止觀輔行傳弘決 7.17.4

7.17.4

經云「又如來光名曰能捨，佛以此光能破眾生慳貪之心，能令行施。 又如來光名無悔熱，佛以此光能破眾生破戒之心，令持禁戒。 又如來光名曰安和，佛以此光能破眾生瞋恚之心，令行忍辱。 又如來光名曰勤修，佛以此光能破眾生懈怠之心，令行精進。 又如來光名曰一心，佛以此光能破眾生妄念之心，令行禪定。 又如來光名曰能解，佛以此光能破眾生愚癡之心，令行智慧。 」乃至四儀一切諸法亦復如是。 下諸文中不復更引。 「以蒙光故至一一須釋出之」者，既蒙光已，隨其宿緣及現加行，得與四種行相相應。 文中語略，但云「捨若遺芥」，而不委明觀行淺深，故令後人一一釋出四種檀相以對四教，令蒙益者識益知加。 若以釋之，應云若與三藏檀捨相應，能捨事中身命財也。 與通相應，知三事空。 與別相應，達施諸法。 與圓相應，見施法界。 過現和合，與四相應。 檀度既然，餘五亦爾。 「能畢竟」下，明理具事成。 「若無因緣」等者，我此身等無益物緣，權寄臭軀以進己道。 忽若於他有微利益，捨此身等猶如草芥。 俗中尚能殺身成仁，豈出世高士而迷臭軀？ 「是為」等者，總結得益。 正助行成，以斥不成。 正智如火、陰境如炷、事度如油，火若不明炷則不焦，乃由事行油竭故也。 以油竭故，無明大暗何由可滅？

The sūtra says: 'Furthermore, the Tathāgata has a light named "Able to Renounce"; by this light the Buddha can destroy the stingy and greedy mind of sentient beings, enabling them to practice giving. Furthermore, the Tathāgata has a light named "Free from Regret and Torment"; by this light the Buddha can destroy the precept-breaking mind of sentient beings, enabling them to uphold the prohibitive precepts. Furthermore, the Tathāgata has a light named "Peaceful and Harmonious"; by this light the Buddha can destroy the angry mind of sentient beings, enabling them to practice patience. Furthermore, the Tathāgata has a light named "Diligent Cultivation"; by this light the Buddha can destroy the indolent mind of sentient beings, enabling them to practice vigor. Furthermore, the Tathāgata has a light named "Single Mind"; by this light the Buddha can destroy the distracted mind of sentient beings, enabling them to practice dhyāna. Furthermore, the Tathāgata has a light named "Able to Understand"; by this light the Buddha can destroy the foolish mind of sentient beings, enabling them to practice wisdom.' This extends to the four deportments and all dharmas likewise. It will not be cited further in the texts below. As for 'Because of receiving the light, up to: each must be explained': having received the light, according to one's past conditions and present preparatory application, one attains correspondence with the four modes of practice. The wording of the text is brief, saying only 'renouncing like dropping a mustard seed' without minutely clarifying the depth or shallowness of the contemplative practice; therefore, subsequent people are instructed to explain one by one the four marks of giving to match the four teachings, so that those who receive benefit may recognize the benefit and understand the empowerment. If one explains them, one should say: if corresponding with the giving of the Tripiṭaka [teaching], one can renounce phenomenal body, life, and wealth. If corresponding with the shared [teaching], one knows the three things are empty. If corresponding with the distinctive [teaching], one understands that giving encompasses all dharmas. If corresponding with the perfect [teaching], one sees that giving is the dharma-dhātu. When past and present unite, there is correspondence with the four. As with the perfection of giving, so it is with the other five. Below, 'Able to ultimately...' clarifies that when the principle is complete, the phenomena are accomplished. 'If there are no causes and conditions...' and so forth: this body and so forth of mine has no conditions to benefit things; I temporarily entrust myself to this foul carcass to advance my own path. If suddenly there is a slight benefit to others, I renounce this body and so forth just like straw and mustard seed. In worldly life people can still sacrifice their bodies to achieve benevolence; how could a lofty gentleman who has transcended the world be deluded by a foul carcass? 'This is...' and so forth summarizes gaining benefit. Proper and auxiliary practices are accomplished, thereby reproving non-accomplishment. Proper wisdom is like fire, the object of the aggregates is like a wick, and the phenomenal perfections are like oil. If the fire is not bright, the wick is not scorched; this is precisely because the oil of phenomenal practice is exhausted. Because the oil is exhausted, by what means could the great darkness of ignorance ever be extinguished?