妙法蓮華經玄義 1.168

1.168

五、起觀教。幽微之理，非觀不明；契理之觀，非悉檀不起。脩從假入空觀時，先觀正因緣法。此法內、外、親、疎隔別，若不殷勤、樂欲，則所習不成，必須曉夜精勤、欣悅、無𣀇，此即世界悉檀起初觀也。若欲觀假入空，須識為人便宜。若宜修觀，即用擇、精進、喜三覺分起之。若宜修止，則用除、捨、定三覺分起之。念通兩處，是為隨宜，善心則發。若有沈、浮之病，須用對治悉檀。若心沈時，念、擇、進、喜治之。若心浮時，念、捨、除、定治之。若善用為人，善根則厚。若善用對治，煩惱則薄。於七覺中，隨依一覺，怳然如失。即依此覺分研修，能發真明，見第一義。是為用四悉檀，起從假入空觀，成一切智，發慧眼也。若從空入假觀，巧用四悉檀，取道種智，法眼亦如是。若修中道第一義觀，巧用四悉檀，取一切種智，佛眼亦如是。若一心三觀，巧用亦如是。

Fifth, giving rise to contemplation and teaching. Profound and subtle principles are not illuminated without contemplation; contemplation that accords with principle does not arise without the siddhāntas. When cultivating the contemplation of entering emptiness from the provisional, one first contemplates the Dharma of correct cause and condition. In this Dharma, internal and external, intimate and distant are distinct and separate; if one is not earnest, joyful, and desirous, then what one practices will not be accomplished, and one must be diligent, joyful, and without aversion day and night—this is the worldly siddhānta giving rise to the initial contemplation. If one wishes to contemplate the provisional and enter emptiness, one must understand what is suitable for the person. If it is suitable to cultivate contemplation, then one uses the three factors of awakening—investigation, vigor, and joy—to give rise to it. If it is suitable to cultivate cessation, then one uses the three factors of awakening—calmness, equanimity, and concentration—to give rise to it. Mindfulness connects to both places; this is conforming to suitability, and the wholesome mind then arises. If there is the sickness of sinking or agitation, one must use the counteraction siddhānta. When the mind is sinking, mindfulness, investigation, vigor, and joy counteract it. When the mind is agitated, mindfulness, equanimity, calmness, and concentration counteract it. If one skillfully uses [the siddhānta] for persons, wholesome roots become thick. If one skillfully uses counteraction, defilements become thin. Among the seven factors of awakening, relying on any single factor of awakening, one is suddenly as if lost; then, investigating and cultivating in reliance on this factor of awakening, one can give rise to true clarity and see the primary meaning. This is using the four siddhāntas to give rise to the contemplation of entering emptiness from the provisional, accomplishing the knowledge of all, and giving rise to the wisdom eye. If, in the contemplation of entering the provisional from emptiness, one skillfully uses the four siddhāntas to acquire the knowledge of the paths, the Dharma eye is also like this. If one cultivates the contemplation of the primary meaning of the Middle Way, skillfully using the four siddhāntas to acquire the knowledge of all modes, the Buddha eye is also like this. If it is the threefold contemplation in a single mind, skillfully using them is also like this.