止觀輔行傳弘決 5.47

5.47

四破法遍者，初略明來意中。初徵起設問，即約上不思議境正設問也，故云「法性清淨不合不散」等。即是境中一念三千離四性計，是故略云不合不散。合謂一念，散謂三千。「但眾生」下，答中意者，約不思議理之與惑，不當一異、破不破等。隨迷妄故，事須設破。眾生無始全體顛倒，誰論多少？但曾解境發心安心，心既未安，故云少耳。全未破故，故復云破。前以定慧處於法性，故名為安；今以準教四句推責不安之心，故名為破。破非不安、安非不破，得名隨事，心境唯一。「上善巧」下，約上安心對辨破否。若已安於諦，定慧已發，彼即是破，何須至今更須論破？次「若未」下，正明破意，由未安故。若未破故，今更論破，故云「若未相應」等也。言「有定之慧」等者，然安心破遍並是絕待，咸具定慧。今據初心欲入未入，隨事調熟用與不同，或宜有慧之定如前安心，或宜有定之慧如今破遍，故從行立名，名不虛說。又前安中先推法性以多從定，是故云安；今此破中，先準教門義多從慧，是故云破。二文兼具法體無遍，故前信法莫非法性止觀故也，今此無生亦由同體止觀故也。「然破法」下，欲明無生破法之門，且先通舉諸門不同，從廣之狹以指無生。故先列經論所出諸門，謂教行智理。「文字」，即是教為門也。《大品》四十二字，《大論》廣釋。南嶽大師分為二解：一通約三乘、二別約圓頓。今廢通從頓。《大品》云「菩薩摩訶衍，所謂語等字等。諸字入阿字門，阿字門具一切法，乃至荼字盡諸法邊，究竟窮底不終不生。過荼無字可說，不可說不可盡，一切法如虛空。」「或觀行」下，明行為門。「三昧」是行。《大論》云「菩薩修三三昧，名諸三昧門，能通至實相。」是故能為實相作門。若十六行為三三昧門，但為真諦作門，非今文意。「或智慧」下，以智慧為門（云云）。「或理」下，以理為門（云云）。「依教」下，且生起前所列教等四門次第。教既居初，故今依教。復為令知教有功能，能通至於觀智理等，是教光顯，是故生起。「三門」下，明去取。「三藏」下，教中復簡藏等三教。言「三藏先破見」等者，若佛弟子必先破見，或慧行欣厭，或聞善來等成羅漢者，或佛三十四心等，並俱斷也。通教大同，但俱破之言不在佛耳。別但次第從淺至深，故云「竪遍」。且寄教道，故云竪遍。依實但斷一十二品，竪尚未遍，況復橫耶？言「橫不遍」者，如初觀見思具攝諸惑，能觀之智攝一切智，位位皆然故云橫遍。別教不爾，故須簡之。「今不思議」下，示圓門相。「一境一切境」，指前不思議境。「一心一切心」，指前發心安心。依此論破，故名破遍。「餘門」下，正明簡意正用圓門。「所謂」下，正列圓門。今於圓門復論去取。理雖相即，初心從易，及隨便宜多用無生，故於圓門去三存一。「無生門」下，正示無生橫竪破遍攝法功能。於中先略、次廣。初中先明竪門者，初標能通，光顯二意。「何者」下，釋。通釋二意，先釋到因。「淨名」下，引證也。《淨名》、《大品》皆以教門通行至因，並以無生為首。故彼《淨名》三十二菩薩中，初法自在云：「生滅為二，不生不滅為不二。」不生不滅即圓無生。《大品》四十二字，亦無生居首，故今亦然。文列雖以有門居首，依前諸意且用無生。「止觀」下，明止觀能顯。雖有此教，必須行顯，故前生起云「依教通行」。若無教者，行無所剋；以有教故，令行智門通至於理。初住見理外用自在，令無生門一重光顯，故云「縱橫無礙觸處皆通」。故生起中云「雖無所通，遍通一切」。「譬如」下，舉譬也。「人」謂行人，「位」謂入住。若空有其門，教何所被？空有其人，行何所稟？稟教行行得至於理，故云「有人有位」，如人入相，門方榮顯。次「通果」者，初出所通之果，即涅槃不生。次定慧俱滿故名不生，智斷俱滿故名不生，故定慧二法至果方滿。「大品文」者，無生理滿故云不來不去，至佛方名無生故也。《法華》文意，例《涅槃》可知。「止觀」下，明能顯果。由果滿故，自他依正一切俱滿。「巍巍」等者，巍巍，高出貌。「堂堂」者，《爾雅》云「堂堂，容也。」《白虎通》云「堂堂，明也。」如月高明，即是果智。諸明中最，如月在星。《灌頂經》云「巍巍堂堂，如星之月，銷除生死之雲。」今明果滿能益他也。「照十寶山」等者，《華嚴》二十一云「佛子！菩薩十地因於佛智而有差別。如因大地有十寶山，謂雪、香、軻黎羅、仙聖、由乾陀、馬耳、尼民陀、斫迦羅、宿慧并及須彌山。一一皆云王。雪集一切藥，香集一切香，軻黎羅集華，仙聖集五通，由乾陀藥叉，馬耳集妙果，尼民陀集龍，斫迦羅自在，宿慧集修羅，須彌集諸天。」言自在者，謂諸大力，即以十山所集功能對於十地。初地已上心證佛智階降不同，唯佛能知。此地亦爾，故云因於佛智而有十地。今文用喻與經稍別。經以十山譬於十地，十山依地，地喻智果。今亦以十山喻於十地，月喻佛智，下照十山譬佛果智起於諸地。故合喻云「功高十地」。「影臨四海」，喻起應也。「果亦」下，合也。「汲引四機」者，水如機，影如應，四教四門四悉並是垂應設教。「金光明經佛禮骨塔」者，新譯第十云「爾時世尊為諸大眾說十千天子本緣已，於座上結跏趺坐，告諸比丘：『汝等樂見菩薩本身已不？』諸比丘言：『我等樂見。』爾時世尊即以百福莊嚴手按地，即便開裂，有七寶制多忽然踊出，眾寶莊嚴。爾時世尊即從座起，作禮右繞，還就本座。告阿難言：『汝開塔戶。』阿難如教開已，見七寶函，見有舍利白如珂雪。告諸比丘：『汝等禮拜菩薩本身。』阿難白佛：『如來世尊出過一切，為諸有情之所恭敬，何因緣故禮此身骨？』佛告阿難：『由此速能證得菩提。為報法恩，我今敬禮。』因為大眾說薩埵本緣，彼薩埵者即我身是。」故知佛地因果由止觀教，雖得佛果敬稟教身，是故佛今而禮身骨。

Fourth, concerning the "universal refutation of dharmas": First, in briefly explaining the purpose of its introduction, the initial segment poses a question, which is specifically raised in reference to the inconceivable object discussed above; thus it says, "The dharma-nature is pure, neither united nor dispersed," and so forth. This corresponds to the three thousand realms in a single moment of thought within the object, being free from the reckoning of the four natures; therefore it briefly says "neither united nor dispersed." "United" refers to the single moment of thought, while "dispersed" refers to the three thousand [realms]. From "Yet sentient beings..." downward, the import of the response is that, in terms of the inconceivable principle and delusion, one cannot speak of oneness or difference, of refuting or not refuting, and so on. Yet following their confusion and error, it is necessary to establish refutation. Sentient beings from beginningless time are completely inverted; who could speak of more or less? It is merely that they have previously understood the object, aroused the aspiration [for awakening], and calmed the mind, but because the mind has not yet become calm, it is called "slight." Because it has not yet been refuted at all, it speaks of "refutation" again. Previously, one placed samādhi and wisdom within the dharma-nature, which was termed "calming"; now, relying on the teaching, one scrutinizes the uncalm mind through the four propositions, which is termed "refutation." Refutation is not separate from what is uncalm, and calming is not separate from what is unrefuted; designations are acquired according to the specific matter, yet mind and object are one. From "The skillful... above" downward, whether there is refutation is discerned in relation to the calming of the mind above. If one has already become calm in the truths and samādhi and wisdom have already arisen, that itself is refutation—why would one need to speak further of refutation now? Next, from "If not yet..." downward, the purpose of refutation is directly explained, which is due to not having been calmed yet. If one has not yet refuted [delusions], one now discusses refutation further; thus it says, "If not yet resonant," and so forth. As for the phrase "wisdom endowed with samādhi" and so on: calming the mind and universal refutation are both absolute and consummate; each possesses both samādhi and wisdom. Now, based on the initial stage of practice where one desires to enter but has not yet entered, their application and employment differ according to their conditioning and ripening in relation to affairs: for some it is fitting to have samādhi endowed with wisdom, as in the previous calming of the mind; for others it is fitting to have wisdom endowed with samādhi, as in the present universal refutation. Thus designations are established according to practice, and the names are not applied in vain. Furthermore, in the previous calming, one first investigated the dharma-nature and largely followed samādhi, and therefore it was called "calming"; now in this refutation, one first relies on the gate of teaching and its meaning largely follows wisdom, and therefore it is called "refutation." Both passages possess both, and the dharma-essence has no partiality; therefore, in the previous [discussions of] faith and dharma, none were other than the calming and contemplation of the dharma-nature, and the present non-arising is also due to calming and contemplation of identical essence. From "However, regarding the refutation of dharmas..." downward, wishing to clarify the gate of the refutation of dharmas through non-arising, it first generally raises the differences among the various gates, proceeding from the broad to the narrow to point to non-arising. Therefore it first lists the various gates presented in the sūtras and treatises, namely: teaching, practice, wisdom, and principle. "Letters" means that teaching serves as the gate. The forty-two syllabic letters of the Dapin are extensively explained in the Dazhidulun. The Great Master of Nanyue divided them into two interpretations: first, generally in terms of the three vehicles; second, distinctly in terms of the perfect and sudden. Now, the general is set aside in favor of the sudden. The Dapin states: "The Mahāyāna of the bodhisattva consists in the so-called equality of speech and equality of letters. All letters enter the gate of the syllable A; the gate of the syllable A is complete with all dharmas, up to the syllable 荼 (ḍha), which exhausts the extremities of all dharmas, ultimately plumbing their depth, neither ending nor arising. Beyond ḍha, there are no letters that can be spoken; they are unspeakable and inexhaustible, and all dharmas are like space." From "Or contemplative practice..." downward, practice is explained as the gate. "Samādhi" is practice. The Dazhidulun states: "The bodhisattva's cultivation of the three samādhis is called the gate of the samādhis, which can lead through to the true mark." Therefore it can serve as a gate to the true mark. If the sixteen aspects of practice serve as the gate of the three samādhis, they merely serve as a gate to the true truth; this is not the meaning of the present text. From "Or wisdom..." downward, wisdom serves as the gate (and so on). From "Or principle..." downward, principle serves as the gate (and so on). From "Relying on the teaching..." downward, the sequence of the four gates of teaching and so forth listed above is provisionally generated. Since teaching stands at the beginning, one now relies on the teaching. Moreover, to make known that the teaching has efficacy and can lead through to contemplation, wisdom, principle, and so forth—which brings the teaching into radiant prominence—it is thus generated. From "The three gates..." downward, rejection and selection are explained. From "Tripiṭaka..." downward, among the teachings, the three teachings of the Tripiṭaka and so forth are further differentiated. Regarding "the Tripiṭaka first refuting views" and so forth: a disciple of the Buddha must first refute views; whether through the practice of wisdom feeling aspiration and revulsion, or becoming an arhat upon hearing "Welcome!", or the Buddha's thirty-four moments of thought, all are severed together. The shared teaching is largely the same, except that the statement of severing them together does not apply to the Buddha. The distinctive teaching merely proceeds sequentially from shallow to deep; hence it is called "vertically universal." This is provisionally posited in terms of the doctrinal track, and therefore is called vertically universal. According to reality, it merely severs twelve grades; vertically it is not yet universal, so how could it be horizontally so? Regarding "horizontally not universal": as in the initial contemplation of [the delusions of] views and thoughts fully subsuming all afflictions, the contemplating wisdom subsumes all wisdoms; this is true at every stage, and hence is called horizontally universal. The distinctive teaching is not like this, so it must be set aside. From "Now, the inconceivable..." downward, the characteristics of the perfect gate are revealed. "One object is all objects" refers to the inconceivable object explained earlier. "One mind is all minds" refers to the earlier arousing of the aspiration and calming of the mind. Discussing refutation based on this is therefore called universal refutation. From "The remaining gates..." downward, the intention to select and directly employ the perfect gate is made explicit. From "That is to say..." downward, the perfect gates are directly listed. Now, among the perfect gates, rejection and selection are again discussed. Although the principles are mutually identical, beginners proceed from what is easy, and in accord with what is convenient, non-arising is mostly used; therefore, among the perfect gates, three are set aside and one is retained. From "The gate of non-arising..." downward, the efficacy of non-arising in subsuming dharmas through horizontal and vertical universal refutation is directly revealed. Therein, it is first brief and then extensive. In the first part, in initially clarifying the vertical gate, it first marks the two meanings of leading through and bringing into radiant prominence. From "Why is this?" downward, it explains them. Explaining the two meanings together, it first explains reaching the cause. From "The Vimalakīrti..." downward, proof is cited. Both the Vimalakīrti and the Dapin use the gate of teaching to lead through to the cause, and both take non-arising as foremost. Thus, among the thirty-two bodhisattvas in that Vimalakīrti, the first, Dharmavyūha, says: "Arising and ceasing form a duality; non-arising and non-ceasing are non-duality." Non-arising and non-ceasing are precisely the perfect non-arising. In the forty-two letters of the Dapin, non-arising also stands as foremost, so it is also thus at present. Although the textual enumeration places the gate of existence first, in accordance with the aforementioned reasons, non-arising is provisionally employed. From "Calming and contemplation..." downward, it is explained that calming and contemplation can make it manifest. Although this teaching exists, it must be manifested through practice; thus the earlier generation said, "relying on the teaching leads through to practice." If there were no teaching, practice would have nothing to attain; because there is teaching, it causes the gates of practice and wisdom to lead through to the principle. In the initial stage of abiding, one sees the principle and external functioning is spontaneous, bringing the gate of non-arising into yet another layer of radiant prominence; thus it says, "unhindered vertically and horizontally, penetrating in all aspects." Hence it was said in the generation: "Although there is nowhere to penetrate, it penetrates all universally." From "Just as..." downward, an analogy is raised. "Person" refers to the practitioner; "stage" refers to entering the stage of abiding. If the gate merely existed in vain, to whom would the teaching be directed? If the person merely existed in vain, what would practice rely upon? Relying on the teaching, one practices the practice and is able to reach the principle; thus it says, "there is the person and there is the stage." Just as a person entering the ministership brings honor and glory to the family gate, so too is this gate made manifest. Next, regarding "leading through to the fruit": first, the fruit that is led through to is identified, which is the non-arising of nirvāṇa. Next, because samādhi and wisdom are both perfected, it is called non-arising; because wisdom and severing are both perfected, it is called non-arising; thus the two dharmas of samādhi and wisdom are only perfected upon reaching the fruit. As for the "passage of the Dapin": because the principle of non-arising is perfected, it says "neither coming nor going"; it is only upon reaching the Buddha that it is named non-arising. The import of the Lotus text can be understood by analogy with the Mahāparinirvāṇa. From "Calming and contemplation..." downward, it clarifies the ability to manifest the fruit. Because the fruit is perfected, self and other, primary and environmental [retribution], all are fully perfected. Regarding "lofty and towering" and so forth: "lofty" (weiwei) describes towering prominence. Regarding "towering" (tangtang): the Erya states, "Tangtang means appearance." The Baihu tong states, "Tangtang means radiant." Like the moon high and radiant, this is precisely the fruit wisdom. Foremost among all lights, like the moon amidst the stars. The Guanding jing states: "Lofty and towering, like the moon among the stars, dispelling the clouds of birth and death." Here it explains that the perfected fruit can benefit others. Regarding "illuminating the ten jewel mountains" and so forth: Chapter Twenty-one of the Avataṃsaka states: "Disciples of the Buddha! The ten grounds of the bodhisattva have their distinctions by relying on the Buddha's wisdom. Just as, relying on the great earth, there are ten jewel mountains—namely: Himavat, Gandhamādana, Kharīra, Ṛṣi-siddha, Yugandhara, Aśvakarṇa, Nimindhara, Cakravaḍa, Ketumat, and Mount Sumeru; each is called a king. Himavat gathers all medicinal herbs; Gandhamādana gathers all perfumes; Kharīra gathers flowers; Ṛṣi-siddha gathers the five superknowledges; Yugandhara gathers yakṣas; Aśvakarṇa gathers wondrous fruits; Nimindhara gathers nāgas; Cakravaḍa gathers sovereign mastery; Ketumat gathers asuras; Sumeru gathers all the devas." "Sovereign mastery" refers to great powers; that is, the efficacies gathered by the ten mountains correspond to the ten grounds. From the first ground upward, the mind's realization of the Buddha's wisdom has different gradations that only the Buddha can know. These grounds are also like this; hence it says that relying on the Buddha's wisdom there are the ten grounds. The use of the analogy in the present text differs slightly from the sūtra. The sūtra uses the ten mountains as an analogy for the ten grounds; the ten mountains rely on the earth, and the earth is an analogy for the fruit of wisdom. Now, the ten mountains are also used as an analogy for the ten grounds, the moon is an analogy for the Buddha's wisdom, and shining down upon the ten mountains is an analogy for the Buddha's fruit wisdom giving rise to the various grounds. Therefore, the application of the analogy says, "its efficacy rises above the ten grounds." "Reflecting in the four seas" is an analogy for giving rise to responsive manifestations. From "The fruit also..." downward, it is applied. "Drawing and guiding the four types of capacities": water is like the capacities, while the reflection is like the response; the four teachings, four gates, and four siddhāntas are all teachings established by condescending responses. Regarding "the Golden Light Sūtra where the Buddha bows to the bone reliquary": the tenth chapter of the new translation states: "At that time the World-Honoured One, having expounded to the great assembly the past conditions of the ten thousand devaputras, sat cross-legged upon his seat and addressed the monks: 'Do you wish to see the original body of the bodhisattva?' The monks said: 'We wish to see it.' At that time the World-Honoured One pressed the earth with his hand adorned with a hundred merits, whereupon it cracked open, and a caitya of seven treasures suddenly welled up, adorned with manifold jewels. At that time the World-Honoured One arose from his seat, paid homage, circumambulated it to the right, and returned to his original seat. He addressed Ānanda: 'Open the door of the stūpa.' Ānanda opened it according to instruction, and saw a casket of seven treasures containing relics as white as snow and mother-of-pearl. He addressed the monks: 'Bow down in veneration to the original body of the bodhisattva.' Ānanda said to the Buddha: 'The Tathāgata, the World-Honoured One, surpasses all and is revered by all sentient beings; for what cause and condition do you pay homage to the bones of this body?' The Buddha addressed Ānanda: 'Because of this, I was quickly able to realize bodhi. In order to repay the kindness of the Dharma, I now pay homage.' He then expounded to the great assembly the past conditions of Mahāsattva: 'That Mahāsattva was my very own body.'" Therefore, we know that the cause and fruit of the Buddha stage stem from the teaching of calming and contemplation; even after attaining the Buddha fruit, one reveres the body of teaching received, and for this reason the Buddha now pays homage to the bodily bones.