止觀輔行傳弘決 1.16

1.16

「然挹流尋源」下，別序也。前言通者，義通而文別，別語止觀明靜等故。今別序者，意別而存通，通語二十三師等故。雖通別不同，而亦不出師資人法，故通序中止觀秖是師資所聞所說之法，次舉能聞能說之人，次明聞說若時若處，故舉通中所聞之法如香如流，令知大覺如根如源。又此別者，雖無餘部可望，師資所承三部不同，頓對餘二故名為別。又此所承與諸師異，亦名為別。於中先明祖承付法由漸。若不先指如來大聖，無由列於二十三祖。若不列於二十三祖，無由指於第十三師。若不指於第十三師，無由信於衡崖台岳。故先譬其由，如尋源討根。今之止觀興于像末如流如香，金口梵音如根如源。挹者，斟酌也。詩云：惟北有斗，不可挹酒漿。酌其流須尋其濫觴，知其香須討其根本，故《大經》云「聞其香氣則知其地當有是藥。其藥真味停留在山猶如滿月，隨其流處有種種名。」真味，實理也。眾名，末教也。滿月，譬實理也。在山，譬理在陰也。如來依理隨機立名，像末四依弘宣佛化，受化稟教須討根源。若迷於根源，則增上濫乎真證；若香流失緒，則邪說混於大乘。由是而知台衡慧文宗于龍樹，二十三聖繼踵堅林，實有由也，良可信也。

From "However, drawing from the stream and seeking the source" downward is the specific preface. Previously it was called general because its meaning was general while its text was specific, specifically speaking of the calming and contemplation being clear and tranquil, etc. Now this specific preface is specific in intent while preserving the general, generally speaking of the twenty-three masters, etc. Although general and specific differ, neither goes beyond the persons and dharmas of masters and disciples. Thus, in the general preface, calming and contemplation is simply the Dharma heard and spoken by master and disciple; next it raised the persons who were able to hear and able to speak; next it clarified the time and place of hearing and speaking. Therefore, it raises the Dharma heard in the general [preface] like a fragrance and like a stream, to make one know the Great Awakened One like the root and like the source. Moreover, as for this specific [character], although there are no other works to contrast it with, what was transmitted between masters and disciples differed among the three works; being sudden in contrast to the other two, it is therefore called specific. Furthermore, what was transmitted here differs from other teachers, and so is also called specific. Therein, it first clarifies the gradual lineage of the transmission of the Dharma. If one does not first point to the Great Sage, the Tathāgata, there would be no ground to list the twenty-three patriarchs. If one does not list the twenty-three patriarchs, there would be no ground to point to the thirteenth master. If one does not point to the thirteenth master, there would be no ground to have faith in the masters of Mount Heng and Mount Tiantai. Therefore, it first uses an analogy for its origin, like seeking the source and searching out the root. The calming and contemplation of today arose in the semblance and final eras like a stream and like a fragrance; the golden mouth and Brahmā voice [of the Buddha] are like the root and the source. "Drawing" (yi) means dipping or scooping. The Classic of Poetry says: "In the north there is the Dipper, but it cannot draw wine or syrup." Scooping from its stream, one must seek its origin; knowing its fragrance, one must search out its root. Thus the Mahāparinirvāṇa-sūtra says: "Smelling its fragrance, one knows that this land must possess this medicine. The true flavor of this medicine abides on the mountain like the full moon; following the places where it flows, it has various names." The true flavor is the real principle. The numerous names are the later teachings. The full moon is an analogy for the real principle. Being on the mountain is an analogy for the principle being within the aggregates. The Tathāgata established names based on principle and in accordance with capacities; in the semblance and final eras, the four reliances broadly propagated the Buddha's transformation. Those who receive the transformation and take up the teaching must search out the root and source. If one is deluded about the root and source, excessive pride will usurp true realization; if the fragrance and stream lose their lineage, perverse doctrines will confound the Mahāyāna. From this we know that [Huisi of Mount] Heng and Huiwen of [Mount] Tiantai took Nāgārjuna as their ancestor, and that the twenty-three sages followed in succession from the Twin [Sal] Trees; this truly has a basis, and is thoroughly worthy of trust.