摩訶止觀 10.29

10.29

行者雖得禪而未發見，要假前人啟發其心。心既靜利，忽聞因中有果，心豁開悟，洞明邪慧，百千重意逾深逾遠，猶如石泉。是為從聞發得迦毘羅見。餘三亦如是。若聞第五不可說藏及聞幻化，即發犢子見也。或聞三藏四門，隨解一句，見心豁起深解無常，觀心奔踊不復可制。是為因聞發有門見。三門亦如是。若聞摩訶衍十二門，各依門生解，解心明利，過向所聞。雖發此解，非大方便，不入小賢中，又非迦毘羅等邪解，故知是發十二門見。

Although the practitioner has attained meditation, views have not yet arisen; he requires an external person to inspire his mind. His mind being quiet and sharp, he suddenly hears that an effect exists within the cause, his mind opens in enlightenment, and he penetrates wrong wisdom: hundreds of thousands of layers of meaning grow ever deeper and more distant, like a spring in rock. This is the arising of the Kapila view from hearing. The other three are also like this. If he hears of the fifth ineffable treasury or hears of illusory transformation, the Vātsīputrīya view then arises. Or, hearing the four gates of the Tripiṭaka, according to whichever phrase he understands, a viewing mind suddenly surges up, with a deep understanding of impermanence, and the contemplating mind leaps so vigorously that it can no longer be controlled. This is the arising of the gate of existence view through hearing. The [other] three gates are also like this. If he hears the twelve gates of the Mahāyāna, he generates understanding according to each gate; his understanding mind is sharp and bright, surpassing what he had previously heard. Although he produces this understanding, it is not great expedient means, nor does it enter the minor worthies, nor is it the wrong understanding of Kapila and the like; therefore it is known to be the arising of the twelve-gate view.