修習止觀坐禪法要 1.166

1.166

若菩薩，為一切眾生，成就一切佛法，不應取著無為而自寂滅，爾時應修從空入假觀。則當諦觀心性雖空，緣對之時，亦能出生一切諸法，猶如幻化雖無定實，亦有見聞覺知等相差別不同。行者如是觀時，雖知一切諸法畢竟空寂，能於空中修種種行，如空中種樹；亦能分別眾生諸根性欲無量故，則說法無量；若能成就無礙辯才，則能利益六道眾生；是名方便隨緣止。乃是從空入假觀，亦名平等觀，亦名法眼，亦名道種智。住此觀中，智慧力多故，雖見佛性而不明了。菩薩雖復成就此二種觀，是名方便觀門，非正觀也。故經云：「前二觀為方便道。因是二空觀，得入中道第一義觀，雙照二諦，心心寂滅，自然流入薩婆若海。」若菩薩欲於一念中具足一切佛法，應修息二邊分別止，行於中道正觀。

If it is a bodhisattva, who for the sake of all sentient beings accomplishes all Buddha-dharmas, he should not grasp onto the unconditioned and bring himself to quiescence; at that time he should cultivate the contemplation of entering provisionality from emptiness. He should then attentively contemplate that although the nature of the mind is empty, when meeting conditions it can also produce all phenomena, just as an illusion, although having no fixed reality, also has diverse differences of characteristics such as seeing, hearing, sensing, and knowing. When the practitioner contemplates in this way, although knowing that all phenomena are ultimately empty and quiescent, he is able within emptiness to cultivate various practices, like planting trees in space; he can also discern the measureless faculties, natures, and desires of sentient beings, and thus preach the Dharma measurelessly; if he can accomplish unobstructed eloquence, he can benefit sentient beings of the six paths; this is called calming by expedient means following conditions. It is the contemplation of entering provisionality from emptiness, also called the contemplation of equality, also called the Dharma eye, and also called the knowledge of the aspects of the path (mārgajñatā). Abiding in this contemplation, because the power of wisdom is excessive, although he sees the Buddha-nature, it is not distinct. Although the bodhisattva accomplishes these two kinds of contemplations, they are called expedient doorways of contemplation, not the correct contemplation. Therefore the sūtra states: 'The preceding two contemplations are the path of expedient means. By relying on these two contemplations of emptiness, one can enter the contemplation of the supreme meaning of the Middle Way, doubly illuminating the two truths, mind after mind quiescent, naturally flowing into the ocean of sarvajñā.' If a bodhisattva wishes in a single thought to be replete with all Buddha-dharmas, he should cultivate calming that ceases the discrimination of the two extremes, and practice the correct contemplation of the Middle Way.