修習止觀坐禪法要 1.170

1.170

已略說初心菩薩因修止觀證果之相，次明後心證果之相。後心所證境界，則不可知；今推教所明，終不離止觀二法。所以者何？如《法華經》云「殷勤稱歎諸佛智慧」，智慧則觀義，此即約觀以明果也。《涅槃經》廣辯百句解脫以釋大涅槃者，涅槃則止義，是約止以明果也，故云「大般涅槃名常寂定」，定者，即是止義。《法華經》中雖約觀明果，則攝於止，故云「乃至究竟涅槃常寂滅相，終歸於空」。涅槃中雖約止明果，則攝於觀，故以三德為大涅槃。此二大經，雖復文言出沒不同，莫不皆約止觀二門辨其究竟，並據定慧兩法以明極果。行者當知：初中後果皆不可思議，故新譯《金光明經》云：「前際如來不可思議，中際如來種種莊嚴，後際如來常無破壞。」皆約修止觀二心以辨其果故。《般舟三昧經》中偈云：

Having briefly explained the characteristics of the realization of the fruit by the bodhisattva of the initial mind through cultivating calming and contemplation, next the characteristics of the realization of the fruit by the subsequent mind are explained. The realm realized by the subsequent mind cannot be known; now inferring from what the teachings clarify, it never departs from the two dharmas of calming and contemplation. Why is this? As the *Lotus Sūtra* states, 'Earnestly praising the wisdom of the Buddhas'—wisdom is the meaning of contemplation; this clarifies the fruit in terms of contemplation. When the *Nirvāṇa-sūtra* extensively discriminates the hundred phrases of liberation to explain great Nirvāṇa, Nirvāṇa is the meaning of calming; this clarifies the fruit in terms of calming; hence it states, 'Great Parinirvāṇa is called constant quiescent concentration'—concentration is the meaning of calming. Although in the *Lotus Sūtra* the fruit is clarified in terms of contemplation, it subsumes calming; hence it states, 'Down to ultimate Nirvāṇa's constant mark of quiescence, ultimately returning to emptiness.' In the *Nirvāṇa-sūtra*, although the fruit is clarified in terms of calming, it subsumes contemplation; hence it takes the three virtues as great Nirvāṇa. Although the textual expressions of these two great sūtras appear and disappear differently, there is none that does not discriminate their culmination in terms of the two doorways of calming and contemplation, and both rely on the two dharmas of concentration and wisdom to clarify the ultimate fruit. Practitioners should know: the initial, middle, and final fruits are all inconceivable. Therefore the newly translated *Suvarṇaprabhāsa-sūtra* states: 'The Tathāgata of the prior limit is inconceivable; the Tathāgata of the middle limit has various adornments; the Tathāgata of the subsequent limit is constantly indestructible.' This is because all discriminate their fruits in terms of the two minds of cultivating calming and contemplation. A verse in the *Pratyutpanna-samādhi-sūtra* states: