摩訶止觀 10.22

10.22

若於觀支推諸法無常，生滅不住。人、我如龜毛兔角不可得，但有實法。析實法塵，若麁若細，總而觀之，無常、無我，計此為實，所發見解全會毘曇。諸舊聽人雖解名相，心路不通；若發此見，於文雖昧而神解百倍。其不識者，謂是賢聖，而實非也。若是賢人，道心欝然，與解俱生，能伏煩惱成方便位。今雖解無常，增長諍競，道心沈沒，煩惱轉熾，故知是有門見發也。若於觀支忽發空解，謂言無常生滅，三假浮虛。析塵入空，種種方便。此見明利，神用駿疾，強於問難，破他成己，是實餘妄。此是空門見發也。若於觀支計一切法亦有亦無，若入此門，難問無窮盡。此是昆勒意，論乃不度，習發無定。是為亦有亦無見發也。非有非無，見例亦可知。當知四門通理則成正見；若失方便，墮四見中，故名「佛法內邪」也。何但三藏四門執成邪見，無量劫來亦學摩訶衍通、別、圓等不入理，保之為是，取於四邊，邪見火燒。

If through the contemplation factor one investigates all phenomena as impermanent, arising and ceasing without abiding; a person and self are unattainable like turtle hair and rabbit horns, and there are only real phenomena; analyzing the dust-particles of real phenomena, whether coarse or subtle, contemplating them collectively as impermanent and non-self, and clinging to this as real: the view and understanding that arise fully accord with the Abhidharma. Former listeners, though understanding names and marks, had no open path in their minds; if this view arises, though they may be obtuse in written texts, their spiritual understanding is magnified a hundredfold. Those who do not recognize it consider them to be sages, but in reality they are not. If one were a sage, the mind of the path would be flourishing, arising together with understanding, capable of subduing afflictions and fulfilling the stage of skillful means. Now, although they understand impermanence, dispute and contention increase, the mind of the path sinks away, and afflictions become increasingly fierce; hence one knows this is the arising of the view of the gate of existence. If through the contemplation factor an understanding of emptiness suddenly arises, asserting that impermanence, arising, and ceasing, as well as the three provisionalities, are insubstantial and vacuous; analyzing dust-particles to enter emptiness through various skillful means; this view is luminous and sharp, its mental functioning swift, strong in interrogation, refuting others and establishing oneself, this being true and the rest false: this is the arising of the view of the gate of emptiness. If through the contemplation factor one asserts that all phenomena both exist and do not exist: if one enters this gate, raising objections is inexhaustible. This is the intent of the Piṭaka of Kāraṇḍa; since the treatise was not translated, the arising from habituation is indeterminate. This is the arising of the view of both existence and non-existence. The view of neither existence nor non-existence can be known by analogy. One should know that when the four gates penetrate principle, they become right views; if one loses skillful means, one falls into the four views, hence it is called "internal wrongness within the Buddha's teaching." Not only does clinging to the four gates of the Tripiṭaka turn into wrong views, but for immeasurable kalpas one has also studied the shared, distinctive, and perfect teachings of the Mahāyāna without entering principle, preserving them as correct, seizing upon the four extremes, and being burned by the fire of wrong views.