緇門警訓 3.19

3.19

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.