摩訶止觀 5.132

5.132

又識不可思議心，一樂心一切樂心。我及眾生昔雖求樂，不知樂因，如執瓦礫謂如意珠，妄指螢光呼為日月。今方始解，故起大慈，興兩誓願，謂：「法門無量誓願知，無上佛道誓願成」。雖知法門永寂如空，誓願修行永寂；雖知菩提無所有，無所有中，吾故求之。雖知法門如空無所有，誓願畫繢莊嚴虛空；雖知佛道非成所成，如虛空中種樹，使得華得果。雖知法門及佛果，非修非不修而修；非證非得，以無所證得而證而得。是名非偽、非毒，名為「真」；非空、非見愛名為「正」。如此慈悲誓願與不可思議境智，非前非後同時俱起。慈悲即智慧，智慧即慈悲。無緣無念，普覆一切；任運拔苦，自然與樂。不同毒害，不同但空，不同愛見。是名「真正發心菩提」義。自悲己、悲眾生義，皆如上說。觀心可解。

Furthermore, recognizing the inconceivable mind, a single joyful mind is all joyful minds. Although I and sentient beings in the past sought happiness, we did not know the causes of happiness; it was like clutching rubble and calling it a wish-fulfilling jewel, or falsely pointing at a firefly's glow and calling it the sun or moon. Only now have we begun to understand, and therefore we arouse great loving-kindness and raise two vows, namely: 'Dharma gates are immeasurable; I vow to know them. The unexcelled Buddha path is supreme; I vow to achieve it.' Although knowing that Dharma gates are eternally quiescent like space, one vows to cultivate eternal quiescence; although knowing that bodhi is non-existent, within the non-existent one nevertheless seeks it. Although knowing that Dharma gates are like space and non-existent, one vows to paint and adorn empty space; although knowing that the Buddha path is neither accomplished nor something to be accomplished, it is like planting a tree in empty space, causing it to yield flowers and fruit. Although knowing that the Dharma gates and the Buddha fruit are neither to be cultivated nor not to be cultivated, one cultivates them; they are neither to be realized nor to be attained, yet through having nothing to realize or attain, one realizes and attains them. This is called not counterfeit and not poisonous, and is termed 'genuine'; it is neither [mere] emptiness nor [associated with] views and craving, and is termed 'correct'. Such loving-kindness, compassion, and vows, together with the inconceivable realm and wisdom, are neither before nor after, but arise simultaneously together. Loving-kindness and compassion are themselves wisdom; wisdom is itself loving-kindness and compassion. Free from conditions and free from thoughts, they universally cover all; spontaneously extracting suffering, they naturally grant joy. They are not like poisonous harm, not like mere emptiness, and not like craving and views. This is called the meaning of 'arousing the genuine and correct aspiration for bodhi'. The meanings of grieving for oneself and grieving for sentient beings are both as explained above. They can be understood by contemplating the mind.