止觀輔行傳弘決 7.32

7.32

次明攝調伏諸根者，初正明調伏中四教不同，一一教中皆具六度，一一度中皆調六根，即是一一根中皆具六度，四教乃成二十四番六度，亦是二十四番道品。若望隨自意中，更對六作又成度品各二十四，乃成度品各四十八。於一助治豐富若此，世人不識、讀者尚迷。今文既云調伏諸根，即是置作論受。一一教中皆悉先釋、次結。今初檀中不復論財者，且從調根。具足應如隨自意中，但約六作六受以明六度。度既有四，以四種度調伏諸根，故調伏諸根亦有四別。即是助道遍於作受，治於六根六蔽之相，而於六根顯究寬六，故此因門已攝諸法。此之四教六度六根，若消釋者，必須順於當教教意，皆以後教展轉融前，方名助道展轉為治。次明戒中言「不傷」者，傷秖是破，護戒無缺故曰無傷。言「習應」者，如是修習使得相應。故《大品．習應品》中，舍利弗問：「菩薩摩訶薩云何修習般若波羅蜜，與般若波羅蜜相應。」論釋云：舍利弗知般若波羅蜜難行難得、難可受持，故作是問。《大品》云「佛告舍利弗：『菩薩摩訶薩習應色空乃至一切種智空，是名與般若波羅蜜相應。』」論「問云：習應是何義？答：習謂隨般若波羅蜜修行，不息不休，是名為習。譬如弟子隨順師教，不違師意，是名相應。隨順般若不增不減，如函蓋相稱，是名相應。」圓教中先引經。「殃掘云」者，準《殃掘經》，其殺千人唯少一人，欲害其母。佛隨至來，復欲害佛。初緣具如第二卷引。佛徐行不疾，殃掘疾走趁佛不及，說偈喚言「住住大沙門」等三十六偈。佛以二百七十六行偈答，每三行偈結成一答，合九十二答。其三行內，但換第二行初句，餘句並同。初云：

Next, clarifying the subsumption and subduing of the sense faculties: First, directly clarifying that subduing differs across the four teachings. Each teaching is fully equipped with the six perfections, and each perfection subdues all six sense faculties; that is, each sense faculty is fully equipped with the six perfections. The four teachings thus make twenty-four rounds of the six perfections, which are also twenty-four rounds of the aids to the path. If regarded from the standpoint of following one's own intent, pairing them further against the six actions yields another twenty-four for each of the perfections and aids, thereby making forty-eight each for the perfections and aids. For a single auxiliary remedy to be as abundant as this—people of the world do not know it, and readers are still confused! Since the present text speaks of subduing the sense faculties, it sets aside actions and discusses receptive [faculties]. Within each of the teachings, there is first an explanation and then a conclusion. Now, in the first [perfection], giving, material wealth is no longer discussed, but rather follows the subduing of the faculties. In full, it should be like that in "following one's own intent," explaining the six perfections solely by reference to the six actions and six receptions. Since there are four types of perfections, one subdues the sense faculties through these four types of perfections; hence subduing the sense faculties also has four distinctions. That is to say, the auxiliary path pervades actions and receptions, counteracting the six coverings across the six sense faculties, and revealing the ultimate breadth of the six across the six sense faculties; thus this causal gateway already subsumes all dharmas. When explaining these six perfections and six sense faculties of the four teachings, one must accord with the doctrinal import of the respective teaching, each subsequent teaching successively integrating the preceding one, before it can be called the auxiliary path successively serving as a remedy. Next, clarifying precept: "unharmed" means that harmed is merely broken; guarding the precepts without deficit is therefore called unharmed. "Practicing and according" means cultivating and practicing in this way to bring about accordance. Thus, in the "Practicing and According Chapter" of the *Dapin*, Śāriputra asks: "How does a bodhisattva-mahāsattva cultivate and practice the perfection of wisdom so as to accord with the perfection of wisdom?" The commentary explains: Śāriputra knew that the perfection of wisdom is difficult to practice, difficult to attain, and difficult to uphold, and therefore asked this question. The *Dapin* states: "The Buddha told Śāriputra: 'A bodhisattva-mahāsattva practicing and according with the emptiness of form up to the emptiness of knowledge of all aspects is called according with the perfection of wisdom.'" The commentary asks: "What is the meaning of 'practicing and according'? Answer: 'Practicing' means practicing in accordance with the perfection of wisdom without rest or ceasing; this is called practicing. It is like a disciple obeying a master's instructions without defying the master's intent; this is called according. Following along with wisdom without increase or decrease, like a box and its lid matching together; this is called according." In the perfect teaching, the sūtra is first cited. "Aṅguli[māla] said": according to the *Aṅgulimālīya-sūtra*, he had killed nine hundred and ninety-nine people, lacking only one, and wished to harm his mother. The Buddha arrived on the scene, and he then wished to harm the Buddha. The initial circumstances are fully cited in fascicle two. The Buddha walked slowly without haste, while Aṅgulimāla ran swiftly but could not catch up with the Buddha; he uttered verses calling out, "Halt, halt, great śramaṇa!" and so forth for thirty-six verses. The Buddha replied with verses totaling two hundred and seventy-six lines, every three lines forming one reply, totaling ninety-two replies. Within those three lines, only the first line of the second verse-pair was changed, while the remaining lines were all the same. The first says: