止觀輔行傳弘決 5.18.1

5.18.1

次私料簡中，都十六番問答。 初一問答，總問諸境何故但十。 如陰入境諸陰不同，煩惱種別亦復無量，諸病諸業乃至兩教二乘方便正行、三教菩薩諸位不同，故云「法若塵沙境何定十」。 答意者，實如所問。 法性如地、種子如境、觀行如雨、發如抽芽，略以數法且至於十。 次「問十境」下，有九問答，為成通別四句故也。 初通問起。 次答中先答通句，文自為十。 於初陰境義亦通十，但依二義陰必居初。 下文雖云別當其首，此中文意且順於通。 行人通以陰身為始，諸經通以陰為觀初，陰色在初，故云「諸經皆從色起」。 非但陰通於十，乃至菩薩義並通十。 此中通者，但據名通，其義猶別。 且如十境通得名陰，而從因果別陰等異，故義本別。 陰境既爾，餘九亦然。 初通名陰者，以陰為本。 陰，境也； 煩惱及業名為陰因； 病為陰患； 魔為陰主，不欲令人出三界故； 禪為善陰，且對十境故禪為善陰。 若通論者，欲六人四乃至念處諸教伏位並善陰攝。 今以二乘為別陰等，故不依通。 見慢兩境名又陰因，因義同前，文在後列，故云「又」耳。 二乘菩薩雖未出界，義違生死、內外不同，異於前八，故云別也。 又此境若發，界外陰攝，故名為別。 十義雖殊，通未離陰，攝別從通故通名陰。 九境攝別，意亦如之。 禪是無動等業者，對欲界動，故云無動。 「業為煩惱用」者，煩惱無業，則無至於來果之用。 續無動業，文乘便釋之，故云業是煩惱用也。 文意正言禪是煩惱用也，雖在界繫，乃有長時受樂之用，故云用也。 「魔統欲界」等者，雖統欲界，意欲令人增三界結。 釋梵二主並有統領，皆佛弟子，厭患生死，故不得名煩惱主也。 言「別煩惱」者，發出世心雖有煩惱，不同前七，故名為別。 此從因判也。 若從果判，前七有通惑，後二有別惑，義通因果，文意從因。 又從果中復應須簡三種菩薩，如三藏菩薩未破通惑亦名為別，是故應從初義為正。 「王今病重」等者，闍王意以身瘡為病，如來耆婆以逆為病。 問：闍王但有害父一逆，云何言五？ 答：一在五攝，故總云五。 逆即是業，故業亦名病。 「魔能作病」者，魔不疾人色身報命，但妬有道化其民屬。 今言病者，冀因身病退菩提道。 「三災為外病」者，明禪亦名病。 災患，是病之別名。 《洪範．五行》云「凡有害者皆名為災。 」《春秋．傳》曰「天反時為災。 」又《傳例》曰「天火曰災。 」雖有此說，然實不識天之所在、災之分齊，故知非彼儒宗所論。 《俱舍》云「要七火一水，七水火後風，經七火災次一水災，如是經於七七火災七七水災，又更次第經七火災方一風災。 總成八七五十六火又一七水一箇風災。 何故爾耶？ 火至初禪、水至二禪、風至三禪。 二禪壞時初禪必壞，三禪壞時初二必壞，是故劫劫皆壞初禪，為順初禪一劫壽故； 必經八劫方至二禪，為順二禪第三天中八劫壽故； 風災必經六十四劫方至三禪，為順三禪第三天壽。 是故初禪內覺觀患、外有火災，二禪內有喜患、外有水災，三禪內有樂患、外有風災，四禪無患故亦無災。 」今云「喘息喜樂」者，對第四禪無喘息故，下三通有喘息等也。 文闕覺觀，略云喜樂。 「二乘菩薩是空病」者，此三菩薩既未見中，故與二乘同有空病。 言「空病亦空」者，引《淨名》證。 空是病故，故云空病。 空病須空，故云亦空。 即是中空空於偏空，故云亦空。 「煩惱見慢是業本」者，本，因也，因於此三各能作業。 「二乘菩薩無漏業」者，亦如前簡。 「餘者行陰魔攝」者，行攝法寬，是故餘者盡攝其中，即是陰魔攝也。 煩惱見慢等亦名禪者，禪秖是定，既通心數亦有定名，此定復通煩惱見慢，故此等三俱名禪也。 「魔是未到定果」者，此未到地亦得名定。 得此定已，捨壽生彼，故云定果。

Next, in the personal analysis, there are sixteen rounds of questions and answers in total. The first question and answer broadly asks why there are only ten objects. For instance, in the object of the aggregates and sense bases, the various aggregates differ, and the varieties of defilements are also boundless; the various illnesses and karma, down to the expedient and genuine practices of the two vehicles in the two teachings, and the various stages of bodhisattvas in the three teachings are diverse; hence it says, "If phenomena are as numerous as dust and sand, why are the objects fixed at ten?" The import of the answer is: it is truly as asked. The dharma-nature is like the earth, the seeds are like the objects, the practice of contemplation is like the rain, and the manifesting is like the sprouting of shoots; by briefly using a numerical formula, it tentatively posits ten. Next, from "Question: The ten objects" below, there are nine questions and answers, serving to establish the four propositions of shared and distinctive. First is the shared question that initiates it. Next, in the answer, it first answers the shared proposition, and the text naturally divides into ten. In the initial object of the aggregates, the meaning also runs through the ten, but based on two meanings, the aggregates must come first. Although the text below says that it distinctively heads the list, the textual intent here tentatively accords with the shared aspect. Practitioners universally take the body of the aggregates as the beginning, and the sūtras universally take the aggregates as the beginning of contemplation; form among the aggregates comes first, hence it says, "All the sūtras begin from form." Not only do the aggregates run through the ten, down to the bodhisattvas the meaning also universally runs through the ten. Here, "shared" only refers to the name being shared; the meanings are still distinctive. For instance, the ten objects can all be called aggregates, yet distinguishing the aggregates according to cause and effect, the meanings are fundamentally distinctive. As it is with the object of the aggregates, so it is with the remaining nine. First, they are collectively called aggregates because the aggregates are the foundation. The aggregates are the object; defilements and karma are called the causes of the aggregates; illness is the affliction of the aggregates; demons are the masters of the aggregates, wishing to prevent people from escaping the three realms; dhyāna is the wholesome aggregate—tentatively contrasted with the ten objects, dhyāna is the wholesome aggregate. If discussed universally, the six desire realms, four human continents, down to the stations of mindfulness, and the stages of suppression in the various teachings are all subsumed under the wholesome aggregates. Now, taking the two vehicles as distinctive aggregates, it does not rely on the shared aspect. The two objects of views and conceit are called further causes of the aggregates; the meaning of cause is the same as before, but because the text lists them later, it merely says "further". Although the two vehicles and bodhisattvas have not yet transcended the realms, in meaning they oppose birth and death, and internal and external differ, distinct from the preceding eight, hence they are called distinctive. Furthermore, if this object manifests, it is subsumed under the aggregates beyond the realms, hence it is called distinctive. Although the ten meanings differ, universally they have not departed from the aggregates; subsuming the distinctive into the shared, they are universally called aggregates. The subsumption of the distinctive in the other nine objects has the same import. As for "dhyāna is immovable karma and so forth", it is contrasted with the motion of the desire realm, hence called immovable. As for "karma is the function of defilements", if defilements have no karma, then they have no function that leads to future results. Following upon immovable karma, the text explains it in passing, hence saying that karma is the function of defilements. The primary intent of the text is to say that dhyāna is the function of defilements: although bound to the realms, it has the function of experiencing pleasure for a long duration, hence it is called function. As for "demons rule the desire realm" and so forth, although they rule the desire realm, their intention is to make people increase the fetters of the three realms. The two lords Śakra and Brahmā both possess rule, but they are both disciples of the Buddha and weary of birth and death, hence they cannot be called masters of defilements. The phrase "distinctive defilements" means that although they arouse the aspiration to leave the world and still have defilements, they are not like the preceding seven, hence called distinctive. This is determined from the cause. If determined from the result, the preceding seven possess shared delusions, and the latter two possess distinctive delusions; the meaning runs through cause and effect, but the text's intent follows the cause. Furthermore, from the perspective of the result, one must also distinguish the three kinds of bodhisattvas: for instance, a Tripiṭaka bodhisattva who has not yet broken shared delusions is also called distinctive; therefore, one should take the first meaning as correct. As for "The king is now gravely ill" and so forth, King Ajātaśatru considered the sores on his body to be the illness, while the Tathāgata and Jīvaka considered the rebellious acts to be the illness. Question: King Ajātaśatru committed only the one rebellion of killing his father; why does it speak of five? Answer: The one is subsumed under the five, hence it broadly says five. The rebellious act is precisely karma, hence karma is also called illness. As for "demons can cause illness", demons do not envy people's retributive life of the physical body, but only envy those who possess the Way and transform their subjects. Here speaking of illness, it is in the hope that through physical illness they will retreat from the path of awakening. As for "the three disasters are external illnesses", it clarifies that dhyāna is also called illness. Disasters and afflictions are alternative names for illness. The "Five Elements" in the Hongfan says, "All harmful things are called disasters (zāi)." The Chunqiu Commentary says, "When Heaven acts contrary to the seasons, it is a disaster." Furthermore, the Commentary's Guidelines says, "Fires from Heaven are called disasters." Although there are these sayings, they actually do not know where Heaven resides or the scope of disasters; hence we know this is not what the Confucian tradition discusses. The Abhidharmakośa says: "There must be seven fires and one water; after seven waters, fires and wind: passing through seven fire disasters, next is one water disaster; passing in this manner through seven sets of seven fire disasters and seven sets of seven water disasters, and sequentially passing through another seven fire disasters, only then is there one wind disaster. In total, they make eight sets of seven—fifty-six fires—and another set of seven waters and one wind disaster. Why is it so? Fire reaches the first dhyāna, water reaches the second dhyāna, and wind reaches the third dhyāna. When the second dhyāna is destroyed, the first dhyāna is definitely destroyed; when the third dhyāna is destroyed, the first and second are definitely destroyed. Therefore, kalpa after kalpa, the first dhyāna is always destroyed, in accordance with the one-kalpa lifespan of the first dhyāna; it must pass through eight kalpas before reaching the second dhyāna, in accordance with the eight-kalpa lifespan in the third heaven of the second dhyāna; the wind disaster must pass through sixty-four kalpas before reaching the third dhyāna, in accordance with the lifespan of the third heaven of the third dhyāna. Therefore, the first dhyāna internally has the affliction of applied and sustained thought, and externally has the fire disaster; the second dhyāna internally has the affliction of joy, and externally has the water disaster; the third dhyāna internally has the affliction of bliss, and externally has the wind disaster; the fourth dhyāna has no afflictions, and therefore also has no disasters." Now speaking of "panting, joy, and bliss", this is contrasted with the fourth dhyāna having no panting; the lower three all have panting and so forth. The text omits applied and sustained thought, briefly mentioning joy and bliss. As for "the two vehicles and bodhisattvas have the illness of emptiness", since these three bodhisattvas have not yet perceived the middle, they share the illness of emptiness with the two vehicles. As for "the illness of emptiness is also empty", it cites Vimalakīrti as proof. Because emptiness is an illness, it is called the illness of emptiness. The illness of emptiness must be emptied, hence it says "is also empty". That is, the emptiness of the middle empties the one-sided emptiness, hence it says "is also empty". As for "defilements, views, and conceit are the roots of karma", "root" means cause: depending on these three, one can each perform karma. As for "the two vehicles and bodhisattvas have uncontaminated karma", it is also distinguished as before. As for "the remainder are subsumed under the demon of the aggregate of volition", the aggregate of volition subsumes wide categories of phenomena; therefore the remainder are all subsumed within it, which is precisely subsumption under the demon of the aggregates. Defilements, views, conceit, and so forth being also called dhyāna means that dhyāna is merely concentration; since it extends across mental factors, it also has the name of concentration; this concentration further extends to defilements, views, and conceit, hence these three are all called dhyāna. As for "demons are the fruit of threshold concentration", this threshold stage can also be called concentration. Having attained this concentration, upon relinquishing their lifespan they are born there, hence it is called the fruit of concentration.