摩訶止觀 10.56

10.56

次、通教四門：體是正法，近通化城。前曲此直，巧拙雖殊，通處無別。如天門直華，餘門曲陋，不住二門，俱得通進；若數瓦木，二俱遲壅。若不稽滯法門，若因、若果俱無諍著，是名「無著心」，不著無著法，不生邪見也。復次，若以著心著此直門，亦生邪見。或為名、為眾、為勝、為利，分別門相，瞋、愛、慢結因此得生。譬如以毒內良藥中，安得不死？以見著毒入正法中，增長苦集，非如來咎。利根外道以邪相入正相，令著無著，成佛弟子；鈍根內道以正相入邪，令無著有著，成邪弟子，豈不悲哉？

Next, the four gates of the shared teaching: their substance is correct Dharma, and they lead proximately to the transformed city. The former [teaching] is winding while this one is direct; though skill and clumsiness differ, where they lead is not different. Like the heavenly gate, which is direct and magnificent, while the other gates are winding and crude, if one does not linger at either gate, both will lead to entry and advancement; if one counts the tiles and timber, both will be delayed and obstructed. If one does not stall at the Dharma gates, then in both cause and effect there will be neither dispute nor attachment; this is called the "unattached mind," which does not attach to unattached Dharma and does not give rise to wrong views. Furthermore, if one clings to this direct gate with an attached mind, wrong views will also arise. Whether for the sake of fame, followers, supremacy, or profit, one distinguishes the characteristics of the gates, and the fetters of anger, craving, and pride arise as a result. For example, if poison is put into good medicine, how could one not die? When the poison of views and attachment enters into the correct Dharma, increasing suffering and its origin, this is not the fault of the Tathāgata. Tīrthikas of sharp faculties enter the correct sign by means of wrong signs, causing attachment to become non-attachment and becoming disciples of the Buddha; those of dull faculties within the inner path enter the wrong by means of correct signs, causing non-attachment to become attached and becoming wrong disciples. How sorrowful is this!