止觀輔行傳弘決 5.45

5.45

次「樂寂」下，正釋法行。於四悉中各一止一觀。樂欲中初是止，「若欲」下觀。並依世界以赴樂欲，以在初故未論過生，故但直舉一止一觀。次「其心」下，明為人等三，皆先明因前生過、次用止觀。初文是因世界中用觀生過，過謂毫善不生。次「即當」下，用止。「若凝停」下，因止生過。次「當校計」下用觀。「若念念」下，對治中一止一觀。初文是因為人中用觀生過，過謂長惡。「即當」下，以止治之。次「若靜」下，用止生過。「即當」下，用觀治之。「修止」下，次第一義中一止一觀。初文雖上治中用止用觀，理不開發。初文用止不開，即是過也。本為見理，理既不發，故名為過。次「即應」下，用觀令開。次「修觀」下，過生。次「宜更」下，用止令開。「信行」下，次信行中四悉，各一止一觀。初樂欲中亦如前意，但直赴樂欲明一止一觀。「聽觀」下，次為人中一止一觀，先明生過等。初文生過，「即應」下聽止令益。「或聽」下生過，「即應」下聽觀令益。「或時」下，對治中一止一觀。初聽觀生過，「即應」下聽止治之。「或沈」下聽止生過，「即當」下聽觀治之。「或聽」下，第一義中一止一觀。不語生過，直云「豁豁朗朗」，得益之相。前之三悉如世醫治，此第一義如如來治，故不生過。次迴轉，可見。

Next, from 'delighting in tranquility' onward, the text properly explains the Dharma-follower. Under the four siddhāntas, there are one calming and one contemplation in each. Under joy and desire, the beginning is calming, and from 'if one desires' onward is contemplation. Both accord with the mundane [siddhānta] to meet joy and desire; because it is at the beginning, the arising of faults is not yet discussed, so it merely directly presents one calming and one contemplation. Next, from 'their mind' onward, it explains the other three, such as [the siddhānta] for the sake of persons: all first explain that a fault arises due to the preceding, and next apply calming and contemplation. The first passage concerns a fault arising from using contemplation within the mundane [siddhānta]—the fault being that not the slightest good arises. Next, from 'one should immediately' onward, calming is used. From 'if it freezes and comes to a halt' onward, a fault arises due to calming. Next, from 'one should calculate' onward, contemplation is used. From 'if thought after thought' onward, there are one calming and one contemplation under the antidotal [siddhānta]. The first passage concerns a fault arising from using contemplation within [the siddhānta] for the sake of persons—the fault being the growth of evil. From 'one should immediately' onward, one cures it with calming. Next, from 'if quietness' onward, a fault arises from using calming. From 'one should immediately' onward, one cures it with contemplation. From 'practicing calming' onward, next are one calming and one contemplation under the ultimate [siddhānta]. In the first passage, although calming and contemplation were used above in the cure, the principle does not unfold. In the first passage, failing to open through using calming is precisely the fault. Originally it was for the sake of seeing the principle; since the principle does not unfold, it is called a fault. Next, from 'one should immediately' onward, one uses contemplation to cause it to open. Next, from 'practicing contemplation' onward, a fault arises. Next, from 'it is fitting to again' onward, one uses calming to cause it to open. From 'the faith-follower' onward, next are the four siddhāntas in the case of the faith-follower, each having one calming and one contemplation. In the first, joy and desire, the intention is also as before: it merely directly meets joy and desire, explaining one calming and one contemplation. From 'listening to contemplation' onward, next are one calming and one contemplation under [the siddhānta] for the sake of persons, first explaining the arising of faults, and so forth. In the first passage, a fault arises; from 'one should immediately' onward, one listens to calming to bring about benefit. From 'or listening' onward, a fault arises; from 'one should immediately' onward, one listens to contemplation to bring about benefit. From 'at times' onward, there are one calming and one contemplation under the antidotal [siddhānta]. First, listening to contemplation gives rise to a fault; from 'one should immediately' onward, one listens to calming to cure it. From 'or sinking' onward, listening to calming gives rise to a fault; from 'one should then' onward, one listens to contemplation to cure it. From 'or listening' onward, there are one calming and one contemplation under the ultimate [siddhānta]. It does not speak of faults arising, but directly says 'vast and luminous,' which is the sign of obtaining benefit. The preceding three siddhāntas are like the treatment of worldly physicians, while this ultimate [siddhānta] is like the treatment of the Tathāgata, and therefore gives rise to no faults. Next, 'turning around' can be understood.