止觀輔行傳弘決 7.15

7.15

「又華嚴」下，約五味判。初文正約五味以判，明四念處秖是觀陰，若至涅槃成五解脫，解脫秖是祕密之藏。念處既居道品之初，雙樹枯榮復表念處，是故還約枯榮以判。初華嚴中雖具二義，文多明別，故云「偏多四榮」，所以住前十種梵行全明別義。初住雖即略明圓義，二住已去乃至十地多明別義。雖行向中辯於普賢行布二門，而諸位中普賢義少。〈入法界品〉唯見彌勒、文殊、普賢廣明圓融，餘諸知識多明別相，是故今云偏多四榮。三藏可解。《方等》、《般若》文中處處雖有圓義，多為調於鈍根菩薩及二乘人。故《淨名》中彈斥聲聞，貶挫菩薩，念座致屈、去華招譏，聞不思議事猶如根敗、覩大士現變自鄙如盲，方信摩訶衍甚深、伏諸菩薩志大，至般若會乃堪委業，故佛加之以說二空。所以兩時教意多調枯以入榮，使二乘之輩稍成通別，雖未顯說義已成榮。至《法華》時，會諸枯榮入非枯榮，爾乃方堪授作佛記。且順《大經》越而未說，即云鶴林施化已足。二經同味，雖越而兼，是故判云「為極鈍根來至雙樹」。《方等》、《般若》顯入密入，故云「菩薩處處得入」。既引《涅槃》逢指《法華》，故知《法華》為醍醐正主。所以經喻秋收冬藏，至涅槃時猶如捃拾。故《大經》第九云「譬如暗夜，若諸營作一切皆息，其未訖者要待日明。學大乘者，要待無上大涅槃日。」是經出世如彼果實，多所饒益安樂一切，能令眾生見如來性。如《法華》中八千聲聞得授記莂，如秋收冬藏更無所作。一闡提輩於諸善法無所營作。「八千聲聞」，即是〈持品〉八千人也。此據五時相生以說。若論教旨，《法華》唯以開權顯遠為教正主，獨得名妙意在於此。「又云」下，約人結成所表正意，秖是結成念處功畢耳。所言「六人及如來」者，二十八云「爾時師子吼菩薩白佛言：『世尊！何等比丘能莊嚴娑羅雙樹？』佛舉六人及以如來。」六人在因、如來居果，因果俱得莊嚴之名。因果始終四德具足，所表義顯，故云莊嚴。因六人者，經云「若有比丘受持讀誦十二部經，正其文句，如是比丘乃能莊嚴娑羅雙樹。」師子吼言：「如我解佛所說義者，阿難比丘即其人也。」得淨天眼，指阿那律。少欲知足，指大迦葉。無諍空行，指須菩提。善修神通，指目犍連。得大智慧，指舍利弗。於一一人廣如阿難。後舉果人云：「若有比丘能說眾生悉有佛性，得金剛三昧，具足四德八自在我，如是比丘最能莊嚴娑羅雙樹。」師子吼言：「如我解佛所說義者，唯有如來乃能莊嚴娑羅雙樹，如其無者則不端嚴。唯願如來常住於此。」佛言：「一切諸法，性無住住。云何請住？」前之六人雖曰多聞乃至大智，要必宣說一切眾生悉有佛性，已於法華聞得記已，非不能說，但不及果人，故云如來最能莊嚴。因人果人皆具四德，因人始入，故云唯佛。「聲聞尚爾」下，舉劣況勝。「若入涅槃成五解脫」者，結四念所表以成祕藏。祕藏秖是涅槃，涅槃秖是解脫四念處觀。既觀五陰念處，既成中間涅槃，即是五陰成五解脫。故經云「色解脫乃至識解脫」。「不即」等者，次結四念及以解脫成三佛性。此三佛性與計六法不即不離，不即故非、不離故是，理具故是、本迷故非。言「六法」者，謂五陰、神我。故《大經》三十作盲人摸象譬竟，即合譬云「或有說言色是佛性，乃至說言我是佛性。」當知佛性與彼六法不即不離。「三佛性」者，準第三卷意，念處中文，正因不即不離於色，了因不即不離於識，緣因不即不離受想行及我。當知六法秖是三因，故此三因與五陰等不即不離，轉於五陰以成四德。三德三因，具如第三卷三德文末。彼具圓別，今但在圓，大同小異各有意旨。前之二解以五陰四念對三德四德，今對五陰復加神我，置於四德唯對三因，是故開合有少同異。

From "Furthermore, the Avataṃsaka..." downward, the judgment is made in terms of the five flavors. The first passage directly employs the five flavors to make the judgment, clarifying that the four stations of mindfulness are merely contemplating the aggregates; if one reaches nirvāṇa they become the five liberations, and liberation is just the secret storehouse. Since the stations of mindfulness stand at the head of the aids to awakening, and the twin trees' withering and blooming also symbolize the stations of mindfulness, the judgment is therefore likewise made in terms of withering and blooming. In the first, the Avataṃsaka, although both meanings are present, the text predominantly explains the distinctive [teaching], and therefore it says: "It is predominantly inclined toward the four blooming [trees]." Hence, prior to the stages of abiding, the ten types of brahma-conduct fully explain the distinctive meaning. Although the first stage of abiding briefly clarifies the perfect meaning, from the second stage of abiding onward through the ten grounds it mostly clarifies the distinctive meaning. Although both the universal practice and sequential arrangement gates of Samantabhadra are treated in the practices and dedications, the meaning of Samantabhadra is rare among the stages. In the "Entry into the Dharma-dhātu Chapter," only Maitreya, Mañjuśrī, and Samantabhadra are seen extensively clarifying perfect interpenetration; the other spiritual friends mostly clarify distinctive marks. Therefore, it is now said that it is predominantly inclined toward the four blooming [trees]. The Tripiṭaka is easily understood. In the texts of the Vaipulya and Prajñā, although the perfect meaning is present here and there, it is mostly used to train dull-rooted bodhisattvas and persons of the two vehicles. Thus, in the Vimalakīrti [Nirdeśa], the voice-hearers are rebuked and the bodhisattvas are demoted: desiring a seat brings humiliation, and shedding flowers invites ridicule; hearing of inconceivable matters is like having ruined sense organs, and witnessing the great being manifest transformations makes them despise themselves as if blind. Only then did they believe in the profound depth of the Mahāyāna and submit to the greatness of the bodhisattvas' aspirations. Upon arriving at the Prajñā assembly, they were at last capable of being entrusted with the enterprise, and so the Buddha empowered them to explain the two emptinesses. Therefore, the pedagogical intent of these two periods was mostly to train the withered so that they might enter the blooming, causing those of the two vehicles gradually to complete the shared and the distinctive; although it was not yet explicitly stated, implicitly it had already become blooming. When it comes to the Lotus, it brings all withering and blooming together into the neither-withering-nor-blooming, and only then are they capable of receiving the prediction of becoming Buddhas. Tentatively following the Great Sūtra's bypassing of what had not been spoken, it then says that at the Crane Grove the bestowing of teaching was already complete. The two sūtras share the same flavor, and although [the Nirvāṇa Sūtra] bypasses it also encompasses [it]; therefore the judgment states: "For those of extremely dull faculties he came to the Twin Trees." In the Vaipulya and Prajñā there are overt and covert entries, and so it says: "Bodhisattvas gain entry everywhere." Since the Nirvāṇa Sūtra is cited and points back to the Lotus, we therefore know that the Lotus is the true master of the clarified butter. Hence the sūtra uses the metaphors of the autumn harvest and winter storage, whereas reaching the nirvāṇa [period] is like gleaning. Thus the ninth fascicle of the Great Sūtra says: "For example, in the dark night, all undertakings cease; those that are not yet finished must await the dawn of the sun. Those who study the Great Vehicle must await the sun of the unsurpassed Great Nirvāṇa." The appearance of this sūtra in the world is like that fruit, bringing great benefit and peaceful joy to all, capable of causing sentient beings to see the Tathāgata-nature. Just as in the Lotus, eight thousand voice-hearers receive predictions, like the autumn harvest and winter storage with nothing further to be done. The icchantikas do not undertake any wholesome dharmas. The "eight thousand voice-hearers" are the eight thousand people in the "Chapter on Upholding [the Dhāraṇī]." This is explained on the basis of the mutual production of the five periods. If we discuss the core intent of the teaching, the Lotus alone takes opening the provisional and revealing the distant as the true master of the teaching; its unique possession of the title "subtle" resides precisely in this meaning. From "It is also said..." downward, the primary intent of what is symbolized is concluded in terms of persons; this simply concludes that the function of the stations of mindfulness is completed. As for what is said regarding "six persons and the Tathāgata," the twenty-eighth fascicle states: "At that time Bodhisattva Siṃhanāda addressed the Buddha, saying: 'World-Honoured One! What kind of bhikṣu is able to adorn the śāla twin trees?' The Buddha cited six persons and the Tathāgata." The six persons are on the causal [stage], while the Tathāgata resides in the fruition [stage]; cause and fruit both obtain the name of adornment. Cause and fruit from beginning to end are replete with the four virtues, and the symbolized meaning is made manifest; hence it is called adornment. Regarding the six persons on the cause: the sūtra says: "If there is a bhikṣu who receives, upholds, reads, and recites the twelve divisions of scriptures and rectifies their words and phrases, such a bhikṣu is able to adorn the śāla twin trees." Siṃhanāda said: "As I understand the meaning of what the Buddha has spoken, the bhikṣu Ānanda is that very person." Attaining the pure divine eye refers to Aniruddha. Having few desires and knowing contentment refers to Mahākāśyapa. Contemplating emptiness without dispute refers to Subhūti. Skillfully cultivating supernormal powers refers to Maudgalyāyana. Attaining great wisdom refers to Śāriputra. For each and every person it is elaborated as with Ānanda. Later, citing the fruition person, it says: "If there is a bhikṣu who can proclaim that all sentient beings possess Buddha-nature, attains the adamantine samādhi, and is replete with the four virtues and the eight self-masteries of the self, such a bhikṣu is best able to adorn the śāla twin trees." Siṃhanāda said: "As I understand the meaning of what the Buddha has spoken, only the Tathāgata can adorn the śāla twin trees; if he were absent, they would not be stately and adorned. We only pray that the Tathāgata will remain here forever." The Buddha said: "The nature of all dharmas is non-abiding abiding. How can you request [me] to abide?" Although the former six persons are called greatly learned and up to greatly wise, they must proclaim that all sentient beings possess Buddha-nature; having already heard this and received prediction in the Lotus, it is not that they cannot speak it, but they simply do not equal the person of fruition; hence it is said that the Tathāgata is best able to adorn them. Both the causal person and the fruition person are replete with the four virtues, but the causal person has only newly entered; hence it is said to be only the Buddha. From "If voice-hearers are still thus..." downward, the inferior is raised to illustrate the superior. In "if one enters nirvāṇa they become the five liberations," the symbolized meaning of the four stations of mindfulness is concluded to form the secret storehouse. The secret storehouse is just nirvāṇa, and nirvāṇa is just the liberation of contemplating the four stations of mindfulness. Having contemplated the stations of mindfulness of the five aggregates, and these having been completed, the nirvāṇa in the interval is just the five aggregates becoming the five liberations. Therefore the sūtra says: "Liberation of form up to liberation of consciousness." In "neither identical..." etc., next the four stations of mindfulness and the liberations are concluded to form the three Buddha-natures. These three Buddha-natures are neither identical to nor distinct from the six dharmas that are clung to. Because they are not identical, they are not [them]; because they are not distinct, they are [them]. Because principle possesses them, they are [them]; because of fundamental delusion, they are not [them]. The "six dharmas" refer to the five aggregates and the soul (ātman). Therefore, after making the metaphor of the blind men feeling an elephant in fascicle thirty, the Great Sūtra immediately applies the metaphor, saying: "Some say that form is Buddha-nature, up to saying that the self is Buddha-nature." One should know that Buddha-nature is neither identical to nor distinct from those six dharmas. As for the "three Buddha-natures," according to the intent of the third fascicle, within the text on the stations of mindfulness: the direct cause is neither identical to nor distinct from form; the revealing cause is neither identical to nor distinct from consciousness; and the conditional cause is neither identical to nor distinct from feeling, perception, formations, and the self. One should know that the six dharmas are simply the three causes. Therefore these three causes are neither identical to nor distinct from the five aggregates and so forth, transforming the five aggregates to form the four virtues. The three virtues and three causes are fully as given at the end of the text on the three virtues in the third fascicle. That passage was replete with the distinctive and the perfect; the present passage is solely in terms of the perfect, being largely identical with minor differences, each having its own intent. The former two explanations matched the five aggregates and four stations of mindfulness against the three virtues and four virtues; the present passage, matching against the five aggregates, additionally adds the soul, setting aside the four virtues to match solely against the three causes. Therefore, in their opening and merging, there are slight similarities and differences.