止觀輔行傳弘決 3.16

3.16

於中先明教相中，初文更明來意故也。名即是教，故云教相。但前釋名，名通凡聖大小偏圓，不能尋之求於別體。別體不顯，欲捨偏從圓無由能致，今明此章分其相別。教家之相，故云教相。言通別者，如《大經》三十三云「佛言：『須陀洹者名為逆流。』迦葉難言：『若如是者，阿羅漢乃至佛亦得名為須陀洹耶？佛乃至須陀洹亦名佛耶？』」迦葉正以通名難於別體，以逆流名通一切故。若言所斷三結名須陀洹，乃至三十四心名為佛者，則名體俱別。前止觀名其名既通，今以別體甄於通名，故不必須名體俱別。又如《成論》止觀異時、薩婆多宗止觀同時，雖有同時異時之言，豈可以彼同時為圓、異時為別？是故須以教相簡之。前釋名中，意且總語衍門三諦，亦可義兼三藏真諦；今顯體中，欲委分別從寬就狹，所以始自凡夫終至圓極皆名止觀。初明「有漏」者，界內法也。止善所治，謂殺盜等。行善所生，謂放生等。由行由止故得善名，名止行善。「四禪」等者，準下攝法，此據多分。若委說者，如四禪中各有一心名為止相，餘並屬觀。又第四禪復是止相，餘屬觀相。今通云止者，通屬定故。四無量心，前三觀相、捨心止相。又悲令離苦亦是止相，慈令與樂亦是觀相，喜心具二兼於止觀。今通云止者，此之四心非定不剋。「六行觀」者，別論亦可厭下為止、欣上為觀，通云觀者有欣厭故。「故大論」下，約譬斥奪。《大經》亦云「除摩黎山能出栴檀，餘無出者。」且以出世三乘望於有漏名真智慧，故有漏法非今所用。

Within this, first clarifying teaching characteristics: the initial text further clarifies the intention of its occurrence. A name is precisely a teaching; hence it is called 'teaching characteristics'. However, the preceding Explanation of the Name was a name common to ordinary persons and nobles, great and small, biased and perfect; one could not trace it to seek the distinct essence. If the distinct essence is not revealed, one has no way to abandon the biased and follow the perfect. Now, clarifying this chapter distinguishes their characteristics. Being the characteristics of the school of teaching, it is therefore called 'teaching characteristics'. Regarding 'common and distinct': as Fascicle 33 of the Mahāparinirvāṇa Sūtra says: 'The Buddha said: "A stream-enterer (srotāpanna) is called 'going against the stream'." Kāśyapa objected, saying: "If so, would an arhat or even a Buddha also be called a stream-enterer? And would a Buddha down to a stream-enterer also be called a Buddha?"' Kāśyapa was precisely using the common name to question the distinct essence, because the name 'going against the stream' is common to all. If one says that what severs the three bonds is called a stream-enterer, up to thirty-four moments of mind is called a Buddha, then name and essence are both distinct. The previous name 'calming and contemplation' being already common, now the distinct essence is used to differentiate the common name, so name and essence need not both be distinct. Furthermore, just as in the Chengshi lun calming and contemplation are at different times, while in the Sarvāstivāda school calming and contemplation are simultaneous, although there are words of 'simultaneous' and 'different times', how could one take their 'simultaneous' as the perfect and 'different times' as the distinctive? Therefore, one must distinguish them by teaching characteristics. In the preceding Explanation of the Name, the intention was to speak generally for the moment of the three truths of the Mahāyāna gate, and could also implicitly include the true truth of the Tripiṭaka; now in Revealing the Essence, wishing to distinguish in detail from broad to narrow, from ordinary persons at the beginning up to the ultimate of the perfect at the end, all are called calming and contemplation. First clarifying 'outflow': these are phenomena within the realms. That which is counteracted by the good of cessation refers to killing, stealing, and so forth. That which is produced by the good of practice refers to releasing living beings and so forth. Because of practice and because of cessation, they obtain the name 'good', called the good of cessation and practice. 'Four dhyānas' and so forth: following the subsumption of dharmas below, this is based on the majority. If explained in detail: as within each of the four dhyānas there is a single mind called the characteristic of calming, while the rest all belong to contemplation. Furthermore, the fourth dhyāna is again the characteristic of calming, while the rest are characteristics of contemplation. Here it generally says 'calming' because they all belong to concentration. Among the four immeasurables, the first three are characteristics of contemplation, and the mind of equanimity is the characteristic of calming. Furthermore, compassion (karuṇā) causing liberation from suffering is also the characteristic of calming; loving-kindness (maitrī) causing bestowment of joy is also the characteristic of contemplation; the mind of sympathetic joy (muditā) possesses both, combining calming and contemplation. Here it generally says 'calming' because these four minds cannot be achieved without concentration. Regarding the 'contemplation of the six practices': discussing it distinctively, revulsion toward the lower can also be calming, and delight in the upper can be contemplation; here it generally says 'contemplation' because there are delight and revulsion. From 'Therefore the Mahāprajñāpāramitopadeśa...' onward, it refutes and dismisses by means of an analogy. The Mahāparinirvāṇa Sūtra also says: 'Except for Mount Malaya, which can produce sandalwood, none other can produce it.' For the moment, taking the world-transcending three vehicles in contrast with outflows is called true wisdom; therefore outflow dharmas are not what is used here.