釋摩訶衍論 10.4

10.4

本曰：復次若人唯修於止，則心沈沒，或起懈怠不樂眾善，遠離大悲，是故修觀。修習觀者，當觀一切世間有為之法，無得久停須臾變壞，一切心行念念生滅，以是故苦。應觀過去所念諸法恍惚如夢，應觀現在所念諸法猶如電光，應觀未來所念諸法猶如浮雲忽爾而起。應觀世間一切有身悉皆不淨，種種穢污無一可樂。如是當念：一切眾生從無始世來，皆因無明所熏習故令心生滅，已受一切身心大苦，現在即有無量逼迫，未來所苦亦無分齊，難捨難離而不覺知，眾生如是甚為可愍。作此思惟，即應勇猛立大誓願：「願令我心離分別故，遍於十方修行一切諸善功德，盡其未來以無量方便救拔一切苦惱眾生，令得涅盤第一義樂。」以起如是願故，於一切時於一切處所有眾善，隨己堪能不捨修學心無懈怠，唯除坐時專念於止。若餘一切，悉當觀察應作不應作。若行若住若臥若起，皆應止觀俱行。所謂雖念諸法自性不生，而復即念因緣和合善惡之業苦樂等報不失不壞。雖念因緣善惡業報，而亦即念性不可得。若修止者，對治凡夫住著世間，能捨二乘怯弱之見。若修觀者，對治二乘不起大悲狹劣心過，遠離凡夫不修善根。以此義故，是止觀二門共相助成，不相捨離。若止觀不具，則無能入菩提之道。

The root text says: Furthermore, if a person only cultivates calming, their mind will sink down, or negligence will arise and they will not delight in the various goods, departing far from great compassion; for this reason, one cultivates contemplation. Those who train in and cultivate contemplation should contemplate that all conditioned dharmas of the world cannot remain for long, but change and disintegrate in an instant, and that all mental activities arise and cease thought-moment by thought-moment, and are therefore suffering. One should contemplate past remembered dharmas as fleeting like a dream; one should contemplate present remembered dharmas as like a flash of lightning; one should contemplate future remembered dharmas as like floating clouds suddenly rising up. One should contemplate that all embodied existence in the world is entirely impure, filled with various defilements, with nothing to delight in. In this way one should reflect: Since beginningless time, all sentient beings, having been perfumed by ignorance, have their minds arise and cease; they have already endured all great suffering of body and mind, currently face limitless distress, and their future suffering likewise has no limit, yet it is hard to abandon, hard to part from, without their realizing it; sentient beings like this are exceedingly pitiable. Making this contemplation, one should immediately and vigorously make a great vow: “May my mind be free from discrimination, so that I may cultivate all good virtues throughout the ten directions, and until the end of the future use limitless skillful means to rescue all distressed sentient beings, leading them to attain the bliss of the supreme meaning of nirvāṇa.” Because of giving rise to such a vow, at all times and in all places, regarding all good deeds, according to one's capability, one does not abandon training and the mind does not slacken, except when sitting and focusing the mind exclusively on calming. In all other matters, one should observe what is to be done and what is not to be done. Whether walking, standing, lying down, or rising, both calming and contemplation should be practiced together. That is to say, although one reflects that the intrinsic nature of all dharmas is unproduced, one also immediately reflects that through the union of causes and conditions, good and bad karma and the retributions of suffering and happiness are neither lost nor destroyed. Although one reflects upon causes, conditions, and good and bad karmic retribution, one also immediately reflects that intrinsic nature is unobtainable. If one cultivates calming, it counteracts the attachment of ordinary beings to abiding in the world, and can cast off the timid views of the two vehicles. If one cultivates contemplation, it counteracts the fault of the narrow and inferior mind of the two vehicles which does not give rise to great compassion, and avoids ordinary beings' failure to cultivate roots of goodness. For this reason, these two doors of calming and contemplation assist each other and are not abandoned or separated. If calming and contemplation are not complete, one will not be able to enter the path of bodhi.