止觀輔行傳弘決 1.8

1.8

答：圓頓之名雖異偏漸，其言通總闕於含三，故改此土單淺之音以存彼語多含之稱。以是應知止觀二字無非摩訶，即是一心三止三觀之止觀也。故知總攬一部以為首題，始自大意終於旨歸無非摩訶之止觀也。是則題名是總，十章為別。於十章中則大意為總，餘八是別。故知總別自行因果化他能所咸是摩訶妙定慧也。何者？於總釋中發心修行，自行因也。次感大果，自行果也。次裂大綱，化他能也。既有能化必有所被，文略舉能以攝於所，能所事畢同入旨歸。於別釋中，始從釋名終至正觀，自行因也。次果報章，自行果也。起教一章，化他能也，所被義當化他所也。後三大章其文闕略，義意同前總中後三，是故後文略而不說。

Answer: Although the name "perfect and sudden" is distinct from the biased and the gradual, its wording is broad and general, lacking the inclusion of the three; therefore, the single and shallow pronunciation of this land was changed so as to preserve the title of that foreign language with its multiple connotations. From this, one should know that the two characters "calming and contemplation" are nothing other than Mahā—namely, the calming and contemplation of the threefold calming and threefold contemplation in a single mind. Thus we know that encompassing the entirety of the work to form the opening title, from the great intent at the beginning to the ultimate destination at the end, it is nothing other than the calming and contemplation of Mahā. Thus, the title is general, and the ten chapters are specific. Among the ten chapters, the great intent is general, and the remaining eight are specific. Therefore we know that general and specific, the cause and effect of one's own practice, and the agent and recipient of transforming others are all the wondrous concentration and wisdom of Mahā. How so? In the general explanation, arousing the aspiration and practicing cultivation are the causes of one's own practice. Next, moving the great fruit is the fruit of one's own practice. Next, tearing apart the great net is the capacity to transform others. Since there is the capacity to transform, there must be those who are transformed; the text briefly raises the capacity to subsume the recipients; when the matters of capacity and recipient are complete, together they enter the ultimate destination. In the specific explanation, from explaining the name to the correct contemplation is the cause of one's own practice. Next, the chapter on retribution is the fruit of one's own practice. The single chapter on arousing the teaching is the capacity to transform others, and the recipients correspond in meaning to the objects of transforming others. The texts of the latter three great chapters are incomplete; their purport and intent are identical to the latter three in the general [section] above, and for this reason the subsequent text omits them without explaining.