止觀輔行傳弘決 7.56

7.56

早領眾者亦復如是，名成損己，益他蓋微。《莊子》云「名者功之器，不可多取。」「坯器菴華」者，並在《大論》，喻以初心。「堆」者，聚土也。若作堆字，義亦通於堆阜也。菴羅華者，多華少實。「若得此意不須九境」者，若能於此陰境安忍，必得入於六根清淨。尚離二乘菩薩二境，況復煩惱等七？故約此人不須更明下九。不忍違順故九境生，違即是惡、順即是善，具如前文互發中判善惡等相。故知上根唯觀陰境，故於陰安忍不順下九。

Those who lead assemblies prematurely are also like this: once fame is established, it harms oneself, and the benefit to others is negligible. Zhuangzi says: "Fame is an instrument of success; one must not grasp too much of it." "Unbaked vessels and āmra blossoms" are both from the Da zhidu lun, used as analogies for the initial mind. "Mound" (dui) means an accumulation of earth. If written as the character dui (堆), the meaning also extends to an earthen mound. Āmra blossoms have many flowers but little fruit. As for "if one grasps this meaning, the nine objects are unnecessary": if one can maintain settled endurance regarding this object of the aggregates, one will certainly enter the purity of the six sense-faculties. One is even detached from the two objects of the two vehicles and bodhisattvas, so how much more from the seven, such as afflictions? Therefore, for such a person, there is no need to further explain the lower nine. It is because of failing to endure defiance and compliance that the nine objects arise; defiance is evil, and compliance is good, fully in accord with the earlier text distinguishing the characteristics of good and evil in "mutual manifestation." Thus we know that those of superior faculties contemplate only the object of the aggregates; therefore, by maintaining settled endurance regarding the aggregates, they do not follow along with the lower nine.