..续本文上一页nonical texts sometimes deviate from their straightforward course owing to the imperfect functioning of sentient minds. Religious discourses are given by myself and other Tathagatas in response to the varying needs and faiths of all manner of beings, in order to free them from dependence upon the thinking function of the mind-system, but they are not given to take the place of self-realisation of Noble Wisdom. When there is recognition that there is nothing in the world but what is seen of the mind itself, all dualistic discriminations will be discarded and the truth of imagelessness will be understood, and will be seen to be in conformity with meaning rather than with words and letters.

　　The ignorant and simple-minded being fascinated with their self-imaginations and erroneous reasonings, keep on dancing and leaping about, but are unable to

　　p. 102

　　understand the discourse by words about the truth of self-realisation, much less are they able to understand the Truth itself. Clinging to the external world, they cling to the study of books which are a means only, and do not know properly how to ascertain the truth of self-realisation, which is Truth unspoiled by the four propositions. Self-realisation is an exalted state of inner attainment which transcends all dualistic thinking and which is above the mind-system with its logic, reasoning, theorising, and illustrations. The Tathagatas discourse to the ignorant, but sustain the Bodhisattvas as they seek self-realisation of Noble Wisdom.

　　Therefore, let every disciple take good heed not to become attached to words as being in perfect conformity with meaning, because Truth is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in like manner the ignorant and simple-minded, like children, are unable even to the day of their death to abandon the idea that in the finger-tip of words there is the meaning itself. They cannot realise Ultimate Reality because of their intent clinging to words which were intended to be no more than a pointing finger. Words and their discrimination bind one to the dreary round of rebirths into the world of birth-and-death; meaning stands alone and is a guide to Nirvana. Meaning is attained by much learning, and much learning is attained by be coming conversant with meaning and not with words; therefore, let seekers for truth reverently approach

　　p. 103

　　those who are wise and avoid the sticklers for particular words.

　　As for teachings: there are priests and popular preachers who are given to ritual and ceremony and who are skilled in various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment; it is not the Dharma. Such preachers, by their clever manipulation of words and phrases and various reasonings and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with truth nor in unison with meaning, only serves to awaken sentiment and emotion, while it stupifies the mind. As he himself does not understand the meaning of all things, he only confuses the minds of his hearers with his dualistic views. Not understanding himself, that there is nothing but what is seen of the mind, and himself attached to the notion of self-nature in external things, and unable to know one path from another, he has no deliverance to offer others. Thus these priests and popular preachers who are clever in various incantations and skilled in the art of eloquence, themselves never being emancipated from such calamities as birth, old age, disease, sorrow, lamentation, pain and despair, lead the ignorant into bewilderment by means …

《The Lankavatara Sutra - Chapter VI· Transcendental Intelligence》全文未完，请进入下页继续阅读…