止觀輔行傳弘決 5.42

5.42

初總安中秖是止觀。於中先重明法體以為所安。法體者何？即妙境也。先法、次譬。初法文中但指無明即是法性，但觀法性不觀無明。故《大論》六十九云「若以常無常等求之皆錯，若入法性則無有錯。」九十一云「法性即是實相，實相秖是法性。」「如寒來」下，為體舉譬。寒譬無明，水譬法性。無明法法性，名寒結水。眠覆於心，準水水說。水本是水，夢不異心，寄事引迷，云覆云結。「今當」下，次示能安止觀安於法性。觀前無明秖是法性，如融水為水，覺無明眠。於中先止、次觀。初正明用止。「如旋」下，舉譬。但信其火，不信於輪。「不信」去，合。以法性念法性，文似於觀，但成止義，繫之與念俱止法性故也。「體達」下，止成相。「觀者」下，次明用觀。「譬如」下，火、空、水三共譬於觀。初「劫火」者，劫如前釋。「三災」者，略如通釋十境中說。虛空藏、海慧，此二並是《大集經》中菩薩。彼經廣集十方諸佛諸大菩薩於欲色二界大空亭中，故云大集。此菩薩欲來，於眾會中先現此相。凡諸菩薩皆從德立名，故入眾現相亦隨其德。所以空藏現空、海慧現水，並不見大眾，唯見空水。修觀亦爾，法外無法。「介爾」下，明觀成相，并結二空。亦先法、次譬、後合。初法說中言「介爾」者，非緣妄境但生一念，謂我觀成名為介爾。介者助也，助謂微弱之念。此念起時，念與念者隨念即亡，名為性空。空無空相，名「不可得」，即是相空。所念謂法性，念者謂介爾。此中且指觀行，未論入真。「如前」下，舉譬。能所俱燒，可以譬於亡能亡所，能空亦空故也。「法界洞朗」去，合也，不可得亦不可得。「止秖是」下，明止觀體一。即不二而二寂照無殊，故云「止秖是智」。「為令」下，文別安可識。故今預辨止觀別相，故知此中別而不別，下文別中不別而別。「不動」下，重釋相即。初明止即是觀。「不動智」下，明觀秖是止。「不動智照法性」下，雙明止觀同照法性。止觀得法性，故方始名安，故云「觀智得安亦是止安」。「不動於法性」下，更却覆釋也。上句觀安故止安，此中止安故觀安，並由法性故無二無別。故《金光明》第一云「依於法身大智大定」。法身者即法性，智定者即止觀，即是法界繫緣一念。「若俱不安」下，欲明別安，先序別意。俱謂止觀，「俱不得安」則總非其宜。雖以法性自安其心，彌增暗散。「既俱不安當復云何」者，問生後別。「夫心神」下，欲明別安，先辨不定之相為別安之由。「冥昧」者，是觀不安。「梭利」者，是止不安。梭字應作𫐩，疾也，息和反。汩，為筆反，去貌，亦疾，亦流急也。字從曰，于月反。若從日，是亡的反。此音即是屈原所沈之水，非今所用。儵者，駛也，亦驚也，亦可作倐。《楚辭》云「往來速疾也。」「敵強」下，引事以況不安之相，明須事安。《禮》云「知天文鳥也。」《說文》云「水鳥，能知天雨。」暗散如敵強，觀微如「力弱」。事在六國時。六國者，韓、齊、楚、魏、燕、趙，并秦以為七雄。趙將伐燕，蘇代為燕說趙王曰：「今者臣從外來，遇小水蚌方出暴，而鷸啄其肉，蚌合而夾其啄。鷸曰：『今日不雨，明日不雨，必見蚌脯。』蚌亦謂鷸曰：『今日不出，明日不出，必見死鷸。』兩者不捨，漁次得而併擒之。今趙且伐燕，燕趙相支以弊其眾，臣恐強秦為漁父也。故願大王熟計之。」趙王乃止。出《春秋後語》。今文但取相扼義邊，不用強秦得便意也。凡用俗書皆取少分，非全其意。如總修止觀而非其宜，但增暗散，不可常與暗散相扼。應誓以別安破其暗散，如蘇說趙也。「當殉命」等者，總示事安之儀。以生從死曰殉。如魏時有人發周王塚，得殉葬女子。今以生從死，不捨精進。「薦」，獻也。「肌」，皮也。假使皮骨銷盡，盡命奉道，專修止觀誓死不休，堅志別安以令入品，故云「誓巧」。乃至入位，謂初住也。

First, within the general calming, it is simply calming and contemplation. Herein, it first explains again the essence of phenomena to serve as that which is calmed upon. What is the essence of phenomena? It is the wondrous object. First the phenomena, then the metaphor. First, in the text on phenomena, it merely points out that ignorance is itself dharma-nature; one contemplates only dharma-nature and does not contemplate ignorance. Therefore, the Dazhidulun, scroll sixty-nine, says: "If one seeks it through permanence, impermanence, and the like, all are mistaken; if one enters the dharma-nature, then there is no mistake." Scroll ninety-one says: "Dharma-nature is itself the true mark; the true mark is simply dharma-nature." From "Just as when cold arrives" below, it adduces a metaphor for the essence. Cold is a metaphor for ignorance; water is a metaphor for dharma-nature. Ignorance freezes dharma-nature, which is called "cold congealing water." Sleep covering the mind is explained according to [the metaphor of] water and ice. Water is originally water; dreams are not different from the mind. Relying on concrete matters to guide the deluded, it speaks of "covering" and "congealing." From "Now one should" below, it next indicates that the calming and contemplation, which are that which calms, are calmed upon dharma-nature. Contemplating that the preceding ignorance is simply dharma-nature is like melting ice into water, or waking from the sleep of ignorance. Herein, calming comes first, followed by contemplation. First, it directly explains the employment of calming. From "Like swinging [a firebrand]" below, it adduces a metaphor. One trusts only its fire, not the wheel. From "Not trusting" onward, it applies the metaphor. Mindfulness of dharma-nature by means of dharma-nature seems textual-wise like contemplation, but it solely fulfills the meaning of calming, because both binding and mindfulness alike come to rest in dharma-nature. From "Comprehending and penetrating" below, it is the mark of calming being accomplished. From "As for contemplating" below, it next explains the employment of contemplation. From "Just as" below, the three of fire, space, and water together serve as metaphors for contemplation. First, as for the "kalpa fire," kalpa is explained as before. The "three disasters" are briefly explained in the general explanation of the ten objects. Ākāśagarbha and Sāgaramati are both bodhisattvas in the Mahāsaṃnipāta Sūtra. That sūtra gathered broadly the Buddhas and great bodhisattvas of the ten directions in the great empty pavilion of the desire and form realms; hence it is called the Great Gathering (Mahāsaṃnipāta). When these bodhisattvas wished to arrive, they first manifested these signs amid the assembly. In general, all bodhisattvas establish their names based on their virtues; thus when entering the assembly and manifesting marks, it also corresponds to their virtues. Therefore Ākāśagarbha manifested space and Sāgaramati manifested water; they did not see the great assembly at all, but saw only space and water. Cultivating contemplation is also like this: outside phenomena there are no phenomena. From "A tiny spark [of a single thought]" below, it explains the marks of contemplation being accomplished, and also concludes with the two emptinesses. Again, first the phenomena, then the metaphor, and after that the application. First, in the exposition of phenomena, as for saying "a tiny spark," it does not mean conditioning a deluded object, but merely giving rise to a single thought, supposing that my contemplation is accomplished—this is called "a tiny spark." "Jie" (tiny) means slight, referring to a faint thought. When this thought arises, both the thought and the thinker vanish following upon the thought, which is called emptiness of nature. Emptiness devoid of marks of emptiness is called "unobtainable"; that is emptiness of marks. The object of mindfulness is dharma-nature; the mindful one is the tiny thought. Here, it just points to the practice of contemplation, and does not yet discuss entering the truth. From "Just as before" below, it adduces a metaphor. Both subject and object burning away can serve as a metaphor for the vanishing of both subject and object, because that which empties is also empty. From "The dharma-dhātu is brightly illuminated" onward, it applies the metaphor; the unobtainable is also unobtainable. From "Calming is simply" below, it explains that calming and contemplation are one in essence. That is, non-dual yet dual, stillness and illumination without distinction; hence it says: "Calming is simply wisdom." From "In order to cause" below, the text's distinctive calming can be recognized. Thus it now distinguishes in advance the distinct marks of calming and contemplation; hence one knows that herein they are distinct yet not distinct, while in the distinctive [calming] below, they are not distinct yet distinct. From "Unmoving" below, it reiterates their mutual identity. First, it explains that calming is itself contemplation. From "Unmoving wisdom" below, it explains that contemplation is simply calming. From "Unmoving wisdom illuminates dharma-nature" below, it explains both that calming and contemplation together illuminate dharma-nature. When calming and contemplation attain dharma-nature, only then is it named calming; hence it says: "Contemplative wisdom attaining calm is also calming attaining calm." From "Unmoving in dharma-nature" below, it further explains this in reverse. The preceding sentence was: because contemplation is calmed, calming is calmed; herein, because calming is calmed, contemplation is calmed. Both are due to dharma-nature, and hence without duality or distinction. Therefore the Golden Light [Sūtra], fascicle one, says: "Relying upon the dharma-body, there are great wisdom and great concentration." The dharma-body is dharma-nature; wisdom and concentration are calming and contemplation; this is simply fixing the conditions on a single thought in the dharma-dhātu. From "If both are not calmed" below, wishing to explain distinctive calming, it first introduces the distinctive purpose. "Both" refers to calming and contemplation; if "both fail to attain calm," then overall it is not suitable. Although one calms one's mind with dharma-nature, darkness and distraction increase all the more. "Since both are not calmed, what should be done again?" is a question that introduces the subsequent distinctive [practice]. From "Now, the mental spirit" below, wishing to explain distinctive calming, it first distinguishes the marks of instability as the reason for distinctive calming. "Obscure and dark" is contemplation not being calmed. "Darting and shifting" is calming not being calmed. The character *suo* (梭) should be written *suo* (𫐩), meaning swift, with the fanqie *xi-he*. *Gu* (汩) has the fanqie *wei-bi*, meaning the appearance of departing, also swift, also rapid flowing. The character is written with *yue* (曰), fanqie *yu-yue*. If written with *ri* (日), it is fanqie *wang-di*. This pronunciation refers to the water into which Qu Yuan drowned himself, and is not what is used here. *Shu* (儵) means rapid, also startled; it may also be written *shu* (倐). The Chuci says: "Coming and going with great speed." From "The enemy is strong" below, it adduces a mundane event to illustrate the marks of not being calmed, explaining that one must calm [the mind] through concrete matters. The Liji says: "The bird that knows astronomy." The Shuowen says: "A water bird that can anticipate rain from the sky." Darkness and distraction are like the enemy being strong; weak contemplation is like "powers being feeble." The matter occurred during the Six States period. The Six States were Han, Qi, Chu, Wei, Yan, and Zhao; together with Qin they made the Seven Powers. Zhao was about to attack Yan. Su Dai spoke to the King of Zhao on Yan's behalf, saying: "Just now, as your servant came from outside, I came upon a small body of water where a clam had just come out to sun itself. A snipe pecked at its flesh, and the clam closed and clamped onto its beak. The snipe said: 'If it doesn't rain today, and it doesn't rain tomorrow, there will surely be dried clam meat.' The clam also said to the snipe: 'If you don't get out today, and you don't get out tomorrow, there will surely be a dead snipe.' Neither would let go, and a fisherman passing by seized them both together. Now Zhao is about to attack Yan; Yan and Zhao will hold each other at bay and exhaust their hosts. Your servant fears that the mighty Qin will act as the fisherman. Therefore I hope Your Majesty will consider this thoroughly." The King of Zhao thereupon halted. This comes from the Chunqiu Houyu. The present text takes only the aspect of their holding each other at bay, and does not use the idea of mighty Qin gaining advantage. In general, when mundane texts are used, one takes only a small part, not the whole meaning. Just as cultivating both calming and contemplation generally may not be suitable and merely increases darkness and distraction, one must not continually hold darkness and distraction at bay. One should take a vow to shatter darkness and distraction through distinctive calming, just as Su [Dai] persuaded Zhao. "One should sacrifice one's life" and so forth generally indicates the manner of calming [the mind] through concrete matters. To follow death with life is called *xun* (to sacrifice/die with). For example, during the Wei period, someone excavated the tomb of King of Zhou and found a woman buried to accompany him in death. Here, following death with life means not relinquishing energetic practice. *Jian* (薦) means to offer. *Ji* (肌) means skin. Even if skin and bones waste away completely, giving up one's life to serve the Way, exclusively cultivating calming and contemplation with a vow to die rather than rest, firmly resolving upon distinctive calming so as to enter the ranks—hence it says "skillful vows." Reaching the entry into ranks refers to the first abodement.