觀心論疏 4.14

4.14

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.