止觀輔行傳弘決 1.15

1.15

「雖樂說不窮」者，辯有四種，謂義、法、辭、樂說也。義謂顯了諸法之義，法謂稱說法之名字，辭謂能說名之語言。雖有此三，必須樂說，說前三也。謂於一法中說一切法、於一字中說一切字、於一語中說一切語，皆入實相而無差謬，故知皆是樂說力也。「雖」是不盡之辭，亦語助也。雖復不窮，夏終告息。「纔至見境法輪停轉」者，纔者，僅得也。僅訖見境，時逼夏終。雖闕餘文，行門非要，略中已具，足表期心。即大章第七開為十境，至第七境，餘不復宣。後三大章及餘三境，託緣不終。故傳中云「灌頂私記止觀十卷，方希再聽畢其首尾，會智者涅槃，鑽仰無所。餘文雖略，准上可知。」增上慢者，如禪境云「無所知人得此謂為無生忍，四禪比丘謂為四果，起絕言見鼠唧鳥空。」如此等文，其相非一。後之兩境秖是兩教二乘三教菩薩，具在體相攝法偏圓等文及諸境中可思議內。後三大章亦准五略後之三略，其文雖闕，於義已足。故託夏末以為闕緣。信行圓乘於茲罷唱，故云「法輪停轉」。被行略周，餘止不說，故云「後分弗宣」。弗者，不也。

As for "Though the delight of speech was without end": there are four types of eloquence, namely [eloquence in] meaning, dharma, phrasing, and delight of speech. Meaning means making clear the meaning of all dharmas; dharma means expressing the names of the dharmas; phrasing means the words capable of expressing the names. Although having these three, one must have the delight of speech to expound the previous three. That is to say, expounding all dharmas within a single dharma, all characters within a single character, and all statements within a single statement, all entering the true mark without error—hence we know these are all the power of the delight of speech. "Though" is a word denoting incompleteness, and also a grammatical particle. Although it was without end, at the end of the summer it came to a halt. "Just as he reached the object of views, the wheel of Dharma ceased turning": "just" means barely managing to. Barely having finished the object of views, the time pressed close to the end of the summer. Although the remaining text is missing, those practical gates are not essential; they are already complete within the abbreviated [outline], fully expressing the intended purpose. That is, the seventh of the great chapters opens into ten objects; reaching the seventh object, the rest were not expounded again. The latter three great chapters and the remaining three objects were unfinished due to circumstances. Therefore, the biography says: "Guanding privately recorded the ten fascicles of Calming and Contemplation, hoping to hear it again to complete it from beginning to end; but it met with Zhizhe's nirvāṇa, leaving no way to seek it further. Although the remaining text is abbreviated, it can be known by reference to the above." As for excessive pride, it is as stated under the object of dhyāna: "People who lack knowledge attain this and take it to be the patience of non-arising; monks of the four dhyānas take it to be the four fruits, giving rise to the view that extinguishes speech, like mice squeaking or birds chirping in empty space." Such passages are not of a single kind. The latter two objects are merely the two vehicles of the two teachings and the bodhisattvas of the three teachings; they are fully present in the passages on the substantial marks, subsuming dharmas, biased and perfect, etc., and within the conceivable among the various objects. The latter three great chapters also accord with the latter three outlines of the fivefold outline; although their text is missing, they are complete in meaning. Therefore, relying on the end of the summer, it served as the condition for the omission. The proclamation of the perfect vehicle of faithful practice ceased here, hence it says "the wheel of Dharma ceased turning." Since the practice it covered was roughly complete, the rest was left unspoken, hence it says "the latter part was not expounded." Fu (弗) means "not".