止觀輔行傳弘決 7.53

7.53

「若能」下，正釋圓位。於中初明五悔功能能入品位，由此五法助開初品，乃至入住遠由此五。一一品文皆先正釋、次引證釋。初品引文，據疏分文，乃是現在四信之文。言四信者，一者一念隨喜、二者解其言趣、三者廣為他說、四者深信觀成。與佛滅後五品之初，兩處隨喜文義大同，故今互引以證初品。第三品引文中，云「不須復起塔寺」等者，此第三品觀行猶弱，且以說法增其觀心，觀心成就方行第四。第四未能事理相即，故云「旁行」。至第五品事理不二，即云「若人起立僧坊，供養讚歎聲聞眾僧，乃至具六」，豈執第三永令捨事？豈執第五一概令行？故修行者應善教意，入第五品營事未遲，初心行人必以此五善自調御，委識進否應止應行。又此五品，品品之中令修五悔，況常人乎？以品品中各有障故，故《四念處》中以此五品擬五停心，防初心故。其相云何？初三藏教以數息停散，今以隨理除於疑散。三藏以不淨停貪，今以讀誦除於雜染。三藏以慈心除瞋，今以說法治祕法恚。三藏以因緣除癡，今以六度治無明暗。三藏以念佛除障，今以理觀除於事相。若爾，通別云何？答：別教中但以戒定二行而停其心。通教中五，應觀息等不生不滅而為停心。「若爾」下，辯同異。「復次」下，約陰界入以明次位。前雖約教以明圓位，今復約凡聖明五陰位。言「五種人」者，果地二乘及後三教斷惑菩薩生界外者，此位之後既對四德以為佛位，故知降佛皆是三種菩薩所攝，是故次品而明其位。於中次明十信位者，五品已能圓伏五住，豈至此位別斷見思？但是圓修麁惑先斷，猶如冶鐵麁垢先除（云云）。人不見之，便謂《法華》六根為圓，《仁王》長別三界為漸。既云《法華》部是漸頓，云何釋位即是頓頓？況所引《仁王》本證《法華》，如何離開分屬兩種？又除圓位已，一切諸位無有十信破見思者。委釋圓信，具如《四念處》文，今文但略釋初信而已。今依《菩薩戒疏》以十法成乘豎對十信，復以十法橫入十信。言豎對者，今文初信以對於境，次修慈悲以對念心，善修寂照以對進心，善修破法即入慧心，善修通塞即入定心，善修道品入不退心，善修正助入迴向心，善修諸位入護法心，善修不動即入戒心，善修安忍即入願心。今《止觀》文少不次第及名不同。今云陀羅尼，即彼不退也。餘不次第者，但將向列戒疏之文對之可見。言橫入者，一一信心各具十法，故《瓔珞》云「一信有十，十信有百。」又《四念處》云「五品各有十法成觀。」五品尚爾，何況十信？所以十信各具十法，故至初住轉名十大。「次入」下，真位。《四念處》中及《菩薩戒疏》並略明初住已上圓教聖位，亦略錄之。何者？初發心住三種開發即正緣了，謂境智行三法相應，是故名為分證三德。故《華嚴》云「初住所有功德，三世諸佛歎不能盡。初發心時便成正覺，了達諸法真實之性，所有聞法不由他悟。」《淨名》云「知一切法是為坐道場。」《大品》云「初發心坐道場。」阿字門等並是圓教十住位相，若別教位十地方與圓十住齊。故《瓔珞》云「初地一分無相法身，智行成就，百萬阿僧祇功德雙照二諦」等，具如第三卷引。乃至等覺功德難思，但約化道以辯功用。如初地百界二地千界乃至萬億等界，現身亦爾。十住之後，實相更復十倍增明。更十番智斷破十品無明，念念流入平等法界海，諸波羅蜜任運生長，名為十行。十行之後無功用道，真明復更十倍開發，願行事理自然和融，迴入平等法界海，更破十品無明，名十迴向。向後復破十品無明，無功用道猶如大地，能生一切功德、荷負一切佛法、荷負法界眾生，入三世佛智地。地後觀達無始無明源底，邊際智滿究竟清淨，斷最後微細窮源無明，登中道山頂與無明父母別，是明有所斷者名有上士，名等覺位。此位後心究竟解脫無上佛智，無所斷者名無上士。十法至此方受大名，謂理大、願大、莊嚴大、智斷大、遍知大、道大、用大、權實大、利益大、無住大，次第以對十法成乘。釋名對義，亦應可解。

From "If one can" onward directly explains the stages of the perfect [teaching]. Therein, it first clarifies that the function of the five repentances is capable of admitting one into the stages of the [five] grades. It is because of these five practices that the initial grade is helped open, and even entering the stages of abiding is distantly due to these five. The text for each grade first directly explains it, and next cites testimonies to explain it. The passage cited for the first grade, according to the division in the commentary, is the text of the four faiths in the present [period of the Buddha's lifetime]. The four faiths are: first, rejoicing upon a single thought; second, understanding the purport of the words; third, extensively explaining them to others; fourth, profound faith with the contemplation perfected. The text and meaning of these are largely the same as the initial [grade of] rejoicing among the five grades after the Buddha's extinction, so they are cited mutually to substantiate the initial grade. In the passage cited for the third grade, the statement "There is no need to erect further stūpas or monasteries," and so on, is because in this third grade contemplative practice is still weak, so one merely uses preaching the Dharma to enhance the contemplative mind; only when the contemplative mind is perfected does one practice the fourth. In the fourth, one is not yet able to integrate phenomenal activity and principle, hence it says "practiced secondarily." When one reaches the fifth grade, phenomenal activity and principle are non-dual, so it says: "If a person builds and establishes samghārāmas, makes offerings to and praises the assembly of śrāvakas, up to possessing the six [perfections]..." How could one cling to the third and make [people] permanently abandon phenomenal activities? Or how could one cling to the fifth and make them universally practice them? Therefore, practitioners should be adept at the intention of the teaching: upon entering the fifth grade, engaging in phenomenal tasks is not too late. Beginners must skillfully discipline and regulate themselves with these five, thoroughly understanding whether to advance or not, and what should be stopped and what should be practiced. Furthermore, within each and every one of these five grades, practitioners are made to practice the five repentances—how much more so ordinary people! Because within each grade there are specific obstacles, in the Si nianchu these five grades are compared to the five methods for stilling the mind in order to protect beginners. What are their characteristics? Initially, the Tripiṭaka teaching uses counting the breath to still distraction; here, one accords with principle to eliminate doubt and distraction. The Tripiṭaka uses the contemplation of impurity to still lust; here, one uses recitation to eliminate defilements. The Tripiṭaka uses a mind of benevolence to eliminate anger; here, one uses preaching the Dharma to cure anger regarding the secret Dharma. The Tripiṭaka uses causes and conditions to eliminate delusion; here, one uses the six perfections to cure the darkness of ignorance. The Tripiṭaka uses mindfulness of the Buddha to eliminate obstacles; here, one uses the contemplation of principle to eliminate phenomenal marks. If so, what about the shared and distinctive teachings? Answer: In the distinctive teaching, one stills the mind through the two practices of discipline and concentration alone. In the five of the shared teaching, one should contemplate the breath and so forth as neither arising nor ceasing to still the mind. From "If so" onward, the similarities and differences are distinguished. From "Furthermore" onward, the stages are explained in terms of the aggregates, realms, and entrances. Although the perfect stages were previously explained in terms of teachings, here the stages of the five aggregates are explained in terms of ordinary beings and sages. "Five kinds of people" refers to the two vehicles on the stage of the fruition, and the bodhisattvas of the latter three teachings who have severed delusions and are born outside the realms. Because after this stage, the four virtues are correlated to constitute the Buddha stage, one knows that all beneath the Buddha are subsumed under the three kinds of bodhisattvas; therefore, the stages are explained following the grades. Therein, next the stages of the ten faiths are explained. Since the five grades are already able to perfectly subdue the five dwellings, how could one separately sever [delusions of] view and thought when reaching this stage? It is simply that through perfect cultivation the coarse afflictions are severed first, just as in smelting iron the coarse impurities are removed first (and so forth). People who do not understand this immediately claim that the six sense faculties of the Lotus Sutra are the perfect [teaching], whereas the permanent departure from the three realms in the Renwang jing is gradual. Since it is said that the Lotus Sutra section is gradual and sudden, how could explaining the stages be sudden-sudden? Moreover, the cited Renwang jing was originally to corroborate the Lotus Sutra; how could it be split apart and made to belong to two kinds? Furthermore, apart from the stages of the perfect [teaching], in all other stages there is none where the ten faiths destroy [delusions of] view and thought. A detailed explanation of the perfect faiths is fully found in the text of the Si nianchu; the present text merely explains the initial faith in brief. Now, relying on the Commentary on the Bodhisattva Precepts, the ten dharmas constituting the vehicle are vertically correlated with the ten faiths, and furthermore, the ten dharmas horizontally enter the ten faiths. As for the vertical correlation: in the present text, the initial faith corresponds to the object; next, cultivating compassion corresponds to the mind of mindfulness; skillfully cultivating calming and illumination corresponds to the mind of vigor; skillfully cultivating the destruction of dharmas enters the mind of wisdom; skillfully cultivating the pass and blockage enters the mind of concentration; skillfully cultivating the aids to the path enters the mind of non-retrogression; skillfully cultivating the primary and auxiliary enters the mind of dedication; skillfully cultivating the stages enters the mind of protecting the Dharma; skillfully cultivating immobility enters the mind of discipline; and skillfully cultivating patient endurance enters the mind of vow. In the present Mohe zhiguan text, there is a slight lack of sequence and different names. What is now called dhāraṇī is non-retrogression there. As for the other places lacking sequence, one can see them simply by comparing them with the aforementioned text of the Precept Commentary. As for horizontally entering: each of the minds of faith is endowed with the ten dharmas; hence the Yingluo jing says: "One faith has ten; ten faiths have one hundred." Furthermore, the Si nianchu says: "The five grades each have ten dharmas that accomplish contemplation." If the five grades are already like this, how much more so the ten faiths? Therefore, the ten faiths are each endowed with ten dharmas, so upon reaching the initial abiding, they are transformed into the names of the ten great ones. From "Next, entering" onward are the true stages. Both the Si nianchu and the Commentary on the Bodhisattva Precepts briefly clarify the sage stages of the perfect teaching from the initial abiding upward; they are also recorded here in brief. Why? In the stage of the initial aspiration of mind, the three kinds of development are precisely the direct, conditioning, and revealing [causes]—that is, the three dharmas of object, wisdom, and practice correspond, and therefore it is called partially realizing the three virtues. Thus the Avataṃsaka Sutra says: "All the merits of the initial abiding cannot be fully praised by the Buddhas of the three periods of time. At the time of first arousing the aspiration, one immediately attains correct awakening, thoroughly comprehends the real nature of all dharmas, and whatever Dharma one hears is not awakened through others." Vimalakīrti says: "Knowing all dharmas is sitting in the place of awakening." The Dapin says: "At the first arousal of aspiration, one sits in the place of awakening." The door of the letter A and so forth are all marks of the stages of the ten abidings in the perfect teaching. As for the stages of the distinctive teaching, only the ten grounds are on par with the perfect ten abidings. Therefore the Yingluo jing says: "The initial ground has one part of the formless Dharma body, wisdom and practice are perfected, and through millions of asaṃkhyeyas of merits it double-illuminates the two truths," and so forth, as cited fully in the third fascicle. Up to the equal awakening, the merits are inconceivable; its function is distinguished merely in terms of the path of transformation. Just as the initial ground [manifests in] a hundred realms, the second ground in a thousand realms, up to ten thousand koṭis of realms, the manifestation of bodies is likewise. After the ten abidings, the true mark becomes ten times brighter still. Through ten more rounds of wisdom-severance, ten grades of ignorance are destroyed; thought after thought flows into the sea of the equal dharma-dhātu, and the pāramitās naturally grow and increase, which is called the ten practices. After the ten practices, on the path of non-effort, the true illumination develops ten times more; vows, practices, phenomena, and principle are spontaneously harmonized and integrated, returning into the sea of the equal dharma-dhātu to destroy ten more grades of ignorance, which is called the ten dedications. After the dedications, one destroys ten more grades of ignorance; the path of non-effort is like the great earth, capable of giving birth to all merits, bearing all Buddhas' dharmas, and bearing all sentient beings of the dharma-dhātu, entering the ground of the wisdom of the Buddhas of the three periods of time. After the grounds, one contemplates and penetrates to the bottom of the source of beginningless ignorance; marginal wisdom becomes fulfilled and ultimately pure, severing the final subtle ignorance that exhausts the source, ascending the peak of the mountain of the middle way and parting from the parents of ignorance. This clarifies that having something to sever is called the surpassed person, named the stage of equal awakening. In the subsequent mind of this stage, there is ultimate liberation and unsurpassed Buddha wisdom; having nothing to sever is called the unsurpassed person. Only at this point do the ten dharmas receive the designation of "great": namely, the great principle, great vow, great adornment, great wisdom-severance, great universal knowledge, great path, great function, great provisional and real, great benefit, and great non-abiding, which are correlated in sequence with the ten dharmas constituting the vehicle. When the names are explained and correlated with the meanings, this should also be understood.