止觀輔行傳弘決 5.39

5.39

「即起」下，正明起誓中，初約眾生起於初誓、次約煩惱起於次誓。若己若他並緣無始經歷之境，故並約事以辨悲心及論發誓並須緣理，故下諸誓皆約三諦。三諦復須寄別顯總，下慈誓意比此可知。次「眾生」下，正明誓相，亦寄次第以辨不次。初文即是空觀誓相也。次「雖知」下，假觀誓相也。次「雖知」下，中觀誓相也。一一觀相皆有兩誓，誓願既廣苦集亦長。「何者」下，重釋誓相，兼斥偏小。初斥三藏；次「若偏」下斥於通教鈍根菩薩；次「若偏見」下斥別教教道，亦兼通教出假菩薩未得真應猶同見愛，二觀猶為無明所縛名非解脫。「今則」下顯正中，先法、次譬。法中正明中道，故雙非毒偽。毒偽者，如前已釋。次譬中「飛空不住空」，譬即空而假。「雖不住」去，譬即假而空。「雖空而度」下，合譬也。度即是假，即是空假不二故也。「是故」下，更以鬪空帖合前譬。

From "immediately arousing" downward, directly clarifying the initiation of the vows: first it arouses the first vow with respect to sentient beings, and next it arouses the second vow with respect to afflictions. Whether oneself or others, both take as objects the states experienced from beginningless time; therefore both discern the mind of compassion with respect to phenomena. Yet discussing the initiation of the vows must take principle as the object; therefore the vows below are all framed around the three truths. The three truths must further borrow the distinct to reveal the total; the intention of the loving-kindness vows below can be known by comparison with this. Next, from "sentient beings" downward, directly clarifying the marks of the vows, it also borrows sequence to discern the non-sequential. The first passage is the vow's mark of the contemplation of emptiness. Next, from "although knowing" downward, is the vow's mark of the contemplation of provisionality. Next, from "although knowing" downward, is the vow's mark of the contemplation of the middle. Each contemplation has two vows; since the vows and aspirations are broad, suffering and origination are also extended. From "why is this" downward, it re-explains the marks of the vows, while also censuring the partial and the small. First it censures the Tripiṭaka; next, from "if one is biased" downward, it censures the dull-rooted bodhisattvas of the shared teaching; next, from "if one has a biased view" downward, it censures the didactic path of the distinctive teaching, and also includes bodhisattvas of the shared teaching who emerge into provisionality but have not yet attained the true and the responsive, still being identical to [those bound by] views and love—their two contemplations are still bound by ignorance and are called non-liberation. From "now then" downward, in revealing the correct, there is first the teaching, and next the metaphor. In the teaching, it directly clarifies the middle path; therefore it doubly rejects poison and deception. As for poison and deception, they have been explained previously. Next, in the metaphor, "flying in space without dwelling in emptiness" is a metaphor for being identical to the provisional while empty. From "although not dwelling" onward is a metaphor for being identical to emptiness while provisional. From "although empty, yet crossing over" downward matches the metaphor. Crossing over is precisely the provisional; this is because emptiness and provisionality are non-dual. From "therefore" downward, it further fits and aligns the previous metaphor through "competing with emptiness."