摩訶止觀 10.37

10.37

約一計即有三行：一、謂計有行善，二、計有行惡，三、計有行無記。如云：「理分應爾，富貴不可企求，貧賤不可怨避，生無足欣，死何勞畏？」將此虛心，令居貴莫憍、處窮不悶；貪恚心息，安一懷抱。以自然訓物，作入理弄引，此其得也。得有多種。若言：「常無欲，觀其妙。」無何等欲？忽玉璧、棄公相，洗耳還牛，自守高志，此乃棄欲界之欲，攀上勝出之妙，即以初禪等為妙。何以得知？莊公：「皇帝問道，觀神氣，見身內眾物。」以此為道，似如通明觀中發得初禪之妙。若言：「諸苦所因，貪欲為本；若離貪欲，即得涅槃。」此無三界之欲，此得滅止妙離之妙。又法名無染。若染於法，是染涅槃；無此染欲，得一道微妙，妙此諸欲，欲妙皆無。汝得何等？尚不識欲界欲、初禪妙，況後欲妙耶？若與權論，乃是逗機漸引，覆相論欲妙，不得彰言了義而說。但息跨企之欲，觀自然之妙，險詖之行既除，仁讓之風斯在。此皆計有自然而行善也。

Under a single proposition there are three kinds of actions: first, positing existence and practicing good; second, positing existence and practicing evil; third, positing existence and practicing the neutral. As it is said: 'In principle and proportion it should be so; wealth and nobility cannot be schemed for, poverty and meanness cannot be resented or avoided, life is not worth rejoicing over, and death—why bother fearing it?' Taking this empty mind, one dwells in nobility without arrogance and resides in destitution without distress; greed and anger cease, and one calms the breast. Instructing creatures with natural spontaneity as a prelude to entering principle—this is its gain. Gains are of many kinds. If one says: 'Constantly without desire, one observes its subtleties'—what kind of desire is absent? Disdaining jade discs, casting aside high ministerial ranks, washing the ears, and returning the ox, keeping to high aspirations: this is discarding the desires of the desire realm and grasping at the wondrous superiority of transcending above, taking the first dhyāna and so on as the wondrous. How is this known? Master Zhuang [relates]: 'The Yellow Emperor inquired of the Dao: observing the spirit and qi, he saw all the objects within the body.' Taking this as the Dao, it resembles manifesting the wonder of the first dhyāna in the contemplation of penetrating brightness. If one says: 'Greedy desire is the root of all suffering; if one is free from greedy desire, one attains nirvāṇa'—this is freedom from desires of the three realms, and attaining the wonder of cessation, stillness, subtlety, and departure. Furthermore, the Dharma is called undefiled: if defiled by the Dharma, that is defilement by nirvāṇa; free from this defiling desire, one attains the subtlety of the single path, making all these desires subtle, so that desires and subtlety are both absent. Which have you attained? You do not even recognize the desires of the desire realm and the wonder of the first dhyāna, how much less the subsequent desires and wonders? If discussed in terms of the provisional, it is adapting to capacities to gradually lead them, discussing desire and wonder through hidden characteristics, unable to speak clearly in definitive meaning. Merely ceasing the desire to strive and scheme, observing the wonder of natural spontaneity: once treacherous and crooked actions are eliminated, the wind of benevolence and yielding remains. These are all positing natural spontaneity and practicing good.