止觀輔行傳弘決 5.14

5.14

次「問」下，料簡。問可見。答中，次出九雙，即以初二對三止觀。當知秖是望昔宿習非為現修，故現修文無復三義。「是則」下七，但是分別前二對耳，皆有次及不次及以雜故。「昔因緣中雜毒」等者，問：前句云昔因今緣，此句何以因緣在昔？答：以今修行望昔習種，故昔為因；今助發者，故今為緣。若過現各論，皆具因緣，並以內心為因、知識教等以之為緣。故前後二文各隨一義，意亦無殊。若宿生來唯為菩提，雖有魔等，名為不雜。若兼名利，縱有二乘菩薩佛境，亦名為雜。所因等者，謂所依也。宿依何境，依者則久。又所依中有彊有弱，故依彊弱有久不久。言「麁細住乃至四禪」者，以四禪等階級多故，故寄禪判。言「云云」者，乃至味淨及念佛等，傳論彊弱。又十境中見慢二乘菩薩多依於禪，魔屬未到，煩惱業慢或禪後發，故得以禪判其彊弱。「善易發」等者，善惡亦準損益中判，復以根遮四句判其難易。「惡欲滅」等四句判更不更者，初句表惡欲滅，故云「告謝」。如惡人共住，今欲永去，故云告謝。次「善欲」下，表善欲生，故云「相知」。如良客初來，必先造主，故云相知。此善惡相一度來已不復更來，即是惡滅善生之相。次「善欲」下，表善欲滅，如遇吉知凶，應求勢助，故云「求救」。見此相已，勤策身口。次「惡欲」下，表惡欲生。如竊為惡，求私輕罰、恕免官刑，故云「求受」。見此相已，願今身償不惡道受。此善惡相來已復來，即是惡生善滅之相。言四更者，明數來不已，盡去聲呼。有人以第一第四平聲呼，第二第三去聲呼，甚失甚失。「此中皆須口決」等者，用道智法眼方可判他，若闕自力亦須憑教，如無文據仰推先達。凡情輒判誤累後生，故再誡云「慎之勤之」。謂慎勿謬判，勤加自行，保重所受。

Next, from "Question" below, is the analysis. The question is obvious. In the answer, next, nine pairs are presented, which contrast the first two with the three types of calming and contemplation. One should know that this is only with respect to past habitual practice, not present cultivation; hence the text on present cultivation has no further threefold meaning. The seven from "Thus" below merely distinguish the previous two pairs, for all have the sequential, the non-sequential, and the mixed. As for "mixing poison with past causes and conditions" and so forth, Question: The preceding line speaks of "past causes and present conditions"; why does this line place both causes and conditions in the past? Answer: Comparing present cultivation to past habitual seeds, the past is the cause; that which aids their arising at present is the present condition. If past and present are discussed separately, each possesses both cause and condition, both taking the internal mind as the cause and spiritual friends, teachings, and so forth as the condition. Thus, the preceding and subsequent passages each follow one aspect of the meaning, and the import is not different. If from past lives onward one has acted solely for awakening, then even if there are demons and so forth, it is called unmixed. If one combined it with fame and gain, then even if there are objects of the two vehicles, bodhisattvas, or Buddhas, it is also called mixed. As for "that which is depended on" and so forth, it means the basis. Depending on which object in the past, that which depended on it endures for a long time. Furthermore, among the bases there are strong and weak; hence depending on strength or weakness, there is endurance or non-endurance. The phrase "coarse and subtle abidings up to the four dhyānas" is because the levels of the four dhyānas and so forth are numerous, and thus the determination is made by using dhyāna. As for "and so forth", this extends to attachment to purity and mindfulness of the Buddha, transmitting and discussing their strength and weakness. Moreover, among the ten objects, views, conceit, the two vehicles, and bodhisattvas mostly depend on dhyāna; demons belong to the threshold [concentration]; defilement, karma, and conceit may manifest after dhyāna; hence one can determine their strength and weakness by means of dhyāna. As for "the wholesome easily arises" and so forth, wholesomeness and unwholesomeness are also determined according to the section on harm and benefit, and their difficulty or ease is further determined by the four propositions regarding faculties and hindrances. The four lines "unwholesomeness about to cease" and so forth determine recurring or non-recurring. The first line indicates that unwholesomeness is about to cease, hence it says "taking leave". It is like an evil person living together with someone who now wishes to depart forever, hence it is called "taking leave". Next, from "wholesomeness about to" below, it indicates that wholesomeness is about to arise, hence it says "mutual acquaintance". It is like a fine guest arriving for the first time, who must first visit the host, hence it is called "mutual acquaintance". Once these marks of wholesomeness and unwholesomeness come once and do not come again, these are the marks of unwholesomeness ceasing and wholesomeness arising. Next, from "wholesomeness about to" below, it indicates that wholesomeness is about to cease. It is like encountering good fortune yet knowing misfortune is coming, where one should seek support and help, hence it is called "seeking rescue". Having seen this mark, one should diligently urge body and speech. Next, from "unwholesomeness about to" below, it indicates that unwholesomeness is about to arise. It is like secretly doing evil and begging for a private light penalty to be pardoned from official punishment, hence it is called "seeking to undergo". Having seen this mark, one vows to repay it in this present life and not suffer it in the evil destinies. When these marks of wholesomeness and unwholesomeness come and come again, these are the marks of unwholesomeness arising and wholesomeness ceasing. The phrase "four recurrences" (si geng) indicates their coming repeatedly without cease, and all are pronounced in the falling tone (gèng). Some pronounce the first and fourth in the level tone and the second and third in the falling tone, which is a great error, a great error! As for "In all these one must have oral instructions" and so forth, only by using the wisdom of the path and the Dharma eye can one judge others; if one lacks one's own power, one must also rely on the teachings; if there is no textual evidence, one respectfully defers to previous masters. If one rashly judges with ordinary sentiments, it will mistakenly burden later generations; hence it warns again, saying: "Be prudent and diligent!" This means: be prudent not to make erroneous judgments, diligently cultivate one's own practice, and treasure what one has received.