止觀輔行傳弘決 5.43.4

5.43.4

「有禪定者」等者，「電光」者如第九卷釋。 「見道」即是第一義意也。 雖《成論》中本譬欲定，今通用之。 凡初見諦理，皆名電光、皆名見道。 「破無數」等者，意以一切種智為第一義，破惡之言因便來耳。 「其人若言」下，信行約觀四悉。 前雙問故，今但出答。 「我聞」等者，斥法行也。 「三惡」等者，舉世間苦況出世苦。 「燒然」是地獄，「駝驢」是畜生。 如是等苦，苦有期限； 癡暗無明障三諦苦，終至實報，故云大苦。 「方隅」，可譬權實理也。 四方曰方，四維曰隅，隅如權，方如實。 《爾雅》曰「西北隅謂之屋漏，東北隅謂之宧，宧音怡。 」郭云：「未詳。 」麻杲云：「養，養萬物也。 東南隅謂之突，烏釣切。 西南隅謂之隩，謂屋中隱隩之處。 」亦可以生滅四諦如隅，無生四諦如方。 界外兩教方隅亦然。 「多聞分別」等者，據此四句，皆以樂為名。 初句云「多聞」等者，樂即樂欲，聞即信行，可對世界。 「攻惡」等言相從來耳。 若盡一偈文意，四悉義足，四句次第以對四悉可見。 「如教至道非道」者，四種道品名之為道，分段變易名為非道。 界內以三途為坑坎，界外以分段為坑坎。 若作陷字（戶懺切），非今所用。 分別苦樂、道非道等間隔不同，即世界意。 「月開」等者，青蓮華因月而開，赤蓮華因日而開。 有人云：白蓮華因日。 並取開生，是為人義。 《大經》第九云「譬如蓮華，為日所照無不開敷。 」「日興」等者，《大經》第九云「譬如營作，至暗皆息。 若未成就，要待日明。 」義同於月。 主、膠、火、導並譬於觀，商、畫、坯、盲並譬於行，行即善也。 從勝別舉，一切種智亦推於觀，種智即是善中之最故也，自餘諸善但是莊嚴觀耳。 「怨」即是惡，「識」即能治觀也。 「武將有謀」者，如秦將王剪，魏將吳起、廉頗，李牧、張良、樊噲之徒，善破陣故，以譬破惡。 並須委釋破三惑惡。 次雲熱、火暗，並譬所破之惡，薪縛例之可以意得。 「井中七寶」等者，《大經》十九「佛告德王：『如暗室中井種種七寶，人亦知之，暗故不見。 有善方便，然大明燈持往照了，悉得見之。 是人終不念言：「是水及寶本無今有。 」涅槃亦爾，不可說言本無今有，瓶盆亦爾。 』」今云「日明」者，舉明中之盛。 眾生如井、佛性如寶，眾生如室、佛性如瓶，並以無明如暗、燈日如智，日照如見。 今此文中以日替燈。 「須以智慧」去，《般若》偈文。 能見於寶及觀法實，即第一義意也。 「等觀入」者，至第一義，故名為入。 知諸法實及等觀入，般若為最，故須用觀入第一義。 「默復默」者，明思不移。 「損之又損之」等者，《周易》云「以至於無損」，肇公改用，今且依肇。 以真理極名為無損，煩惱損盡亦名無損，斥信行聞屬有為故。 「坐馳」等者，莊周貴坐亡，故云「馳無益」。 今借彼意，忘聞觀理，隨文曰馳。 思理之外，餘皆曰馳。 又〈外篇〉云「敬孝易、愛孝難，愛孝易、亡親難，亡親易、使親亡我難，使親亡我易、兼亡天下難，兼亡天下易、使天下亡我難。 」注云「恣之使天下自得，安得不亡我耶？ 」以是而言，秖是莊生無亡他之智，反斥他不亡而令天下亡己。 注家云恣，未足釋亡。 今之天下可由不恣，恣若是亡，何曾不亡，而展轉比云最後難耶？ 故知汝之所恣非他之亡，他之所亡何關汝恣？ 是則坐亡，有言無行。 今借語成理，依理曰亡。 「當為」下諸句，皆須知是。 諸法是止，隨四悉意。 話（戶夬切）。 「何法不備」下，止具十度，一一度中一切法足。 善雖無量不出此十，故是生善中最。 前六可見。 「因止」等者，止為雙非之方便故，故云也。 止中具諸願，亦遂眾生願，是故云「一切」。 有除惑功，故名為「力」。 此是中智，故云「無二」。

Regarding "those who have dhyāna-concentration" and so forth: "lightning flash" is as explained in the ninth fascicle. "The path of seeing" is indeed the meaning of the primary truth. Although it was originally an analogy for the concentration of the desire realm in the *Chengshilun*, here it is used generally. Whenever one initially sees the truth-principle, it is called a "lightning flash" and called "the path of seeing." Regarding "destroying countless [afflictions]" and so on: the intention takes the knowledge of all aspects as the primary truth; the statement on destroying evil is brought in only by occasion. Regarding "If that person says..." below: it applies the contemplation of the four siddhāntas to the practitioner by faith. Because both were asked about previously, now only the answer is presented. "I have heard..." and so forth rebukes the practitioner by Dharma. "The three evil [destinies]" and so forth adduces worldly suffering to illustrate supermundane suffering. "Burning" is the hells; "camels and donkeys" are animals. For such sufferings as these, the suffering has a limited duration; the suffering of dark and dull ignorance obstructing the three truths extends ultimately to the realm of true reward, and hence it is called "great suffering." "Directions and corners" can serve as an analogy for the principles of the provisional and the real. The four cardinal points are called "directions" (fang), and the four intermediate points are called "corners" (yu); corners are like the provisional, and directions are like the real. The *Erya* says: "The northwest corner is called the wulou; the northeast corner is called the yi (pronounced yi)." Guo says: "Unclear." Ma Gao says: "To nourish (yang); it nourishes the myriad things. The southeast corner is called the tu (pronounced wu-diao). The southwest corner is called the ao, referring to the deep and secluded place within a house." One may also take the four noble truths of arising and ceasing as corners, and the four noble truths of unarisenness as directions. The directions and corners of the two teachings beyond the three realms are also like this. Regarding "much learning and discernment" and so forth: based on these four lines, all take pleasure as their designation. When the first line says "much learning" and so forth: pleasure is joy and desire, and hearing is the practitioner by faith, which can correspond to the mundane [siddhānta]. The phrases such as "assailing evil" merely follow in sequence. If one exhausts the meaning of the entire verse, the sense of the four siddhāntas is complete, and the order of the four lines can be seen in correspondence with the four siddhāntas. Regarding "following the teachings to reach the path and the non-path": the four kinds of aids to awakening are called the "path," while [the rebirths of] fragmentary [samsāra] and transformation [body] are called the "non-path." Within the realms, the three evil paths are the pits and pitfalls; beyond the realms, fragmentary [samsāra] is the pit and pitfall. If it is read as the character xian (pronounced hu-chan), that is not what is used here. Discerning suffering and pleasure, the path and non-path, and their disparate intervals is the meaning of the mundane [siddhānta]. Regarding "the moon opens" and so forth: the blue lotus opens due to the moon, and the red lotus opens due to the sun. Some say: the white lotus [opens] due to the sun. Both take blooming and bringing to life, which is the meaning of [the siddhānta for] the person. The ninth fascicle of the *Mahāparinirvāṇa-sūtra* says: "Just as lotus flowers, when shone upon by the sun, never fail to bloom." Regarding "the sun rises" and so forth: the ninth fascicle of the *Mahāparinirvāṇa-sūtra* says: "Just as in running a business, when darkness falls, all ceases; if it is not yet accomplished, one must wait for the sunlight." The meaning is identical to that of the moon. Master, glue, fire, and guide all serve as analogies for contemplation; merchant, painter, unbaked clay, and the blind all serve as analogies for practice—practice being the wholesome. Singling them out according to supremacy, the knowledge of all aspects is also attributed to contemplation, because the knowledge of all aspects is the foremost among wholesome things; the remaining various wholesome [practices] are merely adorning contemplation. The "foe" is evil, and "recognizing" is the contemplation that can remedy it. Regarding "a military general possessing strategy": like General Wang Jian of Qin, and Wu Qi and Lian Po of Wei, or the likes of Li Mu, Zhang Liang, and Fan Kuai, who were skilled at breaking enemy formations, this serves as an analogy for destroying evil. One must thoroughly explain it as destroying the evils of the three delusions. Next, clouds, heat, fire, and darkness all serve as analogies for the evils to be destroyed; firewood and bonds can be understood by analogy in the same way. Regarding "the seven jewels in a well" and so forth: the nineteenth fascicle of the *Mahāparinirvāṇa-sūtra* states, "The Buddha told King Guṇarāja: 'Just as with various kinds of seven jewels in a well in a dark room: a person knows they are there, but because of the darkness, he cannot see them. If there is a skilled method, lighting a bright lamp and taking it in to illuminate them, he can see them all. That person will never think: "This water and these jewels did not exist originally and exist only now." Nirvāṇa is also like this; it cannot be said that it did not exist originally and exists only now. The same is true for jars and basins.'" Here, mentioning "the light of the sun" highlights the brilliance among luminaries. Sentient beings are like the well, and the Buddha-nature is like the jewels; sentient beings are like the room, and the Buddha-nature is like the jar; ignorance is like darkness, the lamp and sun are like wisdom, and the sun illuminating is like seeing. In this passage, the sun replaces the lamp. From "one must use wisdom" onward is a verse text from the *Prajñāpāramitā*. Being able to see the jewels and contemplate the true nature of dharmas is the meaning of the primary truth. Regarding "equally contemplating and entering": reaching the primary truth is therefore called "entering." In knowing the true nature of dharmas and equally contemplating and entering, prajñā is supreme; therefore, one must use contemplation to enter the primary truth. "Silent and again silent" clarifies that the thought does not shift. Regarding "decrease it and further decrease it" and so forth: the *Zhouyi* says "until there is no decrease." Master Sengzhao altered its usage, and now we provisionally follow Sengzhao. Taking the ultimate reach of the true principle as "no decrease," and the complete diminishing of afflictions also as "no decrease," this rebukes hearing in the practitioner by faith as belonging to the conditioned. Regarding "the mind gallops while seated" and so forth: Zhuang Zhou valued sitting in forgetfulness, and hence said "galloping is useless." Now borrowing his idea: forgetting hearing and contemplating principle—following the text is called galloping. Outside of reflecting on the principle, all else is called galloping. Furthermore, the "Outer Chapters" say: "To be filial with respect is easy; to be filial with love is difficult. To be filial with love is easy; to forget one's parents is difficult. To forget one's parents is easy; to make one's parents forget oneself is difficult. To make one's parents forget oneself is easy; to simultaneously forget the world is difficult. To simultaneously forget the world is easy; to make the world forget oneself is difficult." The commentary says: "Leaving the world to attain for itself—how could it not forget oneself?" Speaking from this: it is simply that Zhuang Zhou lacked the wisdom to forget others, and instead rebuked others for not forgetting, while demanding that the world forget oneself. The commentator's mention of "leaving them to themselves" is insufficient to explain "forgetting." Can the world today be caused by not leaving them to themselves? If leaving them to themselves is forgetting, when has it ever not been forgotten, such that he compares them in turn as progressively more difficult? Hence we know that what you leave to itself is not the forgetting by others; how does the forgetting by others concern your leaving them to themselves? Thus, sitting in forgetfulness has words but no practice. Now we borrow his words to establish the principle; according to the principle, it is called forgetting. For the lines below "One should act as...", all must be understood in this way. All dharmas are calming, following the sense of the four siddhāntas. Discourse (pronounced hu-kuai). Below "What dharma is not fully present?": calming is endowed with the ten perfections, and within each and every perfection, all dharmas are complete. Although wholesome dharmas are boundless, they do not exceed these ten; therefore, it is the foremost in producing the wholesome. The first six are evident. Regarding "relying on calming" and so forth: because calming is the expedient means for the double negation, it is said thus. Calming possesses all vows, and also fulfills the vows of sentient beings; hence it is called "all." It has the efficacy of eliminating delusions; hence it is called "power." This is the wisdom of the middle; hence it is said "without duality."