修習止觀坐禪法要 1.4

1.4

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!