釋摩訶衍論 10.9

10.9

今此經文為明何義？謂為顯示修習三昧達寂靜境，修習智慧照散動境，在寂靜中常不捨動，在散亂中常不捨寂，而不相捨離俱行俱轉故。復次為欲顯示修習三昧達空無境，修習智慧照在有境，在空不著有、在有不染無，有無雙照無有偏邊，而不相捨離俱行俱轉故。復次為欲顯示修習三昧達平等理，修習智慧照差別事，理事雙達無有偏邊，而不相捨離俱行俱轉故。復次為欲顯示止當待觀方得建立非自性止，觀當待止方得建立非自性觀，亦無有止亦無觀故。復次為欲顯示止則是觀、觀則是止，止觀一體無差別故。如其次第應審思擇。如本以起如是願故，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，而亦即念性不可得故。已說兩輪俱轉不離門，次說顯示兩輪所治門。若有行者修習止輪，當為對治何過失耶？謂為對治凡夫眾生著有過失、二乘眾生樂空過失，俱絕離故。如本若修止者，對治凡夫住著世間、能捨二乘怯弱之見故。若有行者修習觀輪，當為對治何過失耶？謂為對治二乘眾生遠離大悲，不救眾苦下劣過失；凡夫眾生常恒懈怠，不能精進不修善品、樂惡過失，俱出離故。如本若修觀者，對治二乘不起大悲狹劣心過，遠離凡夫不修善根故。已說顯示兩輪所治門，次說總結兩輪俱轉門。所謂總結如上所說輪闕行者大過失故。如本以此義故，是止觀門共相助成不相捨離，若止觀不具則無能入菩提之道故。

What meaning does this sūtra text now clarify? It is to show that cultivating samādhi penetrates the tranquil realm, and cultivating wisdom illumines the scattered and active realm; while in tranquility, never abandoning activity, and while in distraction, never abandoning tranquility, not separating from each other, proceeding together and turning together. Furthermore, it is to show that cultivating samādhi penetrates the empty and non-existent realm, and cultivating wisdom illumines the existent realm; while in emptiness, not clinging to existence, and while in existence, not tainted by non-existence, illuminating both existence and non-existence without one-sided bias, not separating from each other, proceeding together and turning together. Furthermore, it is to show that cultivating samādhi penetrates the principle of equality, and cultivating wisdom illumines differentiated phenomena, dual penetration of principle and phenomena without one-sided bias, not separating from each other, proceeding together and turning together. Furthermore, it is to show that calm abiding must depend on contemplation to be established and is not an intrinsic calm abiding; contemplation must depend on calm abiding to be established and is not an intrinsic contemplation; there is neither calm abiding nor contemplation. Furthermore, it is to show that calm abiding is contemplation, and contemplation is calm abiding, calm abiding and contemplation being of one essence without difference. One should examine and deliberate upon these in accordance with their sequence. As the basic text states: 'Because one has given rise to such vows, at all times and in all places, in regard to all wholesomeness, according to one's capability one does not abandon cultivating and learning, the mind free of indolence, except when sitting and focusing the mind exclusively on calm abiding. As for all the rest, one should observe what should be done and what should not be done; whether walking, standing, lying down, or rising, calm abiding and contemplation should proceed together. That is to say, although reflecting that the intrinsic nature of all dharmas is unborn, one simultaneously reflects that causes and conditions combine, and that good and evil karma, and the retributions of suffering and pleasure, are not lost and not destroyed. Although reflecting on the karmic retributions of good and evil by causes and conditions, one also simultaneously reflects that their nature cannot be apprehended.' Having explained the approach in which the two wheels turn together without separation, next I shall explain the approach of revealing what the two wheels counteract. If a practitioner cultivates the wheel of calm abiding, what fault will it counteract? It is to counteract the fault of ordinary sentient beings clinging to existence and the fault of two-vehicle beings delighting in emptiness, cutting off and separating from both. As the basic text states: 'If one cultivates calm abiding, it counteracts ordinary people dwelling in attachment to the world and can abandon the timid views of the two vehicles.' If a practitioner cultivates the wheel of contemplation, what fault will it counteract? It is to counteract the inferior fault of two-vehicle beings departing from great compassion and not rescuing the multiple sufferings; and the fault of ordinary sentient beings constantly being indolent, unable to make vigorous effort, not cultivating wholesome qualities, and delighting in evil, departing from both. As the basic text states: 'If one cultivates contemplation, it counteracts the fault of the narrow and inferior mind of the two vehicles that does not give rise to great compassion, and separates from ordinary people not cultivating wholesome roots.' Having explained the approach of revealing what the two wheels counteract, next I shall explain the approach of summarizing the simultaneous turning of the two wheels. That is to say, it summarizes the great faults of a practitioner who lacks a wheel as described above. As the basic text states: 'For this reason, the approaches of calm abiding and contemplation mutually assist and complete each other, not separating from one another. If calm abiding and contemplation are not complete, one will not be able to enter the path of bodhi.'