釋氏要覽 3.251

3.251

智度論云。秦言思惟修○阿毘曇論云。斷結故名禪○禪要序云。無禪不智。無智不禪。然則禪非智不照。照非禪不成。大哉禪智之業可不務乎○鞞婆沙論云。禪者。此云普智。謂可得道。亦能棄結。此是禪用。若有禪名無禪用。號之泥。梁慧遠大師。禪修行方便經序云。夫三業之興。以禪智為宗。雖精麁異分。而階藉有方。是故。發軫分逵。途無亂轍。革俗成務功不待積。靜復所由。則幽緒告微。淵博難究。然理不云昧庶旨統可知試略而言。禪非智。無以窮其寂。智非禪無以深其照。則禪智之要。照寂之謂。其相濟也。照不離寂。寂不離照。感則俱遊應必同趣功玄在於用交養於萬法其妙總也。運群動以至一而不有廓大象（於未）形而不無無思無為而無不為。是故洗心靜亂者。以之研慮悟徹入微者。以之窮神也○僧史略云。禪者。即是定惠之通稱。明心達理之趣也。昔者菩提達磨。觀此土機緣。一期繁紊。乃曰不立文字者。遣其執文滯相也。直指人心見性成佛者。明其頓了無生也。其機峻而理深故。漸修者篤加訕謗焉。

The Dazhidulun states: "In the language of Qin, it is called 'cultivation of thought' (dhyāna)." The Abhidharma treatises state: "Because it severs the defilements, it is called dhyāna." The Preface to the Essentials of Meditation states: "Without meditation, there is no wisdom; without wisdom, there is no meditation. Thus, meditation does not illuminate without wisdom, and illumination is not achieved without meditation. How great is the enterprise of meditation and wisdom—can one not apply oneself to it?" The Vibhāṣā treatise states: "'Dhyāna' is translated here as universal wisdom; it means that one can attain the Way through it and also abandon the defilements. This is the function of meditation. If one has the name of meditation without the function of meditation, it is called mire." The Great Master Huiyuan of the Liang, in his Preface to the Sūtra on the Expedient Means of Practicing Meditation, states: "Now the arising of the three actions takes meditation and wisdom as its fundamental principle. Although the refined and coarse are of different portions, there is method in their progressive reliance. For this reason, when the axle starts along diverging thoroughfares, there are no tangled ruts upon the way. Transforming worldly ways to accomplish affairs, merit does not wait upon long accumulation. When one quietly returns to that from which they originate, the hidden threads announce the subtle; vast and broad, they are hard to fathom. Yet the principle is not obscured, and all its points may generally be known. Let me state it in brief: meditation without wisdom cannot fathom its stillness; wisdom without meditation cannot deepen its illumination. Thus, the essential point of meditation and wisdom is that which is termed illumination and stillness. Their mutual assistance is such that illumination does not separate from stillness, and stillness does not separate from illumination. When there is stimulus, they travel together; where there is response, they inevitably join in the same bent. Their profound merit lies in their reciprocal function; they nourish all phenomena together, and their wonder is unified. Moving the manifold agitations to arrive at oneness without being existent; opening wide the great image before form without being non-existent; being without thought and without action, yet leaving nothing unacted. Therefore, those who wash their minds and quiet confusion use it to grind their contemplation; those who awaken thoroughly and penetrate the subtle use it to fathom the spirit." The Sengshi lüe states: "Meditation (chan) is the general designation for concentration and wisdom, the purport of illuminating the mind and penetrating the principle. In ancient times, Bodhidharma observed that the dispositions and conditions in this land were at that time confused and disordered; he therefore said, 'not establishing words and letters,' in order to dispel their grasping at words and clinging to marks. 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha' clarified the immediate realization of non-arising. Because his capacity was lofty and the principle profound, those who practiced gradual cultivation vehemently added their slander."