止觀輔行傳弘決 5.41

5.41

○三明安心中，初文釋名也。善以法性自安其心，故云「安心」。「上深達」下，結前生後。既自達妙境，結前正境深也，故云「淵奧」。次「博運」去，結前弘誓廣也，故云「亘蓋」。博，廣也。《國語》曰「東西曰廣，南北曰運。」即橫遍也。亘，亦遍也。境攝諸法非不橫廣，依理發心非不竪深，且寄事理釋名為便。正境是理，理深也；慈悲屬事，事廣也。具如前說，故云「若此」。雖有事理，但是空願。從「須行」下，即是生後。若不安心無所剋獲，故次正願而明安心。初妙境中，一念具足無作四諦，故四弘中依無作諦而發弘誓。今以能安安於所安，能所相稱名為妙行。既安心已，廣能利物，填初誓也；欲利眾生，先須斷惑，填次誓也；欲利眾生，復須習法，填第三誓也；分分證實，填第四誓也。至究竟位，四誓方滿。若爾，從此安心乃至正助，通名填願。若有解無行，名枉死人。如《譬喻經》云「如一母二子，一善習浮、二不習浮。不習浮者墮水而死，其母不哭。先習浮者墮水而死，其母大哭。人問其故。答云：『習浮者死，名為枉死。是故哭耳。』」願如習浮，無行如死。大文有二，於中先總明安心、次別明安心。總別俱是依於妙境、以隨人故總別不同。惑重觀微應須隨事、故使行相若信若法。四悉迴轉人不見之，便於別安而生異計，則失大師逐宜之能。

Section three, explaining calming the mind: the first passage explains the name. By skillfully calming one's mind with the dharma-nature, it is called 'calming the mind'. From 'Above, having profoundly penetrated' onwards, it concludes what preceded and introduces what follows. Having personally penetrated the marvelous object concludes the profoundness of the correct object from before; hence it says 'deep and profound'. Next, from 'extensively exercising' onwards, it concludes the vastness of the universal vows from before; hence it says 'enveloping and covering'. *Bo* means vast. The *Guoyu* states: 'East and west is called vast (*guang*); north and south is called extended (*yun*).' This means horizontally pervasive. *Gen* also means pervasive. That the object subsumes all phenomena is not without horizontal vastness; that arousing the aspiration relies on the principle is not without vertical depth; here, explaining the terms in terms of phenomena and principle is merely for convenience. The correct object is principle, and principle is profound; benevolence and compassion belong to phenomena, and phenomena are vast. Fully as explained before, hence it says 'such as this'. Although there are phenomena and principle, they are merely empty vows. From 'one must practice' onwards, it introduces what follows. If one does not calm the mind, nothing will be achieved; therefore, following the correct vows, it explains calming the mind. Initially, within the marvelous object, a single moment of thought is fully endowed with the uncreated four noble truths; therefore, within the four universal vows, one makes the universal vows based on the uncreated truths. Now, using that which can calm to calm that which is calmed, the mutual correspondence of the subject and object is called marvelous practice. Once the mind is calmed, being extensively able to benefit beings fulfills the first vow; wishing to benefit sentient beings, one must first sever delusions, which fulfills the second vow; wishing to benefit sentient beings, one must further study the Dharmas, which fulfills the third vow; realizing the real portion by portion fulfills the fourth vow. Reaching the ultimate stage, the four vows are only then perfected. If so, from this calming of the mind up to the primary and auxiliary [practices], all are collectively called 'fulfilling the vows'. If one has understanding without practice, one is called a 'person who died in vain'. As the *Avadāna-sūtra* says: 'Just as a mother had two sons: one was skilled at learning to swim, and the second did not learn to swim. The one who did not learn to swim fell into the water and died, and his mother did not weep. The one who previously learned to swim fell into the water and died, and his mother wept bitterly. People asked her the reason. She replied: "For the one who learned to swim to die is called dying in vain. For this reason I weep."' The vows are like learning to swim; lack of practice is like dying. The major text has two parts: within them, it first generally explains calming the mind, and next distinctively explains calming the mind. Both general and distinctive are based on the marvelous object; because they adapt to people, the general and distinctive are different. Where delusions are heavy and contemplation is weak, one must adapt to phenomena; thus the characteristics of practice are either according to faith or according to Dharma. When the four siddhāntas revolve and people do not see them, they easily give rise to divergent notions regarding the distinctive calmings, thereby losing the Great Master's ability to adapt to what is suitable.