止觀輔行傳弘決 2.42

2.42

「畢陵尚慢」者，其渡河水，水急難渡，乃叱之曰：「小婢駐流。」河神瞋之，詣佛訴曰：「畢陵罵我。」佛命畢陵伽來與河神懺悔。畢陵喚曰：「小婢來。我與汝懺悔。」眾人笑曰：「懺而更罵。」佛問河神：「汝見畢陵合掌未？」曰：「具見。」佛言：「懺已無慢而有此言者，當知是人五百世中作婆羅門。又見河神宿生曾為己婢，常自高慢輕笑餘人。本來所習，口言而已。」「身子生瞋」者，時羅云從佛經行。佛問羅云：「何為羸瘦？」羅云以偈答佛：「若人食油則得力，若食酥者得好色，食麻滓菜無色力。大德世尊自當知。」佛問羅云：「是眾中誰為上座？」羅云答：「和尚舍利弗。」佛言：「舍利弗食不淨食。」時舍利弗轉聞是語，即時吐出食，作是誓言：「我從今不復受請。」時波斯匿王、須達多等詣身子所，「佛不以無事受請，今不受請，我等云何得清淨信？」身子述佛所訶語王。王白佛，佛勅還受請，猶故不受。佛言：「是人心堅，不可復轉。昔曾為蛇害國王，醫收令嗽毒。若不𠻳者，即須入火。思之曰：『我毒已放，云何更嗽？』乍入火死。」以由善惡不相妨故，故得極果猶有於惡。「譬如」下，舉譬。大虛空中都無明暗，明暗約色，故有相除。法性太虛本無善惡，凡夫情謂，善惡相除。故寄小乘及諸凡夫。善惡二法不相妨者，以由體性本不二故，如是達者方顯菩提。所以於惡令修止觀，達惡無惡見惡體性，即知體性本無善惡。

Regarding "Pilinda still had pride": when he was crossing a river, the current was swift and hard to cross, so he scolded it, saying: "Little servant-girl, halt your flow!" The river god grew angry and went to the Buddha to complain, saying: "Pilinda verbally abused me." The Buddha ordered Pilindavatsa to come and repent to the river god. Pilinda called out: "Little servant-girl, come; I will repent to you." The crowd laughed, saying: "He repents yet curses again." The Buddha asked the river god: "Did you see whether Pilinda joined his palms?" It replied: "I saw it completely." The Buddha said: "That he had no pride when repenting yet uttered these words—you should know that this person was a brahmin for five hundred lifetimes. Furthermore, he saw that in a past life the river god had been his servant-girl, and he was always haughty and laughed at others. It was merely a habit of speech from the past." / Regarding "Śāriputra gave rise to anger": at that time Rāhula was walking behind the Buddha. The Buddha asked Rāhula: "Why are you so emaciated?" Rāhula replied to the Buddha in verse: "If one eats oil, one gains strength; if one eats ghee, one gains a fine complexion; eating hemp dregs and wild greens leaves one without complexion or strength. The Greatly Virtuous World-Honoured One surely knows this himself." The Buddha asked Rāhula: "Who is the senior monk in this assembly?" Rāhula replied: "My preceptor Śāriputra." The Buddha said: "Śāriputra eats impure food." When Śāriputra heard these words passed on to him, he immediately vomited up the food and made this vow: "From now on, I will never again accept an invitation." Then King Prasenajit, Sudatta, and others went to Śāriputra's place: "The Buddha does not accept invitations without good reason; now that you do not accept invitations, how can we obtain pure faith?" Śāriputra related the Buddha's rebuke to the king. The king reported this to the Buddha, and the Buddha ordered him to accept invitations again, but he still refused to accept. The Buddha said: "This person's mind is firm and cannot be turned back. Formerly, he was a snake that harmed a king; a physician captured it and ordered it to suck out its venom. If it did not suck it out, it would have to enter a fire. It thought: 'I have already discharged my venom; how could I suck it back in?' and straightway entered the fire to die." Because wholesome and unwholesome do not obstruct one another, even upon attaining the ultimate fruition there are still lingering unwholesome traits. / From "It is like" downward, an analogy is raised. In great space there is neither brightness nor darkness; brightness and darkness pertain to form, and thus they displace each other. In the great space of the dharma-nature, there is fundamentally neither wholesome nor unwholesome; it is the ordinary person's sentimental view that wholesome and unwholesome displace each other. Therefore, this is applied provisionally to the Hīnayāna and all ordinary people. That the two dharmas of wholesome and unwholesome do not obstruct each other is because their essential nature is fundamentally non-dual; only one who comprehends this reveals bodhi. For this reason, one is made to cultivate calming and contemplation with regard to the unwholesome; comprehending that the unwholesome is without unwholesomeness and seeing the essential nature of the unwholesome, one thereby knows that this essential nature is fundamentally without wholesome or unwholesome.