止觀輔行傳弘決 9.43

9.43

○正明修觀中，初明來意。言「貪著禪味」等者，彼經本斥菩薩住禪，不能利物，義當於縛，故云以方便生是菩薩解。今亦例之，得上九禪不能觀察令成佛界，隨禪受生，是則自闕出要，何能利他？況復因禪起六法界，「胡瓜」之譬，良有以也。次正修觀中，初明思議境。先以胡瓜譬禪為十界之由。由得禪故，依倚於禪生過生德，故有十界差別不同，是故得禪應須觀察。為成二乘尚須觀察，況無上乘，故云「觀察十意」。次「初雖」下正釋中，「四禪比丘至喜根」是地獄界，「飛貍」是畜生，「名利」是鬼界。勝意墮獄，如前巧拙二度中說。謗喜根者，良由著於根本事禪而謗大化。飛貍者，《大論》十九，如第四卷釋。「若用禪觀熏十善」等者，上二界禪，或熏性戒、或熏無作。今且從熏性善為語者，以無作戒至解脫故。若根本未發，即指欲天，以為天業。於欲天中空居四天，以麁細住等熏於十善，如是節節不同名上界業。文闕修羅，但是略耳。為修勝他等，大意可知。「如大通至一百八十」等者，彼劫諸梵及今不來者，即戒急及得世禪乘寬之人，三惡即乘戒俱寬。故知諸梵來者，雖得世禪乘戒俱急，敘昔俱寬及乘寬邊，故云「了無一人見佛得出生死」。從「若專修不淨等去至聲聞法界」，明依九想等無漏禪，故得聲聞界。所言等者，等特勝、通明及大不淨等，以特勝禪兼有漏故，故不標初。從「若觀至菩薩法界」者，更作兩義釋之：若約能觀破蔽邊說，名菩薩界；若約具於四諦邊說，名聲聞界。文既兩具，故云「亦是六度菩薩界」也。從「又禪必棄」去，別明六度菩薩界。前四諦中，雖即破蔽成六度義，但成聲聞法界，總相破蔽。菩薩依禪別別破蔽，時長行遠，又加弘誓，故更別明六度菩薩。若爾，兩兼釋意與聲聞何別？答：約出苦邊即屬聲聞，約悲誓邊即屬菩薩。若別釋者，準此可知。承向兩兼釋義便故，且釋菩薩。「又觀禪是因緣」去，兩教緣覺界。何故爾耶？既不別辯生無生異，但云因緣。又文中已列居在三藏菩薩聲聞之後、通教菩薩聲聞之前，前三藏文中又未辯緣覺，但云聲聞菩薩兩乘。通教中言等者，亦等取緣覺。次別教者，三諦文中雖皆云即，約次論即非謂融即。即名既混，故別判云「十界從禪有生有滅」。「何以故」下，釋生滅相，有五節文。若初生六滅四，若生無生共滅六界，則不得云無生滅七。今文且從傳傳滅邊，故從無生滅七法界，乃至一實巧度滅九法界。從第八去，展轉秖是滅一法界，以一如前，故云「滅七乃至八九」。「成王」下，若入證道，無復生滅，同歸一實。又前雖云生生還復滅，若至第十成無生滅。是故地前諸法若至初地，攝末歸本同一鹹味，致使事禪至此會實，案位入實不須改途，攝成初地乃至果德。結成五行中云「舉要言之至嬰兒行」者，本是次第五行，來至初地王三昧內，悉皆成一不思議法。言「九法界戒定慧」者，菩薩亦在九界中收，故云九界。又在九界皆修三學，唯在地獄縱無現行亦容發習，至此通收咸入五行。梵行以慈悲為體，不得偏說，餘並如文。秖是一行而立五名，一五相即非一非五，名一五行；仍由本因，故成次第。次「以是五行生十功德」者，約次第邊，由五行滿得入初地，故云五行生十功德。初地即是第一功德。五行文末雖復重釋第一功德，乃是重顯初地功德之相，乃至第十以對十地。若作總別解者，始從初地至第十地，恒具五行及十功德，十德對地又復宛然。如《釋籤》中說。次「是名」下，結成思議。

Under directly explaining the cultivation of contemplation, first the purpose [of the text] is explained. The statement 'craving and clinging to the flavor of dhyāna' and so on refers to that sūtra originally rebuking the bodhisattva for abiding in dhyāna and being unable to benefit beings, which essentially amounts to bondage; hence it says that generating [dhyāna] through expedient means is the bodhisattva's liberation. Now it is likewise here: if one attains the upper nine dhyānas but is unable to contemplate them so as to bring about the realm of Buddhahood, taking rebirth in accordance with dhyāna, then one personally lacks the essential [path] of escape, so how could one benefit others? How much more so when the six dharma-realms arise on account of dhyāna! The simile of the 'cucumber' is truly well-founded. Next, under directly cultivating contemplation, first the conceivable object is explained. First, the cucumber is used to illustrate dhyāna as the cause of the ten realms. Because dhyāna is attained, faults arise and virtues arise relying upon dhyāna; therefore there are the differentiations of the ten realms. For this reason, upon attaining dhyāna one must contemplate it. If contemplation is required even to accomplish the two vehicles, how much more so for the unsurpassed vehicle! Hence it says, 'contemplating the ten intentions.' Next, under the direct explanation starting from 'although at first,' 'the monk of the fourth dhyāna up to Harikeśa' is the hell realm; 'flying civet' is animals; 'fame and gain' is the ghost realm. Shengyi's falling into hell is as explained earlier in [the discussion of] the skillful and crude two crossings. The one who slandered Harikeśa did so truly because of clinging to fundamental, phenomenal dhyāna and slandering the great transformation. The flying civet is in Dazhidulun, scroll nineteen, as explained in the fourth fascicle. The phrase 'if one uses dhyāna contemplation to perfume the ten goods' and so on means: the dhyānas of the upper two realms perfume either natural morality or non-manifest [morality]. Here, speaking tentatively from the perspective of perfuming natural goodness, this is because non-manifest morality reaches up to liberation. If the fundamental [dhyānas] have not yet arisen, it simply points to the desire heavens, regarding this as celestial karma. Among the desire heavens, the four heavens dwelling in space perfume the ten goods through the coarse and subtle abide, and so on; being different stage by stage like this, they are called the karma of the upper realms. The text omits the asuras, but this is merely an abbreviation. Since they cultivate for the sake of surpassing others and so on, the general idea may be known. In 'as in Great Penetration... down to one hundred and eighty' and so on: the various Brahmās of that kalpa and those who do not come at present are persons whose morality was urgent but who attained worldly dhyāna while their vehicle was lax. In the three evil destinies, vehicle and morality were both lax. Thus we know that although the various Brahmās who came had attained worldly dhyāna with both vehicle and morality urgent, in recounting their past both were lax, and on the side of vehicle laxity, it says, 'not a single person saw the Buddha or gained escape from birth and death.' From 'if one exclusively cultivates the impure, and so on, up to the śrāvaka dharma-realm,' this explains that relying on the nine contemplations and other undefiled dhyānas, one attains the śrāvaka realm. What is meant by 'and so on' includes the extraordinary, the penetrating-luminous, and the great impure, and so on; because the extraordinary dhyāna also includes the defiled, it is not placed first. From 'if one contemplates... up to the bodhisattva dharma-realm,' this is further explained with two meanings: if spoken of from the aspect of the contemplating [mind] destroying hindrances, it is named the bodhisattva realm; if spoken of from the aspect of being equipped with the four noble truths, it is named the śrāvaka realm. Since the text possesses both, it says, 'it is also the realm of the bodhisattva of the six perfections.' From 'furthermore, dhyāna must be abandoned' onward, it separately explains the realm of the bodhisattva of the six perfections. In the previous four noble truths, although destroying hindrances immediately constitutes the meaning of the six perfections, it only constitutes the śrāvaka dharma-realm, destroying hindrances in their general marks. The bodhisattva relies on dhyāna to destroy hindrances individually, through long time and far-reaching practice, and additionally makes vast vows; therefore the bodhisattva of the six perfections is separately explained. If so, in the meaning that combines both, what is the difference from the śrāvaka? Answer: on the side of escaping suffering, it belongs to the śrāvaka; on the side of compassionate vows, it belongs to the bodhisattva. If separately explained, it can be understood following this. Taking advantage of the preceding dual explanation, the bodhisattva is explained for convenience. From 'furthermore, contemplating dhyāna as conditioned arising' onward, this is the pratyekabuddha realm of the two teachings. Why is this so? Because it does not separately distinguish between arising and non-arising, but merely says conditioned arising. Furthermore, in the text it is already listed as situated after the bodhisattvas and śrāvakas of the Tripiṭaka and before the bodhisattvas and śrāvakas of the shared teaching; and in the previous text of the Tripiṭaka, pratyekabuddhas were not yet distinguished, only mentioning the two vehicles of śrāvakas and bodhisattvas. The word 'and so on' in the shared teaching also includes pratyekabuddhas by extension. Next, regarding the distinctive teaching: although the text on the three truths says 'is identical' throughout, this identity is discussed in terms of sequence and does not mean fused identity. Because the term 'identity' is easily confused, it is distinctively judged: 'the ten realms from dhyāna have arising and perishing.' Under 'why is this?' the marks of arising and perishing are explained in five textual passages. If at first six arise and four perish, and if arising and non-arising together perish six realms, then one cannot say that non-arising perishes seven. The present text tentatively proceeds from the perspective of successive perishing; hence from non-arising it perishes seven dharma-realms, up to the skillful crossing of the single reality perishing nine dharma-realms. From the eighth onward, it merely perishes one dharma-realm at each turn; because one is as before, it says, 'perishing seven, up to eight and nine.' Under 'becoming king,' if one enters the path of realization, there is no more arising and perishing, and all equally return to the single reality. Furthermore, although it was earlier said that what arises again perishes, when reaching the tenth it becomes non-arising and non-perishing. Therefore, when the various dharmas prior to the stages reach the first bhūmi, they gather the branches to return to the root, sharing the same single salty taste; this causes phenomenal dhyāna at this point to unite with reality, entering reality according to stage without needing to change course, gathered to accomplish the first bhūmi and even the virtues of the fruit. In concluding to establish the five practices, the statement 'to state the essentials... up to infant practice' means: originally they were the sequential five practices, but upon arriving within the king samādhi of the first bhūmi, they all become a single inconceivable dharma. The statement 'the morality, concentration, and wisdom of the nine dharma-realms' means: the bodhisattva is also included within the nine realms, hence it says nine realms. Furthermore, in all nine realms one cultivates the three trainings; even in the hells, though there is no manifest activity, the habit is still allowed to arise; arriving here, they are completely gathered and all enter the five practices. Pure practice takes compassion as its substance and must not be spoken of one-sidedly; the rest is as in the text. There is merely one practice, yet five names are established; the one and the five are mutually identical, neither one nor five, termed the 'one-five practices'; yet due to the original causes, they form a sequence. Next, in 'by means of these five practices, ten virtues are produced,' on the side of sequence, because the five practices are fulfilled one gains entry to the first bhūmi; hence it says the five practices produce the ten virtues. The first bhūmi is precisely the first virtue. Although at the end of the text on the five practices it re-explains the first virtue, this is to re-clarify the marks of the virtues of the first bhūmi, and so on up to the tenth to correspond to the ten bhūmis. If interpreted as general and specific: from the first bhūmi to the tenth bhūmi, one constantly possesses the five practices and the ten virtues, and the ten virtues corresponding to the bhūmis are also vividly apparent, as explained in the Shiqian. Next, under 'this is named,' it concludes the establishment of the conceivable.