法苑珠林 85.6

85.6

夫二種莊嚴慧名最勝。三品次第智曰無過。故經言。五度無智似若愚盲。所以般若勝出世間破除諸有。釋論又言。佛是眾生母。般若能生佛。是則智為一切眾生之祖母。故外書云。叡哲欽明。乃稱放勛之德。仁義禮智。方曰宣尼之道。當惟智慧之法不可不修出世之因無宜弗習。能排巨暗。譬滿月之照三途。巧遣眾毒。似摩祇之除萬惡。豈可任無常沒守此長迷。取相交纏我心縈結。常多有愛恒富無明。未達因緣不修對治。所以欝欝慢山殆高崇華。滔滔愛水遂廣滄溟。或橫執斷常偏論即離。神黃神白。我見我知。一脚常翹五邊長炙。食草學牛噉糞如犬。或盛談下諦。寧識中道之宗。或封執四韋。豈寤大乘之旨。或謂冥初生覺其永不知。世間定常唯此為貴。或復言非有想是證涅槃。計自在天能成世界。愚戇昏瞢庸魯頑疏。看指求月守株竢兔。尚疑駝馬寧分菽麥。雖知歡笑。將[(學-子+禺)-爻+(与-(乏-之))][(學-子+禺)-爻+(与-(乏-之))]而不殊。徒識語言。與猩猩而不異。良由不識空理常處無明。凡是倒心皆名邪見。五住煩惱未減一毫。百八使纏森然尚在。是故大士。為求八字不惜軀命。恐在纏中逢苦即退。故自剋心以牢其志也。

Now, of the two kinds of adornment, wisdom is called supreme; of the sequence of the three grades, knowledge is said to have none superior. Therefore the sūtra states: 'The five pāramitās without wisdom are like being foolish and blind.' Hence prajñā surpasses the mundane and destroys all forms of existence. The Commentary also states: 'The Buddha is the mother of sentient beings, and prajñā can give birth to Buddhas.' Thus wisdom is the grandmother of all sentient beings. Therefore external books state: 'Farsighted, sagacious, reverent, and enlightened' are used to praise the virtue of Fangxun; benevolence, righteousness, propriety, and wisdom are said to be the way of Xuanni. One must reflect that the Dharma of wisdom cannot be left uncultivated, and the cause of transcending the world ought not to be unpracticed. It can dispel immense darkness, like the full moon illuminating the three bad destinies; it skillfully expels all poisons, like moxibustion and medicine removing the myriad evils. How could one let oneself be submerged in impermanence and adhere to this perpetual delusion? Clinging to marks becomes tangled, and the mind of self is entangled; one constantly abounds in craving for existence and is ever rich in ignorance. Failing to grasp causes and conditions, one does not cultivate antidotes. Thus the gloomy mountain of pride rises nearly higher than Mount Hua, and the billowing waters of craving broaden into the vast ocean. Some arbitrarily grasp annihilationism or eternalism, onesidedly debating identity or difference; worshipping yellow spirits and white spirits, clinging to 'my view' and 'my knowledge.' Some constantly stand on one leg, or long scorch themselves with five fires; eating grass to imitate cows, or devouring dung like dogs. Some grandly discuss inferior truths—how could they know the principle of the Middle Way? Some remain stubbornly bound to the four Vedas—how could they awaken to the purport of the Mahāyāna? Some assert that from primal darkness awakening is born, completely unaware of it, holding that the world is permanently fixed and valuing this alone. Others say that the non-ideational is the realization of nirvāṇa, or suppose that Maheśvara can create the world. They are foolish, muddled, ignorant, crude, dull, and negligent. Looking at the finger to seek the moon, watching the stump to wait for a hare; still unable to tell a camel from a horse, how could they distinguish beans from wheat? Though knowing laughter, they are no different from monkeys; though understanding speech in vain, they are no distinct from apes. This is truly because they do not understand the principle of emptiness and constantly dwell in ignorance; all inverted minds are called wrong views. The five entrenching afflictions have not diminished by a fraction; the hundred and eight fetters remain densely present. Therefore, the great beings do not begrudge body or life for the sake of seeking eight characters, fearing that amidst the fetters they would retreat when encountering suffering; thus they master their minds to solidify their resolve.