止觀輔行傳弘決 7.23

7.23

次釋禪中，先總約禪度。「但是」等者，列教。初云「根本」，即三藏也。越中二教，故云「乃至」。雖云無作，楞嚴不成。中間應云，雖云無生，理定不成；雖云恒沙佛法，俗諦三昧不成。「若無」下，斥失中云「無定」等者，引《大經》況釋。如世間人，若無十大地中心數定者，世路平地尚亦顛墜，況修出世無定豈成？「為是」下，總標請加。略舉應須修禪，故總云「一心」，至下方乃別出五門。「感佛」下，蒙加。此總明禪。闕結文者，下五門中具明故也，為避煩文故互存沒。次「大論」下，明五門禪中，初明來意。以禪門中門戶多故，故更明此五門禪相。「若禪」下，正釋也。初明數息，至第九卷中更釋。言「七依定」者，《成論》〈七三昧品〉云「謂依初禪得無漏，乃至依於無所有處得無漏。依此七處得聖果故，故名七依。」有人自謂有漏為足，是故佛說七依無漏。問：何故依禪得無漏耶：答：得初禪時觀初禪陰，起八聖種，心生厭離，乃至無色觀於四陰亦復如是。問：何以不說欲界為依？答：如《須尸摩經》說「更有無漏，所謂欲界。」故知亦有，少故不說。問：何故不說非非想處為無漏耶？答：彼不了故。定多慧少，故不說依。問：七想即七依耶？答：外道無真，是故云想；聖人破想，是故說依。故今文中且云「發得欲定乃至七依」，未判有漏及無漏等。準論分別，二義並通。「請觀音」下，明助益行成。次明不淨治貪欲中，「酖」者，《爾雅》云「久樂也。」從酉者，酖酒耳，非此文意。亦可以酖酒喻婬，故作酖字。亦與湎字義同。湎者，酖於酒也，亦可作䤄。故《大經》云「若常愁苦，愁遂增長。乃至貪婬嗜酒亦復如是。」「不淨觀」者，即假想觀。如《求證人經》說「佛在舍衛。有比丘至塚間，路遊他田。田主罵言：『此何比丘不修道業，常遊我田。』便往問之，比丘答言：『我有諍事，來求證人。』田主問言：『證人是誰？』比丘即喚田主隨去，見屍狼藉。比丘言：『此諸蟲鳥是我證人。』田主問故，比丘答言：『心之漏患，觀已還房。觀身亦爾。我今欲識心之本源，是故觀之。』田主聞已垂淚哽咽。彼田主者，於迦葉佛法中，千歲修習是不淨觀。比丘及田主俱得初果。」九想，在第九卷。引《大論》中言八背捨等，因便兼列，非文正意。但言皆由九想而成，故云皆以九想而為初門。此明九想功能故也。若實觀者，如撰擇長者緣（云云）。次以慈治瞋者，上釋忍中但通途云如橋地等，故云通治，未治重瞋。今專修慈以治瞋恚，是故云別。因明慈定，兼說餘三。恐修慈心非己所宜，故云「餘之三心或樂欲等」。等取餘三，是依四隨修四無量也。對轉兼具，準上可知。釋治愚癡，文相最略，應例諸文。「毘曇以界方便破我」等者，我及斷常并計性三並屬癡故。初破我者，經論不同。故《雜阿毘曇》云「著見行者以界方便。愚夫不了宿業煩惱積聚五陰，於緣計我，當於自身以界方便，觀察種種性、種種業、種種相，謂地等六界。彼地界者為水所潤而不相離，彼水界者為地界持故不流散。火界成熟故不淤壞，風界動故而得增長，空界空故食得出入，有識界故有所造作。由眾緣故，故知無我。又觀此身不淨充滿，如吹散𧂐沙，於無色法前後相續。如是觀者則得空解脫門種子。於彼生厭，得無願解脫門種子。正向涅槃，得無相解脫門種子，是名界方便。」若準《大經》云「著我多者，則為分別十八界法。」此與六界總別之異，論四大界是十色界半，論識界是七心界半，但合色為四、合心為一，更加空界。教門隨機，離合不定。今準《禪經》因緣破我。《大集》亦以二世破我。為簡異故，故俱列釋。言「三世破斷常」者，三世相續故不斷，三世迭謝故不常。又過去破常，未來破斷，現在因果雙破斷常。「二世破我」者，現未二世具十二緣，於父生愛、於母生瞋，名為無明。父遺體時謂是己有，名之為行。從識支去至老死支，與三世同。言「一念」者，具如《玄》文第三卷境妙中說。念佛治睡，如文。

Next, in explaining dhyāna, [the text] first addresses the perfection of dhyāna generally. 'Only this...' and so forth lists the teachings. First, 'fundamental' refers to the Tripiṭaka [teaching]. Passing over the middle two teachings, it therefore says 'and so forth'. Although one speaks of non-action, the Śūraṅgama is not accomplished. In between it should say: although one speaks of non-arising, meditative absorption in principle is not accomplished; although one speaks of Buddha-dharmas as numerous as the sands of the Ganges, the samādhi of conventional truth is not accomplished. From 'If without...' downward, in rebuking errors, 'without concentration...' and so forth quotes the Mahāparinirvāṇa-sūtra by way of illustration and explanation. Just as when a worldly person lacks the mental factor of concentration among the ten universal mental factors, they will stumble even on a level worldly path, how much more so when practicing the supramundane—without concentration, how could it be accomplished? From 'For this reason...' downward, [the text] generally presents requesting empowerment. Briefly citing the necessity of practicing dhyāna, it therefore speaks generally of 'one mind'; only below does it distinguish the five gates. From 'Moved, the Buddha...' downward, empowerment is received. This generally explains dhyāna. The omission of concluding text is because it is fully explained below in the five gates; to avoid prolixity, they are alternately preserved and omitted. Next, from 'the Dazhidulun...' downward, in explaining the five gates of dhyāna, [the text] first explains the rationale for their introduction. Because the gates within dhyāna are many, it further explains these marks of the five gates of dhyāna. From 'If dhyāna...' downward, this is the main explanation. First it explains counting breaths, which is explained further in the ninth fascicle. As for the 'seven supportive concentrations', the Chapter on the Seven Samādhis of the Tattvasiddhi-śāstra states: 'It refers to relying on the first dhyāna to attain the outflow-free, up to relying on the sphere of nothingness to attain the outflow-free. Because one attains the holy fruit relying on these seven stages, they are therefore called the seven supports.' Some people consider having outflows sufficient in itself; for this reason the Buddha taught the seven supports for the outflow-free. Question: Why does one attain the outflow-free relying on dhyāna? Answer: When attaining the first dhyāna, one contemplates the aggregates of the first dhyāna and gives rise to the eight noble lineages, producing aversion in mind; up through the formless [realms], contemplating the four aggregates is also like this. Question: Why is the desire realm not spoken of as a support? Answer: As the Susīma-sūtra says, 'There is also the outflow-free, namely in the desire realm.' Hence we know it also exists, but because it is minimal it is not mentioned. Question: Why is the sphere of neither-perception-nor-non-perception not spoken of as outflow-free? Answer: Because it is not clearly discerning there. Concentration is abundant and wisdom is scant; hence it is not spoken of as a support. Question: Are the seven perceptions identical to the seven supports? Answer: Outsiders lack reality, and therefore they are called perceptions; holy persons destroy perceptions, and therefore they are called supports. Thus in the present text it merely says 'arousing and attaining the desire-realm concentration up to the seven supports,' without yet distinguishing having outflows from outflow-free and so on. Judging by the treatise's analysis, both senses are valid. From 'Requesting Avalokiteśvara...' downward, it explains assisting practices leading to accomplishment. Next, in explaining the foul to cure sensual greed: as for dan, the Erya states, 'prolonged pleasure.' That written with the radical you refers to excessive drinking, which is not the intent of this text. One may also use excessive drinking as a metaphor for lust, hence writing the character dan. It also shares the meaning of mian. Mian means being indulged in alcohol; it can also be written with the wine radical. Thus the Mahāparinirvāṇa-sūtra states: 'If one constantly grieves, grief thereupon increases. Even up to lust and craving for alcohol, it is also like this.' 'Contemplation of the foul' refers to the contemplation of provisional visualization. As the Qiuzhengren jing states: 'The Buddha was in Śrāvastī. A monk went to a charnel ground, passing through another's field. The owner of the field scolded him, saying: "What monk is this who does not cultivate the path, but constantly wanders in my field?" He went to question him, and the monk replied: "I have a dispute, and have come to seek a witness." The field owner asked: "Who is the witness?" The monk immediately summoned the field owner to follow him, where they saw scattered corpses. The monk said: "These worms and birds are my witnesses." The field owner questioned him, and the monk replied: "Regarding the afflictions of mental outflows, having contemplated them I return to my cell. Contemplating the body is also like this. I now wish to know the original source of the mind; therefore I contemplate this." Having heard this, the field owner wept and sobbed. That field owner had cultivated this contemplation of the foul for a thousand years under the Dharma of Kāśyapa Buddha. Both the monk and the field owner attained the first fruit.' The nine perceptions are in the ninth fascicle. Citing the eight liberations and so forth from the Dazhidulun is incidental and not the main intent of the text. It merely states that they are all accomplished through the nine perceptions, and therefore says that all take the nine perceptions as their initial gate. This explains the function of the nine perceptions. As for real contemplation, it is like the story of the Elder Xuanze (and so forth). Next, curing anger with loving-kindness: above in explaining patience, it spoke only generally of being like a bridge, the earth, and so on; hence it is called a general cure, not yet having cured heavy anger. Here one specifically cultivates loving-kindness to cure anger; therefore it is called specific. Due to explaining the concentration of loving-kindness, it also mentions the remaining three. Fearing that cultivating loving-kindness may not suit oneself, it therefore says 'the remaining three minds, or inclination, and so forth.' 'And so forth' includes the remaining three; this means cultivating the four immeasurables in accordance with the four persuasions. Its oppositional, transformative, and inclusive applications can be understood by analogy with the above. The explanation of curing delusion is most brief in phrasing, and should follow the pattern of other passages. As for 'The Abhidharma uses the skillful means of the elements to destroy the self' and so forth: self, nihilism and eternalism, and conceptualizing intrinsic nature all belong to delusion. First, regarding destroying the self, sūtras and treatises differ. Thus the Saṃyuktābhidharma-hṛdaya states: 'Practitioners attached to views use the skillful means of the elements. Foolish worldlings do not understand that past karma and defilements accumulate into the five aggregates, and they conceptualize a self among conditions. In one's own body, using the skillful means of the elements, one should contemplate the various natures, various actions, and various marks, namely the six elements of earth and so forth. That earth element is moistened by water and not separated; that water element is held by the earth element and so does not disperse. The fire element matures it and so it does not rot; the wind element moves it and so it increases; the space element is empty and so food can enter and exit; having the consciousness element, there is purposeful activity. Due to many conditions, one therefore knows there is no self. Furthermore, contemplating this body as filled with impurities, like blown and scattered sand, in immaterial dharmas there is continuity before and after. Contemplating in this way, one attains the seed of the emptiness gate of liberation. Giving rise to aversion toward them, one attains the seed of the wishless gate of liberation. Correctly facing nirvāṇa, one attains the seed of the signless gate of liberation. This is called the skillful means of the elements.' If judged by the Mahāparinirvāṇa-sūtra, it states: 'For those heavily attached to a self, one analyzes the dharma of the eighteen elements for them.' This is the difference between general and specific with respect to the six elements. Discussing the four great elements, they constitute ten and a half form elements; discussing the consciousness element, it constitutes seven and a half mind elements; it merely combines form into four, combines mind into one, and further adds the space element. Teaching methods adapt to capacities, and their separation or combination is not fixed. Now, in accordance with the Chan jing, conditions destroy the self. The Mahāsaṃnipāta-sūtra also uses the two time periods to destroy the self. To distinguish them, they are both listed and explained. As for 'the three time periods destroy nihilism and eternalism', because the three time periods are continuous, there is non-nihilism; because the three time periods successively pass away, there is non-eternalism. Moreover, the past destroys eternalism, the future destroys nihilism, and the present causes and effects destroy both nihilism and eternalism. As for 'the two time periods destroy the self', the present and future two time periods possess the twelve links of dependent origination: giving rise to desire toward the father and anger toward the mother is called ignorance; when the father emits his bodily fluid, conceiving it to be one's own possession is called formations. From the consciousness link down to the link of old age and death, it is the same as the three time periods. As for 'a single thought', it is fully explained in the third fascicle of the Xuanwen under the wondrousness of objects. Mindfulness of the Buddha curing drowsiness is as in the text.