觀心論疏 4.14

4.14

三明修止觀者，然一心有十界，十界即三觀，已如前說，是則心性之理寂而常照、照而常寂。而眾生迷寂故而起妄亂，自破寂定；迷照故而起闇惑，自破慧眼之明。破慧眼故，不能照了本源，顛倒造罪妄勞每害；破寂定故，惑亂理珠，心水不清、瑠璃不現。欲令還源本寂，令修止也；使歸本照，令修觀也。又本源不寂不照者，散不可止、闇不可破，雖修止觀，散闇終無滅理，亦無得聖之佛。以其散闇虛而不實，所以可破可滅者耳。問：「何能知本寂？」答：「身為本。」又問：「身孰為本？」《淨名》云「欲貪為本。」又問：「欲貪孰為本？」答：「虛妄分別為本。」又問：「虛妄誰為本？」答：「顛倒為本。」又云：「顛倒誰為本？」答：「無住為本。」又問：「無住誰為本？」答：「無住則無本。」從無住本立一切法，無住豈非本寂而妄起一切法耶？又既悟心是如來藏具足一切佛法，若不修止觀顯出者，無殊悟伏藏於宅而不施功，常患貧也；渴遇泉而不飲，飢遇食而不餐，飢渴終不息也。苟欲修心研習者，莫過定慧止觀二輪也。經云：「毘婆舍那能破煩惱，何故復須奢摩他耶？佛言：『先以定動，後以慧拔。』」《釋論》云「覺觀風動心，禪定能滅之」。是則定止散風，觀照惑闇。心偏沈，則用觀察起；心偏浮，則用止息之；沈浮迭謝，宜用四悉檀修止觀，便宜治之（云云）。

Third, explaining the cultivation of śamatha and vipaśyanā: One mind has ten realms, and the ten realms are the three contemplations, as stated before. Thus the principle of the mind-nature is tranquil yet constantly luminous, and luminous yet constantly tranquil. However, because sentient beings are confused about tranquility, they give rise to deluded distraction, destroying tranquility and absorption by themselves; because they are confused about luminosity, they give rise to dark delusion, destroying the brightness of the wisdom-eye by themselves. Because they destroy the wisdom-eye, they are unable to illuminate and comprehend the original source, creating sins through inversion and continuously being harmed by futile toil; because they destroy tranquility and absorption, they confuse and disrupt the jewel of the principle, the mind-water is not clear, and the lapis lazuli is not manifest. Wanting to cause them to return to the source of original tranquility, one has them cultivate śamatha; bringing them back to original luminosity, one has them cultivate vipaśyanā. Furthermore, if the original source were neither tranquil nor luminous, distraction could not be stilled, and darkness could not be broken; even if one cultivated śamatha and vipaśyanā, there would ultimately be no principle of extinguishing distraction and darkness, nor would there be a Buddha who has attained sagehood. It is because distraction and darkness are empty and not real that they can be broken and extinguished. Question: 'How can one know original tranquility?' Answer: 'The body is the basis.' Further asked: 'What is the basis of the body?' The Vimalakīrtinirdeśa says: 'Desire and craving are the basis.' Further asked: 'What is the basis of desire and craving?' Answer: 'Deluded discrimination is the basis.' Further asked: 'What is the basis of delusion?' Answer: 'Inversion is the basis.' Further asked: 'What is the basis of inversion?' Answer: 'Non-abiding is the basis.' Further asked: 'What is the basis of non-abiding?' Answer: 'Non-abiding has no basis.' From the basis of non-abiding, all phenomena are established. Is not non-abiding originally tranquil, from which all phenomena are falsely produced? Furthermore, having already awakened to the fact that the mind is the tathāgatagarbha fully endowed with all Buddha-dharmas, if one does not cultivate śamatha and vipaśyanā to bring them forth, it is no different from realizing that there is a hidden treasure in one's house but not exerting effort, continually suffering from poverty; or encountering a spring when thirsty but not drinking, or encountering food when hungry but not eating, so that hunger and thirst are never quenched. If one truly wishes to cultivate the mind and train, nothing surpasses the two wheels of concentration and wisdom, śamatha and vipaśyanā. A sūtra says: 'Vipaśyanā can break afflictions; why is śamatha still needed? The Buddha said: "First, shake them with concentration; later, uproot them with wisdom."' The Dazhidulun says: 'The wind of investigation and reflection stirs the mind; dhyāna-concentration can extinguish it.' Thus concentration stills the wind of distraction, and contemplation illuminates the darkness of delusion. If the mind is biased toward sinking, use contemplative investigation to raise it up; if the mind is biased toward floating, use stopping to rest it. When sinking and floating alternate, one should apply the four siddhāntas to cultivate śamatha and vipaśyanā, properly treating them as appropriate, and so forth.