摩訶止觀 4.31

4.31

次「觀善惡因緣所生心即空」者，如《金剛般若》云：「若見法相者，名著我、人、眾生、壽者；若見非法相者，亦著我、人、眾生、壽者。不見法相、不見非法相，如筏喻者，法尚應捨，何況非法？」故知法與非法，二皆空寂，乃名持戒。今云「法」者，秖善惡兩心，假、實之法也。若見有善惡假名，即是著我、人、眾生、壽者；若見善惡實法，亦是著我、人、眾生、壽者。所言「非法相」者，若見善惡假名是無者，亦是著我、人、眾生、壽者；若見善惡實法是無者，亦著我、人、眾生、壽者。

Next, 'contemplating that the mind produced by good and evil causes and conditions is identical with emptiness': as the Vajracchedikā-prajñāpāramitā says: 'If one perceives the characteristic of a dharma, this is called clinging to self, person, sentient being, or soul. If one perceives the characteristic of a non-dharma, one also clings to self, person, sentient being, or soul. Not perceiving the characteristic of a dharma and not perceiving the characteristic of a non-dharma, as in the raft simile: if even dharmas should be abandoned, how much more so non-dharmas?' Thus we know that both dharmas and non-dharmas are empty and tranquil; only then is it called upholding the precepts. Now, what is called 'dharma' refers merely to the two minds of good and evil, the provisional and real dharmas. If one perceives that there are provisional designations of good and evil, this is clinging to self, person, sentient being, or soul; if one perceives real dharmas of good and evil, this is also clinging to self, person, sentient being, or soul. What is called 'characteristic of a non-dharma': if one perceives that the provisional designations of good and evil are non-existent, this is also clinging to self, person, sentient being, or soul; if one perceives that the real dharmas of good and evil are non-existent, one also clings to self, person, sentient being, or soul.