止觀輔行傳弘決 6.22

6.22

○次入假觀中，列三法者，闕一不可。如《大經》二十三釋第七功德中云「善男子！佛及菩薩為大醫故，名善知識。何以故？知病知藥、應病授藥。譬如良醫善八種術，先觀病相後授以藥。」《大經》教道真位，故在七地。今論似位，故在地前。釋知病中，初列、次釋。釋初根本，先起、次息。初又三：初明見根本、次「從此」下明從本起見、三從「為此」下起成苦集。自上沈下名為「墮墜」，升沈更互名之為「廻」。結業為集，墮墜為苦，苦集更互如旋火輪。「如旋火輪」下，明息。先譬，「知心」下合。知起因緣中，初標。次釋中先，以能辨所，所謂「內外相」。次正釋，先釋外相。「產」者養也，「育」者收也。「蓄」字應作「稸」，謂積也。「散」，棄也。「貧」者，無福無財也。「富」者，福也。《周禮》云「豐財也。」「形貌」下，內相。「偉大」，肥也。「忽榮棄位」者，如諸經中捨國城妻子及此方先代。若《莊子》云「古之所謂得志者，非軒冕之謂也。今之所謂得志者，軒冕之謂也。軒冕在身，非性命之有。物儻來寄，不可却；其去也，不可止。故不可以軒冕肆其意。」破曰：莊斥今人，莊豈非今？猶云來寄而不可却，雖似斥彼，意在苟求。求之未會反斥求者，與負鼎等曲直天別，與忽榮等是非倍隔。「樵漁自樂」者，樵如鄭弘，漁如漁父，此則安貧以自處也。「叩牛干相」者，非理造求為干，輔佐王者曰相。如甯戚邀齊桓公，乃於城旁飯牛。至夜，叩牛角而歌曰：「南山岸，白石璨，下有寒泉文章煥，中有鯉魚長尺半。生不逢堯與舜膳，短褐褌衣齊至骭（故旦切，亦下晏切脛也），從朝守牛至夜半，長夜漫漫何時旦？黃犢黃犢伍官，何時用汝為國相？」桓公夜聞之，召為國相。「負鼎」等者，指事求利曰「邀」，亦古堯反。伊尹邀相，常負鼎而語曰：「若使以我為國相者，如鼎調味。」鼎者，《說文》云「三足兩耳，調五味之寶器也。」《爾雅》云「絕大者曰鼐（奴戴切）。」《漢書．郊祀志》云「昔太昊興一鼎象一統，黃帝作三鼎象三才，夏禹作九鼎象九州。」故伊尹負之以邀湯也。太公亦以釣而邀文王。「專文專武」等者，嗜好不同。俗古賢良偏嗜非一，文武可知。如《尼乾經》云「有黑王子，多財疾妬。有勝仙王子，為性多殺。有無畏王子，大悲太過。有婆藪天子，行事太遲。有天王子，輕𮜒戲笑。波斯匿王，為性貪食。有嚴熾王子，為性大暴。嚴熾問尼乾子云：『有誰無偏過耶？』答：『唯佛無過。』」出假菩薩應須漸習，使知眾生偏病不同，設藥治之。「如此」下結意，如文。「久近」如文。知重數中，本文多有不同，但依算法合之。應知文中，有直爾合數、有帶根本數合，尋之可知。「派」者，別水也，如於大水派為小流。今亦如是，此見思重數，文文皆有止觀信法等者，正是出假六十四番。但文存略，無相資耳。「病相」下，結苦集。言此彼者，以有望無乃至無言。言「深淺」等者，從有乃至非有非無，單複乃至絕言故也。言「輕重」者，於一一見皆有輕重。又諸重中，皆由能治治於所治。所治未破，破法未盡，有諸重生。「又入空」下，於成入假方便。初正示。言「薄修則明」者，由初有方便及見思已破，下諸意例然。「二乘」下，斥小。「而菩薩」下，觀成破遍。知思病中，初列、次略例。釋重數中，初正釋、次舉廣況略、三准例，並如文。「此緣一諦」，「諦」字應從言。四十里水既是四諦下惑，斷思但直緣一真諦。或四諦中隨緣一諦，如十里水故，「稱之一諦」者，字應從水。故《大經》云「須陀洹所斷如四十里水，其餘在者如一毛渧，思惑雖多不橫起故。」「二乘直入」等者，次明入假方便。並須先預分別，以作後時出假方便。諸教皆爾，但要期剋果，長短不同，而分教異。如此習者，豈與習法相者意同？故先總知之，後以觀助發。「別修各有方法」者，修觀結成。於一一法通以止觀研之，況復俗諦恒沙三昧修各不同，如此修習助開法眼，豈與扶順宿惑、苟遂現情，讀《春秋》、誦《左傳》，終朝心遊戰陣、口演詐謀，云助佛法者遠矣。又如向說者仍順教道，若從實義略此預知，但專三昧至六根淨，則遍見聞三千色聲，欲說一偈不可窮盡，況至初住不思議發。「上見思」下，結勸。「五部不填胸」者，勸令預作助法眼因，舉知五部以為況喻。言五部者，若《遺教三昧經》，因羅旬喻比丘乞食不得，佛令分僧五部，以驗僧福。與佛滅後五部名同，其事則別。一曇無德部，法名四分。二薩婆多部，法名十誦。三彌沙塞部，法名五分。四婆麁富羅部，律本未來。五迦葉遺部，法名解脫。僧祇為根本部，分出前五。如是五部習之在心，豈填胸臆？習止觀者亦復如是，廣習諸句作不思議開發之由，於理彌明、於智彌顯。

Next, regarding the contemplation of entering provisionality: three dharmas are listed, and not one of them can be lacking. As stated in the explanation of the seventh merit in fascicle twenty-three of the Great [Parinirvāṇa] Sūtra: "Good son! The Buddhas and bodhisattvas, being great physicians, are called good spiritual friends. Why is this? Because they know illnesses and know medicines, and prescribe medicines according to the illness. Just as an excellent physician is skilled in the eight arts, first observing the signs of the illness and afterward administering the medicine." In the Great Sūtra, this refers to the genuine stages of the path of instruction, and thus pertains to the seventh bhūmi. Here, it concerns the stages of semblance, and thus pertains to the stages prior to the bhūmis. In explaining the knowledge of illnesses, first they are listed, and next explained. In explaining the first, which is the root, its arising is presented first, and then its cessation. The first also has three parts: first, clarifying the root of views; next, from "from this" downward, clarifying the arising of views from the root; third, from "because of this" downward, their arising to constitute suffering and accumulation. Sinking downward from above is termed "falling"; rising and sinking alternately is termed "revolving." Bound actions constitute accumulation, and falling down constitutes suffering; suffering and accumulation alternate like a whirling wheel of fire. From "like a whirling wheel of fire" downward, cessation is clarified. First comes the metaphor, and from "knowing the mind" downward is the application. In knowing the causes and conditions of their arising, there is first the heading. Next, in the explanation, first the object is distinguished by way of the subject, namely the "internal and external signs." Next comes the explanation proper; first explaining the external signs. Chan means to nurture; yu means to collect. The character xu ("to store") should be written as 稸, meaning to accumulate. San means to discard. "Poor" means having neither merit nor wealth. "Rich" means [having] merit; the Rites of Zhou says: "abundant wealth." From "physical appearance" downward are the internal signs. "Mighty and large" means stout. Regarding "disdaining glory and abandoning rank," this is like the abandonment of kingdom, city, wife, and children in various sūtras, as well as [figures in] the earlier generations of this land. As Zhuangzi says: "Those who were said in ancient times to have attained their aims were not spoken of in terms of carriages and caps of office. Those who are said today to have attained their aims are spoken of in terms of carriages and caps of office. Carriages and caps on one's body are not inherent to nature and destiny. Things come by chance as lodgers and cannot be refused; when they leave, they cannot be halted. Therefore, one must not let one's mind run wild on account of carriages and caps." Refutation: Zhuangzi rebukes contemporary people, but is Zhuangzi himself not of the contemporary world? He still says that they come as lodgers and cannot be refused; although he seems to rebuke them, his intention lies in illicit seeking. Having sought without meeting [success], he conversely rebukes those who seek. This differs from carrying a tripod as heaven differs from earth, and diverges twice as far from right and wrong as disdaining glory. Regarding "finding joy in gathering firewood and fishing," gathering firewood is like Zheng Hong, and fishing is like the Fisherman; these refer to abiding peacefully in poverty. Regarding "tapping an ox [horn] to seek the premiership," seeking improperly is called gan; assisting a king is called xiang (premier). This is like Ning Qi soliciting Duke Huan of Qi: he fed oxen beside the city wall, and when night came, he tapped the ox's horn and sang: "On the cliff of the Southern Mountain, the white stones are bright; below is a cold spring, its pattern gleaming; within there is a carp a foot and a half long. Born without encountering the fare of Yao and Shun, my short coarse clothes and unlined trousers reach only to my shins; from morning I tend oxen until midnight; the long night is vast and boundless, when will it dawn? Yellow calf, yellow calf, ranked fifth official, when will you be used as the state's premier?" Duke Huan heard this in the night and summoned him to be premier. Regarding "carrying a tripod" and so forth, pursuing profit through an affair is called "soliciting" (yao, pronounced like gu-yao). Yi Yin solicited the premiership by constantly carrying a tripod and saying: "If I were made premier of the state, it would be like blending flavors in a tripod." As for the tripod (ding), the Shuowen says: "A precious vessel with three legs and two ears, used for harmonizing the five flavors." The Erya says: "The exceptionally large one is called nai." The Treatise on the Suburban Sacrifices in the Book of Han says: "Anciently, Taihao created one tripod to symbolize the unified realm; the Yellow Emperor made three tripods to symbolize the three realms of nature; and Yu of the Xia made nine tripods to symbolize the nine provinces." Thus Yi Yin carried one to solicit Tang. Taigong also solicited King Wen through fishing. Regarding "exclusive dedication to civil arts, exclusive dedication to military arts," and so on, their predilections differ. The inclinations of worthy and virtuous figures of the mundane past were not uniform, and civil and military are obvious. As the Nirgrantha Sūtra says: "There was Prince Dark (Kāla), who was wealthy and envious. There was Prince Victorious Hermit (Jinarṣi), whose nature was prone to killing. There was Prince Fearless (Abhaya), whose great compassion was excessive. There was the devaputra Vasu, whose actions were overly slow. There was a devaputra who was flippant and prone to laughter. King Prasenajit was by nature greedy for food. There was Prince Blazing, whose nature was extremely violent. Prince Blazing asked the Nirgrantha: 'Is there anyone without biased faults?' He answered: 'Only the Buddha is without faults.'" A bodhisattva who enters provisionality must gradually train so as to know the different biased illnesses of sentient beings, and establish medicines to treat them. From "like this" downward concludes the meaning, as in the text. "Long or short" is as in the text. In knowing the layers and numbers, the root text has many differences, but one should simply combine them according to computational methods. One should know that in the text there are direct combinations of numbers and combinations carrying the root numbers; this can be known by examining it. "Branch" means tributary waters, just as small streams branch off from a large body of water. Here it is also like this: these layers and numbers of views and inclinations, each passage having calming and contemplation, faith and Dharma, and so on, are precisely the sixty-four turns of entering provisionality. However, the text is kept brief and omits mutual assistance. From "signs of illness" downward concludes suffering and accumulation. The words "this and that" refer to moving from existence to non-existence, up to the ineffable. The words "deep and shallow" and so forth refer to proceeding from existence up to neither-existence-nor-non-existence, single and complex, up to beyond words. The words "light and heavy" mean that in every single view there are light and heavy degrees. Furthermore, within all layers, they are all due to the remedy treating what is to be treated. When what is to be treated is not yet destroyed and the destroying dharma is not yet exhausted, various layers arise. From "furthermore, entering emptiness" downward pertains to the expedients for completing entry into provisionality. First, it directly indicates them. The statement that "by slight cultivation, they become clear" is because there were initially expedients and because views and inclinations have already been broken; the subsequent meanings are patterned after this. From "the two vehicles" downward rebukes the lesser [vehicle]. From "whereas the bodhisattva" downward, the contemplation is perfected and the refutation is universal. In knowing the illness of inclinations, they are first listed and next briefly exemplified. In explaining the layers and numbers, first comes the direct explanation; next, citing the broad to illustrate the brief; and third, applying the model—all as in the text. In "this relates to one truth," the character di ("truth") should have the speech radical. Since the water of forty li represents the defilements under the four truths, severing inclinations directly relates only to the single true truth. Alternatively, it relates at will to any one truth among the four truths, like ten li of water; hence for "weighing it as one truth," the character should have the water radical (cheng). Therefore the Great Sūtra says: "What the srotaāpanna severs is like forty li of water; what remains is like a single drop on a hair; although the defilements of inclination are numerous, they do not arise horizontally." "The two vehicles enter directly" and so forth next clarifies the expedients for entering provisionality. All of these must be distinguished in advance so as to serve as expedients for entering provisionality at a later time. All teachings are like this; it is only that the appointed time for realizing the fruit differs in length, which differentiates the teachings. How could cultivating in this way have the same intent as those who study the marks of dharmas? Therefore, one first knows them in general, and afterward assists their manifestation through contemplation. "Specific practices each have their methods" concludes the cultivation of contemplation. One penetrates and investigates each and every dharma with calming and contemplation; how much more so for the conventional truth, where the cultivation of the ocean-sand samādhis differs in each case! Cultivating in this way helps open the Dharma-eye; how could it be compared to indulging past defilements and simply indulging present sentiments—reading the Spring and Autumn Annals and chanting the Zuo Commentary, with one's mind roaming through battle formations and one's mouth uttering deceitful strategies all day long—and claiming that this assists the Buddha-dharma? That is far off indeed! Furthermore, what was spoken earlier still accords with the path of instruction; if one proceeds from the real meaning and omits this advance knowledge, merely focusing on samādhi until the six sense faculties are purified, then one universally sees and hears the forms and sounds of the trichiliocosm, and wishing to expound even a single verse, one can never exhaust it—how much more so upon reaching the initial abidance, where the inconceivable manifests! From "the above views and inclinations" downward concludes with an exhortation. "The five divisions do not stuff the chest" exhorts one to create in advance the cause that assists the Dharma-eye, citing knowledge of the five divisions as an illustrative metaphor. As for the five divisions, according to the Sūtra of the Samādhi of the Bequeathed Teaching, because the bhikṣu Rādha was unable to obtain almsfood, the Buddha ordered the Sangha to be divided into five divisions to test the Sangha's merit. While having the same names as the five divisions after the Buddha's parinirvāṇa, the event was different: first, the Dharmaguptaka division, whose Vinaya is named the Four-Part Vinaya; second, the Sarvāstivāda division, whose Vinaya is named the Ten-Recitation Vinaya; third, the Mahīśāsaka division, whose Vinaya is named the Five-Part Vinaya; fourth, the Vātsīputrīya division, whose Vinaya text has not arrived; fifth, the Kāśyapīya division, whose Vinaya is named the Liberation [Vinaya]. The Mahāsāṃghika is the root division, from which the previous five branched off. When these five divisions are mastered in the mind, how could they stuff the chest? Those who practice calming and contemplation are also like this: extensively training in various propositions serves as the cause for the manifestation of the inconceivable, whereby the principle becomes ever clearer and wisdom ever more luminous.