摩訶止觀 1.133

1.133

《思益》云：「苦無生，集無和合，道不二，滅不生。」《大經》云：「解苦無苦，而有真諦，乃至解滅無滅，而有真諦。」集既即空，不應如彼渴鹿，馳逐陽焰。苦既即空，不應如彼癡猴，捉水中月。道既即空，不應言：「我行即空、不行不即空。」如筏喻者，法尚應捨，何況非法？滅既即空，不應言：「眾生壽命，誰於此滅而證彼滅。」生死即空，云何可捨？涅槃即空，云何可得？

The Viśeṣacintā[brahma-paripṛcchā-sūtra] says: 'Suffering is non-arising, accumulation is without coming together, the path is non-dual, and cessation does not arise.' The Mahā[parinirvāṇa]-sūtra says: 'Understanding suffering as without suffering is having the true truth, up to understanding cessation as without cessation is having the true truth.' Since accumulation is itself empty, one should not, like that thirsty deer, chase after a mirage. Since suffering is itself empty, one should not, like that foolish monkey, grasp the moon in the water. Since the path is itself empty, one should not say: 'My practice is empty, but non-practice is not empty.' As in the raft simile, even Dharmas should be abandoned, how much more non-Dharmas? Since cessation is itself empty, one should not say: 'Regarding sentient beings and life span, who ceases here to realize that cessation?' Since birth-and-death is itself empty, how could it be abandoned? Since nirvāṇa is itself empty, how could it be attained?