止觀輔行傳弘決 5.25

5.25

「一觀心」下，正解十法中初釋境者，問：前引諸文廣明境竟，此中秖應明能觀觀，何故復明不思議境？答：前雖示體，但直指心，心為一切法之本故，示體是心。然未委示不思議相，猶恐人迷。如匠造物有能有所，能所似殊。是故今文妙觀觀之令成妙境，境方稱理。復以所觀顯於能觀，妙境義成妙觀斯立。為是義故，復明於境。又為知妙境為九乘本，稱本修九方堪入位，是故名為十乘妙觀。於中先明可思議、次明不思議。初可思議中，文十義十，意但在於顯不思議。於中先明思議意者，令不思議易解故也。言易解者，已聞思議十界歷別，示此十界同在一心，則一心中十界可識。故可思議中，此是地獄乃至佛界，無說而已，說必次第十界歷歷麁細不違。人見注云「非今所用」，便棄思議別求不思議者，遠矣。如為實施權，權是實權；開權顯實，實是權實。相待絕待、次與不次悉皆如是。故下諸文釋思議境，或至九界而止，或時至佛法界。佛界實是不可思議，在九界後亦云思議。如此文中思議境後明佛界云「觀此能度所度」等，究竟圓極豈過於此。云思議者，意如向說。「思議法者」下，明思議之由。由大小乘皆云心生，以教權故不云心具，雖若六若十皆屬思議。「若觀」下，正明思議之相也。佛法界中，「能度所度等皆是實相」者，無非法界，亡泯故也。「誰善誰惡」，泯前界內三善三惡。「誰有誰無」，泯前三有及二乘無。「誰度不度」，泯前三教四弘能所。雖泯諸法，次第炳然。若棄思議，當知是人二法俱失。所以大意五略釋名四段，顯體四科攝法六義。偏圓五門次與不次，意亦如是。攬彼生解以導方便，方乃成今十法妙觀。下之九境，還移此觀以觀諸境。阿伽陀藥遍治眾病。「此之」下，結判。既非一心且判似別，故云「所攝」。別則時長行遠，此則借法顯圓。

From "1. Contemplating the mind" below, in correctly explaining the first [of the ten dharmas], which is explaining the object, a question is raised: The preceding citations of various passages already explained the object extensively; here one should only explain the contemplation that is capable of contemplating—why explain the inconceivable object again? Answer: Although the preceding [passages] revealed the essence, they pointed directly only to the mind; because the mind is the root of all dharmas, they revealed that the essence is the mind. However, they did not yet demonstrate the marks of the inconceivable in detail, and there was still concern that people might be confused. Just as when a craftsman makes an object, there is the agent and the object produced, and the agent and the object seem different. Therefore, the present text contemplates it with wondrous contemplation to cause it to become a wondrous object, and only then does the object accord with principle. Furthermore, using the contemplated object to reveal the contemplating subject, the meaning of the wondrous object is established, and the wondrous contemplation is thereupon constituted. It is for this meaning that it explains the object again. Moreover, it is to let one know that the wondrous object is the root of the nine vehicles; only when one accords with this root and cultivates the nine does one become capable of entering the stages—therefore it is called the wondrous contemplation of the ten vehicles. Therein, it first explains the conceivable, and next explains the inconceivable. In the first part on the conceivable, there are ten passages and ten meanings, but the intention is merely to reveal the inconceivable. Therein, the reason for first explaining the intention of the conceivable is to make the inconceivable easy to understand. Saying that it is "easy to understand" means that having already heard that the ten realms of the conceivable are sequentially distinct, when one is shown that these ten realms are simultaneously present in a single mind, then the ten realms within a single mind can be recognized. Therefore, in the conceivable, from the hells up to the Buddha-realm, if nothing were said, that would be all; but if something must be said, it must proceed in sequence, with the ten realms distinct and the coarse and subtle not conflicting. If someone sees the commentary note saying "not used at present" and immediately casts aside the conceivable to seek the inconceivable separately, they are far off track. Just as establishing the provisional for the sake of the real means the provisional is the real's provisional; opening the provisional to reveal the real means the real is the provisional's real. The relative and absolute, sequential and non-sequential, are all like this. Therefore, subsequent texts explaining the conceivable object either stop at the nine realms, or sometimes reach the Buddha dharma-dhātu. The Buddha-realm is truly inconceivable, yet when it follows the nine realms it is also called conceivable. As in this text, after the conceivable object, explaining the Buddha-realm says "contemplating this agent of saving and the object saved", and so forth; what could surpass this ultimate and perfect culmination? That it is called conceivable has the intention explained above. From "as for conceivable dharmas" below, it explains the origin of the conceivable. Because both the Great and Small Vehicles say that [dharmas] are produced by the mind, and because the teachings are provisional they do not say that the mind intrinsically possesses them, whether six [realms] or ten, all belong to the conceivable. From "if one contemplates" below, it correctly explains the marks of the conceivable. In the Buddha dharma-dhātu, that "the agent of saving and the object saved are all the true mark" means that there is nothing that is not the dharma-dhātu, because they are obliterated and harmonized. "Who is good and who is evil?" obliterates the prior three wholesome and three unwholesome [destinies] within the realms. "Who exists and who does not exist?" obliterates the prior three realms of existence and the non-existence of the two vehicles. "Who saves and who is not saved?" obliterates the agent and object of the four universal vows of the three teachings. Although all dharmas are obliterated, their sequence remains distinct. If one abandons the conceivable, one should know that this person loses both dharmas. Therefore, the general outline has five summaries, the explanation of the name has four sections, the revealing of the essence has four topics, and the subsuming of dharmas has six meanings. The five gates of biased and perfect, sequential and non-sequential, also share this intention. By gathering these to generate understanding and guide expedient means, the present wondrous contemplation of the ten dharmas is finally achieved. For the subsequent nine objects, one also transfers this contemplation to contemplate the various objects. It is an agada medicine that universally cures all illnesses. From "this..." below, it concludes with an evaluation. Since it is not a single mind and is tentatively judged to resemble the distinctive [teaching], it therefore says "subsumed by". The distinctive involves a long duration and traveling far; this borrows dharmas to reveal the perfect.