止觀輔行傳弘決 9.4

9.4

次判漏無漏者，先略斥二論。二論俱判事禪有漏、諦智空心方名無漏。「今小」下、總判。今非全奪、故云「小異」。今明事禪是有漏者，如二論說，不緣諦智則異二家，故云「胡瓜能為病緣」。有漏亦爾，為無漏緣。如根本禪，本是有漏不為無漏，但修根本故云專修，即屬有漏。乃至自行化他等四，俱名有漏，具如下文。非一向有漏，故云「小當分別」。「四十八年」者，引證有漏。自行等四各十二門，故四十八俱是有漏。彼第二經，舊醫語新醫言：「卿今若能隨我走使四十八年，然後乃當教汝醫法。」此四十八古有多解。宗師云：「《法華》已前猶是外道弟子，故云四十八年。」開善云：「八禪各有六行，故云四十八。」章安云：「四見各三假，一假各四句，是故三假合四十八。」若《阿含》中，外道必先四十八年供給走使，然後與法。今文正當舊醫之法，新醫權同舊醫之法，名隨走使。若爾者，《阿含經》及今所引兩四十八總當其意，故今文云「自行等四合四十八」。「十二門」者，四禪、四空、四無量心。然《本業瓔珞》上卷明第十地入如幻三昧中，亦明十二門禪，於中亦云聖人現同凡夫法故。「如迦絺那」下，引證事禪皆屬無漏。如《禪法祕要經》云「阿難問佛：『此迦絺那比丘，何因緣故隨轉法輪者，五百比丘為其說法都無益耶？』佛言：『此比丘過去然燈佛所出家，名阿純難陀，聰明多智，憍慢放逸不修念處。身壞命終，墮黑暗地獄。地獄出已，五百身為龍，五百身為猴。以前持戒力故，復得生天。天壽既盡，來生人中。前讀誦三藏力故，今得值佛。以放逸故，今不覺悟。』佛因為說不淨觀法，先從脚起初指一節，如是具如八背捨觀之次第。九十日中不移心念，至僧自恣時得第四果、三明六通。」既因此觀成阿羅漢，不應稱為有漏禪也。故知二論未為全當。次引《大經》等者，第十一〈聖行品〉中明戒定慧，並是事戒及以事禪。既是菩薩聖人之行，經文仍云非是聲聞緣覺所知，二論云何判屬世間有漏？又戒聖行末云「諸佛菩薩聖人所行，名為聖行。」戒行尚爾，況復定耶？「佛說」等者，慧聖行末云「如是開示演說，二乘及諸菩薩聞己奉行。」故云「佛說此法二乘行之」。尚名聖行，況復此法元是諸佛菩薩之法。復云「非是二乘所知」者，二乘但行少分，自謂真極，是故斥云二乘不知。此指生滅慧聖行也，生滅之慧屬佛菩薩，二乘行之亦名聖行，故諸事禪亦屬菩薩，云何判言是有漏耶？引《大品》者，既是出世法施，復是涅槃初門，驗此事禪非唯有漏明矣。所引《大品》九想等者，九想能開諸不淨開，故大小不淨、大小背捨，乃至勝處、一切處等，皆用九想而為初門。不淨成故身念處成，身念成故餘三念成，四念成故三十七品一切俱成，是故不應唯是有漏。「譬二石」者，譬諸事禪能發無漏，如南石性冷、北石性熱，此二石膏雖同名石而冷熱不同，故事禪雖同而有漏無漏異。「若無漏緣」下，次通他難。難云：若九想等為無漏緣，故稱九想為無漏者，依根本禪六地斷見、七地斷思，此地亦為無漏作緣，應當根本亦名無漏，何但獨在九想等耶？言「六地」等者，此準《婆沙》六十一云「云何得天道？為得決定？為得漏盡？答：若決定者，但應六地，謂未到、中間及四根本。」《俱舍》文同。《成論》無未到，故取欲定、中間、四根本為六地。若漏盡者，應云九地，於前六地更加三空。亦以此得決定，亦以此得無漏。得初果時名為決定，得至無學名為漏盡。故《俱舍》云「道展轉九地。言七地者，有餘師說：不取未到及以中間。」若《大論》中，以隨人故並有欲定、未到、中間。《婆沙》妙音亦同此說。言中間者，或言唯在初禪，或言唯在初禪之上、二禪之下。有言：八定節節皆有，且從初意故但為一。雖諸說不同，皆從根本而得無漏，云何獨判為有漏耶？次從「六地」下答，前言事禪單能作緣，若六七地必依諦智，義既不例，何須此疑？故單根本非無漏緣。「所以」下，次明去取。所以不取十想等者，十想斷惑，故不屬事。何者？如《法界次第》及《禪門》中，依《大論》意，並云此十想者前三斷見、中四斷思、後三無學。彼《禪門》中明修次第，是故具列事理諸禪；此明發習，故唯在事。次「慈心」下，判從所依。慈心等者，始慈心禪，終至神通。並「約他階級」者，根本禪中非無慈等，判屬根本。餘禪亦爾，故隨他判也。

Next, regarding distinguishing between the contaminated and the uncontaminated: first, the two treatises are briefly criticized. Both treatises judge phenomenal dhyāna to be contaminated, and only the empty mind of the wisdom [realizing] the truths to be termed uncontaminated. From "Now, slightly" downward is the general determination. Since the present [teaching] does not completely reject [their view], it says "slightly different." Now, that phenomenal dhyāna is contaminated is as the two treatises state; [yet] that it is not conditioned upon the wisdom [realizing] the truths differs from the two masters, hence it is said, "The cucumber can be the condition for illness." Contamination is likewise [able to be] a condition for the uncontaminated. For example, fundamental dhyāna is originally contaminated and not for the uncontaminated; merely cultivating the fundamental is termed dedicated cultivation, and thus belongs to the contaminated. Even up to the four [categories, such as] one's own practice and transforming others, all are called contaminated, as fully explained below. Since it is not exclusively contaminated, it says, "A slight distinction should be made." "Forty-eight years" is citing proof for being contaminated. Since each of the four, such as one's own practice, has twelve gates, forty-eight are all contaminated. In that second fascicle [of the *Mahāparinirvāṇa-sūtra*], the old physician said to the new physician: "If you can now follow me as a servant for forty-eight years, only then will I teach you the method of medicine." Concerning these forty-eight, the ancients had many explanations. The Lineage Master said: "Before the *Lotus [Sūtra]*, one was still a disciple of non-Buddhists, hence it says forty-eight years." [Master] Kaishan said: "The eight dhyānas each have six practices, hence forty-eight." Zhang'an said: "The four views each have three provisionalities, and one provisionality each has four propositions; therefore, the three provisionalities total forty-eight." In the *Āgamas*, a non-Buddhist had to provide service for forty-eight years before being given the Dharma. The present text corresponds precisely to the method of the old physician: the new physician provisionally conformed to the method of the old physician, which is called following as a servant. If so, both forty-eights—in the *Āgama-sūtra* and currently cited—collectively fit this meaning; hence the present text states, "The four, such as one's own practice, combine to forty-eight." "Twelve gates" refers to the four dhyānas, the four immaterial [attainments], and the four immeasurables. However, the upper fascicle of the *Benye yingluo [jing]*, in explaining entering the illusion-like samādhi at the tenth stage, also explains the twelve gates of dhyāna, wherein it also says that the noble ones manifest conformity with the dharmas of ordinary beings. From "Like Kathina" downward is citing proof that phenomenal dhyānas all pertain to the uncontaminated. As the *Chanfa miyao jing* states, "Ānanda asked the Buddha: 'This monk Kathina—due to what cause and conditions was it that when the Wheel-turning [monks], five hundred bhikṣus, preached the Dharma to him, it was entirely of no benefit?' The Buddha said: 'In the past under the Buddha Dīpaṅkara, this bhikṣu went forth into homelessness under the name Anuṇanda. Clever and possessing much wisdom, he was arrogant and negligent, not cultivating the stations of mindfulness. When his body broke up and life ended, he fell into the Dark Hell. After emerging from hell, he took five hundred rebirths as a nāga and five hundred rebirths as a monkey. Due to the power of previously upholding the precepts, he again obtained birth in heaven. When his heavenly lifespan ended, he came to be born among humans. Due to the power of previously reciting the Tripiṭaka, he is now able to meet the Buddha. Yet because of negligence, he is now unawakened.' The Buddha thereupon preached the contemplation of impurity for him, beginning first from the feet at the first joint of a toe, fully according to the sequence of the contemplation of the eight liberations. For ninety days his mental mindfulness did not waver, and at the time of the monastic pravāraṇā, he attained the fourth fruit, the three clarities, and the six supernormal powers." Since he accomplished the arhat based on this contemplation, it should not be called contaminated dhyāna. Thus we know that the two treatises are not entirely correct. Next, citing the *Great Sūtra* and so forth: in the eleventh chapter, "Noble Practices," the precepts, concentration, and wisdom explained are all phenomenal precepts and phenomenal dhyāna. Since they are the practices of bodhisattvas and noble ones, and the sūtra text nevertheless states that they are not what śrāvakas and pratyekabuddhas can know, how could the two treatises judge them to belong to the worldly and contaminated? Furthermore, the end of the noble practice of precepts states: "That which is practiced by the Buddhas, bodhisattvas, and noble ones is called noble practice." The practice of precepts is still like this; how much more so concentration? In "The Buddha preached" and so forth: the end of the noble practice of wisdom states, "Having revealed, expounded, and spoken like this, the two vehicles and bodhisattvas heard it and practiced it." Therefore it says, "The Buddha preached this dharma and the two vehicles practiced it." It is still named noble practice; how much more so given that this dharma was originally the dharma of Buddhas and bodhisattvas. As for stating again that "it is not what the two vehicles can know," the two vehicles only practice a small portion and deem themselves to have reached the true ultimate; therefore they are rebuked, saying that the two vehicles do not know it. This points to the noble practice of wisdom of arising and perishing: wisdom of arising and perishing belongs to the Buddhas and bodhisattvas, yet when the two vehicles practice it, it is also called noble practice; therefore all phenomenal dhyānas also belong to bodhisattvas—how could one judge them to be contaminated? As for citing the *Dapin*: since it is both the supramundane gift of Dharma and the initial gate to nirvāṇa, it is clear from this verification that this phenomenal dhyāna is not exclusively contaminated. Regarding the nine thoughts and so forth cited from the *Dapin*: the nine thoughts can open up all [forms of] impurity; therefore, great and small impurity, great and small liberations, up to the stations of mastery, the stations of totality, and so forth, all take the nine thoughts as their initial gate. Because impurity is accomplished, the station of mindfulness of the body is accomplished; because mindfulness of the body is accomplished, the remaining three stations of mindfulness are accomplished; because the four stations of mindfulness are accomplished, the thirty-seven aids to awakening are all fully accomplished; therefore it should not be exclusively contaminated. "Like two stones": this illustrates how phenomenal dhyānas can initiate the uncontaminated. Just as the nature of the southern stone is cold and the nature of the northern stone is hot, although these two stone-pastes are both named stone, their cold and heat differ; therefore, although phenomenal dhyānas are the same, contaminated and uncontaminated differ. From "If [as] a condition for the uncontaminated" downward, next is resolving another's objection. The objection says: If the nine thoughts and so forth are conditions for the uncontaminated and thus one calls the nine thoughts uncontaminated, then depending on fundamental dhyāna, on six stages one severs views and on seven stages one severs thoughts; since these stages also serve as conditions for the uncontaminated, the fundamental should also be named uncontaminated—why should it reside solely in the nine thoughts and so forth? Regarding "six stages" and so forth, this accords with the *Vibhāṣā*, fascicle sixty-one, which states: "How does one obtain the heavenly path? Is it obtaining determination? Or is it obtaining the exhaustion of contamination? Answer: If it is determination, it should only be six stages, namely the unarrived, the intermediate, and the four fundamentals." The text of the *Kośa* is identical. The *Tattvasiddhi* lacks the unarrived, and thus takes the desire-realm concentration, the intermediate, and the four fundamentals as the six stages. If it is the exhaustion of contamination, one should say nine stages, adding the three immaterial [attainments] to the previous six stages. One also obtains determination through this, and one also obtains the uncontaminated through this. When obtaining the first fruit, it is called determination; when obtaining up to the stage of non-learning, it is called exhaustion of contamination. Thus the *Kośa* states: "The path turns through nine stages. Regarding the seven stages, other masters say: they do not take the unarrived and the intermediate." In the *Dazhidulun*, depending on the person, there are desire-realm concentration, the unarrived, and the intermediate. Bhadanta Ghoṣaka of the *Vibhāṣā* also agrees with this explanation. Regarding the intermediate: some say it is only in the first dhyāna, while others say it is only above the first dhyāna and below the second dhyāna. Some say: each and every juncture of the eight concentrations has it; provisionally following the first intention, it is counted as only one. Although various explanations differ, all obtain the uncontaminated from the fundamental—why judge it solely as contaminated? Next, answering from "six stages" downward: earlier it was said that phenomenal dhyāna alone can serve as a condition, whereas the six or seven stages must rely on the wisdom [realizing] the truths; since the principle is not comparable, why have this doubt? Therefore, the fundamental alone is not a condition for the uncontaminated. From "The reason why" downward, next is explaining what is rejected and what is accepted. The reason why the ten thoughts and so forth are not accepted is that the ten thoughts sever afflictions, and thus do not belong to the phenomenal. How so? As in the *Fajie cidi* and the *Chanmen*, based on the meaning of the *Dazhidulun*, both state that of these ten thoughts, the first three sever views, the middle four sever thoughts, and the latter three are of the stage of non-learning. In that *Chanmen*, the sequence of cultivation is explained, and therefore all phenomenal and noumenal dhyānas are fully listed; here the manifestation of past habits is explained, hence it concerns solely the phenomenal. Next, under "Compassion," judging according to what it relies upon: regarding compassion and so forth, beginning with the dhyāna of compassion and ending with supernormal powers, all are "according to other ranks"; in fundamental dhyāna, it is not that there is no compassion and so forth, [yet] they are judged to belong to the fundamental. The remaining dhyānas are also like this; hence they are judged according to the other.