止觀輔行傳弘決 4.37

4.37

次觀心調者，亦為三段。初調食，亦並約三諦三觀。食中引《法華經》者，無中道法食為「饑餓」，無功德萬行為「羸瘦」。未有清淨法身、唯有塵沙無明諸惡莊嚴，名「瘡癬」。次三事合調，文有三番：一番約教，二番約觀。文雖標合，義必各釋；義雖各釋，理實不分。初約教中，身云「六波羅蜜」者，調無作六度令滿足法身。故《大經》師子吼云：「六波羅蜜滿足之身。」「大品云樂說辯」等者，問：何故將樂說辨以釋六度？答：六度以般若為本，及禪進等並是樂說之相，此三又與戒施忍三互相莊嚴，是故六度皆名樂說。《大品》文中復以說法為樂說辨者，亦是般若之相。經云「樂說卒起不卒起」等者，或有法師偃蹇、或歌笑心亂。論六十六釋云「高座說法，樂說不生，聽者憂愁：『我故遠來，法師不說。』或復思惟：『怖畏故不說，或不知不說。』」問：卒起何故復為魔事？答：法師求名生著，自恣而說，無有義理，故亦是魔事。「大品云般若非利」等者，利鈍是空假，中道種智不同二邊，故非利非鈍。「非難非易」者，二乘出界，由經八六四二，故為難。三教菩薩雖未契真妙，既云已發，名之為易。圓人六即，六故非易、即故非難。次約觀二番中，初番三觀共三事各，次番三觀各三事合。初番之中，調心在初者，隨便而釋，應無別意，寄事顯理前後無妨。「行者」下，結位可見。如即行人未有所獲者，但勤行權智父、實慧母，令成聖胎。

Next, regulating through contemplation of mind also consists of three sections. First, regulating food is likewise explained entirely in terms of the three truths and threefold contemplation. The citation of the Lotus Sūtra under "food": being without the Dharma food of the Middle Way is "hunger"; being without the myriad practices of merit is "emaciation"; and not yet possessing the pure dharma-body while having only the defilements of sand-like [faults] and ignorance adorning one with evils is called "scabs and ringworm". Next, as for regulating the three matters together, the text has three turns: one turn in terms of doctrine, and two turns in terms of contemplation. Although the text presents them combined, their meanings must be explained separately; although the meanings are explained separately, in principle they are genuinely not divided. In the first, in terms of doctrine, where the body is said to be "the six pāramitās", this refers to regulating the unconditioned six pāramitās to bring the dharma-body to fulfillment. Therefore, the "Lion's Roar" [chapter] of the Great Sūtra states: "A body perfected with the six pāramitās." Regarding "The Dapin states that delight in speech eloquence...", question: Why use eloquence in delight of speech to explain the six pāramitās? Answer: The six pāramitās take prajñā as their root, and dhyāna, vigor, and the rest are all marks of delight in speech; these three, furthermore, mutually adorn the three of morality, giving, and forbearance. For this reason, all six pāramitās are called delight in speech. In the text of the Dapin, furthermore taking expounding the Dharma as eloquence in delight of speech is also a mark of prajñā. When the sūtra states "delight in speech arises abruptly or does not arise abruptly...", some Dharma masters are arrogant, or their minds are scattered with singing and laughing. The Dazhidulun, in fascicle sixty-six, explains: "When expounding the Dharma from a high seat, delight in speech does not arise, and the listeners grieve: 'I came from afar for this purpose, yet the Dharma master does not speak.' Or they reflect: 'He does not speak out of fear, or he does not speak because he does not know.'" Question: Why is sudden arising also a demonic work? Answer: The Dharma master seeks fame and gives rise to attachment, speaking self-indulgently without doctrinal meaning; therefore it is also a demonic work. Regarding "The Dapin states that prajñā is neither sharp...", sharp and dull correspond to emptiness and provisionality; the sarvākārajñatā of the Middle Way is unlike the two extremes, so it is neither sharp nor dull. "Neither difficult nor easy": for the two vehicles to transcend the realms, because they pass through eight, six, four, or two [kalpas], it is therefore difficult. Although bodhisattvas of the three teachings have not yet tallied with the true and wonderful, since it is said that they have already aroused [the aspiration], it is termed easy. For practitioners of the perfect [teaching] there are the six identities: because of the "six", it is not easy; because of "identity", it is not difficult. Next, in the two turns in terms of contemplation, in the first turn the three contemplations are shared while the three matters are separate; in the second turn the three contemplations are separate while the three matters are combined. In the first turn, regulating the mind comes first: it is explained according to convenience and should have no other meaning; using phenomena to reveal principle, the sequence does not matter. From "The practitioner..." onward, the conclusion of the stages can be seen. For practitioners at the stage of identity who have not yet attained anything, they must simply cultivate diligently with provisional wisdom as the father and real wisdom as the mother, bringing the sacred embryo to maturity.