摩訶止觀 1.146

1.146

答：所言併是者，皆非縛非脫，故言併是，通皆上求故。又次第漸入到實，故言併是。又實難知，借權顯實，故言併是。此三番擬世界悉檀，言併是也。又權不攝實，實則攝權，欲令攝顯易見，故言併是。此一番擬為人悉檀，故言是也。又一菩提心，一切菩提心，若不說者，不知一切，故言併是。此一番擬對治悉檀明是。若究竟而論，前三是約權，後一約實。譬如良醫有一祕方總攝諸方，阿伽陀藥功兼諸藥，如食乳糜更無所須，一切具足，如如意珠。權實顯是，其義可知。又一是者，一大事因緣故。云何為「一」？一實不虛故，一道清淨故，一切無礙人，一道出生死故。云何為「大」？其性廣博多所含容，大智、大斷，大人所乘，大師子吼，大益凡聖，故言為大。「事」者，十方三世佛之儀式，以此自成佛道，以此化度眾生，故名為事。「因緣」者，眾生以此因感佛，佛以此緣起應，故言因緣。又「是」者，不可言三，不可言一，不可言非三非一，而言三一，故名「不可思議是」也。又「是」者，非作法，非佛、非天、人、脩羅所作。常境無相，常智無緣。以無緣智緣無相境；無相之境相無緣之智。智境冥一，而言境智，故名「無作」也。又「是」者，如《文殊問經》云：「破一切發，名發菩提心；常隨菩提相，而發菩提心。」又「無發而發，無隨而隨。」又「過一切破，過一切隨，雙照破隨，名發菩提心。」如此三種不一不異，如理如事，如非理非事，故名為是。

Answer: In saying that all together are correct, because all are neither bound nor liberated, they are therefore said all together to be correct, for across them all one seeks above. Furthermore, because one gradually enters by stages to reach the real, they are therefore said all together to be correct. Moreover, because the real is difficult to know, one borrows the provisional to reveal the real, and therefore all together are said to be correct. These three turns are modeled on the mundane siddhānta in saying that all together are correct. Furthermore, while the provisional does not encompass the real, the real does encompass the provisional; wishing to let the encompassing and revealing be easily seen, they are therefore all together said to be correct. This single turn is modeled on the individual siddhānta, and thus are said to be correct. Furthermore, one aspiration for bodhi is all aspirations for bodhi; if this were not explained, one would not know the totality, and therefore all together are said to be correct. This turn is modeled on the therapeutic siddhānta in clarifying what is correct. If discussed definitively, the first three concern the provisional, while the latter one concerns the real. For example, just as an excellent physician has a secret formula that comprehensively subsumes all formulas; just as an agada medicine combines the efficacies of all medicines; just as having eaten milk-rice one needs nothing else, everything being complete, like a wish-fulfilling jewel—in terms of the provisional and the real revealing what is correct, its meaning may be understood. Furthermore, this ‘one correctness’ is because of the one great causal condition. What is meant by ‘one’? Because it is the one real and not false, because it is the one path that is pure, and because all unhindered persons transcend birth-and-death by the one path. What is meant by ‘great’? Its nature is vast and extensive, containing and accommodating much: great wisdom, great eradication, that which great persons ride, the great lion's roar, greatly benefiting ordinary persons and sages; therefore it is called great. ‘Causal event’ refers to the rites and models of the Buddhas of the ten directions and three periods: by this they themselves realize the Buddha path, and by this they transform and cross over sentient beings; therefore it is named a causal event. ‘Causal conditions’ means that sentient beings by this cause evoke the Buddha, and the Buddha by this condition arises in response; therefore it is called causal conditions. Furthermore, this ‘correctness’ cannot be called three, cannot be called one, and cannot be called neither three nor one; yet speaking of three and one, it is therefore named the ‘inconceivable correctness’. Furthermore, this ‘correctness’ is not a conditioned phenomenon: it is not made by Buddhas, not made by gods, humans, or asuras. The constant realm is signless; the constant wisdom is without intentional object. Through the wisdom without intentional object one takes the signless realm as object; the signless realm marks the wisdom without intentional object. Wisdom and realm are merged as one, yet one speaks of realm and wisdom; therefore it is named ‘unconditioned’. Furthermore, this ‘correctness’ is as stated in the Mañjuśrīparipṛcchā-sūtra: ‘Extirpating all arousal is called arousing the aspiration for bodhi; constantly following the marks of bodhi is arousing the aspiration for bodhi.’ Again, ‘arousing without arousal, following without following.’ Again, ‘transcending all extirpation, transcending all following, illuminating both extirpation and following: this is called arousing the aspiration for bodhi.’ These three kinds are neither one nor different, conforming to principle and conforming to phenomena, conforming to neither principle nor phenomena; therefore it is named the correct.