翻譯名義集 5.121

5.121

[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.