止觀輔行傳弘決 1.61

1.61

「疑者云」去，請證餘二，此即問也。上來已證圓頓三昧，漸與不定為何所憑？「然經論」去，答。先明答意。圓是本意，是故先引；漸與不定亦各有憑，因茲重復通證三義。聖教既多不可委引，故云略舉。次別答者，於中初引四經各證三義；次引《無量義》唯證於漸；次引六經獨證於圓，圓是正意故重引也；復引《華嚴》通結前文所引諸教。初引《淨名》中所言漸者，華嚴頓後漸教之始，義同漸觀故引之也。下去諸文證漸不定，皆是借教以證於觀。義勢相似豈可全同，若攬教成觀復非碩異。「佛樹」者，亦曰元吉樹，亦曰道樹、菩提樹等，從此得道等故。既降魔已證得擇滅，見於諦理離生死法，名「甘露滅」，斷德成也。「覺道成」者，發得真道能斷之智，名覺道成，智德成也。滅道成故四諦具足，從勝而說但云滅道。「三轉」等者，謂示、勸、證，一轉各生眼智明覺，名十二行。輪具二義：一者轉義、二摧碾義。以四諦輪轉度與他，摧彼結惑，如王輪寶能壞能安。法輪亦爾，壞煩惱怨、安住諦理，故於大千轉此法輪。言「大千」者，如《俱舍》云「四大洲日月，蘇迷盧欲天，梵世各一千，名一小千界。此小千千倍，說名一中千。此千倍大千，皆同一成壞。」世無二佛，故於大千。《瑞應》云「萬二千天地之中央也。」此四諦理，體無結惑，故云本淨。又云：本不可說名為本淨。為破他惑不獲而轉，八萬諸天得法眼淨，俱隣五人並得初果，故云天人得道不虛可以為證。世尊為佛寶、法輪為法寶、五人為僧寶，故云「三寶現世間」也。

From “The doubter says” onward is a request for proof of the remaining two; this is the question. The preceding has already substantiated the perfect and sudden samādhi; upon what do the gradual and the indeterminate rely? From “However, the sūtras and treatises” onward is the answer. First, it clarifies the intention of the answer. The perfect is the primary intent, and is therefore cited first; the gradual and indeterminate also each have their reliance, and on this basis the three meanings are once again substantiated comprehensively. Since the sacred teachings are numerous, they cannot be cited in detail; hence it says “briefly adduced.” Next, in the specific answers: first, four sūtras are cited, each substantiating the three meanings; next, the *Sūtra of Immeasurable Meanings* is cited to substantiate solely the gradual; next, six sūtras are cited to substantiate solely the perfect—because the perfect is the main intent, it is cited repeatedly; furthermore, the *Avataṃsaka* is cited to conclude comprehensively all the teachings cited earlier. First, regarding the gradual mentioned in the *Vimalakīrti*: after the sudden of the *Avataṃsaka*, it is the beginning of the gradual teaching, and its meaning is identical to the gradual contemplation; therefore it is cited. All the passages below that substantiate the gradual and indeterminate borrow teachings to substantiate contemplations. If their significance is similar, how could they be entirely identical? Yet if one gathers the teachings to form contemplation, they are not vastly divergent.

“The Buddha tree” is also called the tree of primal auspiciousness, and is also called the Bodhi tree, the tree of awakening, etc., because under it the Way was attained, and so forth. Having subdued the demons, he realized analytical cessation, saw the principle of the truths, and became separated from the dharmas of birth and death; this is called “nectar-like cessation,” marking the completion of the virtue of severance. “The Way of awakening accomplished” means that the wisdom capable of severing, which arises from the true Way, has been attained; this is called the accomplishment of the Way of awakening, marking the completion of the virtue of wisdom. Because cessation and the Way are accomplished, the four noble truths are complete; speaking from the preeminent, it merely mentions cessation and the Way.

Regarding “three turnings,” and so forth: this refers to demonstration, exhortation, and realization; each turning produces vision, wisdom, illumination, and awakening, which are termed the twelve aspects. A wheel possesses two meanings: first, the meaning of turning; second, the meaning of crushing and grinding down. By turning and transmitting the wheel of the four truths to others, it crushes their bond-defilements, just as the wheel-treasure of a wheel-turning king can destroy and bring peace. The Dharma wheel is also like this: it destroys the enemies of afflictions and abides peacefully in the principle of the truths; hence he turned this Dharma wheel in the great thousand[fold world]. Regarding “the great thousand”: as the *Abhidharmakośa* states, “One thousand sets of the four continents, sun, moon, Sumeru, desire-realm heavens, and Brahmā worlds are called a small-thousand world. A thousand times this small thousand is called a medium-thousand. A thousand times this medium thousand is the great-thousand, all of which share the same formation and destruction.” In one world there are not two Buddhas, hence [it is turned] in the great-thousand. The *Ruiying [benqi jing]* says: “It is the center of twelve thousand heavens and earths.” The principle of these four truths is essentially without bond-defilements in its substance; hence it is called “fundamentally pure.” It is also said: being fundamentally inexpressible is termed fundamentally pure. In order to destroy the defilements of others, he turned it without hindrance, where eighty thousand devas attained the purity of the Dharma-eye, and the five men including Kauṇḍinya all attained the first fruit; hence it is said that gods and humans attaining the Way is not in vain, and can serve as proof. The World-Honoured One is the Buddha Jewel, the Dharma wheel is the Dharma Jewel, and the five men are the Saṅgha Jewel; hence it is said that “the Three Jewels appeared in the world.”