止觀輔行傳弘決 8.37

8.37

釋次位中，云「如彼瑠璃」等者，水清故見、深故未得，雖觀即是而未入位，應約六即以辯始終。「不免眾災」者，即三小災，謂刀、疾、饑。若三大災，謂火、水、風。六根雖淨，實果縛身，在欲色界或遇三小，縱逢劫末法爾離災。若入無生，如曇無竭尚有果身名為果疾，我今不證如上諸位，豈得自謂齊彼上人。次大車譬，如文。

In explaining the sequential stages, as for the words "like that lapis lazuli" and so forth: because the water is clear, it is seen; because it is deep, it is not yet obtained; although one contemplates that it is identical, one has not yet entered the stage, so one should distinguish the beginning and the end in terms of the six identities. "Not escaping the various disasters" refers to the three minor disasters, namely weapons, pestilence, and famine. The three major disasters refer to fire, water, and wind. Although the six sense faculties are purified, the body is bound by actual fruition; dwelling in the realm of desire or the realm of form, one may encounter the three minor [disasters], yet even if encountering the end of a kalpa, one naturally avoids the disasters. If one enters non-arising, like Dharmodgata one still has a fruition-body termed fruition-illness; since I currently do not realize any of the above stages, how could I claim to be equal to those superior persons? Next, the parable of the great carriage is as in the text.