止觀輔行傳弘決 9.29

9.29

「復次菩薩」下，更明菩薩修發。勝處尚冥諸度，況復八色，故後結云「隨心即成」，此以通別初心菩薩為況。文中六度，初檀可見。次尸中略明三戒，「害彼」下是殺，「引物」下是盜，「欺詐」下是妄。乃至慧中云「不生不滅」者，故知不是三藏菩薩。「一切」下，何但具足六度而已，一切法門無不具足。道秖是慧，定慧所攝，一切諸行勝處中足。「如快馬」等者，譬於勝處，心於諸法去住自在。「是時」下，明勝處功能。初明有調魔功能。「行四三昧人」去，有入位功能。圓人發已，轉此為境多入五品，由五品故乃至六根，近於初住故云近池。「齊此」等者，言齊此者，且明分齊所發。「亦得是摩訶衍」者，具如前文所破諸師不達論意，即此意也。尚得入品乃至六根，況後通論摩訶衍耶？

From 'Furthermore, a bodhisattva' onwards, it further explains the bodhisattva's practice and manifestation. The stations of mastery are already darkly merged with all the perfections, not to mention the eight colors; therefore it concludes afterwards, 'it is accomplished immediately in accordance with the mind.' This takes the initial-mind bodhisattvas of the shared and distinctive teachings as an illustration. In the text's six perfections, the first, dāna, is obvious. Next, under śīla, it briefly explains three precepts: from 'harming others' down is killing; from 'drawing objects' down is stealing; from 'deception' down is lying. Down to wisdom (prajñā), where it says 'neither arising nor ceasing', we therefore know this is not a bodhisattva of the Tripiṭaka [teaching]. From 'all' onwards: not only are the six perfections fully present, but there are no dharmas or gates that are not fully present. The path is simply wisdom; subsumed by concentration and wisdom, all practices are sufficient within the stations of mastery. As for 'like a swift horse', etc., this is an analogy for the stations of mastery: the mind's departing and abiding with respect to all dharmas are unhindered and at ease. From 'at this time' onwards, it explains the functions of the stations of mastery. First, it explains the function of subduing Māra. From 'those who practice the four samādhis' onwards, there is the function of entering the stages. After a person of the perfect teaching manifests this, turning this into an object, they mostly enter the five stages; due to the five stages they reach even the [purity of the] six sense organs, approaching the first abidance, hence it says 'approaching the pond'. As for 'up to this', etc., saying 'up to this' briefly clarifies the limit of what is manifested. As for 'it can also be the Mahāyāna', this is just as the previous text refuted various teachers who did not comprehend the treatise's intent—this very meaning. If one can even enter the stages down to the six sense organs, how much more so when universally discussing the Mahāyāna later?