止觀輔行傳弘決 3.51

3.51

次攝一切行者，不出正助，故歷四教皆明二行。「毘婆舍那」等者，引證正助。《大經》二十七云「若言毘婆舍那破煩惱者，何故復修奢摩他耶？」今明以定助慧者，且舉須助，是故引之。其實定慧俱是正修，慈等事觀方名為助。四教相望，皆總以前助於後教。自行既爾，說及化道亦復如是，亦以三觀攝四教行。「正助」下，明智導行。故前兩教束為空行，別教為假，圓教為中。藏通如文。假觀中言「俗理」者，緣於俗諦恒沙三昧。言「俗事」者，緣眾生病及神通等利生之事。中觀中云「皆摩訶衍」者，具如《大品．廣乘品》。於中善簡通別之相，方應今文。「十二因緣即佛性」者，即三佛性。《大經》二十五云「無明有愛是二中間即是中道，如是中道能破一切生死。」是則應破二死三道成三佛性，具如第九約十二緣明十乘中說。從「復次」下，廣明諸教正助行相，始自有漏、終于圓極，尋文可見。初明事禪。次「四念」下，入空行法。四意止者，秖是四念處，《仁王經》中名四意止。四境止心，故名為定。三十七品至陰境，十乘中說。四諦中三是有為者，苦集是有為有漏，道諦是有為無漏，雖漏無漏而通屬有為。「十六行」者，論文廣明，今略出行相。苦下四行，謂無常、苦、空、無我。觀陰緣生，念念生滅故無常，為無常所逼故苦，一相異相不可得故空，我我所不可得故無我。集下有四，謂集、因、緣、生。有漏和合能招苦果故名為集，觀於六因能生苦果故名為因，觀於四緣能生苦果故名為緣，還受後有苦故名為生。滅下四行者，謂盡、滅、妙、離。一切苦盡故名為盡，諸煩惱滅故名為滅，一切第一故名為妙，超過生死故名為離。道下四行者，謂道、正、迹、乘。能至涅槃故名為道，非顛倒法故名為正，聖人行處故名為迹，運至三脫故名為乘。新經論名與此稍別。舊云空，新云不淨。舊云盡，新云靜。舊名正，新云如。舊云迹，新云行。舊云乘，新云出。餘名並同，大意可見。《婆沙》云「苦時亦見無常、空、無我，何故但說苦？答：亦應說見無常等也。不說者，有餘之義。」復次若說苦即是說餘。復次苦唯在苦，無常通三諦，空、無我通一切法。餘三諦下行相，各有料簡亦爾。「四弘」下，入假行法。十八不共法，至下助道中說，今但對當而已。已對九法，餘九法闕，謂無異想、無不定心、無不知已捨，並止攝。欲、精進、念、慧、解脫、解脫知見無減，並應觀攝。三三昧、三解脫，至第七卷說。六度，如隨自意及助道中說。「乃至」下，入中行法。九種大禪並在《地持》，《法界次第》中略釋，依彼略出名數。一自性禪，於聞思前一心修止觀或止觀同類法。

Next, regarding subsuming all practices: they do not go beyond the primary and the auxiliary; hence, traversing the four teachings, both practices are clarified in each case. "Vipaśyanā" and so forth cites proof for the primary and the auxiliary. Chapter twenty-seven of the Mahā[parinirvāṇa-]sūtra says: "If one says that vipaśyanā destroys afflictions, why further cultivate śamatha?" Now, clarifying that concentration assists wisdom is just citing the need for assistance, which is why it is quoted. In reality, both concentration and wisdom are primary cultivation; phenomenal contemplations such as loving-kindness are what are called auxiliary. Comparing the four teachings to one another, all generally use the preceding to assist the succeeding teachings. Since this is so for one's own practice, it is likewise so when preaching and converting the path; the three contemplations also subsume the practices of the four teachings. From "primary and auxiliary" down, it clarifies wisdom guiding practice. Thus, the former two teachings are compressed into the practice of emptiness, the distinctive teaching into the provisional, and the perfect teaching into the middle. The Tripiṭaka and shared [teachings] are as in the text. In the contemplation of the provisional, "conventional principle" refers to the samādhis numerous as the sands of the Ganges that correspond to conventional truth. "Conventional phenomena" refers to the matters of benefiting sentient beings, such as their illnesses and supernormal powers. In the contemplation of the middle, "they are all the Mahāyāna" is detailed as in the "Broad Vehicle Chapter" of the Dapin. Only when one skilfully distinguishes the characteristics of the shared and the distinctive therein will it correspond to the present text. "The twelve links of dependent origination are just the Buddha-nature" means they are just the three Buddha-natures. Chapter twenty-five of the Mahā[parinirvāṇa-]sūtra says: "Between ignorance and craving for existence, that middle is just the Middle Way. Such a Middle Way can destroy all birth and death." Thus, one should destroy the two deaths and the three paths to accomplish the three Buddha-natures, as is explained in full in the ninth [scroll] on the ten vehicles in terms of the twelve links. From "Furthermore" down, it broadly clarifies the characteristics of the primary and auxiliary practices of the various teachings, beginning from the contaminated and ending at the ultimate perfection; it can be seen by examining the text. First it clarifies phenomenal dhyāna. Next, from "four stations of mindfulness" down, it is the practice of entering emptiness. "Four mind-stabilisations" are just the four stations of mindfulness; in the Benevolent Kings Sūtra they are named the four mind-stabilisations. Because the mind is stilled upon the four objects, it is called concentration. The thirty-seven aids to awakening up to the aggregate object are explained under the ten vehicles. Among the four truths, three are conditioned: suffering and origination are conditioned and contaminated, while the truth of the path is conditioned and uncontaminated; though contaminated and uncontaminated differ, they both belong to the conditioned. As for the "sixteen aspects": the treatise broadly explains them, and now their forms of practice are briefly set forth. Under suffering there are four aspects: impermanence, suffering, emptiness, and non-self. One contemplates the aggregates as dependently arisen; because they arise and cease thought after thought, they are impermanent; because one is oppressed by impermanence, they are suffering; because identical and different characteristics cannot be found, they are empty; and because self and what belongs to a self cannot be found, they are non-self. Under origination there are four: origination, cause, condition, and birth. Because the contaminated in combination can bring about the fruit of suffering, it is called origination; contemplating the six causes as capable of giving rise to the fruit of suffering, it is called cause; contemplating the four conditions as capable of giving rise to the fruit of suffering, it is called condition; and receiving the suffering of future existence anew, it is called birth. The four aspects under cessation are: cessation, extinction, excellence, and escape. Because all suffering is ended, it is called cessation; because all afflictions are extinguished, it is called extinction; because it is foremost of all, it is called excellence; and because it transcends birth and death, it is called escape. The four aspects under the path are: path, correctness, track, and vehicle. Because it can lead to nirvāṇa, it is called path; because it is not an inverted dharma, it is called correctness; because it is the domain trodden by the noble ones, it is called track; and because it conveys one to the three liberations, it is called vehicle. The names in the new translations of sūtras and treatises differ slightly from these: where the old translation says "empty", the new says "impure"; where the old says "cessation", the new says "calm"; where the old named it "correctness", the new says "conformity"; where the old says "track", the new says "practice"; and where the old says "vehicle", the new says "emergence". The rest of the names are identical, and the general sense can be seen. The Vibhāṣā says: "When seeing suffering, one also sees impermanence, emptiness, and non-self; why speak only of suffering? Answer: One could also speak of seeing impermanence and so forth. That they are not mentioned has the meaning of being an ellipsis." Furthermore, if one speaks of suffering, one has spoken of the rest. Furthermore, suffering resides only in suffering, impermanence runs through the three truths, and emptiness and non-self run through all phenomena. The aspects under the other three truths are each also differentiated in this way. From "four universal vows" down, it is the practice of entering the provisional. The eighteen unshared qualities will be explained below under the aids to the path; here they are merely correlated. Nine dharmas have already been correlated, and the remaining nine dharmas are omitted: no disparate perceptions, no non-concentrated mind, and no abandonment without having known—all these are subsumed by calming. Desire, vigor, mindfulness, wisdom, liberation, and the vision of liberation without diminution—all these should be subsumed by contemplation. The three samādhis and three liberations are explained in the seventh fascicle. The six perfections are as explained under following one's own intention and in the aids to the path. From "and even" down, it is the practice of entering the middle. The nine kinds of great dhyāna are all in the Bodhisattvabhūmi; they are briefly explained in the Stages of the Dharma-Realm, and based on that their names and numbers are briefly set forth. First, the dhyāna of own-nature: single-mindedly cultivating calming and contemplation, or dharmas of the same category as calming and contemplation, prior to hearing and reflecting.