摩訶止觀 6.94

6.94

從空入假，四法若無，決不能出。利根一種，今當分別。但住空聲聞未必鈍根；入假菩薩未必利根。如身子智利而不出假。當用四句釋之：或根利住空，或根鈍住空，或根利入假，或根鈍入假。譬如身羸無力而膽勇成就，入險破敵，前無橫陣；自有身力雄壯，膽勇復強，左推右盪，無能當者；自有身力雖多，怯弱畏懼，雖有好力，望陣失膽；自有無力、無膽，兩事不具，何能有功？今住空之人亦有兩種，出假亦然。具五緣者如有親、有約、有策、有力、有膽，故能入假。智根雖鈍，四事因緣亦能入假。聲聞之人雖有利智，全無四事，故不能入假也。

In entering the provisional from emptiness, if these four dharmas are absent, one definitely cannot emerge. As for the single factor of sharp faculties, we should now make a distinction. A śrāvaka who merely abides in emptiness is not necessarily of dull faculties; a bodhisattva who enters the provisional is not necessarily of sharp faculties. For example, Śāriputra's wisdom was sharp, yet he did not emerge into the provisional. One should explain this using four propositions: either faculties are sharp and one abides in emptiness, or faculties are dull and one abides in emptiness; or faculties are sharp and one enters the provisional, or faculties are dull and one enters the provisional. For example, someone whose body is frail and powerless yet has accomplished courage enters danger and crushes the enemy, with no battle line able to withstand him before; another has a powerful, strong body and bold courage as well, pushing left and thrashing right, with none able to resist him; another, although possessing much bodily strength, is timid and fearful, and though possessing good strength, loses courage upon seeing the battle line; another has neither strength nor courage, lacking both qualities, so how could he achieve merit? Now, those who abide in emptiness are also of two kinds, and those who emerge into the provisional are likewise. One who possesses the five conditions is like one who has relatives, a pledge, a strategy, strength, and courage, and therefore can enter the provisional. Even if one's wisdom faculties are dull, through the four causes and conditions one can also enter the provisional. Although a śrāvaka has sharp wisdom, he completely lacks the four matters, and therefore cannot enter the provisional.