摩訶止觀 5.183

5.183

經釋「生不生」者：「世諦死時名生不生。」今解：「世諦」者，無明是其根本，既破無明故言「世死」；世死故名「生不生」。此釋初句。初句上緣於理，智德成故，言「不生生」。此句下破於惑，斷德成故，言「生不生」。不生名雖同，事理大異。初句詺智慧開發為「生」；此句詺結業起動為「生」。生名雖同，而縛脫大異，莫迷名惑旨，須精識之！須精識之！初句如唾中吹，此句如吹中唾；唾吹一時，不可前後也。經重釋此句云：「四住菩薩名生不生，生自在故。」今解：先「生不生」，說自行之惑滅；重釋「生不生」，明化道之興。何者？菩薩斷四住時，破結業生，即能自在生，況斷五住耶？以劣顯勝，彌彰化道；二乘斷惑沈空，不能如此，故標菩薩也。惑滅顯唾；化興顯吹也。

The sūtra explains "arising non-arising": "When worldly truth dies, it is called arising non-arising." It is now explained: regarding "worldly truth," avidyā is its root; since avidyā has already been broken, it is called "worldly death"; because of worldly death, it is called "arising non-arising." This explains the first phrase. The first phrase conditions the principle above; because the virtue of wisdom is accomplished, it says "non-arising arising." This phrase breaks afflictions below; because the virtue of eradication is accomplished, it says "arising non-arising." Although the term "non-arising" is the same, phenomenon and principle differ greatly. The first phrase calls the unfolding of wisdom "arising"; this phrase calls the activation of fetters and karma "arising." Although the term "arising" is the same, bondage and liberation differ greatly; do not be confused by the terms and mistake the meaning—one must discern this with precision! One must discern this with precision! The first phrase is like blowing within spitting; this phrase is like spitting within blowing; spitting and blowing are simultaneous, and must not be separated into before and after. The sūtra re-explains this phrase, saying: "A bodhisattva of the four dwellings is called arising non-arising, because arising is at ease." It is now explained: the previous "arising non-arising" spoke of the cessation of afflictions in one's own practice; the re-explanation of "arising non-arising" clarifies the arising of the path of converting others. Why? When a bodhisattva cuts off the four dwellings [of affliction], breaking birth from fetters and karma, they can arise at ease—how much more so when cutting off the five dwellings? By using the inferior to reveal the superior, the path of conversion is made ever clearer; the two vehicles, cutting off afflictions and sinking into emptiness, cannot do this, which is why bodhisattvas are specifically designated. The cessation of afflictions illustrates spitting; the arising of conversion illustrates blowing.