止觀輔行傳弘決 5.67

5.67

三明位者，列位可見。文雖具列四破見位，今文所用既觀三假四句不生，即是次第衍門之初。為欲遍知，存文旨故。「斷伏」下，判同異。次料簡中次問意者，若兼示文旨，須存次第以顯不次，即應直明別圓之位。以次第意似別位故，故雙為問。若直論文旨，何不直明圓破見位，何須用前三教位耶？若單存次第，秖應明別，何用三耶？此是止觀正文，讀者尚暗。或銷文者唯云次第，或修觀者別求圓融。但觀答文，義理自顯。前第一卷發心文末，已約四悉料簡三教菩薩發心。今於此中復申四意：一從「上明」下，恐修觀時發宿習故，須識諸教斷見次位。二從「又欲」下，為令行者識半滿位，如其不識權實互濫。三從「又半」下，明識前三教，並為圓頓助道法故，若不識者圓乘傾覆。侍者，承事也。衛者，護也。四從「又豈」下，顯同。見為法界無位不實，若畏分別何異避空。言「是菩薩無生忍」者，借《大品》語。語通意圓，善須得意。「體假」下，次以止觀結之。見息入空名止，達見二空名觀，通結前來一切諸見悉達即空。此是第一節示妙旨也。

Third, in clarifying the stages: the enumeration of stages can be seen [in the root text]. Although the text fully lists the four stages of refuting views, what is used in the present text, namely contemplating the non-arising of the three provisionalities and four propositions, is the beginning of the sequential Mahāyāna gate. In order to know comprehensively, the purport of the text is retained. From 'severing and subduing' onward, it determines similarities and differences. Next, in the analytical distinctions, the intent of the next question is: if simultaneously revealing the purport of the text, one must retain the sequence to display the non-sequential, then one should directly clarify the stages of the distinctive and perfect teachings. Because the sequential meaning resembles the distinctive stages, a twofold question is posed: If directly discussing the purport of the text, why not directly clarify the stage of refuting views in the perfect teaching—why use the stages of the previous three teachings? If solely retaining the sequence, one should only clarify the distinctive—why use the three? This is the primary text of the calming and contemplation, yet readers remain confused. Some who interpret the text speak only of sequence; some who cultivate contemplation seek non-obstruction separately. One need only examine the text of the reply, and the doctrinal principle will naturally become clear. Previously, at the end of the text on arousing the aspiration for awakening in fascicle one, the aspiration of bodhisattvas of the three teachings was already analyzed in terms of the four siddhāntas. Here four meanings are stated again: First, from 'above it clarifies' onward, for fear that habitual tendencies of past lives may manifest during contemplation, one must recognize the sequential stages of severing views across the various teachings. Second, from 'further wishing' onward, it is to enable the practitioner to recognize the stages of the half and full [teachings]; if one does not recognize them, the provisional and the real will be conflated. Third, from 'further, the half' onward, it clarifies the understanding that the previous three teachings are all aids to the path for the perfect and sudden; if one does not understand this, the vehicle of the perfect teaching will collapse. 'Attendants' means serving. 'Guards' means protecting. Fourth, from 'further, how could' onward, it reveals identity: views are the dharma-dhātu, and there is no stage that is not real; if one fears differentiation, how does that differ from fleeing emptiness? The statement 'this is the bodhisattva's endurance of non-arising' borrows words from the Dapin. The words are shared, but the intent is of the perfect [teaching]; one must grasp the meaning well. From 'embodying provisionality' onward, it concludes with calming and contemplation. The cessation of views and entrance into emptiness is called calming; discerning that views are doubly empty is called contemplation. This concludes across all the aforementioned views, realizing that all are empty. This is the first section revealing the wondrous purport.