止觀輔行傳弘決 3.58

3.58

「上六」下，次明六法更互相攝即不思議。問：如前所說理乃至教，自他因果一切備足，何須更明一一攝五？答：如前所明，一一門中皆具偏圓，其義似備。一一法中自不相收，似權不攝實，況餘五耶？今言攝者，此之六法未互相收，六義前後次第相生。故今文云「次第可解」。言「直以」者，舉一例諸。直以一文尚攝一切，況復六耶？如理不攝惑智行位等，但理而已，不具諸法。況權實之理似未相收，猶如六度雖各自圓，仍須一一宛轉相攝無非法界，方名具足。是故前六但似相待，故須更明絕待之相。何者？一理必攝一切諸理，謂權即實。即理論惑，故理攝惑。性德般若不出於理，又離理無智，故理攝智。性德解脫緣因無缺，又離理無行，故理攝行。理性十界凡聖位足，又離理無位，故理攝位。心塵具含大千經卷，又離理無說，故理攝教。次「惑攝一切」者，亦應云一惑攝一切惑，但是文略。乃至教亦如是。初一惑一切惑者，心具三惑，如一貪心諸惑具足，彊弱相翳而不現行，故惑攝諸惑。惑體是理，故惑攝理。惑既即理，智行位教準惑約理一一說之。次「智攝一切」者，一空一切空，空即假中故，一智攝諸智。智冥如境，境智不二，故智攝理。煩惱般若體相本一，又以能破對於所破，以能攝所，故智攝惑。般若即脫、緣了體同，又凡所有智皆能導行，故智攝行。性德般若照十界位，又若無智者無位可階，又有惑則有智、惑亡則智息，故以智攝位。權實二智無教不收，故智攝教。次「行攝一切」者，六度法界收一切行。脫即法身，緣正體一，又依理起行毫善理均，故行攝理。縛脫體一，逆即菩提，又有惑即有行、惑窮即行息，故得行攝惑。解脫即般若，行能淨於智，故得行攝智。非行不登位，位滿行方終，故得行收位。依教以修行，教本譚於行，故得行收教。「位攝一切」者，心佛及眾生，是三無差別，約行初品尚具諸位。若證得者，初住具一切，一住一切住，是故得一位遍收一切位。初住即法界乃至六即位，位位皆云即，故得位收理。有位良由惑，惑窮則位終，故得位收惑。無位不有智，位滿故智極，又由智故進位、位窮則智亡，故得位收智。入位必由行，行遍一切位，故得位收行。進位故設教，教譚不出位，故得位收教。次「教攝一切」者，如聞阿字門，則解一切義，以於一佛乘分別說三故，故得教收教。教詮一切法，文字即實相，故收一切理。迷教生諸惑，教詮一切惑，故得教收惑。依教生於解，解滿故教興，故得教收智。依教故生行，行窮一切教，故得教收行。教詮一切位，教生一切位，故得教收位。如上相攝，仍約教法相生而說。若直約頓一向說者，理中具五乃至教體即五，並法界故，思之可見。不簡偏圓一一皆爾，故此六法不出寂照不思議中一妙止觀。止觀攝六、六互相攝，即是理性止觀，乃至教他止觀彼彼不二。此之六法即是前來不次第體，體中所攝不思議法

From "The above six" downward, next [the text] clarifies that the six dharmas mutually include one another, which is the inconceivable. Question: As stated previously, from principle down to the teachings, cause and effect for oneself and others are completely provided for; why is it necessary to further clarify that each one includes the other five? Answer: As clarified previously, each of the portals possesses the skewed and the perfect, so their meanings seem complete. [Yet] each single dharma does not of itself subsume the others, seeming as though the provisional does not include the real—how much less the other five? Now when we speak of "including," these six dharmas have not yet subsumed one another; the six meanings arise sequentially one after another. Therefore, the present text states: "The sequence can be understood." As for the words "merely by": [this is] citing one to exemplify the rest. If merely by a single text all are still included, how much more so with all six? If principle did not include delusion, wisdom, practice, stages, and so forth, it would merely be principle alone and would not possess all dharmas. How much more so when the principles of provisional and real seem not yet to have subsumed one another! Just as the six perfections, though each is complete in itself, must still be mutually inclusive in turn without any failing to be the dharma-dhātu before they are called complete. Therefore, the preceding six are merely like relative comparison; hence one must further clarify the mark of absolute comparison. How so? A single principle necessarily includes all principles—meaning that the provisional is the real. Discussing delusion in terms of principle, principle therefore includes delusion. Prajñā as inherent virtue does not go beyond principle, and apart from principle there is no wisdom; hence principle includes wisdom. Liberation as inherent virtue lacks nothing as the conditioning cause, and apart from principle there is no practice; hence principle includes practice. In the nature of principle, the mundane and sacred stages of the ten realms are fully present, and apart from principle there are no stages; hence principle includes stages. A speck of dust in the mind fully contains the scroll of sutras of the great chiliocosm, and apart from principle there is no exposition; hence principle includes the teachings. Next, "delusion includes all": one should also say that a single delusion includes all delusions, but the text is abbreviated. Down to the teachings, it is also like this. First, as for "one delusion [includes] all delusions": the mind possesses the three delusions; just as in a single mind of greed all delusions are fully present, shading one another by strength and weakness without becoming active, so delusion includes all delusions. The substance of delusion is principle; hence delusion includes principle. Since delusion is precisely principle, wisdom, practice, stages, and teaching are explained one by one with reference to principle on the analogy of delusion. Next, "wisdom includes all": when one is empty, all are empty; because emptiness is provisionality and middle, a single wisdom includes all wisdoms. Wisdom unites with the object as it is, and object and wisdom are non-dual; hence wisdom includes principle. The substance and mark of affliction and prajñā are fundamentally one; furthermore, contrasting the ability to destroy with what is destroyed, taking the grasper to include the grasped, wisdom therefore includes delusion. Prajñā is precisely liberation, conditioning and revealing [causes] being identical in substance; furthermore, whatever wisdom exists can guide practice; hence wisdom includes practice. Prajñā as inherent virtue illuminates the stages of the ten realms; furthermore, if there were no wisdom, there would be no stages to ascend; moreover, when there is delusion there is wisdom, and when delusion vanishes wisdom ceases; hence wisdom includes stages. The two wisdoms of the provisional and the real do not fail to gather in any teaching; hence wisdom includes the teachings. Next, "practice includes all": the six perfections as the dharma-dhātu gather in all practices. Liberation is precisely the Dharma-body, the conditioning and direct [causes] being identical in substance; furthermore, relying on principle one initiates practice, and the slightest good is equal to principle; hence practice includes principle. Bondage and liberation are identical in substance, and adversity is precisely bodhi; moreover, when there is delusion there is practice, and when delusion is exhausted practice ceases; hence practice is able to include delusion. Liberation is precisely prajñā, and practice can purify wisdom; hence practice is able to include wisdom. Without practice one does not ascend the stages, and only when stages are perfected does practice reach its end; hence practice is able to gather in stages. Relying on the teaching one cultivates practice, and the teaching fundamentally discusses practice; hence practice is able to gather in the teaching. "Stages include all": mind, Buddha, and sentient beings—these three are without distinction; in terms of practice, the very first grade already possesses all stages. If in terms of realization, the first abode possesses all—one abode is all abodes—therefore a single stage can universally gather in all stages. The first abode is precisely the dharma-dhātu, down to the six degrees of identity where every single stage is called identical; hence stages are able to gather in principle. Having stages is truly due to delusion; when delusion is exhausted, stages come to an end; hence stages are able to gather in delusion. There are no stages without wisdom; because stages are perfected, wisdom reaches its ultimate; furthermore, due to wisdom one advances in stages, and when stages reach their end, wisdom vanishes; hence stages are able to gather in wisdom. Entering stages necessarily depends on practice, and practice pervades all stages; hence stages are able to gather in practice. For the sake of advancing in stages teachings are established, and the discourse of teaching does not go beyond stages; hence stages are able to gather in teaching. Next, "teaching includes all": just as hearing the syllable *a* one understands all meanings, because within the One Buddha Vehicle the three are explained by distinction, teaching is able to gather in teaching. The teachings explain all dharmas, and written words are precisely the true mark; hence they gather in all principles. Deluded by teachings one generates delusions, and teachings explain all delusions; hence teachings are able to gather in delusion. Relying on teachings one generates understanding, and when understanding is complete teachings arise; hence teachings are able to gather in wisdom. Relying on teachings one generates practice, and practice exhausts all teachings; hence teachings are able to gather in practice. Teachings explain all stages, and teachings generate all stages; hence teachings are able to gather in stages. The mutual inclusion as described above is still stated in terms of the mutual generation of doctrinal teachings. If one speaks solely in terms of the sudden, then principle possesses the five, down to the substance of teaching being precisely the five, because all are the dharma-dhātu; by reflecting on this it can be seen. Without distinguishing between skewed and perfect, each and every one is like this; therefore these six dharmas do not go beyond the single, wondrous calming and contemplation within the quiescent, illuminating, and inconceivable. Calming and contemplation includes the six, and the six mutually include one another; this is calming and contemplation of the nature of principle, down to calming and contemplation in teaching others, being non-dual with one another. These six dharmas are precisely the substance of the non-gradual discussed previously, the inconceivable dharmas contained within the substance.