止觀輔行傳弘決 3.12

3.12

「問」下，料簡，有二重問答。初文正判，次文開通。初文問者，三德四德俱在涅槃，云何同異？答意者，三四似別俱在涅槃，涅槃不殊、三四不別，是故會通令識不二。於中復有通別二會。初通會者，三德一一皆具四德，故名為通。通復二解，初引《大經》。法身常故二德亦常，既有於常豈無樂等？此乃比望準例以釋。法既有常必有餘三，復以餘二反例法身。佛是覺了，覺了是智，故屬般若；又能垂形調伏於他，故屬解脫。是故佛字具有二德。次引《大經》因滅五陰，皆具四德。陰即法身，法身既然，餘二例爾，故知三德皆具四德。是則通對有此二解。次「若依」下，復轉五陰及四念處以成四德。別別相對故名為別，是則別對亦有二解，謂陰及念處開合不同，準文可見（云云）。「是則」下結。「依圓是頓義」等者，如向所對通別二解，但以法對法，未論行相。若初心觀便成頓義，後心方會便成別義。

From "Question..." onward is the critical evaluation, which has two rounds of questions and answers. The first text provides the primary determination, and the subsequent text opens up comprehension. In the question of the first text: the three virtues and the four virtues both exist in nirvāṇa; how are they identical or different? The meaning of the answer is that the three and four seem different, but both exist in nirvāṇa; nirvāṇa is not diverse, and the three and four are not different; therefore, they are brought together and reconciled to make one recognize non-duality. Within this, there are also general and distinctive reconciliations. First, as for the general reconciliation: each of the three virtues is fully endowed with the four virtues, hence it is called general. The general reconciliation has two explanations. First, it cites the Mahāparinirvāṇa-sūtra. Because the dharma-body is eternal, the other two virtues are also eternal; since there is eternity, how could there not be bliss and the rest? This is an explanation by comparison and analogical extension. Since the dharma[-body] has eternity, it must possess the remaining three; and the other two are in turn used by reverse analogy for the dharma-body. "Buddha" means awakened; awakening is wisdom, hence it belongs to prajñā; furthermore, he can manifest bodily forms to tame and guide others, hence it belongs to liberation. Therefore, the word "Buddha" is fully endowed with these two virtues. Next, it cites the Mahāparinirvāṇa-sūtra to show that through the extinction of the five aggregates, all four virtues are possessed. The aggregates are the dharma-body; the dharma-body being so, the other two follow by analogy; therefore, we know that all three virtues possess the four virtues. Thus, the general correspondence has these two explanations. Next, from "If according to..." onward, it further turns the five aggregates and the four stations of mindfulness to form the four virtues. Because they correspond individually, it is called distinctive. Thus the distinctive correspondence also has two explanations, meaning that the division and combination of the aggregates and the stations of mindfulness differ, which can be seen in accordance with the text (and so on). From "Thus..." onward is the conclusion. "According to the perfect teaching, it is the sudden meaning," and so forth: as in the two explanations of general and distinctive correspondences just given, they merely correlate dharmas with dharmas, not yet discussing the characteristics of practice. If contemplated with the initial mind, it constitutes the sudden meaning; if brought together only with the subsequent mind, it constitutes the distinctive meaning.