摩訶止觀 6.162

6.162

三、結破法遍者：未發真前，隨所計著，百千萬種皆名為見。如盲問乳，非乳真色；若繩若杵，何關象事？囈言之見，見即是假，故歷單、複、具足以觀破之。破若不遍，不得入空；見思若盡，乃名「破法遍」也。就文字論，乃當如此，意則不然。見思即是無明，無明即是法性。見思破即是無明破，無明破即是見法性。入實相空，方名「破法遍」也。從空入假破法遍亦爾。假有無量病法、藥法、授藥法，分別此三有所不達，不名「破法遍」。未發法眼之前，雖有分別，分有所見，不名「破遍」。六根淨時，分別一病有若干種，解一句法達無量句，十方諸佛說法一時受持，是為相似氣分。障通無知既破，雙照二諦，方名「破法遍」也。舉要而言，次第破者則不名「遍」，不次第破乃名為「遍」耳。前觀法重沓既多，恐人迷故，約二觀後結破法遍也。

Third, concluding with the pervasive destruction of phenomena: before true [insight] is aroused, whatever is conceptually attached to—in hundreds, thousands, or tens of thousands of ways—is entirely called 'views'. Like a blind man asking about milk, it is not the true color of milk; whether a rope or a pestle, what has it to do with an elephant? Views born of somniloquy—views are themselves provisional; therefore, one runs through the simple, compound, and complete [four views] to contemplate and destroy them. If the destruction is not pervasive, one cannot enter emptiness; when delusions of view and thought are exhausted, only then is it called 'pervasive destruction of phenomena'. In terms of the literal texts, it should be like this; in meaning, however, it is not. Delusions of view and thought are themselves avidyā; avidyā is itself dharmatā. The destruction of view and thought is the destruction of avidyā; the destruction of avidyā is seeing dharmatā. Only upon entering the emptiness of true reality is it called 'pervasive destruction of phenomena'. Pervasive destruction of phenomena when entering the provisional from emptiness is also like this. In the provisional there are immeasurable phenomena of illness, phenomena of medicine, and methods of dispensing medicine; if there is any lack of mastery in discerning these three, it is not called 'pervasive destruction of phenomena'. Before the Dharma eye is aroused, although there is discernment, what is seen is only partial, which is not called 'pervasive destruction'. When the six faculties are purified, discerning that a single illness has various kinds, understanding a single phrase of the Dharma and mastering immeasurable phrases, and receiving and upholding the Dharma spoken simultaneously by all Buddhas of the ten directions—this is the resemble level. When the obstacle of ignorance regarding the shared is broken and one illuminates both truths together, only then is it called 'pervasive destruction of phenomena'. To state the essential: sequential destruction is not called 'pervasive'; non-sequential destruction is alone called 'pervasive'. Because the preceding contemplative methods were manifold and repeated, fearing people might become confused, concluding the pervasive destruction of phenomena is drawn after the two contemplations.