止觀輔行傳弘決 9.19

9.19

○次「不淨」下，明無漏等。《禪門》明修故通列九，謂九想、八念、十想、背捨、勝處、一切處、九次第、師子、超越。今文無者，八念、十想已如前簡，勝處、一切處合在背捨中明之，九定等三是果地法，若昔已得不復生此，是故此三今亦不論。今文加彼大不淨、慈心、因緣、念佛、神通者，大不淨與九想但是麁細總別之殊，慈心彼文合在根本為十二門，念佛彼文在八念中，神通既是諸禪之用，彼但明修是故不列。今恐習發，故須列之。故知所列法相廣略，各有其意。今初「九想」者，若欲修習，應往《禪門》委尋其相。然此行者必須戒淨、念心不悔，易受觀法、能破貪欲。初標二人。次明二人發相，先明壞法人者。初「此人」下，明壞法意。既無骨人可觀，是故進至第九燒想。「既無」下，辯異。「願智頂禪」者，此壞法人不修背捨乃至超越，此超越禪最為高上，故名為頂。此禪又能轉壽為福、轉福為壽，名為願智。《大論》十九云「欲知三世事，隨願即知。亦名無諍，能令他心不起諍故。」此超越禪亦具四辯，《俱舍》二十七云「以願為先，引起妙智，如願而了，故名願智。」「雖言燒滅」等者，身想雖無，而身實在。如滅受想，受想雖滅而身實證。「此人」下，辯壞法人有退無退。「如毘曇」等者，《婆沙》中「問：阿羅漢退，不應二三兩果亦退。答：阿羅漢退牽二果退，猶如沙井，上下有甎、中間唯砂。上甎若頹，從上至下，其中間砂豈得不頹？四果如上甎、二果如中砂、初果如底下，若至底竟，不復得去。問：若至初果，亦應言退第二第三。答：如人墮於三層之屋，彼亦如是。雖即不言退第二三，二三實退。復次二三是第四因，其果既退，其因亦退。若爾，初果亦是第四果因，亦應說退。答：初果之前更無有果，若彼退時更無住處。若許初退，則有多妨：本是見諦，今非見諦；本是得果，今非得果；本是決定，今非決定；本是聖人，今非聖人。離如是過，故不說退。問：退經幾時？答：經少時乃至自不知退。若自知退，當修勝進方便。復次彼煩惱現在前時，心生慚愧，速作方便。如明眼人晝日平地顛蹶，尋即還起，四方顧視無見者不。彼亦如是，若佛若聖弟子善人無見我者不。亦如煖身體人，有小火墮在身上，尋即除却。問：既退兩果，兩果不應作者為作不耶？答：不作也。果人所行，異凡夫故。然慧解脫亦不併退，有退義故，故說有退。」「阿含」下，引第三果退以為類例。亦是不得事禪之人，此人雖退不失道共，此生還得。故知《阿含》與《婆沙》意同。既言欲飽自來，即是於初果身中作初果人所作事也。皆不失道共，故得為例。「若然」下，判無事禪成慧解脫。並依世道用欣厭斷，故名世智。若無漏道隨依一地，斷自上下三界諸惑兼得滅定，是故不退。「若不壞」下，次釋不壞法人。初明不壞法相。言「觀練熏修」者，具如《法界次第》中說。言練禪者，即九次第定。具如《摩耶經》云「入初禪已次入二禪，如是次第至滅受想定。」依於九處次第而入，故得名也。又入無間，故名為次第。言熏禪者，即師子奮迅。猶如師子奮諸塵土，謂奮迅入出。所言入者，具入九定。從下以至滅定為順。所言逆者，從滅定起復入非想，如是次第復至初禪。所言出者，逆順皆經入一散心。言修禪者，即是超越，謂超入超出各有若逆若順及以逆順。順者，離欲入初禪，從初禪超入非想處，非想處超入滅定，滅定超入二禪，二禪超入滅定，如是乃至非想。所言逆者，從滅定起入初禪，初禪起入非想，非想起入初禪，如是無所有處乃至二禪。言逆順者，從上超下、從下超上，相對交過還至滅定及以初禪。三種出者，如入無異，但逆及順皆須經一散心中已，次入諸定。委在《法界次第》及《大品》、《大論》。若依《涅槃》後分，練熏義同，修禪稍異。經云「有二種：一者與此文同；二者超一超二或至全超。言一二者，不能遠超，言遠超者必能一二。」「若修時」下，對修辯發。「愛多」等者，今此並約九想自身他身以為內外，廣如《大論》二十一釋背捨中說。又云：初習觀時俱觀，習熟除內。亦可愛多觀外謂九想，見多觀身謂背捨，內外俱觀謂勝處。「於坐」下，正明發相。不壞法人但至第八。𦠇（麁鄧切）。「潰」者，散也。「𭱨𭱨」者，汁流貌。字無正體。「滂沱」者，亦流貌。「未見」下，明功能。初明治欲功能。初法二譬明觀成生厭。「如捉淨法婆羅門」者，《大論》二十二釋十想，至食不淨想中云「如一婆羅門修淨潔法，有因緣事至不淨國。念言：『我當云何離此不淨食得清淨食耶？』見一老母賣白髓餅，便語之言：『我有緣住此百日，常作此餅來送與我，多與汝直。』老母日日送之，婆羅門歡喜貪著飽食。後時作餅日漸無色無味，即問之言：『何緣爾耶？』老母答言：『癰瘡已差。』婆羅門言：『此何語耶？』答言：『我大家夫人隱處有癰，以麵酥甘草傅之，癰熱膿出和合酥餅。日日如是，是故餅味及色俱好。今夫人癰差，何處更得？』婆羅門聞之，以拳自打，槌胸乾嘔：『我當云何？破此淨法我為了矣。』棄捨緣事，馳還本國。」行人亦爾，著好飲食，觀見不淨，不復可貪。今借喻，假想意亦如是。身如癰餅謂之為淨，若知不淨，還於涅槃清淨本國。「若證」下，觀成。「尚不」下，舉況厭相。「嗚」字應作歍，口相近也。若作嗚，嗚呼字耳。「如是想者」下，與特勝辯異。「如貪食人」等者，愛身如貪食，穢身如猪䐗，實觀如「審知」，存身如彊食，「見蟲」如假想，厭彊如不食。「前特勝」下，合喻。特勝是實觀，九想是假想，故下引證。「六賊」者，六欲也。此九通能治於六欲。若別治者，死想治威儀、言語二欲，脹、壞、噉三治形貌一欲，血塗、膿爛、青瘀三治色一欲，骨、燒二治細滑一欲。九想又復通治所著人欲、散治人相欲，能動九十八使山故，所治最彊。言「怨詐」者，愛如怨家、詐為親友，令人起貪如詐親，牽人入惡如怨家。具如《大經》二十一。「如是」下，明助大小乘功能，初正釋、次引證。初文者，或隨本習、或隨現觀，故大小乘同為貪欲之所障礙，障去習發，遂本所期。今時行者，言雖尚深寧免愛縛，不信此觀豈會真理。「釋論」下破謬，兼證九想能發大乘，故知諸師不體論意。

Next, from "impurity" downward, explains the undefiled and so forth. Because the Gate of Dhyāna explains cultivation, it lists nine in general, namely: the nine notions, the eight mindful contemplations, the ten notions, the liberations, the stations of mastery, the totality bases, the nine successive [absorptions], the lion's roar, and the surpassing. That they are absent from the present text is because the eight mindful contemplations and the ten notions have already been excluded as before; the stations of mastery and totality bases are subsumed and explained within the liberations; and the three, beginning with the nine concentrations, belong to the stage of fruition—if one had already attained them previously, they will not arise again here; therefore these three are also not discussed here. As for the present text adding the great impurity, compassion, conditions, mindfulness of the Buddha, and supernormal powers: the great impurity and the nine notions differ only in coarseness and subtlety, generality and particularity; compassion is subsumed in that text under the fundamental [dhyānas] to make twelve gates; mindfulness of the Buddha in that text is among the eight mindful contemplations; and since supernormal powers are the functioning of the various dhyānas, that text only explains cultivation and therefore does not list them. Here, fearing habitual manifestation, they must be listed. Thus we know that the detailed or abbreviated listings of doctrinal marks each have their purpose. Now, regarding the "nine notions" at the beginning: if one wishes to cultivate them, one should consult the Gate of Dhyāna for a detailed investigation of their marks. However, this practitioner must maintain pure precepts and a mind of mindfulness without regret, so that they easily receive the contemplation method and are able to overcome greed. First, two kinds of persons are indicated. Next, the manifestations of the two persons are explained; first, explaining the person who destroys the dharma [of the body]. First, from "this person" downward, explains the intention of destroying the dharma. Since there is no skeleton person to contemplate, they therefore advance to the ninth, the notion of burning. From "since there is no" downward, distinguishes the differences. Regarding "knowledge resulting from resolve and the summit dhyāna": this person who destroys the dharma does not cultivate the liberations up to the surpassing [concentration]; this surpassing dhyāna is the highest and supreme, hence it is called the "summit." This dhyāna can also transform life span into merit, and merit into life span; it is called "knowledge resulting from resolve." Fascicle nineteen of the Dazhidulun states: "If one wishes to know the events of the three times, according to one's resolve one immediately knows them. It is also called non-contention, because it can prevent contention from arising in others' minds." This surpassing dhyāna also possesses the four analytical knowledges. Fascicle twenty-seven of the Abhidharmakośa states: "With resolve as the precursor, it induces subtle knowledge; comprehending according to resolve, it is thus named knowledge resulting from resolve." Regarding "although it is said to burn away" and so forth: although the notion of the body is absent, the body actually exists. It is like the cessation of sensation and conceptualisation: although sensation and conceptualisation have ceased, one actually realizes it bodily. From "this person" downward, investigates whether the person who destroys the dharma experiences retrogression or non-retrogression. Regarding "as the Abhidharma [states]" and so forth: the *Vibhāṣā* asks, "If an arhat retrogresses, they should not retrogress from the second and third fruits as well. Answer: An arhat's retrogression drags along retrogression from the two fruits, just like a sand well: there are bricks above and below, and only sand in between. If the upper bricks collapse, falling from top to bottom, how could the sand in the middle not collapse? The fourth fruit is like the upper bricks, the second fruit like the middle sand, and the first fruit like the bottom. Once one reaches the bottom, one can go no further. Question: If one reaches the first fruit, should one also say they retrogress from the second and third? Answer: It is like a person falling from a three-story house; they are just like that. Although one does not immediately say they retrogress from the second and third, they actually retrogress from the second and third. Furthermore, the second and third are the causes of the fourth; since the fruit retrogresses, its causes also retrogress. If so, the first fruit is also the cause of the fourth fruit, and one should say it retrogresses as well. Answer: Prior to the first fruit there is no further fruit; if they retrogressed from that, there would be no abiding place left. If one allowed retrogression from the first, there would be many faults: having originally seen the truths, now they would not have seen the truths; having originally attained the fruit, now they would not have attained the fruit; having originally been determined, now they would not be determined; having originally been a noble one, now they would not be a noble one. Free from such faults, retrogression is not spoken of [for the first fruit]. Question: How long does retrogression last? Answer: It lasts a short time, to the point that one does not even know one has retrogressed. If one knows oneself to have retrogressed, one should cultivate the expedients for superior progress. Furthermore, when those afflictions manifest before them, feeling shame and remorse in mind, they swiftly apply expedients. Like a clear-sighted person stumbling on level ground in the daytime, who immediately rises again and looks around in the four directions to see if anyone saw them or not; they are just like that: 'Has the Buddha, a noble disciple, or a good person seen me or not?' It is also like a person with a warm body who, having a small spark fall on their body, immediately brushes it away. Question: Since they have retrogressed through two fruits, should they commit what is improper for those two fruits to commit, or not? Answer: They do not commit them. The actions of a person of the fruits are different from those of ordinary worldlings. However, those liberated through wisdom do not retrogress completely; because there is the principle of retrogression, retrogression is spoken of." From "the Āgamas" downward, cites retrogression from the third fruit as an analogous case. This is also a person who does not attain concrete dhyāna; although this person retrogresses, they do not lose the path-concomitant [discipline], and regain it in this life. Thus we know that the intent of the Āgamas is identical with that of the *Vibhāṣā*. Since it says that when desire is sated they naturally return, this means that in the body of the first fruit they perform the deeds of a person of the first fruit. Because neither loses the path-concomitant [discipline], it can serve as an analogy. From "if so" downward, judges that lacking concrete dhyāna constitutes liberation through wisdom. Relying entirely on the mundane path, they sever [afflictions] through aspiration and revulsion; hence it is called mundane knowledge. If, relying on any level of the undefiled path, they sever their own, superior, and inferior delusions of the three realms and concurrently attain the concentration of cessation, they do not retrogress. From "if not destroying" downward, next explains the person who does not destroy the dharma. First, clarifies the marks of not destroying the dharma. Regarding "contemplation, refinement, permeation, and cultivation": this is fully explained in the *Sequences of the Dharma Realm*. As for "refinement dhyāna," it is the nine successive concentrations. As the *Māyā Sūtra* states in full: "Having entered the first dhyāna, one next enters the second dhyāna, proceeding successively in this manner up to the concentration of the cessation of sensation and conceptualisation." Because one enters in succession relying on the nine places, it receives this name. Furthermore, entering without interruption, it is called successive. As for "permeation dhyāna," it is the lion's sprint. Just as a lion shakes off all dust, it means entering and emerging with vigorous sprint. Regarding "entering," it means entering all nine concentrations. Moving from below up to the concentration of cessation is direct order. Regarding "reverse order," arising from the concentration of cessation, one re-enters neither-conceptualisation-nor-non-conceptualisation, and in this succession reaches the first dhyāna again. Regarding "emerging," both reverse and direct order involve passing through and entering a single scattered mind. As for "cultivation dhyāna," it is surpassing, meaning surpassing entry and surpassing emergence, each having reverse, direct, and reverse-direct forms. The direct: abandoning desire, one enters the first dhyāna; from the first dhyāna one surpasses into the sphere of neither-conceptualisation-nor-non-conceptualisation; from the sphere of neither-conceptualisation-nor-non-conceptualisation one surpasses into the concentration of cessation; from the concentration of cessation one surpasses into the second dhyāna; from the second dhyāna one surpasses into the concentration of cessation; and so on up to neither-conceptualisation-nor-non-conceptualisation. The reverse: arising from the concentration of cessation, one enters the first dhyāna; arising from the first dhyāna, one enters neither-conceptualisation-nor-non-conceptualisation; arising from neither-conceptualisation-nor-non-conceptualisation, one enters the first dhyāna; and so on for nothingness up to the second dhyāna. The reverse-direct: surpassing from above to below and surpassing from below to above, crossing back and forth mutually, returning to the concentration of cessation and the first dhyāna. The three types of emergence do not differ from entry, except that both reverse and direct require passing through a single scattered mind before subsequently entering the various concentrations. Details are in the *Sequences of the Dharma Realm*, the *Dapin*, and the *Dazhidulun*. If relying on the latter part of the *Nirvāṇa Sūtra*, the meanings of refinement and permeation are identical, but cultivation dhyāna differs slightly. The sūtra states: "There are two kinds: the first is identical to this text; the second surpasses by one, surpasses by two, or reaches complete surpassing. Surpassing by one or two means being unable to surpass far; surpassing far necessarily encompasses surpassing by one or two." From "when cultivating" downward, distinguishes manifestation in contrast to cultivation. Regarding "much craving" and so forth: here, one takes the nine notions on one's own body and another's body as internal and external, as explained at length in fascicle twenty-one of the *Dazhidulun* explaining the liberations. It also states: when first practicing contemplation, one contemplates both; when practice is mature, one removes the internal. It can also be that one with much craving contemplates the external, which refers to the nine notions; one with much views contemplates the body, which refers to the liberations; and contemplating both internal and external refers to the stations of mastery. From "upon the seat" downward, directly clarifies the marks of manifestation. The person who does not destroy the dharma only reaches the eighth. 𦠇 is pronounced *cù* and *dèng*. "Bursting" means scattering. "𭱨𭱨" describes the flowing of fluid; the character has no standard form. "Pangtuo" also describes the appearance of flowing. From "not yet having seen" downward, clarifies efficacy. First, clarifies the efficacy of curing desire. First doctrine, then two metaphors, clarify that the completion of contemplation produces disgust. Regarding "like the brāhmaṇa who observed the rules of purity": fascicle twenty-two of the *Dazhidulun*, explaining the ten notions, states in the contemplation of the impurity of food: "Just as a brāhmaṇa who cultivated pure practices had some business and went to an impure country. He thought: 'How can I avoid this impure food and obtain pure food?' Seeing an old woman selling white marrow cakes, he said to her: 'I have business that keeps me here for a hundred days; make these cakes constantly and send them to me, and I will pay you handsomely.' The old woman delivered them daily, and the brāhmaṇa, delighted and greedily attached, ate his fill. Later, the cakes she made gradually lost their colour and flavour, so he asked her: 'What is the reason for this?' The old woman replied: 'The ulcer has healed.' The brāhmaṇa said: 'What kind of talk is this?' She replied: 'My mistress had an ulcer in a private part; we applied flour, ghee, and liquorice to it, and the heat of the ulcer discharged pus, which blended into the ghee cakes. It was like this every day, which is why the cakes had both fine flavour and fine colour. Now the mistress's ulcer has healed, so where could I get more?' Hearing this, the brāhmaṇa struck himself with his fists, beat his chest, and dry-retched: 'What have I done? My pure practices are completely ruined!' He abandoned his business and rushed back to his home country." The practitioner is also like this: attached to fine food and drink, once they contemplate and see impurity, they can no longer crave it. Borrowing the metaphor now, the intention of the conceptualized notion is also like this. The body is like the ulcer cakes, yet taken to be pure; if one knows it is impure, one returns to the pure home country of nirvāṇa. From "if realizing" downward, the contemplation is accomplished. From "not even" downward, adduces an analogy to show the mark of disgust. The character 嗚 should be 歍, meaning mouths drawing close. If written as 嗚, it is merely the character in *wūhū* [lamentation]. From "such a notion" downward, distinguishes the difference from extraordinary excellence. Regarding "like a greedy eater" and so forth: craving the body is like being a greedy eater; the defiled body is like pig tripe; real contemplation is like "knowing clearly"; preserving the body is like forcing oneself to eat; "seeing worms" is like the conceptualized notion; revulsion at being forced is like not eating. From "the previous extraordinary excellence" downward, matches the metaphors. Extraordinary excellence is real contemplation; the nine notions are conceptualized notions; hence evidence is cited below. "Six thieves" refers to the six desires. These nine notions are generally able to cure the six desires. If curing them specifically: the notion of death cures the two desires for deportment and speech; tumefaction, destruction, and being devoured cure the single desire for bodily appearance; being smeared with blood, purulent rotting, and blue discoloration cure the single desire for colour; skeleton and burning cure the single desire for smoothness. The nine notions also generally cure attachment to the desire for persons, and separately cure the desire for human characteristics; because they can shake the mountain of the ninety-eight latent afflictions, what they cure is the most powerful. Regarding "hostile deceiver": craving is like an enemy that deceitfully acts as a close friend; causing one to give rise to greed is like the deceitful friend; dragging one into evil is like the enemy. This is fully explained in fascicle twenty-one of the *Mahāparinirvāṇa Sūtra*. From "such" downward, clarifies the efficacy of aiding the Great and Lesser Vehicles: first directly explains, then adduces evidence. In the first text: either according to past habitual practice, or according to present contemplation, the Great and Lesser Vehicles are equally obstructed by greed and desire; once the obstruction is removed and habits manifest, one attains what was originally sought. Nowadays practitioners, although their words are lofty, how can they avoid the bonds of craving? Not believing in this contemplation, how could they tally with the true principle? From "the commentary" downward refutes error, and concurrently proves that the nine notions can trigger the Mahāyāna; thus we know that the various masters did not comprehend the treatise's intent.