止觀輔行傳弘決 2.2

2.2

次釋修大行中，初明來意者，發心無行，無位可論，故云修行。「入菩薩位說是修大行之止觀者」，標也。從「夫」下，釋也。「善解」下，舉譬也。酪須鑽成，酥假搖熟，故《大經》二十六云「如乳要得人功、水瓶、鑽繩，當成酪酥，成二酥已醍醐可獲。」住前行行猶如鑽搖，凡夫五品同譬於乳，六根如酪及生熟酥，初住已上名得醍醐。善能調停四種三昧，當知六根初住可獲，從勝而說，故曰「醍醐」。引證，如文。「行法」下，舉略攝廣，以列四名。「通稱」下，釋名也，三昧是通，坐等是別。《大論》下，引證。論云「一切禪定心，皆名三摩地。秦言正心行處，是心無始常曲不端，入正行處心則端直，如蛇行常曲入筒則直。」今文存略，故云「善心一處住」等。初釋又略，但云「調直」。論又云「三昧是通，百八是別。」今但對四以辨通別。「法界」下，解釋論文，四行通依法界一處。又別名中所言常坐乃至非行非坐者，約身儀為名。若從法為名者，常坐名一行、常行名佛立、半行半坐名方等法華、非行非坐名隨自意等。

Next, in explaining the cultivation of the great practice, first, to clarify the reason for its introduction: if one arouses the aspiration without practice, there are no stages to discuss; hence it says "cultivating practice." "Entering the bodhisattva stages, this is explained as the calming and contemplation of cultivating the great practice" is the heading. From "Now" onward is the explanation. From "Well-versed" onward sets forth an analogy. Curd must be made by churning, and butter requires shaking to mature. Thus the Mahāparinirvāṇa-sūtra, scroll twenty-six, says: "Just as milk requires human effort, a water jar, and a churning rope before it becomes curd and butter, and once the two kinds of butter are formed, clarified butter can be obtained." The practices prior to the stages of abiding are like churning and shaking. The five grades of ordinary persons are together likened to milk, the six sense faculties are like curd and raw or cooked butter, and the first stage of abiding and above is called obtaining clarified butter. If one can skillfully harmonize the four kinds of samādhi, one should know that the six sense faculties and the first stage of abiding can be attained; speaking in terms of superiority, it is therefore called "clarified butter." The cited proof is as in the text. From "Methods of practice" onward, the broad is subsumed under the brief to list the four names. From "Commonly termed" onward explains the names: samādhi is the general, while sitting and so forth are the particular. From "The Dazhidulun" onward cites proof. The treatise says: "All minds in dhyāna concentration are called samādhi. In Qin language, it is the 'place where the correct mind travels.' This mind has from beginningless time always been crooked and not upright; when it enters the place of correct practice, the mind becomes straight, just as a snake's crawling is always crooked, but when it enters a tube it becomes straight." The present text keeps it brief, hence it says "the wholesome mind abiding in a single place," and so forth. The initial explanation is also brief, merely saying "regulated and straightened." The treatise also says: "Samādhi is the general, the one hundred and eight [samādhis] are the particular." Here it merely distinguishes the general and the particular with respect to the four. From "Dharma-dhātu" onward explains the treatise text: the four practices all rely equally on the single place of the dharma-dhātu. Furthermore, among the particular names, what is called "constantly sitting" up to "neither walking nor sitting" is named in terms of bodily deportment. If named in terms of dharma: constantly sitting is called the single practice; constantly walking is called the standing Buddha (pratyutpanna); half walking and half sitting is called the Vaipulya and the Lotus; neither walking nor sitting is called following one's own thought, and so forth.