止觀輔行傳弘決 9.33

9.33

次「思議」下，正明觀法。初明境中，引《大經》四種觀因緣義，則前三為可思議、後一為不可思議。故前諸文明思議境，或有至別教而止，即同今文；或有至圓教者；意則少殊；具如前簡。言「下智」等四智者，初六道因緣正，當四智所觀之境。「下智觀故得聲聞菩提」等者，即是能觀之智。智有差別，故《大經》二十五〈師子吼品〉云「十二因緣凡有四種，謂下、中、上、上上」，具如第一卷引。此文別教十住位中，言不了者即全不見，圓教即約六即位判皆名了了，故四智當體復是今文四聖界也。并前六界，即十法界十二因緣也。聲聞乃至上上皆云「若轉」者，今通約大乘意說，秖轉惑為智，智無別體。聲聞中言「七種學人」者，三果四向也。隨其餘思生數多少生欲色界，故云「善界」。此下智中若從教判，應有緣覺，今文且從聲聞判之。次明緣覺中，云「結業盡不盡同前」者，前是聲聞有盡不盡，今明緣覺不應隔生，既攝屬通教，亦約教論有聲聞義，故得斷惑例前聲聞，盡則出界，不盡同前七種學人。次「若轉」下，明六度菩薩者，前下中智聲聞緣覺器類異同，故可互攝；菩薩發心不與小共，又復為成十法界故，三教菩薩同為一界，是故諸文多少皆爾。六度菩薩雖云般若，猶在伏惑。通菩薩中云「轉無明為即空慧」等者，空慧已成，般若度竟。又云「轉行有為六度」者，六中即是生滅助觀以為般若，還以即空之慧導彼生滅，此通菩薩八地已上，則應隨願利物受生。八地已前惑既未斷，是故今文隨惑判生，故云「同前」。以即空心行於五度，故云「福勝」。即空勝拆，故云「慧勝」。福慧既勝，報生亦勝。但能勝彼三藏二乘，不及別圓初心菩薩，故名為小。應言八九地前，何故但云六七地前？八九是斷後位，六七是正斷位，舉正斷邊以望未斷，故云六七。次「若轉為上智」者，既云歷別，即別義也。轉見思等三種無明，為一切智等三種智明。此中但至行向者，且約不得意邊，復讓初地去以為佛界及上上智，又顯證道無差別故。言「同前」者，住中見思同前二乘，界內塵沙同前藏通兩教菩薩，界外塵沙雖不同前，同是塵沙故且同前。次「若轉」下，明上上智，先明上上智觀為不思議境也、次重釋不思議境。初中，先總立三佛性；次「若通」下辯通別，雖有通別共成圓義。所言通者，一一支中皆三佛性。次「若別」下，別對三佛性。「何以故」下，判別對意。以此三道即三德故，故別對之。若爾，何故復有前通解耶？答：若別對者翻對義便，若通對者據理通故。是故別對三佛性中，一一無不具正因故。次「性德」下，釋前三德不縱不橫、初後不二。「淨名」下，證初後不二。眾生是初，即是佛故，故知不二。「若五品」下，判佛性位。言「未斷同學人」者，同初果向。「鐵輪同無學」者，且從總說。若從別論，應從初信乃至第十，節節依惑以判淺深，故六信已前猶同學人。所言同者，智雖分於下中上別，據通惑斷齊，是故云同。若伏別惑，一向不同，是故下文三賢十聖即與兩教三乘不同。「雖復變易」等者，六根淨位據通惑盡，雖同二乘受變易身，其處亦等，依正勝劣永異二乘。五根屬福故云「生福」。內智巧拙，從初永別。「釋論」下，引證二乘變易身劣。既云根鈍，即是五根劣於圓人。「若別圓」下，更明別圓福勝前教。此即聖位，不與前同；證道同圓，是故合說，仍隨教道立本別名。「若三賢」下，證聖因位始終皆勝，是故前文明別教位但在行向，初地已上攝在此中三賢位內。是故約證不分別圓之異，但語三賢十聖位耳。

Next, from "conceivable" onward, the contemplation method is explicitly clarified. First, in clarifying the object, the text cites the four kinds of contemplation of causes and conditions from the Mahāparinirvāṇa-sūtra; thus the first three are conceivable, and the last one is inconceivable. Therefore, when the preceding passages clarify the conceivable object, some stop at the distinctive teaching, which is identical to the present text, while others extend to the perfect teaching, where the meaning is slightly different, fully distinguished as before. Regarding the four kinds of wisdom, such as "inferior wisdom," the causes and conditions of the six realms first directly constitute the object contemplated by the four wisdoms. The phrase "because of contemplation with inferior wisdom, one attains the bodhi of a śrāvaka" and so on refers to the wisdom capable of contemplating. As wisdom admits of distinctions, Chapter 25 of the Mahāparinirvāṇa-sūtra, "Lion's Roar," states: "The twelve links of causes and conditions are of four kinds: inferior, middling, superior, and supreme," fully cited as in Fascicle 1. In this text, among the stages of the ten abodes of the distinctive teaching, stating that it is not understood means that it is not seen at all; the perfect teaching judges this in terms of the six identities, all called fully understood. Thus, the four wisdoms in their essential substance are also the four noble realms in the present text. Combined with the preceding six realms, these are precisely the twelve links of causes and conditions of the ten dharma-dhātus. The phrase "if transformed" found from the śrāvaka up to the supreme wisdom is now generally stated according to the intent of the Mahāyāna: it merely transforms affliction into wisdom, for wisdom has no separate substance. In the śrāvaka section, "seven kinds of practitioners in training" refers to the three fruits and four directions. Depending on the remaining thoughts and the number of rebirths, they are born into the desire or form realms; hence they are called "good realms." In this inferior wisdom, if judged by doctrinal teachings, it should include pratyekabuddhas, but the present text provisionally judges it in terms of śrāvakas. Next, in clarifying pratyekabuddhas, stating that "whether fetters and karma are exhausted or not is the same as before" means: previously it was śrāvakas who had exhaustion and non-exhaustion; here, clarifying pratyekabuddhas, there should be no rebirth across lifetimes. Since they are subsumed under the shared teaching, and discussed according to that doctrine they contain the meaning of śrāvakas, their severing of afflictions may be exemplified by the preceding śrāvakas: if exhausted, they transcend the realms; if not exhausted, they are like the preceding seven kinds of practitioners in training. Next, from "if transformed" onward, clarifying the bodhisattvas of the six perfections: the preceding inferior and middling wisdoms of śrāvakas and pratyekabuddhas share differences and similarities in capacity, so they can mutually subsume one another; a bodhisattva's initial aspiration is not shared with the Hinayāna, and furthermore, to establish the ten dharma-dhātus, the bodhisattvas of the three teachings share a single realm. Therefore, all texts are consistent in this regard, whether brief or detailed. Although the bodhisattvas of the six perfections speak of prajñā, they still remain at the stage of suppressing delusion. In the shared bodhisattva section, stating "transforming ignorance into the wisdom that is itself emptiness" means that wisdom of emptiness is already perfected and the perfection of prajñā is completed. Furthermore, stating "transforming practices into conditioned six perfections" means that among the six, they take the arising and ceasing of auxiliary contemplations as prajñā, and in turn guide that arising and ceasing with the wisdom that is itself emptiness. For these shared bodhisattvas from the eighth bhūmi upward, they take birth according to their vows to benefit beings. Prior to the eighth bhūmi, since delusion is not yet severed, the present text judges their rebirths according to delusion; hence it says "the same as before." Practicing the five perfections with a mind that is itself emptiness, it is called "superior merit." Because identity with emptiness surpasses analysis, it is called "superior wisdom." With merit and wisdom both superior, their retribution births are also superior. Yet they only surpass the two vehicles of the Tripiṭaka teaching, falling short of the initial-mind bodhisattvas of the distinctive and perfect teachings; hence they are called "lesser." One might ask: they should refer to before the eighth or ninth bhūmi; why mention only before the sixth or seventh bhūmi? The eighth and ninth are stages after severing, whereas the sixth and seventh are stages of active severing; highlighting the active severing side in contrast to what is not yet severed, it says the sixth and seventh. Next, "if transformed into superior wisdom": since it speaks of successive stages, this is the distinctive meaning. One transforms the three kinds of ignorance, such as views and thought, into the three kinds of luminous wisdom, such as all-knowledge. Here, only reaching the stages of practice and dedication is provisionally stated from the perspective of not yet having fully realized, leaving the first bhūmi onward for the Buddha realm and supreme wisdom, and also showing that the path of realization has no distinctions. Stating "the same as before" means that views and thought in the abodes are the same as the preceding two vehicles, dust-and-sand delusions within the realms are the same as the preceding bodhisattvas of the Tripiṭaka and shared teachings, and although dust-and-sand delusions beyond the realms are not the same as before, since they are equally dust-and-sand delusions, they are provisionally considered the same as before. Next, from "if transformed" onward, supreme wisdom is clarified: first, contemplating with supreme wisdom is clarified as the inconceivable object; next, the inconceivable object is explained again. In the first part, the three Buddha-natures are first universally established; next, from "if broadly" onward, the broad and specific are differentiated; though there are broad and specific, they jointly constitute the perfect meaning. What is called "broad" means that every single link possesses the three Buddha-natures. Next, from "if specifically" onward, they are matched specifically with the three Buddha-natures. From "why is this?" onward, the intention of the specific matching is determined. Because these three paths are precisely the three virtues, they are matched specifically. If so, why is there the previous broad explanation? Answer: specific matching facilitates the meaning of direct opposition; broad matching is based on the universality of principle. Therefore, in the specific matching with the three Buddha-natures, every single one fully possesses the direct cause. Next, from "virtue of nature" onward, it explains that the preceding three virtues are neither longitudinal nor latitudinal, and that the beginning and end are non-dual. From "Vimalakīrti" onward, it verifies that beginning and end are non-dual. Sentient beings are the beginning, yet are themselves the Buddha; hence we know they are non-dual. From "if the five ranks" onward, the stages of Buddha-nature are determined. Stating "those who have not severed are equal to practitioners in training" means they are equal to the candidate for the first fruit. "The iron wheel is equal to the non-trainee" is provisionally stated in a general sense. If discussed specifically, from the first faith up to the tenth, shallow and deep should be judged step by step based on delusions; thus before the sixth faith, they are still equal to practitioners in training. In stating that they are "equal": although wisdom is differentiated into inferior, middling, and superior, they are called equal based on their severing of common delusions being aligned. If it is suppressing distinctive delusions, they are entirely different; therefore, the three worthies and ten sages below are not the same as the three vehicles of the two teachings. In "although there is transformation body" and so on: at the stage of the purity of the six faculties, based on the exhaustion of common delusions, although they receive a transformation body like the two vehicles and the place is also equivalent, the superior and inferior nature of their primary and dependent retributions is eternally different from the two vehicles. The five faculties belong to merit, hence called "produced merit." Internal wisdom differs in skillfulness and clumsiness, being eternally distinct from the very beginning. From "Dazhidulun" onward, it cites proof that the two vehicles' transformation bodies are inferior. Since it says their faculties are dull, this means their five faculties are inferior to those of people of the perfect teaching. From "if distinctive and perfect" onward, it further clarifies that the merit of the distinctive and perfect surpasses the preceding teachings. This is the noble stage, not the same as the preceding; their path of realization is identical with the perfect, so they are explained together, yet their original distinctive names are maintained according to the doctrinal path. From "if the three worthies" onward, it proves that the noble causal stages are superior from beginning to end; therefore, the preceding passage's explanation of the distinctive teaching's stages only reaches practice and dedication, while the first bhūmi and above are subsumed within the stages of the three worthies here. Therefore, in terms of realization, the distinction between distinctive and perfect is not differentiated; it only speaks of the stages of the three worthies and ten sages.