永嘉禪宗集註卷下
Yongjia Zen Collection Commentary, Volume 2
明天台山幽溪沙門 傳燈 重編(并)註
Ming Dynasty Tiantai Mountain Youxi Monk Chuandeng, Recompiled and Annotated
○事理不二第七
Chapter 7: Non-Duality of Principle and Phenomena
夫觀非境不立。境非觀不融。境觀雙冥。乃臻妙覺。故於將修三觀之前。立事理不二之門。為全境發智之體。蓋諦境雖三。不外事理。事理雖岐。不二為宗。故題事理不二以張其本。而此妙境。乃以中道融通為體。言語道斷。心行處滅為宗。既以此為境。亦以此為觀。全性起修。全修在性。斯之謂歟。苟不以此置於三觀之前。則無造修之路。故知古人編集。實暗大途也。
The concept of contemplation does not stand without an object, and the object does not fully integrate without contemplation. Only when both object and contemplation are merged into oneness do we reach sublime awakening. Therefore, before embarking on the practice of the three contemplations, we establish the gateway of non-duality between phenomena and principle, which serves as the foundation for wisdom to arise from the entirety of the object.
Although the three truths of the object are distinct, they never go beyond phenomena and principle. And though phenomena and principle may seem divided, their essence is non-duality. Hence the title "Non-Duality of Phenomena and Principle" is set forth to illuminate this fundamental ground.
This sublime object is characterized by the fusion and interpenetration of the Middle Way. Its essence transcends words and conceptual thought—where language ceases and mental activity comes to rest. This same reality serves both as the object and as the contemplation itself. The entirety of practice arises from this nature, and the entirety of practice returns to this nature. Is this not what is being expressed here?
If this were not placed before the three contemplations, there would be no path for cultivation and practice. Thus we can see that when the ancient masters compiled their teachings, they truly illuminated the great way.
夫妙悟通衢。則山河非壅。迷名滯相。則絲毫成隔。
When one attains profound enlightenment, the mountains and rivers are no longer obstacles. But when one clings to names and forms, even the slightest detail becomes a barrier.
妙悟通衢。祗是了達一切諸法。無非中道實相。譬如庖丁解牛。始解之時。所見無非牛者。以喻迷名滯相。雖目前絲毫之物。亦成隔礙。三年之後。未嘗見全牛者。所謂因其固然技經肯綮之未嘗。而況於大軱乎。以喻妙悟通衢。山河非壅。
Awakening to the open road means simply understanding completely that all things are nothing other than the Middle Way and ultimate reality.
It is like Cook Ding carving an ox. When he first began, all he saw was the ox. This stands for being lost in names and stuck on appearances—so that even the slightest thing right before your eyes becomes a barrier.
Three years later, he never saw a whole ox again. This is what is meant by "following the natural structure, his blade never touched a tendon or knot"—how much less a great bone!
This stands for the open road of awakening, where even mountains and rivers are no obstruction.
然萬法本源。由來實相。塵沙惑趣。原是真宗。故物像無邊。般若無際者。以其法性本真。了達成智故也。
The root source of all things is, from the very beginning, true reality. The countless delusions that obscure us were always, in truth, the genuine teaching. That is why images are boundless and wisdom is infinite—because the nature of all things is originally true, and to awaken to this is to attain wisdom.
此正釋妙悟通衢。山河非壅之所以也。以萬法本源。由來實相。塵沙惑趣。原是真宗等。然文出法華。義闡天台。功歸般若。凡修圓行。略須明此三義。一理。二惑。三智。蓋諸佛果地。般若之智。所以無際者。以所照之境。物像無邊。物像所以無邊者。以惑趣若塵沙之多也。惑趣所以多者。正以萬法本源由來實相也。故法華云。唯佛與佛。乃能究盡諸法實相。諸法者。眾生性具十法界。假名。實法。正報。依報。三千之性相也。此十種法界。有性善性惡。修善修惡。本具九界。名為性惡。本具佛界。名為性善。修成九界。名為修惡。修成佛界。名為修善。而此性具之法。於日用中。能變造一切諸法。故華嚴云。心如工畫師。造種種五陰。一切世間中。無法而不造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。雖然能造。須知皆不變而隨緣。隨緣而不變。故九法界。能隨染緣。造九法界。迷中一切依正諸法。云萬法者。即指所造諸法也。塵沙惑趣者。即指所起染緣三惑也。惑染為因。萬法為果。由全修惡。即是性惡。性惡融通。無法不趣。任運攝得佛界性善。故萬物本源。由來實相。塵沙惑趣。原是真宗。是以諸佛菩薩。能從性善以起修。善以般若無際之智。照物像無邊之境。從物像無邊之境。起般若無際之智。境智雙融。始本一合。以成圓明大覺。遠討其功。別無他法。祇以法性本真。了達成智故也。極重在了達二字。學者思之。
This is a direct explanation of how wondrous awakening opens the great thoroughfare, and of why mountains and rivers are not obstructions. It is because the ten thousand dharmas are fundamentally the source, and from the very beginning they are true reality; the illusions and tendencies as numerous as dust and sand are originally the true teaching, and so on. However, the text comes from the Lotus Sutra, its meaning is expounded according to the Tiantai school, and its merit returns to Prajna. For anyone cultivating the perfect practice, it is necessary to understand these three meanings: first, principle; second, delusion; third, wisdom.
The reason the wisdom of Prajna in the fruit-realm of all Buddhas is boundless is that the objects it illuminates—all things and appearances—are limitless. The reason things and appearances are limitless is that deluded tendencies are as numerous as dust and sand. The reason deluded tendencies are so numerous is precisely that the ten thousand dharmas are fundamentally the source and from the very beginning are true reality. Therefore the Lotus Sutra says, "Only a Buddha together with a Buddha can fully fathom the true reality of all dharmas." "All dharmas" means that the nature of sentient beings inherently possesses the ten dharma-realms: provisional names, actual dharmas, direct retribution, and dependent retribution—the nature and characteristics of the three thousand. These ten dharma-realms include inherent good and inherent evil, cultivated good and cultivated evil. Inherently possessing the nine dharma-realms is called inherent evil; inherently possessing the Buddha-realm is called inherent good. Cultivating and attaining the nine dharma-realms is called cultivated evil; cultivating and attaining the Buddha-realm is called cultivated good. And these inherently possessed dharmas, in daily use, can transform and produce all dharmas. Therefore the Avatamsaka Sutra says, "The mind is like a skilled painter, creating all kinds of five aggregates. In all the world, there is nothing it does not create. As the mind is, so too is the Buddha; as the Buddha is, so too are sentient beings. Mind, Buddha, and sentient beings—these three are without difference."
Although they can create, you must know that they all do not change yet follow conditions, and follow conditions yet do not change. Thus the nine dharma-realms can follow defiled conditions and create all the various dharmas of direct and dependent retribution within delusion. "Ten thousand dharmas" refers to all the dharmas that are created. "Illusions and tendencies as numerous as dust and sand" refers to the three delusions that arise as defiled conditions. Delusion and defilement are the cause; the ten thousand dharmas are the effect. Because the entirety of cultivated evil is precisely inherent evil, and inherent evil is perfectly interfused, there is no dharma it does not reach. Spontaneously it encompasses the Buddha-realm's inherent good. Therefore the fundamental source of all things is from the very beginning true reality, and the illusions and tendencies as numerous as dust and sand are originally the true teaching. This is why all Buddhas and Bodhisattvas can arise from inherent good and cultivate good, and with the boundless wisdom of Prajna illuminate the limitless realm of things and appearances. From the limitless realm of things and appearances, they give rise to the boundless wisdom of Prajna. Realm and wisdom merge as one; beginning and origin become one. In this way they accomplish perfect and bright great enlightenment. Tracing the merit back to its source, there is no other dharma—it is solely because the Dharma-nature is fundamentally true, and through understanding and penetration it becomes wisdom. The utmost importance lies in the two words "understanding and penetration." Students, reflect on this.
譬夫行由通徑。則萬里可期。如其觸物衝渠。則終朝域內。以其不知物有無形之畔。渠有窮虗之域故也。
Think of it this way: if you travel by an open road, you can reach a place ten thousand miles away. But if you keep bumping into things and crashing into ditches, you'll spend all day going nowhere, still stuck inside the same small area. This is because you don't understand that things have boundaries beyond form, and that ditches have limits to their emptiness.
行由通徑二句。喻上妙悟觸物。衝衢二句。喻上迷滯。以其不知二句。寄責合法。以迷者不知物即實相。乃無形之畔。惑即真如。為窮虗之域故也。
Two lines on walking the path and penetrating it: this is a metaphor for the profound awakening that comes from encountering things. Two lines on rushing along the thoroughfare: this is a metaphor for the delusion and stagnation described above. The two lines about not knowing: here the reproach is fittingly applied. Because the deluded do not know that things themselves are ultimate reality—formless though they are, they are its boundless shore. Delusion itself is true suchness, and so it is the realm where emptiness is exhausted.
是以學遊中道。則實相可期。
中道。則非有非無。而照空照假。實相。則無相而相。相而無相。故能學遊中道。則心心契實。而實相可期。
如其執有滯無。則終歸邊見。以其不知。有有非有之相。無有非無之實故也。
世間萬法之有。凡夫雖見為有。而此有。自有非有之相在焉。涅槃之無。二乘雖見為無。而此無。自有非無之實存焉。如是則有無是非。而當體中道。即此中道。又未嘗不有不無。而雙照宛然。彼未達者既執有以滯無。豈不歸於邊見哉。
今之色像紛紜。窮之則非相。音聲吼喚究之則無言。
窮。亦究也。如小乘。有析色明空。瑜伽。有慧刀剖析。大乘。有體如幻化。以至了達音聲根本。悉假緣生。求之於因緣。皆不可得。苟色像不空。何以窮之則非相。音聲不實。何以究之則無言。以有例無。一切皆然。故知執有滯無。皆由情計。究之法體。實非有無。
迷之。則謂有形聲。悟之。則知其閴寂。
石壁云。迷則聽不出聲。見不超色。悟則一色一香。無非中道。
如是。則真諦不乖於事理。即事理之體元真。妙智不異於了知。即了知之性元智。
中道真諦。能不變以隨緣。為生為佛。為色為心。為依為正。為事為理。是則事理皆性。寧乖於事有理無。故即事理之體元真。然而智固性矣。即了知亦性也。既俱即性。豈有妙智獨乖於了知乎。大師對六祖云。分別亦非意。真有味乎。其言之也。
然而妙旨絕言。假文言以詮旨。真宗非相。假名相以標宗。
上已略明妙境妙智。為事理不二之標宗。此正欲明理絕言詮。智忘待對。故先明有言。以極乎忘言。有待。以臻乎絕待。若無文言。不足以詮妙旨。若無待對。不足以彰絕待。皆可因言而得旨。得旨而忘言。斯臻其奧也。
譬夫象非雪山。假雪山而類象者。此但取其能類耳。豈以雪山而為象耶。
此借法喻難齊之事。以比罤兔不同之旨。意言雪山類象者。既不可於山而求其尾牙。例妙旨於假名。亦不得執名而責其實義也。
今之法非常而執有。假非有以破常。性非斷而執無假非無而破斷。
法本不常。而凡夫執之為有也。法本非斷。而外道執之為無也。聖人應病以設藥。假非有以破常。假非無而破斷。病去藥忘。若夫執藥以成病。則聖人又有非有非無之教生也。
類如淨非水灰。假水灰而洗淨者。此但取其能洗耳。豈以水灰而為淨耶。
石壁云。水灰喻能破。淨喻所顯。意云所顯假能破。能破非所顯。
故知中道不偏。假二邊而辨正。斷常非是。寄無有以明非。若有若無言既非。非有非無亦何是信知妙達元源者。非常情之所測也。
此正明中道。雖假二邊以顯也。然離有無。中則假二邊以辨正。離斷常。中則寄無有以明非。理既顯矣。中亦不存。故曰若有若無言既非。非有非無亦何是。信知妙達元源。非常情所測者。謂吳雖假有無。不滯有無。雖顯中道。不住中道也。
何者。妄非愚出。真不智生。達妄名真。迷真曰妄。豈有妄隨愚變。真逐智迴。真妄不差。愚智自異耳。
妄。即凡夫外道。所執有無斷常之二邊也。真。即假有破無。假無破有。所顯之中道也。然彼妄自為妄。不因愚而後出妄。真自本真。亦不因智而後生真。惟其達妄本空。而名為真。迷妄實有。而名曰妄。豈果有妄隨愚而後變為妄乎。真逐智而後變為真乎。要知真妄本自無殊。特因愚智之不同。而自異耳。
夫欲妙識元宗。必先審其愚智。善須明其真妄。若欲明其真妄。復當究其名體。名體若分。真妄自辨。真妄既辨。愚智迢然。
上文。言妄不隨愚變。真不逐乎智迴。然愚與智。又不可以不分。真與妄。又不可以不辨。苟愚智不分。則愚何以滅。而智何以生乎。苟真妄不辨。則妄何以斷。而真何以復乎。是則審愚智。明真妄。乃修門之要務。然而復須究其名。而得其體。名體立。而真妄辨。則愚智分矣。
是以愚無了智之能。智有達愚之實。故知非智無以明其真妄。非智莫能辨其名體。
此欲辨其名體。以為性空之旨。但名體因真妄而立。真妄由智慧以辨。智慧復待愚癡而彰。然但不知何謂之愚。何謂之智。故先釋云。所以稱為愚者以無了智之能也。所以稱為智者。以有達愚之實故也。然又何須立其智慧。蓋非智無以明其真妄。非智莫能辨其名體故也。
何者。或有名而無體。或因體而施名。名體混緒。實難窮究矣。
徵起。何須用智以明真妄以辨名體。蓋世間自有有名而無體者。自有因體而施名者。苟無明鑒之智以辨之。則名與體。混其頭緒。而名下之體難窮究矣。
是以體非名而不辨。名非體而不施。言體必假其名。語名必藉其體。
今日先言因體施名。謂有名有體之法。蓋體乃名下之實體。故體非名不彰。名乃體上之假名。故名非體不施。是以言實體。必假其假名。語假名。必藉其實體。名體相因。其來久矣。
今之體外施名者。此但名其無體耳。豈有體當其名耶。
此明有名無體。乃體外施名。但能名其無體。豈有無體之體。以當此名哉。下文假喻彰之。
譬夫兔無角以施名。此則名其無角耳。豈有角當其名耶。
譬如人言。兔無有角。此名但名無角。無角則無有體。豈有無角之角。以為其體而當其名哉。
無體而施名者。則名無實名也。名無實名。則所名無也。所名既無。能名不有也。
上明無名施名。名下無實體也。此明無體施名。名中無實名也。
何者。設名本以名其體。無體何以當其名。言體本以當其名。無名何以當其體。體無當而非體。名無名而非名。此則何獨體而元虗。亦乃名而本寂也。
今欲發明事理不二。以為三觀之體。而此實體。必藉名彰者。反顯無假名。則無以名其實體。則有名有體。乃今觀之要義也。宜捨虗名以尋實名。棄虗體以得實體。故反覆辨明。名體虗實。故曰設名本以明其體等。正欲棄虗而就實。故曰無體元虗。無名本寂也。
然而無體當名。由來若此。名之體當。何所云為。
上兩句。結上有名無體。下兩句。生後因體施名。
夫體不自名。假他名而名我體。名非自設。假他體而施我名。
體。主也。質也。名。賓也。假也。假名實體。不相為倫。故體不自名。要假彼假名以名我之實體。假名非自設。須假此實體而成我之假名。
若體之未形。則名何所名。若名之未設。則體何所明。然而明體雖假其名。不為不名而無體耳。
體之未形。名何所名。似無名矣。名之未設。體何所明。似無體矣。然而體雖未形。非如兔無角之無體。名雖未設。亦非如兔無角之未名。故曰。明體雖假其名。不為不名而無體耳。正顯世間之法。有實體而亦有假名也。
設名。要因其體。無體。則名之本無。如是。則體不名生。名生於體耳。
此正明假名。與夫實體。先之與後。使學者尋名顯體。以悟緣起本無。則性空理顯。以為入道之先資也。體不名生。名生於體。所謂第一義諦。有名有實義也。
今之體在名前。名從體後。辨者如此。則設名以名其體。故知體是名源耳。
體為本。而名為末。故體是名之源也。
則名之所由。緣起於體。體之元緒。何所因依。
世間之法。惟名與體。推名既得其由。推體復何元緒。下文正明體之緒也。法元如絲。法因如緒。得名之緒。復何所依苟得其緒。可以盡一繭之絲矣。
夫體不我形。假緣會而成體。緣非我會。因會體而成緣。
夫萬法雖多。不出十界。十界雖眾。不外性相。性之未形。謂之體。性之既著。謂之相。第性不自相。假緣會以成相。會不自會。假性相以為會。故十地論云。單真不立。獨妄難成。要因不生滅。與生滅和合。而為緣起之法。是則不惟九界虗妄之法假緣起而成。即佛法界真實之法。亦假緣起而就。故四教皆明十二因緣。法華云。佛種從緣起。是故說一乘是也。然此緣起。關乎三世。過去。則已造已成。已造。即無明緣行二支是也。已成。即今世依正二報。識緣名色。名色緣六入。六入緣觸。觸緣受五支是也。現在之果。即前五支。現在之因。即愛取有三支是也。未來。即生緣老死二支是也。今且約現前一念。尋常分別識心。為所觀境以明緣起。即下文恰恰用心時。所用之心。乃以意根為因。法塵為緣。中間生起一念識心。名為緣起之法。中論所謂因緣所生法是也。如是識心。元依性起。性之不變。未隨緣時。乃體不我形。至不變而隨緣時。乃假緣而成體。然而緣非自會。要因性體而成妄緣。
若體之未形。則緣何所會。若緣之未會。則體何所形。
體之未形。則性未隨緣也。隨緣。則緣有所會。既未隨緣。則雖有染淨之緣。何所會哉。緣之未會。則緣未偶性也。偶性。則體有所形。既未偶性。雖有不變之性。何所形哉。明隨緣以為所觀。故先明未會以為其本。
體形則緣會而形。緣會則體形而會。
體形者。如一念識心。十法界中必落一界。謂之體形也。緣會而形者。以根塵相對。而後心生也。但因緣不自會。要因性體形兆。乃能會也。
體形而會。則明形無別會。形無別會。則會本無也。
法性。體自形兆。而後緣會生。法者則所生之法無別。與他相會而成其形。乃即性以為其形也。豈非形無別會。而會本無耶。
緣會而形。則明會無別形。會無別形。則形本無也。
然而單形不立。要緣會而後成形。緣會而形者。則惟緣而無別形。既無別形。則知形亦本無也。此皆二法相破。各顯其無。以絕人之情。非謂果無其法也。私謂隨緣不變之法。固不無。而性由緣顯。則性無自性。緣藉性成。則緣無自性。既並無自性。則緣起無生。性亦自寂也。故云本無以此。
是以萬法從緣。無自體耳。
石壁曰。法性無體。全指無明。無明無體。全指法性法性之與無明。徧造諸法。名之為染。無明之與法性。徧應眾緣。號之為淨。清水濁水雖異。清溼濁溼無殊。萬法。言其體也。從緣。言其用也。法既從於眾緣而生。則知法無自體矣。
體而無自。故名性空。性之既空。雖緣會而非有。緣之既會。雖性空而不無。
初二句結成性空。次四句正名性之自空。則不當有無。何者。蓋性空則不當有也。緣會則不當無也。非有非無。中道之理顯矣。
是以緣會之有。有而非有。性空之無。無不當無。何者。會即性空。故言非有。空即緣會。故曰非無。
緣會之有者。正當是有。為其假眾緣而為體。故依有而實非有也。性空之無者。正當是無。為其因妄情而言無。故雖無而實不無也。故徵釋云。方其會時。而其性本空。故言非有。方其空時。能隨緣而有。故曰非無。
今言不有不無者。非是離有。別有一無也。亦非離無。別有一有也。
今言不有不無者。正言事理不二稱中道。故謂之不有不無。雙遮二邊。非離緣會之有外。別有一無。亦非性空之無外。別有一有。謂之不有不無。即此根塵識心等法。當體雙遮。名為中道也。
如是。則明法非有無。故以非有非無名耳。
此中正結顯名之與體。稱為中道。名有召體之功。體有應名之實。以為下文奢摩他等。三法之圓修也。
不是非有非無。既非有無。又非非有。非非無也。
上文顯是。此中遣非。謂言中道。非有非無者。不是尋常於非有無上。又加雙非。非去非有。非去非無。何也。蓋餘經論。為不明法體者。情執未盡。要當於雙非。遣之又遣。故曰非非有相。非非無相。今明緣會之法。有即無。而無即有。敵體相破。情無不盡。理無不顯。豈須遣之又遣哉。
如是。則何獨言語道斷。亦乃心行處滅也。
言語道斷。心行處滅。乃所宗極圓頓之法。乃即因緣所生之法。當體即空。以其性本空寂故也。當體即有。以其緣會而生故也。當體即中。以其即緣會之有而無。即性空之無而有。如是中道。豈言語可以議。思惟可以度乎。然有境也觀也性也修也事也理也。今正言境與性理。若下文言奢摩他等。恰恰用心時。恰恰無心用。方是明其觀也。修也。事也。故知裂此一章。居於第十。使血脈理路斷絕不連。可不惜哉。具眼者。自能辨之。