止觀輔行傳弘決 8.38

8.38

○次明業境者，先明來意中云「今修止觀」等者，止觀如日光，業相如萬像。「疑者云」下，料簡也。初引二經以證大小悉皆有相，次引《法華》由深達故見十界相，次引《淨名》由第一義善分別業。四經明文大小有相，如何疑云大乘無相？次開章別解者，初因緣中先示內外因緣。內因緣中云「心漸明淨」者，亦可云明靜，明淨語通，通於止觀；若云明靜，即以兩字別對止觀。「以止觀故善惡有生滅」者，由二世善惡，惡有輕重、善有邪正，及修止觀動過去業。又因止觀善惡生滅者，但是因於止觀見生滅相，非謂止觀令善惡生滅。故舉譬云如鏡被磨等。理性如鏡、暗散如塵，止觀如磨，業如像現。

○ Next, explaining the object of karma: first, in explaining the purpose of its introduction, the words "now cultivating calming and contemplation" and so forth mean that calming and contemplation are like sunlight, while the marks of karma are like myriad forms. From "the doubter says" downward, it is a discernment. First, it cites two sūtras to verify that both the great and small [vehicles] possess marks. Next, it cites the *Lotus Sūtra*, [showing that] due to profound comprehension one sees the marks of the ten realms. Next, it cites the *Vimalakīrti-sūtra*, [showing that] based on the ultimate truth one skillfully distinguishes karma. With explicit passages in four sūtras showing that both the great and small possess marks, how could anyone doubt and say that the Mahāyāna is formless? Next, in opening the sections for distinct explanation: in the primary and secondary causes, it first reveals the internal and external causes and conditions. In the internal cause and conditions, as for the words "the mind gradually becomes clear and pure": it can also be said "clear and tranquil"; "clear and pure" is a general term applicable to both calming and contemplation, whereas if one says "clear and tranquil," the two characters correspond separately to calming and contemplation. As for "due to calming and contemplation, good and evil have arising and ceasing": this is because of the good and evil of the two lifetimes—evil having light and heavy, and good having perverse and correct—as well as the cultivation of calming and contemplation stirring past karma. Furthermore, that good and evil arise and cease due to calming and contemplation merely means that due to calming and contemplation one sees the marks of arising and ceasing; it does not mean that calming and contemplation cause good and evil to arise and cease. Therefore, an analogy is drawn to a mirror being polished, and so forth: the nature of principle is like the mirror, darkness and distraction are like dust, calming and contemplation are like the polishing, and karma is like the images appearing.