止觀輔行傳弘決 1.55

1.55

次正引證中，先引經。「如了達」等者，舊經第五〈賢首品〉中，文殊以二偈問了達深義淨德賢首菩薩，菩薩以十五行五言偈答。今文從「菩薩於生死至窮劫不能盡」，略彼偈中二行文來。言「生死」者，舉極下位博地初心；若不爾者，云何能顯圓頓功深。「不可動」者，理極事遍，不為所動，非謂不退為不動也。言「一念」者，舉極少時功深德廣，深窮無涯廣遍無際。高岸峻處曰崖。窮者，極也。「如來說不能盡」者，理既玄妙，非說可窮。舉極位人尚不能說，況餘凡聖說能窮盡？從「此菩薩去至建立眾生」者，彼經次前十五行偈後，賢首復以六百九十二行七言偈答。於中三十行已來明於圓信，次六十行鈎鎖相連辨修行相，次明六根互用等相。今略依彼開為六文立圓因果。何謂圓聞？秖聞三障即是三德。至旨歸章及通德中具明其相。言圓信者，依理起信。信為行本，如《法句》第三云「舍衛江東其水深廣，五百餘家剛強欺誑。佛知可度，往至樹下，有來禮者、有問訊者。佛化為一人從水上來，水纔至踝。眾人怪問：『曾見有人水上行不？有何道術？』化人答言：『我是江南愚直人耳。聞佛在此，樂欲見之。問他人言：「水深淺耶？」他人答我：「水但至踝。」信言而過，無別術也。』佛言：『執信便度生死之淵，度數里河何足為奇。』村人聞之，悉從佛化。」今亦如是，若信三道即是三德，尚能度於二死之河，況三界耶？此之三道秖是三諦，諦既是境，應須觀智；三觀為因，觀成為智。具如後釋。三智具如《大品．三智品》中，三觀具如《瓔珞》下卷云「爾時敬首菩薩白佛言：『佛上所說若因若果、若賢若聖一切功德，今此會中十四億那由他人，誰能不起此座受學修習，從始至終入菩薩位？』時佛頂髮放一切光，復集十方百億佛土佛菩薩眾，即於眾中告文殊、普賢、法慧、功德林、金剛幢、金剛藏、善財童子：『汝見是眾中敬首菩薩問三觀法界諸佛自性清淨道，一切菩薩所修　觀法門不？汝等各領百萬大眾，皆應修學如是法門。』」若爾，唯應上地修此三觀，何關凡下？答：經文既云所領百萬皆應修學，何獨上地？如《首楞嚴經．中道品》云「乃至凡夫亦能信受明無明無三。以無三故，成無三智、行無三行。」乃至老死皆如是說。故十二支一一皆以三觀觀之，亡泯能所，故曰無三。《大瓔珞》第八云「攝意入定分別三觀，亦不見人入定意者，遊心十方無量世界，承事供養觀一切法，是則名為具足禪度。」是故當知三觀未圓，禪度未滿。名字彰顯，略如上引。若以義求，攝一切法，具如下文攝法中說。故三觀智，文理有憑。問：聞圓法中作三德名，信應依聞，何故圓信作三觀名及以遮照深廣等耶？答：三德是境、三觀是行，行必依境，且從行說。空即般若、假即解脫、中即法身，照即般若、遮即解脫、無遮無照即是法身，究竟即法身、清淨即般若、自在即解脫，深即般若、廣即解脫、非深非廣即是法身。信必起行，是故從行得名不同。又三觀從因、遮照從用、深廣從體。

Next, within citing the proofs proper, it first cites the sūtra. In "like understanding..." and so forth, in the fifth chapter, "The Worthy Head," of the old translation of the sūtra, Mañjuśrī asked the bodhisattva Pure Virtue Worthy Head, who understood the profound meaning, with two verses, and the bodhisattva answered with fifteen five-word verse lines. The present text, from "the bodhisattva in saṃsāra" to "cannot be exhausted in an entire kalpa," abbreviates two lines of text from that verse. "Saṃsāra" mentions the lowest stage, the initial aspiration of an ordinary being; were it not so, how could the profound efficacy of the perfect and sudden be revealed? "Unshakable" means that the principle is ultimate and phenomena are all-pervading, so that one is not shaken by anything; it does not mean non-retrogression is called unshakability. "A single thought" mentions the shortest duration to show that its efficacy is deep and its virtue is vast: plumbed deeply it has no margin, and pervaded broadly it has no boundary. A steep and high place of a cliff is called a margin (ya). Exhausting means reaching the limit. "Even the Tathāgata's preaching cannot exhaust it": since the principle is profound and marvelous, it cannot be exhausted by preaching. When someone of the ultimate rank cannot exhaust it in preaching, how much less could the preaching of any other ordinary being or sage exhaust it? From "this bodhisattva" down to "establishing sentient beings": after those fifteen verse lines in that sūtra, Worthy Head further answered with 692 seven-word verse lines. Within them, some thirty lines explain perfect faith, the next sixty lines explain the marks of cultivation linked together like chain links, and the next explain the marks of the mutual functioning of the six sense faculties and so forth. Here, following that text in an abbreviated manner, it is opened into six passages to establish the perfect cause and effect. What is meant by "perfect hearing"? It is simply hearing that the three obstacles are themselves the three virtues. When reaching the chapter on the ultimate aim and in [the explanation of] the shared virtues, its marks will be explained in full. "Perfect faith" means giving rise to faith by relying on the principle. Faith is the root of practice, as the third fascicle of the *Dharmapada* says: "To the east of the river at Śrāvastī, the water was deep and wide. There were over five hundred households who were stubborn and deceitful. Knowing they could be delivered, the Buddha went beneath a tree; some came to pay homage, and some came to inquire after him. The Buddha transformed himself into a person coming across the water, the water reaching only to his ankles. The crowd was astonished and asked: 'Have you ever seen anyone walk on water? What divine art do you possess?' The transformed person answered: 'I am merely a simple, straightforward person from south of the river. Hearing that the Buddha was here, I longed to see him. I asked others: "Is the water deep or shallow?" Others answered me: "The water only reaches the ankles." Believing their words, I crossed; there is no other art.' The Buddha said: 'Clinging to faith, one crosses the abyss of birth and death; what is so extraordinary about crossing a river of a few leagues?' Hearing this, the villagers all followed the Buddha's transformation." It is the same here: if one believes that the three paths are themselves the three virtues, one can even cross the river of the two kinds of death, not to mention the three realms. These three paths are simply the three truths; since truths are the object, there must be contemplative wisdom. The threefold contemplation is the cause; when the contemplation is fulfilled, it becomes wisdom. It is fully as explained later. The three wisdoms are fully as in the "Three Wisdoms Chapter" of the *Dapin*; the threefold contemplation is fully as the second fascicle of the *Yingluo jing* says: "At that time, the bodhisattva Jingshou said to the Buddha: 'Regarding all the merits, whether causes or effects, whether worthy or holy, that the Buddha has expounded above: who among the 1.4 billion nayutas of people in this assembly can, without rising from this seat, receive, learn, and practice them, and from beginning to end enter the bodhisattva stages?' Then the hair at the Buddha's crown emitted all kinds of light, and he gathered the assemblies of buddhas and bodhisattvas from hundreds of billions of buddha-lands in the ten directions; then, amid the assembly, he told Mañjuśrī, Samantabhadra, Fahui, Guṇadruma, Vajradhvaja, Vajragarbha, and the youth Sudhana: 'Do you see the bodhisattva Jingshou in this assembly asking about the three contemplations, the dharma-dhātu, the inherently pure path of all buddhas, and the contemplation dharma-gate cultivated by all bodhisattvas? Each of you, leading a great multitude of one million, should study and practice such a dharma-gate.'" If so, only those on the higher stages should practice this threefold contemplation; what does it have to do with ordinary, inferior beings? Answer: Since the sūtra text says that all the millions they led should study and practice it, why would it be only the higher stages? As the *Śūraṅgama-sūtra*'s "Middle Way Chapter" says: "Even ordinary beings can faithfully accept that both clarity and ignorance have no three. Because there is no three, they accomplish the absence of the three wisdoms and practice the absence of the three practices." Up to old age and death, it speaks in the same way. Therefore, each of the twelve links is contemplated with the threefold contemplation, extinguishing subject and object; hence it is called "having no three." The eighth fascicle of the *Great Yingluo* says: "Concentrating the mind to enter samādhi and discerning the threefold contemplation, yet not seeing any person who enters samādhi with the mind, traveling in mind through the immeasurable worlds of the ten directions to serve, make offerings, and contemplate all dharmas—this is called fulfilling the perfection of dhyāna." Therefore, one should know that if the threefold contemplation is not perfected, the perfection of dhyāna is not complete. The names are clearly evident, briefly cited as above. If sought according to the meaning, it subsumes all dharmas, fully as explained below under the subsumption of dharmas. Hence, for the wisdom of the threefold contemplation, both text and principle have their basis. Question: In the perfect hearing of the dharma, the names of the three virtues are used, and faith should rely on hearing; why then does perfect faith use the names of the threefold contemplation as well as stopping, illuminating, depth, and breadth? Answer: The three virtues are the object, and the threefold contemplation is the practice; practice must rely on the object, but here it is spoken of from the perspective of practice. Emptiness is prajñā, provisionality is liberation, and the middle is the dharma-body; illuminating is prajñā, stopping is liberation, and neither stopping nor illuminating is the dharma-body; ultimate is the dharma-body, pure is prajñā, and unhindered is liberation; deep is prajñā, broad is liberation, and neither deep nor broad is the dharma-body. Faith must give rise to practice; therefore, its names differ depending on practice. Moreover, the threefold contemplation is from the perspective of cause, stopping and illuminating are from the perspective of function, and depth and breadth are from the perspective of essence.