止觀輔行傳弘決 9.6

9.6

次明深淺者，即是十門生起次第。初明根本。何故特勝次根本來，乃至神通次念佛來？前淺後深，故云深淺。亦名十門各有來意。初言「凡聖共」者，以通共故得根本名。如樹枝葉通共一根，皆由而生，故云根本。外道佛法一切皆修，故云世出世之根本也。特勝禪中有念處觀得淨禪名，根本但味，唯闇證故，故次味後而明淨禪。特勝雖淨，見相猶總，通明細故故名為別，故次總後以明於別。「此三同是根本」者，根本、特勝、通明，此三通約根本而有。九想已去不假根本，治惑又彊，故次三後。問：特勝、通明，佛未出時凡夫亦修，何殊根本？答：佛雖未出，以宿習力能知諸陰苦無常等，是故特勝不同根本。然佛未出無念處名，以念處名在道品故，道品即是四諦法輪，故知其名佛出方有。如佛未出，雖得神通，故亦無有通明之號。從此已下通名不淨，故此九想名為初門。九想之中治於外境、未治自心，謂從外治內。今之背捨專從內治，故云治心。「雖破內外」者，九想已治於外、背捨復治於內。況復背捨漸至海際無非白骨，對治自他故云內外。「雖總別」者，九想但總，大不淨別。十二因緣名世正見者，能觀三世破斷常故。既破斷常，亦除人我。前對治中從別說故，故云二世破我；今從通說，三世皆破斷常人我及以性等，凡為下因、聖為上果。

Next, explaining the depths and shallownesses refers to the sequence of arising of the ten gates. First, the fundamental [dhyānas] are explained. Why does superior [dhyāna] come after the fundamental, and so forth, down to supernormal powers coming after mindfulness of the Buddha? The former are shallow and the latter are deep; hence they are termed "depths and shallownesses." This is also called each of the ten gates having its own reason for coming. First, where it says "shared by ordinary beings and noble ones," it obtains the name "fundamental" because it is shared in common. Just as the branches and leaves of a tree share in common a single root from which they all grow, it is called "fundamental." Non-Buddhists and the Buddha-Dharma all cultivate it; hence it is called "the foundation of the mundane and supramundane." In superior dhyāna, there is the contemplation of the stations of mindfulness, so it obtains the name "pure dhyāna"; the fundamental dhyāna is merely tasted, being only dark realization; therefore, pure dhyāna is explained after the tasted. Although superior [dhyāna] is pure, the marks seen are still general; luminous penetration is subtle, so it is called distinct; therefore, after the general, the distinct is explained. Regarding "these three are equally fundamental": fundamental, superior, and luminous penetration—these three exist generally in reliance on the fundamental. The nine contemplations of decay and onward do not rely on the fundamental and are also stronger in curing defilements; hence they come after these three. Question: As for superior [dhyāna] and luminous penetration, ordinary beings also cultivated them before the Buddha appeared in the world; how do they differ from the fundamental? Answer: Although the Buddha had not appeared in the world, by the power of past habituation they could know the aggregates to be suffering, impermanent, and so forth; therefore superior [dhyāna] is not the same as the fundamental. However, before the Buddha appeared in the world there was no name "stations of mindfulness," because the name "stations of mindfulness" belongs to the aids to the path, and the aids to the path are the wheel of the Dharma of the four noble truths; thus we know that this name exists only when the Buddha appears in the world. Just as before the Buddha appeared in the world, although they attained supernormal powers, there was likewise no designation of "luminous penetration." From this downward, they are all generally termed "impure"; therefore these nine contemplations of decay are called the initial gate. Within the nine contemplations of decay, they cure external objects and do not yet cure one's own mind—this is called curing the internal from the external. The present eight liberations exclusively cure from the internal; hence they are said to "cure the mind." Regarding "although they destroy internal and external": the nine contemplations of decay have already cured the external, and the eight liberations further cure the internal. What is more, the eight liberations gradually extend to the edge of the ocean, where there is nothing that is not white bones; counteracting both self and other, they are called "internal and external." Regarding "although general and distinct": the nine contemplations of decay are only general, whereas the great contemplation of impurity is distinct. The twelve links of conditioned co-arising are called mundane right view because they can contemplate the three times to destroy [the views of] annihilation and permanence. Having destroyed annihilation and permanence, they also eradicate a personal self. Previously, in the context of counteraction, it was stated from the distinct perspective; therefore it said that the two times destroy the self. Here, stated from the general perspective, all three times destroy annihilation, permanence, a personal self, inherent nature, and so forth; ordinary beings constitute the lower cause, and noble ones constitute the higher fruit.