摩訶止觀 6.186

6.186

若有機緣，亦可四說。悉檀方便無復定執，隨緣異說，聞即得道。所謂從無常生於常。《大經》云：「因是無常，而果是常。」又云：「從伊蘭子生栴檀樹。」或時云：「從法王種性中生。」即是真修。或言：「因滅無明則得菩提燈。」或言：「非內觀、非外觀而得是智慧云云。」無得之得，以是得無所得，入空意；無所得即是得，入假意；得、無所得皆不可得，雙照得、無得，即中意。諸菩薩等或偏申一門，如天親明阿梨耶識為世諦，別有真如，此是論之正主，禪定助道皆是陪從莊嚴耳；如《中論》申畢竟空，空為論主，其餘亦是助道耳。餘門亦應有菩薩作論申之。

If conditions match the capacities of beings, it may also be explained in four ways. Through the skillful means of the siddhāntas, there is no longer fixed clinging; explaining differently according to conditions, upon hearing it [beings] immediately attain the Way. This is called 'producing the permanent from the impermanent.' The Great Sūtra says: 'The cause is impermanent, but the fruit is permanent.' It also says: 'From the eranda seed grows a sandalwood tree.' Or sometimes it says: 'Born from the lineage of the Dharma King'—this is cultivation of the real. Or it is said: 'Because avidyā is extinguished, one attains the lamp of bodhi.' Or it is said: 'Neither through internal contemplation nor through external contemplation does one attain this wisdom, and so forth.' An attainment that is non-attainment: using this attainment to reach that which is unobtainable is the meaning of entering emptiness; that which is unobtainable being precisely attainment is the meaning of entering the provisional; both attainment and non-attainment being unobtainable, simultaneously illuminating both attainment and non-attainment, is the meaning of the middle. Various bodhisattvas may emphasize one gateway exclusively. For example, Vasubandhu explains the ālayavijñāna as worldly truth, with tathatā existing separately; this is the primary subject of the treatise, while dhyāna-concentration and auxiliary paths are merely attendant embellishments. Just as the Mūlamadhyamakakārikā sets forth ultimate emptiness, with emptiness as the subject of the treatise, while the rest are merely auxiliary paths. For the other gateways, there must also be bodhisattvas who composed treatises to set them forth.