摩訶止觀 2.56

2.56

觀己四運過患如此，觀他四運亦復如是，即起慈悲而行六度。所以者何？六受之塵，性相如此，無量劫來頑愚保著而不能捨，捨不能亡。今觀塵非塵，於塵無受；觀根非根，於己無著；觀人叵得，亦無受者。三事皆空，名檀波羅蜜。《金剛般若》云：「若住色、聲、香、味、觸、法布施，是名住相布施。如人入闇，則無所見。不住聲、味布施，是無相施。如人有目，日光明照，見種種色。」直言不見相，略猶難解。今不見色有相、無相、亦有無相、非有無相；若處處著相，引之令得出，不起六十二見，乃名「無相檀」，到於彼岸。一切法趣檀，成摩訶衍，是菩薩四運。

Contemplating that one's own four movements have such faults, and contemplating that others' four movements are also like this, one immediately gives rise to loving-kindness and compassion and practices the six perfections. Why is this? The nature and marks of the dusts of the six receptions are like this; for immeasurable eons the foolish and ignorant have held fast and clung to them, unable to relinquish them, and even when relinquishing, unable to forget them. Now one contemplates that dust is not dust, having no reception toward dust; contemplates that faculties are not faculties, having no attachment to oneself; contemplates that a person is unobtainable, and there is also no receiver. These three matters being entirely empty is called dāna-pāramitā. The Diamond Prajñā says: 'If one gives while abiding in forms, sounds, scents, tastes, touch, or phenomena, this is called giving with abiding in marks. It is like a person entering darkness, seeing nothing. Giving without abiding in sounds or tastes is markless giving. It is like a person with eyes, when the sun shines brightly, seeing various colors.' Merely saying 'not seeing marks' is brief and still difficult to understand. Now, one does not see form as possessing marks, lacking marks, both possessing and lacking marks, or neither possessing nor lacking marks; if one is attached to marks everywhere, one leads them to emerge so that they do not give rise to the sixty-two views—only this is called the 'markless dāna' that reaches the other shore. All phenomena tend toward dāna, accomplishing the Mahāyāna; these are the four movements of a bodhisattva.