萬善同歸集 2.26

2.26

答：「若法性三昧，何人不具？若論究竟定門，唯佛方備。等覺菩薩，尚乃不知；散心凡夫，豈容測度。故文殊云：『譬如人學射，從麁至細，後乃所發皆中。我亦如是，初學三昧，諦緣一境，後入無心三昧，始一切時中，常與定俱。』所以不淨假觀、數息妙門，是入甘露之津，出生死之徑。故龍樹祖師云：『觀佛十力中，二力最大：因業力故入生死；因定力故出生死。』《正法念經》云：『救四天下人命，不如一食頃端心正意。』是以在纏真如，昏散皆具；出纏真如，定慧方明。總別條然，前後無濫。何專理是，寧斥事非？」

Answer: "As for the samādhi of dharmatā, who does not possess it? But if we speak of the gate of ultimate concentration, only a Buddha is fully equipped with it. Even a bodhisattva of equal enlightenment still cannot comprehend it; how could an ordinary being of scattered mind measure it? Therefore Mañjuśrī said: 'It is like a man learning archery: beginning from coarse to fine, afterwards every arrow he releases hits the mark. I was also like this: when first learning samādhi, I focused carefully on a single object; later, entering the samādhi of no-mind, only then at all times was I constantly accompanied by concentration.' Therefore, the provisional contemplation of impurity and the wonderful gate of counting breaths are the ford for entering the ambrosia and the path for emerging from birth and death. Hence Patriarch Nāgārjuna said: 'Among the ten powers of the Buddha, two powers are the greatest: through the power of karma one enters birth and death; through the power of concentration one emerges from birth and death.' The Saddharmasmṛtyupasthāna Sūtra states: 'Saving the lives of people in the four continents is not as good as straightening the mind and rectifying intention for the duration of a single meal.' Therefore, suchness bound within defilements has both torpor and distraction; suchness freed from defilements has concentration and wisdom fully radiant. General and particular are distinct; before and after are not confused. Why hold exclusively that principle is right, and reject phenomena as wrong?"