止觀輔行傳弘決 1.115.2

1.115.2

引「華首」者，此責說而不行，非謂不須於說，故重引論聞慧四句。 《大論》九十三云「有慧無多聞，亦不知實相，譬如大暗中，有目無所見。 多聞無智慧，亦不知實相，譬如大明中，有燈而無照。 無聞無智慧，譬如人身牛。 」故《大論》云「如安息國邊地生人，雖生中國不可教化，根不具、支不完，不識義理、著邪見等，皆名人身牛也。 」有聞有智慧，是所說應受。 名字是聞、觀行是慧，故觀行即是第四句人也。 若直聞真，不了三諦，此聞非即。 若直暗證，尚未及於有慧無聞，應非第四，恐在第三。 「如眼得日」者，此重舉譬譬第四句。 此引《金剛》「如人有目，日光明照。 」日如多聞、目如觀慧，聞慧具足見三諦理，名種種色。 雖謂見色而非證得，雖非證得，證必由茲。 故引《楞嚴》以勸習觀。 「如楞嚴」等者，經上卷云「云何當學是三昧耶？ 佛言：『譬如學射，先射大準，次射小準，次學射的，次學射錢，次學射杖，次學射毛，次射一毛，次射毛百分之一。 如是名為學射善成。 於夜暗中所聞音聲，若人非人，不用心力射之皆中。 習三昧者亦復如是，先學愛樂，學愛樂已次學深心，學深心已次學大悲心，學大悲心已學四無量，學四無量已學五神通，學五神通已便能成就六波羅蜜，六波羅蜜已便能成就第三地觀。 』」準者，的外大小圓圍。 的，謂圍中兔形者是。 經文始從愛樂、終波羅蜜，成就三地。 當知約漸，漸中仍似通教位也。 第三地觀即斷見初，名一分成。 今借彼喻不用其法，是故圓人即觀頓理。 如初射的，中自親疎，射者無二。 故彼經下文自明圓意。 「堅意又問現意天子：『菩薩當修何法得是三昧？ 』天子答：『欲得三昧，當行凡法。 若見凡法不合不散，是名修行楞嚴三昧。 』又問：『諸佛法中有合散耶？ 』天子曰：『凡法尚無合散，況佛法耶？ 』『云何修習？ 』『若見凡法佛法不二，是名修習。 』又問：『是三昧至何處？ 』答：『至眾生心行。 隨眾生心行，不為行污。 隨佛至處是三昧至處。 』」此即圓頓三昧相也。 若無六即，云何修習而使不濫？ 故借射的喻六即也。 「相似」下，釋相似即。 既云逾觀逾明、逾止逾寂，如射隣的，故不同於先學射準、後方射的。 「一切世間」下引《法華》者，但是隨順相似實相，名「不違背」。 但云思想皆是先佛經中所說，而不得云所說名經。 若是分真八相作佛，即如《淨名》「雖轉法輪名菩薩行」，即初住去菩薩行也。 「分真即」下，釋分真即。 「入銅輪」者，《本業瓔珞》上卷經意，以六因位而譬六輪，乃至六性、六堅、六忍、六定、六觀等皆作瓔珞名者，以其此位莊嚴法身。 言六輪者，謂鐵輪十信、銅輪十住、銀輪十行、金輪十向、瑠璃輪十地、摩尼輪等覺。 輪是碾惑摧伏等義，初破一品見三佛性，開三德藏顯一分理，乃至等覺漸深漸著，是圓家漸。 「如從」下，舉《大經．月喻品》以喻位義，如《法華玄》四句分別，開前合後如三十三天，開後合前如十四般若等，前後俱合如開示悟入，前後俱開如四十二字。 「若人應以」下，釋分證位外功用也。 「佛身度」者，乃至九界具如普現色身三昧，三十三身十九說法，經文具足十界意也。 八部，即天、鬼、畜、修羅，乃至應以地獄得度即地獄界。 四眾，即人及菩薩二乘。 妙音加佛，十界具足。 言「普門」者，如《法華疏》十義釋普。 「究竟」下，釋究竟即。 「智光圓滿」，猶是用《大經》月愛中意。 菩提屬智德，涅槃屬斷德，故云「大涅槃斷」。 智斷二德更非異時，菩提名道宜立智名，涅槃寂滅宜立斷名，智德滿處復具斷德，故云「果及果果」。 究竟而論，三菩提滿即三德滿，果及果果仍成教道。 「過荼無道」者。 道本能通至於所通，所通既極，能通亦休。 廣如卷初。

In quoting the *Huashou [jing]*, this censures speaking without practicing, not that speaking is not needed; therefore, it re-cites the four propositions on hearing and wisdom from the *[Da zhi du] lun*. Fascicle ninety-three of the *Da zhi du lun* says: 'Having wisdom without much learning, one also does not know the true mark—like in great darkness, having eyes but seeing nothing. Having much learning without wisdom, one also does not know the true mark—like in broad daylight, having a lamp without illumination. Having neither learning nor wisdom, one is like a cow in human form.' Therefore, the *Da zhi du lun* says: 'Like people born in the frontier lands of the Parthian kingdom (Anxi), though born in the middle kingdom they cannot be edified; with deficient faculties and incomplete limbs, not understanding meaning and principle, clinging to deviant views and so forth—all are called cows in human form.' Having both learning and wisdom, what one speaks should be received. 'Names and terms' is hearing, and 'contemplation practice' is wisdom; thus the [stage of] identity in contemplation practice is the person of the fourth proposition. If one directly hears the real without comprehending the three truths, this hearing is not 'identity'. If one directly realizes [it] in darkness, one has not even reached having wisdom without hearing; one would not be of the fourth [proposition], and is feared to be in the third. Regarding 'like eyes receiving sunlight', this again raises an analogy to illustrate the fourth proposition. This quotes the *Vajracchedikā*: 'Like a person with eyes, the sunlight brightly shining.' The sun is like much hearing, and the eyes are like contemplative wisdom; hearing and wisdom being complete, one sees the principle of the three truths, which is called 'various forms'. Although it is called seeing forms, it is not realization; yet although it is not realization, realization must come through this. Therefore, it quotes the *Śūraṅgama [samādhi sūtra]* to encourage the practice of contemplation. Regarding 'like the *Śūraṅgama*', and so forth: the upper fascicle of the sūtra states, 'How should one train in this samādhi? The Buddha said: "Just like training in archery: first shooting at a large target-ring, next shooting at a small target-ring, next learning to shoot at the bullseye, next learning to shoot at a coin, next learning to shoot at a staff, next learning to shoot at a hair, next shooting at a single hair, next shooting at a hundredth part of a hair. This is called training in archery successfully. In the darkness of night, whatever sound one hears, whether of a human or non-human, without expending mental effort one hits it in every case. One who practices this samādhi is also like this: first one trains in affection and joy; having trained in affection and joy, next one trains in the profound mind; having trained in the profound mind, next one trains in the mind of great compassion; having trained in the mind of great compassion, one trains in the four immeasurables; having trained in the four immeasurables, one trains in the five supernatural knowledges; having trained in the five supernatural knowledges, one can then accomplish the six pāramitās; having [accomplished] the six pāramitās, one can then accomplish the contemplation of the third bhūmi."' A *zhun* (outer target) is the large and small circular boundary around the bullseye. The *di* (bullseye) is what contains the rabbit shape inside the boundary. The sūtra passage begins from affection and joy and ends with the pāramitās, accomplishing the third bhūmi. One should understand that this pertains to the gradual; within the gradual, it still resembles the stages of the shared teaching. The contemplation of the third bhūmi is the beginning of severing views, which is called accomplishing one part. Here, we borrow that analogy without using its dharma; therefore, the person of the perfect [teaching] immediately contemplates the sudden principle. Just as in shooting at the bullseye from the beginning, hitting it naturally has proximity and distance, but the archer is not two. Therefore, the subsequent passage of that sūtra naturally clarifies the perfect meaning: 'Dṛḍhamati further asked the devaputra Pratyupasthita: "What dharma should a bodhisattva cultivate to attain this samādhi?" The devaputra answered: "If one wishes to attain this samādhi, one should practice ordinary dharmas. If one sees that ordinary dharmas neither combine nor disperse, this is called cultivating the Śūraṅgama samādhi." He asked again: "Is there combination and dispersion within the dharmas of all Buddhas?" The devaputra said: "Even ordinary dharmas have neither combination nor dispersion, how much less the Buddhas' dharmas?" "How does one cultivate it?" "If one sees that ordinary dharmas and the Buddhas' dharmas are non-dual, this is called cultivating it." He asked again: "Where does this samādhi reach?" He answered: "It reaches the mental activities of sentient beings. Following the mental activities of sentient beings, it is not defiled by those activities. Where the Buddha reaches is where this samādhi reaches."' This is precisely the mark of the perfect and sudden samādhi. Without the six identities, how could one cultivate it without confusion? Therefore, the analogy of archery at the bullseye is borrowed to illustrate the six identities. Below 'conformity', it explains the identity in conformity. Since it says 'the more one contemplates the clearer it becomes, the more one calms the quieter it becomes', it is like shooting adjacent to the bullseye; thus it is not the same as first training to shoot at the outer target and only later shooting at the bullseye. Below 'all worldly', in quoting the *Lotus Sūtra*, it merely means according with the conformable true mark, which is called 'not going against'. It only says that thoughts are all what was spoken in the sutras of previous Buddhas, but one cannot say that what is spoken is itself called a sutra. If it were partial reality manifesting the eight aspects to become a Buddha, then like the *Vimalakīrti* saying 'although turning the wheel of Dharma, it is called bodhisattva practice', that is the bodhisattva practice from the first abodement onward. Below 'identity in partial reality', it explains the identity in partial reality. Regarding 'entering the copper wheel', the meaning of the upper fascicle of the *Benye yingluo [jing]* uses the six causal stages to illustrate the six wheels, and even the six natures, six firmly resolved ones, six forbearances, six concentrations, and six contemplations are all named as necklace ornaments because these stages adorn the dharma-body. As for the six wheels, they are the iron wheel for the ten faiths, copper wheel for the ten abodements, silver wheel for the ten practices, gold wheel for the ten transferences, lapis lazuli wheel for the ten bhūmis, and mani wheel for virtual awakening. 'Wheel' carries the meanings of crushing afflictions, subduing, and so forth. Initially breaking one grade [of ignorance], one sees the three Buddha-natures, opens the treasury of the three virtues, and reveals one portion of principle; up to virtual awakening, it becomes progressively deeper and more manifest—this is the gradual within the perfect school. Below 'like from', it cites the 'Moon Analogy Chapter' of the *Mahāparinirvāṇa-sūtra* to illustrate the meaning of the stages, as differentiated by the four propositions in the *Fahua xuan[yi]*: opening the former and combining the latter like the thirty-three devas; opening the latter and combining the former like the fourteen prajñās, etc.; combining both former and latter like opening, demonstrating, awakening, and entering; and opening both former and latter like the forty-two syllables. Below 'if there are people who should by means of', it explains the external functions of the stage of partial realization. 'Deliver by means of a Buddha body' extends to the nine realms, completely as in the samādhi of universally manifesting physical bodies: thirty-three bodies and nineteen preachings of the Dharma, the sūtra text fully encompassing the intention of the ten realms. The eight classes are devas, ghosts, animals, and asuras; up to those who should be delivered through the hells, meaning the hell realm. The four assemblies are humans, bodhisattvas, and the two vehicles. Adding the Buddha for Gadgadasvara (Miaoyin), the ten realms are fully complete. As for 'universal gate', it is as explained by the ten meanings of 'universal' in the *Fahua shu*. Below 'ultimate', it explains the identity in the ultimate. 'Wisdom light fully rounded' still employs the meaning of the moon-loving [samādhi] in the *Great [Nirvāṇa] Sūtra*. Bodhi belongs to the virtue of wisdom, and nirvāṇa belongs to the virtue of severance; therefore it says 'great nirvāṇa is severance'. The two virtues of wisdom and severance are by no means at different times: bodhi is named the path and is appropriately designated by the name of wisdom; nirvāṇa is quiescence and is appropriately designated by the name of severance. Where the virtue of wisdom is full, it also encompasses the virtue of severance; thus it speaks of 'fruit and fruit of fruit'. Speaking ultimately, when the three bodhis are full, the three virtues are full; 'fruit and fruit of fruit' still constitutes the teaching of the path. Regarding 'beyond ṭha there is no path': the path fundamentally is able to lead to what is penetrated; once what is penetrated is reached to the utmost, that which leads to it also ceases. It is detailed as at the beginning of the fascicle.