止觀輔行傳弘決 8.42

8.42

從「善相眾多」下，別明發相。初六度中，先明施相。諸相不同，隨見一種即表報相。其中雖有見人而不見物，或有見物而不見人等，但使見相與習因別，即名報相。下之五度，準此可知。次「都不見」下，明習因發中，直爾起心名之為習。表過表現其相不殊，下之五度亦準知之。言「法門」者，過現二世或單分別布施法門，或欲施時先簡邪正偏圓等心，故此心現總名習因。此度既然，諸文例爾。次戒相中，言「十師」者，且寄中國一法而言。言「衣裳」者，上曰衣、下曰裳，故古人服飾如道士無帔者是。至魏朝時，道士方始加於橫帔。今出家人亦以袈裟涅槃僧等以例衣裳。第一本云「陳留一人坐禪發習，忽然講律。」忍、進、禪等，相略可知。智相中，云「菩薩境」者，通論通取三教菩薩，若論現相多在於事。三藏菩薩亦有無常伏惑之智，乃至別教住前望理亦得名事。若二乘智，通取亦應寄在般若文中，別論六度唯在大乘。雖此分別通別去取，其相定屬二乘菩薩境中，是故但指在於後境。「六度習報」下，勸誡。前第五卷已勸誡云「慎之勤之重之」，但細尋六意，無事不了。「諸方等師」下，次明判須償不同中，「貸」字應作貣，求物也。曾於三寶借物未還，即（他得切）若作貸字。先曾借與他，即（他代切），非此中意。小乘取果尚許不償，況今大乘本為利他，近期無生、遠趣極果，廣能益彼、供養三寶。故知大小兩乘正為入道並未償責，舊責雖然終無新造。「觝」字亦可作抵，抵者拒也。

From "Good signs are numerous" onward, there is the specific explanation of the signs of manifestation. First, among the six perfections, the sign of giving is explained first. Various signs are distinct: whatever single kind one sees indicates a sign of retribution. Although among them there may be cases where one sees a person but does not see objects, or sees objects but does not see a person, as long as the seen sign is distinguished from habitual causes, it is called a sign of retribution. The five perfections below can be understood by analogy with this. Next, from "Not seeing at all" onward, in explaining the manifestation of habitual causes, the mere arising of a thought is called "habitual." Its indicating the past and appearing in the present share the same characteristics; the five perfections below can also be understood by analogy. As for "dharma-gates," across past and present lives one either solely discriminates the dharma-gate of giving, or when wishing to give, one first selects between minds that are wrong or correct, biased or perfect; thus the appearance of this thought is collectively called a habitual cause. Since this perfection is like this, all the other passages follow the same pattern. Next, regarding the signs of morality, "ten masters" is stated tentatively relying on a system of the Central Kingdom (China). As for "garments," the upper is called yi (robe) and the lower is called shang (skirt); thus ancient dress was like that of Daoists who had no transverse stole. Only when reaching the Wei dynasty did Daoists first begin adding the transverse stole. Nowadays, monastics also take the kāṣāya, antarvāsas, and the like to be analogous to garments. The first manuscript states: "A person from Chenliu, while seated in meditation, manifested habitual [tendencies] and suddenly began lecturing on the vinaya." Patience, vigor, meditation, and the rest can be briefly understood in their characteristics. Regarding the sign of wisdom, "the realm of bodhisattvas" generally refers broadly to the bodhisattvas of the three teachings; yet if one speaks of the manifest signs, they mostly pertain to phenomenal affairs. Tripiṭaka bodhisattvas also have the wisdom of impermanence that suppresses defilements, and even [bodhisattvas] prior to the abodes in the distinctive teaching can still be termed phenomenal with respect to the principle. If it were the wisdom of the two vehicles, broad inclusion should also lodge it within the Prajñā text, while specifically discussing the six perfections belongs solely to the Great Vehicle. Although one makes such distinctions of general and specific, inclusion and exclusion, its characteristics definitely belong to the realm of the two vehicles and bodhisattvas; therefore it is merely directed to the subsequent objects. From "Habit and retribution of the six perfections" onward, there is admonition. The previous fifth fascicle already admonished: "Be cautious of it, strive at it, take it seriously!" If one only examines the six meanings in detail, nothing will fail to be understood. Next, in the passage from "The various Vaipulya masters" onward that distinguishes whether repayment is required, the character dai (貸) should be te (貣), meaning to seek goods. Having previously borrowed things from the Three Jewels and not yet returned them is [read with the phonetic gloss] ta-de切. If it were the character dai (to lend), meaning having previously lent something to another, it would be [read] ta-dai切, which is not the meaning here. The Small Vehicle, in attaining the fruit, still allows non-repayment, how much more so now the Great Vehicle, which fundamentally aims to benefit others, in the near term aspiring to the non-arising and in the long term tending toward the ultimate fruit, being broadly able to benefit them and make offerings to the Three Jewels! Thus we know that whether in the Great or Small vehicles, when strictly entering the path, neither repays debts; yet while old debts remain so, new ones are never created. The character di (觝) can also be written as 抵, meaning to refuse or resist.