翻譯名義集 5.121

5.121

【二翼】亦喻二輪，又譬二門。故《止觀》云：「馳二輪而致遠，喻止觀以橫周；鼓兩翅以高飛，譬定慧之竪徹。」故荊溪咨左溪曰：「疇昔之夜，夢披僧服，腋二輪，游大河之中。」左溪曰：「噫！汝當以止觀二法，度群生於生死之淵乎！」《大品》「佛告須菩提：『譬如有翼之鳥，飛騰虛空而不墮墜。雖在空中，亦不住空。須菩提！菩薩摩訶薩亦復如是。學空解脫門，學無相無作解脫門，亦不作證，故不墮聲聞辟支佛地。』」譬二門者，《智論》云：「欲成佛道，凡有二門：一者福德，二者智慧。行、施、戒、忍，是為福德門。知一切諸法實相，摩訶般若波羅蜜，是為智慧門。菩薩入福德門，除一切罪，所願皆得；若不得願者，以罪垢遮故。入智慧門，則不厭生死，不樂涅槃，二事一故。」今欲出生摩訶般若波羅蜜，要因禪定門，禪定門必須大精進力。此以六度，合譬二門，免踟蹰於小逕，令優游於通衢也。《寶積》喻二種縛：一、見縛，二、利養縛。又喻二種癰瘡：一者見求他過，二者自覆己罪。又喻二種毒箭，雙射其心：一、邪命為利，二、樂好衣鉢。此三雙喻，覽宜自照。中繩之謂君子，不中繩之謂小人焉。

[Two Wings]
Also an analogy for two wheels, and again compared to two gates. Therefore, the Zhiguan says: "Galloping two wheels to reach far distances illustrates samatha and vipassanā extending horizontally; flapping two wings to soar high into flight compares to concentration and wisdom penetrating vertically." Hence, Jingxi consulted Zuoxi, saying: "Last night, I dreamt of donning monk's robes, carrying two wheels under my arms, and wandering in the midst of a great river." Zuoxi said: "Ah! You must use the two dharmas of samatha and vipassanā to ferry the multitude of beings across the abyss of saṃsāra!"

The Dapin [Prajñāpāramitā Sūtra] states: "The Buddha told Subhūti: 'Just as a winged bird soars into empty space without falling; though in empty space, it also does not dwell in space. Subhūti! A bodhisattva-mahāsattva is also like this: studying the liberation gate of emptiness, and studying the liberation gates of signlessness and wishlessness, yet not realizing them [as the end], so that they do not fall into the stage of śrāvakas and pratyekabuddhas.'"

Regarding the analogy of the two gates, the Zhilun says: "For one who wishes to achieve the Buddha Path, there are in general two gates: the first is merit, and the second is wisdom. Practicing generosity, morality, and forbearance constitute the gate of merit. Knowing the true nature of all dharmas, Mahāprajñāpāramitā, constitutes the gate of wisdom. When a bodhisattva enters the gate of merit, all sins are eliminated, and all wishes are fulfilled; if their wishes are not fulfilled, it is because of the obscuration of sinful defilements. When they enter the gate of wisdom, they neither loathe saṃsāra nor delight in nirvāṇa, because the two matters are one." Now, if one wishes to bring forth Mahāprajñāpāramitā, one must rely on the gate of dhyāna-concentration, and the gate of dhyāna-concentration requires the power of great vigor. This matches the six pāramitās to the analogy of the two gates, avoiding hesitation on narrow paths and enabling free roaming on the broad highway.

The Ratnakūṭa analogizes two kinds of bondage: first, the bondage of views; second, the bondage of material gain and veneration. It also analogizes two kinds of ulcerous sores: first, seeking out another's faults; second, concealing one's own sins. It also analogizes two kinds of poisoned arrows that simultaneously pierce the heart: first, wrong livelihood for the sake of profit; second, delight in fine robes and bowls. These three pairs of analogies ought to be reflected upon when seen. Fitting the carpenter's line is called a gentleman; not fitting the line is called a petty man.