起信論疏筆削記 20.21

20.21

由是菩薩行門雖多，總攝不過定慧，故《華嚴》云：譬如有力王，率土咸戴仰，定慧亦如是，菩薩所依賴。天台宗於止觀深意在此，故彼云：涅槃真法，入乃多塗，論其急要，不過止觀。止乃伏結之初門，觀乃斷惑之正要；止乃養心識之善資，觀則照神解之妙術等。若人成就定慧二法，斯乃自利利人，法無不備也。今之學流焉可偏習？如天台說：若行者如是修止觀時，即能了知一切諸法皆由心生，因緣虛假，不實故空。以知空故，即不得一切諸法名字相貌。爾時上不見佛果可求，下不見眾生可度，是名從假入空觀，亦名二諦觀，亦名慧眼，亦名一切智。若住此觀，即墮聲聞辟支佛地，故《法華》中諸聲聞等自歎言：我等若聞淨佛國土，教化眾生，心不喜樂。所以者何？一切諸法皆悉空寂，無生無滅、無大無小、無漏無為。如是思惟，不生喜樂。當知若見無為入正位者，終不能發三菩提心。此即定力多，故不見佛性。

From this, although the gates of practice of bodhisattvas are many, their comprehensive summary does not exceed concentration and wisdom. Hence the Avataṃsaka says: "Just as there is a powerful king upon whom the whole country looks up with veneration, concentration and wisdom are likewise, relied upon by bodhisattvas." The Tiantai tradition's profound intention regarding calming-and-insight lies right here. Hence they say: "As for the true Dharma of nirvāṇa, entry has many paths; discussing its urgent essentials, they do not exceed calming and insight. Calming is the initial gate for subduing bondages; insight is the primary essential for severing delusions. Calming is the wholesome sustenance for nourishing consciousness; insight is the wondrous method for illuminating spiritual understanding," and so forth. If a person accomplishes the two dharmas of concentration and wisdom, this is self-benefit and benefiting others, with no dharma lacking. How could contemporary students train in them one-sidedly? As Tiantai says: "When a practitioner cultivates calming and insight like this, they are able to clearly understand that all dharmas arise from the mind, and being caused and conditioned, are false, unreal, and thus empty. Because they know emptiness, they cannot find the names or marks of all dharmas. At that time, above they see no Buddha-fruit to seek, and below they see no sentient beings to liberate; this is called the contemplation of entering emptiness from the conventional, also called the contemplation of the two truths, also called the wisdom eye, also called the knowledge of all phenomena (sarvajñatā). If one abides in this contemplation, one falls into the stage of śrāvakas and pratyekabuddhas." Hence in the Lotus Sūtra the śrāvakas lamented, saying: "When we heard of purifying Buddha-lands and teaching sentient beings, our minds felt no joy. Why is this? All dharmas are utterly empty and quiet, unproduced and unceasing, neither great nor small, anāsrava and asaṃskṛta. Contemplating thus, no joy arose." One should know that if one sees the unconditioned and enters the correct determination, one will never be able to produce the mind of sambodhi. This is having excessive concentration power, and thus not seeing the Buddha-nature.