止觀輔行傳弘決 6.20

6.20

○次明入假破遍。初文意者，大悲利物。是故二乘但住於空，不能從空出假利物。簡小正明出假意，如文。「善巧」下，示假觀相。「空中種樹」者，譬出假相。既以大悲為利眾生，應於生死善巧方便，如空中種樹、知病識藥。《大論》二十八引《網明菩薩經》云「舍利弗白佛：『是菩薩所說有能解者，得大功德。何以故？是菩薩乃至得聞其名得大利益，何況聞其所說法耶？世尊！如人種樹不依於地，而欲令其華果枝葉成果實者，是難可得。諸法行相亦復如是，不著一切而得菩提。今亦如是，菩薩證空而不住空，能於空中分別藥病，雖知不實而常運懷。』」「筈筈相拄」者，《大論》云「菩薩雖行諸法，未具佛法故不取證，不取證者謂不住空。如佛所說，譬如仰射虛空，箭箭相拄不令墮地。菩薩摩訶薩以般若箭射三空門，後以方便箭射般若箭，不令墮於涅槃之地，大悲心厚為利眾生。」此即入假之本意也。「若住」下，結意。

Next, the explanation of entering provisionality and universal refutation. As for the meaning of the initial text: great compassion benefits living beings. Therefore, the two vehicles merely abide in emptiness and cannot emerge from emptiness into provisionality to benefit beings. Sorting out the Hinayāna and directly clarifying the intent of emerging into provisionality is as in the text. From "Skillful" down, the aspects of the contemplation of provisionality are demonstrated. "Planting trees in the air" is an analogy for the aspects of emerging into provisionality. Since one uses great compassion to benefit sentient beings, one should exercise skillful expedients within birth and death, just like planting trees in the air, or knowing the illness and recognizing the medicine. Fascicle twenty-eight of the Dazhidulun cites the *Jālinīprabha-bodhisattva-sūtra*, saying: "Śāriputra addressed the Buddha: 'If there are those who can understand what this bodhisattva teaches, they attain great merit. Why? Because if one even hears his name, one attains great benefit, how much more so hearing the Dharma he teaches! World-Honoured One, if a person plants a tree not relying on the ground, yet wishes to make its flowers, fruits, branches, and leaves bear mature fruit, that is difficult to obtain. The aspects of practice of all dharmas are also like this: not clinging to anything, one attains bodhi. Now it is also like this: the bodhisattva realizes emptiness yet does not abide in emptiness, and within emptiness can distinguish medicine and illness; though knowing they are not real, he constantly exercises his mind.'" "Notch supporting notch": the Dazhidulun says, "Although the bodhisattva practices all dharmas, because he has not yet perfected the Buddha-dharma, he does not realize it; not realizing it means not abiding in emptiness. As the Buddha said, it is like shooting arrows upward into empty space, arrow supporting arrow so that they are not allowed to fall to the ground. The bodhisattva-mahāsattva shoots the arrow of prajñā at the three gates of emptiness, and afterward shoots the arrow of expedients at the arrow of prajñā, not letting it fall to the ground of nirvāṇa; his mind of great compassion is profound, for the sake of benefiting sentient beings." This is the fundamental intent of entering provisionality. From "If abiding" down, the meaning is concluded.