止觀輔行傳弘決 5.6

5.6

○開章可見。所言止觀開為十者，應言止觀所觀開之為十，但是文略，故但云止觀。又此十境即是前文所顯之體。前約所顯能攝，故立體名；今對能觀所發，故立境名。又前從理說，故體唯一；今從事邊，故境有十。事即理故，故一一境皆不思議；理即事故，故一一境相別不同。此中文十義十，意令所觀同成一實，及顯能觀唯在一極。亦可義十，如分別中。亦可義三，謂翻三障即三德故。次生起中意者，由觀陰入生下九境，能所相扶次第出生而成十意。然此生起且附文相，一家著述凡立章門無不生起。若依下文十境互發，則無復次第。此則從行。文具二義，十中居初。「大品云聲聞依念處」等者，引證次義。故《大品》及《大般若》凡列法門，無不皆以五陰為首，五陰秖是念處境耳。「又行人」下，是現前義。下文料簡用此二義。言「重擔」者，五陰是擔，生死重沓故名為重。凡夫不捨、二乘不荷，菩薩之人能捨能荷，以能捨故永棄生死，以能荷故却入生死，是故菩薩捨擔能擔。行人亦爾，為捨為荷，是故須觀。「後發異相」等者，十境之中，陰具二義，必須在初；餘九既因觀陰而生，別為次第，如下所列。今家用此十法為境，不同常途別立清淨真如無生無漏。如是觀者，如離此空別更求空。今依經準行以陰為首，下之九境隨發而觀，一一皆用十乘觀法。老子尚知觀身為患，而世間人保護穢身、他求淨理，失之甚矣。「夫五陰」下，明因陰後生於煩惱。言「陰與四大合」者，恐此文誤，應云陰與四分合也。報法五陰無始時來未曾離染，若不觀陰則順煩惱，故云「若不觀察」等。「如閉舟」下，為未觀舉譬。譬兼兩意：初為不觀，順流作譬；「若其」下為因觀陰動煩惱境，逆流作譬。「迴泝」如觀陰，「始覺馳流」如發煩惱。舟者，所以水載也。「奔」者，《爾雅》云「大路曰奔，中庭曰走。」奔是走之盛貌也，隨之而不知去疾。「迸」者，散走也。隨去速疾，如散走也。「泝」者，逆流也。「既觀」下，合觀陰譬。「四大」下，明觀煩惱次生病患。「身病」，即是前之陰境。「心病」，即是前煩惱境。無始常與病身相隨，未曾違逆，故名為「等」。亦是先述不觀，故云「情中不覺」。「今大分」下，明因觀前二而動病患。大謂四大，且指色陰。以餘四陰轉成煩惱，稱為「四分」，故云大分。分謂四分，即前煩惱。前已觀陰復觀煩惱，故云「俱觀」。由此二觀擊動於色，故云「衝擊脈藏」。具如第八卷釋。以衝擊故，令四時脈與五藏違，亦是五行相剋名違，故四毒蛇偏起成病。「無量諸業」下，因觀三境以生諸業。亦初明不觀故不發，故尋常散善不發業相。「今修」下，正明因觀以發業相。「健」謂已觀大分，「病」謂已觀病境，三皆曾觀故云「不虧」。因觀動業，故云「動生死輪」。業相是能運、生死是所運，載生死之輪名「生死輪」。故《大論》云「生死輪載人，諸煩惱結雜，曠野自在轉，無能禁止者。先世業自作，轉為種種形，業力為最大，世界中第一。」「或善萌」等者，明業相起，損益不同。初句是善習因萌生相也。「惡壞」下，明惡習因壞滅相也。「善示」下，明善報果相也。「惡來」下，明惡報果相也。「以惡」下，明因觀於業而生魔事。文中但作生後之相，闕於不觀不發、因觀乃發之相。若望前文，應云無始時來但順有漏，縱善生惡滅，猶隨魔界。今觀於業，令惡滅故順於涅槃、以善生故順於菩提，魔懼出境方作留難。亦可由觀三境，雖生事善亦順菩提、雖滅事惡亦順涅槃，以惡動故雙牒前文習報二惡，以善生故亦雙牒前文習報二善，若善滅惡生順魔界故，不為留難。「若過」下，明由觀魔故出生諸禪。亦應云若不觀察宿習不現，由用觀故即是現在行力所致，故動宿習有諸禪現。味淨橫竪，具如下禪境中明。「禪有」下，明禪後發見。「逸」者，縱恣也。「若識」下，明見後生慢。用觀觀見見心暫息，故無智者謂得涅槃。故增上慢人非全無法，但是不了法門大小階位深淺，濫生矜高名增上慢，於增上法未得謂得而慢於他。此但通舉上慢之相。

Opening the chapter is clear. Saying that calming and contemplation is opened into ten means that the objects contemplated by calming and contemplation are opened into ten; it is merely an abbreviated phrasing, hence it only says "calming and contemplation." Furthermore, these ten objects are the very substance revealed in the preceding text. Previously, in terms of what is revealed being able to encompass, the name "substance" was established; now, in contrast to what is manifested by the contemplator, the name "object" is established. Furthermore, previously it was spoken from the side of principle, so the substance was only one; now it is from the side of phenomena, so the objects are ten. Phenomena are principle, so each single object is inconceivable; principle is phenomena, so the marks of each single object are distinct and different. In this text, the ten divisions of the text and the ten meanings intend to cause what is contemplated to collectively form the one reality, and to show that the contemplator resides solely in the one ultimate. It can also have ten meanings, as in the analytical section; it can also have three meanings, meaning that turning the three obstacles is the three virtues. Next, the meaning in the arising [order]: through contemplating the aggregates and sense bases, the lower nine objects are born; the subjective and objective mutually assist and successively arise to form the ten meanings. However, this arising is provisionally attached to the textual structure; in this school's writings, whenever chapter headings are set up, they never fail to show arising. If one relies on the mutual manifestation of the ten objects below, then there is no longer a fixed order. This is according to practice. The text possesses two meanings, and it stands first among the ten. "The *Dapin* says śrāvakas rely on the stations of mindfulness" and so forth cites proof for the sequential meaning. Thus, whenever the *Dapin* and the *Mahāprajñāpāramitā-sūtra* list dharma-gates, they always take the five aggregates as foremost; the five aggregates are simply the objects of the stations of mindfulness. "Also, the practitioner" below is the meaning of being present before oneself. The subsequent scrutiny uses these two meanings. Saying "heavy burden": the five aggregates are the burden; birth and death are layered and multiplied, hence called "heavy." Ordinary people cannot cast it off, and the two vehicles cannot bear it; the bodhisattva can cast it off and can bear it. Because they can cast it off, they forever abandon birth and death; because they can bear it, they return to enter birth and death. Therefore, the bodhisattva casts off the burden and is able to bear the burden. Practitioners are also like this: for the sake of casting off and for the sake of bearing, they must contemplate. "Later manifestations of different marks" and so forth: among the ten objects, the aggregates possess both meanings and must come first; the remaining nine, being born due to contemplating the aggregates, have a separate sequence, as listed below. Our school uses these ten dharmas as objects, unlike the common path which separately establishes pure true suchness, unproduced and without outflows. Such contemplation is like seeking emptiness apart from this emptiness. Now, relying on the sūtras and conforming to practice, the aggregates are taken as foremost, and the lower nine objects are contemplated as they manifest, each using the ten vehicles of contemplation. Even Laozi knew to view the body as a misfortune; yet worldly people protect their defiled bodies and seek pure principle elsewhere, which is an extreme error! From "The five aggregates" below, it clarifies that afflictions arise after and due to the aggregates. The phrase "the aggregates unite with the four elements": it is feared this text is mistaken and should read "the aggregates unite with the four divisions." The five aggregates of the retributive dharma have never been separated from defilement since beginningless time; if one does not contemplate the aggregates, one accords with afflictions, hence it says "If one does not observe" and so forth. From "Like a closed boat" below, it provides a metaphor for not contemplating. The metaphor encompasses two meanings: first, for not contemplating, drifting with the current serves as the metaphor; from "if one" below, for stirring the object of afflictions due to contemplating the aggregates, sailing against the current serves as the metaphor. "Turning to go upstream" is like contemplating the aggregates; "first perceiving the swift flow" is like the arising of afflictions. A boat is that which carries upon water. "Rushing" (ben): the *Erya* says: "On a great road it is called rushing; in the courtyard it is called running." Rushing is the vigorous appearance of running: drifting along with it without realizing the speed of the departure. "Bursting forth" (beng) means scattering and running; drifting along with it swiftly is like scattering and running. "Go upstream" (su) means against the current. From "Having contemplated" below, it correlates with the metaphor of contemplating the aggregates. From "The four elements" below, it clarifies that illness arises next after contemplating afflictions. "Physical illness" is the previous object of the aggregates. "Mental illness" is the previous object of afflictions. Since beginningless time they have always accompanied the sick body, never conflicting with it, hence called "equal." It also first describes not contemplating, hence it says "unperceived in one's feelings." From "Now the great divisions" below, it clarifies that due to contemplating the former two, illness is stirred. "Great" refers to the four great elements, provisionally indicating the aggregate of form. Because the remaining four aggregates transform into afflictions, they are called the "four divisions," hence it says "great divisions." "Divisions" refers to the four divisions, namely the former afflictions. Having already contemplated the aggregates and now again contemplating afflictions, it says "contemplating both." Due to these two contemplations impacting form, it says "striking the pulse and viscera." It is fully explained in fascicle eight. Because of striking, it causes the pulses of the four seasons to conflict with the five viscera; also, the mutual overcoming of the five elements is called conflict, and so the four venomous snakes arise biasedly to form illness. From "Immeasurable karmas" below, various karmas arise due to contemplating the three objects. It also first clarifies that without contemplating they do not manifest, so ordinary scattered goodness does not manifest marks of karma. From "Now cultivating" below, it directly clarifies that marks of karma manifest due to contemplation. "Robust" means having contemplated the great divisions; "sick" means having contemplated the object of illness. All three have been contemplated, hence it says "not deficient." Because contemplation stirs karma, it says "stirring the wheel of birth and death." The mark of karma is what transports, birth and death is what is transported; the wheel that carries birth and death is called the "wheel of birth and death." Thus the *Dazhidulun* says: "The wheel of birth and death carries people; mixed with all the knots of affliction, it turns freely in the wilderness, and none can halt it. Actions done by oneself in previous lives turn into various forms; karmic power is the greatest, foremost in the world." "Either good sprouts" and so forth clarifies that when marks of karma arise, harm and benefit differ. The first line is the mark of good habitual causes sprouting. From "evil is destroyed" below, it clarifies the mark of evil habitual causes being destroyed. From "good manifests" below, it clarifies the mark of good retribution fruits. From "evil comes" below, it clarifies the mark of evil retribution fruits. From "Because evil" below, it clarifies that demonic events arise due to contemplating karma. In the text, it only describes the marks of subsequent arising, lacking the marks of non-manifestation when not contemplating and manifestation only due to contemplation. Looking toward the preceding text, it should say: since beginningless time one only accorded with what has outflows; even if good arose and evil ceased, one still followed the realm of Māra. Now contemplating karma, because evil is destroyed one accords with nirvāṇa, and because good arises one accords with bodhi; Māra fears one will leave his realm and only then creates obstructions. Alternatively, due to contemplating the three objects, although mundane goodness arises it also accords with bodhi, and although mundane evil ceases it also accords with nirvāṇa; because evil is stirred, it refers back to both evil habitual and retribution causes from the previous text, and because good arises, it also refers back to both good habitual and retribution causes from the previous text. If good ceased and evil arose, it would accord with Māra's realm, so he would not create obstructions. From "If passing" below, it clarifies that due to contemplating demons, various dhyānas arise. It should also say that if one does not observe, past habituations do not appear; due to employing contemplation, which is brought about by present power of practice, past habituations are stirred and various dhyānas appear. Tasted and pure, horizontal and vertical, are fully explained in the dhyāna object below. From "Dhyāna has" below, it explains views manifesting after dhyāna. "Indulgent" (yi) means unrestrained. From "If discerning" below, it explains conceit arising after views. Employing contemplation to observe views, the view-mind temporarily subsides, so the foolish claim to have attained nirvāṇa. Thus, people of excessive conceit do not completely lack Dharma, but merely fail to understand the greatness, smallness, deepness, and shallowness of the dharma-gates and stages, and blindly give rise to arrogance, which is called excessive conceit; regarding the superior Dharma, claiming to have attained what they have not attained, they are conceited toward others. This merely broadly presents the characteristics of excessive conceit.