摩訶止觀 10.60

10.60

若入二乘，則動見修道品；若入大乘，不動見修道品。對寇破賊，然後勳成。是為養外見以為侍者。若發三藏拙四門見、通巧四門見，見雖是障，助道亦深。若福德法，升天甚易，取道則難；見是慧性，沈淪亦易，悟道甚疾。《大論》云：「三惡亦有得道，人少故不說。白人黑黶，不名黑人耳。」既知是見，惑不得起，恣其分別。如諸外道先有見心，被佛化時，如快馬見鞭影即便得悟。若無見者，萬斧不斷，如為牛馬說法，不相領解。㺐獠全未解語，若為論玄？故佛於其人則不出世；分形散質，為師為友，導其見法。佛日初出，權者引實，聞法即悟。《法華》云「密遣二人」者，約法，論方便之二教；約人，是權同二乘。眾聖屈曲，尚教其見，今得見發，豈可遽除？若先世修別、圓八門，未斷通惑，此見若發，過同三外。若先世已破通惑，未悟別理，或同二乘。前見尚養，況此見耶？《淨名》取二乘過邊，撥屬外道；又取助邊，使之為侍。進退解之，勿一向也。今生修道，見心發者，真理可期；見若未發，聖境難會。

If one enters the two vehicles, one activates views to cultivate the limbs of the path; if one enters the Mahāyāna, without activating views one cultivates the limbs of the path. Confronting the enemy and destroying the rebels, merit is accomplished thereafter. This is nurturing external views to serve as attendants. If one activates the views of the clumsy four gates of the Tripiṭaka or the skillful four gates of the shared [teaching], although the views are obstacles, their aiding of the path is also profound. If it is the dharma of merits, ascending to heaven is very easy, but attaining the path is difficult; views are of the nature of wisdom, falling into ruin is easy, but awakening to the path is extremely swift. The Great Treatise says: "In the three evil destinies there are also those who attain the path, but because they are few, it is not mentioned. A white man with a black mole is not called a black man." Once one knows it is a view, delusion cannot arise, so one gives free rein to its distinctions. Like the tīrthikas who previously had an inclination toward views, when transformed by the Buddha, they awakened immediately like a swift horse seeing the shadow of the whip. If one has no views, ten thousand axes cannot sever [the ignorance], just as expounding the Dharma to oxen and horses brings no comprehension. If the barbarians do not understand language at all, how could one discuss the profound with them? Therefore, for such persons, the Buddha does not appear in the world; he divides his body and disperses his form, serving as master and friend to guide their view-phenomena. When the Buddha-sun first rises, the provisional leads the real, and upon hearing the Dharma they awaken immediately. What the Lotus Sūtra calls "secretly dispatching two men" refers, in terms of Dharma, to the two expedient teachings; in terms of persons, it refers to provisionally conforming to the two vehicles. When all the sages, bending themselves, still taught them views, now that views have arisen, how could one rashly eliminate them? If in past lives one cultivated the eight gates of the distinctive and perfect [teachings] without yet severing the common delusions, then if these views arise, their faults are identical to the three external [tīrthikas]. If in past lives one had already broken the common delusions but had not awakened to the distinctive principle, one may be identical to the two vehicles. If the former views are still to be nurtured, how much more so these views? The Vimalakīrti takes the faulty aspect of the two vehicles and assigns it to the tīrthikas; yet it also takes their aiding aspect and uses them as attendants. Understand this flexibly, and do not hold to one side alone. In this life, when cultivating the path, if the mind of views arises, the true reality can be anticipated; if views have not yet arisen, the sage's realm is difficult to encounter.