法華玄義釋籤 8.39

8.39

言三根者，明此三法所被之人非關發得，正明修相故今明之。如欲界散地屬慧性故，上界諸禪屬定地故，自下升上皆能發者名定慧等。於中三：先結前總標，次列，三釋。初文中云「相違」者，謂暗證不暗證等三相違故也。次釋中，初釋六妙為四：初釋名，次對餘二以明行相，三「若廣」下功能，四正釋。初如文。次行相中二：初標，次釋。釋中二：先便宜，次略指對治。慧能斷惑故能發無漏，若定性多遍修諸定方能斷惑。次「若作對治復別途」者，具如《禪門》。「若廣明修習」等者，大小偏圓皆習此定，但方便各別、期心不同、次第亦別，故一一禪攝一切禪。今但次第，故沒諸意。四正釋中為二：初總釋，次別釋。初文三：初略舉數，次引證，三示相。初如文。次引證中言「遊止三四出生十二」者，三四謂十二門禪，出生十二謂六妙門修證各六，加功為修、任運為證。今文存略但云遊止等。若《婆沙》中能緣念出入息有六事不同。初數有五：一者滿數謂從一至十，二者減數謂從三至一，三者增數謂從一至三，四者聚數謂出入各六，五者淨數謂出入各五。問：先數何息？答：先數入息，以人生時息初入故。隨者，覺入至咽至臍乃至脚指，心皆隨至。止者，入至咽、出至鼻，心亦隨止。觀者，不但觀風息等，亦觀四大差別之相，乃至都觀五陰五相也。轉者，還也，轉此息觀起念處觀乃至世第一也。淨者，苦法忍去。論次文有料簡。問云：屬何性等？答云：屬慧性，依於欲身通三禪三未至。《大論》二十一云：「以有漏禪治欲，如以毒治毒，不獲已而用之。」今用亦爾。次別釋中二：先釋，次「佛坐」下引證。初文自六，但釋四文，餘二略無，具在修證。言釋四者，應為四文，隨、止復略。初釋中，先修，次證，隨、止可見。次釋觀中三：初通標，次料簡，三釋。通言觀者，文中標三，通攝一切不出此三，此是通標。今此門意不須假想，是故次簡，故云「初實後慧」。次「修實」下釋中二：先修，次證。初修中二：初釋，次功能。釋中二：先總，次「皮肉」下別。別中即為四文，初不淨，次「復觀」下苦，次「又觀」下無常，次「復觀」下無我。初言「內外」者，且約三十六物分之，具如《止觀》第九記。下三悉是觀於定心，皆苦無常等。次功能中二：先別明破四倒。次「不得」下總明除我，雖四不同皆為除我，故總別明之。次「如是」下證相者二：先釋相，次「是名」下結。釋中亦二：先正釋，次「心生」下功能。初釋中亦四，即四念成也。初「心眼」下不淨成，次眾苦逼迫苦觀成，剎那變易無常觀成，「一切」下無我觀成。次功能中亦二：先總，次「得」下別相成。故與修中前後互列，特勝通明在《法界次第》委釋，亦如《止觀》第九記。於中又為三：初釋名，次得名，三正釋。釋中二：先竪，次橫。竪中二：初正釋，次「觀棄捨時」下功能。初釋中自為十六，一一皆有修證，不復別論。次通明中二：先正釋，次指廣。初又二：先修，次證。修中二：先正明，次「如是」下功能。初修中二，先總舉三事，次「諦觀」下別觀三事。初文觀息，次「息本」下觀身，三「觀身」下觀心，此中不復觀四念處，故但觀三。初觀息如文。次觀身中云「四微」者，是所造四大，謂色香味觸，是四細色共為報身，故名為微，為地等四之所造故。聲非報法、不恆有故，是故不論。三觀心，如文。次功能，如文。次證中二：先正證，次「能具」下功能。初中初文心證，次文身息證。初文中云「內證真諦空如觀解」者，如前六妙門中第四觀門所解離四顛倒。「知天文地理」等，如《止觀》第九略記。次指廣如文。

Regarding 'the three faculties': this clarifies the persons to whom these three dharmas are addressed; it is not concerned with what is developed and attained. Because it properly clarifies the characteristics of cultivation, it is explained now. Just as the distracted ground of the desire realm belongs to the nature of wisdom, and the various dhyānas of the higher realms belong to the ground of concentration, the ability to develop [these states] while ascending from below to above is called the equality of concentration and wisdom. Within this there are three parts: first, a general indication concluding the preceding; next, an enumeration; third, an explanation. In the first text, when it says 'contrary', it refers to the mutual contrariety among the three, such as dark realization and non-dark realization. Next, in the explanation, first explaining the six wondrous gates is divided into four: first, explaining the name; next, contrasting them with the other two to clarify their behavioral characteristics; third, from 'If broadly' downward, their function; fourth, the proper explanation. The first is as in the text. In the second, on the behavioral characteristics, there are two: first, an indication; next, an explanation. In the explanation there are two: first, suitability; next, briefly pointing to the counteractive remedies. Wisdom can sever delusion, hence it can trigger the outflows-free; if one has more of a concentration-nature, one must cultivate all the various concentrations thoroughly before being able to sever delusion. Next, regarding 'If used as counteractive remedies, there is another path': this is fully set forth in the Chanmen. Regarding 'If broadly explaining their practice and cultivation', etc.: both the Great and Small [Vehicles], biased and perfect, cultivate this concentration; but their expedient means are distinct, their anticipated goals are different, and their sequences are also different, so that each single dhyāna encompasses all dhyānas. Now it only follows the sequence, and therefore omits those various intents. In the fourth, the proper explanation, there are two: first, a general explanation; next, a specific explanation. In the first text there are three: first, briefly citing the numbers; next, quoting testimony; third, showing the characteristics. The first is as in the text. Next, in quoting testimony, where it says 'roaming and abiding in the three and four produces the twelve': 'three and four' refers to the twelve-gate dhyānas; 'producing the twelve' refers to the six wondrous gates having six each of cultivation and realization—exerting effort is cultivation, while spontaneity is realization. The present text is kept brief, only saying 'roaming, abiding', etc. In the *Vibhāṣā*, mindfulness directed toward the in-and-out breaths has six distinct operations. First, counting has five: first, full counting, meaning from one to ten; second, reducing counting, meaning from three to one; third, increasing counting, meaning from one to three; fourth, grouping counting, meaning six each for exhalation and inhalation; fifth, pure counting, meaning five each for exhalation and inhalation. Question: Which breath is counted first? Answer: One counts the inhalation first, because when a person is born the breath first enters. 'Following' means being aware of the breath entering to the throat, to the navel, and down to the toes, with the mind following it everywhere. 'Stopping' means: entering to the throat, exiting to the nose, with the mind also stopping in pursuit. 'Contemplating' means: not only contemplating the wind breath and so forth, but also contemplating the distinct characteristics of the four great elements, and even contemplating the five aggregates and their five characteristics in their entirety. 'Turning' means returning: turning this breath contemplation to give rise to the contemplation of the stations of mindfulness, up to the supreme worldly dharmas. 'Purifying' begins from the forbearance of the Dharma of suffering onward. The subsequent text of the treatise contains an analysis. A question asks: 'To what nature does it belong?' The answer states: 'It belongs to the nature of wisdom; relying on the body of the desire realm, it accesses the three dhyānas and the three unarrived [concentrations].' *Da zhidu lun*, fascicle twenty-one, states: 'Treating desire with tainted dhyāna is like treating poison with poison—one uses it only as a last resort.' Its present use is also like this. Next, in the specific explanation, there are two: first, the explanation; next, from 'The Buddha sat' downward, quoting testimony. In the first text there are six [gates] intrinsically, but it only explains four texts; the other two are omitted in brief, being fully contained in cultivation and realization. In saying that four are explained, there should be four texts, but 'following' and 'stopping' are also omitted. In the first explanation, first is cultivation, next is realization; 'following' and 'stopping' can be understood. Next, in explaining contemplation, there are three: first, a general indication; next, an analysis; third, the explanation. The general statement on 'contemplation': the text indicates three, which generally encompass everything without going beyond these three; this is the general indication. Now, the intent of this gate does not require conceptualization, which is why it next discriminates, saying: 'first the real, then wisdom.' Next, in the explanation from 'cultivating the real' downward, there are two: first, cultivation; next, realization. In the first, cultivation, there are two: first, the explanation; next, the function. In the explanation there are two: first, general; next, from 'skin and flesh' downward, specific. Within the specific there are four texts: first, impurity; next, from 'further contemplates' downward, suffering; next, from 'again contemplates' downward, impermanence; next, from 'further contemplates' downward, non-self. First, regarding 'internal and external': taking provisionally the thirty-six bodily substances to divide them, fully as in the ninth fascicle notes to the *Zhiguan*. The lower three are all contemplating the concentrated mind, which is entirely suffering, impermanent, and so forth. Next, in the function, there are two: first, specifically clarifying the shattering of the four inversions; next, from 'cannot attain' downward, generally clarifying the eradication of the self. Although the four are distinct, all are for the sake of eliminating the self, which is why they are clarified generally and specifically. Next, regarding the characteristics of realization from 'In this way' downward, there are two: first, explaining the characteristics; next, concluding from 'This is called' downward. In the explanation there are also two: first, the proper explanation; next, the function from 'the mind gives rise to' downward. In the first explanation there are also four, which is the fulfillment of the four stations of mindfulness. First, from 'eye of the mind' downward, impurity is fulfilled; next, being oppressed by many sufferings, the contemplation of suffering is fulfilled; changing from moment to moment, the contemplation of impermanence is fulfilled; from 'all' downward, the contemplation of non-self is fulfilled. In the next part, the function, there are also two: first, general; next, from 'attains' downward, the fulfillment of specific characteristics. Therefore, its sequence is set out alternately with that in cultivation. 'Extraordinary excellence' (tesheng) and 'pervasive clarity' (tongming) are explained in detail in the *Fajie cidi*, and also as in the ninth fascicle notes to the *Zhiguan*. Within this there are again three: first, explaining the name; next, how the name is acquired; third, the proper explanation. In the explanation there are two: first, vertical; next, horizontal. In the vertical there are two: first, the proper explanation; next, the function from 'when contemplating relinquishment' downward. In the first explanation there are inherently sixteen, each having cultivation and realization, which will not be discussed separately. Next, in 'pervasive clarity' there are two: first, the proper explanation; next, pointing to a fuller treatment. The first also has two: first, cultivation; next, realization. In cultivation there are two: first, properly clarifying; next, the function from 'In this way' downward. In the first, cultivation, there are two: first, generally citing the three matters; next, from 'closely contemplates' downward, specifically contemplating the three matters. The first text contemplates the breath; next, from 'the root of breath' downward, contemplates the body; third, from 'contemplates the body' downward, contemplates the mind. Here the four stations of mindfulness are no longer contemplated, which is why only three are contemplated. First, contemplating the breath is as in the text. Next, regarding the 'four subtle particles' in contemplating the body: these are the four great elements that are produced—namely, form, scent, taste, and tangibility; these four subtle forms together constitute the retribution body, and are therefore called subtle particles, because they are produced by the four [elements] such as earth. Sound is not an aspect of retribution and is not constantly present, which is why it is not discussed. Third, contemplating the mind is as in the text. Next, the function is as in the text. Next, in realization there are two: first, proper realization; next, the function from 'can possess' downward. In the first part, the first text is the realization of the mind; the next text is the realization of the body and breath. In the first text, regarding 'internally realizing the emptiness of the ultimate truth according with the contemplative understanding': it is the separation from the four inversions understood as in the fourth gate of contemplation of the six wondrous gates above. 'Knowing astronomy and geography', etc., is as in the brief notes in the ninth fascicle of the *Zhiguan*. Next, pointing to a fuller treatment is as in the text.