止觀輔行傳弘決 10.28

10.28

次明廣略不同。言「略說為念處」者，念處即是道諦。三十七品七科之一，故云略也。全說七科即是道諦，故名為中。既有能治，必有所治，能所俱舉即是四諦，故云廣也。結意，如文。從「釋迦」去，更敘化儀以判權實。且從漸至頓諸教念處雖復不同，各有其意。鹿苑正用三藏，方等旁用三藏、正用三教以斥二乘，令二乘人密成通教，故云「三人同一念處」。次至般若，旁用通教、正用別圓加於二乘，密成別益。故指《大品》名為不共。來至法華會八歸一，若除教道但須會七。「約此空見去至不違背」者，略示妙境不思議治，一治一切治。不違諸教從一開諸，如思議中亦不違諸教，故以一塵喻不思議兼於思議。空見如塵，諸治如經。不思議中，初總立，從「淨名」去正證。空見心中，十界五陰名為眾生，眾生即解脫，解脫不出六十二見，是故三法不得相離。「一切眾生」下，釋上解脫心行中求，謂三解脫。「佛解脫」下，釋上諸佛解脫。「又觀」下，復釋上心行中求。求謂用觀觀見心已，唯有法性，無復見心。「能一色」下，結成不思議境，即是五陰、眾生兩世間也。但闕國土，準例可知。「不縱不橫」，結成三諦，乃至如意珠等譬。「此境」下，發心。從究竟說，故但舉無明法性，亦應愍傷事中苦樂。「觀此」下，安心。「本性空寂」，總相止也。「淨若虛空」，總相觀也。「善巧」下，別相六十四番也。「見陰」等者，破遍也。祇此八字，攝得橫竪及一心等。「單複」下，通塞。唯出別相通塞，故云「句句」。文列似橫，實攝橫竪及一心等。「若不入」下，正助。昔以空見而行六蔽，今須捨空見復修事度方乃成治，故一一文中皆舉空見及以一蔽。「如橋地海」等者，具如《大論》「屈如橋梁，人馬踐之」等。地海例此，亦應可見。釋文略訖。故序中云「纔至見境，法輪停轉。後之三境，比望可知。」增上慢者，如得未到，謂無生忍四禪比丘等。乃至遍於大小諸位未得謂得，並名增上，兩教二乘三教菩薩，前諸文中處處有之。即後兩境，一一皆以十觀觀之。後三大章，具如五略後三是也。既云將送行者至彼薩雲，後三大章並無生忍已後之相，故略不論。《大品．法施品》云「化恒沙眾生令得六通，不如書般若令他讀誦。又以此令他讀誦般若之福，不如正憶念般若波羅蜜。又此憶念般若之福，不如為他說令易解。云何易解？謂不二相，觀不入不出。」說不共般若波羅蜜功德尚爾，況說《法華》開權妙教？況復今文即是《法華》顯實妙觀？故《法華》云「施四百萬億阿僧祇世界六趣四生，以四事供養令得四果，不如初隨喜人百千萬倍。」是故願說令他得聞，生隨喜心，其功若此。此第五十人隨喜之心，亦何必須即是五品之初隨喜位耶？準《大品》文，說猶勝於自生憶念，況復能說而能修行。以如說行起於多聞，即此意也。故勸後學勤說勤行。

Next, explaining the difference between extensive and brief. Regarding the words "briefly stated, it is the stations of mindfulness": the stations of mindfulness are indeed the truth of the path. Because they are one of the seven divisions of the thirty-seven aids to awakening, it is called brief. Fully stating all seven divisions is the truth of the path, so it is called intermediate. Since there is that which can cure, there must also be that which is cured; presenting both that which can [cure] and that which is [cured] constitutes the four noble truths, so it is called extensive. The intent of the concluding statement is as in the text. From "Śākya..." onward, it further recounts the teaching methods to determine the provisional and the real. Furthermore, although the stations of mindfulness in the various teachings from gradual to sudden differ, each has its intent: the Deer Park primarily used the Tripiṭaka; the Vaipulya secondarily used the Tripiṭaka and primarily used the three teachings to rebuke the two vehicles, causing the people of the two vehicles to secretly attain the shared teaching, hence it says "the three persons share the same stations of mindfulness." Next, reaching Prajñā, it secondarily used the shared teaching and primarily used the distinctive and perfect teachings applied to the two vehicles, secretly effecting distinctive benefits; hence the Dapin is designated as "uncommon." Coming to the Lotus, it converges the eight into the one; if one excludes the teaching path, one need only converge seven. Regarding "based on this view of emptiness... up to... does not contradict": this briefly shows the inconceivable cure of the wonderful object, where one cure cures all. It does not contradict the various teachings, opening the many from the one; just as in the conceivable, it likewise does not contradict the various teachings, so a single speck of dust is used as a metaphor for the inconceivable encompassing the conceivable: the view of emptiness is like the dust, and the various cures are like the scriptures. In the inconceivable, first it is generally established, and from "Vimalakīrti..." onward it is properly verified. In the mind with the view of emptiness, the five aggregates of the ten realms are called sentient beings; sentient beings are themselves liberation, and liberation does not exist outside the sixty-two views, which is why these three dharmas cannot be separated from one another. From "all sentient beings..." onward, it explains the above phrase "sought within the mind's actions of liberation," meaning the three liberations. From "the Buddhas' liberation..." onward, it explains the above phrase "the liberation of the Buddhas." From "also contemplating..." onward, it again explains the above phrase "sought within the mind's actions": "sought" means that when one has used contemplation to contemplate the mind of views, there is only the dharma-nature and no longer any mind of views. From "able to [manifest] in a single form..." onward, it concludes the establishment of the inconceivable object, which refers to the two realms of the five aggregates and sentient beings; it merely omits the realm of the physical environment, which can be known by following the analogy. "Neither vertical nor horizontal" concludes the establishment of the three truths, down to metaphors such as the wish-fulfilling jewel. From "this object..." onward, it refers to arousing the aspiration for awakening. Speaking from the ultimate perspective, it only mentions ignorance and dharma-nature, yet one should also be compassionate toward the suffering and joy in phenomenal reality. From "contemplating this..." onward, it refers to calming the mind. "Its original nature is empty and tranquil" is calming in its general aspect. "Pure as empty space" is contemplation in its general aspect. From "skillfully..." onward, it refers to the sixty-four turns in their specific aspects. "The aggregates of views..." and so forth refers to universal refutation. These eight characters alone subsume horizontal, vertical, and the single mind, and so forth. From "single, compound..." onward refers to pass and blockage. It only presents pass and blockage in their specific aspects, hence it says "phrase by phrase." The textual listing appears to be horizontal, but in fact it subsumes horizontal, vertical, and the single mind, and so forth. From "if one does not enter..." onward refers to primary and auxiliary [practices]. Formerly, by means of the view of emptiness one practiced the six hindrances; now one must abandon the view of emptiness and cultivate the phenomenal perfections anew so that the cure is accomplished. Hence in every passage it mentions the view of emptiness along with one hindrance. Regarding "like a bridge, the earth, the ocean" and so forth: this is fully detailed in the Dazhidulun: "bending like a bridge for people and horses to tread upon," and so forth; the earth and the ocean are by analogy with this, as can also be seen. The explanation of the text is briefly finished. Thus in the preface it says: "No sooner had it reached the object of views than the wheel of the Dharma ceased to turn. The subsequent three objects can be known by comparison." As for those of excessive arrogance, it refers to those who, having attained the not-yet-arrived [concentration], claim to have attained the forbearance of non-arising, the monks of the four dhyānas, and so forth. Down to falsely claiming attainment when one has not attained across all the stages of the greater and lesser [vehicles], all are called excessive arrogance; the two vehicles of the two teachings and the bodhisattvas of the three teachings appear in many places in the preceding passages. As for the subsequent two objects, each is contemplated by means of the ten contemplations. The subsequent three major sections are fully as described in the latter three of the five brief sections. Since it says that it will convey the practitioner to that sarvajñā, the subsequent three major sections all concern the characteristics subsequent to the forbearance of non-arising, and therefore they are briefly omitted and not discussed. The "Dharmadāna Chapter" of the Dapin states: "Transforming sentient beings as numerous as the sands of the Ganges to attain the six supernormal powers is not as good as writing down Prajñā and causing others to read and recite it. Furthermore, the merit of causing others to read and recite Prajñā through this is not as good as correctly recollecting the prajñāpāramitā. Furthermore, the merit of recollecting this Prajñā is not as good as explaining it to others to make them easily understand it. What is meant by easily understanding? It refers to the mark of non-duality, where contemplation neither enters nor exits." If the merit of explaining the uncommon prajñāpāramitā is already like this, how much more so for explaining the wonderful teaching of the Lotus opening the provisional? And how much more so given that the present text is indeed the wonderful contemplation revealing the real of the Lotus? Therefore the Lotus states: "Giving gifts to the four kinds of born beings of the six destinies in four hundred million koṭis of asaṃkhyeya worlds, making offerings with the four necessities and causing them to attain the four fruits, is not as good as the hundred, thousand, ten thousand, hundred-thousand-fold merit of the first person who rejoices in accord." Therefore one vows to explain it so that others can hear it and give rise to a mind of rejoicing in accord, whose merit is like this. Why must this mind of rejoicing in accord of the fiftieth person necessarily be the stage of rejoicing in accord at the beginning of the five grades? By analogy with the text of the Dapin, explaining it is still superior to generating recollection on one's own, how much more so being able both to explain it and to cultivate practice. Because practicing as spoken arises from extensive learning—this is precisely the meaning. Therefore, subsequent students are exhorted to explain it diligently and practice it diligently.