止觀輔行傳弘決 9.40

9.40

次明次位者，亦約因緣證悟淺深。初有漏、次四教。「迦羅可知」者，既以迦羅例二解脫，即以有通名大，如俱解脫；無通名小，如慧解脫。《大論》二十一云「迦羅，此翻因緣覺，亦云獨覺。出值佛世聞因緣法，名為緣覺。出無佛世自然得悟，名為獨覺。此二各有大小之別。若七生初果，值無佛世，名小迦羅。百劫種相，名之為大。種相不同，或三十相、二十九八，乃至一相，此獨覺大小也。又若七生盡，值佛出世，名之為小。種相修福，直佛聞教，名之為大，此緣覺大小也。又兩大中，各有現通不現通，現通者大、不現通者小，現通中說法者大、不說者小。」從「翻五度至三祇位」，三藏菩薩也。翻五度等者，準下句意，應云翻無明以為般若，翻行有為五度。文似倒。「若翻無明至下也」者，通教也。「四忍」者，伏忍、信忍，乾慧位；順忍，性地位；無生忍，八人見地等位。《仁王》用五忍以判別位，即加寂滅忍也。次從「無明至六輪位行高下」者，別也。前明智行但論出假，雖云無明，但是障俗之無明耳。至結位中則具列六輪者，明智行則簡於向後等，具如前簡。言六輪者，依《瓔珞》中明位有六，六位展轉從淺至深，故名為輪。又一一位皆破結惑，故約輪義以明摧碾。謂十住、十行、十向、十地、等覺、妙覺，如次對於鐵、銅、銀、金、瑠璃、摩尼水精輪。經有多六以釋六位，今明因位，退加十信以為六輪，不取妙覺。從「翻無明至高下」者，明圓位即有六即不同。初理即。云「一人一念悉皆具足」者，即先立理境也。「癡如虛空」等者，癡即無明，無明即法性，法性如虛空，老死亦如是。空即法性，法性無盡。次又轉釋空云：何故不可盡？空體無有盡與不盡。次又轉釋空既無有盡與不盡，當知此空即是大乘。何故得知空是大乘？故引《十二門論》為證。次以《普賢觀》證者，又以能乘之人、所乘之理證空是大。空若非大，何故能乘之人是普賢等？能乘大故，所乘必大。大故理遍，故引《大品》「不動不出」以證理遍。「若人」下，復以《大品》況釋理遍。法性實際本不動出，設使能令法性動出，而此大乘亦不動出。法性即是大乘之理，還以其體而為設況，故今文中不動出義獨在於圓。若通論者，共菩薩中，動謂柔順忍、出謂無生忍；若共聲聞乘，動謂學人，出謂無學；若別菩薩，動謂出假、出謂登地。故今圓人不斷煩惱為不動、不破生死為不出。是故動出通於諸教，不動不出唯在於圓。「七番」者，明次位前七重觀法。故知前七即是所行，故云「行處」。今明次位，即是所階。第四品中云「戒少急」者，前之三品非全不持，但正尚理觀、事相非正，所以自護止作必無虧點，眾法作行或當稍緩。又止持中，雙持雙犯事必須具，單持別犯作中無止或當未具。又止作中，自行從制事必不廢，為物從開或可未具。又理全事闕名之為寬，故前四品通名為緩。入第五品事理不二，眾行別行，若作若止、若性若機，一切具足。分證中，初總釋，次別以月愛結成三德及究竟即，如文。大小諸位皆約十二因緣者，小位明七八法界十二因緣，即六道法界藏通等位高下也；大位明九十法界，即別圓等四菩薩位。又藏通菩薩或六或七或八九十，未斷惑故六，入空故七八，弘誓故九，果滿故十。果頭無人，一切俱九。以實形權一切七八，開權顯實一切俱十。別教或九或十，分教證故；圓教始終不二而二。此等各有斷伏高下。「若寂滅」下，釋疑。先立疑。疑云：諸地相即如無分別，況復眾生即是涅槃。眾生極下、涅槃極高，高既即下，有何次位耶？次「不生不生至有因緣」等下，釋。如雖無位，位約事生，事謂惑智因果等也。是故見如諸位隨生，凡夫迷如豈有諸位？見如惑滅，如實無滅。見如不等，有諸位生。真無生滅，俗有生滅，真俗不二，生滅義一。自行既滿，能為他人遍說如位，是故名為「為生作因」。「如畫虛空」等者，自行真滿猶如虛空，大悲益物如畫如種。是故菩薩為眾生故，不謀不作而畫而種，乃得名為方便善巧。「若人」下，結斥。「菩薩旃陀羅」者，旃陀羅此翻殺者，自濫上位殺常住命，若為他說害他慧命，以此而推斯困者眾。「安忍」者，初明所忍之境，即三障也。三障秖是十境，具如第五卷說。「業」下，明能忍之相。今又別對，業、魔、禪三別屬業障，見、慢二境別屬煩惱障。二乘菩薩既有正助兩行，是故分對煩惱及業。報障可知。還以十界因緣對於十境，即一念心具足十界，一一界中無非三障、無非十境。若似解未發，應於十境若違若順而生安忍。結，如文。「住忍辱地」等者，證安忍也，亦是觀行寂滅忍也，即是中道寂忍。安三諦地住於真諦，名為「柔和善順」。住於俗諦，名為「而不卒暴」。安住俗諦而不為俗動，名為「心亦不驚」。由是得入相似三諦。「如聲聞」下，辯異，如文。無法愛中，言「有真似」者，初泛標二位；次釋二位。初釋似位，先列相似三法。「以智」下，誡勿於似法而生愛著，妨入真位。「若於」下，示頂墮相。「云何」下，示起愛相。「若不著」下，示無法愛得入真位。真位尚不著，況復著似位？「入理」下，正示真位離愛之相。「從此」下，明入位。次引《大論》明證真位。又於真法起愛名為法愛，愛名雖同，真似義別。是故住前未入無功用道，不名「自然」。非真法性，不名「流入」。若得初住無生，百界作佛、九道垂形，分身九界輔佛行化，化功歸己不假勤修，故名任運。

Next, in explaining the stages of rank, it is also based on the shallow and deep realizations of dependent origination. First are the contaminated [stages], and next are the four teachings. Regarding 'The [pratyeka]buddha (kāla) can be understood': since the pratyekabuddha is analogized to the two liberations, possessing supernormal powers is called great, like liberation through both; lacking supernormal powers is called small, like liberation through wisdom. Dazhidulun, scroll twenty-one, says: 'Kāla is translated here as awakened to dependent origination, and also called solitary awakened one. One who appears in a world where a Buddha is present and hears the Dharma of dependent origination is called an awakened to conditions. One who appears in a world without a Buddha and awakens naturally is called a solitary awakened one. Each of these two has the distinction of great and small. If one has seven rebirths remaining after the first fruit and encounters a world without a Buddha, this is called a small kāla. One who spends a hundred kalpas planting the marks is called great. The planted marks differ: thirty marks, twenty-nine, twenty-eight, down to one mark; this is the great and small of the solitary awakened ones. Furthermore, if the seven rebirths are exhausted and one encounters a Buddha appearing in the world, this is called small. One who plants the marks, cultivates merit, directly encounters a Buddha, and hears the teaching is called great; this is the great and small of the awakened to conditions. Furthermore, between the two great ones, each has displaying supernormal powers and not displaying supernormal powers: one who displays supernormal powers is great, and one who does not is small; among those displaying supernormal powers, one who preaches the Dharma is great, and one who does not is small.' From 'Overturning the five perfections up to the stage of three asaṃkhyeyas' refers to the bodhisattva of the Tripiṭaka [teaching]. As for 'overturning the five perfections' and so forth: according to the meaning of the subsequent sentence, it should say overturning ignorance into prajñā, and overturning karmic formations and existence into the five perfections. The text seems inverted. Regarding 'If one overturns ignorance down to lower': this is the shared teaching. As for the 'four forbearances': the forbearance of suppression and the forbearance of faith belong to the stage of dry wisdom; the compliant forbearance belongs to the stage of nature; the forbearance of non-arising belongs to the stages of the eight person, seeing, and so forth. The Renwang uses five forbearances to determine the distinctive stages, which adds the forbearance of quiescence. Next, from 'Ignorance down to the high and low practice of the six-wheel stages': this is the distinctive [teaching]. Previously, in explaining wisdom and practice, it only discussed emerging from provisionality; although it mentions ignorance, it is only the ignorance that obstructs the conventional. When concluding with the stages, it lists the six wheels completely; in explaining wisdom and practice, it distinguished what follows, fully as distinguished before. As for the 'six wheels': based on the Yingluo, the stages are explained as six; the six stages turn progressively from shallow to deep, hence they are called wheels. Furthermore, each stage smashes afflictions, so the meaning of wheel is used to explain crushing. They refer to the ten abodes, the ten practices, the ten dedications, the ten grounds, virtual awakening, and wondrous awakening, corresponding respectively to the iron, copper, silver, gold, lapis lazuli, and mani crystal wheels. The sūtra contains many sets of six to explain the six stages; now, in explaining the causal stages, it steps back to add the ten faiths to make the six wheels, not taking wondrous awakening. From 'Overturning ignorance down to high and low': this explains the stages of the perfect [teaching], which has the distinction of the six identities. First is the identity in principle. The statement 'A single person in a single thought-moment fully possesses them all' first establishes the objective realm of principle. Regarding 'Stupidity is like empty space' and so forth: stupidity is ignorance, ignorance is dharma-nature, dharma-nature is like empty space, and aging and death are also like this. Emptiness is dharma-nature, and dharma-nature is inexhaustible. Next, it further explains emptiness, asking: Why is it inexhaustible? The substance of emptiness has neither exhaustion nor inexhaustibility. Next, it further explains: since emptiness has neither exhaustion nor inexhaustibility, one should know that this emptiness is the Great Vehicle. How is it known that emptiness is the Great Vehicle? Therefore it cites the Twelve Gate Treatise (*Dvādaśamukha Śāstra) as proof. Next, it cites the Contemplation of Samantabhadra as proof: it further uses the person capable of mounting it and the principle mounted upon to prove that emptiness is great. If emptiness were not great, why would the person capable of mounting it be Samantabhadra and others? Because the mounter is great, what is mounted must be great. Because it is great, the principle is pervasive; therefore it cites the Dapin's 'neither moving nor departing' to prove that the principle is pervasive. From 'If a person' downward, it again uses the Dapin to illustrate and explain the pervasiveness of the principle. The dharma-nature and reality-limit are fundamentally without moving or departing; even if one could cause dharma-nature to move and depart, this Great Vehicle would still neither move nor depart. Dharma-nature is the principle of the Great Vehicle; using its substance to construct an analogy, the meaning of 'neither moving nor departing' in the present text resides solely in the perfect [teaching]. If discussed generally: among the shared bodhisattvas, moving refers to the supple and compliant forbearance, and departing refers to the forbearance of non-arising; if shared with the śrāvaka vehicle, moving refers to the trainees, and departing refers to the non-trainees; if for the distinctive bodhisattvas, moving refers to emerging from provisionality, and departing refers to ascending the grounds. Therefore, for the person of the perfect [teaching] now, not severing afflictions is non-moving, and not destroying birth and death is non-departing. Hence, moving and departing run through all teachings, while neither moving nor departing belongs solely to the perfect [teaching]. Regarding the 'seven sequences': these refer to the seven contemplations prior to explaining the sequence of stages. Therefore, one knows that the preceding seven are what is practiced, hence called 'the locus of practice.' Now, explaining the sequence of stages is the progression of steps. In the fourth grade, it says 'precepts are slightly urgent': the preceding three grades do not completely fail to uphold them, but they primarily esteem contemplation of principle, while phenomenal aspects are not primary; therefore, self-protection in cessation and action certainly has no flaw, but communal practices may perhaps be slightly lax. Furthermore, in cessation-maintenance, both maintaining and both violating must be complete in phenomenal terms; single maintenance and distinct violation, where there is no cessation within action, may perhaps not yet be complete. Furthermore, in cessation and action, conforming to prohibitions in one's own practice will certainly not be neglected, while conforming to permissions for the sake of beings may perhaps not yet be complete. Also, the completeness of principle with the lack of phenomenal matters is called broad; therefore, the first four grades are generally called lax. Entering the fifth grade, phenomena and principle are non-dual, and communal practices and distinct practices, whether action or cessation, whether nature or capacity, are all fully complete. In partial realization, it first explains generally, and next particularly uses Moon-loving [samādhi] to conclude the three virtues and ultimate identity, as in the text. That all higher and lower stages are based on the twelve links of dependent origination means: the lesser stages explain the twelve links of dependent origination across the seven or eight dharma-realms, which are the heights and depths of the stages of the Tripiṭaka and shared [teachings] across the six paths of the dharma-realm; the greater stages explain the ninth and tenth dharma-realms, which are the four bodhisattva stages of the distinctive and perfect [teachings]. Furthermore, the bodhisattvas of the Tripiṭaka and shared [teachings] may be in the sixth, seventh, eighth, ninth, or tenth [realms]: because they have not severed defilements, they are in the sixth; entering emptiness, they are in the seventh and eighth; by great vows, they are in the ninth; when the fruit is fulfilled, they are in the tenth. Because there is no person at the head of the fruit, all are in the ninth. When contrasting the provisional with the real, all are in the seventh and eighth; opening the provisional to reveal the real, all are in the tenth. The distinctive teaching may be in the ninth or tenth, because of the division between teaching and realization; the perfect teaching is non-dual yet dual from beginning to end. Each of these has high and low degrees of severing and suppression. From 'If quiescent' downward, it resolves doubts. It first raises the doubt. The doubt says: The grounds are identical to suchness without differentiation, let alone sentient beings being identical to nirvāṇa. Sentient beings are the lowest, and nirvāṇa is the highest; since the high is identical to the low, what sequence of stages can there be? Next, from 'Neither arising nor arising down to having causes and conditions' downward, it explains. Although suchness has no stages, stages are produced in relation to phenomena; phenomena refer to delusion, wisdom, cause, effect, and so forth. Therefore, seeing suchness, the stages are produced accordingly; how could ordinary beings who are deluded about suchness have stages? Seeing suchness, delusion is extinguished, yet suchness is truly unextinguished. Seeing suchness with inequality, the various stages are produced. The true is without arising and extinguishing, while the conventional has arising and extinguishing; the true and conventional are non-dual, and the meaning of arising and extinguishing is one. Once one's own practice is fulfilled, one can preach the stages of suchness everywhere for others; hence this is called 'acting as a cause for beings.' Regarding 'Like painting empty space' and so forth: the genuine fulfillment of one's own practice is like empty space, and using great compassion to benefit beings is like painting and planting. Therefore, for the sake of sentient beings, the bodhisattva paints and plants without contriving or fabricating; only then is it called skillful means. From 'If a person' downward, it concludes with a rebuke. Regarding 'bodhisattva caṇḍāla': caṇḍāla is translated here as killer; by falsely claiming higher stages for oneself, one kills the life of the permanent; if one preaches it to others, one harms their wisdom-life; deducing from this, those who are thus distressed are many. Regarding 'endurance': it first explains the objective realm endured, which is the three obstacles. The three obstacles are simply the ten objects, fully as explained in fascicle five. From 'Karma' downward, it explains the characteristics of being able to endure. Here it pairs them specifically: karma, māra, and dhyāna specifically belong to the obstacle of karma; views and arrogance specifically belong to the obstacle of affliction. Since the bodhisattvas of the two vehicles have both primary and auxiliary practices, they are divided to correspond to afflictions and karma. The obstacle of retribution is obvious. Again pairing the dependent origination of the ten realms with the ten objects: that is, a single thought-moment fully possesses the ten realms, and in each and every realm there are none that are not the three obstacles and none that are not the ten objects. If resemblance understanding has not yet arisen, one should give rise to endurance toward the ten objects, whether adverse or agreeable. The conclusion is as in the text. Regarding 'Dwelling on the ground of forbearance' and so forth: this proves endurance, and it is also the forbearance of quiescence of contemplative practice, which is the quiescence forbearance of the Middle Way. Settled on the ground of the three truths, dwelling in the truth of the true is called 'gentle, compliant, and obedient.' Dwelling in the truth of the conventional is called 'and not rash or violent.' Settled in the conventional truth without being moved by the conventional is called 'the mind is also not startled.' Thereby one is able to enter the resemblance three truths. From 'Like the śrāvaka' downward, it distinguishes differences, as in the text. In the absence of attachment to Dharma, regarding 'there being real and resemblance': it first generally designates the two stages; next, it explains the two stages. First, explaining the resemblance stage, it first lists the three resemblance dharmas. From 'With wisdom' downward, it admonishes against giving rise to attachment to resemblance dharmas, which prevents entry into the real stage. From 'If in' downward, it indicates the mark of falling from the summit. From 'How' downward, it indicates the mark of giving rise to attachment. From 'If not attaching' downward, it shows that absence of attachment to Dharma allows entry into the real stage. One does not even attach to the real stage, so how much less would one attach to the resemblance stage? From 'Entering principle' downward, it directly shows the characteristic of separation from attachment in the real stage. From 'From this' downward, it explains entering the stage. Next, it cites the Dazhidulun to clarify verification of the real stage. Furthermore, giving rise to attachment toward the real Dharma is called attachment to Dharma; although the name 'attachment' is the same, the meanings of real and resemblance are different. Therefore, before the abodes, when one has not entered the path of effortless action, it is not called 'natural.' If it is not true dharma-nature, it is not called 'flowing into.' If one attains the non-arising of the first abode, one becomes a Buddha in a hundred realms, manifests forms in the nine paths, divides one's body in the nine realms to assist the Buddhas in carrying out transformation, and the merit of transformation reverts to oneself without relying on diligent cultivation; hence it is called spontaneous.