摩訶止觀 10.80

10.80

三藏無常智、通家即空智，皆前除見。別亦前除見入空，次善巧出假，如空中種樹。圓雖不作意除見，見自前除。除堅牢見，種種方治，云何直言但以空治邪？云何諸治共治一見？如患冷用四種藥：服薑桂者，去病復力；服五石者，病去益色；服重婁者，加壽能飛；服金丹者，成大仙人。病同一種，藥法為異，得力亦異。四教治見，見盡解異。治見既爾，治餘亦然。此四治者，即是四念處。遺教令依四念處修道，得出火宅。所以者何？一空見心即三界。「三界無別法，唯是一心作。」空見生六道業，受六道身，居六道處。處即火宅，身居即苦具，業即鬼神。競共推排，三車自運，乃得出耳。三車，即是三藏中三乘念處；亦是通中三人共一念處；又是別方便中三種念處，真實一種念處；又圓一實念處。略說，九種四念處；中說，九種道品；廣說，九種四諦。是諸念處皆能治見，得出火宅。遺囑之意，義在於此。

The impermanence-wisdom of the Tripiṭaka and the wisdom of identical emptiness of the shared [teaching] both eliminate views beforehand. The distinctive [teaching] also eliminates views beforehand to enter emptiness, and next skillfully emerges into the provisional, like planting trees in empty space. The perfect [teaching], although not consciously intending to eliminate views, has views naturally eliminated beforehand. To eliminate firmly entrenched views, there are various treatments; why directly claim that one cures them only with emptiness? Why do various treatments together cure a single view? Just as someone suffering from cold uses four kinds of medicine: taking ginger and cinnamon expels the illness and restores strength; taking the five stones expels the illness and enhances complexion; taking paris polyphylla extends lifespan and enables flight; taking the golden elixir makes one a great immortal. The disease is of one single kind, yet the medicinal methods differ, and the strength gained also differs. The four teachings cure views: when views are exhausted, their understandings differ. As with curing views, so it is with curing the rest. These four cures are themselves the four smṛtyupasthānas. The bequeathed teaching instructs one to rely on the four smṛtyupasthānas to cultivate the path and succeed in emerging from the burning house. Why is this? A single mind of the view of emptiness is itself the three realms: 'The three realms have no separate dharma; they are made only by the one mind.' The view of emptiness generates the karma of the six destinies, receives the bodies of the six destinies, and dwells in the places of the six destinies. The place is the burning house, the bodily dwelling is the instrument of suffering, and the karma is the ghosts and spirits. Vying and jostling with one another, only when the three carts move by themselves does one manage to emerge. The three carts are the smṛtyupasthāna of the three vehicles within the Tripiṭaka; they are also the single smṛtyupasthāna shared by the three kinds of persons within the shared [teaching]; they are also the three kinds of smṛtyupasthānas within the expedient means of the distinctive [teaching] and its single real smṛtyupasthāna; they are also the one real smṛtyupasthāna of the perfect [teaching]. Stated briefly, there are nine kinds of the four smṛtyupasthānas; stated moderately, there are nine kinds of factors of awakening; stated extensively, there are nine kinds of the four truths. All these smṛtyupasthānas are able to cure views and enable emergence from the burning house. The intention of the bequeathed instruction lies precisely in this.