摩訶止觀 5.130

5.130

假令隘路叛出怨國，備歷辛苦絕而復穌；往至貧里傭賃一日，止宿草庵不肯前進，樂為鄙事。不信不識，可悲可怪！思惟彼我，鯁痛自他。即起大悲興兩誓願：「眾生無邊誓願度，煩惱無數誓願斷。」眾生雖如虛空，誓度如空之眾生；雖知煩惱無所有，誓斷無所有之煩惱。雖知眾生數甚多，而度甚多之眾生；雖知煩惱無邊底，而斷無底之煩惱。雖知眾生如如佛如，而度如佛如之眾生；雖知煩惱如實相，而斷如實相之煩惱。何者？若但拔苦因，不拔苦果，此誓雜毒，故須觀空。若偏觀空，則不見眾生可度，是名著空者，諸佛所不化。若遍見眾生可度，即墮愛見大悲，非解脫道（云云）。

Suppose one fled a hostile country along a narrow road, experienced every hardship, and revived after collapsing; arriving in an impoverished hamlet to be hired for a day's wages, one lodged in a grass hut and refused to move forward, delighting in base chores. Neither trusting nor understanding—how lamentable and strange! Contemplating both others and oneself, one feels piercing pain for self and others. One then arouses great compassion and makes two vows: 'Sentient beings are boundless; I vow to cross them over. Afflictions are numberless; I vow to sever them.' Although sentient beings are like space, one vows to cross over sentient beings who are like space; although knowing afflictions are non-existent, one vows to sever non-existent afflictions. Although knowing that sentient beings are extremely numerous, one crosses over the extremely numerous sentient beings; although knowing that afflictions are bottomless and boundless, one severs bottomless afflictions. Although knowing that the suchness of sentient beings is the suchness of the Buddha, one crosses over sentient beings whose suchness is the suchness of the Buddha; although knowing that afflictions are like true reality, one severs afflictions that are like true reality. Why? If one only extracts the cause of suffering and does not extract the fruit of suffering, this vow is mixed with poison; hence one must contemplate emptiness. If one contemplates emptiness exclusively, then one sees no sentient beings to be crossed over; this is called being attached to emptiness, whom the Buddhas do not convert. If one everywhere sees sentient beings to be crossed over, one falls into great compassion associated with craving and views, which is not the path of liberation (and so forth).