止觀輔行傳弘決 9.36

9.36

「真正」下，次明發心。初簡偏中，還約不思議一念十二因緣，而分因果以論悲境，轉此因果以明慈境。故簡生滅無生假名，假名即是別教，即是簡却藏等三教。次引《華嚴》者，三教皆是菩提心魔，仍於別教須簡教證。次「若因」下，顯正。「拔苦」下，明誓境。次「約此」下，正明發誓。約一念心生此十境，還翻此境以發弘誓。次安心中，即以十界一念心中而分三道。苦即法性，非止非觀；業即解脫，解脫是止；煩惱即般若，般若即觀。結業煩惱不離一念，當知此二亦即法性，故約法性而論寂照。心安法性名為安心。次破遍中，與陰入境寬陜異耳。彼文寬故，先明橫竪、次非橫竪。此中文略，即於雙非以論橫竪，若橫若竪並推一念。次通塞文中，亦先寄次第以明不次。出假文中，云「不通不塞」者，不通秖是塞，不塞秖是通，隨文便故是故語異。次從「於番番」下，明檢校能所，亦是一心以論能所，約有作等四及通別惑也。「三假」等者，並是且寄次第而說。次道品中，亦先明道品、次明三空。道品既以念處為初，故以因緣先對念處。於中復約通別二番：初約通中，初身念處已約十界，故下三念但云「一切」。十界皆四，故名為通。次別明中，復有二義，秖是二義兩番對耳。初番闕受念處，應云無明行名色生死。愛取有支中受陰，受念處攝。然別中兩番同立十二支，皆具五陰而取義少異。初番但取現文當體以屬念處。「或時」下，次文即以當位及以現在望於過未。二義不同，故過去二支及未來二支墮世，故屬法攝也。若當位者，與前大同。

From "true and proper" onward, [the text] next clarifies arousing the aspiration [for awakening]. First, in sorting out the biased [teachings], it again relies on the inconceivable twelve links of dependent origination in a single mind, dividing cause and effect to discuss the objective realm of compassion, and turning this cause and effect around to clarify the objective realm of loving-kindness. Therefore, it excludes production and cessation, non-production, and provisional nominality—provisional nominality being the distinctive teaching, which means it excludes the three teachings, namely the Tripiṭaka [teaching] and so forth. Next, citing the Avataṃsaka is because the three teachings are all Māras to the bodhicitta; yet within the distinctive teaching, one must further distinguish between teaching and realization. Next, from "if the cause" onward, it reveals the correct. From "pulling out suffering" onward, it explains the objective realm of the vows. Next, from "relying on this" onward, it directly explains the making of the vows. One relies on a single moment of mind producing these ten objects, and turns these very objects around to arouse the great vows. Next, in calming the mind, one divides the three paths precisely within a single mind of the ten realms: suffering is the dharma-nature, being neither calming nor contemplation; karma is liberation, liberation being calming; defilement is prajñā, prajñā being contemplation. The bonds of karma and defilements are not separate from a single moment of mind; one should know that these two are also the dharma-nature itself. Hence one discusses stillness and illumination with reference to the dharma-nature. Settling the mind in the dharma-nature is called calming the mind. Next, in the universal refutation, it differs from the aggregate-entry [object] only in breadth and brevity. Because that passage was broad, it first explained horizontal and vertical, and then non-horizontal and non-vertical. This passage is concise, discussing horizontal and vertical right upon the negation of both; whether horizontal or vertical, both are traced back to a single moment of mind. Next, in the passage on pass and blockage, it likewise first relies on the sequential to clarify the non-sequential. In the passage on emerging into provisionality, where it says "neither pass nor blockage," non-pass is simply blockage, and non-blockage is simply pass; the wording differs merely to suit the text. Next, from "in turn after turn" onward, it clarifies examining the active and passive [facets]; this also discusses active and passive in terms of a single mind, with reference to the four [teachings] such as "with activity" and to the shared and distinctive defilements. "Three provisionalities" and so on are all spoken merely by relying on the sequential. Next, regarding the aids to the path, it also first clarifies the aids to the path, and then the three emptinesses. Since the aids to the path begin with the stations of mindfulness, it first pairs dependent origination with the stations of mindfulness. Therein it also relies on two rounds, shared and distinctive: First, regarding the shared, since the initial station of mindfulness of the body already covers the ten realms, the lower three stations of mindfulness merely say "all." Since the ten realms all [possess the] four, it is called shared. Next, in explaining the distinctive, there are again two senses; these are simply two rounds of pairings according to the two senses. The first round lacks the station of mindfulness of feeling; it should say ignorance, volitional formations, name-and-form, and birth-and-death. Among the links of craving, grasping, and becoming, the aggregate of feeling is subsumed under the station of mindfulness of feeling. However, both rounds in the distinctive [explanation] identically establish the twelve links, all possessing the five aggregates, yet they differ slightly in the meaning adopted. The first round merely takes the immediate substance of the present text to assign them to the stations of mindfulness. From "or sometimes" onward, the next passage relies on the link's own position and looks from the present toward the past and future. Because the two senses differ, the two past links and the two future links fall into [other] periods, and are therefore subsumed under dharmas. If considered by their own position, it is largely identical to the preceding.