止觀輔行傳弘決 7.16

7.16

次釋對治助開。初明來意中，先剋出所助之體，故云「為一切三昧作本」。故四三昧，必依圓教不思議三三昧為本。此即前六名為正行，正行不顯良由有遮。當分說者，當教三昧即為當教諸行之本，今文唯約無作三昧為諸行本。「若入」下，別明為今文行本。「根利」下，正約根遮以簡助意。四句之中三句不須，唯根鈍有遮，用此對治。次句中云「但專三脫」者，但專修前無作道品以開三脫。「夫初果」下，況釋。斯、須二果為根利有遮及世智斷結，雖非出世根利，亦是無遮之限。言「兩條」者，二果為一條，世智為一條。如此兩條，初條尚有事惑，次條無事為理成障，破事理障義當用治，況根鈍遮重不修對治？第三果人欲結盡故不說須治。世智雖斷下八地思，以計我故猶須治道，故五停中著我多者，尚須對治為說界法。若準此意，唯根利無遮、根鈍無遮及無漏智盡欲結者，不須對治。然初二果但緣理治惑，名為用治，實不同於凡夫治相。當知無遮但專上來境等六法，若有遮根鈍等，治道不成，三昧安剋？「助道無量」下，明用治所依。助道無量但用六者，為對六蔽，故且立六以示治相。準下文意，雖復初教展轉為治，此科正為治於重蔽，是故且立事六為治。問：前通塞中，塞有橫竪。此中治塞，何故但將橫中六度以辨治相耶？答：橫則事理俱障，六則攝事略周。況復苦集無明名略，對治不足，及竪中塵沙等惑非治正意，今明事治故不論之。又若有苦集即具無明，具無明故六蔽具足，但治六蔽餘二則去。此之蔽相復重於陰境所歷餘心，是故別生此文用觀。「若人」下，初治慳中云「若人修四三昧至脫門不開」，此文冠下五度之首，下五但云修三昧時，餘文並略。「激」者，水衝也。次破戒中云「穬」者，芒稻也。「麁」，澁貌也。防過曰「制」，限分曰「度」。「淳」謂淳朴，亦漬也、沃也。「悖」者，此非字體，謂背逆也，應作「𢠜」字，亂也。「事」字託跋，正應作「嬾」。「儢」者，《玉篇》云「心不力也，謂懈怠也。」「春蛙」者，蝦蟆之流。「面牆」者，無所見也。「諸蔽」下，總結也，前六蔽中各有厚薄（云云）。

Next is the explanation of auxiliary opening through antidotes. In the initial clarification of the coming purpose, first the essence that is assisted is precisely singled out; therefore it says, "serving as the root for all samādhis." Thus the four samādhis must rely on the inconceivable three samādhis of the perfect teaching as their root. Here, the preceding six are called the primary practices; if the primary practices do not become manifest, it is truly due to there being obstructions. If explained according to their respective scopes, the samādhi of a given teaching serves as the root of all practices of that given teaching; the present text is solely in terms of the non-arising samādhi serving as the root of all practices. From "If one enters..." downward, it specifically clarifies it as the root of practice for the present text. From "faculties are sharp..." downward, it directly selects the auxiliary intent in terms of faculties and obstructions. Among the four propositions, three do not need it; only when faculties are dull and there are obstructions does one employ these antidotes. In the second proposition, what is stated as "merely concentrating on the three liberations" means merely concentrating on cultivating the preceding aids to awakening of non-arising in order to open the three liberations. From "Now, the first fruition..." downward, it explains by way of comparison. The second and first fruitions represent sharp faculties with obstructions, and [also] severing fetters through worldly wisdom; although worldly wisdom is not sharp faculties of the world-transcending [kind], it also belongs within the scope of having no obstructions. As for "two items," the two fruitions constitute one item, and worldly wisdom constitutes another item. In these two items, the first item still has defilements of phenomena, while the second item has no phenomena but becomes obstructed by principle; when breaking obstructions of phenomena and principle it is meaningful to employ antidotes, so how much more should those of dull faculties and heavy obstructions not cultivate antidotes? Persons of the third fruition are not said to need antidotes because their fetters of desire are exhausted. Although worldly wisdom cuts off the affective defilements of the lower eight grounds, because it clings to a self it still requires the path of antidotes; hence among the five stops, for those with much clinging to a self, an antidote must still be provided by expounding the dharmas of the realms. According to this intent, only those of sharp faculties without obstructions, dull faculties without obstructions, and those whose fetters of desire are exhausted by uncontaminated wisdom do not need antidotes. However, the first two fruitions merely rely on principle to counteract defilements, which is called employing antidotes; in truth this is not the same as the antidote marks of worldlings. One should know that those without obstructions merely concentrate on the six dharmas such as the object mentioned above; if there are obstructions, dull faculties, and the like, the path of antidotes will not be completed, and how could samādhi be attained? From "auxiliary paths are immeasurable..." downward, it clarifies that upon which the employment of antidotes relies. Although auxiliary paths are immeasurable, only six are used because they correspond to the six hindrances; hence six are tentatively established to show the marks of antidotes. In accordance with the intent of the subsequent text, although the primary teachings also serve successively as antidotes, this section is specifically aimed at counteracting heavy hindrances; therefore the phenomenal six are tentatively established as antidotes. Question: Previously, under pass and blockage, blockage had both horizontal and vertical [aspects]. Here, in counteracting blockages, why are the six perfections within the horizontal aspect alone used to distinguish the marks of antidotes? Answer: In the horizontal aspect, phenomena and principle are both obstructed, and the six encompass phenomena in a concise and comprehensive manner. Furthermore, suffering, origination, and ignorance are abbreviated names, and antidotes for them would be insufficient; moreover, defilements like dust and sand within the vertical aspect are not the primary intent of counteraction. Now, because phenomenal antidotes are being clarified, they are not discussed. Furthermore, if suffering and origination are present, ignorance is complete; because ignorance is complete, the six hindrances are fully present. Simply counteracting the six hindrances causes the remaining two to depart. These marks of hindrance are, moreover, heavier than the other mental states traversed by the object of the aggregates; therefore this text is separately produced to apply contemplation. From "If a person..." downward, under the initial counteraction of stinginess, it says: "If a person cultivates the four samādhis up to the gates of liberation not opening..." This text heads the beginning of the subsequent five perfections; the subsequent five merely say "when cultivating samādhi," the rest of the text being abbreviated. "激" (jī) means surging of water. Next, under breaking precepts, "穬" (kuàng) means awned rice. "麁" (cū) means a rough appearance. Guarding against faults is called "制" (zhì, regulation); setting limits is called "度" (dù, limit). "淳" (chún) means simple and pure, and also soaked or steeped. "悖" (bèi) is not the correct graph; it means rebellious and contrary, and should be written as "𢠜" (bèi), meaning disordered. The character "事" (shì) is Tuoba [usage], and should properly be "嬾" (lǎn, lazy). As for "儢" (lǚ), the Yupian states: "The mind lacks strength; that is, sluggish and negligent." "Spring frogs" refers to the class of toads. "Facing a wall" means seeing nothing. From "the various hindrances..." downward, it concludes generally: each of the preceding six hindrances has degrees of thickness and thinness (and so forth).