摩訶止觀 3.145

3.145

○四、明得失者，「失」即思議；「得」即不思議也。若言智由心生，自然照境。如炬照物，若照、未照，此物本有；若觀、不觀，境自天然，諦智不相由藉。若言智不自智，由境故智；境不自境，由智故境。如長短相待。此是相由而有。若言境不自境，亦不由智故境，境智因緣故境；智亦例然。此是共合得名。若言皆不如上三種，但自然而爾，即是無因境智。此四解皆有過。所以者何？有四取則有依倚；依倚則是非；是非則愛恚；愛恚生一切煩惱；煩惱生故，戲論諍競生；諍競生故，起身口意業；業生故，輪迴苦海，無解脫期。

4. Explaining attainment and loss: "Loss" means the conceivable; "attainment" means the inconceivable. If one says that wisdom arises from the mind and spontaneously illumines the realm—like a torch illuminating an object, whether illuminated or not yet illuminated, this object originally exists; whether contemplated or not contemplated, the realm is naturally so of itself, and the truth and wisdom do not depend on each other. If one says that wisdom is not wisdom of itself, but is wisdom because of the realm; and the realm is not a realm of itself, but is a realm because of wisdom—like the relative dependence of long and short—this is existing through mutual dependence. If one says that the realm is not a realm of itself, nor is it a realm because of wisdom, but is a realm through the condition of both realm and wisdom; and wisdom is likewise—this gets its name from conjunction. If one says that it is not like the above three kinds at all, but is simply naturally so of itself, then this is causeless realm and wisdom. These four understandings all have faults. Why is this? If there is the fourfold grasping, then there is reliance; with reliance there is right and wrong; with right and wrong there is attachment and aversion; attachment and aversion produce all afflictions; because afflictions are produced, conceptual proliferation and dispute are produced; because dispute is produced, actions of body, speech, and mind are generated; because actions are produced, one transmigrates in the ocean of suffering with no time of liberation.