止觀輔行傳弘決 6.41

6.41

○次明一心者，初明來意。始從外外終至佛法，皆有邪執及以諸思，並皆觀破。破立兼申一切經論，故見思破位大小不同，四門料簡所入各異，出假藥病及授藥等遍歷一切，入中復有諸位不同，度入橫門門又無量，是故一一皆云「一切」。其相既廣，欲修觀者厝心難當，故須結撮示其正意，名為一心。此即正明一心無生門之來意也。從「若無生門千萬」等者，次明橫竪諸門度入一心。「雖種種」下，結成一心。「但一心」下，分門解釋。先釋總門。對下貪等一一相別，故名為總。利者舉總，已了於別。為未了者，下更別云「於中初略示觀法」。「若不得」等者，次明度入意，尋文可見。言「懸超」者，一心中具，無復次第，不同前竪，故曰懸超。出假度入中云「複疎到入」者，自行雖破，未委分別，故名為疎。次為利他更廣分別，故名為複。破已復來，故名到入。亦名却入，未前進故。如是等相亦入一心，故云「妙空乃至雙照」等，一切雙非意亦如是。言「雙照二諦之假」者，以假即中故也。「何以故」下，釋結。「如是」等者，次約一心開佛知見。既於念念止觀現前，約此心念名為眾生。何者？總撮前來若橫若竪既入一心，凡一念起不離於我，我即眾生。違念念心而寂而照，寂故名止、照故名觀。一心既爾，諸心例然。止觀為因、眼智為果，一一念中無非止觀眼智故也。何必初住方名開耶？如開三乘，但是開彼執近之謂，謂即眾生，亦是點示謂情寂照即是三乘佛知見開。今此但是開許開通之開，未是開發開見之開，故下文云「此觀成」等以判開位。「故法華云」下，引證六根淨中但引意根者，由意淨故諸根清淨，故但引意以攝餘根。「三賢十聖」等引《仁王》者，賢聖居因故有果報，佛無報故故名為淨。今通論之，淨穢既殊，有報義別，可證究竟。「大經亦云」下，借小明大，證妙覺報。小乘亦以有現報故名為有報。故二十七云「眾生繫縛名色，名色繫縛眾生等。師子吼難言：『若有名色是繫縛者，諸阿羅漢未離名色，亦應繫縛。』佛言：『善男子！解脫二種：一者子斷、二者果斷。言子斷者，諸阿羅漢已斷煩惱，諸結爛壞；未斷果故，名果繫縛，不得說言名色繫縛。雖未斷果，必定斷故。』」煩惱即是果家之子，陰果即是子家之果，大乘雖不同彼小乘入無餘時永斷於果，但有現報、無生後報。其義稍同，故得相顯也。有報身故同於子果，不招後報名無果子。次引《金光明》亦證報身雖同名報，報義復別。不同小乘隔世報故，故重引之。「境」名法身，「智」名報身。境智相應能起化用，名為應身。准彼經意，應字平呼。智應於境名為應身，彼經即以報身為應。起化用者，可去聲呼，即化身是。故彼經〈三身品〉云「化身、應身、法身，隨諸眾生現種種身，名為化身。相應如如如如智願力故，得現具足相好，名為應身。斷一切煩惱、具一切法，唯有如如如如智也。如如法身為如如智所應依故。」次引《寶性》釋《金光明》。

Next, in explaining the single mind, [the text] first explains the purpose of its introduction. From the external-to-external teachings up to the Buddhadharma, all involve erroneous attachments and thoughts, which are all contemplated and refuted. Refutation and establishment both draw extensively upon all sūtras and treatises; thus the stages of refuting [views and thoughts] differ between the Great and Small [Vehicles], the distinctions of the four gates have different points of entry, the medicine and illness of emerging into the provisional as well as the dispensing of medicine traverse everything, entering the middle again has different stages, and transitioning into the horizontal gates yields immeasurable gates. Therefore, each and every [section] says "all." Because their characteristics are so vast, those wishing to cultivate contemplation find it difficult to anchor the mind. Therefore, it is necessary to summarize and grasp them, indicating their correct intent, which is called the single mind. This precisely explains the purpose of introducing the single mind as the gate of non-arising. From "if the gate of non-arising has thousands of tens of thousands," [the text] next explains how all the horizontal and vertical gates are transitioned into the single mind. From "although various," it concludes and establishes the single mind. From "only in a single mind," it divides the gates to explain them. First, it explains the general gate. In contrast to the specific characteristics of greed and so forth below, it is called general. Those of sharp faculties grasp the general and already understand the specific. For those who have not understood, [the text] further distinguishes below: "in this, it first briefly indicates the method of contemplation." The passage "if one does not attain," next explains the intent of transitioning, which can be seen by consulting the text. The term "suspended transcendence" means that it is complete in a single mind without sequential stages; unlike the previous vertical, it is called suspended transcendence. In the transitioning of emerging into the provisional, "compound and rough arriving and entering" means: although one's own practice has refuted [delusions], one has not yet detailed the distinctions, hence it is called "rough"; next, for the sake of benefiting others, one distinguishes more broadly, hence it is called "compound." Having refuted, one returns again, hence it is called "arriving and entering." It is also called "turning back and entering," because one has not yet advanced forward. Such characteristics also enter the single mind; therefore it says "wondrous emptiness... up to double illumination," and the meaning of all "double negation" is also like this. As for "doubly illuminating the provisional of the two truths," it is because the provisional is itself the middle. Below "for what reason," it explains and concludes. The words "in this manner" and so forth next interpret the opening of the Buddha's knowledge and vision in terms of the single mind. Since calming and contemplation are present in thought after thought, in reference to these mind-thoughts, it is called sentient beings. Why is that? In summarizing the aforementioned, whether horizontal or vertical, since they have entered the single mind, whenever a single thought arises it is not separate from the self, and the self is sentient beings. Adapting to the thought-by-thought mind, it is both tranquil and illuminating: being tranquil, it is called calming; being illuminating, it is called contemplation. If the single mind is like this, all minds are likewise. Calming and contemplation are the cause, while vision and wisdom are the fruit; in each and every thought, there is nothing that is not calming and contemplation, vision and wisdom. Why must it be only at the first abodement that it is called opening? As in opening the three vehicles, it merely refers to opening their attachment to the proximate, which refers to sentient beings; it also points out that the tranquility and illumination of conceived sentiments is itself the opening of the Buddha's knowledge and vision of the three vehicles. Here, this is only the opening in the sense of permitting and clearing through; it is not yet the opening in the sense of developing and seeing; thus the text below says "when this contemplation is accomplished" and so forth to determine the stage of opening. Below "hence the Lotus says," it quotes as evidence; among the purification of the six sense faculties, it only cites the faculty of mind because when the mind is purified, all faculties become pure; hence it only cites the mind to subsume the remaining faculties. Citing the Renwang [Sūtra] on "the three worthies and ten sages": because worthies and sages abide in the cause, they have karmic retribution; the Buddha has no retribution, hence it is called pure. Discussing it comprehensively now: since purity and defilement are distinct, the meanings of having retribution differ, which can testify to the ultimate. Below "the Great Sūtra also says," it borrows the Small to illuminate the Great, testifying to the retribution of wondrous awakening. The Hinayāna also takes having present retribution as having retribution. Hence, [fascicle] twenty-seven says: "Sentient beings are bound by name-and-form, name-and-form binds sentient beings, and so forth. Siṃhanāda raised the difficulty: 'If being endowed with name-and-form is bondage, then all arhats have not yet departed from name-and-form, and should also be bound.' The Buddha said: 'Good son! There are two kinds of liberation: first, the severing of the seed; second, the severing of the fruit. As for severing the seed, the arhats have already severed afflictions, and all fetters are decayed and destroyed; because they have not yet severed the fruit, it is called fruit-bondage, but one cannot say they are bound by name-and-form. Although they have not yet severed the fruit, it is certain to be severed.'" Afflictions are the seed of the fruit, and the aggregate-fruit is the fruit of the seed. Although the Mahāyāna is not like the Hīnayāna, which permanently severs the fruit upon entering the remainderless [nirvāṇa], it only has present retribution and does not produce future retribution. The meanings are somewhat similar, so they can mutually clarify. Having a retribution body, it is similar to the seed-fruit; not incurring future retribution, it is called having no fruit-seed. Next, citing the Suvarṇaprabhāsa also proves that although the retribution body is identically termed retribution, the meaning of retribution is again different. Unlike the Hīnayāna's retribution across different lives, it is cited again. The "object" is called the dharma-body, and "wisdom" is called the retribution body. When object and wisdom correspond, being able to initiate transformative function, it is called the response body. Following the intent of that sūtra, the word ying should be pronounced in the level tone. Wisdom corresponding (ying) to the object is called the response body; that sūtra thus takes the retribution body as the response. Initiating transformative function can be pronounced in the falling tone, which is precisely the transformation body. Therefore, that sūtra's "Chapter on the Three Bodies" says: "The transformation body, the response body, and the dharma-body: manifesting various bodies in accordance with all sentient beings is called the transformation body. Due to the power of the vow of wisdom of suchness corresponding to suchness, one can manifest the complete major and minor marks, which is called the response body. Severing all afflictions and fully possessing all dharmas, there is only the wisdom of suchness of suchness. The dharma-body of suchness is that upon which the wisdom of suchness corresponds and relies." Next, it cites the Ratnagotravibhāga to interpret the Suvarṇaprabhāsa.