止觀輔行傳弘決 7.57

7.57

○十無法愛中，「行上九事過內外障」等者，內外如向分別。安忍此已，已入六根，不得發真，良由住著。著相似法，名為「頂墮」。應通歷四教明頂墮義，初文且寄三教頂墮。從「既不入位」去，正明今文頂墮之義。初明三藏頂墮，具如《毘曇》中說。文中先簡非頂墮位，謂燸一向退，不名頂墮；忍位過頂，復不名墮。於三位間住頂名墮。何者？五根忍位不復出觀，上忍發真是故不墮。於頂位法中多生愛心，則應入頂而不得入。由退頂故造於重逆，故名為墮。通教頂墮，例此可知。別教頂位在十行中，故無墮義。於行向中縱起著心，但未地之，名為頂墮，終無造過。「大論云」下，出圓似位有愛。「今人」下，今論圓教至十信時，若生愛心不入初住，而六根淨位定不墮小，則以住頂名之為墮，非謂退墮。以六根中無退義故，況復更有造重逆耶？故此頂墮異前通藏。故《大論》三十明頂墮義二種不同，一者頂退名之為墮、二者住頂名之為墮。小乘教中雖具二義，住頂多退。故今圓位見思已落，但有住頂一墮義耳。故《大論》四十三「問曰：頂不應墮，云何言墮？答：垂近應得而便失者，名之為墮。若得頂者，智慧安隱，則不畏墮。」此約初義以退為墮。若第二義，但以住頂不進不退名之為墮，是則十信初心猶名為燸。「今止觀」下，總結示之。初從妙境終至離愛，行解具足、正助不虧，已送行者至於初住，入無功用自堪進道。入住已去，今文不論，故云「齊此」。故諸經論初住已去，多明輔佛化他之相，不復委悉論於自行。是故今云「入住功德今所不論」，今意且赴末代修行。「後當重說」者，至菩薩境中應更廣辯，夏終不說，下無所論。始從第五卷初來至此中，正當法說，明於陰境十法成乘竟。

Regarding the tenth, "No Attachment to Dharma": in "practicing the nine matters above, surpassing inner and outer obstacles" and so forth, inner and outer are distinguished as explained earlier. Having settled in endurance regarding these, one has already entered the six sense-faculties; that one fails to manifest the real is entirely due to dwelling and clinging. Clinging to the Dharma of resemblance is called "falling from the peak." The meaning of falling from the peak should be examined across the four teachings. The opening text provisionally lodges the fall from the peak in three teachings. From "since one does not enter the stage" onward, it directly clarifies the meaning of falling from the peak in the present text. First, clarifying the fall from the peak in the Tripiṭaka [teaching], it is fully explained in the Abhidharma. The text first distinguishes stages that are not falling from the peak: "warmth" exclusively involves regression, so it is not called falling from the peak; the stage of "patience" surpasses the peak, so again it is not called falling. Between the three stages, dwelling at the peak is called falling. Why? At the stage of patience with the five faculties, one no longer emerges from contemplation; supreme patience manifests the real, and therefore there is no falling. Within the dharma of the stage of the peak, attachment frequently arises, so one should have entered the peak but fails to enter. Because of falling back from the peak, one commits grave heinous deeds, which is therefore called falling. The fall from the peak in the shared teaching can be understood by analogy with this. In the distinctive teaching, the stage of the peak is located within the ten practices, so there is no notion of falling. Even if a clinging mind arises within the practices and dedications, it merely delays reaching the bhūmis, which is called falling from the peak; ultimately, no transgression is committed. Below "the Da zhidu lun says", it reveals that attachment exists in the stage of resemblance in the perfect [teaching]. Below "people of today", now discussing the perfect teaching up to the ten faiths: if attachment arises and one does not enter the first stage of abidance, yet in the stage of purity of the six sense-faculties one definitely does not fall into the Hinayana, then dwelling at the peak is termed "falling"; it does not mean regressing and falling. Because within the six sense-faculties there is no notion of regression, how much less could there be the committing of grave heinous deeds? Therefore, this falling from the peak differs from the preceding shared and Tripiṭaka [teachings]. Thus fascicle thirty of the Da zhidu lun clarifies two different meanings of falling from the peak: first, regressing from the peak is called falling; second, dwelling at the peak is called falling. Although the Hinayana teaching possesses both meanings, dwelling at the peak mostly involves regression. Therefore, in the present perfect stage, where [delusions of] view and thought have already fallen away, there is only the single meaning of falling by dwelling at the peak. Thus the Da zhidu lun, fascicle forty-three, says: "A question asks: 'At the peak one should not fall; why speak of falling?' The answer says: 'When one is on the verge of attaining and then loses it, this is called falling. If one attains the peak, wisdom is secure and at ease, and one has no fear of falling.'" This is based on the first meaning, taking regression as falling. According to the second meaning, merely dwelling at the peak without progressing or regressing is called falling; in that case, the initial mind of the ten faiths is still called warmth. Below "the present calming and contemplation", it concludes and indicates this as a whole. From the wondrous object at the start down to detachment from love at the end, practice and understanding are complete, primary and auxiliary are without deficiency, and the practitioner has been delivered to the first stage of abidance, entering non-effort and naturally capable of advancing on the path. From entering abidance onward, the present text does not discuss it, which is why it says "up to this point." Therefore, in various sūtras and treatises, from the first stage of abidance onward, they mostly clarify the marks of assisting the Buddha in transforming others, and no longer discuss self-practice in detail. For this reason, it is now said: "The merits of entering abidance are not discussed at present." The present intention is temporarily to address practice in the final age. As for "this will be explained again later": in the object of bodhisattvas it should be debated more broadly, but because the summer came to an end it was not expounded, so there is nothing discussed below. From the beginning of the fifth fascicle up to this point directly constitutes the exposition of the Dharma, concluding the clarification of the ten dharmas constituting the vehicle regarding the object of the aggregates.