing without wisdom is also not knowing the true mark; it is like being in great brightness—having a lamp but having no eyes. Having both much hearing and sharp wisdom—what such a one expounds should be accepted; having neither hearing nor wisdom—such a person is called an ox in human form.' Therefore, only in the second rank of the Perfect Teaching is one permitted to concurrently read and recite; only when dwelling in the stage of non-retrogression is one never sated with hearing the Dharma. Hearing has the power to assist contemplation; learning has the function of accomplishing the wisdom of all modes. One must not have the eyes of oxen and sheep, unable to distinguish directions, nor dwell in an ignorant and foolish mind, unable to tell beans from wheat!"