止觀輔行傳弘決 2.6

2.6

次釋常行中，初開章。此經因跋陀和菩薩說之，《智論》及諸經名跋陀婆羅，音輕重耳，是在家菩薩。次「此法」下，明所出經。三力者，不可遍辦故也。因緣和合感應道交，故須三力。彼經云「隨何方佛，欲見即見。何以故？如是三昧佛力所成。」見佛在三昧中立者，有三事故，彼佛力持、三昧力持、本功德力持，用是三事是故見佛。「能於定中見十方佛」者，由三力故三昧見佛。是故此經亦名《現在佛立定經》。得是三力，能見諸佛。經中「問：從何處得是三昧？答：從念佛得。若人不念佛讚歎佛身者，則為永失今世後世利樂因緣。」部屬方等機通四人，二乘被斥，非文正意。故四教菩薩亦通行之。今意在圓，故意止觀寄色身佛以成三觀。偈中明「住處」者，三昧相應。相應不同，三昧不等。經云「或時說有覺有觀等三地相應、或說喜樂等五受根相應、或說諸支相應、或說界繫相應、或說非界繫等。」如是等相助念佛三昧相應住處法，不得不辨其深淺，故云「須論議」也。文釋經意，故從總說雖云有覺等諸相不同，以念佛故全異根本。身開遮中云「避癡人」等者，與惡知識往來儔舊，以能生人不善根故。故《寶積經》云「有四法應急走捨離：一利養、二惡友、三惡眾、四同住者或笑或瞋或鬪，當離百由旬外。」好惱他故，名曰癡人。鄉里親屬緣務多故，故須速遠。「不得希望至別請」者，經云「專以乞食自活，多所成就。」《十住婆沙》乞食十利：一者活命自屬，不屬他故；二者施我食者，令住三寶然後當受；三常生悲心；四隨順佛教；五易滿易養；六破憍慢；七無見頂善根；八見我乞食餘善人効我；九不與男女大小有諸事；十次第乞生平等心。若《淨名》中迦葉捨富從貧、空生捨貧從富，外現偏迹示受彈訶。諸律論文乞食之法不一處足，為福他故令至七家，順少欲法不損施主。「不受別請」者，普使十方獲均受之益。亦順佛教及少欲等，及令施主得平等福。故《優婆塞戒經》云「佛告鹿母：『雖請佛及五百羅漢，猶不得名請僧福田。若於僧中請一似像極惡比丘，得無量福。雖是惡人，亦能為人說戒定慧及三菩提，有因有果不毀三寶，執持如來無上勝旛。勝旛者，袈裟也。』」為是義故，不受別請。律開多緣，《梵網》唯制。律部雖許僧法常行，今入三昧一切俱制，況此大乘宜順《梵網》。《大論》云「僧中食者生諸漏緣，若受次請妨修三昧。」論云「若受請者若得請處，謂我是福德之人。若不得者則生嫌恨，謂彼無識，應請不請、不請而請，或自鄙惱。若入眾食，當隨眾法料理僧事，心則散亂妨廢出道，故令乞食。」「嚴道場」者，場者俗中亦以為祭神處也，今以供佛之處名為道場。「香餚」者，亦作肴菜也。非穀而食曰肴，亦豆實也。「盥沐」等者，洗手曰盥，洗頭曰沐，洗身曰浴，洗足曰洗（音跣）。「左右」等者，左出右入，出從觸、入從淨。「內外律」者，身口律儀為外，意地律儀為內，謂大小乘俱有意地所起遠方便罪及十善惡後三是也。世云「小乘制身口，大乘制意」者，不必全爾。應知大小兩乘若結罪邊咸從身口，遠方便邊並防於意。故知大小兩乘，若制止邊並防意地，若制作邊單制意者。謂修定慧則大小並然，降茲已外餘心念法及懺輕垢，並加身口合掌宣吐，或有但心如悔輕吉，或大乘中觀理懺重仍加身口。又小乘為外、大乘為內，若但善律儀不諳妨障，亦非師位。「於所聞三昧處如視世尊」等者，亦出彼經。又《大論》四十九云「菩薩因師得菩提，云何不敬？豈有上智高明於師不敬？若不敬師則失大利，如井無綆，水無由得。有慢之人，如水不住嶺。若依善師，三學增長，如樹有根枝葉增長。是故佛說敬師如佛。」論「問：善師尚不能敬，惡師云何能敬而令敬師？答：勿順世法著善遠惡。若能開釋深般若者，則盡敬之，不念餘惡。不以囊臭而棄其金。如夜行險惡人執燭，不以人惡而不取照。菩薩亦爾，得智慧光不計其惡。如空中聲告波崙言：『汝於師所，勿念其惡。』」復次師之好惡何預於我？我求法利不求於惡。如泥木等無有功德，因發佛想得無量福，何況於人。又觀師如佛者，如觀諸法畢竟空故，觀諸眾生視之如佛，何況於師。《十住婆沙》云「從他求智慧不惜身命，故須敬師。若師輕蔑及以愛敬，心無有異。不因師求利。師有過失當須隱藏，師過彰露方便覆之，師有功德稱揚流布。何以故？修三昧者善護其心，恐輕於師三昧不成。」故下文云「若於師生惡，求是三昧終難得。」然為師者故須無過，今明凡師未能盡善，故誡學者不見短長等。「當割」等者，舉重況輕。「肌」者皮也，「餘」謂身外依報等也。「僕」者奴也。古之男女，入罪者以為奴婢。「須外護」等者，不饑不飽如亦愛亦策。「同行如共涉險」者，失一則俱喪，同行當如之。「須要期」等者，以願自要，期心三昧。「起大信」等者，信一切法無非佛法，故不可動。為此法故而行精進名「大精進」，於法無染曰精，念念趣求為進。一切種智導於眾行，故「無能及」。「常與善師」等者，求師必在於盡善，事師必忘於師過。為三昧故須護其心，恐徒棄光陰故令預擇。又所言善者，善解三昧通塞之相，將導行者使時不空捐。「臥出」者，有人云：秖名臥為出，有何不可。然但得臥而闕於出，出未必臥、臥時必出，故須分釋。經文但云睡眠，論云「有四法能生三昧：一者三月未甞睡眠，除便利飲食坐起；二者於三月乃至彈指頃不生我心；三於三月經行無休息；四於三月兼說法不求利養。」今文隨便無復次第，以第二我心為想欲，第一睡眠為臥出，以除便利等與三四合說。「親近善知識」等偈者，論「又問：如是三昧寶何法能得？答：親近善知識。」一偈是也。偈具四義：一知識、二精進、三智慧、四信力。又有三昧助修習法，有五十法（云云）。次「口說默者」，初從「九十日」下至「心念彌陀無休息」者，教用三業也。次「或唱念」下，教用念法。雖云先後及心俱運，於念念中無使闕一，故云「相繼」。次「若唱」下，釋疑也。具如前釋，此中又加法門主也。「舉要」下，結勸三業也。「步步」身業，「聲聲」口業，「念念」意業。次意止觀中，先念三十二相以為觀境。言「佛剎」者，具存應云剎摩，此云田也，即一佛所王土也。或云表剎者，以柱表剎，表所居處故也。「三月常念」者，彼經云「菩薩入是三昧，即見阿彌陀佛。便問彼佛：有何因緣得生其土？佛即答言：善男子！修念佛三昧不忘失故，得生我國，乃至三十二相」等。今文云「云何念」，即是菩薩於三昧中見佛問文。從「念三十二相」下至「千輻輪相」，是《三昧》中佛答文。以三十二相逆緣順緣令我亦逮是相者，是《三昧》中見佛發願文。見相好身，身出光明遍十方界如融金聚。如須彌山在大海中，日照發明。行者爾時除却餘想謂山林等，唯佛身相如瑠璃中有赤金像。次「又念」下，正明於境以修三觀。初空觀者，初文略明推我身心及三昧佛。佛之色心為從誰得？初兩句正推。次從「佛不用」下，推己即知心佛叵得，豈由我色心而見佛色心？此列四句。初云「佛不用心得」者，是不用我心得佛心。「不用身得」者，是不用我身得佛身。「不用心得佛色」等交互二句者，但略我字耳。「何以故」下，釋也。佛之色心無相無得，我之色心亦復如是。身口是色、智慧是心，色心有者良由有我，以我無故稱「法本無」。破此本無故云「壞本」，亦絕此壞故云「絕本」。

Next, in explaining the constant walking [samādhi], first the section is opened. This sūtra was preached because of the Bodhisattva Bhadrapāla; the Dazhidulun and various sūtras name him Bhadrapāla, differing only in whether the phonetic syllables are light or heavy; he is a lay bodhisattva. Next, from 'this method' onward, its source sūtra is clarified. As for 'the three powers', it is because one cannot accomplish it entirely [on one's own]. Because conditions harmoniously unite and there is an accord between stimulus and response, three powers are required. That sūtra says: 'Whichever directional Buddha one wishes to see, one sees him immediately. Why? Because this samādhi is accomplished by the Buddha's power.' There being three things for seeing the Buddha standing in samādhi: the supportive power of that Buddha, the supportive power of the samādhi, and the supportive power of one's own original merits—it is by using these three things that one sees the Buddha. As for 'being able in samādhi to see the Buddhas of the ten directions', it is by these three powers that one sees the Buddhas in samādhi. Therefore, this sūtra is also named the Sūtra of the Samādhi of the Present Standing Buddhas. Attaining these three powers, one can see all Buddhas. In the sūtra it says: 'Question: From where does one attain this samādhi? Answer: One attains it from mindfulness of the Buddha. If a person does not practice mindfulness of the Buddha and praise the Buddha's form, they will forever lose the causes and conditions for benefit and joy in this present life and future lives.' As for its classification, it belongs to the Vaipulya; its capacity extends to all four categories of persons; the two vehicles are reproached, but they are not the primary intent of this text. Therefore, the bodhisattvas of the four teachings also practice it in common. Here, the intent lies in the perfect [teaching]; thus the calming and contemplation intentionally lodges in the physical body of the Buddha in order to accomplish the threefold contemplation. In the verse, where it clarifies 'dwelling place', this refers to conformity with the samādhi. Since conformity is not uniform, the samādhis are not equal. The sūtra says: 'Sometimes it is explained as conforming with the three grounds such as having deliberation and reflection; sometimes it is explained as conforming with the five feeling roots such as joy and pleasure; sometimes it is explained as conforming with various factors [of absorption]; sometimes it is explained as conforming with what is bound to the realms; sometimes it is explained as what is not bound to the realms, and so forth.' When helping mindfulness-of-Buddha samādhi to conform with the dharmas of such dwelling places as these, one must distinguish their depths; hence it says, 'one must discuss.' The text explains the sūtra's meaning: thus, taking it generally, although it speaks of various different signs such as having deliberation, because of mindfulness of the Buddha it is completely different from the fundamental [dhyānas]. In 'physical permissions and prohibitions', where it says 'avoiding foolish people', etc., it refers to coming and going with bad spiritual friends and old associates, because they can arouse wholesome roots not in others [but unwholesome ones]. Thus the Ratnakūṭa Sūtra says: 'There are four dharmas that one should quickly run away from and abandon: first, gain and offerings; second, evil friends; third, bad crowds; fourth, co-residents who laugh, get angry, or fight—one should keep more than a hundred yojanas away.' Because they like to torment others, they are called 'foolish people'. Because one's native place and relatives involve many entanglements, one must quickly stay far away from them. As for 'must not hope for... to individual invitations', the sūtra says: 'Exclusively subsisting on almsfood, much will be accomplished.' The Daśabhūmika-vibhāṣā states ten benefits of almsfood: first, one's livelihood belongs to oneself and does not belong to others; second, one causes those who offer me food to dwell in the Three Jewels before one receives it; third, one constantly arouses compassion; fourth, one complies with the Buddha's teaching; fifth, one is easily satisfied and easily nourished; sixth, it destroys arrogance; seventh, there are no wholesome roots of looking at the crown [of the Buddha?]; eighth, seeing me beg for food, other good people emulate me; ninth, one has no involvements with men, women, young, or old; tenth, begging in succession gives rise to an equal mind. As in Vimalakīrti, where Kāśyapa abandoned the rich and went to the poor, and Subhūti abandoned the poor and went to the rich, externally they displayed biased traces to show receiving reproaches. In various Vinaya and śāstra texts, the method of alms-begging is not to be satisfied with one place; to generate merit for others, it directs going to up to seven houses, which complies with the dharma of having few desires and does not harm the donors. As for 'not accepting individual invitations', it universally enables the ten directions to receive the benefit of equal offerings. It also accords with the Buddha's teaching and having few desires, and enables the donors to attain equal merit. Thus the Upāsakaśīla Sūtra says: 'The Buddha told the Mother of Mṛgāra: "Even if one invites the Buddha and five hundred arhats, it still cannot be called inviting a monastic field of merit. If among the saṅgha one invites a single semblance-monk who is extremely wicked, one attains immeasurable merit. Though an evil person, he can also speak to others of morality, concentration, wisdom, and the three bodhis; having cause and having effect, he does not disparage the Three Jewels, and holds up the Tathāgata's unsurpassable victorious banner. The victorious banner is the kāṣāya robe."' For this reason, one does not accept individual invitations. The Vinaya permits many contingencies, whereas the Fanwang [sūtra] only prohibits them. Although the Vinaya section allows the regular monastic practice, now, upon entering samādhi, everything is prohibited; all the more so in this Great Vehicle, one should comply with the Fanwang. The Dazhidulun says: 'Eating among the saṅgha gives rise to conditions for the outflows; if one accepts a sequential invitation, it obstructs cultivating samādhi.' The treatise says: 'If one who accepts an invitation receives an inviting place, he thinks, "I am a person of meritorious virtue." If he does not get one, he gives rise to resentment and hatred, thinking that the other is ignorant—"They should have invited me but did not, and invited those they should not have invited"—or he becomes self-disparaging and vexed. If one enters the assembly to eat, one must follow the communal rules and manage monastic affairs; one's mind will be scattered, obstructing and neglecting the path of transcendence. Therefore, it causes one to beg for food.' As for 'purifying the bodhimaṇḍa', maṇḍa is also used in worldly conventions to mean a sacrificial altar for spirits; here, the place where offerings are made to the Buddha is called a bodhimaṇḍa. As for 'fragrant food', it is also written as culinary dishes and vegetables. Non-grain food is called yáo; it also means bean fruits. As for 'bathing and washing', etc., washing the hands is called guàn; washing the head is called mù; washing the body is called yù; washing the feet is called xǐ (pronounced xiǎn). As for 'left and right', etc., exiting by the left and entering by the right; exit proceeds from impurity, and entry proceeds from purity. As for 'internal and external vinaya', physical and verbal deportment is external, while the intention-ground's deportment is internal; this means that both the Great and Lesser Vehicles have remote-preparatory offenses that arise from the intention-ground, as well as the last three of the ten good and evil [deeds]. When people in the world say, 'The Lesser Vehicle restrains body and mouth, while the Great Vehicle restrains the intention,' it is not necessarily entirely so. One should know that regarding the two vehicles, Great and Lesser, when affixing offenses both proceed from body and mouth, while in the aspect of remote preparation both guard against intention. Therefore, one knows that regarding the two vehicles, Great and Lesser, when it comes to restraining prohibitions, both guard the intention-ground, while if one produces actions, it solely restrains the intention. This means that in cultivating concentration and wisdom, both Great and Lesser are like this. Anything besides this, such as other mental dharmas and the repentance of minor infractions, are all supplemented with body and mouth, joining palms and speaking it out; or some are merely mental, like repenting of a minor duṣkṛta; or in the Great Vehicle, contemplating the principle to repent of grave offenses is still supplemented by body and mouth. Moreover, the Lesser Vehicle is external and the Great Vehicle is internal; if one is merely skilled in deportment but unversed in obstacles, one is also not qualified for the status of a master. As for 'looking upon the place where one hears the samādhi as viewing the World-Honoured One', etc., this also comes from that sūtra. Furthermore, the Dazhidulun, fascicle 49, says: 'A bodhisattva attains bodhi because of the master; how could he not respect him? How could there be superior wisdom and noble brilliance without respecting the master? If one does not respect the master, one loses great benefit, just as with a well without a rope, water cannot be drawn. A person with conceit is like water not staying on a mountain ridge. If one relies on a good master, the three trainings grow, just as a tree with roots will grow branches and leaves. Therefore, the Buddha taught that one should revere the master like the Buddha.' The treatise asks: 'If one cannot even revere a good master, how could one revere an evil master, yet you command revering the master? Answer: Do not follow worldly ways, clinging to the good and staying away from the evil. If he can explain and disclose the deep prajñā, then revere him completely without considering his other evils. One does not discard gold because the bag smells foul. Just like walking a perilous path at night with a wicked person holding a torch, one does not refuse to accept the light because the person is wicked. The bodhisattva is also like this: attaining the light of wisdom, he takes no account of his faults. Just as the voice in space told Sadāprarudita: "Toward your master, do not consider his faults."' Furthermore, what does the master's virtue or vice have to do with me? I seek the benefit of the Dharma, not his evils. Just as clay, wood, and the like possess no merit, yet because of conceiving the thought of the Buddha one gains immeasurable merit, how much more so toward a person! Moreover, regarding the master as the Buddha is like contemplating all dharmas as ultimately empty; viewing all sentient beings, one sees them as the Buddha, how much more so one's master! The Daśabhūmika-vibhāṣā says: 'Seeking wisdom from another without sparing physical life, one must therefore revere the master. Whether the master holds one in contempt or treats one with love and respect, one's mind does not differ. One does not seek gain through the master. If the master has shortcomings, one should conceal them; if the master's faults become manifest, expediently cover them; if the master has virtues, praise and circulate them. Why? Because the practitioner of samādhi protects his mind well, fearing that if he disdains the master, the samādhi will not be accomplished.' Therefore the text below says: 'If one gives rise to evil toward the master, seeking this samādhi will in the end be difficult to attain.' However, one who acts as a master should indeed be without fault; here, explaining that ordinary masters cannot be completely good, it admonishes students not to see deficiencies and strengths, etc. As for 'one should slice...', etc., it presents the grave to illustrate the light. 'Flesh' is the skin, and 'the rest' refers to the environmental rewards outside the body. 'Servant' is a slave. In ancient times, men and women who committed offenses were made into male and female slaves. As for 'needing external protection', etc., being neither hungry nor satiated is like both cherishing and spurring. As for 'fellow practitioners being like crossing a precipice together', if one is lost, all perish; fellow practitioners should be like this. As for 'must make vows', etc., binding oneself through vows, one resolves one's mind on the samādhi. As for 'giving rise to great faith', etc., believing that among all dharmas there is none that is not the Buddha-dharma, it is therefore unshakable. Practicing vigor for the sake of this Dharma is called 'great vigor'; being undefiled toward dharmas is 'refined' (jīng), and in thought after thought pursuing it is 'advance' (jìn). All-aspect wisdom guides all practices; hence 'none can match it'. As for 'always being with a good master', etc., seeking a master must aim at complete goodness; serving a master must forget the master's faults. For the sake of the samādhi one must protect one's mind; fearing that one will vainly waste time, it causes one to select in advance. Furthermore, what is called 'good' means being well-versed in the marks of pass and blockage in samādhi, leading the practitioner so that his time is not spent in vain. As for 'lying down and going out', someone said: just calling lying down 'going out', what is wrong with that? However, that captures only lying down while lacking 'going out'; going out is not necessarily lying down, but when lying down one necessarily goes out, so they must be explained separately. The sūtra text only says sleeping; the treatise says: 'There are four dharmas that can generate samādhi: first, for three months never sleeping, except for excretion, eating, and sitting up; second, for three months not giving rise to the mind of self even for the snap of a fingers; third, for three months walking without resting; fourth, for three months also explaining the Dharma without seeking offerings and gain.' Now, this text follows convenience and has no fixed sequence: taking the second, 'mind of self', as conceptual desire; the first, 'sleep', as lying down and going out; and combining the exception for excretion, etc., with the third and fourth. Regarding the verse 'approaching good spiritual friends', etc., the treatise asks again: 'By what dharma can this samādhi jewel be attained? Answer: Approaching good spiritual friends.' That single verse is it. The verse possesses four meanings: first, spiritual friends; second, vigor; third, wisdom; fourth, the power of faith. There are also auxiliary cultivation methods for the samādhi, numbering fifty dharmas (and so forth). Next, under 'verbal speech and silence', first, from 'ninety days' down to 'mindfully contemplating Amitābha without resting', it teaches using the three karmas. Next, from 'or reciting and chanting' down, it teaches the method of mindfulness. Although it speaks of sequential and simultaneous mental operation, in thought after thought do not let one be lacking; hence it says 'continuously'. Next, from 'if reciting' down, it resolves doubts. It is completely as explained before, and here it also adds the master of the dharma-gate. From 'to summarize' down, it concludes by exhorting the three karmas. 'Step by step' is physical karma, 'voice by voice' is verbal karma, and 'thought after thought' is mental karma. Next, in the mental calming and contemplation, it first contemplates the thirty-two marks as the object of contemplation. As for 'Buddha-field', in full it should be kṣetra, translated here as field; that is, the land ruled by a single Buddha. Or it is called a marked kṣetra, because a pillar marks the kṣetra, marking the place of residence. As for 'for three months constantly contemplating', that sūtra says: 'When a bodhisattva enters this samādhi, he immediately sees Amitābha Buddha. He then asks that Buddha: "By what causes and conditions does one attain rebirth in that land?" The Buddha immediately answers: "Good son! Because of cultivating the mindfulness-of-Buddha samādhi without forgetting it, one attains rebirth in my land, up to the thirty-two marks," etc.' Now, the text's 'how to contemplate' is the bodhisattva's question upon seeing the Buddha in samādhi. From 'contemplate the thirty-two marks' down to 'the mark of the thousand-spoke wheel' is the Buddha's answering text in the Samādhi [Sūtra]. Making me attain these marks as well through the thirty-two marks in reverse and direct conditions is the text of making vows upon seeing the Buddha in the Samādhi [Sūtra]. Seeing the physical body with marks and signs, the body radiates light pervading the realms of the ten directions, like a mass of molten gold. Like Mount Sumeru in the great ocean illuminated by the sun's brilliance. The practitioner at that time eliminates other thoughts, namely mountains, forests, and so on; there is only the Buddha's bodily marks, like a reddish-gold image within vaiḍūrya. Next, from 'again contemplate' down, it directly clarifies cultivating the threefold contemplation upon the object. First, in the emptiness contemplation, the first text briefly explains examining one's own body and mind, and the samādhi Buddha. From whom are the Buddha's physical form and mind obtained? The first two lines directly examine. Next, from 'the Buddha does not use' down, by examining oneself one immediately knows that mind and Buddha are unobtainable; how could it be due to my form and mind that I see the Buddha's form and mind? Here four phrases are listed. First, 'the Buddha is not obtained with the mind' means not obtaining the Buddha's mind with my mind. 'Not obtained with the body' means not obtaining the Buddha's body with my body. The two cross-combined phrases, 'not using the mind to obtain the Buddha's form', etc., merely omit the word 'my'. From 'Why?' down, it explains. The Buddha's form and mind are signless and unobtainable; my form and mind are also like this. Body and mouth are form, and wisdom is mind; that form and mind exist is truly due to the existence of a self; because the self is non-existent, it is called 'dharmas are fundamentally non-existent'. Refuting this fundamental non-existence is called 'destroying the fundamental'; ending this destruction as well is called 'cutting off the fundamental'.