止觀輔行傳弘決 7.5

7.5

次問答料簡。初一問答，料簡異名。問文可見。次答文者，先通、次別。既云「一意」，故名為通。「亦有差別」，故名為別，別中分為三意不同。言約解者，解圓無著是名為通，解偏起著是名為塞。言約行者，解為行本，行從解生，由解偏圓令行得失。言約字者，字即教也，有名有實名為知字，有名無旨名為非字。如蟲蝕木偶得伊名，是蟲不知是字非字，況知是字有旨無旨？次引《金光明》者，總證三名，即〈散脂品〉文也。次一問答，料簡通塞。問中四者，約此卷初立橫竪義而為此問，更列前文令此可解。四諦因緣六度名為橫通，苦集無明六蔽名為橫塞，先空次假後中名為竪通，見思塵沙無明名為竪塞。橫竪通塞更互相對，以為四問。問出圓意以顯文旨。然此問意雖以三惑三智為竪，別指無明以為竪塞，最細極故；別指中道以為竪通，最高遠故。若橫織竪及以檢校諦緣度三，雖至中道若不織竪，但在即空，故下答文指於界內苦集等三別為橫塞，即空真諦別為橫通。問則通途泛問，答則分於兩途。先立兩途、次釋兩意。初「然者」下，先釋一往。然謂然可。如向所問橫竪，皆悉更互通塞，此即圓頓不次第意。又前既具明次與不次，問中一往似問不次，而實通問次與不次。是故答中分為兩意，以所治惑有即有離，故使能治亦有即離。若次第修通塞俱別，如後二往；若不次第，一體無殊，如前一往。言「一往」者，無明無別體，全指於見思。見思障諦緣，無明亦能障。諦緣既被障，亦作橫中塞。此但據初心三惑全未破故，真諦諦緣亦被無明障。「中智治一切」者，圓人修中智，非獨破無明，亦治真諦障界內之苦集，是故名竪通，亦通於橫塞。亦據初觀中得作如此說。文中若準前問文，仍闕餘二句，是故應更云橫通通竪塞。所謂諦緣度非但治見思，亦破於無明，一空一切空，故三惑俱破。橫塞障竪通，所謂苦集等，非但障真諦，亦障於中道。一苦一切苦，故障於三諦。所言「二往」者，見思中苦集，及無明六蔽，唯障於真諦，不能障中道。真諦諦緣度，但能破見思，不能破無明。無明自障中，故不關真諦。中智破無明，亦不關見思。是故今文云「竪義對當別」。

Next are questions and answers for critical analysis. The first question and answer analyzes the differing designations. The text of the question is plain to see. In the answering text that follows, it first [treats them] generally and next distinctively. Since it says "one sense", this is called general. [Since it says] "there are also differences", this is called distinctive; within the distinctive, it divides into three differing senses. As to "in terms of understanding": when understanding is perfect and without attachment, this is called a pass; when understanding is biased and gives rise to attachment, this is called a blockage. As to "in terms of practice": understanding is the root of practice, and practice arises from understanding; depending on whether understanding is biased or perfect, it causes practice to have gain or loss. As to "in terms of letters": letters are just the teaching; having both name and reality is called knowing letters, while having a name without the intended purport is called non-letters. Like an insect gnawing on wood that accidentally forms the letter [shape] yi, this insect does not know whether this is a letter or non-letter, let alone knowing whether this letter has an intended purport or lacks an intended purport. Next, citing the Golden Light [Sūtra] is to substantiate the three designations collectively; this is the text of the chapter on Saṃjñāya. The next question and answer analyzes pass and blockage. As to the four in the question: this question is framed in terms of establishing the meanings of horizontal and vertical at the beginning of this fascicle, further setting forth the preceding text so that this can be understood. The four noble truths, causes and conditions, and the six perfections are called horizontal passes; suffering, accumulation, ignorance, and the six obscurations are called horizontal blockages; first emptiness, next provisionality, and later the middle are called vertical passes; [the afflictions of] views and thoughts, dust-and-sand, and ignorance are called vertical blockages. The horizontal and vertical passes and blockages are paired against one another to make four questions. The question draws out the meaning of the perfect [teaching] to reveal the purport of the text. However, although the intent of this question takes the three afflictions and three wisdoms as the vertical, it specifically points to ignorance as the vertical blockage because it is the most subtle and ultimate; it specifically points to the middle way as the vertical pass because it is the highest and most remote. If the horizontal is woven into the vertical, along with checking and examining the three—truths, conditions, and perfections—even if they reach the middle way, if they do not weave into the vertical, they remain only in immediate emptiness. Therefore, the answering text below points to the three—suffering, accumulation, and so forth—within the realms specifically as horizontal blockages, and the true truth of immediate emptiness specifically as a horizontal pass. The question is a general inquiry in a broad manner, whereas the answer divides into two manners. It first establishes the two manners, and next explains the two senses. First, from "certainly" onward, it first explains the initial take. "Certainly" means approving. Just as in the horizontal and vertical asked about above, all are mutually passes and blockages; this is the meaning of the non-gradual nature of the perfect and sudden. Furthermore, since the gradual and the non-gradual were already fully clarified previously, the question on an initial take seems to ask about the non-gradual, but in fact broadly asks about both gradual and non-gradual. Therefore, the answer divides into two senses: because the afflictions to be cured have both the aspect of identity and the aspect of separation, they cause that which can cure to also have identity and separation. If practiced gradually, the passes and blockages are both distinct, as in the subsequent second take; if non-gradual, they are of one substance without distinction, as in the preceding initial take. As for "the initial take": ignorance has no separate substance and refers entirely to [afflictions of] views and thoughts. Afflictions of views and thoughts obstruct the truths and conditions, and ignorance can also obstruct them. Once the truths and conditions are obstructed, they also make for blockages within the horizontal. This is solely based on the initial mind in which the three afflictions are completely unsevered, so the truths and conditions of the true truth are also obstructed by ignorance. "The wisdom of the middle cures all": when a person of the perfect [teaching] cultivates the wisdom of the middle, it not only breaks ignorance, but also cures suffering and accumulation within the realms, which obstruct the true truth; therefore it is called a vertical pass that also opens up the horizontal blockages. This can also be said based on the initial contemplation of the middle. In the text, if one conforms to the preceding text of the question, the remaining two lines are still missing, and therefore one should further say: a horizontal pass opens up a vertical blockage. Namely, the truths, conditions, and perfections not only cure afflictions of views and thoughts, but also break ignorance; when one is empty, all are empty, so the three afflictions are all broken. A horizontal blockage obstructs a vertical pass: namely, suffering, accumulation, and so forth not only obstruct the true truth, but also obstruct the middle way; when one is suffering, all are suffering, so they obstruct the three truths. As for what is called "the second take": suffering and accumulation within [the afflictions of] views and thoughts, as well as ignorance and the six obscurations, solely obstruct the true truth and cannot obstruct the middle way. The truths, conditions, and perfections of the true truth can only break [the afflictions of] views and thoughts, and cannot break ignorance. Ignorance obstructs the middle of itself, so it does not concern the true truth. The wisdom of the middle breaks ignorance, and also does not concern [the afflictions of] views and thoughts. Therefore, the present text says: "The vertical meaning corresponds specifically."