止觀輔行傳弘決 4.39

4.39

次別約今文圓頓之教。於五品之前以立二十五法為遠方便。準此為例，三教並應別於外凡之前並用二十五法為遠方便。但近方便所觀各別，若修事禪則以七境為近方便，若兩教二乘則以八境為近方便，若通教二乘復以三藏為所觀境，亦用八境半為近方便。三藏菩薩專以前九境界為近方便，若通別菩薩亦以十境為近方便。據此意者，託事生解，隨其所為立行不同。今文顯圓，亦須寄次以顯不次。又復隨事先立於次，若論元意專在不次。又前四科寄事顯理，則約事論轉。今此五法即事論轉，是故直約法相而說，不須更為事理二重，是故但云「為大小事理而作方便」，隨為何教而生樂欲乃至一心。次正釋中，先判定體方便不同，次正釋方便。初文先旁引《成論》、《瓔珞》，明方便不同。《瓔珞》四禪各一默，然支為定體。次「毘曇」下，今家正用，即此五法俱為方便，《大論》同《毘曇》故也。初約初禪，次約三觀。初禪中云「施戒忍世間常法，如客主之法，法應供給。」乃至畜生亦知布施；或畏他故而持戒，如畏王法等；或畏他故行忍。今欲知諸法實相，行般若、修禪定。禪定為智慧之門，為禪定故故須精進。復次施戒忍是大福德，更欲修妙定妙慧，故加精進。譬如穿井見濕土泥，若無精進水不可得；鑽火亦然。此中云「今欲求般若」者，且約遠論。如向所論既求初禪，五法並應盡為初禪之方便，般若亦應世智而已。引佛說者，如《瑞應》云「不得佛終不起」等。「得是三事」者，精進、定、慧也。「因果合論則十二觀」者，初攀為因、至上為果，初厭為因、去下為果。「若依此言」下，簡異也。依此攀厭因果之言，似不殊外道，此是佛弟子暫用六行以修初禪，用禪以為實相方便，或為諸教方便，並名正法。準此文意，雖云初禪，此禪亦為諸教之門。如漸次修，故列在三觀之初。「決定一心」者，決定為求初禪。乃至三觀非已入定，若已入定即正修也，何名方便？次約三觀中，初是空觀。「復次欲者欲化眾生」下，假觀。「復次欲者如薩陀波崙」下，中觀。於中先約求般若，即是求於中道之教。次從「復次重說」下，即是約觀。初約求般若中云「七日七夜」等者，七日七夜閑林悲泣，不知何處聞般若。「七歲行立」者，至香城中值曇無竭菩薩入定，待彼起定，七歲行立不坐不臥。「賣身」等者，初聞空聲云：「香城中有菩薩名曇無竭。」為辦供養以自賣身，高聲唱令，為魔所蔽人無聞者。雖蔽餘人，並是不能為我辦供養者。有長者女於高樓上，獨聞菩薩自賣身聲，而為菩薩廣辦供具，故云「魔不能蔽」。「刺血」等者，在彼行立過七歲已，菩薩定起，求水灑地以散香華，為魔隱水，更加精進自刺身血。魔雖隱水，增其善巧勇猛之念。「一心」者，常求般若不生餘想。菩薩既求不共般若，亦得是引證意也。次約觀者，初文是欲，「不雜」下進，「繫緣」下念，「修中」下巧慧，「息於二邊」下一心。準義亦應更明大心三觀。向約教明求於般若，已是求於圓實般若也，是故從略不復更明。從「此二十五法」下，結示二十五法功用。「一切」者，亦不出世間及以四教。以世禪四教觀解導此二十五法，則所為皆別，故云「亦轉」。譬中云「曲弄」等者，正曲之弄名為曲弄。「調紘」即正曲之序也。「細分無量」者，通舉世禪，禪禪不同；及以諸教四門，門門不同，故成無量。「今用」下，正明今文方便功深，即為圓頓遠方便也，以對十境為近為內故也。「大品」下，證。既見理已，理無遠近，即以遠方便為外、近方便為內。以此方便觀不思議、見不思議，誰復更論內外近遠？雖非內外必假內外成於妙觀，故云「不以無觀得是智慧」。是智慧者，中道種智以為能觀。「今且」下，且寄未見理前，須立此二十五外方便也。「然不可定執」下，破執。若以解導事，及觀境界不失觀意，則俱成方便；若失此意則內外俱非。人不見之，痛哉痛哉。

Next, this is specifically explained in terms of the perfect and sudden teaching of the present text: prior to the five grades [of disciples], the twenty-five dharmas are established as the distant expedients. Following this model, the other three teachings should likewise each use the twenty-five dharmas as distant expedients prior to [the stage of] outer ordinary persons. However, the objects contemplated in the proximate expedients are distinct for each: if cultivating phenomenal dhyāna, one takes the seven objects as the proximate expedients; if the two vehicles of the two teachings [Tripiṭaka and shared], one takes the eight objects as the proximate expedients; if the two vehicles of the shared teaching further take the Tripiṭaka as the contemplated object, they also use eight and a half objects as the proximate expedients. Bodhisattvas of the Tripiṭaka teaching exclusively take the previous nine objects as proximate expedients, whereas bodhisattvas of the shared and distinctive teachings also take the ten objects as proximate expedients. According to this meaning, relying on phenomena to give rise to understanding, their practices are established differently according to what they undertake. The present text reveals the perfect [teaching], yet must also rely on sequence to reveal the non-sequential. Furthermore, according to affairs, sequence is first established, but if one speaks of the original intent, it lies exclusively in the non-sequential. Moreover, the previous four sections relied on phenomena to reveal principle, thus discussing transformation in terms of phenomena. Now these five dharmas are transformation directly in terms of phenomena; therefore, they are spoken of directly in terms of phenomenal characteristics, without needing to create a twofold division into phenomena and principle. For this reason, it simply says: "serving as expedients for the phenomenal and noumenal of the great and small," giving rise to desire up to single-mindedness according to whichever teaching is engaged. Next, within the main explanation, it first defines the difference between the essence of concentration and its expedients, and then directly explains the expedients. In the first passage, it first collaterally cites the *Chengshi lun* and the *Yingluo jing* to clarify the differences in expedients: the *Yingluo jing* posits one taciturn limb for each of the four dhyānas as the essence of concentration. Next, from "Abhidharma" downward is what our school correctly adopts: namely, these five dharmas all serve as expedients, because the *Dazhidulun* agrees with the *Abhidharma*. First in terms of the first dhyāna, and next in terms of the three contemplations. In [the section on] the first dhyāna, it states: "Giving, morality, and patience are ordinary worldly practices, like the rules between guest and host, which by rule require providing hospitality." Even beasts know how to practice giving; or one maintains precepts out of fear of others, such as fear of royal law; or one practices patience out of fear of others. Now, wishing to know the true mark of all phenomena, one practices prajñā and cultivates dhyāna. Dhyāna is the gateway to wisdom; for the sake of dhyāna, one must therefore have vigorous exertion. Furthermore, giving, morality, and patience are great meritorious virtues, yet wishing further to cultivate wondrous concentration and wondrous wisdom, one adds vigorous exertion. For example, when digging a well and seeing wet earth and mud, without vigorous exertion water cannot be obtained; drilling for fire is likewise. What is said here about "now wishing to seek prajñā" is stated provisionally in terms of the distant. As discussed above, since one is seeking the first dhyāna, the five dharmas should all serve completely as expedients for the first dhyāna, and prajñā would also merely be worldly wisdom. Citing the Buddha's words refers to what the *Ruiying [jing]* says: "Unless I attain buddhahood, I will never rise," and so forth. "Attaining these three matters" refers to vigorous exertion, concentration, and wisdom. "Discussing cause and effect together, there are then twelve contemplations": initial climbing is the cause, and reaching the higher [state] is the fruit; initial revulsion is the cause, and shedding the lower [state] is the fruit. From "If one relies on these words" downward, it differentiates them. Relying on these words regarding the cause and effect of climbing and revulsion, it seems no different from non-Buddhists; yet these are the Buddha's disciples temporarily using the six practices to cultivate the first dhyāna, using dhyāna as an expedient for the true mark or as an expedient for the various teachings, all of which are called the correct Dharma. According to the meaning of this passage, although it is called the first dhyāna, this dhyāna is also a gate to the various teachings. Being cultivated in gradual sequence, it is therefore listed at the beginning of the three contemplations. "Determined single-mindedness" means being determined to seek the first dhyāna. As for up to the three contemplations, it is not that one has already entered concentration; if one has already entered concentration, that is the main practice—how could it be called an expedient? Next, within [the section on] the three contemplations, the first is the contemplation of emptiness. From "Furthermore, desire is the desire to transform sentient beings" downward is the contemplation of provisionality. From "Furthermore, desire is like Sadāprarudita" downward is the contemplation of the middle. Therein, it first explains in terms of seeking prajñā, which is seeking the teaching of the middle way. Next, from "Furthermore, to state it again" downward is in terms of contemplation. First, within [the section on] seeking prajñā, "seven days and seven nights" and so forth means weeping in sorrow in a quiet forest for seven days and seven nights, not knowing where to hear prajñā. "Walking and standing for seven years" means arriving at the City of Fragrance and meeting Bodhisattva Dharmodgata entering concentration; waiting for him to arise from concentration, he walked and stood for seven years without sitting or lying down. "Selling his body" and so forth means that he first heard a voice in space saying: "In the City of Fragrance, there is a bodhisattva named Dharmodgata." In order to provide offerings, he sold his own body, crying out loudly; but hindered by Māra, no one heard him. Although [Māra] hindered other people, these were all those unable to prepare offerings for me. A householder's daughter, high upon a multi-storied pavilion, alone heard the sound of the bodhisattva selling his own body, and prepared extensive offerings for the bodhisattva; hence it says "Māra could not hinder." "Piercing his flesh for blood" and so forth means that after more than seven years of walking and standing there, the bodhisattva arose from concentration; seeking water to sprinkle on the ground to scatter fragrant flowers, Māra hid the water, so he increased his vigorous exertion and pierced his own body for blood. Although Māra hid the water, it increased his skillful and courageous mindfulness. "Single-mindedness" means constantly seeking prajñā without giving rise to any other thoughts. Since the bodhisattva sought uncommon prajñā, this also fits the intention of citing this as evidence. Next, in terms of contemplation: the first passage is desire; from "unmixed" downward is vigorous exertion; from "binding conditions" downward is mindfulness; from "cultivating the middle" downward is skillful wisdom; from "resting the two extremes" downward is single-mindedness. According to the principle, one should also further clarify the three contemplations of the great mind. Previously explaining the seeking of prajñā in terms of the teaching was already seeking the perfect and real prajñā; therefore, for brevity, it is not clarified again. From "These twenty-five dharmas" downward concludes and indicates the efficacy of the twenty-five dharmas. "All" does not exceed the worldly and the four teachings. Guiding these twenty-five dharmas with the contemplative understanding of worldly dhyāna and the four teachings, what is undertaken is entirely distinct; hence it says "also transform." In the analogy, "preludes and airs" and so forth: the preludes to the main tune are called airs; "tuning the strings" is the prelude to the main melody. "Subtly dividing into the measureless": generally speaking of worldly dhyāna, dhyāna by dhyāna they differ; and regarding the four gates of the various teachings, gate by gate they differ; hence they become measureless. From "Now using" downward directly clarifies that the efficacy of the expedients in the present text is deep—namely, serving as the distant expedients of the perfect and sudden, because they stand as distant and outer in contrast to the ten objects as proximate and inner. From "*Dapin*" downward provides proof. Once the principle is seen, the principle has neither distant nor proximate; thus the distant expedients are the outer and the proximate expedients are the inner. Using these expedients to contemplate the inconceivable and see the inconceivable, who would further discuss inner and outer, proximate and distant? Although neither inner nor outer, one must rely on the inner and outer to accomplish the wondrous contemplation; hence it says, "without contemplation, one cannot attain this wisdom." "This wisdom" takes the all-seed wisdom of the middle way as the contemplating [wisdom]. From "Now provisionally" downward: provisionally relying on the state before principle is seen, one must establish these twenty-five outer expedients. From "However, one must not stubbornly grasp" downward refutes attachment: if one guides practice with understanding and contemplates objects without losing the contemplative intent, then both become expedients; if one loses this intent, then both inner and outer are ruined. People do not see this—how lamentable, how lamentable!