止觀輔行傳弘決 10.11

10.11

次明邪人執法不同中，初引《關中疏》云「一師各有三計」者，什曰：「一師有三，謂一切智、神通、韋陀。六師各三，合成十八。」一切智、神通，如前三仙及第五卷本劫本見等說。又神通中，言「變城為鹵」等者，鹵，鹹土也。「捫」，手摸也。餘如《釋籤》第二卷記。言「韋陀」者，即是外人一切典籍。如《摩蹬伽經》上卷云「有旃陀羅名帝勝伽，求婆羅門女以為子婦，諸婆羅門及諸人等悉皆毀訾旃陀羅姓。帝勝伽言：『汝婆羅門姓，若因韋陀名婆羅門者，如昔梵天修學禪道，有大知見造韋陀論流布教化。其後有仙名曰白淨，造四韋陀，一名讚誦、二名祭祀、三名歌詠、四名攘災。一一韋陀各四萬偈，偈三十二字。復有婆羅門名曰拂沙，有二十五弟子，於一一韋陀廣分別之，遂成二十五韋陀。於後展轉弟子別造，遂成一千二百一十六韋陀。當知韋陀分散之時，婆羅門種亦應分散。若韋陀壞時，婆羅門種不散壞者，如何得名婆羅門種因於韋陀？』」今言韋陀，且從根本以四為定，謂讚誦等。「星醫」等者，《說文》云「萬物之精以為列宿。」多在攘災、祭祀二韋陀中。此土亦有。彼如《摩蹬伽》中「又有蓮華實婆羅門，問帝勝伽言：『汝知星不？』答言：『密要尚知，況此小術。』廣說二十八宿及七曜等。」然經列四方七星與此方稍異。此方者，西方七，奎、婁、胃、昴、畢、觜、參。南方七，井、鬼、柳、星、張、翼、軫。東方七，角、亢、氐、房、心、尾、箕。北方七，斗、牛、女、虛、危、室、壁。經所列者，西方從昴星起，終至柳星，如是遞遷，一方各七。應是地異，故星移三座。經中一一各出其星名數，星之形狀及以星姓，祭法所須，日行度數。又有六宿，一日一夜共月俱行，謂畢、井、氐、翼、牛、壁。言七曜者，日月及五星。五星者，謂熒惑星、鎮星、歲星、太白星、辰星。復有羅睺星、彗星，通為九星。復云因於星行離日近遠，辯所生人善惡之相。復占諸宿離月近遠，辯於起立成壞之相。復占月在某宿，天雨多少，并日月薄蝕所主諸事。復占日月所在，地動吉凶之相。後乃為佛廣破其相。《大論》第十亦略辯星法，謂若月至昴、張、氐、婁、室、胃地動，屬水地神，是歲無雨，不宜麥。若至柳、尾、箕、壁、奎、危地動，屬龍神，災同前。若至參、鬼、星、軫、亢、翼地動，屬金翅鳥，災同前。若至心、角、房、女、虛、井、畢、觜、斗地動，屬天帝，安隱豐樂，宜五穀。餘如星書，非今所要。醫法者，如此方華他、岐伯、扁鵲、神農、黃帝、葛仙公、張仲景等所集。西方如耆婆持水流水等。兵法者，如黃石公、太公、白起等《六韜》所明。次對三種念處，文在《大論》二十一、三十七廣明。「共」謂事理俱得，「事」謂得滅盡定，「理」謂無漏緣理斷惑，「緣」謂當教四門文字教法。教法皆以所詮為境，境即所念之處，謂身受等，故云「境法」。次引如《毘曇》云「煩惱障解脫」等者，煩惱是能障，解脫是所障。「禪定障解脫」者，禪定即解脫，解脫是所障。一切法亦如是。若障破已，即得禪定及一切法，是故云也。且寄三藏分別如是。次「執」下，衍門三種。準《四念處》，四教各三種念處。三藏如前，正是今文三宗翻對。若通教者，以自他等四句觀破愛見四倒皆如幻化，名為性念處。亦以九想等一切事禪，名共念處。見生無生等四諦一切佛法，名緣念處。別教三種，有通有別，通則位位皆有三種，別則十住為性、十行為共、十向為緣。登地三種分分而發，性顯法身、共顯般若、緣顯解脫。圓教三者，性謂觀十界色，一色一切色、一切色一色，了達色中非淨非不淨性，餘三亦如是，名性念處。觀十界色，非垢非淨雙照淨不淨，其性不二，不二之性即是實性，餘三亦爾，是名共念處。觀此身受心法，起無緣慈悲，寂而常照、不動而運，普覆法界，名緣念處。三種念處一心中具，以智慧觀名為性念處，定慧均等名為共念處，所有慈悲緣九念處名為緣念。後三即是衍門三種破見。後三，教四門是也。前言「唯佛得第三」者，問：前何故云千大羅漢並是無疑，今云唯佛？答：羅漢非不得，但推佛為最。

Next, in explaining that wrong individuals cling to the Dharma differently, the text first cites the Guanzhong commentary, stating that 'Each master has three attachments.' Kumārajīva says: 'Each master has three, namely omniscience, supernatural powers, and the Vedas. The six masters each having three make eighteen in total.' Omniscience and supernatural powers are as explained previously regarding the three immortals, as well as in the fifth roll regarding fundamental kalpas and fundamental views, and so forth. Furthermore, under supernatural powers, regarding 'transforming a city into saline land' and the like, 'saline' refers to salty soil; 'rubbing' means touching with the hand. The rest is as recorded in the second roll of the Shiqian. Regarding 'Vedas', these are all the classical texts of the non-Buddhists. As the first roll of the Mātaṅga Sūtra states: 'There was a caṇḍāla named Trisanku, who sought a brahmin woman as a wife for his son. The brahmins and everyone else reviled the caṇḍāla caste. Trisanku said: "As for your brahmin caste, if one is called a brahmin on account of the Vedas: anciently, when Brahmā practiced the path of dhyāna, possessing great knowledge and vision, he composed treatises on the Vedas to disseminate and transform beings. Later, there was an ascetic named Śukra who composed four Vedas: the first was called Praise and Recitation [Ṛg], the second Sacrificial Rites [Yajur], the third Chants and Melodies [Sāma], and the fourth Averting Calamities [Atharva]. Each Veda had forty thousand verses, with thirty-two syllables per verse. Furthermore, there was a brahmin named Puṣya who had twenty-five disciples, who broadly differentiated each Veda, whereupon they became twenty-five Vedas. Subsequently, their disciples composed their own in turn, whereupon they became one thousand two hundred and sixteen Vedas. You should know that when the Vedas are dispersed, the brahmin caste should likewise be dispersed. If when the Vedas are corrupted, the brahmin caste is not dispersed or destroyed, how can it be called a brahmin caste on account of the Vedas?"' Now, speaking of the Vedas, let us tentatively take the four as fundamental and definitive, namely Praise and Recitation, and so on. Regarding 'astrology and medicine' and so forth, the Shuowen says: 'The quintessence of the myriad things constitutes the arrayed constellations.' These are mostly found in the two Vedas of Averting Calamities and Sacrificial Rites. They also exist in this land. In that land, as in the Mātaṅga [Sūtra]: 'There was also a brahmin named Padmagarbha who asked Trisanku: "Do you understand the stars?" He answered: "I even understand the secret essentials, to say nothing of such petty arts." He spoke extensively of the twenty-eight lunar mansions, the seven planets, and so forth.' However, the four directions and seven mansions listed in the sūtra differ slightly from those in this land. In this land, the western seven are Kui, Lou, Wei, Mao, Bi, Zui, and Shen. The southern seven are Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen. The eastern seven are Jiao, Kang, Di, Fang, Xin, Wei, and Ji. The northern seven are Dou, Niu, Nü, Xu, Wei, Shi, and Bi. Those listed in the sūtra begin in the west from the Pleiades (Mao) and end with the Willow (Liu), shifting in this manner, seven for each direction. This is likely due to the difference in lands, so the stars are shifted by three seats. In the sūtra, it lists one by one the names and counts of these stars, their shapes, their lineages, the requirements for their sacrificial rites, and the degrees of the sun's travel. Furthermore, there are six lunar mansions that travel together with the moon over a single day and night, namely Bi, Jing, Di, Yi, Niu, and Bi. As for 'seven planets', they are the sun, moon, and five planets. The five planets are Mars (Yinghuo), Saturn (Zhenxing), Jupiter (Suixing), Venus (Taibai), and Mercury (Chenxing). There are also Rāhu and comets, making nine celestial bodies in all. It also says that by the near and far distances of planetary movements from the sun, one discriminates the good and bad portents of people born. It also divines the near and far distances of the mansions from the moon, discriminating the marks of arising, standing, decaying, and empty. It also divines in which mansion the moon resides, how much rain falls from the heavens, and the various matters governed by solar and lunar eclipses. It also divines the locations of the sun and moon, and the auspicious or ominous marks of earthquakes. Later, the Buddha broadly refuted their marks. The tenth roll of the Dazhidulun also briefly discusses the methods of astrology, saying that if an earthquake occurs when the moon reaches Mao, Zhang, Di, Lou, Shi, or Wei, it belongs to the water and earth deities: that year there will be no rain, and it will not be suitable for wheat. If an earthquake occurs when it reaches Liu, Wei, Ji, Bi, Kui, or Wei, it belongs to the dragon deities: the calamities are the same as before. If an earthquake occurs when it reaches Shen, Gui, Xing, Zhen, Kang, or Yi, it belongs to the garuḍa: the calamities are the same as before. If an earthquake occurs when it reaches Xin, Jiao, Fang, Nü, Xu, Jing, Bi, Zui, or Dou, it belongs to Śakra: there will be peace and abundance, and it will be suitable for the five grains. The rest is as in astronomical books and is not needed here. As for medical arts, in this land they were compiled by figures such as Hua Tuo, Qibo, Bian Que, Shennong, the Yellow Emperor, Ge Xianggong, and Zhang Zhongjing. In the western regions, there were Jīvaka, Jalaṃdhara, Jalavāhana, and others. As for military treatises, they are what was elucidated in the Six Secret Teachings by Huangshigong, Taigong, Bai Qi, and others. Next, correlating them with the three kinds of stations of mindfulness, the text is broadly explained in rolls twenty-one and thirty-seven of the Dazhidulun. 'Shared' means obtaining both phenomenon and principle: 'phenomenon' means attaining the cessation samādhi; 'principle' means cutting off afflictions by conditions of the undefiled principle; 'conditions' refers to the textual teachings of the four gates within that teaching. The teachings all take what is expressed as their object, and the object is precisely the station of mindfulness, namely the body, feelings, and so forth; hence it is called 'the phenomenon of the object.' Next, citing the Abhidharma's statement that 'afflictions obstruct liberation' and so on: afflictions are what can obstruct, and liberation is what is obstructed. 'Dhyāna obstructions obstruct liberation' means that dhyāna is itself liberation, and liberation is what is obstructed. All phenomena are also like this. If the obstructions are eliminated, one then attains dhyāna and all phenomena; hence it is stated thus. For now, this is differentiated provisionally according to the Tripiṭaka. Next, from 'clinging' downward, concerns the three kinds in the Mahāyāna gates. According to the Stations of Mindfulness, each of the four teachings has three kinds of stations of mindfulness. The Tripiṭaka is as above, which precisely corresponds to the three schools refuted in the present text. In the shared teaching, observing via the four phrases of self, other, and so forth to refute the four inverted views of attachment and false views as illusory transformations is named the innate station of mindfulness. Taking all phenomenal dhyānas such as the nine contemplations of the foul as the shared station of mindfulness. Discerning the four truths of arising and non-arising and all Buddhist teachings is named the conditioned station of mindfulness. In the distinctive teaching, the three kinds have both general and specific aspects: generally, every stage has all three kinds; specifically, the ten abodes are innate, the ten practices are shared, and the ten dedications are conditioned. When ascending to the stages, the three kinds arise part by part: the innate reveals the dharma-body, the shared reveals prajñā, and the conditioned reveals liberation. In the perfect teaching, the three are: innate refers to contemplating the forms of the ten realms, where one form is all forms and all forms are one form, completely realizing that within forms their nature is neither pure nor impure; the remaining three [feelings, mind, phenomena] are also like this—this is called the innate station of mindfulness. Contemplating the forms of the ten realms as neither defiled nor pure, yet illuminating both pure and impure, their nature being non-dual, and this non-dual nature is precisely the true nature; the remaining three are also like this—this is called the shared station of mindfulness. Contemplating these phenomena of body, feelings, and mind, arousing causeless kindness and compassion, quiet yet always illuminating, unmoving yet functioning, universally pervading the dharma-dhātu—this is called the conditioned station of mindfulness. The three kinds of stations of mindfulness are completely possessed within a single mind: contemplating with wisdom is named the innate station of mindfulness; concentration and wisdom being equal is named the shared station of mindfulness; whatever kindness and compassion that conditions the nine stations of mindfulness is named the conditioned mindfulness. The latter three are precisely the three kinds of refuting views in the Mahāyāna gates. 'The latter three' refers to the four gates of the teaching. As for the previous statement that 'Only the Buddha attains the third,' Question: Why was it said earlier that a thousand great arhats were all without doubt, yet now it says only the Buddha? Answer: It is not that the arhats do not attain it, but rather that the Buddha is praised as supreme.