止觀輔行傳弘決 1.87

1.87

「又五因緣」下，次會因緣與隨悉義同。初云「眾生有信樂」等者，陰入是世界，信樂是樂欲，此二為因，感佛說於法性法界為發心緣，故發大心。《禪經》「樂欲」、《大論》「世界」，名異義同。「眾生有大精進」等者，眾生宜修四三昧法，感佛為說不思議行，故修大行。《禪經》「便宜」、《大論》「為人」，名異義同。「眾生有平等大慧」等者，一切種智以為能破，眾生應證此慧為因，感佛為說，所被皆遍。破惑獲果、通經除疑俱是對治，故將感果及以裂網俱對對治。又感果自破細惡、通經裂他大疑，自他雖殊，俱名破惡。「眾生有佛智眼」等者，眾生一心三智三眼應入祕藏以之為因，感佛為說旨歸三德，自行妙滿化他妙成，俱名究竟。此之成滿秖是極理，故與經論第一義同。「一一皆云一切」等者，異於偏小五緣故也。

From the line "Furthermore, the five conditions..." downward, it next harmonises the conditions as having the same meaning as the [four] adaptations and the [four] siddhāntas. Where it first states, "Sentient beings possess faith and joy," etc., the aggregates and sensory realms are the world, and faith and joy are desire; these two serve as the cause that stimulates the Buddha to expound the dharma-nature and dharma-dhātu as the condition for arousing the aspiration for awakening; hence they arouse the great aspiration. In the *Dhyāna Sūtra* it is called "desire," and in the *Dazhidulun* "world"; the names differ, but the meaning is identical. Where it states, "Sentient beings possess great vigor," etc., sentient beings ought to cultivate the four types of samādhi, stimulating the Buddha to expound for them inconceivable practice; hence they cultivate the great practice. In the *Dhyāna Sūtra* it is called "suitability," and in the *Dazhidulun* "for persons"; the names differ, but the meaning is identical. Where it states, "Sentient beings possess great equanimous wisdom," etc., knowledge of all aspects is taken as the capacity to refute; sentient beings ought to realise this wisdom as the cause, stimulating the Buddha to expound for them so that those who are covered are universal. Overcoming afflictions to attain the fruit, and mastering the scriptures to dispel doubts, are both the antidote; thus, both attaining the fruit and tearing the net are correlated with the antidote. Moreover, attaining the fruit inherently refutes subtle evils within oneself, while mastering the scriptures tears apart great doubts in others; though self and other differ, both are named "refuting evil." Where it states, "Sentient beings possess the Buddha's eye of wisdom," etc., sentient beings' single mind with three wisdoms and three eyes ought to enter the secret treasury as the cause, stimulating the Buddha to expound for them the ultimate return to the three virtues; their own practice is wonderfully perfected, and their transformation of others is wonderfully fulfilled; both are named "ultimate." This fulfillment and perfection is simply the utmost principle; hence it is identical to the supreme truth in the sūtras and treatises. Where it states, "Each and every one is said to be 'all'," etc., this is because they differ from the five conditions of the biased and the Hinayāna.