止觀輔行傳弘決 2.16

2.16

「經言」下，次明觀法。經云「佛為雷音說於華聚昔因緣已，又云：『過去有佛名栴檀華。彼佛去世甚久，我於彼時如汝無異。彼有菩薩名曰上首，作一乞士入城乞食。時有比丘名曰恒伽，謂乞士言：「汝從何來？」答言：「我從真實中來。」又問：「何謂真實？」答曰：「寂滅相故名為真實。」又問：「寂滅相中，有所求？無所求耶？」答曰：「無所求。」又問：「無所求者，何用求耶？」答言：「無所求中吾故求之。」又問：「無所求中何用求耶？」答：「有所求者一切皆空，得者亦空、著者亦空、實者亦空、求者亦空、語者亦空、問者亦空，寂滅涅槃，一切虛空分界亦復皆空。吾為如是次第空法而求真實。」又問：「菩薩於何處求？」答：「於六波羅蜜中求。」恒伽聞已，賣身供養。上首又為說陀羅尼，聞已復問：「云何奉持？」上首乃說三七日法。』」具如今文所列方法，今文略出，應準彼廣。亦應可知修觀法中又迴無所求文以在後者，為欲結諸無所求文故也。今此中意，借彼觀文成今三昧。「求者」，謂求三昧之人。「著者」，謂於三昧生著之人。「實者」，謂於能行所行計我我所。「來者」，謂行三昧者往來出入。「語問者」等，準說可知。「此與大品十八空同」者，引例也。何故？來去乃至涅槃一切皆空。亦如《大品》十八空中，何法不空？十八空，至第五卷釋。「大經」下，又引《大經》空義亦同。如來涅槃尚自皆空，況餘法耶？故二十四云「佛告德王：『汝言見空，空是無法，為何所見？菩薩實無所見。若有見者，不見佛性、不能修習般若波羅蜜、不入涅槃。』」菩薩不但因空，見般若亦空，六波羅蜜、五陰、如來、大涅槃等一切皆空。如來昔在迦毘羅城，語阿難言：「汝莫愁惱。」阿難言：「我今親屬皆悉殄滅，云何不愁？如來與我同生此城、俱同釋種親戚眷屬，云何如來獨不憂惱顏色更顯？」我復告言：「汝見城有，我見空寂。汝見親戚，我修空故，悉無所見。以是因緣，我更光顯。」「以此」下，歷事修觀中，先約經名方便、次約尊容道具。初「方等」下，先約經名修觀。「令求」下，次約方便修觀。事儀既先求夢王，習觀亦先修空假。託事作觀，且言先修。不別而別，即勝別也。謂先修不可得空及以事儀之假，由此方便以入袒持。場是所依，故表淨境。世以治穀及以祭所俱名曰場。《說文》云「不耕曰場。」詩云：九月築場圃以治穀。今依淨境以治五住，故曰道場。「亦是」等者，場是所嚴，能嚴雖多不出定慧，供具雖眾不出動與不動故也。究竟戒香遍塗實理，觀陰本空為「免子縛」。無緣慈陰，故「遍法界」。翻三惑迷觀惑法界，迷即法界故名「不離」。戒香普熏、智燈圓照，與淨境等，方云普遍。覺智之佛棲理境空，觀於逆順二十四支，從境立數云「二十四」。如《法華》中觀於無明乃至老死，觀無明滅至老死滅，如此並是順觀因緣。《中含》五十四云「老死緣生乃至無明，無明緣行乃至老死，是為逆順觀因緣生。老死滅乃至無明滅，無明滅乃至老死滅，是為逆順觀因緣滅。」是則逆順因緣生滅俱有二十四番覺了智也。境雖寄昔，智必依圓。「餚饌」，眾味，如《法華經》鹽醋之屬。彼文喻權，今以助實。寂爾稱體，如衣在身。對忍為名，故立瞋號。瞋含諸惑，全翻曰「新」。七日觀於袒持，如以七智觀實。所除如惑、能洗曰觀，身無垢故，能所俱淨。師亦所依，故同諦義。亦依所觀逆順數故，立二十四無作道共。屬對名呪，義立此名。設法不差，故云屬對。呪破三道，不差曰對。「瓔珞十種」者，《本業瓔珞》觀法緣起中，觀十二緣有十種：一我見不二、二心為、三無明、四相緣、五助成、六三業、七三世、八三苦、九性空、十緣生。彼經具釋，不能具錄。

From "The sūtra says" below, next the method of contemplation is explained. The sūtra says: "After the Buddha had spoken to Thunder Sound of the past causes and conditions of Flower Heap, he further said: 'In the past there was a Buddha named Candanapuṣpa. That Buddha had passed away long ago, and at that time I was no different from you. That [Buddha] had a bodhisattva named Śreṣṭha (Uttama), who acted as a mendicant and entered a city to beg for food. At that time there was a monk named Gaṅgā, who said to the mendicant: "Where do you come from?" He replied: "I come from the real." He asked again: "What is called the real?" He replied: "Because of the characteristic of quietude and cessation, it is called the real." He asked again: "Within the characteristic of quietude and cessation, is there anything sought, or is nothing sought?" He replied: "Nothing is sought." He asked again: "If nothing is sought, what is the use of seeking?" He replied: "It is within that where nothing is sought that I therefore seek it." He asked again: "Within that where nothing is sought, what is the use of seeking?" He replied: "That which is sought is entirely empty; the attainer is also empty, the one who attaches is also empty, the real is also empty, the seeker is also empty, the speaker is also empty, the asker is also empty, quietude and cessation nirvāṇa, and all divisions and realms of space are also entirely empty. It is for the sake of such successively empty dharmas that I seek the real." He asked again: "Where does the bodhisattva seek?" He replied: "He seeks within the six pāramitās." Having heard this, Gaṅgā sold his own body to make offerings. Śreṣṭha then further expounded the dhāraṇī for him. Having heard it, he asked again: "How does one uphold it?" Śreṣṭha then explained the method of three [periods of] seven days.'" It is fully as the methods set forth in the present text; the present text presents them in brief and one should model it on that extensive [account]. One should also know that in the method of cultivating contemplation, the passage on 'nothing is sought' is brought back to the end in order to conclude all the passages on having nothing to seek. The intention here is to borrow that text on contemplation to establish the present samādhi. 'The seeker' means the person who seeks the samādhi. 'The one who attaches' means the person who produces attachment to the samādhi. 'The real' means positing a self and what belongs to the self regarding that which can practice and that which is practiced. 'The comer' means the one who practices samādhi coming and going, entering and exiting. 'The speaker and the asker' and so forth are understood by analogy with what has been explained. As for 'This is identical with the eighteen emptinesses of the Dapin,' this cites a precedent. For what reason? Coming, going, up to nirvāṇa are all empty. Just as among the eighteen emptinesses in the Dapin, what dharma is not empty? The eighteen emptinesses will be explained in fascicle five. From 'The Great Sūtra' below, it also cites the meaning of emptiness in the Great Sūtra as being identical. Even the Tathāgata's nirvāṇa is entirely empty, how much more so the remaining dharmas? Therefore fascicle twenty-four says: 'The Buddha told King of Virtue: "You speak of seeing emptiness. Emptiness is an unconditioned dharma (non-existent dharma); what is there to see? A bodhisattva truly sees nothing. If someone has something seen, he does not see the buddha-nature, cannot cultivate the prajñāpāramitā, and does not enter nirvāṇa."' A bodhisattva not only sees emptiness because of emptiness, but also sees that prajñā is empty, and the six pāramitās, the five aggregates, the Tathāgata, the Mahānirvāṇa, and so forth are all empty. When the Tathāgata was formerly in the city of Kapilavastu, he said to Ānanda: 'Do not grieve.' Ānanda said: 'Now my relatives have all been destroyed, how could I not grieve? The Tathāgata and I were born together in this city, both belonging to the Śākya clan of kinsmen and relatives; how is it that the Tathāgata alone is not sorrowful and grieved, and your countenance is even more radiant?' I further told him: 'You see the city as existing; I see it as empty and quiescent. You see relatives; because I cultivate emptiness, I have nothing at all that is seen. Due to these causes and conditions, I am even more bright and radiant.' From 'By means of this' below, within the contemplation cultivated in relation to affairs, it first proceeds according to the expedient means of the sūtra title, and next according to the revered figures and ritual implements. First, from 'Vaipulya' below, it cultivates contemplation according to the sūtra title. From 'Cause to seek' below, it next cultivates contemplation according to the expedient means. Since in the ritual procedures one first seeks the dream kings, in practicing contemplation one also first cultivates emptiness and provisionality. Relying on affairs to perform contemplation, it temporarily speaks of cultivating first. Not distinct yet distinct, this is precisely the superior distinctive. That is to say, one first cultivates unapprehendable emptiness as well as the provisionality of ritual affairs, and by means of this expedient means enters dhāraṇī. The arena is that which is relied upon, hence it represents the pure object. In the mundane world, the place where grain is processed and the place where sacrifices are made are both called 'arenas' (cháng). The Shuowen says: 'Unplowed land is called an arena.' The Book of Songs says: 'In the ninth month they make arenas and gardens to process grain.' Now, relying on the pure object to process the five entrenchments, it is called the 'arena of the path' (bodhimaṇḍa). As for 'It is also...', the arena is that which is adorned; although that which can adorn is manifold, it does not go beyond samādhi and wisdom, and although the articles of offering are numerous, they do not go beyond the moving and the unmoving. The ultimate fragrance of the precepts universally smears the real principle, and contemplating that the aggregates are originally empty is to 'escape the fetters of children'. The shade of causeless compassion thus 'pervades the dharma-dhātu'. Overturning the three delusions of confusing the contemplation of the dharma-dhātu of delusions, delusion is precisely the dharma-dhātu, hence it is called 'not separate'. The fragrance of precepts universally perfumes, and the lamp of wisdom fully illuminates; equaling the pure object, only then is it said to be universal. The Buddha of awakening wisdom abides in the empty principle-object; contemplating the forward and reverse twenty-four branches, based on the object the number is established as 'twenty-four'. Just as in the Lotus, contemplating ignorance up to old age and death, and contemplating the cessation of ignorance up to the cessation of old age and death, these are all the forward contemplation of causes and conditions. Fascicle fifty-four of the Madhyama Āgama says: 'Old age and death are conditioned by birth, up to ignorance; ignorance conditions karmic formations, up to old age and death—this is the forward and reverse contemplation of the arising of causes and conditions. The cessation of old age and death up to the cessation of ignorance; the cessation of ignorance up to the cessation of old age and death—this is the forward and reverse contemplation of the cessation of causes and conditions.' Thus, both the arising and cessation of forward and reverse causes and conditions possess twenty-four rounds of awakening wisdom. Although the object is lodged in the past, the wisdom must rely on the perfect. 'Delicacies' are the numerous flavors, like the salt and vinegar in the Lotus Sūtra. That text metaphorizes the provisional, while here they assist the real. Quiescent and conforming to the essence, it is like clothing on the body. Named in contrast to forbearance, the designation 'anger' is established. Anger contains all delusions; overturning them entirely is called 'new'. For seven days contemplating dhāraṇī is like using the seven wisdoms to contemplate the real. That which is eliminated is like delusion; that which can wash is called contemplation; because the body has no defilement, both the agent and object are pure. The master is also that which is relied upon, hence sharing the meaning of the truth. Also relying on the number of the forward and reverse that are contemplated, the twenty-four unconditioned morality of the path is established. Matching and responding is called dhāraṇī (spell); this name is established in terms of meaning. The dharmas arranged are not mistaken, hence it is called matching and responding. Spells destroy the three paths; being without error is called matching. 'The ten kinds in the Yingluo': in the contemplation of the dependent origination of dharmas in the Benye yingluo [jing], contemplating the twelve links has ten kinds: first, non-duality of the view of self; second, mind as cause; third, ignorance; fourth, conditioning each other; fifth, assisting in completion; sixth, three karmas; seventh, three times; eighth, three sufferings; ninth, inherent emptiness; tenth, conditioned arising. That sūtra explains them fully and they cannot be recorded in detail.