止觀輔行傳弘決 5.2.2

5.2.2

依見造行亦有善惡，慢一向惡，是故惡邊則牽之墮惡，善邊則牽之墮善。 若約理觀論善惡者，則後二境亦名為惡，何況前七？ 故《淨名》中須菩提章，斥三無為為三惡道。 是以畏邊則同，同妨正修。 隨邊則異，惡道義別。 「當以」下，正明設觀。 不以畏故，能至菩提。 雖定明昏散，體俱本有。 二無二體，體一名殊，故昏散之名，名無實體，還以寂照而為其性。 故知昏散其根雖盛，當修寂照以達昏散，照此昏體一觀而三，名「即昏而朗」。 寂此散體三止而一，名「即散而寂」。 此即寂照病等九境成不思議止觀大綱也。 「如猪」下，為依解起行立譬，譬向寂照之止觀也。 上二譬止、下二譬觀，謂動散倍增，彌益止寂； 昏暗彌盛，倍益觀明。 傳聞絕塵解云：猪揩譬止解，眾流譬止行，薪熾譬觀解，風益譬觀行。 一往似得，仍乖文旨。 前以膏明譬解行竟，此但譬行即昏即散而照而寂。 但依二譬各對止觀，此解為正。 猪揩等譬止行者，《大論》三十釋忍度中云「若人加惡，如猪揩金山，金體益真。 」今譬安忍，三障四魔轉增其寂。 「眾流」等者，如《大經》云「眾流入海失本名字，萬流咸會體無增損，九境彌趣止體無虧，止寂於動動增於寂。 」故以猪流而譬於動，復以金海而譬於寂。 所以猪彌多而金體不變，流彌趣而海性無增。 「薪熾」等，譬觀行者多薪益猛，猛不擇薪； 魔障益明，明不選境。 「風益求羅」者，《大論》第七釋佛放光中「問：足下乃至肉髻，一一皆放六萬億光，此猶可數。 以此光照三千國土尚不可滿，何況十方？ 答：身光是諸光之本，從本流出無量光明。 如迦羅求羅蟲，其身微細，得風轉大，乃至亦能吞噉一切。 光亦如是，得可度機，轉增無限。 」今亦如是，觀力未成所照未暢，觸境成照其用轉明。 諸法生故般若生，乃至非生非不生，故借求羅以喻能所。 觀照於闇、闇增於明，故以薪風而譬於暗，復以蟲火而譬於明。 所以薪唯多而火相逾盛，風唯猛而蟲身越大。 「此金剛」下，明觀成互益。 初文且譬行解功深。 「金剛」等者，歎解功深。 止觀解成，割三惑陣。 「牢彊」等者，歎行德遠。 止觀行積，越二死野。 《文選．甘泉賦》云「覽道德之精剛。 」剛，即金石中堅也。 陣，陳也，謂布列也。 太公《六韜》中有天、地、人、雲、鳥等陣也。 今金剛觀無陣不破，既三惑俱摧，如五陣咸敗。 郭外曰郊，郊外曰野。 郭如三百，郊如四百，野如五百。 故破二死過於五百，名為「越野」。 若至初住，行雖未極，且以中行破彼同居方便二死。 理雖無差，然解藉行滿，得金剛名能割三惑； 行藉解進，得牢彊稱能越二死。 且寄隨事，得名不一。 文雖各說，意實互資。 「慧淨」下，明互資相。 慧，止觀解也。 行，止觀行也。 行得於解則行不惑，解得於行則解有剋，故云「慧淨於行、行進於慧」。 「照潤」下，續舉四譬以譬相資。 解如日「照」、行如雨「潤」，照潤均等萬物可成，行解無偏眾德可備。 解如商主「導」，行若商人「達」，有導有達寶所可期，行解具足實相非遠。 解淨於行，行則無瑕，義之如瑩； 行嚴於解，解則可喜，義之如飾。 彼此互資，故云「交絡」。 「一體」下，重以此譬譬前三譬。 雖曰互嚴，不二而二，恐疑行解如照潤等猶是異體，故約一實而論行解互相匠導還顯於實。 如體二手秖是一體不二而二，還能淨體二而不二。 「非但」下，明化他得。 妙行既滿，起教益他，故云非但自行而已，即初住位。 「又精通」下，即是起教。 拓，廣也、大也。 遮謂遮止，即如四魔。 障謂障礙，即如三障。 三四皆實，具如後說。 啟，開也。 「此約」下，根真出假位。 中上不爾，如第六卷。 「自匠」等者，匠者成物也，器之工師也，明自他功成。 若行解不周，自他咸失。

Actions created based on views can also be wholesome or unwholesome, whereas arrogance is entirely unwholesome; therefore, on the unwholesome side it pulls one into falling into evil, while on the wholesome side it pulls one into falling into goodness. If one discusses wholesome and unwholesome from the standpoint of contemplation of principle, then even the latter two objects are also called unwholesome, not to mention the prior seven. Therefore, in the chapter on Subhūti in the Vimalakīrti, the three unconditioned states are rebuked as the three evil destinies. For this reason, from the perspective of being feared they are the same—they equally obstruct correct cultivation. From the perspective of following them they differ—the meanings of evil destinies are distinct. From "One should, by means of…" onward directly explains establishing contemplation. It is not because of fear that one is able to attain bodhi. Although torpor and distraction are explicitly clarified, their essence is fundamentally inherent in both. The two do not have two distinct essences; the essence is one while the names differ. Therefore, the names 'torpor' and 'distraction' have no real essence; rather, they take quietude and illumination as their nature. Thus we know that although the roots of torpor and distraction may be rampant, one should cultivate quietude and illumination to penetrate torpor and distraction: illuminating this essence of torpor as a single contemplation that is threefold is called 'radiant even in torpor'; stilling this essence of distraction as a threefold calming that is one is called 'quiescent even in distraction'. This is the great outline of quieting and illuminating the nine objects, such as illness, to accomplish inconceivable calming and contemplation. From "Like a pig…" onward sets forth similes for initiating practice based on understanding, illustrating the calming and contemplation directed toward quietude and illumination. The first two illustrate calming, and the latter two illustrate contemplation; this means that when movement and distraction multiply, they all the more enhance the quietude of calming; when darkness and torpor become ever more dense, they doubly enhance the brightness of contemplation. According to a transmission heard from Juechen, he explained: the rubbing pig illustrates the understanding of calming; the myriad streams illustrate the practice of calming; the blazing firewood illustrates the understanding of contemplation; and the increasing wind illustrates the practice of contemplation. At first glance this seems plausible, yet it contradicts the purport of the text. Earlier, oil and light were already used to illustrate understanding and practice; here it merely illustrates that in practice, being identical with torpor and identical with distraction, one illuminates and stills. Merely matching the two pairs of similes respectively to calming and contemplation is the correct interpretation. Regarding the pig rubbing and so forth illustrating the practice of calming, chapter thirty of the Dazhidulun, explaining the perfection of forbearance, states: 'If someone inflicts evil [upon one], it is like a pig rubbing against a golden mountain: the body of the gold becomes all the purer.' Here it illustrates peaceful forbearance, where the three obstacles and four māras increasingly enhance one's quietude. Regarding 'the myriad streams' and so forth, as the Mahāparinirvāṇa-sūtra states: 'When the myriad streams enter the sea, they lose their original names; when the ten thousand flows all converge, the [sea's] body neither increases nor decreases; when the nine objects press ever closer, the body of calming suffers no diminution; calming stills movement, and movement enhances quietude.' Thus, the pig and the streams are used to illustrate movement, and the gold and the ocean are used to illustrate quietude. Hence, no matter how many pigs there are, the essence of the gold does not alter; no matter how swiftly the streams rush in, the nature of the sea does not increase. 'Firewood blazing' and so on illustrates the practitioner of contemplation: the more firewood, the fiercer the fire, and its fierceness does not choose its wood; the more demonic obstacles, the brighter the illumination, and the illumination does not select its object. Regarding 'the wind increasing the kāla-kula', chapter seven of the Dazhidulun, explaining the Buddha radiating light, states: 'Question: From under the soles of the feet up to the uṣṇīṣa, each radiates sixty trillion rays of light; these can still be counted. Using this light to illuminate a three-thousandfold world cannot yet fill it, let alone the ten directions? Answer: The body's light is the root of all lights; from the root flow forth immeasurable rays of light. Like the kāla-kula insect: its body is minute, but when it catches the wind it grows larger and larger, even to the point of being able to devour everything. The light is also like this: when it encounters beings capable of being liberated, it increasingly multiplies without limit.' Here it is also like this: when the power of contemplation is not yet mature, that which it illuminates is not yet unhindered; touching objects and turning them into illumination, its function becomes ever brighter. Because all dharmas arise, prajñā arises, and so forth, neither arising nor non-arising; therefore, the kula is borrowed to illustrate the capable and the objective. Contemplation illuminates darkness, and darkness enhances brightness; thus firewood and wind illustrate darkness, while the insect and fire illustrate brightness. Hence, the more the firewood, the fiercer the appearance of the fire; the more violent the wind, the larger the insect's body. From "This vajra…" onward clarifies the mutual enhancement once contemplation is accomplished. The initial passage first illustrates the depth of merit in practice and understanding. 'Vajra' and so forth praises the depth of merit in understanding. When the understanding of calming and contemplation is accomplished, it cuts through the battle formations of the three delusions. 'Firm and strong' and so forth praises the far-reaching virtue of practice. When the practice of calming and contemplation accumulates, it crosses the wilderness of the two kinds of death. The 'Ganquan Fu' in the Wen Xuan states: 'Viewing the quintessential hardness of the Dao and its virtue.' Gang means hardness among metals and stones. Zhen means an array, that is, deployment. In Taigong's Liutao there are battle formations of heaven, earth, humanity, clouds, birds, and so forth. Here, the vajra contemplation leaves no battle formation unbroken; since the three delusions are all destroyed, it is like the five battle formations being utterly routed. Outside the city wall is called the suburbs; outside the suburbs is called the wilderness. The city wall is like three hundred [yojanas], the suburbs like four hundred, and the wilderness like five hundred. Thus, destroying the two kinds of death surpasses five hundred [yojanas], which is called 'crossing the wilderness'. If one reaches the first abidance, although practice is not yet ultimate, one temporarily uses the practice of the middle to destroy the two kinds of death of co-dwelling and provisional means. Although the principle is without distinction, understanding relies on practice for fulfillment, thereby obtaining the name 'vajra' and the ability to cut through the three delusions; practice relies on understanding for progression, thereby obtaining the designation 'firm and strong' and the ability to cross the two kinds of death. Provisionally expressed in terms of affairs, the names obtained are not single. Although the text speaks of them separately, in meaning they truly assist each other. From "Wisdom purifies…" onward explains the characteristics of mutual assistance. Wisdom is the understanding of calming and contemplation. Practice is the practice of calming and contemplation. When practice obtains understanding, practice is not confused; when understanding obtains practice, understanding has attainment. Thus it is said: 'Wisdom purifies practice, and practice advances wisdom.' From "Illuminating and moistening…" onward continues by citing four similes to illustrate mutual assistance. Understanding is like the sun 'illuminating'; practice is like rain 'moistening'. When illuminating and moistening are equal, the myriad things can mature; when practice and understanding are unbiased, all virtues can be perfected. Understanding is like the merchant leader 'guiding'; practice is like the merchant 'arriving'. With guiding and arriving, the jewel repository can be anticipated; with practice and understanding complete, the true mark is not far off. Understanding purifies practice, so practice is without flaw, the meaning being like polishing; practice adorns understanding, so understanding becomes delightful, the meaning being like ornamentation. They assist each other, and thus it is said to be 'intertwined'. From "One essence…" onward uses this simile again to illustrate the previous three similes. Although they are said to mutually adorn, being not two yet two, it is feared that people might suspect that practice and understanding, like illuminating and moistening, are still of different essences. Therefore, based on the one reality, it discusses how practice and understanding mutually guide and master each other, ultimately manifesting reality. Just as the two hands of a body are merely one essence, not two yet two, they can also cleanse the body, being two yet not two. From "Not only…" onward explains the attainment of transforming others. Once wondrous practice is fulfilled, one gives rise to teachings to benefit others; thus it says not only for one's own practice alone, which is the stage of the first abidance. From "Furthermore, having penetrated thoroughly…" onward refers to giving rise to teachings. Tuo means wide, or great. Zhe means to check or stop, namely like the four māras. Zhang means to obstruct, namely like the three obstacles. Both three and four are real, as fully explained below. Qi means to open. From "This is spoken in terms of…" onward refers to the stage of encountering the true and emerging into the provisional. It is not so for the middle and upper [capacities], as in the sixth fascicle. Regarding 'crafting oneself' and so forth: a craftsman finishes objects, a master artisan of vessels; this clarifies the accomplishment of merit for oneself and others. If practice and understanding are not comprehensive, both self and other will fail.