止觀輔行傳弘決 8.39

8.39

次明外緣者，諸佛菩薩望己為外。文中示相雖即內外二緣各說，據理必須內外和合，文別說者從彊受名。如第一卷釋感應中亦因緣各說，此亦如是。修觀是顯機，諸佛是顯應，亦得是亦冥亦顯機、亦冥亦顯應，亦有不修而感、修而不感。不修不感以判機應冥顯四句。眾生等者有四悉機，能令諸佛不起滅定示善惡相。禪力能示名善惡禪，示相顯了如華示人。「若得」等者，明識相已，自益益他。「今但」等者，明立境所以。

Next, in explaining external conditions: the Buddhas and bodhisattvas are external in relation to oneself. Although the text presents the marks by explaining the internal and external conditions separately, based on principle the internal and external must be in harmony; that the text explains them separately is by designating the name according to the stronger factor. Just as in the first fascicle, where in explaining stimulus and response, causes and conditions were also explained separately, here it is also like this. Cultivating contemplation is an overt capacity, and the Buddhas are an overt response; it can also be both covert and overt capacity, and both covert and overt response; there are also cases of evoking without cultivating, or cultivating without evoking. The four propositions of covert and overt capacity and response are determined by not cultivating and not evoking. "Sentient beings" and so forth have the capacities of the four siddhāntas, which can cause the Buddhas, without rising from the samādhi of cessation, to manifest the marks of good and evil. The power of dhyāna able to manifest is called good-and-evil dhyāna; manifesting marks clearly is like showing flowers to people. From "if one attains" downward, it clarifies that having recognized the marks, one benefits oneself and others. From "now only" downward, it clarifies the reason for establishing the object.