摩訶止觀 7.76

7.76

若圓教捨覺分，捨十法界色身，捨十法界連持之命，捨十法界依報，如是身、命、財皆不入二邊。何以故？財名「六塵」，若計六塵可捨，有前人可與，己身能施，如此施者即入六塵有邊；若三事皆空，即墮無邊。今觀財即空，不入有；觀財即假，不入空。不二之捨，與生死後際等，離老病死，得不壞常住。有邊是生死，屬前際；空邊是涅槃，屬後際。是二皆空，悉不可得，故稱為「等」。離老死者，前際空故，離分段老死；後際空故，離變易老死；二死永免故言「離」也。得不壞常住者，即是中道法性，諸佛所師；以法常故，諸佛亦常。此常住財無能毀損，常住之身無能繫縛，常住之命不可斷滅，成就究竟檀波羅蜜以自莊嚴。故《金剛般若》云：「初、中、後日分，悉以恒河沙身布施，不如受持般若一四句偈。」當知理觀圓捨乃會道品，檀度所攝也。如此道品捨覺分，理觀深微，而不存事行；三藏中，事施雄猛，剜燈、救貿、國城、妻子，而理觀全無毫末。兩皆有過。

As for the awakening factor of equanimity in the perfect teaching: one renounces the physical body of the ten dharmadhātus, renounces the continuing life of the ten dharmadhātus, and renounces the circumstantial reward of the ten dharmadhātus; such body, life, and wealth all do not enter the two extremes. Why? Wealth is called the 'six sense-objects.' If one calculates that the six sense-objects can be renounced, that there is a recipient to be given to, and that one's own body can give, a giver such as this enters the extreme of existence of the six sense-objects. If the three things are all empty, one falls into the extreme of non-existence. Now, contemplating wealth as emptiness, one does not enter existence; contemplating wealth as provisional, one does not enter emptiness. The non-dual renunciation is equal to the posterior limit of saṃsāra; free from old age, sickness, and death, one attains the indestructible and permanently abiding. The extreme of existence is saṃsāra, belonging to the anterior limit; the extreme of emptiness is nirvāṇa, belonging to the posterior limit. These two are both empty and completely unobtainable; hence they are called 'equal.' As for being free from old age and death: because the anterior limit is empty, one is free from the old age and death of delimited transmigration; because the posterior limit is empty, one is free from the old age and death of inconceivable transformation; being forever spared the two deaths, it is called 'free.' Attaining the indestructible and permanently abiding refers to the dharmatā of the middle way, which is the teacher of all Buddhas; because the Dharma is permanent, all Buddhas are also permanent. This permanently abiding wealth cannot be destroyed; this permanently abiding body cannot be bound; this permanently abiding life cannot be severed. One accomplishes the ultimate dāna-pāramitā to adorn oneself. Thus the Diamond Prajñā says: 'If in the morning, midday, and evening one gives away bodies like the sands of the Ganges, it is not as good as upholding a single four-line verse of prajñā.' One should know that only the perfect renunciation of the contemplation of principle accords with the factors of the path and is subsumed by the perfection of giving. While the awakening factor of equanimity of such factors of the path has deep and subtle contemplation of principle, it does not retain concrete practice; in the Tripiṭaka, concrete giving is heroic and fierce—gouging out [flesh for] lamps, redeeming [pigeons with flesh], [giving up] kingdoms, cities, wives, and children—yet contemplation of principle is utterly lacking even a hair's breadth. Both have defects.