[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [修習止觀坐禪法要](https://indike.org/pramana/in.bauddha.taisho.1915) › 1.4 # 修習止觀坐禪法要 1.4 修習止觀坐禪法要 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.1915.1.4) 若夫泥洹之法，入乃多途。論其急要，不出止觀二法。所以然者，止乃伏結之初門，觀是斷惑之正要；止則愛養心識之善資，觀則策發神解之妙術；止是禪定之勝因，觀是智慧之由藉。若人成就定慧二法，斯乃自利利人，法皆具足。故《法華經》云：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」當知此之二法，如車之雙輪，鳥之兩翼；若偏修習，即墮邪倒。故經云：「若偏修禪定福德，不學智慧，名之曰愚。偏學智慧，不修禪定福德，名之曰狂。」狂愚之過，雖小不同，邪見輪轉，蓋無差別；若不均等，此則行乖圓備，何能疾登極果？故經云：「聲聞之人，定力多故，不見佛性。十住菩薩，智慧力多，雖見佛性，而不明了。諸佛如來，定慧力等，是故了了見於佛性。」以此推之，止觀豈非泥洹大果之要門，行人修行之勝路，眾德圓滿之指歸，無上極果之正體也！ > Regarding the method of Nirvāṇa, the ways of entry are indeed many, but when discussing the pressing essentials, they do not go beyond the two dharmas of calming and contemplation. Why is this so? Calming is the initial gate for subduing fetters; contemplation is the vital requisite for severing delusion. Calming is the wholesome sustenance that nurtures the mind and consciousness; contemplation is the wondrous art that stimulates spiritual understanding. Calming is the supreme cause of dhyāna-concentration; contemplation is the basis of wisdom. If a person accomplishes the two dharmas of concentration and wisdom, they benefit both self and others, and all dharmas are fully complete. Therefore, the \*Lotus Sūtra\* says: "The Buddha himself abides in the Mahāyāna; according to the Dharma he has attained, adorned with the power of concentration and wisdom, he uses this to deliver sentient beings." One should know that these two dharmas are like the two wheels of a carriage or the two wings of a bird: if practiced lopsidedly, one immediately falls into perverse error. Hence the sūtra says: "If one lopsidedly cultivates dhyāna-concentration and merit without studying wisdom, it is called foolishness. If one lopsidedly studies wisdom without cultivating dhyāna-concentration and merit, it is called madness." Although the faults of madness and foolishness differ slightly, in terms of revolving in false views there is no difference at all. If they are not equal, then practice deviates from full completeness, and how could one swiftly ascend to the ultimate fruit? Hence the sūtra says: "Because people of the śrāvaka vehicle have greater power of concentration, they do not see the Buddha-nature. Bodhisattvas of the ten abodes have greater power of wisdom; although they see the Buddha-nature, they do not see it clearly. All the Buddhas, the Tathāgatas, have equal power of concentration and wisdom, and therefore see the Buddha-nature with utter clarity." Inferring from this, how could calming and contemplation not be the essential gate to the great fruit of Nirvāṇa, the supreme road of practice for practitioners, the destination where all virtues are perfected, and the true essence of the unsurpassable ultimate fruit! > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.1915.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.1915.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1915.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1915~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1915.1.4](https://indike.org/pramana/in.bauddha.taisho.1915.1.4) · Pramāṇa