修習止觀坐禪法要 1.165

1.165

若行者如是修止觀時，能了知一切諸法皆由心生，因緣虛假不實故空，以知空故，即不得一切諸法名字相，則體真止也。爾時上不見佛果可求，下不見眾生可度，是名從假入空觀，亦名二諦觀，亦名慧眼，亦名一切智。若住此觀，即墮聲聞辟支佛地。故經云：「諸聲聞眾等，自歎言：『我等若聞淨佛國土，教化眾生，心不喜樂。所以者何？一切諸法皆悉空寂，無生無滅，無大無小，無漏無為。如是思惟，不生喜樂。』」當知若見無為入正位者，其人終不能發三菩提心。此即定力多故，不見佛性。

When a practitioner cultivates calming and contemplation in this way, being able to clearly know that all phenomena are produced from the mind, and because causes and conditions are provisional and unreal they are therefore empty—knowing emptiness, he does not apprehend the name or characteristics of all phenomena; this is calming by embodying the real. At that time, above he sees no Buddha-fruit to be sought, and below he sees no sentient beings to be saved. This is called the contemplation of entering emptiness from provisionality; it is also called the contemplation of the two truths, also called the wisdom eye, and also called the knowledge of all phenomena (sarvajñatā). If one abides in this contemplation, one falls into the stage of the śrāvakas and pratyekabuddhas. Therefore the sūtra states: 'The multitude of śrāvakas sighed to themselves, saying: "If we hear of purifying the Buddha-lands and teaching and transforming sentient beings, our minds take no joy or delight in it. Why is this? All phenomena are completely empty and quiescent, without arising and without ceasing, neither large nor small, untainted and unconditioned. Reflecting in this way, we give rise to neither joy nor delight."' One should know that if one sees the unconditioned and enters the correct position, that person can never give rise to the mind of sambodhi. This is because the power of concentration is excessive, and so he does not see the Buddha-nature.