摩訶止觀 10.84

10.84

此境無明、法性宛然具足，傷已昏沈，今始覺知，一切眾生亦復如是。既是法性，那不起慈？既是無明，那不起悲？觀此空見本性空寂、淨若虛空。善巧安心，研此二法。見陰、見假，四句不生。單、複諸句，句句有苦集、無明蔽塞；句句有道滅等通。觀空見，一陰一切陰，三諦不動則了「法身」。觀不動陰，非淨非不淨等，雙樹涅槃亦是道場，是觀名「般若」。八倒破，名「解脫」。於一念處起一切念處，調伏眾生。如是三法非因非果。非因而因，念處是道場；非果而果，雙樹中間而入涅槃。於空見不動而修不思議三十七品。如是遍破，不得空見，名「空三昧」；不見空相，名「無相三昧」；如是三昧不從真緣生，名「無作三昧」。若不入者，發大誓願，內捨執見，外棄命財。空見乖理，戒不清淨，誓令空見不犯法身，守護七支不撓含識。若空見喧動，中忍不成；今誓苦到安心空見，如橋地海總集我身，心終不動。若空見間雜，誓純一專精，念念流入。又空見擾動不能安一，至誠懺悔，息二攀緣。一切種智不開者，無明未破；誓觀空見，法性現前，剛決進勇，不證不休。如是對治，助開涅槃。深識位次，不濫上地。內外風塵不能破壞。順道法愛不生，故無頂墮。心心寂滅流入薩婆若海；乘一大車，遊於四方，直至道場，成得正覺。餘如上說。

In this realm, avidyā and dharmatā are vividly and fully present. Grieving that one was previously muddled and sinking, only now does one become aware, and all sentient beings are also like this. Since it is dharmatā, how could one not give rise to loving-kindness? Since it is avidyā, how could one not give rise to compassion? One contemplates that this view of emptiness is fundamentally empty and tranquil, pure like empty space. Skillfully settling the mind, one examines these two dharmas. In the aggregates of views and the provisionality of views, the four propositions do not arise. In every proposition among the simple and compound propositions, there are the obstructions of suffering, accumulation, and avidyā; in every proposition, there are the openings of the path, cessation, and so forth. Contemplating the view of emptiness, one aggregate is all aggregates; when the three truths are unmoving, one clearly realizes the dharmakāya. Contemplating the unmoving aggregates as neither pure nor impure and so forth, the nirvāṇa between the twin trees is itself the bodhimaṇḍa—this contemplation is called prajñā. When the eight inversions are shattered, it is called vimokṣa. From a single smṛtyupasthāna, one generates all smṛtyupasthānas to tame and subdue sentient beings. Such three dharmas are neither cause nor effect. Being cause without being cause, the smṛtyupasthāna is the bodhimaṇḍa; being effect without being effect, one enters nirvāṇa between the twin trees. While unmoving regarding the view of emptiness, one cultivates the inconceivable thirty-seven factors [of awakening]. Completely shattering in this way, not obtaining the view of emptiness is called 'śūnyatā-samādhi'; not seeing the characteristic of emptiness is called 'animitta-samādhi'; such samādhi not being born from real conditions is called 'apraṇihita-samādhi'. If one does not enter, one gives rise to great vows, internally renouncing clinging to views, externally giving up life and wealth. When the view of emptiness conflicts with principle, precepts are not pure; one vows that the view of emptiness will not violate the dharmakāya, guarding the seven branches without disturbing conscious beings. If the view of emptiness is noisy and agitated, middle patience will not succeed; now one vows earnestly to settle the mind in the view of emptiness, just as a bridge, the earth, and the ocean assemble in one's body, and the mind ultimately remains unmoved. If the view of emptiness is mixed and interrupted, one vows to be purely unified and concentrated, flowing in with every thought-moment. Furthermore, if the view of emptiness is troubled and agitated so that one cannot remain settled in oneness, one repents with utmost sincerity and calms the two kinds of object-grasping. If sarvākārajñatā does not open, avidyā has not been shattered; one vows to contemplate the view of emptiness, so that dharmatā appears before one, resolutely advancing with courage, never ceasing until verified. Counteractions such as these assist in opening nirvāṇa. Deeply recognizing the stages, one does not falsely claim higher grounds. Internal and external winds and dust cannot destroy it. Compliant Dharma-attachment to the path does not arise, hence there is no falling from the summit. Mind after mind, quiet and extinguished, flows into the ocean of sarvajñā; riding the one great cart, roaming in the four directions, proceeding straight to the bodhimaṇḍa, one achieves perfect awakening. The rest is as stated above.