止觀輔行傳弘決 8.46

8.46

次明不思議境。初重比決，引於《法華》「遍照十方」等者，下文既云依正二報，此之十方即具二意。若作正報，即以十方表於十界，雖曰百界千法等，不出十界。若作依報，三千世間亦不出十方。能照即是不思議觀，所照即是不思議境，十界依正二意具足，其致甚深。次正明中，先出境、次引證。問：證中所引《華嚴》者，與前別教引經既同，今成圓教，如何辯異？答：前明別教但云「地是能生」，能所不同故成別義；今明圓教，地體生性一切具足，況復牙堅全是地堅，能生所生無非法界。「既深達業」下，發心也。為對業故，下一一文皆約善惡，亦先寄於別相三諦、次方總約一心三諦，一一皆云「非違非順」，當知並寄。次辯不次。次安心中，從「業空」去，亦奇次第以明不次。一一諦中皆云「善順惡息」者，善順即觀、惡息即止。次破法遍中先引二論，雖復各計，共成三世，三世即是所觀之境。次從「今觀」下，即能觀觀。亦且約次第，故先觀空、後結成三諦。三世相望名之為竪。次「若言」下，於過現中，以時與者相對為橫，者謂宰主、主者我也。一一世中皆推四句，復名為橫。「三世」下，結成空觀。「而言」下，假觀。「所以」下，中觀。次通塞中四句者，業即有漏，非業即無漏，亦業非業即出假也。先已入空得名非業，又復出假名為亦業。雙非即是中道非漏非無漏業。於一一句撿挍能所，具如陰境。次道品中，從「成論至身念處」者，是念處也。意業單起，是心念處。「意得實法」者，領納名得，是受念處。想得假名，是想陰。行則同緣，是行陰。想行兩陰共成法念，并身口業名身念處，總成四念處。依經部宗次第而起，得作此說。「毘曇」如文，此且略述三藏念處。從「今觀」去，正辯無作四念處也。言「同類」者，雖十界別，同名五陰，故名同類。餘如陰境中說。

Next, explaining the inconceivable object: first, in the renewed comparison and determination, it cites from the Lotus [Sūtra] "Illuminating everywhere the ten directions," etc. As the text below mentions both circumstantial and direct retributions, these ten directions contain both meanings. If treated as direct retribution, the ten directions represent the ten realms; though one speaks of a hundred realms and a thousand dharmas, they do not go beyond the ten realms. If treated as circumstantial retribution, the three thousand worlds also do not go beyond the ten directions. That which can illuminate is the inconceivable contemplation, and that which is illuminated is the inconceivable object; the two meanings of circumstantial and direct retribution across the ten realms are fully present, and their significance is extremely profound. Next, in the direct explanation, it first presents the object, and next cites verification. Question: The Huayan cited in the verification is the same sūtra cited earlier for the distinctive teaching; now that it forms the perfect teaching, how does one distinguish the difference? Answer: Previously, in explaining the distinctive teaching, it merely said "The earth is able to produce"; because the producer and produced are distinct, it formed the distinctive meaning. Now, in explaining the perfect teaching, the substance of the earth and the nature of producing are entirely complete; moreover, the hardness of the sprout is entirely the hardness of the earth—there is nothing among the producer and produced that is not the dharma-dhātu. From "Having deeply penetrated karma" onward, it is arousing the aspiration for awakening. To counter karma, each subsequent passage is based on good and evil, and also tentatively relies first on the distinctive-mark three truths, and next collectively relies on the threefold contemplation of the three truths in a single mind; each passage says "neither contrary nor accordant," which should be known as being tentatively expressed. Next, it distinguishes non-gradualness. Next, in calming the mind, from "karma is empty" onward, it also relies on gradual steps to explain non-gradualness. Within each of the truths it says "good accords and evil ceases"; "good accords" is contemplation, while "evil ceases" is calming. Next, in universal refutation, it first cites two treatises; although their assertions differ, together they form the three times, and the three times are precisely the object of contemplation. Next, from "Now contemplating" onward, this is the contemplation that contemplates. It also tentatively relies on the gradual, thus first contemplating emptiness, and later concluding with the three truths. Comparing the three times to each other is called the vertical. Next, from "If one says" onward, within the past and present, contrasting time with the agent is the horizontal; "agent" refers to the controlling master, and the master is the self. In each of the times one examines the four propositions, which is also called the horizontal. From "three times" onward, it concludes the contemplation of emptiness. From "Yet speaking" onward, it is the contemplation of provisionality. From "Wherefore" onward, it is the contemplation of the middle. Next, regarding the four propositions in pass and blockage: karma is contaminated, non-karma is uncontaminated, and both karma and non-karma is emerging into provisionality. Having previously entered emptiness, it can be called non-karma; emerging again into provisionality, it is called both karma [and non-karma]. Denying both is the Middle Way karma that is neither contaminated nor uncontaminated. Examining the subject and object in each proposition is fully as in the object of aggregates. Next, in the aids to awakening, from "the Chengshi [treatise] down to the station of mindfulness of the body," these are the stations of mindfulness. The sole arising of mental karma is the station of mindfulness of the mind. "The mind obtaining real dharmas": receiving and taking in is called obtaining, which is the station of mindfulness of feeling. Samjñā obtaining conventional names is the aggregate of perception. Saṃskāra sharing the same conditions is the aggregate of formations. The two aggregates of perception and formations together constitute mindfulness of phenomena, and together with bodily and verbal karma they are called the station of mindfulness of the body, collectively making the four stations of mindfulness. Arising sequentially according to the Sautrāntika school, this explanation can be made. The Abhidharma is as in the text; this tentatively outlines the Tripiṭaka stations of mindfulness. From "Now contemplating" onward, it directly explains the uncreated four stations of mindfulness. The word "same category": although the ten realms differ, they are all equally called the five aggregates, hence called the same category. The rest is as explained in the object of aggregates.