止觀輔行傳弘決 1.71

1.71

次明十章功能。「始則標期在荼」等者，始謂大意、荼究竟義，故四十二字云「入諸法邊境處不可得故，不終不生，過荼無字可說。」《大論》五十三釋云「秦言畢，若聞荼字，即知諸法畢不可得。若更有者，荼字枝流。」是則大意已標宗極。標謂章首，期謂剋終。何者？大意五略。初發大心期心大處，大處秖是旨歸三德，三德即是究竟荼義。終謂旨歸，旨歸三德即是自他萬行所至，故云「至極」。「善始」等者，令亦善也。始謂大意、終謂旨歸，自他始終修證妙法，無不在此十章之內，乃至七善咸在其中。生起中，初釋生起義。生起者何？秖是次第。次「至理」下，明通別。理本無生亦無宰主，以有自他因果事故，故名因緣。釋有通別，通者，章章皆具生起二義；別者，生在前章謂能生於後，起在後章謂後從前起。「緣由」等者，釋二異名。生起亦名緣由趣次，謂前章為後章緣由，後章為前章趣次，此從別也。若從通者，章章無非緣由趣次，與生起義同，故云「亦復如是」。故《婆沙》問：生起何別？答：二義同是有為法故，無有差別。若作別者，生是因義、起是果義。如從因生果，果復為因而生後果。故此大意雖最居首，亦由不了無明為因，生今了知故云開覺。始自發心、終至大處，意在開覺，應知《婆沙》與今通異。「所謂」下，明生起相。由於大意識止觀名，既開覺已，不復求於偏小涅槃，名「不流動」。不復更為三惑所染。名為「大淨」。不動名止、大淨名觀，此名通於自他因果，是故不即判其淺深。名為能詮、體為所詮，由此名故知有所詮，故名為得，非謂證得。「體即攝法」者，體謂實相，實能兼權，是故權實攝一切法。所攝權實不出偏圓，故以偏圓判於權實。餘文可知。雖生起十章，文且在於依解起行，故後三章略而不釋（云云）。次「秖為」下，結生起意。此以十章而生起者，秖為不達真無生起，是故說於十章生起。旨歸雖是無生無起，亦由生起至無生起，故無生起從九章生，故前文云通是生起。若契理已無復十章，旨歸尚亡況復前九，故云「心行處滅」等。又非但由有生起得無生起，亦由無生得有於生，如契祕藏遍應法界。

Next, the function of the ten chapters is explained. In the passage beginning 'At the start, the aim is marked out at ṭha,' and so forth: 'the start' refers to the Grand Purport, and ṭha represents the meaning of the ultimate. Hence the [explanation of the] forty-two syllables states: 'Because entering the limit and locus of all dharmas cannot be attained, there is neither end nor birth; beyond ṭha there are no syllables that can be spoken.' Fascicle fifty-three of the Dazhidulun explains: 'In the language of the Qin it means completion. If one hears the syllable ṭha, one immediately knows that all dharmas ultimately cannot be attained. If there were anything further, it would be a branch or outflow of the syllable ṭha.' Thus the Grand Purport has already marked out the supreme principle. 'Marked out' means the head of the chapter; 'aim' means the attainment of the ultimate end. Why so? The Grand Purport has five summaries. First, one arouses the great aspiration and aims one's mind at the Great Abode; the Great Abode is simply the three virtues of the ultimate destination, and the three virtues are precisely the ultimate meaning of ṭha. 'The end' refers to the ultimate destination; the ultimate destination of the three virtues is precisely the arrival point for all the myriad practices of oneself and others, and therefore it is called 'the utmost limit.' As for 'Good in the beginning,' and so forth, it implies that the middle is also good. The beginning refers to the Grand Purport, and the end refers to the ultimate destination; the wonderful Dharma cultivated and realized by oneself and others from beginning to end is entirely contained within these ten chapters, and even the seven goodnesses are all included therein. In [the section on] generation and sequence, it first explains the meaning of generation and sequence. What is generation and sequence? It is simply the order of progression. Next, from 'the ultimate principle' downward, the general and specific are explained. The principle is fundamentally devoid of arising and devoid of an autonomous master; yet because there are events of cause and effect for oneself and others, they are called causes and conditions. The explanation has general and specific [senses]: the general is that each and every chapter is endowed with both meanings of generation and sequence; the specific is that 'generation' resides in the preceding chapter, meaning it can generate what follows, while 'sequence' resides in the succeeding chapter, meaning the latter arises sequentially from the former. As for the passage beginning 'The underlying reasons,' and so forth, it explains the two alternative names. Generation and sequence is also called 'underlying reasons and successive progression,' meaning the preceding chapter is the underlying reason for the succeeding chapter, and the succeeding chapter is the successive progression from the preceding chapter; this is according to the specific sense. If one follows the general sense, every chapter without exception is an underlying reason and successive progression, identical in meaning to generation and sequence; hence it says 'is also like this.' Therefore, the Vibhāṣā asks: 'What is the distinction between generation and sequence?' The answer states: 'Because both meanings are equally conditioned dharmas, there is no distinction.' If one makes a distinction, 'generation' is the sense of cause, and 'sequence' is the sense of effect. It is like generating an effect from a cause, where the effect again becomes a cause to generate a subsequent effect. Therefore, although this Grand Purport stands first of all, it also takes uncomprehending ignorance as its cause to generate present comprehension; thus it is called 'opening and awakening.' Beginning from arousing the aspiration and ending at the Great Abode, the intent lies in opening and awakening; one should understand the commonality and difference between the Vibhāṣā and the present text. In the passage beginning 'What is meant by,' the characteristics of generation and sequence are explained. Because of the Grand Purport, one recognizes the name of calming and contemplation; having already opened and awakened, one no longer seeks the biased, lesser nirvāṇa, which is called 'not flowing and shifting.' One is no longer defiled by the three delusions, which is called 'great purity.' Immovability is called calming, and great purity is called contemplation. This name applies universally to cause and effect for oneself and others; therefore its depth or shallowness is not immediately judged. The name is the active expresser, and the essence is that which is expressed; through this name, one knows there is that which is expressed, hence it is called 'attainment,' not meaning realization and attainment. As for 'the essence subsumes dharmas,' the essence refers to the true mark; the real can encompass the provisional, and therefore the provisional and the real subsume all dharmas. The subsumed provisional and real do not go beyond the biased and the perfect; hence one uses the biased and the perfect to evaluate the provisional and the real. The remainder of the text can be understood from this. Although it generates and sequences the ten chapters, the text is provisionally concerned with giving rise to practice based on understanding; thus the latter three chapters are treated briefly without explanation (and so forth). Next, from 'Simply because' downward, the intent of generation and sequence is concluded. That it generates and sequences through the ten chapters is simply because [beings] do not realize the true absence of generation and sequence; therefore the generation and sequence of the ten chapters is spoken. Although the ultimate destination is devoid of generation and sequence, it is also by means of generation and sequence that one arrives at non-generation and non-sequence; thus non-generation and non-sequence is generated from the nine chapters, and so the earlier text said that all are universally generation and sequence. If one has already tallied with the principle, there are no longer ten chapters; even the ultimate destination disappears, how much more so the preceding nine! Therefore it says: 'The locus of mental activity is extinguished,' and so forth. Furthermore, not only is non-generation and non-sequence attained by means of having generation and sequence, but generation also exists by means of the non-generated—just as when one tallies with the secret treasury, one responds universally throughout the dharma-dhātu.