止觀輔行傳弘決 1.66

1.66

次示三文部別處所。所傳之法不出此三，凡欲修行為依何部？是故應示部別處所。初「既信」等者，結前生後也。「次第禪門」等者，《目錄》云「大師於瓦官說也。大莊嚴寺法慎私記初分，尚未治定，草木初成，傳與天台頂禪師治定以成十卷。」陳主亦曾請南岳大師講《大品經》，大師曰：「恐夏內不畢，且說六度。六度又廣，且說禪度。」此無文記。今天台說者，開為十章：一大意、二釋名、三明門、四銓次、五心法、六方便、七修證、八果報、九起教、十歸趣，但至修證，餘三略無。於修證中開為四別：一世間禪、二亦世間亦出世間、三出世間、四非世間非出世間，四中但至第三出世。出世又二：一對治無漏、二緣理無漏。但至對治，對治為九，謂九想、八念、十想、背捨、勝處、一切處、九次第定、奮迅、超越。釋此九竟，乃云修行之相，豈可盡具？若使盡記，已下諸文應三十卷。《傳》云「大師嘗在高座云：若說次第禪門，年別一遍。若著章疏，可五十卷。」《傳》文即是章安所出，《目錄》亦是山眾共記，卷或大小，不同何妨？「六妙門」者，亦為十章：一歷諸禪、二相生、三便宜、四對治、五相攝、六通別、七旋轉、八觀心、九圓頓、十證相。此十章中，前六通大小及以漏無漏，從第七去獨菩薩法。又前七約事，觀心唯理。又前八屬偏，第九唯圓。又前九約修，第十約證。文兼事理及有漏等，修發不同故名不定。「十二禪」者，謂四禪、四空、四無量。乃至六度，皆以十門六妙歷之。驗其所發，雖以尚書令而為請主，修發亦何間於道之與俗。「圓頓文者」，即是今文，章安自說所記也。論其大分雖如向說，一一部中非無旁正。如《次第禪門》正明次第，旁亦具二，文雖未終亦有其意，非漏非無漏即頓文也，修發不同一十六句即不定也。《六妙門》中正明不定，旁亦具二，圓頓即頓，相生即漸。今圓頓文亦兼餘二，例如三藏亦有通別。

Next, the text shows the distinct divisions and locations of the three texts. The dharma transmitted does not go beyond these three; when one wishes to practice, upon which division should one rely? Therefore, one must show the distinct divisions and locations. First, 'Having already believed...', concludes what came before and introduces what follows. Regarding 'The Gradual Dhyāna-Gate' and so on, the Catalog states: 'The Great Master spoke it at Waguan Monastery. Fashen of Da Zhuangyan Monastery took private notes on the first section; it had not yet been finalized, but was a newly composed draft, which was transmitted to Chan Master Tiantai Ding to be edited and finalized into ten fascicles.' The ruler of the Chen dynasty also once requested the Great Master of Nanyue to lecture on the Pañcaviṃśati [Prajñāpāramitā Sūtra]. The Great Master said: 'I fear it cannot be finished within the summer [retreat]; let me simply expound the six perfections. The six perfections are also broad, so let me simply expound the perfection of dhyāna.' For this there is no written record. What Tiantai now expounds is opened into ten chapters: first, the Great Purport; second, Explaining the Names; third, Clarifying the Gates; fourth, Ordering and Arrangement; fifth, Mind Dharmas; sixth, Expedients; seventh, Cultivation and Realization; eighth, Retribution and Fruition; ninth, Initiating the Teaching; tenth, Ultimate Destination. However, it only reaches Cultivation and Realization; the remaining three are omitted. Within Cultivation and Realization, it opens into four distinctions: first, mundane dhyāna; second, both mundane and supramundane; third, supramundane; fourth, neither mundane nor supramundane. Among the four, it only reaches the third, the supramundane. The supramundane is further twofold: first, the uncontaminated counteracting [contemplations]; second, the uncontaminated [contemplations] based on principle. It only reaches the counteracting [contemplations]. The counteracting [contemplations] are nine, namely: the nine notions, eight recollections, ten notions, liberations, stations of mastery, stations of totality, nine successive concentrations, lion sprint, and transcendence. Having finished explaining these nine, it then says: How could the aspects of cultivation be completely provided? If one were to record them entirely, the subsequent texts would amount to thirty fascicles. The Biography says: 'The Great Master once said from the high seat: If I were to expound the Gradual Dhyāna-Gate, it would take one round each year. If written down as commentary, it could be fifty fascicles.' The text of the Biography is indeed what was produced by Zhang'an, and the Catalog was also recorded together by the mountain assembly; fascicles may be large or small, so what harm is there in their differing? Regarding the 'Six Wondrous Gates', it also forms ten chapters: first, passing through various dhyānas; second, mutual generation; third, suitability; fourth, counteraction; fifth, mutual inclusion; sixth, shared and distinctive; seventh, rotation; eighth, contemplating the mind; ninth, perfect and sudden; tenth, marks of realization. Among these ten chapters, the first six are shared between the great and small [vehicles] as well as contaminated and uncontaminated; from the seventh onward, it is exclusively the bodhisattva's dharma. Furthermore, the first seven concern phenomena, while contemplating the mind concerns solely principle. Furthermore, the first eight belong to the partial, while the ninth is solely the perfect. Furthermore, the first nine concern cultivation, while the tenth concerns realization. The text combines both phenomena and principle, contaminated and uncontaminated, and because cultivation and manifestation differ, it is called indeterminate. The 'twelve dhyānas' refers to the four dhyānas, the four formless [attainments], and the four immeasurables. Up to the six perfections, all are traversed by the ten gates and six subtleties. Verifying what is manifested from them, although a Minister of the Department of State Affairs served as the petitioner, how could their cultivation and manifestation differ between the monastic and secular paths? Regarding 'the text of the perfect and sudden', that is the present text, which Zhang'an himself said he recorded. Although its broad divisions are discussed as above, within each single text there is not an absence of secondary and primary. For instance, the Gradual Dhyāna-Gate primarily clarifies the gradual, but secondarily also possesses the other two; although the text was never completed, it still contains their sense: 'neither contaminated nor uncontaminated' is the sudden text, and the sixteen phrases on 'different cultivation and manifestation' are the indeterminate. In the Six Wondrous Gates, it primarily clarifies the indeterminate, but secondarily also possesses the other two: 'perfect and sudden' is the sudden, and 'mutual generation' is the gradual. The present perfect and sudden text also combines the other two, just as the Tripiṭaka [teaching] also possesses the shared and the distinctive.