止觀輔行傳弘決 3.22

3.22

「何但」下。總明開顯也。開前諸名同一實相，此即舉況總標。何但此圓三一相即，總前一切次第中名同開入實。「其相」下，次示開相。初開顯體中次第三止三觀，同成絕待一妙止觀。教既開已，體無復麁。次「體真」下，約顯體名。開釋名中相待麁名即成妙名，名既即妙，體亦無麁，還於體真具前釋名三止三觀。準例亦應隨緣方便及息二邊俱明三止三觀等妙，不更論者，體真已妙即是後二，故不復論。世人多迷以相待名顯相待體，豈復至此識開次第及相待名悉成絕耶？若得此意以銷下文，諸義自顯。「如此」下，結也。既云諸義但一念心，當知一理應一切名，亦是一理應一切理，故云「不動乃至差別」。「經云」下，引《淨名》證。「雖多」下，引《般若》證。「眾名」下，結成也。既開前來一切名義，圓外無法故云皆圓。用如此名顯於妙體，是故名為教相顯體。「相待絕待」等者，結歎。「相待絕待」結前釋名成不思議，「對體」結前次第教相所顯成不思議。立名之法各主所詮，故云對體。今開顯竟，名無別趣、體無別理，皆遍一切、不障一切，故云「無礙」。皆攝一切無所減少，故云「具足無減」。具足故頓、無減故圓，如此方能顯止觀體。

From "How only..." onward, it generally clarifies opening and revealing. It opens the preceding various names to make them identical with the one true mark; this is to cite a comparison to mark it generally. How could it only be that the threefold and the single of this perfect [teaching] are mutually identical? All the names in the preceding gradual stages are together opened to enter into reality. From "Its characteristics..." onward, it next shows the characteristics of opening. First, within opening and revealing the essence, the gradual three calms and three contemplations together become the single wondrous calm and contemplation that is beyond relativity. Once the teachings are opened, the essence is no longer coarse. Next, from "Embodying the real..." onward, it relies on the names that reveal the essence. It opens the relative coarse names in the explanation of names so that they become wondrous names; once the names are wondrous, the essence is also not coarse, and right within embodying the real it is fully endowed with the three calms and three contemplations of the previous explanation of names. Following this pattern, it should likewise clarify that the three calms and three contemplations are equally wondrous in both according with conditions as an expedient and putting an end to the two extremes; that it does not discuss them further is because embodying the real is already wondrous and is itself the latter two, hence they are not discussed again. People of the world are mostly confused, using relative names to reveal a relative essence; how could they reach this point, recognizing that the gradual and relative names are opened and all become absolute? If one grasps this meaning to interpret the text below, the various meanings will naturally become clear. From "Like this..." onward is the conclusion. Since it says that the various meanings are simply a single thought-moment of the mind, one should know that the single principle corresponds to all names, and is also the single principle corresponding to all principles; hence it says: "without moving... down to distinctions." From "The sūtra says..." onward, it cites Vimalakīrti for verification. From "Although many..." onward, it cites Prajñā for verification. From "The myriad names..." onward, it concludes and establishes it. Since it has opened all the preceding names and meanings, and outside the perfect there is no dharma, it says "all are perfect." Using such names to reveal the wondrous essence is therefore called using doctrinal characteristics to reveal the essence. The words "relative and absolute" and so forth conclude with praise. "Relative and absolute" concludes the previous explanation of names as forming the inconceivable; "in contrast to the essence" concludes that which is revealed by the previous gradual doctrinal characteristics as forming the inconceivable. The method of establishing names has each preside over what it expounds, hence it says "in contrast to the essence." Now that opening and revealing are complete, the names have no separate direction, and the essence has no separate principle; all pervade everything and do not obstruct anything, hence it says "unobstructed." All gather everything without any deficiency, hence it says "fully complete without diminution." Because it is fully complete, it is sudden; because it is without diminution, it is perfect. Only in this way can it reveal the essence of calming and contemplation.