摩訶止觀 1.158

1.158

觀行即是者，若但聞名口說，如蟲食木，偶得成字，是蟲不知是字、非字，既不通達，寧是菩提？必須心觀明了，理慧相應，所行如所言，所言如所行。《華首》云：「言說多不行，我不以言說，但心行菩提。」此心口相應，是觀行菩提。《釋論》四句評聞慧具足，如眼得日，照了無僻。觀行亦如是，雖未契理，觀心不息。如《首楞嚴》中「射的喻」。是名「觀行菩提」，亦名「觀行止觀」。恒作此想名「觀」；餘想息名「止」（云云）。

‘Identity in contemplative practice’ means: if one merely hears names and speaks with the mouth, it is like an insect eating wood that accidentally forms characters; this insect does not know whether they are characters or not; since it does not comprehend, how could it be bodhi? One must have clear mental contemplation, principle and wisdom corresponding, acting as one speaks and speaking as one acts. The Kuśalamūlasaṃparigraha-sūtra states: ‘Words are abundant but practice is lacking; I do not rely on words, but mentally practice bodhi.’ This correspondence of mind and mouth is bodhi of contemplative practice. The Commentary’s four verses evaluate the completeness of wisdom gained from hearing as being like eyes receiving the sun, illuminating clearly without distortion. Contemplative practice is also like this: though not yet conforming to principle, the contemplative mind does not cease. It is like the ‘analogy of shooting at the target’ in the Śūraṅgama. This is named ‘bodhi of contemplative practice’, and is also named ‘calming and contemplation of contemplative practice’. Constantly maintaining this thought is named ‘contemplation’; the ceasing of remaining thoughts is named ‘calming’ (and so forth).