止觀輔行傳弘決 9.31

9.31

○次明因緣禪者，此因緣門，行者立觀之要境，翻邪向正之始行，況能成就摩訶衍乘，體即三因佛性正種，故於此門廣明乘相。此中既明三世因緣、辯十二時等，廣如《玄》文引《婆沙》釋。現在是苦。識、名色、六入在胎內，觸、受在胎外，愛、取、有三亦屬現在，初二是惑、次一是業。生老死屬未來，亦是苦。於中初辯內外。云「有大功勳」，內習力也。「諸佛賜者」，外加力也。次正明發中，初推現三支。云「能緣所緣」等者，觀十二緣凡有二種：一者推果知因，如先推受以至無明。既知無明生於受等，則不起愛等起於當果，具如《玄》文釋因緣境。二者推因知果，即如今文。文明發得，還寄修辯。於定心中，所緣善惡能所和合得名為業，業必招果故名為含，業即有因故有能含果。次推此業還由於取，取於善惡乃至無明，故息現因令滅當果。「愛因」下，推現五果。「六皰」者，頭、身、二手、二足。又云：眼耳鼻口及二十指為二十四皰。「識由」下，推過去二因。次推過至未。次結。次「如是」下，明互發。初正明發根本。「此因緣」下，明發之由。「惑根本」下，辯同異。次判隱沒。次明十功德。次結。「乃至」下，發諸禪。「若因」下，根本發因緣。則根本諸禪皆屬因緣。初通明九地有支。何者？始自麁住終至非想皆是因緣，因緣和合名為所成。即以欣慕定心為因，稟教為緣，定體成就為所成法，即名因緣以為能成。推此定體從因緣生，生即有支，隨何地定成何有支。言「諸定」者，既且約根本，但約根本竪論諸定。「此麁細」下，別明九地有支。「如是等至取初禪相」者，明九地發十一支。應云乃至取非想相，初禪在初從初而說。文中雖有麁細住等，非所期心，但因期心求於初禪而發此等，是故不論麁細住等。「如前二十五方便」者，修初禪人本為初禪設二十五法，乃至非想亦復如是，故用前二十五而為行法，具如第四卷釋五法中約初禪釋五法者，即其相也。言「種種希望」者，即五法中欲為希望。若通論者，初修淨戒乃至一心，皆為希望初禪等故。「又知此受由入觸」等者，此約觀境立觸入等名，不同諸論十二時等。「上至非想」等者，既約觀境以明十二，但屬界繫皆具因緣，不同《婆沙》約界料簡，云無色界無色有名等。此是根本發因緣竟。如向因緣發根本者，初發因緣，謂推三世增減四生不同。具如《玄》文因緣境中，及《俱舍》、《婆沙》等文。又復亦有於胎生中不因精血而生者，義同濕化，染香處故，支義亦足。如《分別功德經》第五云「如昔長者有女名善施，未嫁，因向火煖，氣入身懷妊。父母責之，乃至達王。女言：『更無改異。』王許之以死。女言：『今乃有此無道之王，枉殺無罪之人。我若不良，可以保試。』王即驗試，果如其言。王語父母：『欲娶此女。』父母言：『用此死女為？』即內宮中，後生子，端正出家，得羅漢果。」復有多緣得胎不同，一一善達，並於定中所見分別，乃至三世相異立十二名，推根本等以成十二。復從十二發根本等，乃至特勝通明等例者，明諸禪發因緣。應云特勝等因因緣發，以因緣等多依根本，今從所依故云因根本發。又因等者，亦同慈依心、依根本發，判屬有漏。特勝通明亦同慈心，故云「例此可知」。次「此觀」下，明受名不同。《禪經》及五停，立名不同。五停名慧，《禪經》即作三昧之名，故云因緣三昧。「三世」等者，次判事理。此因緣觀雖云慧性，而不能破惑。「如密室」下，舉譬。五停如密室，念處如明燈。由五停故能作理慧，當知五停雖名為慧，但是事觀不能破惑。「如富那」下，證聞因緣即能破惑，方得名為理觀因緣。言「聞慧」者，正指四念處位。言「富那領解」者，《大經》三十五「外道富那，佛問之曰：『汝見世間有常耶？乃至世間有邊無邊等。若言世間是常是實，餘皆妄語，是名為見名業名著。乃至邊無邊亦復如是。』又問：『若汝然火，是火滅時，汝知滅不？』答言：『如是。』又問：『是火然時，從何而來？滅至何處？』答言：『賴緣而生，緣盡則滅，滅時不至一切方所。』佛言：『若五陰愛生故然，若愛滅故二十五有滅。』富那領云：『如有一樹死來百年，枝葉脫落唯有貞實。』佛言：『善來。』成阿羅漢。」然十仙中凡有領解，多云我已知已、我已解已。富那文中雖無此言，既得羅漢，亦可通用領解之言。「此因緣觀」者，判今因緣既屬事觀，是故不及富那有破惑之力。次引經論所出因緣不同，並可得為今文觀境。《瓔珞》十種十二緣者，上卷明第十地中十種觀法，第六觀緣起智觀十種因緣，具如第二卷引。

Next, to explain the dhyāna of conditions (pratītyasamutpāda): this gate of conditions is an essential object for the practitioner to establish contemplation and the initial practice for turning from heresy toward the correct. Furthermore, it can bring to fruition the Mahāyāna vehicle, its essence being the very correct seed of the threefold cause Buddha-nature; therefore, in this gate, the characteristics of the vehicle are extensively explained. Since herein the conditions across the three times are clarified and the twelve periods and so forth are distinguished, this is fully explained as cited from the *Vibhāṣā* in the *Xuanwen*. The present is suffering: consciousness, name-and-form, and the six sense bases are in the womb; contact and feeling are outside the womb. Craving, grasping, and becoming—these three also pertain to the present: the first two are afflictions, and the latter one is karma. Birth and aging-and-death pertain to the future and are also suffering. Therein, first inner and outer are distinguished. Saying "possesses great merit and virtue" refers to the power of inner practice. "Bestowed by all Buddhas" refers to the power of outer support. Next, regarding directly explaining the manifestation: first, inferring the three present limbs. Saying "the grasping and the grasped" and so forth refers to how contemplation of the twelve conditions generally has two kinds: first, inferring from the fruit to know the cause, like first inferring from feeling all the way back to ignorance. Once one knows that ignorance produces feeling and so forth, one then does not give rise to craving and so forth to bring about future fruits, fully as explained in the *Xuanwen* on the object of conditions. Second, inferring from the cause to know the fruit, which is just as in the present text. When the text explains the manifestation and attainment, it is still explained in terms of cultivation. Within the concentrated mind, the concord of the grasping and the grasped, good and bad, is termed karma; because karma inevitably brings about fruition, it is called "containing"; karma is the cause of becoming, and hence becoming can contain the fruit. Next, one infers that this karma is again due to grasping, grasping at good and bad all the way back to ignorance; therefore, one ceases present causes to extinguish future fruits. From "cause of craving" downward, it infers the five present fruits. "Six vesicles" refers to the head, trunk, two hands, and two feet. Alternatively, it is said: the eyes, ears, nose, mouth, and twenty digits make twenty-four vesicles. From "consciousness is due to" downward, it infers the two past causes. Next, it infers from past to future. Next, it concludes. Next, from "such as this" downward, it explains mutual manifestation. First, it directly explains the manifestation of the fundamental [dhyānas]. From "these conditions" downward, it explains the reason for their manifestation. From "root of affliction" downward, it distinguishes identity and difference. Next, it determines latency. Next, it explains the ten merits. Next, it concludes. From "and even" downward, it manifests all the dhyānas. From "if due to" downward, the fundamental [dhyānas] manifest conditions. Thus, all the fundamental dhyānas pertain to conditions. First, it generally explains that the nine stages have limbs [of becoming]. Why is this? From coarse abiding to non-perception, all are conditions; the harmony of conditions is called what is produced. That is, taking the concentrated mind of longing and admiration as the cause and receiving instruction as the condition, the achievement of the substance of absorption is the produced dharma; thus conditions are termed that which can produce. Inferring that this substance of absorption arises from conditions, its arising entails the limbs of becoming; according to the absorption of whichever stage, it achieves the corresponding limbs of becoming. The term "all absorptions" refers to the fact that, taking the fundamental for the moment, it discusses all absorptions vertically based solely on the fundamental. From "this coarse and subtle" downward, it specifically explains the limbs of becoming across the nine stages. "Such as up to grasping the marks of the first dhyāna" explains that the nine stages manifest eleven limbs. It should say up to grasping the marks of non-perception; the first dhyāna is at the beginning, so it speaks from the beginning. Although the text mentions coarse and subtle abiding and so forth, these are not what was intended in the mind; it was only because of intending and seeking the first dhyāna that these manifested, and therefore coarse and subtle abiding and so forth are not discussed. "As in the previous twenty-five expedients": one cultivating the first dhyāna originally institutes twenty-five dharmas for the sake of the first dhyāna, and so on up to non-perception it is also like this; hence one uses the previous twenty-five as practices, fully as in the fourth fascicle's explanation of the five dharmas, where they are explained in terms of the first dhyāna—that is their mark. The term "various hopes" refers to desire among the five dharmas as "hope." In general terms, from initially cultivating pure precepts up to single-mindedness, all are for the sake of hoping for the first dhyāna and so on. "Again knowing that this feeling is due to entry and contact" and so forth: this establishes names such as contact and entry in terms of the object of contemplation, unlike the twelve periods and so on in the treatises. "Up to non-perception" and so forth: since the twelve are explained in terms of the object of contemplation, whatever is bound to the realms is entirely endowed with conditions; this is not like the *Vibhāṣā*'s differentiation according to realms, which says the formless realm lacks form and has names, and so forth. This concludes how the fundamental manifests conditions. As for how, as mentioned before, conditions manifest the fundamental: when conditions first manifest, it means inferring the differences of increase and decrease in the three times and the four modes of birth. This is fully as in the *Xuanwen* under the object of conditions, and in texts such as the *Kośa* and *Vibhāṣā*. Moreover, there are also cases of womb-birth that are not born from semen and blood, being equivalent in principle to moisture-born and apparition-born, because of being dyed by the place of fragrance; the meaning of the limbs is also complete. As the fifth fascicle of the *Fenbie gongde jing* says: "In the past, an elder had a daughter named Śānā [Shanshen], who was not yet married. Warming herself by a fire, the vapor entered her body and she became pregnant. Her parents rebuked her, and the matter even reached the king. The girl said: 'I have done nothing otherwise.' The king condemned her to death. The girl said: 'Now there is such a lawless king who wrongly executes a guiltless person! If I am not chaste, you may test me.' The king immediately tested her, and it turned out just as she said. The king said to her parents: 'I wish to marry this girl.' The parents said: 'What use is this dead girl to you?' She was brought into the inner palace, and later bore a child, who was handsome, went forth from household life, and attained the fruit of arhatship." There are many diverse conditions for attaining pregnancy; fully penetrating each and every one, they are all distinguished through what is seen within concentration, even to establishing twelve names based on differences in the marks of the three times, inferring the fundamental and so forth to form the twelve. Again, from the twelve, the fundamental and so forth manifest, up to the parallels of special excellence and penetrating illumination: this clarifies that all dhyānas manifest conditions. It should say that special excellence and so forth manifest due to conditions, because conditions and so forth mostly rely on the fundamental; now, following that which is relied upon, it says they manifest due to the fundamental. Furthermore, "due to" and so forth is also like benevolence relying on the mind and relying on the fundamental to manifest, being judged as pertaining to the contaminated. Special excellence and penetrating illumination are also like the mind of benevolence; hence it says "one may know by this parallel." Next, from "this contemplation" downward, it explains differences in nomenclature. The *Dhyāna Sūtras* and the fivefold stopping of the mind establish different names. The fivefold stopping names it wisdom, whereas the *Dhyāna Sūtras* make it the name of a samādhi; hence it says "pratītyasamutpāda samādhi." "The three times" and so forth: next, it evaluates phenomenal and principle. Although this contemplation of conditions is said to have the nature of wisdom, it cannot break afflictions. From "like a dark room" downward, it adduces a simile. The fivefold stopping is like a dark room; the stations of mindfulness are like a bright lamp. By means of the fivefold stopping, one can produce wisdom regarding principle; one should know that although the fivefold stopping is named wisdom, it is merely phenomenal contemplation and cannot break afflictions. From "like Pūrṇa" downward, it proves that hearing conditions can immediately break afflictions, only then deserving the name of contemplation of conditions in terms of principle. The term "wisdom arisen from hearing" refers directly to the stage of the four stations of mindfulness. Saying "Pūrṇa gained understanding" refers to chapter thirty-five of the *Mahāparinirvāṇa-sūtra*: "The non-Buddhist Pūrṇa was asked by the Buddha: 'Do you see the world as permanent? ... Up to the world having an end or being endless, etc. If one says the world is permanent and real, and all else is delusion, this is called a view, called karma, called attachment; up to having an end or being endless it is also like this.' He further asked: 'If you light a fire, when that fire is extinguished, do you know that it is extinguished or not?' He answered: 'It is so.' He further asked: 'When that fire was lit, whence did it come? When extinguished, where did it go?' He answered: 'It arises reliant upon conditions, and when conditions are exhausted it is extinguished; when extinguished, it goes to no place whatsoever.' The Buddha said: 'It is ignited because of craving for the five aggregates; if craving is extinguished, the twenty-five realms of becoming are extinguished.' Pūrṇa understood and said: 'It is like a tree that has been dead for a hundred years: branches and leaves have fallen away, and only the solid trunk remains.' The Buddha said: 'Welcome!' and he became an arhat." Whenever there is understanding among the ten ṛṣis, they mostly say: "I have already known, I have already understood." Although these words are not in the passage on Pūrṇa, since he attained arhatship, the words "gained understanding" may also be generally applied. "This contemplation of conditions" judges that since the present conditions pertain to phenomenal contemplation, they do not equal Pūrṇa's power to break afflictions. Next, it cites the different conditions presented in sūtras and treatises, all of which can serve as the objects of contemplation for the present text. The ten kinds of twelve conditions in the *Yingluo jing* refers to the upper fascicle's explanation of the ten kinds of contemplation methods in the tenth stage; the sixth is the wisdom contemplating dependent origination, which contemplates ten kinds of conditions, fully as cited in the second fascicle.