摩訶止觀 6.54

6.54

《阿毘曇》明：「我、人、眾生如龜毛兔角，求不可得；唯有實法。」迷此實法，橫起見思。見思無常，念念不住；實法遷動，分分生滅。如此觀者，能破單、複、具足諸見，亦破三界八十一品思，成因果、惑智等不生，是名三藏有門破法之意。鹿苑初開，拘隣五人先獲清淨。又頞鞞說三諦，身子破見，經七日後得阿羅漢。千二百等，多於有門見第一義。《大論》云：「若得般若方便，入《阿毘曇》，不墮有中。」《大集》云：「常見之人說異念斷，即是溝港斷結之義。」豈非有門破假意耶？《成論》人云何斥言是調心方便而不得道耶？

The Abhidharma explains: 'Self, person, and sentient being are like tortoise hair and hare horns, unobtainable when sought; there are only real dharmas.' Deluded about these real dharmas, one perversely gives rise to views and thoughts. Views and thoughts are impermanent, not abiding thought-moment to thought-moment; real dharmas fluctuate, arising and ceasing part by part. Contemplating in this way can break through the simple, compound, and complete views, and also break through the eighty-one grades of thought [delusion] of the three realms, bringing about the non-arising of cause and effect, delusion and wisdom, and so forth—this is called the intention of breaking through dharmas through the door of existence in the Tripiṭaka [teaching]. When the Deer Park was first opened, the five men including Kauṇḍinya were the first to obtain purity. Again, when Aśvajit spoke of the three truths, Śāriputra broke through views, and after seven days attained arhatship. The one thousand two hundred and others mostly saw the supreme truth through the door of existence. The Great Treatise says: 'If one obtains the skillful means of prajñā, entering the Abhidharma one does not fall into existence.' The Mahāsaṃnipāta says: 'When eternalists speak of severance through differentiated thoughts, that is the meaning of severing fetters through the channel.' Is this not the intention of breaking through the provisional through the door of existence? Why, then, do the followers of the Satyasiddhi disparage it as a skillful means for pacifying the mind that cannot attain the Way?