止觀輔行傳弘決 2.20

2.20

次釋非行非坐中，初釋得名之由，由對四句故也。「實通」等者，約行實說。次南岳、《大品》並釋隨行立名。南岳即是別行一卷，名《隨自意三昧》者是也，具約四儀、食及語默等。彼文「問云：此出何經？答：出《首楞嚴》。」故此下文釋諸善中，亦具別《首楞嚴》。《大品》云「若得是三昧，能令諸三昧變成無漏，如一斤石汁變千斤銅為金。」智者亦有別行覺意三昧。「雖復」下，會通也。雖有非行非坐等三名不同，秖是四儀修觀之法。「今依」下，重依教釋，名有所憑故。「諸數」下，問也。大小乘經諸心所法其數非一，何故但以意為觀境？「窮諸」下，答也。諸數既多不可遍列，意為能造，舉一蔽諸。「對境」下，釋意異名。觀於心性體同名異。墮心想見故有三別。乃至下文非一非異等。問：理性若是，何故立三？如《婆沙》中「問曰：此三何別？答：或別不別。言不別者，心即意識。如火名焰，亦名為熾，亦名燒薪。秖是一心，有三差別。言有別者，名即差別。或云：過去名意、未來名心、現在名識。或云：在界名心、在入名意、在陰名識。或云：雜色名心，如六道由心；繫屬名意，如五根屬意；語想名識，如分別屬識。」《俱舍》云「集起名心，籌量名意，了別名識。」且准小宗，此之三名尚是一法異名而已，是故今云三一合散不可定執，如是等者欲觀略斥。「心想見倒」者，《婆沙》云「無常謂常，想顛倒、心顛倒、見顛倒；我樂淨等亦復如是。」舊云：四陰之中，三心無倒，識心有倒。有云：識心無倒，三心有倒，謂想有想倒、受有心倒、行有見倒。有云：通在四心，識有心倒、想受有想倒、行有見倒。有云：初心妄計名心倒、次心想成名想倒、想成外執名見倒。初婆沙釋，正當今文「墮心想見倒」以見三異，執為常等不名為覺。覺了此倒非一異相，唯觀法性方名為覺。「覺者了知」下，正立觀也。三名相望都成六句，具出《般舟三昧經》也。分別三名既斥為非，應觀其體性離名字，故六句中言「非有」者即是體同，言「非無」者即是名異，復應勿計名體同異，故復結云「非一說三、非三說一」。餘各散等準此可知。「若知名非名」下，總有六句複疎重釋。此六並是雙非雙照，假名及性皆不可得。若寄此文立三觀者，「非一」立三假也，「非三」說一空也，「名非名、性非性」中也。餘五準此。於此複疎能達心性，方是不可思議三諦妙境。「若觀」下，立名之意。意能遍造，故但觀意則攝一切。「若破」下，例破諸使。如是圓觀，非但觀意為諸法本，亦破無明諸惑之源，故知非但意攝一切，亦乃意即無明。無明去時諸惑安在？故云「皆去」。「故諸」下，攝略結名。雖有諸名及以諸數，今但立名覺意三昧者，良由於此。「隨自」下，二名既是覺意異名，其名雖殊，義同覺意。

Next, in explaining neither walking nor sitting: first, the reason for obtaining its name is explained, which is due to being juxtaposed with the four phrases. From "In fact it universally pervades..." onward speaks in terms of the reality of practice. Next, Nanyue and the Dapin both explain establishing the name according to practice. Nanyue refers to his separate one-fascicle work entitled Samādhi of Following One's Own Mind, which comprehensively covers the four bodily postures, eating, speech, silence, and so forth. In that text, "It asks: From which sutra does this emerge? It answers: It emerges from the Śūraṅgama." Therefore, in explaining the various wholesome factors below, this text also specifically distinguishes the Śūraṅgama. The Dapin states: "If one attains this samādhi, it can turn all samādhis into outflow-free [states], just as one pound of mineral juice can transform a thousand pounds of copper into gold." Zhizhe also had a separately circulating Awakening-Mind Samādhi. From "Although there are..." onward synthesizes them: although there are three different names such as "neither walking nor sitting," it is simply the method of cultivating contemplation in the four postures. From "Now relying on..." onward explains again according to the teaching, because the name has a basis. From "The various numbers..." onward is a question: in the Mahāyāna and Hīnayāna sutras, the various mental factors are not just one in number; why take only consciousness/mind (yi) as the object of contemplation? From "Exhaustively tracing..." onward is the answer: since the various factors are numerous, they cannot be listed exhaustively; the mind (yi) is that which constructs them, so mentioning one encompasses all. From "Facing the object..." onward explains the different names of the mind. In contemplating the nature of the mind, the substance is the same while the names differ. Falling into mind, thought, and view gives rise to three distinctions, leading down to the subsequent "neither one nor different" and so forth. Question: If the nature of principle is like this, why establish three? As in the Vibhāṣā: "Question: What is the distinction among these three? Answer: They may be distinguished or not distinguished. When speaking of not being distinguished: 'mind' (citta) is just 'mind-consciousness' (manovijñāna). Just as fire is named flame, is also named blaze, and is also named burning fuel—it is merely a single mind with three differences. When speaking of being distinguished: the names are distinct. Some say: the past is named manas, the future is named citta, and the present is named vijñāna. Some say: in the realms it is named citta, in the sense-bases it is named manas, in the aggregates it is named vijñāna. Some say: varied form is named citta, as the six paths arise from mind; dependency is named manas, as the five faculties depend on manas; speech and conception are named vijñāna, as discernment belongs to vijñāna." The Abhidharmakośa states: "Accumulating and arising is named citta, deliberating is named manas, and discerning is named vijñāna." Even according to the Lesser Vehicle school, these three names are still merely different names for a single dharma. Therefore, it is now said that whether the three and the one are united or dispersed cannot be rigidly grasped; statements such as these are intended to briefly reject them for contemplation. Regarding "the inversions of thought, mind, and view": the Vibhāṣā states, "Taking the impermanent to be permanent is inversion of thought, inversion of mind, and inversion of view; taking the non-self, suffering, and impurity to be self, pleasure, and purity is likewise." Formerly it was said: among the four [mental] aggregates, three minds lack inversion and the consciousness-mind has inversion. Some say: the consciousness-mind lacks inversion, and the three minds have inversion, meaning perception has perceptual inversion, feeling has mental inversion, and mental formations have view inversion. Some say: it pervades the four minds, consciousness having mental inversion, perception and feeling having perceptual inversion, and mental formations having view inversion. Some say: the initial mind's false reckoning is called mental inversion, the subsequent mental thought taking shape is called perceptual inversion, and once perception is formed clinging to the external is called view inversion. The first explanation from the Vibhāṣā corresponds directly to the present text's "falling into the inversions of mind, thought, and view" to perceive three differences; clinging to them as permanent and so forth is not called awakening. Awakening to these inversions as neither identical nor different marks, contemplating only the dharma-nature—this alone is called awakening. From "One who is awakened clearly knows..." onward formally establishes the contemplation. When compared with one another, the three names make six phrases in all, which fully emerge from the Pratyutpanna-samādhi-sūtra. Since distinguishing the three names has been rejected as wrong, one should contemplate that their substance-nature is free from names and words. Therefore, in the six phrases, saying "not existent" refers to their identity in substance; saying "not non-existent" refers to their difference in names. Furthermore, one should not calculate identity or difference between name and substance; hence it concludes again: "Not being one, it speaks of three; not being three, it speaks of one." The remaining separate scatterings and so forth can be understood by following this. From "If one knows that names are not names..." onward: there are altogether six phrases of commentary giving a re-explanation. These six all doubly negate and doubly illuminate; provisional names and nature are both ungraspable. If one relies on this text to establish the threefold contemplation: "not one" establishes the three provisionals; "not three" speaks of the one emptiness; "names are not names, nature is not nature" is the middle. The remaining five follow this. If in this commentary one can penetrate the nature of the mind, only then is it the wondrous object of the inconceivable three truths. From "If one contemplates..." onward is the intent of establishing the name. The mind is capable of creating everything; hence merely contemplating the mind gathers all. From "If one breaks..." onward draws a parallel with breaking all defilements. This perfect contemplation not only contemplates the mind as the root of all dharmas, but also breaks ignorance, the source of all afflictions. Therefore, we know that not only does the mind gather all, but also the mind is itself ignorance. When ignorance is gone, where do the various afflictions abide? Hence it says "all are gone." From "Therefore, all..." onward gathers and abbreviates to conclude the name. Although there are various names and various mental factors, establishing now only the name "Awakening-Mind Samādhi" is truly due to this. From "Following one's own..." onward: since the two names are variant names for Awakening-Mind, although their names differ, their meaning is identical to Awakening-Mind.