止觀輔行傳弘決 5.7

5.7

從「小乘」下，別出大小各有其相。初小乘中，「橫計四禪為四果」者，已如前說。「大乘亦有魔來與記」者，明大乘中因記生慢。故《大品．不和合品》云「魔作比丘到菩薩所，作如是言：『若菩薩於般若作證，得須陀洹乃至支佛。』」論七十七同。論八十又云「魔語菩薩：『汝於諸佛受菩提記，父母兄弟姊妹等名某。』若受著者，成增上慢。」「身子捨眼」等者，身子退大已後更經生死，義如見慢。小習若起，先破見慢，故云「見慢若靜」等也。「大品云」等者，並且引於習小而已。次「大品云有菩薩」下，明生謗者。如《大品》云「不久行者聞深般若起謗，墮泥犁中。」〈隨喜品〉云「若菩薩不久行六度、不多供養佛、不種善根、不隨善友、不善自性空等，取相迴向，不應為如是菩薩說深般若乃至種智十八空等。如是菩薩聞必起謗。」具如前信謗品等。故三藏菩薩外凡及第二僧祇尚有謗義，內凡之人及第三祇方乃不謗。別教初心不謗者，教詮中道，中道理深，知此深理故且免謗。「此等」下，判三菩薩並屬於權。「此十」下，判境位也。前八在凡可見。後二言在「聖人方便」者，既是圓教實道方便，方便望實名實為聖。圓是聖法令成極聖，人得聖法故云聖人。故知十境位並在凡。「陰入」下，判境陰顯。則陰入境顯，餘九境隱。又餘之九境，發者則顯、未發者隱。「又八」下，判境近遠。煩惱等七轉觀猶難，故名為遠；後之二境借使未觀已成方便，故名為近。又煩惱等去真猶遙，何況中道，故名為遠；後二不爾，是故名近。

From "Hīnayāna" onward, it separately sets forth that each has its characteristic signs for the Great and Lesser [Vehicles]. First, within Hīnayāna, "cross-calculating the four dhyānas to be the four fruits" is as already explained before. "In the Mahāyāna, there is also Māra coming to give prophecy" explains that within the Mahāyāna, conceit arises due to prophecy. Therefore the "Inharmonious Chapter" of the Dapin says: "Māra transforms into a monk, goes to the bodhisattva's dwelling, and speaks thus: 'If a bodhisattva realizes prajñā, he attains [the fruit of] a srotāpanna up to a pratyekabuddha.'" Fascicle seventy-seven of the treatise is the same. Fascicle eighty of the treatise also says: "Māra tells the bodhisattva: 'You have received the prophecy of bodhi from the Buddhas, and your parents, brothers, and sisters are named so-and-so.' If one receives it and clings to it, it becomes overweening pride." "Śāriputra gave up his eye" and so on means that after Śāriputra regressed from the Great [Vehicle], he further underwent birth and death; the principle is like views and pride. If lesser habits arise, first break views and pride; hence it says "if views and pride are stilled" and so on. "The Dapin says" and so on merely cites the habituation to the Lesser [Vehicle], nothing more. Next, from "The Dapin says there is a bodhisattva" onward, it explains the arising of slander. As the Dapin says: "Those who have not practiced for long, hearing deep prajñā, arouse slander and fall into the Naraka hell." The "Rejoicing in Accordance Chapter" says: "If a bodhisattva has not practiced the six perfections for long, has not extensively made offerings to Buddhas, has not planted good roots, does not follow good spiritual friends, is not skilled in essential emptiness and the like, and deduces marks to dedicate [merit], one should not expound deep prajñā up to all-knowledge, the eighteen emptinesses, and so forth to such a bodhisattva. Such a bodhisattva, upon hearing it, will surely arouse slander." This is fully as [explained in] the earlier chapters on faith and slander. Therefore, the Tripiṭaka bodhisattva at the stage of external worldlings and the second asaṃkhyeya [kalpa] still has the possibility of slander; only persons at the stage of internal worldlings and the third asaṃkhyeya will not slander. The reason beginners of the distinctive teaching do not slander is that the teaching expounds the middle path, the principle of the middle path is profound, and knowing this profound principle, they temporarily avoid slander. From "These" onward, it determines that the three bodhisattvas all belong to the provisional. From "These ten" onward, it determines the stages of the objects. That the first eight are in the mundane is apparent. Regarding the latter two being stated as "expedient means of holy persons," since they are expedient means to the real path of the perfect teaching, when the expedient is viewed against the real, the real is called holy. The perfect is the holy Dharma that enables one to become an ultimate sage; because persons attain the holy Dharma, they are called holy persons. Hence know that the stages of the ten objects are all within the mundane. From "Aggregates and sense-bases" onward, it determines the hidden and manifest [states] of the objects. That is, the object of the aggregates and sense-bases is manifest, while the other nine objects are hidden. Furthermore, among the remaining nine objects, those that have manifested are manifest, while those that have not yet manifested are hidden. From "Furthermore, the eight" onward, it determines the near and far of the objects. The seven starting with afflictions are still difficult to reverse in contemplation, hence they are called far; the latter two objects, even if not yet contemplated, have already become expedient means, hence they are called near. Furthermore, afflictions and the rest are still far from the true, not to mention the middle path, hence they are called far; the latter two are not like this, hence they are called near.