止觀輔行傳弘決 4.20

4.20

第三約處者，雪山為上，已如前說。頭陀為中，即十二頭陀中處有四也，謂蘭若、塚間、樹下、露坐，依此四處必須常坐。問：下中二處蘭若義同，有何別耶？答：蘭若西音，此云閑靜。中處，即是空逈地也。下處，即是空逈住處及閑靜僧藍。《十住婆沙》明空逈處云「居阿蘭若有十利：一自在去來、二無我所、三隨意無障、四心樂蘭若處、五少欲少事、六不惜身命具足功德、七離眾鬧語、八雖行功德不求恩報、九易得一心、十易生無障礙想。」又云「阿蘭若比丘有十事入塔寺，非如外道。一供給病人、二為病者求醫、三為病者求看病人、四為病者說法、五為餘人說法、六聽法教化、七為恭敬供養大德、八為供給聖眾、九為讀誦深經、十為教他令讀深經。住阿蘭若怖畏之時，應作是念：守善者雖行險道、大海、戰陣，安隱無患。又為護身，無勝善其身口意業，以自守護。故佛告匿王：『善守三業名善守護。』復作是念：『諸獸在山，不善三業而無所畏。我之心智豈不如彼？』又念佛故，破一切怖。故在蘭若毛竪者，念佛十號。又有四法方住蘭若：一多聞、二善決定義、三樂修正憶念、四隨順如說行。」論文更有五十法方應住蘭若。「若離」下，誡勸。「邑」者，《國語》云「管仲相齊，制三十家為邑。」此村落所聖之謂也。《尚書大傳》云「凡宗廟有先王之主曰都，無曰邑。」此私齋堂，義同無主。《淨名》云「或為邑中主，或作商人導」者，此明菩薩利物無方耳。觀心處者，「七方便」者，如前。此開三草二木為此七位，開小草為人天，開中草為二乘，上草、二木為三教菩薩。二草二木皆依於地，七種方便以實為本，故三草二木雖隨其種性各得生長，究其根榮莫非地、雨。地，圓理也。雨，圓教也。據漸引入邊稱為方便，當位未轉名不能到，最上處者即實相也。又一毫之善未趣菩提，名「絕迹不到」。橫竪遍故，與法界等，故云「不動」。亦離二喧，如前所說，名之為「靜」。不生七方便果、不起七方便因，又於圓果不生想著，名「不生不起」。「大品若千由旬」等者，《大論》十八釋云「無方便菩薩，雖曠野百由旬外，禽獸鬼神羅剎之所住處，百千萬歲、若過是數，若不知菩薩遠離之法，發菩提心而作受著，是遠離行，佛所不許。真遠離者，不見遠離相。是菩薩讚歎善哉善哉，是佛所說，疾得菩提。若菩羅起著云：『我所行者是遠離行。若城旁者，誰稱美汝？』當知是菩薩旃陀羅，染污菩薩、似像菩薩，人天中賊、披法衣賊，求佛者應莫親近。是墮增上慢。」當知論意以深山取著名為憒鬧，城旁達理為不憒鬧，故知起著之人以著心憒鬧為不憒鬧。起二乘之心尚為憒鬧，況復著心著於靜處。憒者，亂也。若稱理者，舉足下足無非道場，方名上處。世有濫用隱朝市者，有言無理。故知莊生但以約處而為上下，不識諦理上中下也。「聚落」者，男女所居。「囂」者，喧也。「實不」等者，對事辨異也。「山林」對中上二處也，「密室」對下處也。以理斥事，故云實不等也。

Third, regarding the place: the Snowy Mountains are the highest, as already explained before. The dhūtas are intermediate, which refers to the four places among the twelve dhūtas: namely, an araṇya, a cemetery, beneath a tree, and in the open air; relying on these four places, one must constantly sit. Question: The araṇya has the same meaning in both the lower and intermediate places; what difference is there? Answer: "Araṇya" is a Western sound, translated here as "leisure and quietude." The intermediate place refers to open and desolate terrain. The lower place refers to open and desolate dwellings and quiet monasteries. The Daśabhūmika-vibhāṣā, explaining open and desolate places, says: "Dwelling in an araṇya has ten benefits: first, coming and going with ease; second, having no sense of 'mine'; third, acting as one wishes without hindrance; fourth, the mind delights in the araṇya place; fifth, having few desires and few affairs; sixth, not sparing life and limb, being fully endowed with merit; seventh, being apart from the noisy talk of the multitude; eighth, although practicing merit, not seeking gratitude or repayment; ninth, easily obtaining a unified mind; tenth, easily giving rise to the thought of unhinderedness." It also says: "An araṇya monk enters stupas and monasteries on ten occasions, not like non-Buddhists: first, to supply a sick person; second, to seek a physician for a sick person; third, to seek a caregiver for a sick person; fourth, to teach the Dharma to a sick person; fifth, to teach the Dharma to other people; sixth, to listen to the Dharma and be transformed; seventh, to revere and make offerings to great worthies; eighth, to supply the noble assembly; ninth, to recite deep sūtras; tenth, to teach others to recite deep sūtras. When fear arises while dwelling in an araṇya, one should think: 'Those who guard goodness, even though traversing perilous roads, great oceans, or battle arrays, are peaceful and free of misfortune. Furthermore, for guarding the body, nothing surpasses making good one's actions of body, speech, and mind to guard oneself.' Therefore, the Buddha told King Prasenajit: 'Well guarding the three karmas is called well guarding.' Furthermore, one thinks: 'The beasts in the mountains do not make good their three karmas, yet they have no fear. How could my mind and wisdom not equal theirs?' Moreover, by being mindful of the Buddha, one destroys all fear. Therefore, when hair stands on end in an araṇya, one is mindful of the Buddha's ten epithets. Furthermore, there are four dharmas before one may dwell in an araṇya: first, extensive learning; second, skill in determining meanings; third, joy in cultivating correct mindfulness; fourth, practicing in accord with what is taught." The treatise further lists fifty dharmas before one should dwell in an araṇya. "If separated from..." onward is admonition and encouragement. "Settlement": The Guoyu states, "When Guan Zhong served as chancellor of Qi, he stipulated that thirty families constitute a settlement (yi)." This refers to what a village venerates. The Shangshu dachuan states: "Whenever an ancestral temple houses the spirit tablets of former kings, it is called a capital (du); without them, it is called a settlement (yi)." This private fasting hall is conceptually equivalent to having no lord. The Vimalakīrti states: "Sometimes acting as a master in a settlement, sometimes acting as a guide for merchants"—this clarifies that the bodhisattva benefits living beings without fixed limits. Regarding the place of contemplating the mind: "seven expedient means" is as explained before. Here, the three grasses and two trees are unfolded into these seven stages: the small grass is unfolded into humans and devas; the medium grass is unfolded into the two vehicles; the superior grass and two trees are unfolded into the bodhisattvas of the three teachings. The two grasses and two trees all rely on the earth; the seven kinds of expedient means take reality as their foundation. Therefore, although the three grasses and two trees each grow according to their species, examining their roots and foliage, none are not from the earth and the rain. The earth is the perfect principle. The rain is the perfect teaching. In terms of gradual leading-in, they are called expedient means; when remaining in their respective stages without having transformed, they are called unable to arrive. The supreme place is true mark itself. Furthermore, if a single hair of goodness has not been directed toward bodhi, it is called "traces severed, unable to arrive." Because it pervades horizontally and vertically, being equal to the dharma-dhātu, it is called "unmoving." It is also free from the two kinds of clamor, as explained earlier, and is called "tranquil." Not producing the fruits of the seven expedient means, not giving rise to the causes of the seven expedient means, and moreover not producing conceptual attachments to the perfect fruit, is called "unproduced and unarisen." As for "The Prajñā Sūtra's 'if a thousand yojanas'...", the Dazhidulun, fascicle eighteen, explains: "A bodhisattva without expedient means, even if in a wilderness beyond a hundred yojanas—a dwelling place of birds, beasts, ghosts, spirits, and rākṣasas—for hundreds of thousands of tens of thousands of years, or exceeding this number, if he does not know the bodhisattva's dharma of distancing, and arousing the aspiration for awakening, conceives clinging to it, this practice of distancing is not permitted by the Buddha. One who truly distances does not see the mark of distancing. Such a bodhisattva is praised: 'Excellent! Excellent! This is what the Buddha spoke; he will swiftly attain bodhi.' If a bodhisattva gives rise to attachment, saying: 'What I practice is the practice of distancing. If one is near a city, who will praise you?' you should know that this bodhisattva is a caṇḍāla, a defiled bodhisattva, a counterfeit bodhisattva, a thief among humans and devas, a thief clad in the Dharma robes; those seeking Buddhahood should not associate with him. This is falling into superior pride." One should know that the treatise's intention takes conceiving attachment in deep mountains as turmoil, and understanding the principle near a city as freedom from turmoil. Thus one knows that a person who gives rise to attachment considers the turmoil of an attached mind to be non-turmoil. Giving rise to the mind of the two vehicles is already turmoil, let alone an attached mind clinging to a quiet place! "Turmoil" means confusion. If one accords with principle, raising a foot or lowering a foot is nothing other than the place of awakening (bodhimaṇḍa); only this is called the supreme place. There are people in the world who misapply the notion of "hiding in court and market," having the words without the principle. Thus one knows that Zhuangzi merely used physical places to distinguish high and low, not understanding the high, intermediate, and low of the truths and principle. "Village" refers to where men and women dwell. "Xiao" means clamor. "In reality, not..." and so forth distinguishes differences relative to phenomena. "Mountains and forests" corresponds to the intermediate and upper places; "secluded room" corresponds to the lower place. Using principle to reprove phenomena, it therefore says "in reality, not...," and so forth.