止觀輔行傳弘決 5.4

5.4

「又一種禪人」下，次明化他人法俱失，密引慧聞已前諸失顯得。一往斥其不達障難尚失於小，況復大耶？於中先明人非。「不達」等者，以不能用化他安心六十四番，是故成失，況復九乘等耶？「體心」等者，明化他法非。雖體達如空，非體法實智；雖推踏不受，非無作捨覺；雖調和融通，非混同法界；雖覺察求覓，非反照心源；雖泯然亡離，非契理寂滅；雖了本無生，非智鑒妙境。如此等用，非不一途，故云「一轍」。轍者，車行迹也。故知此等永迷十觀及所觀境。

From "There is also a type of meditation practitioner" below, it next clarifies that in teaching others, both their persons and their teachings are flawed; this covertly adduces the flaws [of masters] prior to Huiwen so as to reveal what is correct. It begins by reproving them as not comprehending obstacles and difficulties and thus failing even with respect to the lesser [vehicle], not to mention the greater. Herein, it first explains the faults of the person. "Do not comprehend" and so forth: because they are incapable of using the sixty-four turns of calming the mind to teach others, it results in failure; how much more so with the nine vehicles and so on? "Experiencing the mind" and so forth: this explains the faults in their teaching of others. Although they experience and comprehend [the mind] as like space, it is not the real wisdom of experiencing the Dharma; although they investigate and reject without accepting, it is not the unconditioned abandonment-awakening; although they harmonize and blend, it is not integration with the dharma-dhātu; although they observe and search, it is not reflecting back on the source of the mind; although they are tranquil, extinguished, and detached, it is not conforming to the principle of quiescence; although they comprehend that it is fundamentally unproduced, it is not the wisdom that illumines the marvelous object. Usages like these are not not a single path, hence it says "a single rut." A "rut" is the track of a cart. Thus we know that these people are forever deluded regarding the ten contemplations and the objects contemplated.