止觀輔行傳弘決 7.54

7.54

○第九安忍中，初亦先法、次譬、後合。初法中云「爽」者，明也。次喻中云「鋒」等者，又以飛霜喻於鋒刃。「聰」善於聽，心敏於事。「睿」者，《說文》云「深明也，智也。喻過也，越也。」「疏」者，記也。「洞」者，疾流也，即徹過也，亦深邃也。「懷」者，安也。《詩》云「懷我好音」。「術」者，道藝也。「鄴洛禪師」者，鄴在相州，即齊魏所都，大興佛法，禪祖之一王化其地。護時人意，不出其名。洛即洛陽。「群」者，友也，輩也。「武津歎曰」者，南嶽大師，陳州項城武津人也。武津是所居地名。傳中不云領眾太早，但云有智斷師諮疑禪要，思因為說十地法門，驚異心目。智斷曰：「恐師位階十地。」師曰：「吾是十信鐵輪位耳。」應是習傳者異聞。「著願文」者，其文現行。然文引四擇者，有人將此以對三術，非但數不相當，亦乃文意永別。三術是天台密意，四擇是南嶽願文，引彼對此多恐未便。今言大師所引意者，用誡後學善須決擇，勤勤不已四度言之。故天台大師指南嶽為高勝之人，垂於深誡以為後軌，後代學者可以為鏡，鏡可以照不整之形。次引《大論》「菩薩深山」等者，大論十九釋禪度中「問云：菩薩摩訶薩應教化眾生為事，云何深山自靜，棄捨眾生，違於慈悲利他之行？答曰：身雖遠離，心不遠離。猶如病人服藥將身，身康已後方可復業。康者，安和也。菩薩亦爾，服般若藥，煩惱病損，法身康復，為化未晚。」「若至六根」等者，此語初依最後極位，通前五品並屬初依。故《大經》云「具煩惱性，能知如來祕密之藏。」無明全在，名具煩惱。「大象捍格」等者，即以久行名為大象。不同前文對治文中，但以三祇名為大象。不憚生死，名為捍格。捍者，衛也。格應從土（戶白切）。《禮》云「發然後禁，則捍垎而不勝。」注云：捍垎者，堅不可入也。從木從手，並非今意。前既以五品為小象，今且以六根為大象。既離界繫，自在堪能。煩惱不染，如「刀箭無施」。種智化物，如「日光照世」。物無始苦，猶如「長水」。機熟獲益，名為「自治」。象喻現身應世利物。「若被名譽」等者，為此三事之所動壞。前二如妨蠧，令觀法散滅，名為「內侵」。眷屬若集，令諸行破壞，名「枝葉外盡」。猶如大樹，外集眾鳥、內抱蟲蝎，樹必死壞。「蠧」者，害物之蟲也。亦云食桂蟲也。言「三術」者，如上文自列，一莫受莫著、二縮德露玼、三一舉萬里。內三術者，謂空、假、中。外障是軟賊，謂名譽等。內障是強賊，謂煩惱等。是故內外用術不同。「淪」者，沒也。「毘嵐」者，猛風也。此風在大鐵圍山外，若無鐵圍，吹須彌山猶如腐草，故引為況。文舉片禪少惡為違順之端，故知違順未堪，不應領眾。如《彌沙塞律》，佛因調達領眾，乃引事云：「往古有仙在山中誦剎利書。有一野狐而便誦之，自思惟言：『我解此書，足為獸王。』因出遊行。逢一困狐而欲殺之，困狐曰：『何以見殺？』答云：『我是獸王。汝不伏我，故當殺汝。』彼困狐云：『汝勿殺我，我當隨汝。』如是展轉伏眾師子。師子伏已，便作是念：『我今不復以獸為婦。』乃將諸獸繞迦夷國百千萬匝。王令使問，使迴答意，諸臣皆許。唯一臣言：『自古及今，未曾見人王以女嫁獸。臣要當殺令此狐走。』王問如何。此臣答曰：『遣使剋求，從期一願，必令師子先戰後吼。彼謂吾等畏師子吼，必令師子先吼後戰。師子若吼，諸獸必散。』王如其計，至日出軍，事果如計。狐等纔聞師子吼聲，心破七分墮象而死，群獸皆走。佛說偈言：

Regarding the ninth, "Settled Endurance": the initial section first [presents] the principle, next the metaphor, and afterwards the synthesis. In the first [part on] the principle, "brilliant" (shuang) means clear. Next, in the metaphor, where it says "sharp edge" and so forth, flying frost is also used as an analogy for a sharp blade. "Acute" (cong) means good at listening and keenly sensitive to affairs. As for "perspicacious" (rui), the Shuowen says: "Deeply luminous; wisdom. As a metaphor, surpassing; transcending." "Clear-sighted" (shu) means recording. "Penetrating" (dong) means swift-flowing; that is, completely piercing through, and also profound. "Cherish" (huai) means bring peace to. The Classic of Poetry says: "Cherish my good repute." "Techniques" (shu) are methods and arts. As for "the meditation masters of Ye and Luoyang": Ye was in Xiangzhou, the capital of Qi and Wei, where the Buddha-Dharma flourished greatly; one of the ancestral founders of Chan converted that region. Out of consideration for people of that era, his name is not mentioned. Luo is Luoyang. "Crowd" (qun) means companions; peers. As for "Wujin sighed and said": the Great Master of Nanyue was a native of Wujin in Xiangcheng, Chenzhou. Wujin is the name of his residence. His biography does not state that he led assemblies too early, but only says that Master Zhiduan consulted him about doubts concerning the essentials of Chan, and [Huisi] consequently expounded for him the Dharma-gates of the ten stages, stunning his mind and eyes. Zhiduan said: "I suspect your stage, Master, has reached the ten stages." The Master replied: "I am merely at the iron-wheel stage of the ten faiths." This must be a variant report known to the biographer. As for "composing a vow text": that text is currently in circulation. However, where the text cites the four choices, someone correlated these with the three techniques; not only do the numbers fail to match, but the text's intended meanings are entirely different. The three techniques are Tiantai's esoteric meaning, while the four choices are Nanyue's vow text; citing the latter to match the former is, I fear, largely inappropriate. Now, regarding what the Great Master intended by citing it: it was used to admonish later students that they must properly make their choices, repeating it diligently without cease on four occasions. Therefore, the Great Master of Tiantai pointed to Nanyue as an exalted and superior person who handed down profound admonitions to serve as a guideline for posterity, so that scholars of later generations could use them as a mirror—a mirror can reflect an unkempt form. Next, citing the Da zhidu lun: "Bodhisattvas in deep mountains..." In fascicle nineteen of the Da zhidu lun, explaining the perfection of dhyāna: "A question asks: 'Great bodhisattvas take transforming sentient beings as their business; why dwell in deep mountains in self-quiescence, abandoning sentient beings and going against the practice of compassion and benefiting others?' The answer says: 'Though their bodies are distant, their minds are not distant. Just as a sick person takes medicine to nurse their body, and only after their body recovers can they resume their occupation—recovery (kang) means being at ease and harmonious. The bodhisattva is also like this: taking the medicine of prajñā, the illness of afflictions diminishes, and once the Dharma-body has recovered, it is not too late to undertake conversion.'" As for "if one reaches the six sense-faculties...", this speaks of the ultimate stage of the first refuge; spanning all the way from the previous five stages, these all belong to the first refuge. Therefore the Great Sūtra says: "Endowed with the nature of afflictions, one is able to know the Tathāgata's secret treasury." Having ignorance completely intact is called "endowed with afflictions." As for "the great elephant meets with obstacles...": one of longstanding practice is called a great elephant. This is unlike the previous text on antidotes, where only three asaṃkhyeya kalpas were called a great elephant. Not shrinking from birth and death is called "meeting with obstacles." "Obstructing" (han) means defending. "Barrier" (ge) should take the earth radical (hu-bai fan). The Book of Rites says: "Restraining after the fact meets with obstinate resistance that cannot be overcome." The commentary says: "obstinate resistance" (hange) means so firm that it cannot be penetrated. Using the wood radical or the hand radical does not fit the present meaning. Since previously the five stages were treated as a small elephant, here the six sense-faculties are provisionally treated as a great elephant. Having departed from the bonds of the realms, one possesses sovereignty and capability. Afflictions do not defile them, like "swords and arrows finding no place to strike." Universal knowledge transforms beings, like "sunlight illuminating the world." The beginningless suffering of beings is like "endless water." When faculties mature and they attain benefit, it is called "self-governance." The elephant symbolizes manifesting a body to respond to the world and benefit beings. As for "if beset by fame and reputation...": one is disturbed and ruined by these three things. The first two are like boring insects, causing the contemplative methods to scatter and perish, which is called "internal invasion." If retinues gather, causing all practices to be ruined, it is called "branches and leaves completely exhausted from without." Just as with a great tree, where outside flock many birds and inside nest worms and scorpions, the tree will certainly die and decay. "Boring insect" (zhu) is an insect that harms things; it is also said to be an insect that eats cinnamon. As for the "three techniques", as listed in the text above: first, neither accept nor cling; second, contract virtue and expose flaws; third, a single leap of ten thousand li. The three internal techniques are emptiness, provisionality, and the middle. External obstacles are soft thieves, referring to fame and so forth. Internal obstacles are harsh thieves, referring to afflictions and so forth. Therefore, the techniques used for internal and external differ. "Submerged" (lun) means sinking. "Vairambhaka" is a fierce wind. This wind is outside the Great Iron Ring Mountains; if not for the Iron Ring Mountains, it would blow Mount Sumeru like rotten grass, so it is cited as an analogy. The text mentions a bit of meditation and a slight evil as the beginnings of defiance and compliance; thus we know that if one cannot endure defiance and compliance, one should not lead an assembly. As in the Mahīśāsaka Vinaya, when Devadatta led an assembly, the Buddha cited an event, saying: "In ancient times, an immortal was in the mountains reciting a kṣatriya text. A wild fox heard and recited it, and thought to himself: 'I understand this text, which suffices to make me king of the beasts.' Thereupon he went out traveling. He met a weary fox and wanted to kill it. The weary fox said: 'Why kill me?' He replied: 'I am the king of the beasts. You do not submit to me, so I must kill you.' That weary fox said: 'Do not kill me, and I will follow you.' In this manner, progressing step by step, he subdued a pack of lions. After the lions were subdued, he had this thought: 'I will no longer take a beast as my wife.' Thereupon he led all the beasts to encircle the kingdom of Kāvī hundreds of thousands of times. The king dispatched a messenger to inquire; when the messenger returned and stated the demand, the ministers all agreed. Only one minister said: 'From antiquity to the present, a human king has never been seen giving his daughter in marriage to a beast. I must kill it and make this fox flee.' The king asked how. This minister replied: 'Send a messenger to make an agreement granting a single wish: make the lions fight first and then roar. They will assume we fear the lion's roar and will certainly make the lions roar first and then fight. If the lions roar, all the beasts will surely scatter.' The king followed his plan. When the day came and the army was dispatched, things turned out precisely as planned. No sooner had the fox and others heard the sound of the lion's roar than their hearts broke into seven pieces, and the fox fell from the elephant and died, while the pack of beasts all fled. The Buddha spoke a verse: