止觀輔行傳弘決 9.5

9.5

次「來意不同」等者，先問：何故有此十門禪來？而此禪境與《次第禪門》中明諸事禪，及與五門對治事禪何別？答者，先與《次第禪門》對辯，各有利鈍，故次第不同。彼《禪門》中列章次第，至第六章明方便中云「方便有二，所謂內、外。外謂二十五法，內有五門不同：一者止、二者驗善惡根性、三安心、四治病、五魔事。止門又三：一繫緣、二制心、三體真。」體真止後，明發五輪。五輪禪後，方始驗於善惡根性，故云「禪門先發後驗善惡」。又禪門發已，一一復將善惡門驗。善惡是業，并病患魔事等，並在五輪禪後。今文先阻煩惱境業境魔境，後方發禪，是故當知利鈍不同。此且據文前後發相，則成利鈍兩處意別。若也今文先觀陰入即發諸禪，還成禪利。若彼修禪，先發煩惱業魔等相然後發禪，還成禪鈍。據不觀陰，終成智鈍，是故得與今文對辯。次「對治中」下，與五門對辯可見。

Next, in "differing reasons for arising" and so forth: first, it is asked: Why do these ten gates of dhyāna arise? And what is the difference between this dhyāna object and the phenomenal dhyānas explained in the *Cidi chanmen*, as well as the phenomenal dhyānas of the five gates of counteractive remedies? In the answer, it is first contrasted with the *Cidi chanmen*: since each has sharpness and dullness, the sequences differ. In that *Chanmen*, in the sequence of listing chapters, when it comes to the sixth chapter explaining expedients, it states: "Expedients are twofold, namely internal and external. External refers to the twenty-five dharmas; internal has five different gates: first, calming; second, examining good and bad faculties and natures; third, calming the mind; fourth, curing illnesses; fifth, demonic affairs. The gate of calming is also threefold: first, binding to a condition; second, checking the mind; third, realizing the true." After realizing-the-true calming, the manifestation of the five wheels is explained. Only after the dhyāna of the five wheels does one begin to examine good and bad faculties and natures; hence it says, "The *Chanmen* first manifests, and then examines good and bad." Furthermore, once manifested in the *Chanmen*, each is again examined by the gates of good and bad. Good and bad are karma, and along with illness, demonic affairs, and so forth, all come after the dhyāna of the five wheels. The present text first checks the object of afflictions, the object of karma, and the object of demons, and only afterward manifests dhyāna; therefore, one should know that sharpness and dullness differ. This is merely based on the sequence of manifested marks in the texts, which forms the distinction between the two places of sharpness and dullness. If in the present text one contemplates the aggregates and sense-bases first and thereupon manifests the dhyānas, it conversely becomes dhyāna sharpness. If in cultivating dhyāna there, one first manifests the marks of afflictions, karma, demons, and so forth, and only afterward manifests dhyāna, it conversely becomes dhyāna dullness. In light of not contemplating the aggregates, it ultimately becomes dullness of wisdom; for this reason it can be contrasted with the present text. Next, from "Among counteractive remedies" downward, the contrast with the five gates can be seen.