止觀輔行傳弘決 10.24

10.24

「若入」下，明教觀不同，初觀、次教。初文先明養見意。小乘卒斷，名為「動見」。大乘達見，即是道品。且養見惑以噉鈍使，如由「破賊」。後方達見即是道品，名為「勳成」。是故達見即道品也。故舉譬云如「對寇破賊」等。勳者，功也。「是為」下，結。「以見為侍」者，夫為侍者出入隨人。今以養見如出、觀成如入，此養外見為侍。外見尚然，況佛內見不為侍耶？

From "If entering..." onward, explaining the difference between teaching and contemplation: first contemplation, then teaching. The first text first explains the intention behind nourishing views. The Hīnayāna hastily severs them, which is called "agitating views." The Mahāyāna penetrates views, which are themselves the aids to the path. One temporarily nourishes the affliction of views to consume the dull afflictions, just as one relies on [them to] "destroy the enemy." Later, when one penetrates the views, they are themselves the aids to the path, which is called "merit achieved." Therefore, penetrating views is itself the aids to the path. Thus a simile is raised, saying it is like "facing the bandits and destroying the enemy," and so on. "Xun" means merit. From "This is..." onward, the conclusion. In "using views as an attendant," an attendant follows a person when going out and coming in. Here, nourishing views is like going out, and the completion of contemplation is like coming in; this is nourishing external views as an attendant. If even external views are like this, how much more so could the Buddha's internal views not serve as attendants?