止觀輔行傳弘決 3.17

3.17

次「若二乘」下，明三藏析法所有法門。一切事定多屬止者，且從定故大判為止。若別論者，且如十想，見道有三，謂無常、苦、無我。修道有四，謂食不淨、世間不可樂、死、不淨。此七屬觀。無學道三，謂斷、離、盡。此三屬止亦可俱觀，一一文下皆云「智慧相應故」也。判為止者，既名事禪，禪宜屬止。又無學後三其名近止，故判屬止。八背亦可前三屬觀、後五屬止。色望無色，無色宜作止名說故。九次第定練八背捨，亦可隨彼以分止觀。既俱云定故判屬止，有此不同，是故文中皆云「一往」。言「有作四諦慧」等者，一往雖復從禪判止，彼《大經》中九想等文皆在慧聖行中。既以慧為名，復判屬觀。「此之」下，斥拙度法。以巧望拙，拙不名觀者，止觀二法同滅色故，是故滅名且與止號。次釋，如文。

Next, from "If the two vehicles" onward, [the text] explains all the dharmic teachings belonging to the method of analyzing dharmas in the Tripiṭaka [teaching]. As for worldly meditations mostly belonging to calming, they are generally classified as calming simply by following [the aspect of] concentration. If discussed separately: for example, among the ten notions, three pertain to the path of seeing, namely impermanence, suffering, and non-self; four pertain to the path of cultivation, namely the impurity of food, the lack of delight in the world, death, and impurity—these seven belong to contemplation; and three pertain to the path of the non-learner, namely cessation, detachment, and exhaustion—these three belong to calming, or they may both belong to contemplation, as the text below each of them says, "because they correspond with wisdom." The reason they are classified as calming is that since they are termed worldly dhyāna, dhyāna should properly belong to calming. Furthermore, the names of the latter three of the non-learner are close to calming, and are therefore classified as belonging to calming. As for the eight liberations, the first three may also belong to contemplation and the latter five to calming. When the form [realm] is viewed against the formless [realm], the formless should properly be spoken of with the designation of calming. As for the nine successive concentrations which smelt the eight liberations, they may also be divided into calming and contemplation accordingly. Since they are all called concentrations, they are classified as belonging to calming. Because there are these differences, the text throughout states "provisionally." As for saying "the wisdom of the four truths with activity," and so forth: although provisionally classified under calming from the standpoint of dhyāna, those passages on the nine notions and so forth in the Mahāparinirvāṇa-sūtra are all included within the holy practice of wisdom. Since they have "wisdom" in their name, they are again classified as belonging to contemplation. From "These" onward, [the text] rebukes the clumsy method of crossing over. Viewing the clumsy from the standpoint of the skillful: that the clumsy is not called contemplation is because the two dharmas of calming and contemplation both annihilate form; therefore the name of annihilation is provisionally given the title of calming. The subsequent explanation is as in the text.