摩訶止觀 3.191

3.191

論文仍明三藏析法之觀云：「色若麁、若細，總而觀之，無常、無我。」何以故？麁細色等從無明生；無明不實，故麁細皆假。假故無常、無性，即得入空。又介爾心起，必藉根、塵；無有一法不從緣生。從緣生者悉皆無常。或言「一念心六十剎那」，或言「三百億剎那」；剎那不住，念念無常。無常無主，煩惱本壞；無業無苦，生死滅故，名為涅槃。是名「析色心觀意」也。析名本於外道，對破邪析而明正析。何但外邪應須正析，若佛弟子執佛教門而生見著，亦須正析。所謂三藏四門生四見著，乃至圓教四門生四見著，戲論諍競，自是非他，皆服甘露傷命早夭，金鎖自繫流轉生死，宜須正析。

The Treatise continues by clarifying the Tripiṭaka's contemplation of analyzing dharmas, saying: 'Whether form is coarse or fine, contemplating it collectively, it is impermanent and non-self.' Why? Coarse and fine forms arise from avidyā; avidyā is unreal, hence both coarse and fine are provisional. Being provisional, they are impermanent and devoid of intrinsic nature, and one thereby enters into emptiness. Moreover, the slightest stirring of mind must rely on sense-organs and objects; there is not a single dharma that does not arise from conditions. Whatever arises from conditions is entirely impermanent. Some say, 'A single thought-moment of mind has sixty kṣaṇas,' while others say, 'three hundred billion kṣaṇas'; kṣaṇas do not abide, and thought-moment by thought-moment is impermanent. Being impermanent and without a master, afflictions are fundamentally broken; without karma and without suffering, saṃsāra is extinguished, which is named nirvāṇa. This is called the 'meaning of the contemplation analyzing form and mind.' The term 'analysis' originated with the tīrthikas; correct analysis is clarified in order to counter and refute perverse analysis. It is not only perverse external doctrines that require correct analysis: if disciples of the Buddha grasp onto the gates of the Buddha's teachings and give rise to attachment to views, they too require correct analysis. That is, giving rise to attachment to the four views regarding the four gates of the Tripiṭaka, and so forth up to giving rise to attachment to the four views regarding the four gates of the perfect teaching—proliferating conceptual elaboration and disputation, asserting oneself to be right and others wrong—are all drinking ambrosia yet injuring life and dying prematurely, binding oneself in golden fetters and revolving in saṃsāra; correct analysis is indeed required.