摩訶止觀 6.8

6.8

若鈍人，於因成中觀初品未去，更於相續中觀。為前念滅生？為不滅生？為亦滅亦不滅生？為非滅非不滅生？若滅生，滅不能生；若不滅生，不滅則不生；若滅不滅生，性相違故；若離生，此則不可。四句無欲，亦無於四。如此觀時，即應得入，成生、法兩空。若不入者，四悉巧修。修又不入，更於相待中作觀，例前可解。初品既爾，後八品亦然。破貪欲九品既爾，破瞋、癡、慢九品亦然，例自可解，不復委記。九品真顯即是理不生；九品惑盡即是因不生；欲界果不起即是果不生；不生故不滅即是無生法忍云云。

If one is a person of dull faculties, and in [contemplating] conditioned arising the first grade is not yet removed, one further contemplates within continuity: does it arise when the previous thought perishes? Does it arise when it does not perish? Does it arise when it both perishes and does not perish? Does it arise when it neither perishes nor does not perish? If it arises upon perishing, what has perished cannot produce. If it arises upon not perishing, then what does not perish does not produce. If it arises upon both perishing and not perishing, their natures are mutually contradictory. If it arises apart from them, this is impossible. In the four options there is no desire, nor are there the four options. When contemplating like this, one should then gain entry, accomplishing the two emptinesses of living beings and dharmas. If one does not gain entry, skillfully practice with the four siddhāntas. If after practicing one still does not gain entry, one further contemplates within relativity, which can be understood by analogy with the preceding. As it is with the first grade, so it is with the subsequent eight grades. As it is with destroying the nine grades of sensual desire, so it is with destroying the nine grades of anger, ignorance, and arrogance; it can be understood by analogy, and is not recorded in detail again. When the nine grades of the true are manifested, that is the non-arising of principle; when the nine grades of delusions are exhausted, that is the non-arising of causes; when the retributions of the desire realm do not arise, that is the non-arising of effects; because there is no arising there is no perishing, which is the forbearance of the non-arising of dharmas, and so forth.