摩訶止觀 6.215

6.215

答：入空亦有，略故不說耳。何者？謂為解脫故，為脫他故，為慧命故，為無漏故，為法位故。夫生死縛著，勞我精神，非空不解。自既有縛，能解他縛，無有是處！為脫他故，應須入空。賢聖以慧為命，慧命非空不立。諸神通中無漏通勝，為勝神通故，應須入空。又法位非慧不入，空慧能速入法位。入空因緣甚多，例後故說五耳。夫空觀通於小、大、偏、圓，欲分別不濫，須四門料簡。假、中不雜小，故不用耳。空觀二種，析空專在小，體空小大共。今之料簡，簡於體空。雖同用體，所為處別，故須料簡。別、圓能通，雖各四門，所通處同，故料簡則閑耳。

Answer: Entering emptiness also has them; they were omitted merely for brevity. What are they? That is to say, for the sake of liberation, for the sake of liberating others, for the sake of the life of wisdom, for the sake of undefiledness, and for the sake of the status of the Dharma. Now, the bondage of birth and death exhausts one's spirit; without emptiness, there is no release. If one is bound oneself, to be able to release others from bondage is impossible! For the sake of liberating others, one must enter emptiness. Worthies and sages take wisdom as their life, and the life of wisdom is not established apart from emptiness. Among all spiritual powers, the undefiled spiritual power is supreme; for the sake of the supreme spiritual power, one must enter emptiness. Furthermore, the status of the Dharma cannot be entered without wisdom; empty wisdom can swiftly enter the status of the Dharma. The causes and conditions for entering emptiness are exceedingly many; following the later [cases], only five were mentioned. Now, the contemplation of emptiness is common to the small, great, biased, and perfect; wishing to distinguish them so they are not conflated, scrutiny through the four doors is required. The provisional and the middle are not mingled with the small, so [the four doors] are not employed. There are two kinds of contemplation of emptiness: analyzing emptiness is exclusively in the small; embodying emptiness is shared between small and great. The present scrutiny scrutinizes embodying emptiness. Although both utilize embodying, the destinations for which it is undertaken differ; hence, scrutiny is needed. Although the distinctive and perfect can each open four doors, their destination is identical, so scrutiny is unnecessary.