修習止觀坐禪法要 1.166

1.166

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.