止觀輔行傳弘決 4.7

4.7

「復次」下，更約五名以為觀解。《四分》上下唯有四名，準古諸釋但存三名，謂尸羅、毘尼、木叉。故南山引十八法中，毘尼與律二名不並。今家意者，具依諸名以存於四。名雖不並，既得名律復名毘尼，是故今文從名俱用。并取根本八十誦名，即優波離一夏八十度升座誦之故得名也，故總約五名以申觀解。若諸部異名，雖隨事別立，與誦義同，故舉誦言以攝諸部。今既以十戒合為三觀，觀心五名亦約三觀，餘名可見。所言律者，不取律呂之律，但約如世律令，陶虞始造、蕭何以為九章者，漸分輕重委悉故也。《爾雅》云「法也。」法律所以詮量輕重、犯不犯等。觀心亦爾，詮量惑智各有輕重持犯之相，如上菩提心中等者。第一感應發心，結成三種止觀文中麁細難易深淺巧拙等，亦是詮量之義也。人有四者，若論果報，以南洲為下下；若約值佛，即以南洲為上上。故《大論》六十二云「閻浮提以三事故尚勝於諸天，北洲不及。一能斷婬欲、二識念力、三能進精勇猛。復有書般若，是故諸天來下聽法。」故《大經》三十三云「下下因緣故生於北洲，乃至上上因緣故生於南洲。」「上品多種」者，如六欲天及日月星以分九品，上上他化乃至下下是星，乃至福報多種不同。如《淨名》云「隨其福德飯色有異，乃至諸禪各各不同。」如經論中隨其義旨，各有品類秩軸不同。「可以意得不煩文」者，約觀解中若橫若竪、若自若他、一心異心詮量輕重，況復一一各攝無邊，但可意知豈可文具？「私諮」下，重釋。謂章安面於大師親重諮決。若諸文中直云「私謂」，是滅後述己。初文即是述己問也。向之三觀各有三品，空為下、假為中、中為上。空假各三，皆約發真；入中亦有三品，即以五品為下、六根為中、初住為上。則三品之中有真有似者，何耶？此問且據大分而說。空假三品亦非全發真，如假三品即以三藏菩薩為下，如初番釋。入中三品亦皆發真，且約後番為此問也。「答」，即出大師答也。有二意：初云「前三道未合」者，空假二種三品之中，既對三教根緣隔異，所以分張橫對三人。人既不同，皆約發真於理無失。若入中已毫善悉融，唯約六即義似於竪。「又亦得」下，以此中道從人從教，亦得橫論。別接等三皆破一品，三人相望可非橫耶？雖復名橫，證道無二，仍本而說且為橫三。「豈止煮燒覆障耶」者，不同律文篇聚，各有根本、方便、後起、對心對境、若罪若事、若雙若單，約報則有煮燒等輕重之相。三觀相即、三諦互融，隨詮一塵一心一觀皆遍法界。《十誦》中呼地獄為煮燒覆障。八熱十六通為煮燒，八寒黑暗等通為覆障。「若事」下，比決。是則於事勸更加觀，不聞有觀而忽於事。是則一心三觀以照持犯，豈同護根制六識耶？

From "Next" onward, [the text] further draws upon the five terms to make a contemplative interpretation. Throughout the Dharmaguptaka Vinaya (Sifen lü), there are only four terms; following ancient commentaries, only three terms were retained, namely śīla, vinaya, and mokṣa. Therefore, Nanshan [Daoxuan], in citing the eighteen divisions, notes that the two terms 'vinaya' (pini) and 'statute' (lü) do not run parallel. Our school's intention is to fully rely on the various names to preserve four. Although the names do not run parallel, since it is named 'lü' and also named 'vinaya', the present text adopts the names and uses both. It also incorporates the name of the fundamental Eighty Recitations (Bashi song)—that is, the name derived from Upāli ascending the seat to recite it eighty times during a single summer retreat—and thus generally draws upon five names to unfold the contemplative interpretation. Although the distinct names across the various schools are established differently according to circumstances, they share the meaning of recitation; therefore, mentioning 'recitation' subsumes the various schools. Now, since the ten precepts have been combined into the three contemplations, the contemplation of the mind across the five names is also explained in terms of the three contemplations; the remaining names can be inferred. What is called 'statute' (lü) does not take the pitch-pipe 'lü', but simply refers to worldly statutes and ordinances, first instituted by Gao Yao and Emperor Shun and made into the Nine Chapters by Xiao He, because they gradually distinguish weight and details with precision. The Erya says: 'It means law.' Legal statutes serve to evaluate and measure light and grave, offending and non-offending, and so on. Contemplating the mind is likewise: it evaluates and measures delusion and wisdom, each having its characteristics of light and grave, upholding and violating. As in the aforementioned section on 'within the mind of bodhi' and so forth: in the first section on arousing the mind through stimulus and response, concluding the text of the three types of calming and contemplation, the distinctions between coarse and fine, difficult and easy, deep and shallow, skillful and clumsy, are also the meaning of evaluating and measuring. Regarding the four kinds of persons: if discussed in terms of retributive rebirth, the southern continent (Jambudvīpa) is the lowest of the low; if discussed in terms of encountering a Buddha, then the southern continent is the highest of the high. Hence Dazhidulun, fascicle sixty-two, states: 'Jambudvīpa surpasses even the gods and exceeds the northern continent in three things: first, the ability to sever sexual desire; second, the power of mindfulness; third, the ability to advance vigorously with courage. Furthermore, the Prajñāpāramitā is written down here, which is why the gods descend to listen to the Dharma.' Hence the Mahāparinirvāṇa-sūtra, fascicle thirty-three, states: 'Through lowest-of-the-low causes and conditions one is born in the northern continent, up to: through highest-of-the-high causes and conditions one is born in the southern continent.' As for 'the superior grades have many varieties': like the six desire heavens, the sun, moon, and stars, which are divided into nine grades—from the highest of the high being the Paranirmitavaśavartin heaven down to the lowest of the low being the stars—down to many differing kinds of karmic retribution. As the Vimalakīrti-sūtra says: 'According to their merits, the colour of the food varies, up to the various dhyānas being individually different.' As in the sūtras and treatises, according to their intended meaning, the classifications and textual divisions differ respectively. As for 'this can be grasped through understanding, so there is no need to trouble the text': it refers to evaluating and measuring light and grave within the contemplative interpretation—whether horizontal or vertical, whether self or other, whether in a single mind or different minds—much more so since each and every one encompasses what is boundless; it can only be grasped conceptually, so how could it be fully set out in text? From 'Privately inquired' onward, there is a re-explanation. This means that Zhang'an personally inquired and resolved doubts face-to-face with the Great Master. Where texts simply say 'Privately considered', it is Zhanran setting forth his own thoughts after the Master's passing. The opening text presents his own question. The previous three contemplations each have three grades: emptiness is lower, provisionality is middle, and the middle is superior. Emptiness and provisionality each having three grades are both explained in terms of manifesting the real; entering the middle also has three grades, which takes the five grades as lower, the purification of the six sense faculties as middle, and the initial stage of abiding as superior. If so, why is it that among these three grades there are both the real and the semblance? This question is posed strictly according to a broad division. The three grades of emptiness and provisionality do not entirely manifest the real either: for example, the three grades of provisionality take the Tripiṭaka bodhisattva as the lowest, as in the first round of interpretation. The three grades of entering the middle can also all manifest the real; it is merely with reference to the latter round that this question is posed. 'Answer' provides the Great Master's response. It has two meanings: first, in saying 'the former three paths have not yet merged', because within the three grades of emptiness and provisionality they correspond to differences in capacities and conditions of the three teachings, they are laid out horizontally against three kinds of persons. Since the persons differ, explaining them all in terms of manifesting the real entails no doctrinal flaw. Once one has entered the middle, even the slightest good is entirely merged, so it is explained solely in terms of the six identities, its meaning resembling a vertical [progression]. From 'It may also' onward, based on the persons and the teachings within this middle way, it can also be discussed horizontally. The three [types of beings], such as the distinctive teaching being received into the perfect, each break one grade [of ignorance]; viewed in comparison to one another, can these three persons not be considered horizontal? Although they are called horizontal, the realized path has no duality; speaking still from the standpoint of the original, they are provisionally three horizontal [grades]. As for 'How could it be limited to boiling, burning, covering, and obstructing?': unlike the sections and categories of the vinaya text—each having its fundamental, preliminary, subsequent, oriented to mind or to object, whether an offense or a circumstance, whether double or single, and with respect to retribution having the light and grave aspects of boiling, burning, and so forth—the three contemplations are mutually identical, and the three truths mutually interfused; corresponding to whatever is evaluated, a single dust mote, a single thought-moment, or a single contemplation pervades the entire dharma-dhātu. In the Sarvāstivāda Vinaya (Shisong lü), hells are referred to as 'boiling, burning, covering, and obstructing'. The eight hot hells and the sixteen [subidiary hells] are collectively 'boiling and burning'; the eight cold hells, dark hells, and so forth are collectively 'covering and obstructing'. From 'If in terms of circumstances' onward, there is a comparison and determination. Thus, regarding circumstances, one is exhorted to further apply contemplation, and not, having heard of contemplation, to neglect circumstances. Thus, using the threefold contemplation in a single mind to illuminate upholding and violating—how could this be the same as merely guarding the sense faculties and restraining the six consciousnesses?