止觀輔行傳弘決 9.10

9.10

次正解釋中，四分之中且明進分者，意欲通辯諸禪發故。於進分中除勤策進，且從任運進至非想者說也。初明初禪中，先辯八觸、次明十功德、次五支、次品數。初正辯觸相中，初明外發、次「若言」下明觸內發。「言一切眾生皆有初地味禪」者，上八地中初，故云初地。既云眾生皆有，何必外來？故《大經》二十三云「如欲界眾生，一切皆有初地味禪，若修不修必定當得。」彼二家者各據內外，未為應理。故今評云：若定執自出外來，墮自他性。準根本禪未應破自他性，今取衍門之意破其互執。故三藏學者尚未破性，況根本耶？又「八觸」下，判體用。言「體用相添」者，輕煖冷重是體，動癢澁滑是用。「若動」下，次約八觸以四分判。「或從頭發」等者，既知三發是三種相，宜應作意以防退相。「動觸」下，次明十功德。前魔境中未暇委辯，今此正明，故應廣釋。問：何故前文以解脫為愛憎，以相應為禍福耶？答：名異意同。言解脫者，秖是離蓋，以太過不及故，不能離蓋但生愛憎。相應秖是與初禪相應，亦以若過若不及故不得相應，不相應故名之為禍，若相應時亦名為福。釋善心中，云「信一切賢聖具深妙法」者，意亦如前簡性過說。故知根本即是賢聖之行，或是過現皆以大乘心修此根本故也。「𢤱悷」者，不調之貌，出《字書》。「如腦」等者，熟皮之藥名腦，腦者頭中髓也。次「或一」下，明觸功能。次判橫竪，次結五支，次示不得俱成，並如文。次「此」下，明不同，初法、次譬。「沸羹熱臛」等者，明一一觸皆具十德。雖是一觸十德不同，沸羹與熱臛同一熱觸，而熱味不同；鯖魚與沈李同一冷觸，而冷味各異。餘六亦爾。當知一觸十味不等。「若欲」下，略示邪正。次釋中，初勸識云「如開門」等者，帶欲界心如開門，邪法得入如「賊進」。邪法若入，鬼隨邪入，名為「鬼禪」，禪實非鬼。次示邪觸相，次示二十邪法相，結數判有無，並如文。「若單」下，判處所，可見。次明邪法功能中，云「大論有風」等者，《大論》二十三釋三覺云「謂貪瞋惱。此三麁覺能壞於禪，如風壞雨。有三善覺能成於禪，如風成雨，即無貪等。」今借以喻邪正二觸。「東北」等者，第一本云「東北風雲屯而雨，西南風雲散而晴，釋上風譬也。」「若一」下，明主伴，如文。

Next, in the proper explanation, among the four parts, it tentatively explains the progressive part because the intention is to universally explain the arising of the various dhyānas. Within the progressive part, setting aside vigorous progression, it tentatively speaks from the perspective of progressing spontaneously up to [the stage of] neither-perception-nor-non-perception. First, in explaining the first dhyāna, it first examines the eight touches, next explains the ten virtues, next the five factors, and next the grades and numbers. In properly examining the characteristics of the touches, it first explains the external arising; next, from 'If it is said' onward, it explains the internal arising of touches. [Regarding the statement] 'All sentient beings possess the relish-dhyāna of the first stage', because it is the first among the eight higher stages, it is called the first stage. Since it is said that all sentient beings possess it, why must it come from outside? Therefore, the twenty-third [fascicle] of the *Mahāparinirvāṇa-sūtra* states: 'Like sentient beings of the desire realm, all possess the relish-dhyāna of the first stage; whether they practice or do not practice, they are bound to attain it.' Those two schools each rely on the internal or the external, which is not reasonable. Therefore, it is now evaluated: if one definitively clings to self-arising or coming from another, one falls into self-nature or other-nature. According to the fundamental dhyāna, one would not yet refute self-nature and other-nature; here, the intention of the Mahāyāna teaching is adopted to refute their mutual grasping. Thus, scholars of the Tripiṭaka have not yet refuted [inherent] nature, how much less in fundamental [dhyāna]? Furthermore, from 'eight touches' onward, substance and function are evaluated. In 'substance and function are added to each other', lightness, warmth, cold, and heaviness are the substance; motion, itching, roughness, and smoothness are the function. From 'If motion' onward, it next evaluates [them] with the four parts in terms of the eight touches. [In] 'or arising from the head' and so forth, since one knows that the three arisings are three kinds of characteristics, one ought to apply intention to guard against the characteristic of regress. From 'touch of motion' onward, it next explains the ten virtues. Previously, in the object of māras, there was no leisure to analyze them in detail; now, in this proper explanation, they should be broadly explained. Question: Why did the previous text take liberation as love and hate, and take association as misfortune and fortune? Answer: The names differ, but the meaning is the same. 'Liberation' is simply leaving behind the hindrances; because of excess or deficiency, one cannot leave behind the hindrances and merely generates love and hate. 'Association' is simply associating with the first dhyāna; also because of excess or deficiency, one cannot attain association; not associating is therefore called misfortune, whereas when there is association, it is also called fortune. In explaining the wholesome mind, [the phrase] 'believing that all worthies and sages possess deep and marvelous dharmas' also has the intention, as before, of eliminating the fault of [inherent] nature. Therefore, one should know that the fundamental is precisely the practice of worthies and sages, or it is because in the past or present they all practiced this fundamental with a Mahāyāna mind. *Longli* is the appearance of being unyielding and untamed, appearing in the *Zishu*. 'Like brain' and so forth: the medicine for curing leather is called brain; 'brain' is the marrow inside the head. Next, from 'Or one' onward, the functions of touch are explained. Next, it evaluates horizontal and vertical; next, it concludes with the five factors; next, it indicates that they cannot all be achieved simultaneously—all as in the text. Next, from 'This' onward, differences are explained: first dharma, then metaphor. In 'boiling broth and hot stew' and so forth, it explains that each and every touch possesses all ten virtues. Although it is one touch, the ten virtues are different: boiling broth and hot stew share the same touch of heat, yet their hot flavors differ; mackerel and submerged plum share the same touch of cold, yet their cold flavors each differ. The remaining six are also like this. One should know that the ten flavors of a single touch are unequal. From 'If desire' onward, it briefly indicates the corrupt and the correct. Next, in the explanation, first urging recognition, [the phrase] 'like opening a door' means that carrying a mind of the desire realm is like opening a door, and corrupt dharmas being able to enter is like 'thieves entering'. If corrupt dharmas enter, ghosts enter along with the corruption, which is called 'ghost dhyāna'; the dhyāna is not actually ghosts. Next, it indicates the characteristics of corrupt touch; next, it indicates the characteristics of the twenty corrupt dharmas, and concludes the numbers to determine their presence or absence—all as in the text. From 'If single' onward, it judges the locations, which can be seen. Next, in explaining the functions of corrupt dharmas, [the citation] 'The *Dazhidulun* states there is wind' and so forth: the twenty-third [fascicle] of the *Dazhidulun*, in explaining the three thoughts, states: 'Namely greed, anger, and harm. These three coarse thoughts can destroy dhyāna, like wind destroying rain. There are three wholesome thoughts that can bring dhyāna to fruition, like wind bringing rain to fruition, namely non-greed and so forth.' Here it is borrowed as a metaphor for the corrupt and correct touches. Regarding 'northeast' and so forth, the first version says: 'When the wind comes from the northeast, clouds gather and it rains; when from the southwest, clouds scatter and it clears up'—this explains the metaphor of wind above. From 'If one' onward, it explains the primary and secondary, as in the text.