止觀輔行傳弘決 7.58

7.58

「是十」下，次引《法華》大車以譬十法。初略標、次列經文、次合、次結。且順經次第不復依於十法次第，今以十法隨對整足。「大車高廣」，不思議境也。「幰蓋」，慈悲。「寶繩交絡」，即發心也。「安置丹枕」，枕有內外，若車內枕休息眾行，即安心也；若車外枕或動或靜，動靜秖是通塞義也，破塞存通、即塞而通。「其疾如風」，即破無明，是破遍義也。《大品》云「法愛難斷，故處處說破無明三昧。」始自白牛終至平正，道品義也。「又多僕從」，即正助也。頌中云「儐從」，《禮》云「導也。又云侍邊也。」遊於四方，即次位也。安忍離著在次位之初，是故更加。復次結位，始從初心終訖究竟，安忍秖是忍於五品違順二境令入六根，離愛秖是離六根中相似法愛。「綩綖」者，《埤蒼》云「綩者，衣繡裳也。」綖者席也，應作「莚」字，此綖字是天子覆冠曰綖，亦可通用。又次位者，秖是行之所階，恐行者生濫，故於次位中別出五品、六根清淨，勸勵行者令離障離愛。故知前七正明車體及以具度，後三秖是乘之所涉。若無所涉，運義不成，是故十法通名乘也。次結位者，夫有心者悉具三軌，此之三軌通於六即，理性車體、具度資成、白牛觀照、在一念心即是理性、聞名起觀名為等賜、諸子乘乘入位不同，故有觀行相似等別。乃至四方直至道場，道場猶受果乘之號，是故因果乘義不無。「今人」下，斥邪也。「設」謂假設。「借」字（子謝切）。設使借之與乘名者，但是邪乘。乘者本以運載為義，邪法無運，故名為借。既是邪法不出諸見，諸見即具六十二也。從「正法」下，顯正也。不同惡空，故云正法。正法御邪，故云「大城」。不可壞故，名為「金剛」。具足諸法，名為「寶藏」。「具足」者，釋寶藏也。「無缺」者，釋金剛也。如此妙乘，豈同惡空？與而言之但有車體，既無具度，故名為「禿」。奪而言之，體用俱非，故名為禿。故引《大經》乘壞驢車，非但闕於白牛般若，為驢所乘，任運非正故非高廣。又復言壞，全無莊嚴，況復起見入三惡道。

From “These ten” below, [the text] next cites the great carriage from the Lotus Sūtra to illustrate the ten methods: first briefly indicating it, next setting out the sūtra text, next matching them, and next concluding. For the time being, it follows the order of the sūtra rather than the sequence of the ten methods, but now matches each of the ten methods to make them fully complete. “The great carriage is high and broad” is the inconceivable object. “The canopy” is loving-kindness and compassion. “Interlaced with jeweled ropes” is arousing the aspiration [for awakening]. “Placing red pillows”: there are internal and external pillows. If it is the pillow inside the carriage for resting all practices, this is calming the mind; if it is the pillow outside the carriage, moving or stationary, moving and stationary are simply the meaning of pass and blockage, destroying blockage and preserving pass, [seeing that] what is blocked is itself the pass. “Its speed is like the wind” is destroying ignorance, which is the meaning of universal refutation. The Dapin says: “Attachment to the Dharma is difficult to sever, and therefore the samādhi that destroys ignorance is spoken of everywhere.” From the white ox down to being level and straight, this is the meaning of the aids to the path. “Also having many servants and attendants” is the primary and auxiliary [practices]. In the verses it says “retinue”; the Liji says: “To guide. It also means to attend at the side.” “Roaming in the four directions” is the succession of stages. Patient endurance and freedom from attachment are at the beginning of the succession of stages, and are therefore added. Furthermore, in concluding the stages, from the initial mind to the ultimate end, patient endurance is simply enduring the adverse and favorable objects across the five grades so as to enter the [purity of the] six sense faculties; freedom from attachment is simply departing from attachment to the counterfeit Dharma within the six sense faculties. As for “cushions” (wanxian), the Picang says: “Wan means embroidered clothing and skirts.” Xian means a mat; it should be written with the character yan (莚). This character xian (綖) refers to the imperial crown-covering called a xian, but they can be used interchangeably. Moreover, the succession of stages is merely the steps of practice; fearing that practitioners would become confused, the five grades and the purity of the six faculties are specially brought out within the succession of stages to encourage and urge practitioners to depart from obstacles and depart from attachment. Hence we know that the first seven directly explain the vehicle’s body and its equipment, while the last three are simply that which the vehicle traverses. If there were nothing traversed, the meaning of conveyance would not be accomplished; therefore all ten methods are called the vehicle. Next, as for concluding the stages: all who have minds are fully endowed with the three tracks. These three tracks apply across the six identities: the vehicle’s body is the track of the real nature; the equipment is the track of auxiliary causes; the white ox is the track of contemplative illumination. Being in a single thought-moment is the real nature. Hearing the names and giving rise to contemplation is called the equal bestowal. The children riding the vehicles enter stages differently, and therefore there are distinctions of contemplative practice, counterfeit [identity], and so on, extending to the four directions straight to the place of awakening. The place of awakening still receives the designation of the fruit vehicle, and thus the meaning of the vehicle in cause and fruit is not absent. From “people of today” below, [the text] refutes heterodoxy. “Supposing” (she) means hypothetical assumption. The character jie (borrow) is pronounced zi and xie. Even supposing one borrows it and gives it the name of vehicle, it is merely a heterodox vehicle. A vehicle fundamentally has the meaning of carrying and conveying; heterodox dharmas have no conveyance, and therefore it is called “borrowed.” Since they are heterodox dharmas, they do not go beyond various views, and various views are fully endowed with the sixty-two [views]. From “the correct Dharma” below, [the text] reveals the correct. It is not the same as wicked emptiness, and therefore is called the correct Dharma. The correct Dharma controls heterodoxy, and is therefore called the “great city.” Because it cannot be destroyed, it is called “adamantine.” Because it is complete with all dharmas, it is called the “jewel treasury.” “Complete” explains the jewel treasury; “flawless” explains the adamantine. How could such a subtle and wonderful vehicle be the same as wicked emptiness? Speaking concessionally, it only has the vehicle’s body, and since it lacks the equipment, it is called “bare.” Speaking critically, body and function are both absent, and so it is called “bare.” Thus [the text] cites the Great Sūtra on riding a broken donkey cart: not only is it devoid of the white ox of prajñā, but being drawn by a donkey it is naturally incorrect, and thus neither high nor broad. Furthermore, it is called broken, utterly devoid of adornments, to say nothing of giving rise to views and entering the three evil destinies.