止觀輔行傳弘決 1.114

1.114

「若能」下，明能滅菩提，先法、次譬。法中先列、次判。初列者，經云「若有一人具上十惡，若能解知如來說因緣法，無有眾生壽命人天丈夫、無我無年無有作者知者見者（初教），無生無滅無行。是為盡法。無染無著、無善不善（通教），本性清淨（別教），一切法本性清淨（圓教），解知信入，不說是人趣向惡道。」「何以故」下，今文釋出初菩提心義。「如百年」下，舉譬滅惡。彼經云「如百千歲極大暗室，不然燈明、無門窓牖，乃至無有如針鼻孔日月珠火等光。此暗室中若然燈時，先暗不可作如是言：『我百千歲住，今不應去。』迦葉！若然燈時，其暗已去。萬劫罪障修於定慧，無我燈照，罪暗不住。」經文且喻初菩提心耳。「此經具四」下，判前經文以對四教，如前注文。「初菩提」下，舉淺況深。夫作罪時皆計我人，我增生死；今觀生滅，求我叵得。發四弘誓廣利於他尚至菩提，何獨自身滅罪而已。初教拙度其功尚爾，況後三教衍門菩提。「行者」下，勸進。「如暗處」下，舉譬勸進。《大經》十八「闍王領解云：『伊蘭子者，即是我身無根信也。』佛讚歎言：『大王已於毘婆尸佛初發菩提心。從是已來至我出世，未曾復墮地獄受苦，菩提之心乃有如是果報。大王！當修菩提之心。何以故？從得菩提心，滅無量罪。』」釋曰：罪身如伊蘭，三惡如暗處，發心如栴檀，觀行如光明。「問」下，料簡。問前四弘中四教通觀因緣生心，何故獨以密藏初教而對因緣？答中二意。初對四句次第答。生滅之法四中居初，因緣復居四句之首，以初對初，故云「最初當名」耳。次「又因緣」下，約法相通別答。因緣之法既是事相，初觀觀事對初為便，事相為通，通於四教所觀境故。「若言」下，即是從別。初教亦有從別受名，後三通以因緣為境，無生無量及以無作即是從別。

From "If one can" below, [the text] clarifies the bodhi that can eradicate [evil], first in terms of dharma, next by analogy. Within the dharma, it first lists and next classifies. For the first, the listing: the sūtra says: "If there is a person endowed with the above ten evils, if he can understand and know the Dharma of causes and conditions spoken by the Tathāgata—that there are no sentient beings, lifespan, human, deva, or person, no self, no year, no agent, knower, or seer (the initial teaching); no production, no extinction, and no conditioned activity; this is the Dharma of exhaustion; non-defilement, non-attachment, neither good nor non-good (the shared teaching); original nature intrinsically pure (the distinctive teaching); the original nature of all dharmas intrinsically pure (the perfect teaching)—if he understands, knows, and enters with faith, I do not say that this person will head toward the evil destinies." From "Why is this?" below, the present text explains the meaning of initial bodhicitta. From "Just as a hundred years" below, it adduces an analogy for eradicating evil. That sūtra says: "Just like an extremely dark room of a hundred thousand years, without a lamp lit, without doors or windows, and even without any opening as small as the eye of a needle to admit the light of sun, moon, jewels, or fire; if a lamp is lit in this dark room, the former darkness cannot speak thus: 'I have dwelt here for a hundred thousand years, and now I should not leave.' Kāśyapa! When the lamp is lit, its darkness is already gone. When one cultivates concentration and wisdom regarding the sinful obstacles of ten thousand kalpas, illuminated by the lamp of non-self, the darkness of sin does not remain." The sūtra text provisionally uses this as an analogy for the initial bodhicitta. From "This sūtra is endowed with the four" below, it classifies the previous sūtra text to correlate with the four teachings, as in the previous interlinear commentary. From "The initial bodhi" below, it adduces the shallow to illustrate the deep. Whenever one commits sins, one grasps at a self and a person, and the self increases saṃsāra; now, contemplating arising and ceasing, seeking a self one cannot find it. Arousing the four universal vows to broadly benefit others still leads to bodhi—how could it merely eradicate sins for oneself alone? If the efficacy of the clumsy crossing in the initial teaching is still like this, how much more so the bodhi of the Mahāyāna gates of the latter three teachings. From "The practitioner" below, it encourages progress. From "Just as in a dark place" below, it adduces an analogy to encourage progress. Chapter Eighteen of the *Great Sūtra* [states]: "King Ajātaśatru expressed his understanding, saying: 'The seed of the eraṇḍa is my body of rootless faith.' The Buddha praised him, saying: 'Great King, you already first aroused the bodhicitta under Vipaśyin Buddha. From that time until my appearance in the world, you have never again fallen into hell to suffer torment; the aspiration for awakening has such a retribution. Great King! You should cultivate the aspiration for awakening. Why is this? Because from obtaining the aspiration for awakening, immeasurable sins are eradicated.'" Explanation: the sinful body is like the eraṇḍa; the three evil destinies are like the dark place; arousing the mind is like the sandalwood; the practice of contemplation is like the bright light. From "Question" below, there is an analysis. The question asks: previously, in the four universal vows, all four teachings universally contemplated causes and conditions to give rise to the mind; why does the secret store correlate only the initial teaching with causes and conditions? In the reply there are two intentions. First, the reply is framed according to the sequence of the four phrases. The dharma of arising and ceasing occupies the first position among the four, and causes and conditions likewise occupy the head of the four phrases; correlating the initial with the initial, it is therefore merely said to "properly take its name from the initial." Next, from "Furthermore, causes and conditions" below, the reply is framed in terms of the general and specific aspects of dharmic marks. Since the dharma of causes and conditions belongs to phenomenal marks, for the initial contemplation to contemplate phenomena is convenient for the initial [teaching]; phenomenal marks are general because they are common to the objects contemplated across the four teachings. From "If one speaks of" below, this derives from the specific. The initial teaching also derives its name from the specific, whereas the latter three universally take causes and conditions as their object; 'unproduced,' 'immeasurable,' and 'unconstructed' derive from the specific.