天台八教大意 1.44

1.44

圓人四門並位位十法淺深有異，今且總明十法名相：一、觀不思議境者，謂觀一念所具之心即無作四諦，達此具心無非眾生，生、佛一如，涅槃無二，即苦、滅諦不可思議。達此具心無非煩惱，煩惱即般若，即集、道諦不可思議。惑智相即，因果寧殊？一一無非空假中，境即空故方便淨，即假故圓淨，即事故性淨。三淨一心中得，名大涅槃。故《淨名》云：「一切眾生即大涅槃」，名不思議境。境法非一名廣，無非實相名高。故《法華》云：「其車高廣」。第二、發真正菩提心者，緣前實境起四弘誓。緣前若境誓度眾生，故《法華》云：「未度者令度。」緣前集境誓斷煩惱，故《法華》云：「未解者令解。」達惑即智，則法門無盡誓願知，故《法華》云：「未安者令安。」生死即涅槃，則佛道無上誓願成，故《法華》云：「未得涅槃者令得涅槃。」四諦是所緣之境，四弘是能發之誓。誓若無境名為狂願，境不發誓名為頑諦。依諦發心，離於邪小偏偽之過，故名真正。故《法華》云：「又於其上張設幰蓋」等。三、巧安止觀者，體境法界，法界寂然名止，止即定也。寂然常照名觀，觀即慧也。此即總安。若分止觀逗四悉機，名為別安。若總若別無非圓觀，故名善巧。故《法華》云：「安置丹枕」，即車內枕也。四、破法遍者，以圓三觀遍破三惑，惑智俱圓，一心中破，名破法遍。故《法華》云：「其疾如風。」五、識通塞者，苦、集、無明、見、思、塵沙為塞；道滅無明，滅即空、即假、即中等為通。是通須護，有塞須破，於通起塞亦復如是。節節檢校名識通塞，即車外枕也。六、道品調適者，無作七科一一調試，隨宜而入。四念為本，雙非枯榮。餘品例之無非中道，名道品調適。故《法華》云：「有大白牛」等。七、對治助開者，若正道多障，圓理不開，須修事助。事即五停及三藏六度等，事成理顯，事理咸如，名為合行。故《法華》云：「又多僕從」等。八、知次位，令無上慢。九、能安忍，策進五品而入十信。十、無法愛，策於十信入證初住。故經總譬乘是寶車遊於四方，乃至直至道場等。

For persons of the perfect [teaching], the four gates and the ten dharmas in each successive rank differ in depth; now, however, I shall explain in summary the names and characteristics of the ten dharmas: First, contemplating the inconceivable object means contemplating that the mind possessed in a single thought-moment is none other than the uncreated four truths. Realising that this endowed mind is nothing other than sentient beings, that sentient beings and buddhas are identical, and that nirvāṇa is not two—this is the inconceivable nature of the truths of suffering and cessation. Realising that this endowed mind is nothing other than afflictions, and that afflictions are identical to prajñā—this is the inconceivable nature of the truths of origin and the path. Since affliction and wisdom are mutually identical, how could cause and effect differ? Each and every [factor] is nothing other than emptiness, provisionality, and the middle. Because the object is identical to emptiness, it is purity by expedient means; because it is identical to provisionality, it is complete purity; because it is identical to phenomena, it is intrinsic purity. These three purities are obtained in a single mind, which is termed Great Nirvāṇa. Therefore the *Vimalakīrti* (*Jingming*) states: 'All sentient beings are themselves Great Nirvāṇa.' This is called the inconceivable object. That the dharmas of this object are not one is called broad; that none of them is not the real mark is called high. Therefore the *Lotus Sūtra* (*Fahua*) says: 'That carriage is high and broad.' Second, generating the genuine bodhicitta means relying upon the aforementioned real object to give rise to the four universal vows. Relying upon the aforementioned object of suffering, one vows to save sentient beings; thus the *Lotus Sūtra* says: 'Those not yet saved, I shall cause to be saved.' Relying upon the aforementioned object of origin, one vows to sever afflictions; thus the *Lotus Sūtra* says: 'Those not yet liberated, I shall cause to be liberated.' Realising that afflictions are wisdom, one vows to know the boundless Dharma gates; thus the *Lotus Sūtra* says: 'Those not yet at peace, I shall cause to be at peace.' Realising that saṃsāra is nirvāṇa, one vows to accomplish the unsurpassable buddha path; thus the *Lotus Sūtra* says: 'Those who have not attained nirvāṇa, I shall cause to attain nirvāṇa.' The four truths are the objects that are relied upon, and the four universal vows are the vows that are generated. If a vow has no object, it is called a wild vow; if an object generates no vow, it is called an obstinate truth. Generating the mind based upon the truths departs from the faults of the perverse, the small, the biased, and the false, and hence is called genuine. Therefore the *Lotus Sūtra* says: 'Moreover, a canopy was spread above it,' and so on. Third, skillfully applying calm and contemplation means realising that the object is the Dharma realm. That the Dharma realm is tranquil is called calm; calm is samādhi. That it is tranquil yet constantly illuminating is called contemplation; contemplation is wisdom. This is the general application. If one divides calm and contemplation to correspond to the capacities of the four siddhāntas, it is called the particular application. Whether general or particular, none is not the perfect contemplation, and hence it is called skillful. Therefore the *Lotus Sūtra* says: 'A red pillow was placed therein,' which is the pillow inside the carriage. Fourth, universally dismantling dharmas means universally destroying the three afflictions through the perfect three contemplations. Both affliction and wisdom being completely perfected, they are dismantled in a single mind; this is called universally dismantling dharmas. Therefore the *Lotus Sūtra* says: 'It was swift as the wind.' Fifth, recognising the open and the obstructed means that suffering, origin, ignorance, views, deliberations, and sand-like afflictions are the obstructed; the path and cessation destroying ignorance, with cessation being identical to emptiness, identical to provisionality, and identical to the middle, are the open. What is open must be protected; what is obstructed must be dismantled; and when an obstruction arises within what is open, it is likewise treated thus. Examining this step by step is called recognising the open and the obstructed; this is the pillow outside the carriage. Sixth, properly attuning the path factors means attuning and testing the uncreated seven categories one by one, entering according to suitability. Taking the four stations of mindfulness as the root, it transcends both withered and luxuriant. The remaining categories are likewise understood as nothing other than the middle way; this is called properly attuning the path factors. Therefore the *Lotus Sūtra* says: 'Yoked to a great white ox,' and so on. Seventh, auxiliary opening through antidotes means that if the main path encounters many hindrances and the perfect principle does not open, one must cultivate phenomenal auxiliaries. The phenomenal means the five methods of stilling the mind, the six perfections of the Tripiṭaka [teaching], and so forth. When phenomena succeed and the principle is revealed, and phenomena and principle are both identical, this is called combined practice. Therefore the *Lotus Sūtra* says: 'With many servants,' and so on. Eighth, knowing the stages of rank, so that one does not harbor overweening pride. Ninth, being able to endure patiently, spurring oneself onward through the five grades to enter the ten faiths. Tenth, being free from attachment to the Dharma, spurring oneself from the ten faiths to enter and realize the first abode. Thus the sūtra uses the general metaphor of riding this jewelled carriage and roaming in the four directions, up to proceeding directly to the place of enlightenment, and so on.