止觀輔行傳弘決 5.10

5.10

雜不雜中，言「適發陰入」者，但發陰解亦名為發。「交橫並沓」者，交互而起為交橫，雙雙俱起名之為並，相次而起名之為沓。又復並者必在同類，如禪與見、煩惱與禪，不可並起。餘例可知。次不次、雜不雜皆論具不具者，次具可知。不次具者，雖見諸境無非法界，所起亦有具不具故。所起雜，二義準知。言總別者，總謂總都，都起十境故名總具。雖具起十，於一一中頭數不足，名總不具。總中欠一故名為別，別中又欠名別不具。九中一一復頭數不足，名別不具。故下成不成中，指此文云「具不具中止明頭數」。今明體分始終者，於頭數中皆有始終。次明橫竪中，云「通名背捨名橫法」者，以禪望禪名之為橫。又初禪中具有根本味淨等法，故名為橫。然以味望淨雖有淺深，並在初禪，故名為橫。言「發七背捨名橫不具」者，滅受想中闕此一故。餘法例者，從如發四禪下，借禪例釋橫竪等相，自餘九境準禪應知。然餘境中雖有橫竪，不及禪中最為委悉。欲略說者，初陰入境，既不論發，不論橫竪、具不具等。次煩惱中利鈍使足，名為橫具。利中單複訖至無言，名為竪具；鈍中剎那至重三毒，名為竪具。不具比說。病中四大五藏及鬼魔等名之為橫，相生相剋名之為竪。具與不具比說可知。業中蔽度相對名之為竪，蔽度彼彼各自相望名之為橫。魔中三種名之為橫，先惡後善及墮二乘名之為竪。見中具起外及佛法名之為竪，四句四門相望為橫。慢中謂得諸禪名之為橫，謂得初果乃至四果名之為竪。二乘中四諦相望名之為橫，因緣相望名之為竪。又二乘相望名之為竪。又四諦中二二相望及因緣中以智望境亦名為橫。菩薩中當位自行名之為橫，三教相望名之為竪。

Regarding mixed and unmixed: As for the statement 'just as the aggregates and sense-fields manifest', merely manifesting understanding of the aggregates is also called 'manifestation'. As for 'crossing, parallel, and layered': arising interchangeably is 'crossing'; arising together in pairs is called 'parallel'; arising in succession is called 'layered'. Furthermore, what is 'parallel' must necessarily be of the same category; for example, dhyāna and views, or afflictions and dhyāna, cannot arise in parallel. The rest can be understood by analogy. Regarding the discussion of complete and incomplete in both gradual and non-gradual, as well as mixed and unmixed: the gradual complete is obvious. As for non-gradual complete: although one sees that none of the objects is other than the dharma-dhātu, what arises also has complete and incomplete aspects. That what arises is mixed can be known by analogy with these two meanings. As for 'general and particular': 'general' means the overall whole—the total arising of all ten objects is therefore called 'generally complete'. Although all ten arise, if within each one the specific items are deficient, it is called 'generally incomplete'. Deficient by one within the general is therefore called 'particular'; further deficiency within the particular is called 'particularly incomplete'. If within each of the nine the specific items are also deficient, it is called 'particularly incomplete'. Hence, below under 'accomplished and unaccomplished', the text refers to this by stating: 'Within complete and incomplete, it only clarifies the count of items.' Now, in clarifying the substance and portions, beginning and end: within the count of items, each has a beginning and an end. Next, in clarifying the horizontal and vertical: as for the phrase 'collectively called the emancipations, being the horizontal dharmas', viewing dhyāna against dhyāna is termed 'horizontal'. Moreover, because within the first dhyāna the fundamental, relish-attached, pure, and other dharmas are fully contained, it is called 'horizontal'. However, viewing the relish-attached against the pure, though there are depths and shallows, both reside in the first dhyāna; hence it is called 'horizontal'. As for the statement 'manifesting seven emancipations is horizontally incomplete', this is because within the cessation of feeling and perception, this one is lacking. For the analogy with the other dharmas: from 'as manifesting the four dhyānas' downward, dhyāna is borrowed to exemplify and explain the horizontal and vertical characteristics; the remaining nine objects should be understood by analogy with dhyāna. However, although there are horizontal and vertical aspects in the other objects, none is as detailed as in dhyāna. To state it briefly: regarding the first, the object of the aggregates and sense-fields, since it does not discuss manifestation, it does not discuss horizontal and vertical, complete and incomplete, and so forth. Next, in afflictions, the full presence of sharp and dull fetters is called 'horizontally complete'. Among the sharp, from single and combined up to the ineffable, is called 'vertically complete'; among the dull, from an instant up to the severe three poisons, is called 'vertically complete'. Incomplete is explained by contrast. In illness, the four great elements, five viscera, and ghosts and demons are termed 'horizontal'; their mutual generation and mutual overcoming are termed 'vertical'. Complete and incomplete can be known by contrast. In karma, the hindrances and pāramitās viewed against each other are termed 'vertical'; the hindrances and pāramitās each viewed internally among themselves are termed 'horizontal'. In demons, the three kinds are termed 'horizontal'; first evil, then good, and falling into the two vehicles are termed 'vertical'. In views, the complete arising of external [views] and [those attached to] the Buddha-dharma is termed 'vertical'; the four propositions and four gates viewed against each other are 'horizontal'. In pride, imagining that one has attained the various dhyānas is termed 'horizontal'; imagining that one has attained the first fruit up to the fourth fruit is termed 'vertical'. In the two vehicles, the four truths viewed against each other are termed 'horizontal'; conditioned arising viewed against each other is termed 'vertical'. Furthermore, the two vehicles viewed against each other are termed 'vertical'. Again, within the four truths the pairs viewed against each other, and within conditioned arising wisdom viewed against the object, are also termed 'horizontal'. In the bodhisattva, the personal practice appropriate to one's station is termed 'horizontal'; the three teachings viewed against each other are termed 'vertical'.