四明尊者教行錄 2.33

2.33

此之注文人多異說，今因講次故亦錄之，聊示諸生用祛多惑。初十句明輔行傳弘四字，次十句明決之一字，後四句總結示。初中前八句明立四字之意，後二句結用眾教之功。初立輔行之意云：濟行之教有宗，信教堪輔行。釋曰：荊溪為津濟止觀之行，故記錄經論等教。而其教本自有宗，當分則成於己教證修，跨節則皆成法華因果。教既元為宗設，信知諸教堪以輔成止觀行也。次立傳弘之意云：顯教之行符理，驗行可傳弘。釋曰：智者為光顯如來之教，故說止觀之行。而此行深符妙理，既是契理之行，驗知一以傳弘利物也。次徵釋傳弘云：行何所弘？非眾教不立。釋曰：上句徵止觀之行，為是何法所弘耶？下句釋非以眾教開演，不能令止觀妙行安立世間也。次徵釋輔行云：教何所輔？非妙行莫詮。釋曰：上句徵經論等教，以何法為所輔耶？下句釋若非一乘妙行，莫為諸教所詮也。是則所輔所弘即是止觀，能輔能弘不出眾教。其猶賢臣既以六經輔成帝道，復以六經弘宣帝德。雖彰二用，皆憑六經。荊溪亦爾，弘輔止觀皆憑眾教也。故下二句結用眾教之功云：乃澌以三聞全教行一轍。釋曰：澌，盡也。以，用也。三聞語出《付法藏》，彼云：三聞說法，悉能受持。故乃是載三聞於諸教章句也。蓋荊溪云：數聞師談眾教，頻覽佛示群詮，故乃盡用此聞弘輔止觀，欲使自他依教成行、以行顯教，教行相冥成一轍矣。次十句釋決之一字。上之用教弘輔，雖亦荊溪之能，而推功在教。今之決字蓋是稟師心要，用己智能開通止觀若文若行也。故十句中，咨稟口決唯在於師，審理等九多從己解。然是習教修觀所發，並非胸臆之談。具在下文，讀者自見。後總結示，其意更明，何須委釋。問：輔行二字既以教為能輔、止觀為所輔，傳弘二字何不以止觀為能傳弘、教為所傳弘？有何所妨不作此釋？答：其妨略四。一者恐妨大體。本為傳弘止觀製此記文，豈可立題却自傳教。二者恐妨題中文字。若記主意以教為所弘者，何不云輔行弘教決？因何能弘存於二字，而特不示所弘之體，驗所傳所弘只是所輔之行也。三者恐妨徵釋之文。釋云非眾教不立。既以眾教為能立，須以止觀而為所立，弘故得立也。問詞雖即未分，答語非不顯了。《義例》求答意以設問，斯之謂歟。四恐妨結文。結云攬斯眾旨輒為首題，聊申所傳不遺先見。信立題眾旨以止觀為所傳明矣。焉敢改所傳為能傳、能傳為所傳，欲免斯愆，故如上釋。若謂未允，更請消之云耳。

Many people have differing opinions regarding these sublinear notes. Now, taking advantage of the sequence of lectures, I record them as well, briefly presenting them to students in order to dispel their many confusions. The first ten lines clarify the four characters 'fuxing chuanhong' ('assisting the practice and transmitting and propagating [it]'); the next ten lines clarify the single character 'jue' ('determinations'); and the final four lines summarize and conclude. In the first section, the first eight lines clarify the meaning of establishing these four characters, and the subsequent two lines conclude with the function of utilizing the various teachings. First, establishing the meaning of 'assisting the practice' (fuxing), [the text] states: 'The teaching that aids practice has a fundamental principle; we trust that the teaching is capable of assisting the practice.' In explanation: Jingxi recorded teachings such as the sūtras and treatises in order to ferry across and assist the practice of calming and contemplation (śamatha-vipaśyanā). Furthermore, these teachings inherently possess their own fundamental principle: according to their respective scopes, they accomplish practice and realization within their own teachings; while surpassing the stages, they all become the cause and fruit of the Lotus Sūtra. Since the teachings were originally set forth for the sake of the fundamental principle, we truly know that the various teachings are capable of assisting and bringing to completion the practice of calming and contemplation. Next, establishing the meaning of 'transmitting and propagating' (chuanhong), [the text] states: 'The practice that reveals the teaching accords with the principle; we verify that the practice can be transmitted and propagated.' In explanation: Zhizhe taught the practice of calming and contemplation in order to gloriously illuminate the Tathāgata's teaching. And this practice profoundly accords with the wondrous principle. Since it is a practice that tallies with the principle, we verify that it should be uniformly transmitted and propagated to benefit beings. Next, questioning and explaining 'transmitting and propagating,' [the text] states: 'By what is the practice propagated? Without the various teachings, it cannot be established.' In explanation: The first line inquires regarding the practice of calming and contemplation: by what Dharma is it propagated? The second line explains that unless it is expounded through the various teachings, the wondrous practice of calming and contemplation cannot be established in the world. Next, questioning and explaining 'assisting the practice,' [the text] states: 'What do the teachings assist? Without the wondrous practice, nothing would be expressed.' In explanation: The first line inquires regarding the teachings, such as sūtras and treatises: what Dharma do they assist? The second line explains that were it not for the wondrous practice of the One Vehicle, there would be nothing for the various teachings to express. Thus, that which is assisted and that which is propagated is precisely calming and contemplation; that which can assist and that which can propagate is none other than the various teachings. It is just like a worthy minister who first uses the Six Classics to assist and accomplish the imperial way, and further uses the Six Classics to propagate and proclaim the imperial virtue: although two functions are displayed, both rely upon the Six Classics. Jingxi is also like this: both propagating and assisting calming and contemplation rely upon the various teachings. Therefore, the subsequent two lines conclude with the function of utilizing the various teachings, stating: 'Thus, thoroughly using what was heard three times, teaching and practice are completely united in a single track.' In explanation: 'Si' means completely. 'Yi' means using. The term 'threefold hearing' comes from the Fu fazang [yinyuan zhuan], where it says: 'Hearing the Dharma expounded three times, one is completely able to accept and uphold it.' Thus, it refers to recording in the chapters and sentences of the various teachings that which was heard three times. For Jingxi said: 'Having frequently heard my master discuss the various teachings, and repeatedly perused the multitude of expressions shown by the Buddha, I have thus thoroughly used this hearing to propagate and assist calming and contemplation, desiring to cause oneself and others to accomplish practice relying upon the teachings, and to reveal the teachings by means of practice, so that teaching and practice merge into a single track.' Next, ten lines explain the single character 'jue' ('determinations'). Above, the use of the teachings to propagate and assist, although also the capability of Jingxi, attributes the achievement to the teachings. Here, the character 'jue' means receiving the essential points of the master's mind and using one's own wisdom to open up and penetrate both the text and the practice of calming and contemplation. Therefore, among the ten lines, 'consulting and receiving oral determinations' resides solely with the master, while the nine items such as 'examining the principle' mostly derive from his own understanding. Yet these arose from training in the teachings and practicing contemplation; they are by no means arbitrary assertions from his own mind. They are fully present in the text below, where the reader will see them for himself. The final summary and conclusion makes its meaning even clearer; why should it require a detailed explanation? Question: Since in the two characters 'fuxing' the teachings are that which can assist and calming and contemplation is that which is assisted, why in the two characters 'chuanhong' should not calming and contemplation be that which can transmit and propagate, and the teachings be that which is transmitted and propagated? What obstruction is there to not making this explanation? Answer: There are four principal objections. First, we fear it would compromise the overarching theme. This commentary was composed originally to transmit and propagate calming and contemplation; how could one establish the title yet turn around and transmit the teachings? Second, we fear it would contradict the wording of the title. If the author of the commentary intended the teachings to be that which is propagated, why did he not say 'Assisting the Practice and Propagating the Teachings: Determinations' (Fuxing hongjiao jue)? Why are the two characters for that which can propagate retained, while the substance of that which is propagated is not explicitly indicated? This proves that what is transmitted and propagated is simply the practice that is assisted. Third, we fear it would contradict the text of the inquiry and explanation. The explanation states: 'Without the various teachings, it cannot be established.' Since the various teachings are that which can establish, it must be calming and contemplation that is established; being propagated, it is thereby established. Although the question's phrasing does not yet differentiate this, the words of the answer are exceptionally clear. The Yili says, 'Formulating a question in search of the answer's intent'—is this not what is meant? Fourth, we fear it would contradict the concluding passage. The conclusion states: 'Gathering these various principles, I have ventured to make them the initial title, briefly expressing that which has been transmitted without neglecting what was seen by former masters.' It is clear indeed that the various principles of establishing the title take calming and contemplation as that which is transmitted. How would one dare change that which is transmitted into that which can transmit, or that which can transmit into that which is transmitted? Wishing to avoid this error, we explain it as above. If this is deemed not yet acceptable, we ask you to further analyze it.