緇門警訓 3.19

3.19

依義不依語者。語是言說。止是張筌義。為達理化物之道（化猶變也）證解已後絕慮杜言。法尚應捨何況非法。故經有捨筏之喻。人懷目擊之談（莊子云目擊而道存）豈不以言詮意表得意息。言月喻妙指無宜不曉（上明義假語顯見義捨語也）今謂得義義乃是言。真行道者常觀常破常。觀依語常破隨義。謂言隨義還是誦言（上謂得義忘言仍須遣義無有也）依智不依識者。識謂現行隨塵分見。眼色耳聲耽迷不覺。與牛羊而等。度同邪凡而共行（上明六識妄念人畜共依故有淪墜已下令依佛智即唯識觀今損過漸明也）大聖示教境是自心。下愚氷執塵為識外。所以化導無由捨之。是知滯歸凡識倒遣聖心愚迷履歷常淪三倒。勇勵特達念動即知。知倒難清名為依識。知流須返名隨分智。如是加功漸增明大。後見塵境知非外來。境非心外是自心相。安有愚迷生憎生愛。思擇不已。解異牛羊。

Regarding relying on the meaning and not relying on the words: Words are verbal expressions, merely the spreading of a fish-trap. The meaning is the way to penetrate principle and transform beings (transformation means change). After realization and understanding, one cuts off thought and puts an end to words. Dharmas should still be abandoned, how much more so non-dharmas? Thus the sūtra has the metaphor of abandoning the raft, and men hold the talk of 'catching sight of it' (Zhuangzi says: 'Upon catching sight of it, the Dao is present'). Is it not that words explain to reveal the intention, and having grasped the intention, one ceases words? The metaphor of the finger pointing at the moon should certainly be understood by all (the above clarifies that meaning uses words to be revealed, and seeing the meaning, one discards the words). Now I say: grasping the meaning, the meaning is itself words. A true practitioner of the path constantly contemplates and constantly deconstructs; constantly contemplating relies on words, and constantly deconstructing follows meaning. If one says that words follow meaning, that is still reciting words (the above means that grasping the meaning and forgetting the words, one still must dismiss meaning as non-existent). Regarding relying on wisdom and not relying on consciousness: Consciousness means active operation that distinguishes views according to sensory objects. The eyes [are intoxicated by] forms and the ears [by] sounds, indulging in delusion without awakening, equal in measure to cattle and sheep, and walking together with the heretical and ordinary (the above clarifies that the deluded thoughts of the six consciousnesses are relied upon by humans and animals alike, hence they sink into degradation; below it enjoins relying on Buddha-wisdom, which is the consciousness-only contemplation, gradually dispelling faults and brightening). The Great Sage taught that objects are one's own mind. The utterly foolish freeze their clinging, taking the dusts as external to consciousness. Thus the teachings have no means of abandoning them. One should know that stagnating and returning to ordinary consciousness inverts and casts away the sage's mind; foolishly wandering in delusion, one constantly sinks into the three inversions. Those who strive valiantly and penetrate exceptionally know as soon as a thought stirs. Knowing that inversions are hard to clear is called relying on consciousness. Knowing that the flow must be reversed is called wisdom according with one's capacity. Exerting effort in this way, one gradually increases in brightness and greatness. Later, when seeing dust-objects, one knows they do not come from outside. Objects are not outside the mind; they are the marks of one's own mind. How could the foolish give rise to hatred and love? Investigating and selecting unceasingly, their understanding differs from cattle and sheep.