摩訶止觀 9.145

9.145

何意不悟？當由過去障蔽，現著禪味不能棄捨。今昔相扶，共成慳蔽，道何由發？當苦到懺悔，捨身、命、財，捨味禪貪，修於檀度，助治慳障。又味著諸禪，即破隨道戒，乃至破具足戒。過現相扶，共成破戒蔽。應苦到懺悔，令事相謹絜，助治尸障也。又如黑齒、梵天尚自有瞋，今發事禪何意無瞋？又諸有禪定，有非無生，亦非寂滅，非二忍故，任自是瞋。過現相扶，共成瞋障。當苦到懺悔，加修事慈，助治忍障。又著禪味是放逸癡所盲，散動間雜。過現相扶，共成懈怠。當苦到精進無間相續，助治進障。又禪中所發業相，惱亂禪心，不得湛一。若二乘但斷煩惱，抵業而去，不論斷業；菩薩斷煩惱，受法性身，而諸法門有開、不開。當知為業所障，須苦到修諸善業。法性身尚爾，況生死身，安得無業？修善助治定障。又味禪者，全是不了無常生滅，況了味著不生不滅？過現相扶，共成癡障。當苦到懺悔，治事迷僻。是略明對治，廣不可盡。行人觀法，極至於此；若不悟者，是大鈍根、大遮障罪。恐因罪障更造過失，故重明下三種意耳。識次位，內防增上慢；安忍，外防八風；除法愛，防頂墮。

Why does one not awaken? It must be due to past veils, and in the present being attached to the taste of dhyāna and unable to abandon it. The present and past reinforce each other, jointly creating the veil of stinginess—how could the path arise from this? One must bitterly repent, giving up body, life, and wealth, relinquishing greed for the taste of dhyāna, and cultivating the pāramitā of giving to help remedy the obstacle of stinginess. Furthermore, savoring and attaching to various dhyānas breaks the precepts conforming to the path, up to breaking the complete precepts. Past and present reinforce each other, jointly creating the veil of broken precepts. One must bitterly repent, making phenomenal conduct careful and pure, to help remedy the obstacle to śīla. Furthermore, if even Kṛṣṇadanta and Brahmā still have anger, how could the arising of phenomenal dhyāna now be without anger? Moreover, having various dhyāna-samādhis involves existence, which is neither non-arising nor quiescence; because they lack the two forbearances, they naturally entail anger. Past and present reinforce each other, jointly creating the obstacle of anger. One must bitterly repent and additionally cultivate phenomenal loving-kindness to help remedy the obstacle to forbearance. Furthermore, attachment to the taste of dhyāna is blindness caused by heedlessness and delusion, with scattered movement and intermingling. Past and present reinforce each other, jointly creating indolence. One must bitterly repent, with vigor unbroken and continuous, to help remedy the obstacle to vigor. Furthermore, the marks of karma aroused in dhyāna disturb the dhyāna mind, preventing it from becoming lucid and unified. If the two vehicles merely sever afflictions, they brush away karma and depart without discussing the severing of karma; when bodhisattvas sever afflictions and receive the dharmatā-body, various Dharma doors may open or not open. One should know that this is due to being obstructed by karma; one must bitterly cultivate all good karma. If even the dharmatā-body is like this, how much more so the body of saṃsāra—how could it be free of karma? Cultivating good karma helps remedy the obstacle to samādhi. Furthermore, those who savor dhyāna completely fail to understand impermanence, arising, and ceasing—how much less could they understand that savoring and attachment are unarisen and unceasing? Past and present reinforce each other, jointly creating the obstacle of delusion. One must bitterly repent, remedying phenomenal confusion and perversion. This is a brief explanation of the counteragents; to explain them broadly would be inexhaustible. The practitioner's contemplation of phenomena reaches its utmost limit here; if one still does not awaken, this is due to great dullness of faculties and the great obstruction of transgressions. Fearing that because of the obstruction of transgressions one may commit further errors, the three meanings below are clarified again: discerning ranks and stages guards against internal overweening pride; enduring patiently guards against the eight worldly winds externally; removing attachment to the Dharma guards against falling from the peak.