止觀輔行傳弘決 9.38

9.38

次明對治者，於中初文略明來意。「前道品」等者，前道品中雖觀十界念處，並是一向觀理，故且云「轉無明」。「何以故」下，釋用治意。無明行有各通淺深，今從別說，即以障中無明為理惡，事中行有為事惡。理惡已覆於理慧，事惡更助而覆之，故舉譬云「賊多我一」。事理兩惡為賊多，理慧非多為我一，如賊多將一，應須索助。真理如王、理慧如將、兩惡如賊，故加助破，開前道品之後三解脫門。三空即是涅槃之門，道品正行即是我一，六蔽所覆名為賊多。準前諸文，亦應須用轉兼具等及第一義四教展轉遞為治等（云云）。「若起」下，正明用事。「若有」下，判進否。六種俱重，六皆名蔽。若一重餘輕，但治一重，輕者自去。若六俱重，事須遍治。「助道」下，次明攝調伏諸根等。初攝前十二科。又「佛威儀」下，重明不盡之法。如前十力不共法等，初列成道等四以為威儀。前文但明不共功德，不別顯示三密四儀利物之相，故今更引《大品》是名坐道場，釋成《法華》諸佛於此而坐道場、轉法輪、入涅槃等。言於此者，秖是三德實相一乘，三德秖是十二因緣。此等四法依於因緣，故得用此釋佛威儀。是故四佛坐道場時，並觀因緣而成正覺。道場是所依、覺智是能依，能契所故而成正覺。「大品」下釋，一一文中有標、釋、結。釋成道中有四不同，並於同居現此四相。亦應結云此是同居成道之相，文無者略。故一代教法不出此四成道之相。次轉法輪中，亦標、釋、結。釋中具有八教之相，初頓教、次四教、次不定、次祕密。四佛成道本為利生，是故次明轉法輪義。此文既依《法華經》意，不明八教無以顯妙，是故於此委悉明之。前已料簡，今更略明。然藏等四教，遍收一切大小乘經因果顯了，各立教主、各被機緣，始終備足不過此四。頓等四教，但是如來不思議力，布措藏等，盈縮調停、成熟物機，破邪立正、引小歸大，廢偏顯圓、會權入實，故有諸部五味相生，利物無方適時出沒。若寂滅道場，為別圓機，此一座席未曾經漸，名之為頓。即此文引《華嚴》是也。此乃約部約味得名為頓，部內之教教仍兼漸。約教乃成有漸有頓、有權有實、有麁有妙。故《法華》獨顯望此為麁。《華嚴》尚爾，況復《方等》及以《般若》帶二對三，是故兩味及以鹿苑俱名為漸。況《法華》顯本諸部所無，具如《玄》文第一廣釋。若爾，豈得頓部在初，兼麁帶別？文具兩教謂過四教，可不誤哉？故知不可於斯妙經生乎異計。然此八教非但直為判教而已，觀行明義亦假斯八，收攝行儀使行周備。前偏圓中雖明八教，文仍間雜又闕祕密，今於此中文相委足。略譚大旨竟。

Next, clarifying the antidotes: therein, the initial passage briefly explains the reason for its introduction. "The preceding aids to the path" and so forth: although in the preceding aids to the path one contemplated the stations of mindfulness of the ten realms, it was exclusively a contemplation of principle; hence it tentatively says "turning ignorance." From "for what reason?" onward, it explains the intent of applying the antidotes. Ignorance, volitional formations, and becoming each encompass both shallow and deep. Here, speaking from the distinctive, the ignorance among the hindrances is taken as the evil of principle, while volitional formations and becoming among phenomenal matters are taken as phenomenal evil. The evil of principle already covers the wisdom of principle, and phenomenal evil further assists in obscuring it; hence the metaphor is given: "The thieves are many, while I am one." The two evils of phenomena and principle constitute the many thieves, while the wisdom of principle is not many, being "I am one." Just as when thieves are many and the general is alone, one must seek aid. The true principle is like the king, the wisdom of principle is like the general, and the two evils are like the thieves. Therefore, one adds auxiliary [practices] to destroy [them] and open the three gates of liberation following the preceding aids to the path. The three emptinesses are the gates of nirvāṇa; the correct practice of the aids to the path is "I am one"; being obscured by the six hindrances is called "the thieves are many." Following the preceding passages, one should also apply the turning, combining, possessing, and so forth, as well as the four teachings of the ultimate truth serving successively as mutual antidotes, and so forth (and so on). From "if it arises" onward, it directly clarifies the application to phenomenal matters. From "if there are" onward, it determines progression or non-progression: if all six are equally heavy, all six are called hindrances; if one is heavy and the rest light, one cures only the single heavy one, and the light ones will vanish on their own; if all six are equally heavy, one must necessarily treat them all. From "auxiliary path" onward, it next clarifies subsuming the regulation of the sense faculties and so forth. First, it subsumes the preceding twelve topics. Furthermore, from "the Buddha's deportment" onward, it re-explains the inexhaustible dharmas. As with the ten powers, unique dharmas, and so on mentioned before, it first lists the four—such as attaining the path—as deportment. The preceding text only clarified the unique merits without separately displaying the aspects of the three secrets and four deportments in benefiting beings. Therefore, it now further cites the Pañcaviṃśatisāhasrikā's "this is called sitting on the site of awakening," to explain the Lotus Sūtra's statement that the Buddhas sit on the site of awakening, turn the wheel of the Dharma, and enter nirvāṇa precisely "here." Saying "here" simply refers to the one vehicle of the true mark of the three virtues; the three virtues are simply the twelve links of dependent origination. These four dharmas rely on dependent origination, and therefore this can be used to explain the Buddha's deportment. For this reason, when the four Buddhas sit on the site of awakening, they all contemplate dependent origination and realize right awakening. The site of awakening is that which is relied upon; the wisdom of awakening is that which relies. Because that which relies accords with that which is relied upon, they realize right awakening. In the explanation below "Pañcaviṃśatisāhasrikā," each passage contains a heading, an explanation, and a conclusion. In explaining the attainment of the path, there are four different [modes], all manifesting these four marks within the realm where [commoners and sages] dwell together. It should also conclude by saying that these are the marks of attaining the path in [the realm of] common dwelling; that it is absent in the text is due to abbreviation. Thus the teachings of a whole lifetime do not go beyond these four marks of attaining the path. Next, in turning the wheel of the Dharma, there are also heading, explanation, and conclusion. Within the explanation, the marks of the eight teachings are fully present: first the sudden teaching, next the four [doctrinal] teachings, next the indeterminate, and next the secret. The four Buddhas attain the path fundamentally to benefit sentient beings; therefore, it next clarifies the meaning of turning the wheel of the Dharma. Since this text relies on the intent of the Lotus Sūtra, without clarifying the eight teachings there would be no way to reveal the marvelous; therefore, it clarifies them in detail here. They have already been evaluated before; now they are briefly clarified again. However, the four teachings—Tripiṭaka and so forth—comprehensively gather the causes and effects, clearly manifested, of all Mahāyāna and Hīnayāna sūtras; each establishes a lord of teaching and each addresses specific capacities; complete from beginning to end, they do not exceed these four. The four teachings such as the sudden are merely the inconceivable power of the Tathāgata arranging the Tripiṭaka and the other [teachings], expanding, contracting, harmonizing, maturing beings' capacities, refuting the heterodox and establishing the orthodox, guiding the lesser to return to the greater, discarding the biased and revealing the perfect, and converging the provisional into the real. Hence there are various sections and the five flavors generating one another, benefiting beings without fixed limit, appearing and disappearing in accord with the time. As for the site of awakening in quiet cessation, it was for capacities of the distinctive and perfect [teachings]; this single assembly had not yet undergone the gradual, and is termed "sudden." This is precisely what is cited here from the Avataṃsaka. This derives the name "sudden" in terms of the section and flavor, yet the teachings within this section still contain the gradual. In terms of teaching, it thus comes to have gradual and sudden, provisional and real, crude and marvelous. Therefore, compared to the unique revelation of the Lotus, this is crude. If even the Avataṃsaka is such, how much more so the Vaipulya and Prajñā, which carry the two and face the three! Hence both flavors, along with the Deer Park, are called gradual. How much more so the revelation of the origin in the Lotus, which is absent in all other sections, as fully explained in the first roll of the Fahua xuanyi! If so, how could the sudden section be placed at the very beginning, containing the crude and carrying the distinctive? If the text contains both teachings, to say it surpasses the four teachings—how could that not be an error? Therefore, one should know that one must not give rise to deviant views regarding this marvelous sūtra. Yet these eight teachings are not merely for the purpose of doctrinal classification; contemplation practice in clarifying the meaning also relies on these eight, gathering deportment so that practice may be complete. Although the eight teachings were clarified previously under biased and perfect, the text was still intermixed and also lacked the secret [teaching]; now, in this passage, the textual characteristics are thoroughly complete. A brief discussion of the main theme is finished.