止觀輔行傳弘決 5.53

5.53

「不生生者」下，次釋四句，自為四文。然諸句中凡云經釋，並是《大經》佛自釋也；凡云今解，即是大師釋佛所解，皆引《佛藏》吹唾結之。初句闕結，義亦應有。初「不生生」者，牒經初句。「安住」下，經解也。「今解」下，大師釋也。欲明所安，故先釋世諦；次明能安，故後釋安住。理本不二，非共非離，約事且云「無明共」等。能生所生、能安所安亦復如是。以止觀安故，世諦方成不思議境。安即觀也，此觀初成名觀行位。以圓觀解託於世諦。觀是聖孕，聖託胎故，名「託聖胎」。又聖種中生，名託聖胎。若入初住，名出聖胎。聖出胎故，名出聖胎。從聖生故，名出聖胎。契一分理，故言「不見」。不見即不生，智德成也，此釋不生。「獲佛知見」下，次釋生字。「論云」下，引論證者，諸法即是無明世諦，般若生是佛知見開。「此說」下，結示。「經釋不生不生」下，牒第二句也。次「不生不生」下，經解也。「名大涅槃」，總標也。「生相」下，釋兩不生。「生相盡故」，即智斷德滿。「修道得故」，明果由因契。「今解」下，大師釋。二德已圓釋生相盡，即指妙覺為寂滅果。「因果」下，以《佛藏》結。結謂結同。「經釋」下，列第三句。「世諦」下，經解也。「今解」下，大師釋也。由無明故，與法性合，出生諸法，故名「無明以為根本」。但破根本，諸法不生，「死」是不生之異名耳。「此釋」下，重明此句所用義旨，以此斷德釋初智德。若無斷德，智不成就，是故須以斷德釋智。若初句中，智德成即初句中下生字也。若此句中斷德成，即此句中下不生字。「不生名同」等者，簡兩句中不生字也。初句上不生字，此句下不生字，兩處不生其名雖同，事理則異。初句智德緣理名為不生，此句破事惑盡得不生名。以理望事，事則為下，故云「下破」；以事望理，理則是上，故云「上緣」。次「初句」下，簡兩句中生字也。初句下生字屬智，此句上生字屬惑。兩處生字其名雖同，初句生字屬智，智即是脫；此句生字屬惑，惑即是縛，故云大異。兩處俱有生與不生，是故須簡名同義異。智斷二德既無前後，若以第三釋於第一，亦可第一以釋第三，以智斷同時故也。體雖不二，必先運智以斷於惑，豈惑自斷而方智生？是故且以第三釋初。又假使第三列在於初，亦可第一以釋第三。言不累書，且依文次。又從義便，是故爾耳。「初句」下，《佛藏》結。此既釋初，是故結中亦望初句相即而結。文似前後，用必同時，故云一時不可前後。「經重釋」下，述經重釋第三句也。此初，牒經重釋也。「今解」下，大師釋經，重釋義也。經文但云一生不生，經前後釋自分兩義，故今大師判出兩文不同之相。先謂前解。既云斷德，知是自行之惑滅也。此中重釋既云四住菩薩，即是菩薩斷四住已能自在生。先斷四住，即如通教菩薩，尚能自在利益眾生，況入初住真因分開。以通教人斷四住劣，顯於圓人斷五住勝。「惑滅」下，亦以《佛藏》重結兩解。惑滅顯「唾」，以結初釋；化興顯「吹」，以結重釋。「經釋」下，牒第四句經也。「一切」下，經解也。「今解」下，大師釋。「菩薩何意」下，牒向重釋。以為能化，有漏是生，相續不斷，故名生生，生生即是所化之境。「是故」下，重牒能化示生之意，意在所化。「是為」下，結成無生功能故也。前之三句並是化他之能，因果智斷此句即是化他所也。「四住」下，大師重以《地持》六住中之四住，釋佛重釋四住菩薩也。《地持》六住即當別義。向佛尚以通劣而顯圓勝，豈無以別顯於圓耶？況復幸有《地持》別文，是故引之以顯圓妙。論六住者從，十住去方受住名。「若人無有種性」等者，指十信菩薩，故云「雖生善道」等。「不在六人數中」者，即六住所不攝故也。以此六人皆不退故，故名為住。復言「究竟」者，乃是菩薩地窮，非永究竟。種性成就即十住滿，已斷見思，故云無退。「得在一人」者，六中初人也。乃至行向，並由住中斷見思已方能進行，故云「數數增進」。即第二住親為初地方便故也。前種性中已入空觀，非不亦為別地方便。去地遙故，至迴向中親修中觀，故云「方便」。「淨心是初地」者，破同體見，故云「離我」，地前凡夫並未斷故，即是別教見道位也。「行道迹」者，別修道位，破同體思。決定究竟並破思也。「經稱」下，以論判經。至行道迹名真出假，帶教道說故立見思。次第至此尚能大益，況復圓教五住盡耶？況復一體智斷成耶？

From "non-arising arising" below, it next interprets the four phrases, which naturally forms four sections. However, among the various phrases, wherever it says "the sūtra's interpretation," it is the Buddha's own interpretation in the Great Sūtra; wherever it says "the present interpretation," it is the Great Master's interpretation of what the Buddha interpreted, and all cite the blowing and spitting from the *Baozang jing* to conclude. The first phrase lacks a conclusion, but in meaning there should also be one. First, "non-arising arising" takes up the first phrase of the sūtra. From "peacefully abiding" below is the sūtra's interpretation. From "the present interpretation" below is the Great Master's interpretation. Wishing to clarify that in which one abides, he first interprets conventional truth; next, wishing to clarify that which can abide, he subsequently interprets peaceful abiding. Principle is fundamentally non-dual, neither conjoined nor separated; in terms of phenomena, it provisionally says "ignorance conjoined," and so forth. That which can arise and that which is arisen, that which can abide and that which is abided in, are also like this. Because one abides through calming and contemplation, conventional truth only then becomes an inconceivable object. "Abiding" is contemplation; when this contemplation is first accomplished, it is called the stage of practice of contemplation. With the understanding of perfect contemplation, one relies on conventional truth. Contemplation is the noble pregnancy; because the noble one is entrusted to the womb, it is called "being entrusted to the noble womb." Furthermore, being born within the noble lineage is called being entrusted to the noble womb. If one enters the first abode, it is called "emerging from the noble womb." Because the noble one emerges from the womb, it is called emerging from the noble womb. Because one is born from the noble, it is called emerging from the noble womb. Tallying with a portion of principle, it therefore says "does not see." Not seeing is non-arising; the virtue of wisdom is accomplished. This explains "non-arising." From "obtains the Buddha's knowledge and vision" below, it next explains the word "arising." From "the treatise says" below cites a treatise as proof: all dharmas are ignorance and conventional truth, and the arising of prajñā is the opening of the Buddha's knowledge and vision. From "this explanation" below concludes and indicates. From "the sūtra interprets non-arising non-arising" below takes up the second phrase. Next, from "non-arising non-arising" below is the sūtra's interpretation. "Named the great nirvāṇa" is the general heading. From "the mark of arising" below explains the two instances of "non-arising." "Because the mark of arising is exhausted" is the fullness of the virtues of wisdom and severance. "Because it is obtained through cultivating the path" clarifies that the fruit is tallied with by way of the cause. From "the present interpretation" below is the Great Master's interpretation. The two virtues being already perfected explains that the mark of arising is exhausted, directly pointing to wondrous awakening as the fruit of tranquil extinction. From "cause and fruit" below concludes with the *Baozang jing*. "Concludes" means concluding the equivalence. From "the sūtra interprets" below lists the third phrase. From "conventional truth" below is the sūtra's interpretation. From "the present interpretation" below is the Great Master's interpretation. Due to ignorance, joining with the dharma-nature gives rise to all dharmas; hence it is called "having ignorance as its root." Merely destroying the root, all dharmas do not arise; "death" is merely a different name for non-arising. From "this interpretation" below re-clarifies the intended principle used in this phrase: using this virtue of severance to interpret the former virtue of wisdom. If there is no virtue of severance, wisdom is not accomplished; therefore, one must use the virtue of severance to interpret wisdom. If in the first phrase, the accomplishment of the virtue of wisdom is the lower word "arising" in the first phrase. If in this phrase the virtue of severance is accomplished, it is the lower words "non-arising" in this phrase. "The name 'non-arising' is the same," and so forth, distinguishes the words "non-arising" in the two phrases. The upper words "non-arising" in the first phrase and the lower words "non-arising" in this phrase, although their names are the same in both places, principle and phenomena are different. The virtue of wisdom in the first phrase conditions principle and is called non-arising; this phrase exhausts the destruction of phenomenal afflictions and obtains the name non-arising. Looking at phenomena from the perspective of principle, phenomena are lower; hence it says "lower destruction." Looking at principle from the perspective of phenomena, principle is upper; hence it says "upper conditioning." Next, from "the first phrase" below distinguishes the word "arising" in the two phrases. The lower word "arising" in the first phrase belongs to wisdom; the upper word "arising" in this phrase belongs to affliction. Although the name of the word "arising" in both places is the same, the word "arising" in the first phrase belongs to wisdom, and wisdom is liberation; the word "arising" in this phrase belongs to affliction, and affliction is bondage; hence it is said to be greatly different. Both places have "arising" and "non-arising"; therefore one must distinguish the identity of names and difference of meanings. Since the two virtues of wisdom and severance have no before and after, if one interprets the first by means of the third, one may also interpret the third by means of the first, because wisdom and severance are simultaneous. Although their essence is non-dual, one must first apply wisdom to sever affliction; how could affliction sever itself and only then wisdom arise? Therefore, provisionally, one interprets the first by means of the third. Moreover, even supposing the third were listed at the beginning, one could also interpret the third by means of the first. Words cannot be multiplied in writing, so one provisionally follows the textual sequence. Furthermore, it accords with the convenience of meaning; hence it is thus. From "the first phrase" below is the conclusion with the *Baozang jing*. Since this interprets the first, therefore within the conclusion it also concludes with mutual identity looking toward the first phrase. The text appears to have before and after, but their function is necessarily simultaneous; hence it says "simultaneous, not allowably before and after." From "the sūtra re-interprets" below recounts the sūtra's re-interpretation of the third phrase. This first takes up the sūtra's re-interpretation. From "the present interpretation" below is the Great Master's interpretation of the sūtra, the meaning of the re-interpretation. The sūtra text merely speaks of one "arising non-arising," but the sūtra's earlier and later interpretations naturally divide into two meanings; therefore the Great Master now determines the differing aspects of the two passages. First refers to the former interpretation. Since it speaks of the virtue of severance, one knows it is the extinction of the afflictions of one's own practice. In the re-interpretation here, since it speaks of a bodhisattva of the four abidings, this is a bodhisattva who, having already severed the four abidings, can arise with sovereignty. Having first severed the four abidings is like a bodhisattva of the shared teaching who can still sovereignly benefit sentient beings, to say nothing of entering the first abode where the true cause is partially opened. Using the inferiority of a person of the shared teaching severing the four abidings manifests the superiority of a person of the perfect teaching severing the five abidings. From "the extinction of afflictions" below also uses the *Baozang jing* to reconclude the two interpretations. The extinction of afflictions manifests "spitting" to conclude the first interpretation; the rising of conversion manifests "blowing" to conclude the re-interpretation. From "the sūtra interprets" below takes up the sūtra of the fourth phrase. From "all" below is the sūtra's interpretation. From "the present interpretation" below is the Great Master's interpretation. From "for what intent does the bodhisattva" below takes up the previous re-interpretation. Taking it as that which can convert: the defiled is arising, continuous and uninterrupted, and is therefore called arising-arising; arising-arising is the object to be converted. From "therefore" below reiterates the intent of that which can convert in manifesting birth, the intent resting in that which is to be converted. From "this is" below is to conclude the function of non-arising. The preceding three phrases are all the capability of converting others, cause and fruit, wisdom and severance; this phrase is precisely the object of converting others. From "four abidings" below, the Great Master further uses four of the six abidings in the *Dichi* to interpret the Buddha's re-interpretation of the bodhisattva of the four abidings. The six abidings of the *Dichi* correspond to the distinctive meaning. Previously, the Buddha even used the inferiority of the shared to manifest the superiority of the perfect; how could there not be using the distinctive to manifest the perfect? Furthermore, fortunate there is the distinctive text of the *Dichi*, it is therefore cited to manifest the perfect and wondrous. The treatise's six abidings: only from the ten abodes onward do they receive the name of "abiding." "If a person lacks the disposition," and so forth, refers to bodhisattvas of the ten faiths; hence it says "although born in good destinies," and so forth. "Not within the count of the six persons" means not being subsumed by the six abidings. Because these six persons are all non-retrogressing, they are named "abidings." Again saying "ultimate" is reaching the end of the bodhisattva grounds, not eternal ultimacy. The completion of the disposition is the fulfillment of the ten abodes; having already severed views and thoughts, it is therefore said to be non-retrogressing. "Obtains being in one person" is the first person among the six. Down through the practices and transferences, all are able to progress only due to having severed views and thoughts in the abodes; hence it says "repeatedly increasing and progressing." That is, the second abiding directly acts as the expedience for the first ground. In the prior disposition, one had already entered the contemplation of emptiness, which is not without acting as an expedience for the distinctive grounds as well. Because it is far from the grounds, arriving at the transferences one directly cultivates the contemplation of the middle; hence it is called "expedience." "Pure mind is the first ground" destroys the view of identical essence; hence it says "departing from self." Because ordinary persons prior to the grounds have not yet severed it, this is the stage of the path of vision in the distinctive teaching. "Practicing the traces of the path" is the stage of the path of cultivation in the distinctive teaching, destroying thoughts of identical essence. "Determinate" and "ultimate" both also destroy thoughts. From "the sūtra calls" below evaluates the sūtra by means of the treatise. Arriving at "practicing the traces of the path" is named truly emerging from provisionality; taking along the teaching path to speak, it therefore posits views and thoughts. Progressing in sequence to this point can still bring great benefit; how much more so when the five abidings are exhausted in the perfect teaching? How much more so when the wisdom and severance of one essence are accomplished?