止觀輔行傳弘決 1.64

1.64

次引《大品》中初證漸者，《大論》八十問云「始行菩薩云何修行？此之三種有何差別？」有云：無別，語異意同。有言：有別，約初中後，或約三學以立三名。又檀梨名行，尸禪名學，羼般名道。問：何故次第？答：諸法雖空，次第得故。般若亦然，入一切法四禪乃至第一義空。「摩尼珠」者，論云「是摩尼寶所在水中，隨作一色，如以青裹水為之青。」亦云如意，似如唐梵不同。《大論》、《華嚴》並云「如意摩尼」，似如並列二音。若《法華》云「摩尼珠瓔珞、如意珠瓔珞」，似如體別。真性如珠體，習性如物裹，聞教如置水，習發如現色。理性不殊，而能現於諸法之色。「發心即坐道場」等者，既云初發心，又云轉法輪，知是初住八相成道分身百界現轉法輪，即圓義也。次引《法華》者，既非華嚴教人，又非諸教入頓，起自鹿苑中涉二味，故名為漸。言「不信」等者，若不信頓，且用餘深。圓教非餘而是深也，別教是餘亦復是深，藏通是餘而亦非深。指昔頓漸，並是用三而助於頓。昔未被會，於餘於深。或信不信，故名不定。漸與不定並從昔說，來至法華無復二名。若以人從漸教中來，即名法華為漸頓者；此人亦從不定中來，法華何不名不定頓？人自多途，法華常頓，各賜等一，思之可知。「捨方便」者，約廢權邊。次引《大經》者，十三云「從牛出乳，譬從佛出十二部經。乃至從熟酥出醍醐，譬從《般若》出《大涅槃》。」中間次第以對三味，取次第邊義同於漸。置毒文在第二十七。宿習了因名為置毒，藉今聞思毒發不同，似不定觀，故且為證。「雪山忍草」者，二十五云「雪山譬佛，忍草譬教，牛譬機緣，食譬修行，出譬入住。」頓機扣佛說圓頓教，聞能修行，解發入位。初從酪出，未重融鍊，名為生酥。酥中精妙，名為醍醐。次引《無量義》者，三乘次第故名為漸，並以雨譬三乘法輪。說最劣乘名為微渧，以初轉故名為先墮，發三界惑名淹欲塵。聞轉法輪見必先盡，思惑雖眾以欲為本，欲通三界故名為諸。道品之後具三三昧名曰開門，得二解脫名為扇風。除生死熱真法清涼，聲聞乘也。「次降因緣」等者，霔因緣雨、息無明塵，慧雲既騰、邪光揜曜，此中乘也。後霔大乘一切皆雨。佛乘若闡，遍被眾機，大乘意通故云「一切」。若引彼文證餘二者，從於一法，一法頓也；或二或三，即不定也。漸文顯著，且從顯說。次獨證圓者，如來龍王圓頓教雨，不雨三教下類之地，二乘不聞亦不能說，故「如聾瘂」。《淨名》空室表常寂光，十方諸佛常集其中，是故入者唯嗅佛乘。引《楞嚴》者，理性如丸、觀行如燒，諸法頓發名「具眾氣」。引《大品》者，如〈廣乘品〉欲得諸法皆云當學般若。引《法華》者，自法華前未曾開權，不名具足。引《大經》者，理具諸法，如海水也，修觀行者如在浴也。行攝一切，名為「已用」。《淮南子》云「海不讓水，積小成大。」始從龍王終至大海，皆判六即方盡其理。有人云：餘地不及遍雨，唯嗅而隔餘香，擣和不如本具，一切不如即是，海具不如河具。當知此人不曉喻旨，夫立喻者皆約現事，故引極事喻最上法。法必頓足，何須難喻。雪山喻象，意亦如之。

Next, in citing the *Dapin*, to first verify the gradual: *Dazhidulun*, fascicle eighty, asks: "How does an initial-practice bodhisattva cultivate practice? What distinction is there among these three?" Some say: There is no distinction; the words differ but the meaning is identical. Some say: There is a distinction, establishing the three designations in terms of the beginning, middle, and end, or in terms of the three trainings. Furthermore, dāna is called practice, śīla and dhyāna are called training, and kṣānti and prajñā are called the path. Question: Why is there a sequence? Answer: Although all dharmas are empty, they are attained sequentially. Prajñā is also like this, entering all dharmas from the four dhyānas up to the supreme emptiness. As for "maṇi jewel," the treatise states: "Wherever this maṇi jewel is in water, it assumes a color accordingly; just as wrapping water in blue makes it blue." It is also called wish-fulfilling, which seems to be a difference between Chinese and Sanskrit. Both the *Dazhidulun* and *Avataṃsaka* say "wish-fulfilling maṇi," which seems to juxtapose the two terms. If the *Lotus* says "maṇi jewel necklaces, wish-fulfilling jewel necklaces," it seems their substances differ. True nature is like the substance of the jewel; habit-nature is like wrapping it in an object; hearing the teaching is like placing it in water; the arousal of habit is like the manifestation of color. The nature of principle does not differ, yet it can manifest the colors of all dharmas. As for "upon arousing the mind, one immediately sits in the place of awakening," and so forth: since it mentions the initial arousal of the mind and also mentions turning the wheel of the Dharma, we know this is the eight aspects of attaining awakening and manifesting the turning of the wheel of the Dharma with split bodies throughout a hundred realms at the first abode, which is the meaning of the perfect. Next, citing the *Lotus*: since these are neither people taught by the *Avataṃsaka* nor those entering the sudden from the various teachings, but began from the Deer Park and passed through the two flavors in between, it is called the gradual. As for "not believing," and so forth: if they did not believe in the sudden, other profundities were temporarily used. The perfect teaching is not other, but it is profound; the distinctive teaching is other and is also profound; the Tripiṭaka and shared teachings are other, but are not profound. Pointing to the sudden and gradual of the past, both used the three to aid the sudden. Because they had not yet been integrated in the past, regarding the other and the profound, they either believed or did not believe, hence it was called indeterminate. The gradual and indeterminate are both spoken from the perspective of the past; arriving at the Lotus, these two designations no longer exist. If, because a person came from the gradual teaching, one calls the Lotus the 'gradual-sudden,' then this person also came from the indeterminate, so why would the Lotus not be called the 'indeterminate-sudden'? People of themselves take manifold paths, but the Lotus is ever sudden, bestowing the same single [vehicle] to each; you can understand this by reflecting upon it. "Discarding expedients" is from the perspective of abolishing the provisional. Next, citing the *Mahāparinirvāṇa Sūtra*: fascicle thirteen states: "From cows comes milk, analogized to the twelve divisions of scriptures coming from the Buddha, up to clarified butter coming from cooked butter, analogized to the *Mahāparinirvāṇa* coming from the *Prajñā*." The sequence in between matches the three flavors; taking the sequential aspect, its meaning is identical to the gradual. The passage on planting poison is in fascicle twenty-seven. The complete cause of past habits is called planting poison; depending on the present hearing and thinking, the outbreak of poison differs, which resembles the indeterminate contemplation, and is therefore cited as verification for now. As for the "enduring grass of the Snowy Mountains," fascicle twenty-five states: "The Snowy Mountains symbolize the Buddha; the enduring grass symbolizes the teaching; the cows symbolize the capacities of beings; eating symbolizes cultivation and practice; and producing symbolizes entering the stages." The sudden capacity stimulates the Buddha to preach the perfect and sudden teaching; upon hearing, they can cultivate and practice, and their understanding arises, entering the stages. Initially produced from curds without having been refined again, it is called raw butter. The most exquisite within butter is called clarified butter. Next, citing the *Immeasurable Meanings*: because the three vehicles are sequential, it is called the gradual, and rain is used to analogize the wheel of the Dharma of the three vehicles. Preaching the most inferior vehicle is called tiny drops; because it is the first turning, it is called falling first; generating the afflictions of the three realms is called moistening the dust of desire. Upon hearing the turning of the wheel of the Dharma, [delusions of] view are necessarily exhausted first; though the delusions of thought are numerous, desire is their root, and desire pervades the three realms, hence it is called "various." Following the aids to the path, possessing the three samādhis is called opening the gates; attaining the two liberations is called fanning the wind. Removing the heat of birth and death, the true Dharma is cool and refreshing—this is the śrāvaka vehicle. As for "next raining causes and conditions," and so forth: pouring down the rain of causes and conditions puts an end to the dust of ignorance; when the wisdom cloud has risen, perverse light is dimmed—this is the middle vehicle. Later, pouring down the Mahāyāna, it rains upon all. When the Buddha vehicle is expounded, it universally covers the manifold capacities; the intent of the Mahāyāna is pervasive, hence it says "all." If one cites that passage to verify the other two: following from the single Dharma, the single Dharma is the sudden; or two or three, which is the indeterminate. The gradual text is prominent, so we temporarily explain in accordance with the prominent. Next, to exclusively verify the perfect: the Tathāgata dragon king's rain of the perfect and sudden teaching does not rain upon the lower ground of the three teachings; the two vehicles do not hear it, nor can they preach it, hence they are "like the deaf and dumb." The empty room of *Vimalakīrti* signifies the permanently quiescent light, wherein the Buddhas of the ten directions ever assemble; therefore, those who enter only smell the Buddha vehicle. Citing the *Śūraṅgama*: the nature of principle is like a pellet; the contemplation practice is like burning it; all dharmas breaking forth suddenly is called "possessing manifold fragrances." Citing the *Dapin*: as in the chapter on the broad vehicle, to attain all dharmas, it always says one should study prajñā. Citing the *Lotus*: prior to the Lotus, the provisional had never been opened, so it was not called complete. Citing the *Mahāparinirvāṇa Sūtra*: principle possesses all dharmas, like seawater; the one who cultivates contemplation practice is like being bathed in it. Practice embracing all is called "already used." The *Huainanzi* says: "The ocean does not reject water, accumulating the small to become great." From the dragon king at the beginning to the great ocean at the end, all must be judged by the six identities before the principle is fully exhausted. Someone said: "The other grounds do not match the universal rain; only smelling excludes other fragrances; pounding and blending does not equal original possession; all does not equal being identical with; the ocean's possessing does not equal the river's possessing." One should know that this person does not understand the intent of analogies. Metaphors are all based on actual phenomena, hence extreme phenomena are cited to analogize the supreme Dharma. The Dharma is necessarily suddenly complete, so why raise difficulties with the analogy? The analogy of the elephant in the Snowy Mountains has a similar intent.