止觀輔行傳弘決 2.68

2.68

第五歸大處者，初文總序旨歸來意中，云「夫膠手」等者，心性如手、或著如膠，隨文封滯迷於旨趣。《婆沙》二十四云「譬如有山，人獸共居。獼猴行處，獵師以黐塗其草上。黠猴遠離，癡猴不知，以手小觸即黏其手。以手解手，復黏其手，以足以口悉皆被黏，𤼣踡臥地。獵師以杖貫擔將去。比丘亦爾，不守根門，為魔波旬而擔將去。」《大經》二十三文同。今行人亦爾，不達教相、不曉旨歸，隨文生著互相是非，非但不至三德旨歸，為陰集魔而擔將去。「寱夢」等者，夢甚故寱，寱故難醒。法性如眠，無明故夢，僻執如寱。執重難除名為難醒。「封文」等者，封，閉也、塞也。諸教諸門諸諦諸悉隨一各執，故云「齊意」。「競執」等者，此即《大經》春池喻意，如前已釋。「近事」等者，如愚癡人指點現事，世間顯語猶尚不識，況中道遠理、圓常密教寧當可識？此乃一往舉況斥之。亦有不曉世語達遠理者，如會稽道樹寺頓悟禪師，能悟深理而不曉近事，出《涅槃疏》（云云）。「旨歸者」下，釋名。文者，教也。旨者，意也。歸者，趣也。教意所趣，名為旨歸。「如水」下，舉譬也。水火如教法，趣向如文意，空海如所趣。故知若識密教而達遠理，則不稽顯教、不滯近理。「譬如」下，重譬密教也。「臣」者，《說苑》曰「人臣之行有六正、六邪。一者萠兆未現見存亡之機，名為聖臣。二者進善通道功歸於君，名為大臣。三者卑身進賢稱古行事以勵主意，名為忠臣。四者明察早見終無憂患，名為智臣。五者守文奉法飲食廉節，名為貞臣。六者國家昏亂而不諭犯主嚴顏，言主之過身死國安，名為直臣。」今雖云「智」，義兼聖、大，餘非文意。言「密語」者，《大經》云「鹽、水、器、馬，一名四實。智臣善知。謂洗時奉水，食時奉鹽，飲時奉器，遊時奉馬。王皆但云先陀婆來。」《俱舍》亦以九義立一瞿聲。章安云：「此之四義，亦與四教、四門、四句意同，應皆次第對鹽等四，經文自合。先對無常等四；次對四常，謂不動、無相、不變、佛性。此四亦是四門異名，亦可以對四教之理，隨義思之亦應可解。又如貝秣等四，經中合喻喻常等四，有時借喻喻於四門。經意縱別，借用無失，況此喻意彼此不殊。」所言「密」者，如四教四門同名有等，四教旨異所詮不同，若未開權覆實名密，若開權已無外曰密。自非菩薩密識開權教下旨歸，何由可曉旨歸三德？為智所依，名為「智地」，能生智故亦名智地，此約弘教釋也。「又自入」下，約自行化他分字以釋。

Fifth, concerning 'the ultimate resort to which all converges': In the opening section that generally introduces the intention behind 'the ultimate resort' (zhigui), the phrase 'glued hands' and so forth means that the nature of mind is like a hand, and attachment to delusion is like glue; clinging to the literal text causes obstruction and disorientation regarding the underlying intent. The *Vibhāṣā*, fascicle twenty-four, says: 'For example, suppose there is a mountain where humans and beasts dwell together. In the area where monkeys roam, a hunter coats the grass with birdlime. A clever monkey stays far away, but a foolish monkey, unaware, touches it slightly with its hand, which immediately gets stuck. Trying to free that hand with the other, the other hand also gets stuck; trying with its feet and mouth, they all become stuck, and it lies curled up on the ground. The hunter threads it onto a pole and carries it away. A monk (bhikṣu) is just like this: failing to guard the sense-doors, he is carried away by the demon Māra Pāpīyas.' Fascicle twenty-three of the *Great Scripture* (*Mahāparinirvāṇa-sūtra*) has the same passage. Contemporary practitioners are just like this: failing to comprehend the characteristics of the teachings and ignorant of the ultimate resort, they give rise to attachments based on the letter of the texts and dispute right and wrong with one another. Far from arriving at the ultimate resort of the three virtues, they are carried away by the demons of the aggregates and accumulations. Regarding 'talking in one's sleep' and so forth: because the dream is intense, one talks in one's sleep, and talking in one's sleep makes it difficult to awaken. Dharma-nature is like sleep, ignorance is the dream, and perverse clinging is like sleep-talking. Heavy attachments that are difficult to eliminate are called 'difficult to awaken.' 'Clinging to the text' and so forth: 'clinging' means shutting and obstructing. Adhering to any one of the various teachings, various gates, various truths, or various modes of instruction (siddhānta) is termed 'leveling their intent.' 'Vying in attachment' and so forth: this is the intent of the parable of the spring pond in the *Great Scripture*, as explained earlier. 'Immediate affairs' and so forth: just as a foolish person pointing to immediate matters cannot even understand explicit worldly speech, how much less could they understand the remote principle of the Middle Way or the secret teaching of the perfect and eternal? This is a temporary illustration to reprimand them. There are also those who do not understand worldly speech yet penetrate the remote principle, such as the sudden enlightenment Dhyāna Master of Daoshu Monastery in Kuaiji, who could awaken to the profound principle while remaining unversed in immediate affairs, as recorded in the *Nirvāṇa Commentary* (and so forth). Below 'The ultimate resort' explains the name. 'Text' means teaching. 'Purport' (zhi) means intention. 'Resort' (gui) means direction/destination. The destination toward which the teaching's intention tends is called the 'ultimate resort.' 'Like water' and so forth provides an analogy. Water and fire are like the teachings; their direction is like the textual intent; the empty space and the sea are like the destination. Hence, if one recognizes the secret teaching and penetrates the remote principle, one will neither linger on the explicit teachings nor stall at proximate principles. 'Just as...' re-illustrates the secret teaching. 'Minister': The *Shuoyuan* states: 'The conduct of ministers has six upright and six corrupt types. First, perceiving the signs of survival and ruin before they manifest is called a sacred minister. Second, promoting the good and advancing the Way while attributing the merit to the ruler is called a great minister. Third, humbling oneself to advance worthy men, citing past practices to encourage the ruler's intent, is called a loyal minister. Fourth, clearly discerning matters early on so that ultimately no sorrow or misfortune occurs is called a wise minister. Fifth, observing texts, upholding laws, and maintaining integrity and frugality in food and drink is called a chaste minister. Sixth, when the state is in chaos, not failing to admonish the ruler's stern countenance, speaking of the ruler's errors though it means dying for the peace of the state, is called an outspoken minister.' Although here it says 'wise,' the meaning encompasses 'sacred' and 'great'; the rest do not pertain to the text's intent. 'Secret words': The *Great Scripture* says: 'Salt, water, vessel, and horse share one name for four realities. A wise minister knows well: offering water at washing time, salt at eating time, a vessel at drinking time, and a horse at traveling time, when the king merely says "Bring saindhava!"' The *Kośa* also establishes nine meanings for the single sound "go." Zhang'an says: 'These four meanings also share the intent with the four teachings, the four gates, and the four propositions; they should correspond sequentially to the four items such as salt, which matches the sūtra text naturally. First they correspond to the four including impermanence; next they correspond to the four constants: immobility, formlessness, changelessness, and Buddha-nature. These four are also alternative names for the four gates, and they can also correspond to the principles of the four teachings; reflecting on them according to the meaning, they should be understandable. Moreover, just as the four items like the conch-shell are used in the sūtra to illustrate the four constants, they are sometimes borrowed to illustrate the four gates. Even if the sūtra's intent differs, borrowing them involves no error, not to mention that the intent of this analogy is not different between the two.' What is called 'secret' is like the four teachings and four gates sharing designations such as 'existence': the purports of the four teachings differ, and what they express is distinct. Prior to opening the provisional, concealing the real is called 'secret'; once the provisional is opened, having nothing outside is called 'secret.' Unless one is a bodhisattva who secretly recognizes the ultimate resort beneath the teaching of opening the provisional, how could one comprehend the ultimate resort of the three virtues? As the ground on which wisdom relies, it is called the 'ground of wisdom'; because it can generate wisdom, it is also called the ground of wisdom—this explains it in terms of propagating the teaching. Below 'Furthermore, entering by oneself' distinguishes the characters to explain it in terms of self-practice and converting others.