摩訶止觀 5.292

5.292

所以者何？本用止觀治生死惑，而貪欲之心都不休息，因此止觀更發諸見，破因、破果無所不為，是則「故惑不除，而新惑更起」也。二、修止觀時貪求衣食諸鈍煩惱息而不起；忍耐寒苦、刀割香塗，不生憎愛；財物得失，其心平等；而執見之心甚可怖畏。如渴馬護水，搪揬破壞，撥無因果。是則「故惑去，而新惑生」。此兩屬外道，愛處生愛，瞋處生瞋。若學止觀墮如此者，同彼外道也。三、佛弟子修此止觀為方便道，深識見愛無明因緣，介爾心起即知三假，止觀隨逐破性破相。雖復貪瞋尚在，而見著已虛；六十二等被伏不起。是名「故惑不除，而新惑不生」。是為方便道中人也。四、若能如此，三假四觀逐念檢責，體達虛妄，性相俱空，豁然發真，即得見理。非唯「故病永除，新病不發」，是為入見諦道成聖人（云云）。

Why is this? Originally, one uses calming and contemplation to remedy the delusions of birth-and-death, yet the mind of greed and desire does not rest at all; because of this calming and contemplation, various views arise further, destroying causes and destroying effects without restraint—this is "old delusions are not eliminated, and new delusions arise again." Second, when cultivating calming and contemplation, the various dull afflictions of greedily seeking food and clothing cease and do not arise; one endures cold and suffering, knife cuts and sandalwood paste, generating neither hatred nor love; towards the gain and loss of wealth and goods, one's mind is equanimous; yet the mind clinging to views is greatly to be feared. Like a thirsty horse guarding water, crashing about and destroying, repudiating cause and effect as nonexistent—this is "old delusions depart, and new delusions arise." These two belong to tīrthikas: generating desire where there is love, and generating anger where there is hate. If those who study calming and contemplation fall into such [states], they are identical to those tīrthikas. Third, a disciple of the Buddha cultivates this calming and contemplation as the path of skillful means, deeply discerning the causes and conditions of view, love, and avidyā; the moment a thought arises, he immediately recognizes the three provisionalities, and calming and contemplation pursues them, refuting nature and refuting characteristics. Although greed and anger are still present, the attachment to views is already hollowed out; the sixty-two [views] and so forth are subdued and do not arise. This is called "old delusions are not eliminated, yet new delusions do not arise." This is a person on the path of skillful means. Fourth, if one can do so, examining and censuring thought after thought through the three provisionalities and the four contemplations, realizing their falsity, with both nature and characteristics being empty, the true will suddenly manifest, and one immediately attains the vision of principle. Not only are "old diseases forever eliminated, and new diseases do not arise," but this is to enter the path of seeing the truth and become a sage (and so forth).