止觀輔行傳弘決 5.43.3

5.43.3

「娑伽龍」者，《華嚴》文也。 《長含》又云「阿耨達龍王身心降雨滿閻浮提。 」今文云四方霔雨者。 是也。 言「七日」者，是摩那斯龍王欲降雨時，先七日布雲，令一切眾生究竟諸業，漸降微雨，恐損物故。 「人亦如是」下，合譬。 而不合七日及以四方，但合通途霔雨意耳。 合河兼池加道品樹，既非全出正經，盈縮隨時。 初反合善根不生。 「若能」下，正合善根生也。 可對三觀四教釋之。 發諸禪如雨者，禪定若發，無量善法一切法門並因禪發。 「燸頂」等，三藏也。 「眼智」等，見道中位也。 苦法忍為「眼」，苦法智為「智」，苦比忍為「明」，苦比智為「覺」。 「順忍」等，通教中諸善根也。 外凡為信，內凡為順，餘文並略。 「寂滅無生」是別圓中善根也。 此等並因禪靜而生，即生善義。 「緣喻」等者，種種因緣、種種譬喻。 因緣秖是廣引今昔共成此義，下去例然。 「醉象」，如卷初釋。 「穴駝」出《大論》三十三，第七又引，亦同無鉤意也。 「五翳」等者，經論大同。 《成論》云「譬如天日月，其性本明淨，煙雲塵霧等，五翳則不現。 」等者，等取阿修羅手。 《爾雅》云「陰而風曰翳，翳謂障光。 」今則通取五皆能障，通名為翳。 又風動塵起曰埃。 煙雲霧起曰靄，靄謂雲等掩也。 「曜靈」者，日名也，謂日被掩。 亦可曜謂七曜。 《七曜圖》云「日、月、五星名為七曜。 日是陽精，月是陰精。 五星者，東歲、南熒惑、西太白、北辰及中央鎮。 」所言靈者，《大戴禮》云「陽之精氣曰神，陰之精氣曰靈。 」《爾雅》云「八方神為八靈，五翳翳於八方故也。 」是故俗典凡釋神靈、變化、精微及道性等，不出陰陽，彼教未知出世道故。 又《大經》譬日月又為煙雲塵霧及修羅手因緣故，令諸眾生不能得見。 既為煩惱翳之所障，故須對治。 「睫近霄遠」等者，霄者近天赤氣也。 雲得日光雖赤色可見，雲無實體而可見也。 《中論》、《大經》大同小異。 《大經》二十六云「有因緣不可見者，如空中鳥迹。 近不可見者，如眼睫。 壞不可見者，如根敗。 亂不可見者，如不專一。 細不可見者，如微塵。 障不可見者，如雲外月。 多不可見者，如稻中麻。 相似不可見者，如豆中豆。 」《中論》加「遠不可見者如霄」，則無根敗。 今文意者，由煩惱故，故不可見。 遠不可見，如不見中； 近不可見，如不見俗。 從「夫散心來至皆不可見」者，舉彼諸惡，顯此修定，以為所治，故膜塵等皆是所破。 「密室中燈」，除外風也，破內暗也。 「金錍」等者，《大經》第八〈如來性品〉「迦葉問佛：『云何佛性難見難入？ 』佛言：『如百盲人，為治眼故造詣良醫。 良醫即以金錍決其眼膜。 一指示之，問言：「見不？ 」答言：「不見。 」復以二指三指示之，問言：「見不？ 」答言：「少見。 」』合喻云『無量菩薩雖具足行六波羅蜜，乃至十住猶未能見。 』」如來既說，則便少見。 此乃別教十住，故云未見。 疏引他釋，一云：三指譬三乘。 二云：譬三慧。 三云：譬三教，初譬小乘初教為一，《般若》至《法華》為一，《涅槃》為一。 四云：信順無生為三。 章安云：「既譬佛信，不應餘解。 」即以三諦而為三指，初指如空觀故云不見； 三指如十住故云少見，即圓十住也。 金錍如教。 故下文云「如是菩薩位階十地尚不了了」。 今從決膜除惑義邊，故云對治。 「心若」等者，世間是生滅法，出世是不生不滅法，由定能了，故云也。 亦可世間生滅是界內俗，出世不生不滅是界外真，界內略真、界外略俗，內外真俗即三諦也。 三諦是理，理即第一義意也。 如來成道即第一義意，猶尚樂定。 入定復是第一義意，況諸凡夫。 凡夫理合修第一義，佛示凡故。 故諸經中多處有文明佛入定。

"The Sāgara nāga" is a phrase from the Avataṃsaka Sūtra. The Dīrgha Āgama also says, "The nāga king Anavatapta, in body and mind, pours down rain filling Jambudvīpa." What the present text calls "pouring down rain in the four quarters" is this. As for "seven days": when the nāga king Manasvin wishes to send down rain, he first spreads clouds for seven days so that all sentient beings may complete their various tasks; then he gradually sends down gentle rain, lest he damage things. "Humans are also like this" below matches the analogy, but it does not match the seven days and the four directions; it only matches the general idea of pouring rain. Matching rivers and ponds, and adding the trees of the aids to awakening, does not entirely come from the authentic sūtras; expansion and contraction accord with the occasion. First, it inversely matches wholesome roots not being born. "If one is able..." below directly matches the arising of wholesome roots. It may be explained by pairing it with the three contemplations and the four teachings. To manifest the dhyānas like rain: if dhyāna-concentration manifests, immeasurable wholesome dharmas and all dharma-gates all manifest on the basis of dhyāna. "Heat, summit," and so forth belong to the Tripiṭaka [teaching]. "Eye, cognition," and so forth are stages within the path of seeing: patience regarding the dharma of suffering is the "eye"; cognition of the dharma of suffering is "cognition"; subsequent patience regarding suffering is "clarity"; subsequent cognition of suffering is "awakening." "Conformant patience" and so forth are the various wholesome roots within the shared teaching: the outer ordinary being is faith, and the inner ordinary being is conformity; the rest of the text is abbreviated. "Quiescent cessation and non-arising" are the wholesome roots within the distinctive and perfect [teachings]. All of these arise on the basis of dhyāna-stillness, which constitutes the meaning of generating the wholesome. "Conditions and parables" and so forth refers to various causes and conditions and various parables. "Causes and conditions" simply means broadly citing past and present to jointly establish this principle; it is the same below. The "drunken elephant" is as explained at the beginning of the fascicle. The "pierced camel" comes from Dazhidulun, fascicle thirty-three, and is also cited in fascicle seven, also having the sense of being without a hook. "Five obstructions" and so forth: the sūtras and treatises are largely the same. The Tattvasiddhi-śāstra says: "Just as the sun and moon in the sky are inherently bright and pure by nature, yet due to the five obstructions—smoke, clouds, dust, mist, and so forth—they do not appear." "And so forth" includes the hand of an asura. The Erya says: "Overcast with wind is called yi (obstruction); yi means obstructing light." Here, it broadly takes the five as all being capable of obstructing, collectively calling them "obstructions." Furthermore, when the wind stirs and dust rises, it is called ai (dust); when smoke, clouds, and mist arise, it is called ai (haze), ai meaning being veiled by clouds and the like. "Luminous spirit" is a name for the sun, meaning that the sun is veiled. Alternatively, "luminous" can refer to the seven luminaries. The Qiyao tu (Chart of the Seven Luminaries) says: "The sun, moon, and five planets are called the seven luminaries. The sun is the essence of yang; the moon is the essence of yin. The five planets are Jupiter in the east, Mars in the south, Venus in the west, Mercury in the north, and Saturn in the center." As for what is called "spirit": the Da Dai Liji says, "The refined qi of yang is called shen; the refined qi of yin is called ling." The Erya says: "The spirits of the eight directions are the eight spirits (ling), because the five obstructions obstruct the eight directions." Therefore, whenever secular texts explain gods and spirits, transformations, the subtle, and the nature of the Dao, they do not go beyond yin and yang, because that teaching does not yet know the supramundane path. Moreover, the Mahāparinirvāṇa Sūtra uses the analogy of the sun and moon being prevented from being seen by sentient beings due to the causes and conditions of smoke, clouds, dust, mist, and the hand of an asura. Since one is obstructed by the cataracts of defilement, an antidote is required. Regarding "the eyelashes are close, the sky is distant," and so forth: "xiao" (sky) refers to the reddish vapor close to heaven. When clouds catch the sunlight, although the red color is visible, the clouds lack real substance yet can be seen. The Madhyamaka-śāstra and the Mahāparinirvāṇa Sūtra are largely the same with minor differences. The Mahāparinirvāṇa Sūtra, fascicle twenty-six, says: "That which cannot be seen due to conditions is like a bird's tracks in the sky. That which cannot be seen because it is too close is like eyelashes. That which cannot be seen because it is destroyed is like damaged sense-faculties. That which cannot be seen because it is disordered is like being unfocused. That which cannot be seen because it is minute is like fine dust. That which cannot be seen because it is obstructed is like the moon behind clouds. That which cannot be seen because of multiplicity is like hemp among rice. That which cannot be seen because of resemblance is like beans among beans." The Madhyamaka-śāstra adds "that which cannot be seen because it is distant is like the sky," and lacks "damaged sense-faculties." The intention of the present text is that because of defilements, [the truth] cannot be seen: that which cannot be seen because it is distant is like not seeing the middle; that which cannot be seen because it is close is like not seeing the conventional. From "a distracted mind comes to... all cannot be seen," it adduces those various evils to illuminate this cultivation of concentration as that which remedies them; therefore, cataracts, dust, and so forth are all what is refuted. "A lamp in a sealed room" excludes external wind and destroys internal darkness. Regarding "the golden probe" and so forth: the Mahāparinirvāṇa Sūtra, fascicle eight, "Chapter on the Tathāgata-Nature," states: "Kāśyapa asked the Buddha: 'Why is the Buddha-nature difficult to see and difficult to enter?' The Buddha said: 'Like a hundred blind persons who visit a good physician to treat their eyes. The good physician then lances the cataracts of their eyes with a golden probe. Showing one finger, he asks, "Do you see?" They answer, "I do not see." Again showing two fingers and three fingers, he asks, "Do you see?" They answer, "I see a little."' Matching the analogy, it says: 'Although immeasurable bodhisattvas fully practice the six pāramitās, up to the ten abodes they are still unable to see.'" Once the Tathāgata explained it, they then saw a little. This refers to the ten abodes of the distinctive teaching, hence it says "not yet seen." The commentary cites other interpretations: one says that the three fingers symbolize the three vehicles; the second says they symbolize the three wisdoms; the third says they symbolize the three teachings—first, the initial teaching of the Hinayāna is symbolized by one; from the Prajñā to the Lotus is one; and the Nirvāṇa is one; the fourth says that faith, conformity, and non-arising are the three. Zhang'an says: "Since it symbolizes faith in the Buddha, there should be no other interpretation." That is, he takes the three truths as the three fingers: the first finger is like the contemplation of emptiness, hence it says "not seen"; the three fingers are like the ten abodes, hence it says "sees a little"—namely, the ten abodes of the perfect [teaching]. The golden probe is like the teaching. Therefore, the lower text says: "Bodhisattvas of such a stage as the ten grounds are still not completely clear." Here, from the perspective of lancing cataracts and removing delusion, it is called an antidote. Regarding "if the mind..." and so forth: the worldly is the dharma of arising and ceasing, and the supramundane is the dharma of non-arising and non-ceasing; because concentration is able to understand [them], it is stated thus. Alternatively, the worldly arising and ceasing is the conventional within the realms, and the supramundane non-arising and non-ceasing is the ultimate beyond the realms; within the realms the ultimate is omitted, and beyond the realms the conventional is omitted; the ultimate and conventional within and beyond [the realms] are precisely the three truths. The three truths are the principle, and principle is precisely the import of the ultimate truth. Even when the Tathāgata attained awakening—which is the import of the ultimate truth—he still delighted in concentration. Entering concentration is again the ultimate truth; how much more so for ordinary beings! Ordinary beings in principle ought to cultivate the ultimate truth, because the Buddha demonstrated it for ordinary beings. Therefore, in the various sūtras, there are many passages explaining that the Buddha enters concentration.