止觀輔行傳弘決 7.50

7.50

次「以十意融通經論」者，人見十意之初有諦理之言，便將十乘以對十意，深不便也。若以境對理，稍似相當。如何發心用對八教，況下八義對意永殊。如四悉銷經，翻譯胡漢，將對安忍甚為不類。又第四文雖云破遍，乃與通塞共為一文。況今文中通塞之名，與十乘中通塞意別，況復自云融通佛法。佛法則指一期佛教，故十法成觀且在行門，故知定不得用十乘釋此。又圓教諸位經論易同，少生諍計。別教既是界外析法，所明次位附近教道，文多互異故有多途，是故因以十意融通。今之次位，即是十中之一意也。然此十意，一一皆遍一切經論。所以前之六意，借用釋經五重玄義，後之四意用附文意。於前六中，初五正對五重玄義，第六即是今家開拓用義方法，令後學者識一法多含、無量歸一。就前五中，第一云「道理乃至開合」等者，一期佛教並以所詮而為教體，教既半滿偏圓不同，體亦隨教權實不一。諸諦離合隨智隨情，歸會《法華》唯一實相，具如境妙中說，此用顯體意也。第二意者，先舉譬，次「即是」下合譬，便將合義以釋譬意。「綱」謂綱紀，如綱之外圍。「格」謂格正，如物之大體。以教判釋，得教遠度，故云綱格。教隨機異，如綱目也。外正曰「匡」，內實曰「骨」，四門外正、一理內實。橫周為「盤」，竪窮曰「峙」，門門諸行各有橫竪。又用漸、頓、祕密、不定如匡，用藏、通、別、圓如骨。橫用諸門如盤，竪歸一理如峙。以此八教收攝無外，名為「包括」。八中祕密為「密」，餘七顯露名「露」，然餘七中皆有密露。又祕密不定名密，顯露不定名露。涇清、渭濁，頓教如清，漸教如濁。頓中別濁、圓清，漸中藏濁、餘清。又法華唯清，鹿苑唯濁。方等、般若有清有濁。又此八教用各有意，藏等四教是教門法式，頓等四教是敷置引入。如來權巧善達物機，頒宣藏等以為頓等，或開或合、宜盈宜縮。名雖有八，用必不俱，具如《法華玄》文第一卷釋，及第一卷《釋籤》中明。此用判教意也。第三意者，一代教法首題名字，名該一部，部內義兼大小時節因果互形，如是等相莫不相違。或一義多名、或多義一名，或離或合、或但或兼，言義相乖一多違諍，不可以世情和會、不可以文字博解，自古迄今無能達者。得四悉意，無處不通，諸法相望互為彼此，於赴機教情何所疑？此用釋名意也。第四意者，祛執遣迷，有執咸破。單複具足無言等見，漸頓諸教破立不同，計能計所執性不等，用《法華》意遍破遍立，情無滯礙、能所適然。此用明用意也。第五意者，凡有所說結成法門，以對真似漸頓諸位。位是所階、行是能修，能所相帶則方便與證因果不混，一切權位皆歸實果。此用明宗意也。第六意者，開拓法門使佛意不壅，雖廣開拓乃符本文，仍使不失部中正意。「綸」者，繩索也。「緒」者，絲頭也。縱橫開合不失次第。「亹亹」者，文彩順也，亦猶風之偃草也，謂聲韻義理無煩雜過。第七已下，附文意中。「開章」等者，如諸義疏，凡開章段無不生起如鉤鎖也。如今《止觀》十章十乘，無不前後次第生起。「八帖釋」等者，雖文前撮要義門玄解，橫竪並沓、總別離合，或廣張旁布、或一轍竪深，復須附文次第帖釋，不廣不略有事有理，總用前七法據理銷釋，無涉華辭意存文旨。「九翻譯」等者，前朝諍輕未多紛競，怛是西語咸曰胡音。後因黃冠虛構偽制，近代方始胡梵甄分。葱嶺已西並屬梵種，鐵門之左皆曰胡鄉。言梵種者，光音初下展轉出生，是故五天並云梵種。近代著述特諱胡音。第十意者，附文成觀，文不虛設。觀與文合，名為印心。如釋《法華》，一一句經皆為四解：一者因緣、二者約教、三者本迹、四者觀心。若釋他經，唯闕本迹，三意咸通，事理存焉，行解具足。又如《玄》文一一科義，亦為四解：一者分別、二者麁妙、三者開顯、四者觀心。玄釋附文，無不成觀。「非數他寶」等者，《華嚴》偈云「譬如貧窮人，晝夜數他寶，自無半錢分，多聞亦如是。譬如盲瞽人，本習故能畫，悅彼不自見，多聞亦如是。譬如聾聵人，善奏諸音樂，悅彼不自聞，多聞亦如是。」此斥偏聞之人。「唯翻譯」下，謙退斥奪。方音不同，非關義理不可卒備，故云「未暇」。「文字法師」者，內無觀解，唯構法相。「事相禪師」者，不閑境智，鼻隔止心，乃至根本有漏定等。「一師唯有觀心一意」等者，此且與而為論，奪則觀解俱闕。世間禪人偏尚理觀，既不諳教以觀銷經，數八邪八風為丈六佛、合五陰三毒名為八邪，用六入為六通、以四大為四諦，如此解經偽中之偽，何淺可論。縱以心王解王、五陰釋舍，念一體為持鉢、離二見為洗足，將解般若持鉢之名，終不可也；用釋法華王舍之稱，殊無所擬。既無分別，淺偽何疑！是故今家觀心銷經，隨經部別、義勢不等，以理為本、詮行各殊。

Next, regarding "harmonizing and penetrating the scriptures and treatises by means of ten perspectives": seeing that at the beginning of the ten perspectives there is mention of the principle of the truth, some people have proceeded to match the ten vehicles to the ten perspectives; this is profoundly unsuitable. If one matches the object with the principle, it might seem somewhat comparable. But how could arousing the aspiration [for awakening] be matched with the eight teachings? Still less do the eight remaining meanings correspond to the perspectives, being entirely disparate. For instance, explaining the scriptures through the four siddhāntas, or translating between Hu and Han languages, when matched with patient endurance, are utterly dissimilar. Moreover, although the fourth text mentions universal refutation, it is combined into a single text with pass and blockage. What is more, the meaning of the terms "pass and blockage" in the present text is different from their intention in the ten vehicles, not to mention that [the text] itself speaks of "harmonizing and penetrating the Buddha's Dharma." "Buddha's Dharma" refers to the teachings of the Buddha across his entire lifetime, whereas the ten dharmas for perfecting contemplation belong primarily to the gate of practice; hence we know that one must definitely not use the ten vehicles to interpret this. Furthermore, in the perfect teaching, the various stages across the scriptures and treatises are easily harmonized, and disputatious theories rarely arise. The distinctive teaching, on the other hand, is the analysis of phenomena beyond the realm [of samsāra]; the sequential stages it explains are close to the teaching-path, and the texts are largely at variance with one another, so there are many divergent paths. For this reason, the ten perspectives are used to harmonize and penetrate them. The sequential stages [discussed] now are precisely one of these ten perspectives. Yet each of these ten perspectives pervades all scriptures and treatises. Therefore, the first six perspectives are borrowed to interpret the fivefold profound meaning of the scriptures, while the latter four perspectives are applied to follow the textual meaning. Among the first six, the first five directly correspond to the fivefold profound meaning, while the sixth is our school's method of opening up and applying meanings, causing later scholars to recognize that a single dharma contains many, and the immeasurable returns to the one. Regarding the first five: the first says, "Principle, down to opening and closing," etc. The teachings of the Buddha's entire lifetime all take what is expressed as the substance of the teaching. Since the teachings differ in being half or complete, partial or perfect, the substance also varies as provisional or real in accordance with the teaching. The separation and combination of the various truths accords with wisdom or accords with sentiment; all converge in the Lotus into the sole true mark, just as explained in detail under the wondrousness of the object—this is the perspective used to reveal the substance. As for the second perspective: first a metaphor is introduced, and next, below "this is," the metaphor is matched; the matched meaning is then used to explain the import of the metaphor. "Main rope" refers to governing order, like the outer boundary of a net. "Standard" refers to rectifying standard, like the main framework of an object. To judge and interpret by means of teachings grasps the overarching scale of the teachings, and is thus called "main rope and standard." The teachings vary according to capacities, like the meshes of a net. Externally rectifying is called the "frame"; internally substantial is called the "backbone." The four gates are externally rectifying, and the single principle is internally substantial. Spanning horizontally is "winding base"; reaching to the depths vertically is "towering height." The various practices across each gate each have their horizontal and vertical [dimensions]. Furthermore, using gradual, sudden, secret, and indeterminate is like the frame; using Tripiṭaka, shared, distinctive, and perfect is like the backbone. Horizontally applying the various gates is like the winding base; vertically returning to the single principle is like the towering height. Encompassing without leaving anything out by means of these eight teachings is called "enfolding." Among the eight, the secret is "concealed," and the remaining seven are apparent, called "manifest"; yet within the remaining seven there are both concealed and manifest. Moreover, secret indeterminate is called concealed, and manifest indeterminate is called manifest. The Jing River is clear and the Wei River is turbid: the sudden teaching is like the clear, and the gradual teaching is like the turbid. Within the sudden, the distinctive is turbid and the perfect is clear; within the gradual, the Tripiṭaka is turbid and the others are clear. Furthermore, the Lotus is purely clear; the Deer Park is purely turbid. The Vaipulya and Prajñā have both clear and turbid. Moreover, each of these eight teachings is applied with a distinct purpose: the four teachings such as the Tripiṭaka are the patterns and models of the teaching gates, while the four teachings such as the sudden are the deployment for guiding and introducing. The Tathāgata, through skillful means, thoroughly comprehends the capacities of beings, and proclaims the Tripiṭaka and other [teachings] to serve as the sudden and other [teachings], either opening or combining them, expanding or contracting them as suitable. Although there are eight names, their applications certainly do not occur all at once, just as explained in the first fascicle of the Fahua xuanyi and clarified in the first fascicle of the Shiqian. This is the perspective used to classify the teachings. As for the third perspective: the title and name at the head of the teachings of an entire lifetime subsume the entire work; within the work, the meanings encompass the great and small, temporal stages, and causes and effects that contrast with one another, such that all these characteristics appear mutually contradictory. Or one meaning has many names, or many meanings have one name; or they are separated or combined, or exclusive or concurrent; words and meanings contradict each other, and the singular and plural clash in dispute. They cannot be reconciled through worldly sentiments, nor broadly understood merely through letters; from antiquity to the present, none have been able to master them. Grasping the meaning of the four siddhāntas, there is nowhere one will not penetrate; as the various dharmas look toward each other and mutually serve as this and that, what doubt could remain in one's mind regarding the teachings that respond to capacities? This is the perspective used to explain the name. As for the fourth perspective: dispelling attachments and banishing delusions, wherever there is attachment, it is refuted. Whether views of simple, compound, complete, or ineffable, the refutations and establishments across the gradual and sudden teachings differ; the clinging natures that conceptualize the subject and the object vary; using the intention of the Lotus, one universally refutes and universally establishes, so that feelings are free from impediment and subject and object are thoroughly fitting. This is the perspective used to clarify the application. As for the fifth perspective: whatever is expounded is consolidated into a dharma-gate to match the various stages of the true and the semblance, gradual and sudden. The stage is what is mounted, and the practice is that which can cultivate; when the subject and object are mutually linked, then skillful means and realization, cause and effect, are not confused, and all provisional stages return to the real fruit. This is the perspective used to clarify the main theme. As for the sixth perspective: opening up dharma-gates so that the Buddha's intention is not obstructed; though broadly opened up, it accords with the original text, yet ensures that the correct meaning of the work is not lost. "Cord" means a rope. "Thread-end" means the tip of a silk thread. Whether unfolding or combining vertically or horizontally, the sequence is not lost. "Continuous and fluent" means that the textual pattern is smooth, like the wind bending the grass, meaning that the sound, rhythm, and doctrinal principles have no fault of cumbersome confusion. From the seventh downward, it belongs to the perspectives that follow the text. Regarding "opening chapters," etc.: as in various commentaries, whenever chapters and sections are opened, their arising is invariably linked like an interlocking chain. Just as in the present Mohe zhiguan, the ten chapters and ten vehicles all arise sequentially from front to back without exception. Regarding "eighth, textual exegesis," etc.: although there are summary outlines and profound doctrinal analyses prior to the text—vertical and horizontal interlacing, general and specific, separated and combined, either broadly extended and dispersed or vertically deep along a single track—one must also follow the text in order with textual exegesis, neither too broad nor too brief, possessing both phenomenal details and principle, universally using the preceding seven methods to explain and resolve in accordance with principle, without indulging in florid rhetoric, keeping the intention centered on the purport of the text. Regarding "ninth, translation," etc.: under the earlier dynasties, disputes were light and there was not much contention; whatever was Western language was all called Hu phonetics. Later, because the yellow-caps fabricated spurious texts, only in recent times did people begin to distinguish Hu from Sanskrit. West of the Congling (Pamir) mountains all belongs to the Brahma lineage; to the left of the Iron Gate is all called Hu territory. What is called the "Brahma lineage" refers to their descending initially from the Ābhāsvara [heaven] and branching out over time; therefore, all Five Indias are called the Brahma lineage. Recent writings specifically avoid the term Hu phonetics. As for the tenth perspective: perfecting contemplation by following the text, so that the text is not posited in vain. Contemplation harmonizing with the text is called "imprinting the mind." For example, in explaining the Lotus, every single phrase of the scripture is given four interpretations: first, causal conditions; second, according to the teachings; third, origin and traces; fourth, contemplation of the mind. When explaining other scriptures, it lacks only the origin and traces, while the [other] three meanings all penetrate, phenomenal details and principle are preserved, and practice and understanding are fully complete. Again, as in each heading and meaning in the Xuanyi, four interpretations are also given: first, differentiation; second, crude and subtle; third, opening and revealing; fourth, contemplation of the mind. When profound interpretations follow the text, every one of them perfects contemplation. Regarding "not counting others' treasures," etc.: a gāthā in the Huayan says, "Like a poor person / who counts others' treasures day and night, / yet lacks half a penny of his own; / much learning is also like this. / Like a blind person / who, having formerly trained, is able to paint, / delighting others while not seeing it himself; / much learning is also like this. / Like a deaf person / who plays various music well, / delighting others while not hearing it himself; / much learning is also like this." This rebukes those who are exclusively devoted to hearing. Below "only translation," he modestly steps back while rebuking and depriving. Regional pronunciations differ, and having nothing to do with doctrinal principle, they cannot be readily mastered all at once; hence he says, "have not had leisure." "Dharma masters of the letter" are those who internally lack contemplative understanding and merely construct dharma characteristics. "Meditation masters of phenomenal appearances" are those who are unfamiliar with object and wisdom, merely stopping the mind at the bridge of the nose, down to the fundamental defiled absorptions. Regarding "one master having only the single perspective of contemplation of the mind," etc.: this is merely granting it for the sake of argument; if deprived, then both contemplation and understanding are lacking. Worldly meditators exclusively value contemplation of principle; not being versed in the teachings, they use contemplation to dissolve the scriptures, counting the eight perversions and eight winds as the sixteen-foot Buddha, combining the five aggregates and three poisons under the name of the eight perversions, taking the six sense entrances as the six supernormal powers, and taking the four great elements as the four noble truths. Interpreting the scriptures in this way is the most spurious among spurious things; what shallowness is there even to discuss? Even if one interprets the "king" as the king of the mind, explains the "house" (she) as the five aggregates, conceives the single substance as "holding the bowl," and departing from the two views as "washing the feet"—using this to interpret the term "holding the bowl" in the Prajñā is utterly unacceptable; using it to interpret the designation "Rājagṛha" (Wangshe) in the Lotus has nothing to recommend it. Lacking differentiation, how can there be any doubt about its shallowness and spuriousness! Therefore, our school's contemplation of the mind to explain scriptures varies according to the section of scripture and the force of the meaning; taking principle as fundamental, what is expressed and cultivated are each distinct.