摩訶止觀 6.195

6.195

復次，三藏菩薩坐道場時猶是具惑，故無雙流，雙流位在佛耳；通教有別來接者，雙流位在八地；別教雙流位在初地，故漸漸引之，其位稍低，實意彌顯也。雖言初住破一分無明是雙流位，此是略語。譬如舉帆一日三千，略言一日耳。又如禪有九品，此亦大較。如佛得四禪，身子不知；身子入四禪，目連不知；目連入四禪，諸比丘不知。如此往推，禪不啻九品。初住亦爾，言一品者，亦無量品。此位能遍法界作佛事，不可限量。如《首楞嚴》、《華嚴》中廣說，尚示八相，何況餘耶云云。前兩觀後已結成破法遍，如上說。今中道正觀，觀無明、法性，不依二邊，不依四句，畢竟清淨，無倚無著。故《淨名》云：「稽首如空無所依。」此智豁開，一破一切破，靡所不遍，故名「破法遍」也。

Furthermore, when a bodhisattva of the Tripiṭaka [teaching] sits at the bodhimaṇḍa, he is still fully possessed of delusions, so there is no dual flow; the stage of dual flow lies only with the Buddha. In the shared teaching, where the distinctive comes to connect, the stage of dual flow is at the eighth stage. In the distinctive teaching, the stage of dual flow is at the first stage; thus gradually guiding them, the stage becomes progressively lower, and the real intention becomes ever more evident. Although it is said that breaking through one portion of avidyā at the first abodement is the stage of dual flow, this is an abbreviated statement. It is like hoisting a sail and traveling three thousand [li] in a day, which is merely an abbreviation of 'one day.' Also, just as dhyāna has nine ranks, this too is a rough estimate. For instance, when the Buddha attains the fourth dhyāna, Śāriputra does not know it; when Śāriputra enters the fourth dhyāna, Maudgalyāyana does not know it; when Maudgalyāyana enters the fourth dhyāna, the bhikṣus do not know it. Tracing it in this way, dhyāna is not limited to nine ranks. The first abodement is also like this: what is called 'one rank' is also immeasurable ranks. This stage can perform Buddha-activities everywhere in the dharmadhātu, beyond measure. As explained in detail in the Śūraṅgama and Avataṃsaka, it even displays the eight marks [of a Buddha's life], not to mention the rest, and so forth. After the previous two contemplations, the universal refutation of phenomena was already concluded, as explained above. Now, the correct contemplation of the middle way contemplates avidyā and dharmatā, neither relying on the two extremes nor relying on the four propositions, ultimately pure, without support and without attachment. Therefore the Vimalakīrti says: 'I bow my head to that which, like space, has no support.' When this wisdom opens wide, refuting one is refuting all, leaving nothing unreached; hence it is called 'universal refutation of phenomena.'