止觀輔行傳弘決 3.46

3.46

○次明攝法中，初明來意立疑；次「今則」下釋中，先總釋，不以名略令體不周。「何者」下釋，也。《止觀》各以一喻喻之。如炙得一穴，治一切病。如得如意珠，名為珠王。故《大經》三十一云「猶如醫方悉為治病，於一名下說無量義，或於一義說無量名。云何一名說無量義？如大涅槃，亦名無生、無出、無作、歸依、窟宅、解脫、燈明、無畏、彼岸等。」「大品」下，引證中既云一切皆學及一切入中，當知止觀攝一切法，已如前引。「今更」下，開章別釋。實體止觀以為能攝，事理等六以為所攝，所從於能故云攝法。雖辨偏圓次不次等，但明實體所攝法遍，豈所攝差降令體分張，且如《成論》三藏一門，〈止觀品〉中先設問云「佛諸經中告諸比丘，一切皆應修行二法，所謂止觀。」問：一切須修，何但二法？答：止名定、觀名慧，一切善法此二攝盡，乃至散心聞思等慧亦在此中。以此二法能辨道法故也。何者？止能遮結、觀能斷滅，止如手捉、觀如用鎌，止如掃帚、觀如除去，止如揩垢、觀如清水，止如水浸、觀如火熟，止制掉心、觀起沒心，乃至多義不能具記。此中列章理乃至教，具依彼論六重義門，雖大小不同，能詮名等，名通義別即此意也。他謂《成論》義通大乘，今問：何如《華嚴》、《大品》、《大集》，生起文相可見。從「事理」下，略示向列六章攝相，略以事等攝於六章。初事即攝五章。理但是理也。解即是智，位通因果，因復攝於理惑智行。教他但他，餘並是自，自行化他因果攝盡。此之六章，文六義二，各有次第及不次第，意唯在一，同是圓頓止觀攝故。

Next, in clarifying the inclusion of phenomena, it first clarifies the reason for its introduction and raises a doubt; next, in the explanation from "Now then" below, it first provides a general explanation so that the brevity of the name does not render the essence incomplete. The explanation begins from "Why?". In the Zhiguan, each is illustrated with a metaphor: like cauterising a single acupoint to treat all illnesses; like obtaining a wish-fulfilling jewel, which is called the king of jewels. Thus, the Great Sūtra (Mahāparinirvāṇa-sūtra), fascicle thirty-one, says: "Just as medical prescriptions are all for curing illnesses, under a single name immeasurable meanings are stated, or for a single meaning immeasurable names are stated. How does a single name state immeasurable meanings? Just as great nirvāṇa is also called non-arising, non-emergence, unconditioned, refuge, cavern-abode, liberation, lamp, fearlessness, the other shore, and so forth." From "Dapin" below, in citing proof, since it says that all should train [in it] and all enter into it, one should know that calming and contemplation include all dharmas, as cited before. From "Now further" below, it opens the sections and explains them individually. Calming and contemplation as the real essence are that which includes; the six [headings], such as phenomenon and principle, are that which is included. Because that which is included follows that which includes, it is called "inclusion of dharmas." Although partial and perfect, sequential and non-sequential, and so forth are distinguished, it simply clarifies that the dharmas included by the real essence are all-pervasive; how could gradations in that which is included cause the essence to be divided? Take, for example, the single approach of the Tripiṭaka in the Chengshi lun (*Tattvasiddhi-śāstra): in the "Chapter on Calming and Contemplation," it first poses a question: "The Buddha in various sūtras addressed the monks, saying that all should cultivate two dharmas, namely calming and contemplation." Question: If all must cultivate, why only two dharmas? Answer: Calming is called concentration (samādhi), and contemplation is called wisdom (prajñā); all wholesome dharmas are exhaustively included by these two, even the wisdom of hearing and thinking with a distracted mind is within them. This is because these two dharmas are able to accomplish the dharmas of the path. Why? Calming can suppress defilements, and contemplation can sever and extinguish them. Calming is like grasping with the hand, and contemplation is like using a sickle; calming is like a broom, and contemplation is like clearing away; calming is like scrubbing dirt, and contemplation is like pure water; calming is like soaking in water, and contemplation is like cooking with fire; calming restrains a restless mind, and contemplation arouses a sunken mind; and many other meanings that cannot be fully recorded. Here, the headings listed from principle up to teaching completely follow the sixfold doctrinal framework of that treatise. Although the Mahāyāna and Hīnayāna differ, the names that can express them and so forth have shared names but distinct meanings—this is precisely what it means. Others claim that the meaning of the Chengshi lun applies to the Mahāyāna; now I ask: How does it compare to the Avataṃsaka, the Dapin, and the Mahāsaṃnipāta? The text and structure of their emergence can be seen. From "phenomenon and principle" below, it briefly shows the manner of inclusion of the six headings listed above, briefly subsuming the six headings under phenomena and so forth. The first, phenomena, includes five headings. Principle is merely principle. Understanding is wisdom; stages apply to both cause and effect; cause further includes principle, delusion, wisdom, and practice. Teaching others refers solely to others; the remainder are all self; personal practice, transforming others, cause, and effect are exhaustively included. These six headings consist of six in text and two in meaning; each has the sequential and the non-sequential, but the intended meaning is only in the one, because they are equally included by the perfect and sudden calming and contemplation.