止觀輔行傳弘決卷第一之一
Commentary on the Practice of Cessation and Contemplation, Volume 1, Part 1
(濟行之教有宗信教堪輔行。顯教之行符理驗行可傳弘。行何所弘非眾教不立。教何所輔非妙行莫詮。乃漸以三聞全教行一轍。若咨稟口決若審理要決若設徵決疑若取類決擇若引廣決略若攝廣決正若決疏文勢若決通觀道若案文判失若准部斷謬。攬斯眾旨輒為首題。聊申所傳不遺先見)。
The teachings that aid practice have their source in faith, and faith in teachings can support practice. The practice that manifests the teachings aligns with principle, and verified practice can be passed on and spread. What is to be spread? Without the many teachings, it cannot be established. What supports the teachings? Without profound practice, they cannot be fully expressed. Gradually, through three types of hearing, the teachings and practice become one path. Whether seeking oral instructions, examining principles to grasp essentials, setting up inquiries to resolve doubts, using analogies to make distinctions, expanding on the brief to clarify the extensive, condensing the broad to determine what is correct, interpreting the flow of the text, penetrating the path of contemplation, judging errors by examining the text, or correcting mistakes by following the canon—gathering these many purposes, I have taken them as the main theme. I will humbly present what has been passed down, not neglecting the insights of the past.
唐毘陵沙門湛然述
"Commentary by Chanran of Tang Dynasty, Monk from Piling"
問曰。有何因緣輒集此記。答。事不獲已。述此緣起凡有十意。一為知有師承非任胸臆異師心故。二為曾師承者而棄根本隨未見故。三為後代展轉隨生異解失本依故。四為信宗好習餘方無師可承稟故。五為義觀俱習好憑教者行解備故。六為點示關節廣略起盡宗要文故。七為建立師解使不淪墜益來世故。八為自資觀解以防誤謬易尋討故。九為呈露所解恐有迷忘求刪削故。十為隨順佛旨運大悲心利他行故。此之一部前後三本。其第一本二十卷成。并第二本十卷成者。首並題為圓頓者是為異偏小及不定故。其第二本即文初列竊念者是。其第三本題意少異。具如後釋。初云止觀明靜者是。今之所承即第三本。時人相傳多以第三而為略本。以第二本號為廣本。一往觀之似有廣略。尋討始末紙數乃齊。應以第三為再治本不須云略。甞於聽次諮決所聞。并尋經論思擇添助。非率胸臆謬有所述。准釋經論。皆分三段。今文正說尚自未周。信無第三流通明矣。唯開章前章安著序可為序分。開章已去為正說分。舊第二本將序及正合為十章。故文初云竊念述聞共為十意。言竊念者謂私竊興念。序有五意。一商略。二祖承。三辨差。四引證。五示處。言述聞者謂記其所受。正說亦五意。一開章。二生起。三分別。四料簡。五解釋。以將己序及所聽聞合為十段意似未穩。故再治定沒斯次第但成序正。又於序中唯發起等無歸敬者。推功於師述記而已。若就大師正說文中義開三段。則前六重以為序分。正觀果報以為正宗。起教化他為流通分。旨歸既是化息歸寂。非三所攝義似流通。疏中約行尚對三學以為三分。今亦例彼義開於三有何不可。今且依前二段為正。於初序中加序所聞時處等事以為通序。用舊祖承人法等事以為別序。即再治定之正意也。不得復用商略等五。以為次第而分再治時處等文。故再治定迴舊商略以為圓證。故下用此商略文云。今依經更明圓頓。言依經者正當引證證圓頓竟。請證餘二。即設問云。餘三昧願聞誠證。第二本中闕此問也。故第二本商略文云。略引佛經粗彰圓意。故知商略不異引證。故再治定沒商略名迴為引證。若將前本商略等名次第屬對治定本文。則使止觀明靜等文便為徒設。況將商略以對祖承深為未可。是故須廢舊章次第。今再治定加通序者欲類結集傳述所聞法體等五。故不同舊商略居初。已述新舊有無次第。所以改稱摩訶名者有二義故。一者為對俗兄出小止觀。二者為存梵音兼含之富。故大論云。言摩訶者名含三義。謂大多勝。依疏四教釋比丘位則非今意。用此三名釋圓三觀正當題旨。大是空義多是假義勝是中義。是故改從兼含之名。以題一心三觀之部。若爾。何異圓頓改從摩訶。答。圓頓之名雖異偏漸。其言通總闕於含三。故改此土單淺之音以存彼語多含之稱。以是應知止觀二字無非摩訶。即是一心三止三觀之止觀也。故知總攬一部以為首題。始自大意終於旨歸無非摩訶之止觀也。是則題名是總十章為別。於十章中則大意為總餘八是別。故知總別自行因果化他能所咸是摩訶妙定慧也。何者於總釋中發心修行自行因也。次感大果自行果也。次裂大綱化他能也。既有能化必有所被。文略舉能以攝於所。能所事畢同入旨歸。於別釋中始從釋名終至正觀自行因也。次果報章自行果也。起教一章化他能也。所被義當化他所也。後三大章其文闕略義意同前總中後三。是故後文略而不說。初序分為二。於通序中雖類集經通中五事既是私記。故闕同聞。於中為六。初之四字述所聞體。止觀二字正示聞體。明靜二字歎體德也。謂止體靜觀體明也。始終十章正觀十法莫非止觀體咸明靜。則通指一部以為所聞。如法華經本門迹門無非妙法體咸真實。前代未聞者明能聞人。反以他往顯成我聞述己兼他語現及往。故云前代。今章安聞已遠霑餘世後代可聞。所言代者雖義立三十年今取代更為異世義。異世弘法世世有之故云代也。自漢明夜夢洎乎陳朝。凡諸著述當代盛行者溢目。預廁禪門衣鉢傳授者盈耳。豈有不聞止觀二字。但未若天台說此一部。定慧兼美義觀雙明。撮一代教門攢法華經旨。成不思議十乘十境。待絕滅絕寂照之行。前代未聞斯言有在。故南山歎云。唯衡岳台崖雙弘禪慧。豈南山諂附而虛授哉。智者二字即是教主。幼名光道亦名王道。此從初生瑞相立名。法名智顗。顗靜也。即出家後師為立號。從德為名故用靜義。後授晉王菩薩戒品。因即為王立法號云。大王。紆遵聖禁名曰總持。王曰。師傳佛法燈稱為智者。今從後說故云智者。大隋等者說教時也。諸經既多乃通云一時。則該乎長短攝彼精麁。今唯一部故別指大隋。隋受周禪。姓楊氏。本弘農華陰人也。初從周太祖起義關西。位至大司空封隋國公。諱堅。後即帝位因號隋國。隋字玉篇加工者待過反。字本無走。唐祚既興謂隋已走是故加之。開皇者年號也。皇大也。爾雅云。皇者匡正也。極也。大也。壯盛貌也。荊州等者即說處也。玉泉寺者。初梁太平二年魏主令宇文泰。破梁元帝二十萬眾。大師時年十八。至襄州果願寺依乎舅氏而出家焉。至陳太平三年時年二十。進受具足。依慧曠律師通於律藏。至陳乾明元年始入光州依思禪師稟受禪法。時年二十三。至陳光太元年辭師入鄴。時年三十。至陳太建七年初入天台。時年三十八。至太建九年勅置修禪寺。至十三年帝請出鄴。至陳貞明三年即隋開皇十一年。旋荊置寺以答地恩。初名一音後改玉泉。泉色如玉因以名焉。寺者。西方云僧伽藍此云眾園亦通名精舍。此間方俗通以九司官舍曰寺。謂有法度之處也。故以法度之稱以名精舍。至十四年時年五十七。於彼玉泉而說止觀。次重明分齊。初明時分齊。一夏者通舉始終策修之限。開演稱讚故曰敷揚。二時朝晡也。慈霔者慈心所說如霔大雨。若以生法二緣說則有窮。以無緣慈心無依倚恣樂說辨故曰不窮。位居五品乃是觀行無緣慈也。霔者如大論第五評四法師偈云。多聞辯慧巧言語美說諸法轉人心。自不如法行不正譬如雲雷而無雨(其一)廣學多聞有智慧訥口拙言無巧便。不能顯發法寶藏譬如無雷而小雨(其二)不廣學問無智慧不能說法無好行。是弊法師無慚愧譬如小雲無雷雨(其三)多聞廣智巧言語美說諸法轉人心。行法心正無所畏如大雲雷霔洪雨(其四)偈意以多聞為雲說法如雷慈行如雨。大師具三即第四法師。雖樂說不窮者。辯有四種。謂義法辭樂說也。義謂顯了諸法之義。法謂稱說法之名字。辭謂能說名之語言。雖有此三必須樂說說前三也。謂於一法中說一切法。於一字中說一切字。於一語中說一切語。皆入實相而無差謬。故知皆是樂說力也。雖是不盡之辭亦語助也。雖復不窮夏終告息。纔至見境法輪停轉者纔者僅得也。僅訖見境時逼夏終。雖闕餘文行門非要。略中已具足表期心。即大章第七開為十境。至第七境餘不復宣。後三大章及餘三境託緣不終。故傳中云。灌頂私記止觀十卷。方希再聽畢其首尾。會智者涅槃鑽仰無所。餘文雖略准上可知。增上慢者如禪境云。無所知人得此謂為無生忍。四禪比丘謂為四果。起絕言見鼠唧鳥空。如此等文其相非一。後之兩境秖是兩教二乘三教菩薩。具在體相攝法偏圓等文及諸境中可思議內。後三大章亦准五略後之三略。其文雖闕於義已足。故託夏末以為闕緣。信行圓乘於茲罷唱故云法輪停轉。被行略周餘止不說故云後分弗宣。弗者不也。然挹流尋源下別序也。前言通者義通而文別。別語止觀明靜等故。今別序者意別而存通。通語二十三師等故。雖通別不同而亦不出師資人法。故通序中止觀秖是師資所聞所說之法。次舉能聞能說之人。次明聞說若時若處。故舉通中所聞之法如香如流。令知大覺如根如源。又此別者雖無餘部可望。師資所承三部不同。頓對餘二故名為別。又此所承與諸師異亦名為別。於中先明祖承付法由漸。若不先指如來大聖無由列於二十三祖。若不列於二十三祖無由指於第十三師。若不指於第十三師。無由信於衡崖台岳。故先譬其由如尋源討根。今之止觀興于像末如流如香。金口梵音如根如源。挹者斟酌也。詩云。惟北有斗不可挹酒漿。酌其流須尋其濫觴。知其香須討其根本。故大經云。聞其香氣則知其地當有是藥。其藥真味停留在山猶如滿月。隨其流處有種種名。真味實理也。眾名末教也。滿月譬實理也。在山譬理在陰也。如來依理隨機立名。像末四依弘宣佛化。受化稟教須討根源。若迷於根源則增上濫乎真證。若香流失緒則邪說混於大乘。由是而知台衡慧文宗于龍樹。二十三聖繼踵堅林。實有由也良可信也。論曰至次良者欲明付法。汎引教驗有師無師。言無師者如大論第二云。我行無師保志一無等侶。積一行得佛自然通其道。增一第十五云。阿若等五人問佛。師為是誰。佛答云。我亦無師保亦復無等侶。獨等無過者冷而無復溫。律文大同。那先經云。佛無師成道自悟一切法法華云。佛智無師智。俗中太師太傅太保皆師義也。次云有師。受莂等者。莂字謂派莂亦分別。字書多作別字如瑞應云。至于昔者定光佛興時。我為菩薩名曰儒童乃至買華奉定光佛。散華供養華住空中。佛知其意而讚歎言。汝無數劫所學清淨。因記之曰。汝自是後九十一劫。劫號為賢。汝當作佛名釋迦文。乃至身升虛空得無生忍。論云無師經稱記莂。書言去復引俗典亦具二義。生知如無師學成如記莂。故論語云。生而知之者上。學而知之者次。困而學之又其次也。困而不學民斯為下矣。良者善也長也。書雖不論久遠因果。今且汎引相似之言以證二義於理無失。讀此文者應以良字而為句末。世有不曉句逗之人以良字為句頭甚為未隱。如第二本下句頭復有然字。豈可讀彼第二本云良然法門等耶。故不可用。然無師之與記莂約事雖殊其理不二。在因必藉師保果滿稱為獨悟。以此因果共為諸師所承元祖。次法門浩妙至藍而青者。汎舉法喻問上二途。人既分於事理因果。所證法體亦分二耶。浩者水大貌。法既大妙為事為理。為天真獨朗者問無師法為從藍而青者問學成法。理非造作故曰天真。證智圓明故云獨朗。由師染習故曰從藍由學功遂故曰而青。書云。青出於藍而青於藍染使然也。今引染義非引勝藍。行人若聞至宗元者總答也。宗尊也主也。元首也長也。若尋所傳法展轉相付乃識能傳人元由宗緒。故識一期佛為元由。方曉今師宗於龍樹。從大覺至降魔者別答也。先雙酬兩問大覺義當天真行滿義當記莂。人之與法兩意咸爾。二意兼備師資道成。故書云。崐竹未剪則鳳音不彰。情性未鍊則神明不發。凡情既待鍊而發故真理亦由學而成。覺者詩云有覺德行。又云覺者大明也。曉也直也。今亦如是。十號具足種智圓明。三惑頓盡大夜斯曉。二死永除無復迴曲。又覺滿等名為大覺。四教不同覺智亦異。且寄漸始通總而說略云大覺。以覺大故世間中尊。積劫行滿者亦通總而說。是故不云三阿僧祇及以無量阿僧祇等。劫此云時。俱舍等論多以二十增減為一中劫。八十增減為一大劫。金光明云。梵天三銖天衣三年一拂。拂盡畟方四十里石以為小劫。八十里盡以為中劫。百二十里盡名為大劫。不於如此劫數修學不名菩薩。又云。有一里劫二里劫乃至萬里劫。又云。有大方城周四十里。滿中芥子不概令平。百年取一盡名為劫。經劫無數名阿僧祇。委出劫義非文正意故不廣明。涉六年以伏見至降魔者。伏見為調外道降魔為摧天魔。故六年苦行過其所行。先同後異化道宜然。故五人中著愛行者而捨之去。過六年已食食修禪。著見行者又捨之去。後降天魔樹王成道。降魔之相廣在諸經。且瑞應云。天魔與佛相難詰。佛云。丈夫會當鬪戰死終不身在為他降。魔云。比丘何求坐樹下樂於林藪毒獸間。雲起可畏杳冥冥。天魔圍繞不以驚。佛云。古有真道佛所行。恬惔為最除不明。斯誠最勝法滿藏。吾於斯坐快魔王。魔云。汝當作王轉金輪。七寶自至典四方。所受五欲快無比。斯處無道起入宮。佛云。吾覩欲盛吞火同棄國如唾無所貪。得王亦有老死憂去此無利勿妄譚。魔云。何安坐林而快語委國財位守空閑。而不見我興四兵象馬步兵億百千。已現獼猴師子面皆持刀劍擭戈矛。超躍哮吼滿空中(云云)。大論云。時淨居天住三面立看佛與魔難詰鬪戰。天魔退走。乃至鐵圍猶尚不已。大集觀佛三昧等云。魔王初欲來戰於佛。先令民屬次令太子次遣三女皆不能壞。乃大嗔忿便自領軍。纔至佛所主將俱墮。大論中佛以偈訶魔女云。是身為穢藪不淨物腐積。是實為行廁何足以樂意。女因自恥。又語魔言。我三僧祇修習苦行乃得菩提。汝但設一無遮之會報為天主。何得與我興斯戰諍。魔云。以何為證。佛以手指地云。是知我。當時地神告空神傳乃至梵世。天魔降已得不動三昧成無上道。始鹿苑至鶴林者。既成道已說必託處故略舉此始中終三。以法驗證以處顯法。即所傳之法正指於斯。天真從藍功用盛矣。言鹿苑者。大論云。昔波羅奈王入山遊獵。見二鹿群數各五百。各有一主。有一鹿主身七寶色是釋迦菩薩。復有一主是提婆達多。菩薩鹿主見王殺其群黨。起大悲心直至王前。諸人競射飛箭如雨。王見此鹿無所忌憚。必有深意勅令勿射。鹿至王所跪白王言。王以小事一時令鹿受於死苦。若以供饌當差次送每日一鹿。王善其言。於是二主各差次送。次當調達群中有一母鹿白其主言。我死分當而我懷子。子非死次屈垂料理。使生者不濫死者得次。王怒之曰。誰不惜命次來但去。母思惟言。我王無慈橫見嗔怒。即至菩薩王所具白王言。大王仁慈。如我今日天地曠遠無所控告。具以事白。菩薩王言。若我不理枉殺其子。若非次更差後次何遣惟我當代。思惟既定即自送身遣鹿母還群。菩薩鹿王到其王門。眾人見之怪其自來。以事白王。王亦怪之。王問曰。群鹿盡耶而忽自來。鹿王言。大王仁慈人無犯者。但有滋茂無有盡時。但彼群鹿歸告於我我愍之故。若非分差是亦不可。若縱而不救無異木石。是身不久必不免死。慈救苦厄其德無量。若人無慈與虎狼何別。王聞是語即從座起而說偈言。我實是畜獸名曰人頭鹿。汝雖是畜生名曰鹿頭人。以理而為人不以形為人。我從今日始不食一切肉。我以無畏施亦可安汝意。諸鹿得安王得仁信。鹿群所居故名鹿苑。佛初於此時轉法輪是故云始。從樹為名亦名奈苑。二仙所住亦曰仙苑。中鷲頭者。說文云。此鳥黑色多子。山形似鳥故以名焉。又其山側有屍陀林鷲食屍竟多居此山。故以名之。又多聖靈所居故名靈鷲。亦名雞足。亦名狼迹。增一三十一。佛告諸比丘。此山久遠同名靈鷲。更有餘名汝等知不。亦名廣普山白墡山仙人山。恒有神通諸得道羅漢所居。又有五百支佛居之。佛欲下生令淨居天子來下告令。却後二歲佛出此間。支佛聞之燒身入滅。世無二佛故也。鶴林者。在拘尸城阿夷羅跋提河邊。樹有四雙。復云雙樹。四方各雙故名為雙。又云。根分上合故名為雙。佛於中間而般涅槃。涅槃之時其林變白猶如白鶴因名鶴林。中阿含云牛角娑羅林恐是以城而名林也。拘尸那城此云角城。其城三角故云角也。若爾。秖應云角那云牛角。應是以牛角表雙以娑羅名樹。娑羅西音。此云堅固。堅固之名稱樹德也。故知牛角表雙義兼三角。此即最後說涅槃處。於前二義自然證理非今所論。師資相傳是今正意。是故次明法付迦葉。述佛滅後付法之人。於中先明金口祖承。次明今師展轉相承。金口祖承則人法兼舉。今師祖承則總別重出。別中先人次法。金口具在付法藏傳過七十紙具存煩廣。今先略依阿含及婆沙論。明初分舍利及結集三藏。長阿含云。迦葉從畢鉢羅窟出赴闍維所。佛從金棺為現雙足。迦葉禮訖耶旬舍利。傳中分法先為三分。謂人天海。人中一分復分為八與阿含同也。故阿含云。佛涅槃後拘尸國諸末羅眾。波波國諸末梨眾。遮羅國諸跋離眾。摩伽陀國諸拘利民眾。毘提國諸婆羅門眾。迦維羅國諸釋種眾。毘舍離國諸離車眾。摩竭國阿闍世王眾。各自念言。佛於拘尸而般涅槃。我當於彼求舍利分。時諸國中各嚴四兵。即勅香姓婆羅門言。汝持我名至拘尸城。問訊拘尸諸末羅眾。起居輕利遊步強耶。吾於諸賢每相宗敬。隣國敦義曾無諍言。我聞如來於君國中而般涅槃。惟無上尊實我所天。故從遠來請求骨分冀還本國起塔供養。設與我者當贈重寶。香姓受教具往傳白。諸末羅言。誠如君言。但佛降此土。於茲滅度。國內人民自當供養。遠勞諸君求舍利分終不可得。時諸國王即集諸臣而說頌曰吾等義和遠來拜首遜言求分。如不見與四兵在此不惜身命。義而弗獲當以力取。時拘尸國即集諸臣共以偈答。遠勞諸君屈辱拜首。如來遺形不敢相許。彼言舉兵吾斯亦有。畢命相抵未云有畏。是時香姓喻眾人曰。諸賢長者受佛教勅。口誦法言心服仁化。一切眾生當念得安。豈諍舍利共相殺害。如來遺形所以廣益。舍利現在但當分取。眾咸稱善。尋復語言誰能分者。眾舉香姓仁智均平可分舍利(云云)。即分舍利以為八分。瓶塔第九。灰塔第十。生存時髮天持上天起塔供養。阿闍世王先令送書以慰企仰。明星出時分舍利訖當自奉送。有餘灰者。畢鉢羅村人白眾人言。乞地餘灰起塔供養皆云與之。諸國各於本國起塔。言結集三藏者。大迦葉分舍利訖使阿難出修多羅。使波離出毘奈耶。迦葉自出阿毘曇。問。論藏誰說。答婆沙初明造論緣起中問曰。誰造此論。答。世尊造。問。誰問誰答。答。或云。舍利弗問佛答有云。五百問佛答。有云。諸法甚深無能問者。如來自化作比丘問佛答。若爾。云何復云迦旃延造。答。是彼尊者持讀此論為他解說令流布。名歸於彼故云彼造。有云。是彼尊者造。問。既云甚深無能問者。彼迦旃延云何能造。答。彼有利智三明六通具八解脫。五百佛所願於釋迦遺法之中造阿毘曇。何者是耶。世尊處處教化說法。尊者於中而立揵度。釋迦滅後六百餘年。北天竺國五百應真共撰集於世尊所說。次依第二本略出付法。准本傳文時有少異。意在略知言趣。初迦葉部分三藏教已。後二十年弘持正法。先禮四塔。謂出家成道轉法輪入涅槃。次禮八塔。次入龍宮禮佛牙塔。次上天上禮佛髮塔。著佛所與僧伽梨衣持錫擗山如入軟泥。法附阿難。阿難持法經二十年。聞一比丘誦法句偈云。人生百歲時不見水潦涸不如生一歲而得覩見者。阿難慘然云。此非佛偈。佛偈云。人生百歲時不聞生滅法。不如生一歲而得覩見者。阿難歎曰。我世無用。詣闍王別。門人云。王睡。即度恒河。王於睡中夢蓋莖折。覺已門人即奏其事。王乃隨追半河方及。請曰。世尊涅槃迦葉入滅我皆不見。唯仰尊者。今復棄我何所歸依。尊者默然即入三昧名風奮迅分身四派。派者分也。分與二國上天下地。法付商那和修。修造般遮于瑟。於曼陀山立精舍二十年。因至毱多所坐毱多床。多諸弟子不識。乃舉手空中而雨甘露現五百法門多皆不識。語言。佛入目連不識。目連入諸比丘不識。我入毱多不識。我得七萬七千本生諸經。八萬毘尼八萬毘曇。汝皆不識。我若去者法門隨去。諸弟子始覺神異悉得羅漢度弟子已而入涅槃。法付毱多。毱多在俗已得初果見婬女屠裂進得三果。出家受戒得第四果。說法之時魔為障礙。毱多降已由是不敢不閻浮提。所度夫婦得四果者乃下一籌。籌長四寸滿丈六室用籌燒身。法付提迦多。多登壇得初果。三羯磨得四果。法付彌遮迦。迦滅法付佛駄難提。提付佛駄蜜多。上二尊者傳中緣起其事亦寡。多十二年自持赤旛在王前行。王問。何人。答曰。智人。問求何等。答求捔論。王乃設會廣集論師。淺者一言深者至再。王論亦屈乞受三歸。一婆羅門善知算法多蜜加之。其言。佛無神。多云。得罪。不信算之。即知墮獄即歸信佛。多蜜加之其知生天。入滅移屍象挽不動。樹下燒身身灰樹翠。法付脇比丘。比丘在胎經六十年。生而髮白。誓不屍臥名脇比丘。乃至暗中手放光明以取經。法付富那奢。奢與馬鳴論。鳴執有我。奢云。佛法二諦世諦有我真諦無我。鳴欲刎首。奢令剃髮以為弟子。鳴造賴吒和羅妓。妓音之中演於無常苦空無我。聞者悟道。五百王子厭世出家。王恐民盡禁妓不行。被月氏征求。以九億金錢請和。即以馬鳴佛鉢一慈心雞以准九憶。月氏受之歡喜回軍。又行禮塔塔為之崩。掘其塔得尼乾屍。有剃髮師來求王女。如是再三。王云。小人何此專輒。鳴云。其地有金故使爾耳。掘果得藏。其王英勇三海歸德殺九億人。鳴云。我知懺法。乃七日爨鑊投一金釧云。誰能取之。人無致者。王以水投從水處取。王因悟曰。我罪如沸鑊懺如投水。鳴為說法。由是罪輕為千頭魚。鐵輪截頭斷已復出。聞鐘痛息勸令長打。法付毘羅。羅造無我論。論所行處邪見消滅。法付龍樹。樹學廣通天下無敵。欲謗佛經而自作法。表我無師。龍接入宮。一夏但誦七佛經目。知佛法妙因而出家。降伏國王制諸外道。外道現通化為華池坐蓮華上。龍樹為象拔蓮華撲外道。作三種論。一大悲方便論。明天文地理作寶作藥饒益世間。二大莊嚴論。明修一切功德法門。三大無畏論。明第一義。中觀論者是其一品。作此論已問一小乘師欲我去住耶。答。爾去大佳。即入房蟬蛻。法付提婆。婆因入於大自在廟。廟金為像。像高六丈瑠璃為眼。大有神驗求願必得。怒目動睛。提婆語曰。神則神矣。本以精靈訓物。而假以黃金瑠璃威詃於世。何斯鄙哉。便登梯鑿神眼。眾人咸云。神被屈辱。婆曰。欲知神智本無慢心。神知我心復何屈辱。夜營厚供明日祭神。神為肉身而無左眼臨祭歎曰。能施施設真為希有。而我無眼何不施眼。提婆即剜己眼施之。隨剜隨出凡施萬眼。神大歡喜問求何願。婆曰。我辭不假他但人未信受神曰。如願。即沒不現。神理交通咸皆信伏。唯一外道獨懷瞋恨。汝以空刀破我義。我以鐵刀破汝腹。五藏委地猶不絕也。三衣乞之語令速去。復為追者說無常等。我以業作今還業受。汝何憂惱。說以入滅。法付羅睺羅。初一外道造鬼名書隱密難解。龍樹一讀便解。再為提婆說乃解。更廣為羅睺羅分別方解。外道歎云。沙門釋子神智乃爾。所讀我書如似舊知。法付僧佉難提。提道高化廣。說偈試羅漢曰。轉輪王種生而能入涅槃。非佛非羅漢亦非辟支佛。羅漢入三昧思之不解。升兜率天以問彌勒。彌勒云。泥著輪上以為瓷器。瓷器後破。非是二乘亦非是佛。下見難提為提說之。提曰。彌勒語耳。法付僧佉耶奢。奢遊海畔見有一城。詣城乞食而說偈云。行為第一苦飢為第一病。若能見法實則得涅槃道。城主於是請進與食。因見二鬼昔是兒婦。由彼慳貪我乃誓云。見汝受報。復見一城共食齊整。食竟即以其鉢相擲火起燒身。於客惜食故致斯苦。法付鳩摩羅馱。馱為童子時以能斷事故號美名。一覽萬騎人名馬色衣仗皆記。法付闍夜那。那為嫂送食比丘。而犯重罪者。化作火坑令入懺悔。說法罪滅得阿羅漢。時人號為清淨律師。見大城邊不得食鬼經五百歲。又見烏子。是本時兒障我出家。經五百歲不得道果。法付婆修槃馱。馱付摩奴羅。羅與三藏分地而化。恒河已南二天竺人。人多邪見付摩奴羅。恒河已北三天竺人。人信易化付與三藏。法付鶴勒夜那。那付師子。師子值惡王。王名檀彌羅。破塔壞寺殺害眾僧。劍斬師子血變為乳。次付法下結。次明付法之益。初總標。金口者此是如來黃金色身口業所記問曰。此諸尊者為何位行。答。准四依位。初依屬凡不得名聖。傳中既不的判其位而云並是聖人。故多是第四依人。亦可通於第三第二。是故文云並是聖人。昔王不立至貨髑髏等者。此明付法得益之相。廐者。說文云。馬舍也。屠者殺也。傳中列付法人竟云。親近賢善聽聞正法遠益來世。如昔華氏國有一白象。氣力勇健能滅怨敵。若有罪人令象踏殺。後時象廐為火所燒。移在異處近一精舍。有一比丘誦法句偈曰。為善生天為惡入淵。心便柔和起慈悲意。後付罪人但覩而不害嗅舐而已。王見斯事心大惶怖。召諸智臣共謀此事。時有一臣即白王言。此象繫處近精舍邊必聞妙法。是故爾耳。今可令繫近於屠坊。彼覩殺害惡心當盛。王聞其言繫象屠所。象見殺戮惡心猛熾。殘害增甚。以是當知。眾生之類其性不定。畜生尚乃聞法生慈見惡為害。況復人乎。而不染習近善知識。婆羅門化髑髏者。傳云。昔有婆羅門持人髑髏其數甚多。詣華氏城遍行衒賣。經歷多時都無買者。便極瞋恚高聲唱言。此城中人若不買者。吾當為汝作惡名聲言汝諸人愚癡暗鈍。爾時城中諸優婆塞畏其毀謗皆就買之。即以銅鉒貫穿其耳。若徹之者便多與價。其半徹者與價漸少。都不通者都不與直。時婆羅門問優婆塞。我此髑髏皆悉不異。何故與價而有差別。優婆塞言。其通徹者其人生時聽受妙法智慧高貴。故與多價。其半徹者雖曾聽法未善分別。以是因緣與汝少直。全不通者斯人往昔不曾聽法。諸優婆塞持此聽法人髑髏。起塔供養命終生天。當知大法有大功能。以聽法人髑髏供養。尚生天上。況能至心供養持經人者。聞法既有如是深益。故佛付法令至後世展轉聞之。致使龍樹之後。妙觀斯在良由於此。從此之止觀下。今師祖承。此中即是先總舉於所傳人法。言說已心中所行法者。即章安密說從大師得所行之法也。故舉所行以顯所傳。若傳而不習有言無行。將何以辨所傳不空。故知所傳即以所行。亦令後代行弗違言。所以一部並為行相。他云。三外別傳心要者。則三部之文便為無用。縱有面授口決之言。但是將證私呈於師。安心觀門此文自足。況此後學不蒙面授。離此之外何所云耶。故應信此即是所傳。故遺囑云。止觀不須傳授私記時為人說。私記即指章安所記十卷是也。囑意正言面授意多不周。私記言旨全備。故知大師所傳止觀隨機面授非後代所堪是以臨終殷勤遺囑。驗知別傳斯言謬矣。次智者下別明傳法人也。金口祖承從前向後。今師祖承從後向前者。為指文師以承龍樹文便故也。初序智者中先明德業。初生之時室內洞明。棟宇煥然兼輝隣室。凡諸俗慶並火滅湯冷為事不成。目有重瞳。父母藏揜不欲人知而人自知。玉篇云。瞳者目珠子也。即黑睛中小珠子也。行法華懺發陀羅尼者。習律藏已。詣大賢山持法華經。宿緣所熏常好禪悅。怏怏江東無足可問。聞光州大蘇山慧思禪師。遙飡風德如飢渴矣。其地既是陳齊邊境兵刃所衝。重法輕生涉險而去。思初見笑曰。昔共靈山聽法華經。宿緣所追今復來矣。即示普賢道場行法華三昧。經二七日行道誦經。至藥王品諸佛同讚藥王菩薩言。是真精進真法供養。豁然入定照了法華。將證白師。師曰。非爾弗證非我不識。所發定者法華三昧前方便也。所發持者初旋陀羅尼。縱令文字法師千群萬眾。尋汝之辯不能窮矣。於說法人中最為第一。代受法師等者。即指南岳為受法師。南岳造金字大品經竟。自開玄義命令代講。於是智方日月辯類懸河。卷舒稱會有理存焉。唯三三昧三觀智用以諮審。餘並自裁。思曰。可謂法付法臣法王無事者也。時慧曠律師亦在會坐。思曰。律師甞聽賢子講耶。曠曰。禪師所生非曠子也。思曰。思亦無功法華力耳。陳隋二國等者。陳家因姓號國。自武帝霸先受梁禪來。至少主叔寶方始入隋。陳凡五主。第四宣帝是文帝之弟。名頊字紹世。初思謂智者曰。吾久羨南岳恨法無所付。汝可傳燈設化。莫作最後斷佛種人也。汝於陳國有緣宜往利益。既奉嚴訓乃共法喜等二十七人同至陳都。儀同沈君理請住瓦官開法華經題。勅一日停朝事公卿畢集。停瓦官八年。講大智度論說次第禪門。蒙語默之益者略難稱紀。爾後徒眾轉多得法轉少。妨我自行化道可知。群賢各隨所安。吾欲從吾志也。吾聞天台地記稱有仙宮。若息心茲嶺展生平之志。陳主有勅留連。徐僕射潸涕勸請。勅云。京師三藏雖弘佛法。皆一途偏顯兼之者寡。朕聞瓦官濟濟深用慰懷。宜停訓物豈遑獨善。匪從物議直指東川。于時陳太建七年秋九月。從茲始入天台。宣帝勅曰。禪師佛法雄傑時匠所宗。訓兼道俗國之望也。宜割始豐縣調以充眾費。蠲兩戶民用給薪水。爾後勅賜寺額云。具左僕射徐陵啟。知禪師創立天台。宴坐名岳宜號修禪。陳破入隋。隋主敬重。陳主并諸王書疏凡十二道。隋主并諸王勅及書疏近五十道。所施信物並在國清百錄。安禪而化至五品等者。此出臨終行位也。不出禪定端坐取滅故云安禪而化。開皇十五年自荊下鄴。至十六年重入天台。至十七年晉王敦請出至石城。謂徒眾曰。大王欲使吾來。吾不負言而來。吾知命在此故不前進。於石像前口授遺書云。蓮華香爐犀節如意留別大王。願芳香不窮常保如意。索三衣命掃洒。令唱法華觀無量壽二部經題。兼讚歎竟。時吳州侍官等二十五人。見石像倍大光明滿山。又索香湯漱口竟。說十如四不生。十法界。四教。三觀。四悉。四諦。六度十二緣。一一法門攝一切法。吾今最後策觀譚玄。最後善寂吾今當入。時智朗請云。伏願慈悲賜釋餘疑。不審何位。沒此何生。誰可宗仰。報曰。汝嬾種善根問他功德。如盲問乳蹷者訪路。告實何益。雖然吾當為汝破除疑惑。吾不領眾必淨六根。以損己益他但位居五品。生何處者。吾諸師友並從觀音皆來迎我。問誰可宗仰者。汝不聞耶。波羅提木叉是汝大師。四種三昧是汝明導。教汝捨重擔。教汝降三毒教汝治四大。教汝解業縛。教汝破魔軍。教汝調禪味。教汝遠邪濟。教汝折幔幢。教汝出無為坑。教汝離大悲難。唯此大師可作依止。從捨擔下即是十境。故知若不示人境觀不任依止。於是教維那曰。人命將終聞鐘磬聲增其正念。唯長唯久氣盡為期。云何身冷方復響磬。哭泣著服皆不應為。言已跏趺。唱三寶名而入三昧。即其年十一月二十四日未時端坐入滅。滅後祥瑞等具如別傳。即是住觀行位首楞嚴定而入滅也。五品之言彌可信也。然大師生存常願生兜率。臨終乃云觀音來迎。當知軌物隨機順緣設化。不可一准。故經云去引證大師五品功多。隨喜品云。施四百萬億阿僧祇世界六趣四生眾生。一一皆與七寶。見其衰老乃至將死。化令得果起六神通不如初隨喜人百千萬倍。彼第六經初舉第五經末五品文中初隨喜品。復以第五十人校量最初隨喜人。故今文中初述小乘化他之福比於初品。具如經文。復以初品況出後品故云況五品耶。舉小乘之最多況大乘之極少。初品最小其功尚多況第五品耶。此證大師居第五品其德深也。次引法師品者。為世所依頒傳佛旨故名為使。使即所使。宣佛因果名如來事。次引大經者亦證大師位也。經云。若復有人具煩惱性能知如來祕密之藏。是名初依。若准圓位五品六根並名初依。未斷無明名具煩惱。亦得名為觀行相似知祕密藏。次智者去明智者所承。即南岳也。南岳德行去彰南岳行證也。博物誌云。嵩高為中岳屬豫州。華山為西岳屬同州。泰山為東岳屬兗州。恒山為北岳屬冀州。衡山為南岳屬荊州。後開衡州。從山為名。以此五山上應天象配於五帝。又山之高者名岳。大師俗姓李氏項城武津人也。兒童時因夢梵僧勸令入道。又數夢僧訓以齋戒。時見朋類讀法華經情深樂重。先未曾誦因從他借。於空塚中獨自看之。無人教授日夜悲泣。復恐塚是非人所居。移託古城鑿穴居止。晝則乞食夜不眠寢。對經流淚頂禮不休。其夏多雨土穴濕烝。舉身腫滿行止不能。而忍心對經心力彌壯。忽覺消滅平復如故。又夢普賢乘白象來摩頂而去。昔未識文自然解了。所摩之處自然隱起有如肉髻。因茲所誦法華等經三十餘卷。十年之中誦聲不輟。因讀諸經見讚禪定。復更發心求善知識。值慧文禪師稟受禪法。晝則驅馳僧事。夜則坐禪達曉。精勤動障乃反觀心源求不可得。遂動八觸發根本禪。因見三生行道之處。得此相已精進彌甚。夏竟受歲將欲上堂乃感歎曰。昔佛在世九旬究滿證道者多。我今空過法歲虛受。內愧深重放身倚壁。背未至壁朗然復悟法華三昧大乘法門境界明了。通明背捨並皆成就。從此以後辯悟既多。所未聞經不疑自解。故今文云大小法門朗然洞發。傳中不云七載方等。應是著傳者所聞不同。次南岳事慧文等者。明南岳所承及文師德行未見本傳。言齊高者。齊是國號。高謂高祖。渤海人也。姓高氏。齊大夫高奚之後。高歡次澄。次洋。方受魏禪都鄴。在相州。即北齊也。無競化者故云獨步。河謂河北。淮謂淮南。行化於世而言非世所知者。明所證既深非餘所知。若准九師相承所用。第一諱明。多用七方便。恐是小乘七方便耳。自智者已前未曾有人立於圓家七方便故。第二諱最。多用融心。性融相融諸法無礙。第三諱嵩。多用本心。三世本無來去真性不動。第四諱就。多用寂心。第五諱監。多用了心。能觀一如。第六諱慧。多用踏心。內外中間心不可得。泯然清淨五處止心。第七諱文。多用覺心。重觀三昧滅盡三昧無間三昧。於一切法心無分別。第八諱思。多如隨自意安樂行。第九諱顗。用次第觀如次第禪門。用不定觀如六妙門。用圓頓觀如大止觀。以此觀之雖云相承法門改轉。慧文已來既依大論。則知是前非所承也。故今歎文所行法云非世所知。履地至厚者。此明文師法行於世。如履地不知地之厚戴天不知天之高。智者觀心論去。引證文師所承異也。言高祖者。若以智者所指。應以南岳為父師。慧文為祖師。龍樹為曾祖師。故爾雅釋親云。父之考為王父。加王者尊也。王父之考為曾祖王父。加曾者重也。曾祖王父之考為高祖王父。加高者最上也。是則章安望於龍樹方為高祖耳。若直以尊上為高則可通用。如漢齊隋等。並指始祖以為高祖。謂禪立建功德無過上諡為高耳。今家亦以龍樹為始。是故智者指為高祖疑者云去假設問端也。後去例是。今立疑云。既稱祖於龍樹法門不應不同。遣蕩建立既殊。師祖之義安在。然天竺去答也。初旁引注論人答。言凡七十家者。付法傳云。龍樹造大無畏論有十萬偈。中論從彼略出大綱有五百偈。長行並是諸師注解。關中影法師云。有數十家注。中論最下河西朗云。有七十餘家。真諦云。西方有廣略二本。此間所傳略本耳。元康師云。此恐不爾。此間已有四本。一青目注名為中論。後秦羅什所譯。二無著注名順中論。後魏菩提流支譯。但得兩卷。餘者未出。三羅睺法師注亦名中論。梁真諦譯。但得因緣一品。四分別明菩薩注名般若燈論。唐波頗三藏譯。有十六卷。河西既云七十餘家。豈以諸師為非獨存青目為是。況青目最劣遣蕩叵依故云也。又論云去引論文答。龍樹本文有蕩有立。今依龍樹意亦同然。故不應以專蕩之文。却形止觀而為建立。論初句云因緣所生法。即建立也。我說即是空。即遣蕩也。假名中道。又建立也。四句論中三立一蕩。止觀前後盛引斯文。二處符同師資礭立。即者。廣雅云合也。若依此釋。仍似二物相合名即其理猶疎。今以義求體不二故。故名為即。即三而一與合義殊。下去皆然。從天台去別釋所傳之法。即此所傳是向所行。於中先略次廣。初略中云天台者。天者巔也。元氣未分混而為一。兩儀既判清而為天濁而為地。此本俗名且依俗釋。台者星名。其地分野應天三台故以名焉。有云。本名天梯。謂其山高可登而升天。後人訛轉故云天台。又章安山記云。本稱南岳周靈王太子子晉居之。魂為其神。命左右公改為天台山也。若准孫公山賦云。所以不列於五岳闕載於常典者。以其所立幽奧其路曠逈故。未知章安所出西方風俗稱名為尊。如子之名兼於父母。佛當生彼預設斯儀使慕德稱名故也。此方風俗避名為敬。故以所居而顯其人。南岳亦爾。傳謂傳授亦曰傳受。受彼所傳故云之也。次列。三示教境及名。並如文。
Question: For what reason has this record been compiled?
Answer: It is out of necessity that I relate this origin, which has ten purposes:
1. To show that there is a lineage of teachers, not just personal speculation, thus differing from those who rely on their own minds. 2. For those who have received a lineage but abandon the root to follow what they have not seen. 3. So that later generations, through successive transmission, do not develop divergent interpretations and lose the original basis. 4. For those who trust the tradition and wish to study it, but have no teacher elsewhere to receive from. 5. For those who study both doctrine and contemplation, and rely on the teachings to perfect practice and understanding. 6. To point out the key sections, the expansions and contractions, the beginning and end, and the essential points of the text. 7. To establish the teacher's interpretation so it does not fall into obscurity, benefiting future generations. 8. To aid my own contemplation and understanding, preventing errors and making it easy to investigate. 9. To present my understanding, fearing it may be confused or forgotten, seeking correction and refinement. 10. To follow the Buddha's intent, exercise great compassion, and practice for the benefit of others.
This work exists in three versions. The first version, in twenty scrolls, and the second version, in ten scrolls, are both titled *The Perfect and Sudden*, to distinguish them from the partial, lesser, and indeterminate teachings. The second version begins with the phrase "I humbly reflect..." The third version has a slightly different title, as explained later. The initial phrase "Calming and Contemplation, luminous and serene" refers to it. What we now follow is this third version. People generally consider the third version the abridged version and the second version the expanded version. At first glance, they seem to have different lengths, but upon investigation, their page counts are similar. The third version should be considered the revised version, not necessarily the abridged one.
I have often consulted and resolved doubts about what I heard during lectures, and have sought out sutras and treatises, contemplating and adding to the material. This is not based on personal speculation or mistaken accounts.
Following the method of interpreting sutras and treatises, they are divided into three sections. Our main text is not yet complete; clearly, there is no third section on dissemination. Only the preface before the chapters can serve as the introductory section. From the opening of the chapters onward is the main exposition section.
The old second version combined the preface and the main text into ten sections. Therefore, the text begins: "I humbly reflect and relate what I have heard, making ten points." "I humbly reflect" means to privately give rise to thoughts. The preface has five points: 1. Discussion, 2. Lineage, 3. Distinguishing Differences, 4. Citing Proof, 5. Indicating the Place. "Relate what I have heard" means to record what was received. The main exposition also has five points: 1. Opening the Chapters, 2. Arising in Sequence, 3. Differentiation, 4. Analysis, 5. Explanation. Combining one's own preface with what was heard into ten sections seems unstable. Therefore, in the revised version, this sequence is removed, forming only the preface and main text.
Furthermore, in the preface, there is only the initiation, etc., without homage. The credit is given to the teacher, merely recording it. If we consider the Venerable Master's main exposition text, its meaning can be divided into three sections: the first six sections serve as the introduction, the main contemplation and its results as the main doctrine, and initiating teaching for others as the dissemination section. Since the ultimate purpose is the cessation of transformation and return to quiescence, it is not encompassed by the three sections but seems akin to dissemination. In the commentary, regarding practice, it is still paired with the three trainings to form three sections. Following this example, dividing the meaning into three is permissible.
For now, we follow the previous two sections as correct. In the initial preface, we add the time, place, and other matters of what was heard as the general preface. We use the old lineage, people, dharma, and other matters as the specific preface. This is the correct intent of the revision. We cannot reuse the five points like Discussion, etc., as the sequence to divide the revised text on time and place. Therefore, in the revision, the old Discussion section is repurposed as Perfect Proof. Hence, below, this discussion text says: "Now, based on the sutras, we further clarify the perfect and sudden." "Based on the sutras" rightly serves as citing proof for the perfect and sudden. After proving the other two, a question is posed: "For the other samadhis, I wish to hear genuine proof." The second version lacks this question. Therefore, the discussion text in the second version says: "Briefly citing Buddhist sutras to roughly reveal the meaning of perfection." Thus, we know that Discussion is not different from Citing Proof. Therefore, in the revision, the name "Discussion" is removed and repurposed as "Citing Proof." If we take the names like Discussion from the previous version and sequentially match them to the revised text, then phrases like "Calming and Contemplation, luminous and serene" become superfluous. Moreover, matching Discussion with Lineage is particularly inappropriate. Therefore, the old chapter sequence must be discarded.
Now, the revision adds a general preface to categorize the compilation, transmission, what was heard, the dharma essence, etc., into five points. Thus, it differs from the old version where Discussion came first. Having explained the presence and absence of sequence in the new and old versions, the reason for changing the name to *Mahā* has two meanings: 1. To contrast with the common elder's *Lesser Calming and Contemplation*. 2. To preserve the Sanskrit sound and its rich connotations. Therefore, the *Great Treatise* says: "*Mahā* means three things: great, many, superior." According to the commentary's explanation of the four teachings regarding the bhikṣu stage, this is not our current intent. Using these three terms to explain the perfect three contemplations fits the title's purpose perfectly. "Great" means emptiness, "many" means conventional existence, "superior" means the middle. Therefore, we change to the name containing multiple connotations to title this work on the one-mind three contemplations.
If so, how is this different from changing "Perfect and Sudden" to "*Mahā*"? Answer: Although the name "Perfect and Sudden" differs from the partial and gradual, the term is general and lacks the threefold connotation. Therefore, we change this land's simple, shallow sound to preserve that language's multi-connotative title. From this, it should be understood that the two words "Calming and Contemplation" are none other than *Mahā*—that is, the Calming and Contemplation of the one-mind three calmings and three contemplations. Thus, we know that the title encompasses the entire work. From the Great Meaning to the Ultimate Purpose, all are the *Mahā* Calming and Contemplation. Therefore, the title is the general, and the ten chapters are the specific. Within the ten chapters, the Great Meaning is the general, and the remaining eight are the specific. Thus, we know that the general and specific, the cause and effect of self-practice, the ability and object of transforming others—all are the wondrous *Mahā* samadhi and wisdom.
Why? In the general explanation, arousing the mind and cultivating practice are the cause of self-practice. Next, attaining the great fruit is the result of self-practice. Next, tearing the great net is the ability to transform others. Since there is the ability to transform, there must be those who are transformed. The text briefly mentions the ability to encompass the object. When the matters of ability and object are complete, they equally enter the ultimate purpose.
In the specific explanation, from Explaining the Names to the Main Contemplation is the cause of self-practice. The chapter on Results and Retribution is the result of self-practice. The chapter on Initiating Teaching is the ability to transform others. The meaning of those transformed corresponds to the object of transformation. The latter three major chapters have omitted text, but their meaning is the same as the latter three in the general explanation. Therefore, the latter text is briefly stated and not elaborated.
The initial preface is divided into two. In the general preface, although it categorizes the five matters common in sutra prefaces, since this is a private record, it lacks "those who heard together." Within it, there are six points: The first four characters describe the essence of what was heard. "Calming and Contemplation" directly indicates the essence heard. "Luminous and serene" praises the qualities of the essence, meaning the essence of calming is serene, and the essence of contemplation is luminous. The ten chapters from beginning to end, the ten methods of main contemplation, are all none other than the essence of Calming and Contemplation, all luminous and serene. Thus, it generally points to the entire work as what was heard. Like the *Lotus Sutra*, whether the fundamental or the trace gate, all are the wondrous dharma, all truly real.
"Not heard in previous generations" clarifies the person who heard. By contrasting with others in the past, it highlights "I heard," relating oneself while including others, speech present and past. Therefore, it says "previous generations." Now, Master Zhang'an heard it, and it has already deeply benefited later generations; future generations can hear it. The term "generation," though conventionally established as thirty years, here takes "generation change" to mean a different era. Spreading the dharma in different eras occurs generation after generation, hence "generation."
From Emperor Ming of Han's night dream up to the Chen dynasty, all the writings that flourished in their respective eras are overflowing to the eye. Those who entered the Chan gate and received transmission of robe and bowl fill the ear. How could they not have heard the two words "Calming and Contemplation"? But they had not heard it like the Tiantai master expounding this work, with samadhi and wisdom equally exquisite, meaning and contemplation both clear, gathering the teachings of one lifetime, condensing the purport of the *Lotus Sutra*, forming the inconceivable ten vehicles and ten objects, the practices of awaiting extinction, cutting off extinction, quiescent illumination. "Not heard in previous generations"—this statement has its basis. Therefore, Master Nanshan praised: "Only at Hengyue and Tiantai were samadhi and wisdom both broadly propagated." Could Nanshan have flattered and bestowed praise emptily?
"The Wise One" refers to the teaching master. In childhood, he was named Guangdao, also Wangdao. These names were given based on auspicious signs at birth. His dharma name was Zhiyi. "Yi" means serene. This was the name given by his teacher after he left home. Named according to virtue, hence the meaning of serenity. Later, when conferring the bodhisattva precepts to Prince Jin of the Sui, he consequently established a dharma name for the prince, saying: "Great King, following the sacred prohibitions, you are named 'Upholder.'" The prince said: "Master, you transmit the lamp of the Buddha-dharma; you shall be called 'The Wise One.'" Now, following the latter, we say "The Wise One."
"Great Sui, etc." indicates the time of teaching. Since there are many sutras, they generally say "once." This encompasses long and short, refined and coarse. Here, there is only one work, so we specifically point to the Great Sui. The Sui received the Zhou禅 (abdication). The surname was Yang, originally from Hongnong Huayin. Initially, he followed Emperor Taizu of Zhou in raising an army west of the pass, reaching the position of Grand Minister of Works and enfeoffed as Duke of Sui. His personal name was Jian. Later, he ascended the throne, hence the name Sui state. The character "Sui" in the *Yupian* has an added radical; it originally lacked the "walk" radical. When the Tang dynasty arose, they said "Sui has already walked away," hence it was added. "Kaihuang" is the reign title. "Huang" means great. The *Erya* says: "Huang" means to correct, ultimate, great, majestic appearance.
"Jingzhou, etc." indicates the place of teaching. "Yuquan Monastery": Initially, in the second year of Taiping of Liang, the Wei ruler ordered Yuwen Tai to defeat Emperor Yuan of Liang's two hundred thousand troops. The Great Master was eighteen at the time. He went to Guo Yuan Monastery in Xiangzhou, relying on his maternal uncle, and left home there. In the third year of Taiping of Chen, at age twenty, he received full ordination. He studied under Vinaya Master Hui Kuang and mastered the Vinaya collection. In the first year of Qianming of Chen, he entered Guangzhou and studied under Chan Master Si, receiving Chan methods. He was twenty-three. In the first year of Guangtai of Chen, he bid farewell to his teacher and entered Ye. He was thirty. In the seventh year of Taijian of Chen, he first entered Tiantai. He was thirty-eight. In the ninth year of Taijian, an imperial decree established the Xiuchan Monastery. In the thirteenth year, the emperor requested him to leave the mountains. In the third year of Zhenming of Chen, which is the eleventh year of Kaihuang of Sui, he returned to Jing and established a monastery to repay the land's kindness. Initially named Yiyin, later changed to Yuquan. The spring's color was like jade, hence the name. "Monastery": In the West, it is called *saṅghārāma*, here translated as "community garden," also generally called "pure abode." In our region, customarily, the offices of the nine ministries are called *si*, meaning a place with rules. Therefore, the term "rule" is used to name pure abodes. In the fourteenth year, at age fifty-seven, at that Yuquan, he expounded *Calming and Contemplation*.
Next, further clarifying the divisions. First, clarifying the temporal division. "One summer" generally refers to the beginning and end, the period for encouraging practice. Expounding and praising, hence "spreading." "Two times" means morning and afternoon. "Compassionate pouring": What is spoken from compassion is like pouring great rain. If speaking based on the two conditions of sentient beings and dharma, it would be limited. With unconditional compassion, the mind has no reliance, freely enjoying the joy of expounding, hence "inexhaustible." His rank was the Five Grades, which is the contemplation practice of unconditional compassion. "Pouring": Like in the *Great Treatise*, fifth scroll, evaluating the four Dharma masters with verses: 1. Much learning, eloquent wisdom, skillful speech, beautifully expounding various dharmas that turn people's minds. But oneself not practicing the Dharma correctly, like clouds and thunder without rain. 2. Broad learning, much hearing, possessing wisdom, but slow-tongued, clumsy speech, without skill, unable to reveal the Dharma treasure, like no thunder with light rain. 3. Not broadly studying, no wisdom, unable to expound the Dharma, no good conduct. This inferior Dharma master, without shame, like small clouds without thunder or rain. 4. Much hearing, broad wisdom, skillful speech, beautifully expounding various dharmas that turn people's minds. Practicing the Dharma, mind upright, without fear, like great clouds, thunder, pouring heavy rain.
The verse's meaning takes much hearing as clouds, expounding Dharma as thunder, compassionate practice as rain. The Great Master possessed all three, being the fourth Dharma master.
"Although enjoying expounding inexhaustibly": Eloquence has four kinds: meaning, dharma, phrasing, and joy in expounding. "Meaning" means clearly revealing the meanings of all dharmas. "Dharma" means naming and speaking of dharmas. "Phrasing" means the language able to speak names. Although having these three, one must have joy in expounding to speak the former three. This means within one dharma, expounding all dharmas; within one word, expounding all words; within one phrase, expounding all phrases, all entering true reality without error. Thus, we know all are due to the power of joy in expounding. "Although" is an inexhaustible term, also a grammatical particle. Although inexhaustible, the summer ends and it ceases.
"Just reached seeing objects, the Dharma wheel stopped turning": "Just" means barely. Barely finished seeing objects, time pressed, summer ending. Although lacking the remaining text, the practice gate is not essential. The abridged version already fully expresses the intended mind. That is, the seventh major chapter opens into ten objects. Up to the seventh object, the rest was not proclaimed. The latter three major chapters and the remaining three objects, due to conditions, were not completed. Therefore, the biography says: "Guanding privately recorded *Calming and Contemplation* in ten scrolls. I hoped to hear again to complete the beginning and end, but then the Wise One entered nirvana; I had nothing to rely on for further study." The remaining text, though brief, can be known by analogy from above.
"Overestimation": Like in the samadhi object, it says: "Ignorant people attaining this think it is the patience of non-arising." Bhikṣus of the four dhyānas think they are the four fruits. Arising views of cutting off speech, like mice chirping, birds empty. Such passages are not few. The latter two objects are just the two-vehicle practitioners of the two teachings and the bodhisattvas of the three teachings. They are fully contained in the texts on essence, characteristics, encompassing dharmas, partial and perfect, etc., and within the various objects, within the conceivable. The latter three major chapters are also analogous to the latter three of the five summaries. Though the text is lacking, the meaning is already sufficient. Therefore, citing the end of summer as a condition of lack. Those of faithful practice and perfect vehicle, here the singing ceased, hence "the Dharma wheel stopped turning." The practice being roughly complete, the latter parts not proclaimed, hence "the latter portions not announced." "Not" means no.
"Yet, dipping from the stream to seek the source" is the specific preface. The previous "general" means the meaning is general but the text specific, specifically speaking of "Calming and Contemplation, luminous and serene," etc. Now, the "specific preface" means the intent is specific but preserves generality, generally speaking of the twenty-three teachers, etc. Although general and specific differ, they still do not go beyond teacher-disciple, person-dharma. Therefore, in the general preface, "Calming and Contemplation" is precisely the dharma heard and spoken by teacher and disciple. Next, mentioning the persons able to hear and speak. Next, clarifying the time and place of hearing and speaking. Therefore, raising the dharma heard in the general preface is like fragrance, like a stream, enabling one to know the great enlightenment is like the root, like the source.
Also, this "specific": Although there are no other works to compare, the lineage received by teacher and disciple has three different versions. Sudden contrasted with the other two, hence called "specific." Also, this received tradition differs from other teachers, also called "specific."
Within it, first clarifying the lineage transmission of the dharma, which came gradually. If not first pointing to the Tathagata, the great sage, there would be no basis for listing the twenty-three patriarchs. If not listing the twenty-three patriarchs, there would be no basis for pointing to the thirteenth teacher. If not pointing to the thirteenth teacher, there would be no faith in Hengyue and Tiantai. Therefore, first using the analogy of seeking the source, investigating the root. Now, this *Calming and Contemplation* arose in the latter days of the image, like a stream, like fragrance. The golden-mouthed Sanskrit sounds are like the root, like the source. "Dipping" means to ladle. The *Book of Songs* says: "In the north there is the Dipper, but one cannot ladle wine from it." To ladle from the stream, one must seek its origin. To know the fragrance, one must investigate its root. Therefore, the *Nirvana Sutra* says: "Hearing its fragrance, one knows that land must have this medicine. The true taste of that medicine remains in the mountain, like the full moon. According to the stream's course, it has various names." The true taste is the true principle. The various names are the latter teachings. The full moon symbolizes the true principle. "In the mountain" symbolizes the principle residing in obscurity. The Tathagata, based on the principle, established names according to opportunity. In the latter days of the image, the four reliances propagate the Buddha's teaching. Those receiving transformation and receiving the teaching must investigate the source. If confused about the source, then overestimation will indiscriminately mix with true realization. If the fragrance and stream lose their thread, then false teachings will mix with the Mahayana. From this, we know that Tiantai and Hengyue's Huiwen traced back to Nāgārjuna. The twenty-three sages succeeded one another in the firm forest. There truly is a reason; it is indeed credible.
"The Treatise says" up to "next, good": Wishing to clarify the transmission of the dharma, broadly citing teachings to verify having a teacher and having no teacher. "Having no teacher": Like the *Great Treatise*, second scroll, says: "My practice has no teacher or protector, my resolve is peerless. Accumulating single practice attains Buddhahood, naturally penetrating the Way." The *Ekottarika Āgama*, fifteenth scroll, says: "Ājñāta Kauṇḍinya and the other four asked the Buddha: 'Who is your teacher?' The Buddha answered: 'I too have no teacher or protector, nor any peer. Alone, peerless, without fault, cool and no longer warm.'" The Vinaya text is similar. The *Nāgasena Sūtra* says: "The Buddha attained enlightenment without a teacher, self-awakened to all dharmas." The *Lotus Sutra* says: "The Buddha's wisdom is untaught wisdom." In the secular world, Grand Preceptor, Grand Mentor, Grand Guardian all mean teacher.
Next, saying "having a teacher, receiving prediction, etc.": The character "prediction" means to branch off, also to differentiate. Dictionaries often use the character for "separate." Like the *Sūtra of the Wise and the Foolish* says: "Up to the time of the past when Dipaṃkara Buddha arose, I was a bodhisattva named Mañjuśrī Youth... buying flowers to offer to Dipaṃkara Buddha, scattering flowers in供养. The flowers stayed in mid-air. The Buddha, knowing his intent, praised him, saying: 'Your learning over countless kalpas is pure.' Then he predicted: 'From now on, after ninety-one kalpas, the kalpa named Bhadra, you shall become a Buddha named Śākyamuni.'... Up to his body ascending into space, attaining the patience of non-arising." The Treatise says "no teacher," the sutra says "received prediction." The texts say, further citing secular classics which also possess both meanings: Innate knowledge is like having no teacher; learning to accomplishment is like receiving prediction. Therefore, the *Analects* say: "Those born with knowledge are the highest. Those who learn and thereby know are next. Those who learn when in difficulty are next again. Those in difficulty who do not learn—the people are the lowest." "Good" means excellent, also elder. Although the texts do not discuss distant causes and effects, now we broadly cite similar words to verify the two meanings; there is no fault in principle.
Those reading this text should take "good" as the end of the sentence. Some in the world do not understand punctuation and take "good" as the beginning of the sentence, which is very unclear. Like in the second version, the next sentence begins with "however." Could one read that second version as "Good, however, the Dharma gate, etc."? Therefore, it cannot be used.
However, "having no teacher" and "receiving prediction," though different in terms of events, are not two in principle. In the cause, one must rely on teachers and protectors; in the fruit of perfection, it is called solitary awakening. Taking this cause and fruit together as the original ancestor received by all teachers.
Next, "the Dharma gate vast and wondrous" up to "blue from indigo": Broadly raising dharma and analogy to question the above two paths. Since persons are divided into event and principle, cause and fruit, is the dharma essence realized also divided into two? "Vast" means the appearance of great water. Since the dharma is great and wondrous, is it event or principle? "The naturally true alone bright" questions the dharma of no teacher. "Blue from indigo" questions the dharma of learning to accomplishment. Principle is not created, hence "naturally true." Realized wisdom is perfectly bright, hence "alone bright." Due to teacher's dyeing and practice, hence "from indigo"; due to learning's accomplishment, hence "blue." The text says: "Blue comes from indigo but is bluer than indigo; dyeing makes it so." Here, we cite the meaning of dyeing, not citing surpassing indigo.
"If practitioners hear" up to "original source": General answer. "Source" means honored, master, origin, chief, elder. If one seeks the transmitted dharma, passed on successively, then one recognizes the persons able to transmit, the origin and lineage. Therefore, recognizing that for one period, the Buddha is the origin, one then understands that our present teacher traces back to Nāgārjuna.
"From the great enlightenment" up to "subduing Māra": Specific answer. First, responding to both questions simultaneously: "Great enlightenment" corresponds to naturally true; "practice perfected" corresponds to receiving prediction. Both person and dharma have these two meanings. With both meanings complete, the way of teacher and disciple is accomplished. Therefore, the text says: "If the Kun bamboo is not cut, the phoenix's sound is not heard. If emotions and nature are not refined, spiritual brightness does not arise." Since ordinary emotions await refinement to arise, true principle is also accomplished through learning. "Enlightenment": The *Book of Songs* says: "Having enlightened virtue." Also says: "Enlightenment means great brightness, understanding, straightness." Now it is also thus: Perfectly possessing the ten epithets, all-knowing wisdom perfectly bright, the three afflictions suddenly exhausted, the great night thus dawns, the two deaths forever removed, no more曲折. Also, perfect enlightenment, etc., is called great enlightenment. The four teachings differ; enlightened wisdom also differs. Here, provisionally relying on the gradual beginning, generally speaking, briefly called "great enlightenment." Because the enlightenment is great, he is honored in the world.
"Accumulating kalpas, practice perfected": Also generally speaking. Therefore, it does not say "three asamkhyeya kalpas" or "immeasurable asamkhyeya kalpas," etc. "Kalpa" here means time. Treatises like the *Abhidharmakośa* mostly take twenty increases and decreases as one intermediate kalpa, eighty increases and decreases as one great kalpa. The *Golden Light Sutra* says: "A Brahma heaven's three-*zhu* heavenly garment, brushed once every three years. When a square rock of forty *li* is brushed away, that is a small kalpa. When eighty *li* is exhausted, that is an intermediate kalpa. When one hundred twenty *li* is exhausted, that is called a great kalpa. If one does not cultivate and learn for such kalpas, one is not called a bodhisattva." Also says: "There are one-*li* kalpas, two-*li* kalpas, up to ten-thousand-*li* kalpas." Also says: "There is a great square city, forty *li* around, filled with mustard seeds, not leveled. Taking one every hundred years until exhausted is called a kalpa. Kalpas beyond count are called asamkhyeya." Elaborating on the meaning of kalpas is not the text's main intent, so not broadly explained.
"Traversing six years to subdue views" up to "subduing Māra": Subduing views is to tame outsiders; subduing Māra is to crush heavenly Māra. Therefore, the six years of ascetic practices surpassed what was practiced. First identical, later different—the way of transformation is appropriate thus. Therefore, among the five, those attached to practices of love were abandoned and left. After surpassing six years, eating food, cultivating meditation. Those attached to practices of views were again abandoned and left. Later, subduing Māra, under the tree king, attaining the Way. The appearance of subduing Māra is detailed in various sutras. Briefly, the *Sūtra of the Wise and the Foolish* says: "Heavenly Māra and the Buddha debated. The Buddha said: 'A man should die in battle, never alive be subdued by another.' Māra said: 'Bhikṣu, what do you seek sitting under a tree, delighting in forests and marshes, among poisonous beasts? Clouds arise fearsome, dark and dim; heavenly Māra surrounds, yet you are not alarmed.' The Buddha said: 'In ancient times there was the true Way practiced by Buddhas. Tranquility is supreme, removing darkness. This truly is the supreme dharma, the full treasury. I sit here happily, Māra king.' Māra said: 'You should become a king, turn the golden wheel. The seven treasures come of themselves, ruling the four quarters. The five desires received, joy beyond compare. This place has no Way; rise and enter the palace.' The Buddha said: 'I see desires flourishing like swallowing fire. Abandoning the kingdom like spittle, nothing covets. Even obtaining kingship has the sorrow of old age and death. Leaving this, no benefit; do not vainly speak.' Māra said: 'Why sit peacefully in the forest, speaking happily, abandoning the country's wealth and position, guarding emptiness? Do you not see me raising four armies—elephants, horses, infantry, hundreds of thousands, millions? Already appearing are monkey faces, lion faces, all holding swords, daggers, grasping spears. Leaping, roaring, filling the sky...'" The *Great Treatise* says: "At that time, the pure abode gods stood on three sides, watching the Buddha and Māra debate and battle. Heavenly Māra retreated and fled... up to the iron围, still not stopping." The *Mahāvaipulya Sūtra*, *Contemplation of the Buddha Samādhi*, etc., say: "Māra king initially wished to come
止觀輔行傳弘決卷第一之一
The Commentary on the Practice of Cessation and Contemplation, Volume 1, Part 1
止觀輔行傳弘決卷第一之二
Zhīguān Supplement, Volume 1, Part 2
唐毘陵沙門湛然述
"Commentary by Chanran of Tang Dynasty, Monk from Piling"
次漸則去釋行相中云漸如梯磴者。梯者。說文云。木階也。極高用梯。次高用磴。故大經第八云。為欲化度諸世間故。種種示現差別之相。如彼梯隥。大論四十云。譬如登樓得梯則易。八十八云。譬如登梯始從初桄漸漸向上。上處雖高亦能得至。故用譬漸也。磴字亦可從足謂升躡也。從木者。非此所用。從石者。謂山坂漸高也。亦可義用。正應從阜。作此隥字亦梯類也。可以升高也。始自人天終至實相故也。金剛寶者。大經二十二云。如金剛寶置之日中色則不定。金剛三昧亦復如是。若在大眾色則不定。大論三十八又云。如玻瓈珠隨前色變自無定色。諸法亦爾。或常無常。經以一行隨於眾行。論以一理應於眾理。理行雖殊同名不定。故金剛玻瓈珠名雖殊譬意亦等。大論五十九云。金剛寶者帝釋所執。與修羅戰碎落閻浮。釋曰。理行如珠。教法如日。情如眾物。觀如現色。圓頓者。圓名圓融圓滿。頓名頓極頓足。又圓者全也。李奇云。圓錢也。即圓全無缺也。體非漸成故名為頓。體雖極足須以二十五法為前方便。十法成觀而為正修。今序中語略具如下文。如通者騰空者。近地之空與萬仞同體故云不二。通者譬頓行人。騰譬修行觀理。空譬頓理不二。為三根等者。此三止觀對根不同。事雖差殊同緣頓理。離圓教外無別根性。當知此三並依圓理分此三行名三根性。是故漸次不同於別。或一日一月一生修之可獲。故玄文第十判教中云。漸觀者從初發心為圓極故。修阿那般那乃至無作。故知頓人行解俱頓。漸人解頓行漸。不定解頓行或頓漸。有人云。是別都不見文旨。次廣解中初結前生後。初釋漸。云漸初亦知實相等者。謂依頓理方起頓解。望彼頓人故云亦知。依頓起解故云難解。依解起行復曰難行。漸云易行以易解故。文雖互舉語必兩兼。為難解理而起漸行。此中番數但有五重。義則十三。言五重者。一歸戒。二禪定。三無漏。四慈悲。五實相。義十三者。初番有六。謂三惡三善。第三番四謂兩教二乘。并前六義合為十也。餘三不開合為十三。於十三中實相是所緣之境。望頓是同不應數為不同之限。故下問答中云。漸次中有十二不同。即此意也。此預點出至下易知。不定至後頓者。漸次列名在不定前故云前漸。圓頓列在不定文後故名後頓。第二本中列不定文在漸頓後。即云不定者約前漸頓。或漸或頓不專一法故名不定。若從始至終專漸為頓方名漸頓。當知不定初亦知圓。從更前更後去釋不定相。前後秖是前漸後頓。或時觀頓或時觀漸。淺深者。約前五番互論淺深。事理者。或界內為事界外為理。真諦俗諦三悉一悉更互亦爾。此中但出四悉及止觀者。諸法雖多若論行相不出此二。如下安心及破遍等。亦不出此故今列之。從或指去釋不定體。文有二對。初約四悉。陰是世界如初觀陰入。即觀陰入為第一義。名指世界為第一義。如觀真理但能生善滅惡而已。名指第一義以為二悉。次約止觀者。或正用觀而宜息觀。或正用止而宜照止。以照止故止即成觀。以息觀故觀即成止。或雖無昏散進道功微。煩惑不破真理不啟。皆須改途若息若照。故觀成所息止成所照。不同常儀故云不定。下料簡中不定中四指此兩雙。疑者云去。料簡前文。初疑問中言教境等者。同是大乘教同緣實相境同名為止觀。此三既同何故三種行相頓是差別。次從然下答。先總答。云同不同等者。行相各別何妨三同。雖曰三同何妨行別。漸次中去別答中。應名漸次與不定相對於圓頓以辨同異。今文但釋漸次行相漸後結云故言不定者。以不定法無階位故。故寄漸後而結不定。漸中即有十二不同如前分別。兩教二乘是無漏四。而今乃云無漏總中三者何耶。別而言之離為四人。若總名無漏則合却三人。但存一位。今舉總合開一中兼三。故名無漏總中三也。若沒本位離開為四。并善惡各三及以禪定慈悲各一。故成十二。若准無漏離為四別。慈悲亦應有三不同。文無者略。言從多者以漸不定十二不同行相多故名漸不定。約理則非多非少。約相則頓少二多。漸中實相及以圓頓。其相是同不須別說。故但結二不同於圓。而用釋向同不同等。次從此章同大乘去重問者。向雖明漸不定不同。復重更問三番差別。故更將同問三差別。故結難云何名辨差。又初問者。許有三異將同問異。故結文云相頓爾異。後問意者。由前答異將異問同。是故結云何故名為辨差。二問雖並三同居先。文意實以二義互舉。是故二答並云同與不同等也。又由前答中但出漸相以對於頓。不定行相寄漸明之。今欲具辨三種相別。故更還以三同問起。故下答中具出二相。言此章者此中舊名辨差章故。既曰三同何故此章辨三差別。章名雖廢問亦何傷。然下重答。同義如前。九不同者於前十二合三無漏依總為一。故但有九。并不定四故有十三。將此漸次及以不定對頓即成三差別也。理而言之漸不定中所緣實相與頓理同。為答來問故對二說。俱名不同故云從多。次一切下證同不同。以無為法證不同而同。而有差別證同而不同。良由諸聖證無為法。用此無為而能分別故云差別。如諸羅漢得小無為尚分別小。故諸菩薩得大無為能分別大。所以分別是無為用故云以無為法。依第二本答。云漸次中十二不同。不定中有四不同。總有十三不同。若無第三重修本文。第二本文何由可解。十二與四乃有十六而云十三。標乃從開會數從合。應知十二約開無漏十三約合無漏對不定說。問。無漏開四慈悲不開。答。開亦不違。玄漸觀中列四慈悲。開合隨便不可一准。有人云。無漏總中三者即三觀也。無漏空也。總假。中中。自濫參聽眾有逾一紀。實未曾聞有斯異釋。中即實相實相是同。如何數為不同之限。一不可也。一宗教門文無說假以為總者。二不可也。漸次九中已有無漏。慈悲與假其義又同。不應重數以三足九。三不可也。借使以三足善惡六但應成九。今云十二。四不可也。縱兼實相但成一十。今云十二。五不可也。又第二本文無無漏總中之言亦云十二。今以此三配於三觀。復含漸次。亦但十二。六不可也。或云諸番達即是觀。止即是止者。三途何故但止無觀。常住何故但觀無止。借使以此為止觀者中間四番四止四觀。初後二番一止一觀。則但有十。若開善惡各立止觀。則九不同十八止觀。若數常住復為現文。文云漸九。七不可也。復應思擇漸初雖復知圓。不同但中及十行中時長行遠。略知此二已異別教。故知此三知圓理同而行相小別。當知南岳唯授天台圓頓之理。約行須以漸不定助。問。南岳大師知四教不。答。南岳委知而不細判。何者。如智者釋位而引南岳用大品文四十二字。以為圓位。歡喜等地以為別位。乾慧等地以為通位。又南岳自釋四十二字門。兼申大品經文。亦作三教義釋。既知三教大品文中處處以衍對藏為小。故知南岳亦知四教。又此四教非始南岳。慧文禪師既依大論。大論釋經經明三教。當知此教傳來久矣至天台來分別始盛。有云。四教神僧授與此語無憑。神僧但云自今已去。自行化他吾常影響。三昧既天機秀發。四教何待神僧。承躡有由深符聖旨。是故三觀總攝四教。又此三止觀名字雖似八教中三其相永別。彼八教中指華嚴為頓。鹿苑去為漸。不定寄在前四味中。下料簡中但是借名。以將祕密對三為難。非正意也。圓頓者去。釋圓頓中。初約止觀。初緣實相至真實者。即是止觀所緣之境。緣之與造雖屬能觀。意且正明所緣妙境。從繫緣去次釋能觀即念為繫。寂而常照。即繫為念。照而常寂。能所尚一況止觀耶。一色一香無非中道者。中道即法界。法界即止觀。止觀不二境智冥一。所緣所念雖屬於境。且語能緣以明寂照。自山家教門所明中道唯有二義。一離斷常屬前二教。二者佛性屬後二教。於佛性中教分權實故有即離。今從即義故云色香無非中道。此色香等世人咸謂以為無情。然亦共許色香中道。無情佛性惑耳驚心。今且以十義評之使於理不惑。餘則例知一者約身。言佛性者應具三身。不可獨云有應身性。若具三身法身許遍何隔無情。二者從體三身相即無暫離時。既許法身遍一切處。報應未嘗離於法身。況法身處二身常在。故知三身遍於諸法何獨法身。法身若遍尚具三身何獨法身。三約事理。從事則分情與無情。從理則無情非情別。是故情具無情亦然。四者約土。從迷情故分於依正。從理智故依即是正。如常寂光即法身土。身土相稱何隔無情。五約教證。教道說有情與非情。證道說故不可分二。六約真俗。真故體一俗分有無。二而不二思之可知。七約攝屬。一切萬法攝屬於心。心外無餘豈復甄隔。但云有情心體皆遍。豈隔草木獨稱無情。八者因果。從因從迷執異成隔。從果從悟佛性恒同。九者隨宜。四句分別隨順悉檀。說益不同且分二別。十者隨教。三教云無圓說遍有。又淨名云。眾生如故一切法如。如無佛性理小教權。教權理實亦非今意。又若論無情何獨外色。內色亦然。故淨名云。是身無知如草木瓦礫。若論有情何獨眾生一切唯心。是則一塵具足一切眾生佛性。亦具十方諸佛佛性。從己界去約諦明頓。即無作諦。至四弘中略明諦相。此中略示無作觀耳。故四念處釋無作四諦云。一念心中具十界苦名為苦諦。具十界惑名為集諦。苦即涅槃名為滅諦。惑即菩提名為道諦。次從法性去單以一止觀結無作諦。次結體不二。從漸與不定去廣引證圓。先且簡二。次正引證。前已廣略二重解釋今復引證故曰更明。第二本中從此至佛法之恩並屬商略。今並迴為引證文也。舊商略名沒而不彰良由此也。次正引證中先引經。如了達等者。舊經第五賢首品中文殊以二偈。問了達深義淨德賢首菩薩。菩薩以十五行五言偈答。今文從菩薩於生死至窮劫不能盡。略彼偈中二行文來。言生死者。舉極下位博地初心。若不爾者。云何能顯圓頓功深。不可動者理極事遍。不為所動非謂不退為不動也。言一念者。舉極少時功深德廣。深窮無涯廣遍無際。高岸峻處曰崖。窮者極也。如來說不能盡者。理既玄妙非說可窮。舉極位人尚不能說。況餘凡聖說能窮盡。從此菩薩去至建立眾生者。彼經次前十五行偈後。賢首復以六百九十二行七言偈答。於中三十行已來明於圓信。次六十行鈎鎖相連辨修行相。次明六根互用等相。今略依彼開為六文立圓因果。何謂圓聞秖聞三障即是三德。至旨歸章及通德中具明其相。言圓信者。依理起信信為行本。如法句第三云。舍衛江東其水深廣。五百餘家剛強欺誑。佛知可度往至樹下。有來禮者有問訊者。佛化為一人從水上來。水纔至踝眾人怪問曾見有人水上行不。有何道術。化人答言。我是江南愚直人耳。聞佛在此樂欲見之。問他人言水深淺耶。他人答我。水但至踝信言而過無別術也佛言。執信便度生死之淵。度數里河何足為奇。村人聞之悉從佛化。今亦如是。若信三道即是三德。尚能度於二死之河。況三界耶。此之三道秖是三諦。諦既是境應須觀智。三觀為因觀成為智。具如後釋。三智具如大品三智品中三觀具如瓔珞下卷云。爾時敬首菩薩白佛言。佛上所說若因若果。若賢若聖一切功德。今此會中十四億那由他人。誰能不起此座受學修習。從始至終入菩薩位。時佛頂髮放一切光。復集十方百億佛土佛菩薩眾。即於眾中告文殊普賢法慧功德林金剛幢金剛藏善財童子。汝見是眾中敬首菩薩問三觀法界諸佛自性清淨道。一切菩薩所修 觀法門不。汝等各領百萬大眾。皆應修學如是法門。若爾。唯應上地修此三觀何關凡下。答經文既云所領百萬皆應修學。何獨上地。如首楞嚴經中道品云。乃至凡夫亦能信受明無明無三。以無三故成無三智行無三行。乃至老死皆如是說。故十二支一一皆以三觀觀之。亡泯能所故曰無三。大瓔珞第八云。攝意入定分別三觀。亦不見人入定意者。遊心十方無量世界。承事供養觀一切法。是則名為具足禪度。是故當知三觀未圓禪度未滿。名字彰顯略如上引。若以義求攝一切法。具如下文攝法中說。故三觀智文理有憑。問。聞圓法中作三德名。信應依聞何故圓信作三觀名及以遮照深廣等耶。答。三德是境三觀是行。行必依境。且從行說。空即般若。假即解脫。中即法身。照即般若。遮即解脫。無遮無照即是法身。究竟即法身。清淨即般若。自在即解脫。深即般若。廣即解脫。非深非廣即是法身。信必起行。是故從行得名不同。又三觀從因。遮照從用。深廣從體圓行中言一向者。若不一向即屬餘二。餘二非不一向專求。但行相別故屬餘二。言直入中道者。勿謂但中也。但是不為偏空偏假所牽。是故名為不動不寂。從勝為名故云直入。人不見之即便謂為先觀但中都無此理。次圓位中秖是三諦三德。初顯初開入初住位。一住一切住者。初住之中具一切位。如阿字門具足一切諸佛功德。功德雖多不出三德。故云一切究竟等也。圓莊嚴中有法譬合。法中還以一心三諦為所莊嚴。一心三觀為能莊嚴。至此位時外用自在故云莊嚴。正受空功德。出說假功德。雙入出不入出中功德。中有雙遮雙照故也。對德及用比說可知。根謂六根塵謂六塵方謂十方。物謂隨塵各有種類。正報等者。經文廣約男女身等。方塵物等。即是依報。次譬文者。中譬雙入出。旦譬起出說。夕譬入正受。夜半譬不入出。故長阿含經二十二云。閻浮提日中。弗婆提日沒。瞿耶尼日出。欝單越夜半。經文次第四方遍說。彼經又云。閻浮為東于逮為西。閻浮為西瞿耶為東。瞿耶為西單越為東。單越為西于逮為東。以由日月轉故。皆為日出之處為東。今但以四方見異為譬。合中言亦如是者。應具將上三諦三觀等來合此中。建立中言盲瞽者盲秖是瞽。失光生盲皆名為盲玉篇云。無目曰瞽。又云。有瞳無䀕曰瞽。䀕字(直忍切)有目無瞳曰瞍。又塗令失光亦名為瞽。故自古令習樂者塗令失光。今以無緣者不納教光心眼如瞽。故舉龍王為譬等者。說文云。龍者能幽能明能大能小。春分登天秋分潛淵。管子曰。欲小如蠶子。欲大滿天地。此俗典說。未能盡於龍之功用。今依華嚴。娑竭羅龍王凡有所雨竪遍六天橫亘四域。經中廣明始自金剛終至他化。四域者人四洲也。六天者欲六天也。即譬六位已破無明見第一義故名為天。四十位為四。等覺妙覺為二。若從因說應從住前乃至等覺。法身說法尚令等覺斷最後品。況初住耶。此中應以本迹高下四句釋之。四域譬四機四門四悉等得益不同。故知六番唯頓四機通漸。明此位人具二建立。通譬被物機見不等。亘者通度也。方言云。竟也。興雲等者。經云。龍王示現自在時。從金剛際至他化。興雲周遍四天下。其雲種種莊嚴色(已下私略)。
Now, let's gradually explain the meaning of "gradual" (渐) from the section on practices (行相).
"Gradual, like steps or ladders" (渐如梯磴). According to the *Shuowen Jiezi* (说文), "梯" (tī) means a wooden staircase. Extremely high places use ladders (梯), while moderately high ones use steps (磴). Therefore, the *Great Nirvana Sutra*, chapter 8, says: "In order to transform and save all beings in the world, [the Buddha] manifests various kinds of different appearances, like steps and ladders." The *Great Treatise on the Perfection of Wisdom* (*Mahāprajñāpāramitāśāstra*), chapter 40, says: "For example, when climbing a tower, having a ladder makes it easy." Chapter 88 says: "For example, when climbing a ladder, one starts from the first rung and gradually goes upward. Although the destination is high, one can still reach it." Hence, the metaphor is used for "gradual."
The character "磴" (dèng) can also be written with the "foot" radical (足), meaning "to step or tread upward." Writing it with the "wood" radical (木) is not applicable here. Written with the "stone" radical (石), it means a sloping mountain path. This meaning can also be adopted. The proper form should use the "hill" radical (阜), as in "隥" (dèng), which is also a type of ladder or staircase, used for climbing to higher places. This symbolizes the gradual path from the realms of humans and gods, up to the ultimate reality (实相).
Regarding the "vajra jewel" (金刚宝). The *Great Nirvana Sutra*, chapter 22, says: "Like a vajra jewel placed in sunlight, its color is unstable. The vajra samādhi is also like this: in a crowd, its appearance is unstable." The *Great Treatise*, chapter 38, also says: "Like a crystal bead changes color according to what is before it, having no fixed color itself. All phenomena are also like this—sometimes permanent, sometimes impermanent."
The sutra uses one practice to correspond to all practices; the treatise uses one principle to correspond to all principles. Although the principles and practices are different, they are both named "unfixed." Therefore, although the names "vajra jewel" and "crystal bead" differ, the meaning of their metaphor is the same. The *Great Treatise*, chapter 59, says: "The vajra jewel is what Śakra holds. When fighting with the asuras, it shatters and falls into Jambudvīpa."
Explanation: The principle and practice are like the jewel; the teaching is like the sun; sentient beings are like various objects; contemplation is like the appearance of the reflected color.
"Complete and sudden" (圆顿): "Complete" means perfect integration and fullness; "sudden" means ultimate and instantaneous fulfillment. Also, "complete" means "whole." Li Qi (李奇) says: "A round coin (圆钱) is perfectly whole and without flaw."
The essence is not gradually accomplished, so it is called "sudden." Although the essence is fully sufficient, one must still use the twenty-five skillful means as preliminary preparations, and the ten methods of contemplation as the correct practice. In the current preface, the words are brief, but they are fully explained in the following text.
"Like one who is unimpeded soaring through the sky" (如通者腾空): The empty space near the ground is the same in nature as that at a height of ten thousand *ren* (仞, ancient unit of measure), so it is said to be "non-dual" (不二). "Unimpeded" is a metaphor for the person who practices the sudden teaching. "Soaring" is a metaphor for cultivating contemplation and principle. "Empty space" is a metaphor for the non-dual nature of the sudden principle.
"For the three capacities" (为三根等): These three types of *śamatha-vipaśyanā* (calming and insight) are taught according to the different capacities of practitioners. Although the practices differ, they all share the same goal of the sudden principle. Apart from the Complete (圆教) teaching, there is no separate nature of capacity. It should be understood that these three practices are all based on the complete principle. These three practices are distinguished according to three types of capacities. Therefore, the gradual-sequential type is different from the Distinct teaching (别教). It can be attained through practice for one day, one month, or one lifetime.
Thus, in the *Profound Meaning of the Lotus Sutra* (*Fahua Xuanyi*), chapter 10 on classification, it says: "The gradual contemplation (渐观) begins with the initial aspiration for the ultimate and perfect goal, cultivating mindfulness of breathing (ānāpāna) all the way up to the non-action (无作) practice." Therefore, it is known that the sudden practitioner (顿人) has both sudden understanding and practice. The gradual practitioner (渐人) has sudden understanding but gradual practice. The indeterminate practitioner (不定人) has understanding that is sudden, but practice may be either sudden or gradual.
[**Note**: Some people say this refers to the Distinct teaching (别教), but this view completely misses the textual intent.]
**[Next, the broad explanation begins]**
**First, summarizing the previous and introducing the following.**
**First, explaining "gradual" (渐).** The text says: "The gradual beginner also knows reality" (渐初亦知实相). This means that one first relies on the sudden principle in order to develop sudden understanding. From the perspective of the sudden practitioner, it says "also knows" (亦知). Relying on the sudden principle to develop understanding is called "difficult to understand" (难解). Relying on understanding to initiate practice is also called "difficult to practice" (难行). "Gradual" is called "easy to practice" (易行) because it is "easy to understand" (易解). Although the text mentions only one side, the meaning includes both sides. It is because the principle is difficult to understand that the gradual practice is undertaken.
**[The enumeration of stages]** In this section, the number of stages is only five, but the meaning extends to thirteen.
- **The five stages are:** 1. Precepts and refuge (归戒) 2. Meditative absorption (禅定) 3. Outflow-free wisdom (无漏) 4. Compassion (慈悲) 5. Ultimate reality (实相)
- **The thirteen in meaning are:** - The first stage has six: the three evil destinies and the three good destinies (三恶三善). - The third stage has four: the two vehicles of the two teachings (两教二乘 — Śrāvaka and Pratyekabuddha) and the previous six make ten. - The remaining three stages (meditative absorption, compassion, ultimate reality) are not subdivided, making a total of thirteen.
Among these thirteen, ultimate reality (实相) is the object of contemplation (所缘之境). From the perspective of the sudden teaching, it is the same as the ultimate goal and should not be counted as different. Therefore, in the following questions and answers, it says: "In the gradual-sequential type, there are twelve differences," (渐次中有十二不同) which refers to this meaning. This is pointed out in advance for easy understanding later.
**Regarding the "indeterminate" type** (不定): In the list, the gradual-sequential type appears before the indeterminate type, so it is called "previous gradual" (前渐). The complete-sudden type appears after the indeterminate text, so it is called "later sudden" (后顿).
In the second version of the text, the indeterminate type is listed after both gradual and sudden. It says: "The indeterminate type is based on the previous gradual and sudden [teachings]. Sometimes it is gradual, sometimes sudden; it is not fixed on one single method, therefore it is called 'indeterminate.' If one specializes from beginning to end in one—whether gradual or sudden—that is called 'gradual-sudden' (渐顿)."
It should be understood that the practitioner of the indeterminate type also initially knows the complete teaching.
"Before or after" (更前更后) explains the characteristics of the indeterminate type. "Before and after" simply refers to the previous gradual and the later sudden. Sometimes one contemplates the sudden, sometimes one contemplates the gradual.
"Shallow and deep" (浅深) refers to the mutual discussion of shallow and deep aspects across the five previous stages.
"Worldly and principle" (事理) refers to considering the realm of the three worlds (界内) as worldly, and the realm beyond the three worlds (界外) as principle. The truths of the conventional and the ultimate, the three *siddhāntas* (fourfold teachings for beings) and the single, also interact similarly.
"Four *siddhāntas* and *śamatha-vipaśyanā* are mentioned because, although there are many Dharma-gates, when discussing the characteristics of practice, they do not go beyond these two. As in the following parts on 'settling the mind' (安心) and 'breaking through attachments in all directions' (破遍), they also do not go beyond these. Therefore, they are listed here."
**"Sometimes pointing to" (或指) explains the essence of the indeterminate type.** The passage has two sets of pairs.
1. **Regarding the four *siddhāntas*:** - The five aggregates (*skandhas*, 阴) belong to the worldly *siddhānta* (世界). For example, initially contemplating the aggregates and sense-fields—if one contemplates the aggregates and sense-fields as the ultimate truth (第一义), this is called "pointing to the worldly as the ultimate." - If one contemplates the true principle but its effect is only to generate good and eliminate evil, this is called "pointing to the ultimate truth as the two other *siddhāntas*" (first for individuals, healing for others).
2. **Regarding *śamatha-vipaśyanā*:** - Sometimes one is correctly using insight (观, *vipaśyanā*), but it is appropriate to cease that insight (息观). - Sometimes one is correctly using calmness (止, *śamatha*), but it is appropriate to shine light on that calmness (照止). - Because shining light on calmness, the calmness itself becomes insight. Because ceasing insight, the insight itself becomes calmness. - Or sometimes, even though there is no dullness or distraction, the progress on the path is weak, afflictions are not broken, and the truth is not revealed. In all these cases, one must change the path, either by resting or by illuminating. Therefore, when insight is cultivated, it can require resting; when calmness is cultivated, it can require illumination. This does not follow the usual pattern, so it is called "indeterminate."
In the following summary, "the four in the indeterminate type" (不定中四) refers to these two pairs.
**"A question arises" (疑者云) begins the summary of the preceding text.**
**The first question:** "If the teaching is the same Mahāyāna, the object is the same ultimate reality, and the name is the same *śamatha-vipaśyanā*—these three being the same—then why are the characteristics of the practices of the three types distinctly different (顿尔异)?"
**Then, the answer (答).** First, a general answer: "Same and different, etc." (同不同等) means: Even though the characteristics of practice are each distinct, what obstacle is there to their being the same in these three aspects? Even though they are the same in three aspects, what obstacle is there to their practice being distinct?
**The specific answer:** "The gradual-sequential type (渐次) should be compared with the indeterminate type in relation to the complete-sudden type to distinguish their similarities and differences. The present passage only explains the characteristics of the gradual-sequential practice. After the passage on the gradual type, it concludes by saying: "Therefore it is called indeterminate" because the indeterminate Dharma has no stages or levels. Therefore, it is expressed in relation to the gradual type.
"In the gradual type, there are twelve differences, as previously analyzed. The two vehicles of the two teachings are included in the 'outflow-free' (无漏) category as the fourth. Yet, now the text says: 'The three within the aggregate of the outflow-free' (无漏总中三). Why is this?
"Speaking separately, they are four individuals (Śrāvaka, Pratyekabuddha, two types). If we speak of the aggregate as 'outflow-free,' then three of those individuals are combined, leaving only one position. Now, because the text takes the aggregate and combines, it merges the three into one, so it is called 'the three within the aggregate of the outflow-free.'
"If we keep them separate, they become four individuals. Combined with the three each for good and evil, plus meditative absorption (one) and compassion (one), this makes twelve. If we consider the outflow-free separate (four), compassion should also be three different types, but the text omits this for brevity."
**"Speaking from the perspective of the majority" (言从多者):** "The gradual and indeterminate types have twelve differences. Because the characteristic of the practice is 'majority' (多), they are called 'gradual and indeterminate.' From the perspective of principle, it is neither many nor few. From the perspective of characteristics, the sudden type has few (differences), while the other two have many (differences). The ultimate reality (实相) within the gradual type is the same as the complete-sudden type; its characteristic is identical, so no separate explanation is needed. Therefore, we only conclude that two types differ from the sudden type. This is used to explain the earlier statement about 'same and different.'"
**Next: "This chapter [on differences within] the same Great Vehicle" (此章同大乘) — A repeated question.**
"Although we have explained the differences between the gradual and indeterminate types, the question is repeated to ask about the distinctions of the three types [gradual, indeterminate, sudden] again. Therefore, the text again takes the [aspect of] 'sameness' to question the threefold distinction. The conclusion of the difficulty is: 'Why is it called distinguishing differences (辨差)?'"
"The intention of the earlier question was to acknowledge the three differences, then to use the common aspect (sameness) to question the differences. Hence the concluding phrase: 'Their characteristics are suddenly different' (相顿尔异)."
"The intention of the later question is that, because the earlier answer presented the differences, now it uses the differences to question the sameness. Hence the concluding phrase: 'Why is it called distinguishing differences?'"
"Although both questions place the three samenesses first, the actual intention of the passage is to use both meanings mutually. Therefore, both answers say: 'Same and different, etc.'"
"Furthermore, because the first answer only brought out the characteristics of the gradual type in comparison with the sudden, and the characteristics of the indeterminate type were indicated in relation to the gradual type, now, in order to fully explain the distinctions of all three types, the three samenesses are again raised to begin the question. Therefore, the following answer fully brings out the two characteristics."
"It says 'this chapter' (此章) because this section was formerly named 'the chapter on distinguishing differences' (辨差章). Since the [three] are said to be 'the same,' how can this chapter distinguish three differences? Although the chapter name has been discarded, asking a question will not harm understanding."
**The later answer:** "The common aspect (same meaning) is as before. The nine differences (九不同) are: from the earlier twelve, the three outflow-free are combined into one aggregate, so only nine are left. Including the four from the indeterminate type makes thirteen. By comparing this gradual-sequential type and the indeterminate type with the sudden type, we have three differences. In principle, the ultimate reality contemplated in the gradual and indeterminate types is the same principle as the sudden type. To answer the question raised, these are now presented as two [differing from one same]. Both are called 'different,' so it says 'from the majority.'"
**Next: "All from the sage..." (一切下) — Proof of same and different.**
"With the unconditioned Dharma (无为法), it is proved that despite differences, they are the same. 'And yet there are differences' (而有差别) proves that despite sameness, there are differences. It is precisely because all sages realize the unconditioned Dharma, and by using this unconditioned, they can differentiate. Therefore it says: 'With the unconditioned Dharma.' For example, all Arhats attaining the small unconditioned can still differentiate the small. Therefore, all Bodhisattvas attaining the great unconditioned can differentiate the great. Thus, this differentiation is a function of the unconditioned."
**According to the second version of the text (第二本):** "The gradual-sequential type has twelve differences. The indeterminate type has four differences, making a total of thirteen differences. If the third revised version of the text were unavailable, how could the meaning of the second version be understood? The number twelve and four would be sixteen, but it says thirteen. The labeling (标) follows the open version, the counting (会数) follows the combined version. It should be understood that the 'twelve' refers to the opened 'outflow-free,' while the 'thirteen' refers to the combined 'outflow-free' in contrast to the indeterminate type."
**Question:** "If [the four types within] 'outflow-free' are opened, why is compassion not also opened?"
**Answer:** "Opening it would not contradict the teaching. In the section on the gradual contemplation in the *Profound Meaning*, four types of compassion are listed. The opening and closing depend on convenience; there is no single fixed rule."
**A critical objection to an alternative interpretation:** "Some person says: 'The three within the aggregate of the outflow-free (无漏总中三者) refer to the three contemplations (三观). Outflow-free is emptiness (空). Aggregate is conventional (假). Middle (中) is the middle (中).'
"Having listened carefully to teachings over the course of more than twelve years, I have never actually heard such a different explanation.
1. **First impossibility:** The 'middle' is ultimate reality, and ultimate reality is common to all. How can it be counted within the number of 'differences'? 2. **Second impossibility:** In the entire textual tradition of the [Tiantai] school, there is no explanation that takes 'aggregate' (总) as conventional (假). 3. **Third impossibility:** Within the nine differences of the gradual-sequential type, there is already 'outflow-free.' Compassion and conventional (假) have the same meaning; they should not be counted again by adding the three to make nine. 4. **Fourth impossibility:** If we use these three to complete the six 'good and evil' [karmic results], it would only make nine. Yet the text says twelve. 5. **Fifth impossibility:** Even if we add ultimate reality, it would only make ten. Yet the text says twelve. 6. **Sixth impossibility:** Furthermore, in the second version of the text, even without the phrase 'the three within the aggregate of the outflow-free,' it still says twelve. If we now assign these three to the three contemplations and also include the gradual-sequential type, the total would still be only twelve.
**Another interpretation: "The various stages' attainment (达) is insight (观); cessation (止) is calmness (止)."** "If that is the case, why do the three evil destinies have only calmness, without insight? And why does the [ultimate] abiding (常住) have only insight, without calmness? If we take this as the meaning of *śamatha-vipaśyanā*, the intermediate
他金樂赤兜率白 夜璃忉瑙四王玻
海上金剛緊那香 諸龍如華修如山
閻青越金二洲雜 電亦隨感皆不同
他化日光樂月光 兜閻浮金夜白寶
忉金四王色最妙 閻青寶色三洲異
雷震不同復差別 他化梵音樂妙音
兜妓樂音夜天女 忉緊羅女四天乾
人中海潮音等別 八部所見各各異
雨不同相亦差別 他化香華樂瞻蔔
兜摩尼寶夜幢蓋 忉如意珠四甘膳
北越瓔珞二瞻蔔 南閻浮提清淨水
諸龍等見各不同 並譬菩薩自在用
Above the Paradise of Joy, the Vermilion Palace, Below, the realms of Yama, Trāyastriṃśa, and the Four Kings. In the ocean, there are Vajra beings, Kinnaras, and incense. All dragons resemble flowers, and mountains are like cultivators.
The continents of Jambudvīpa, with their blue, gold, and varied hues. Lightning responds to feeling, and each appears unique. The realm of Paranirmita-vaśavartin, the Sunlight, and the Joy of Moonlight. The Tusita paradise, Jambu gold, the night of white jewels.
Trāyastriṃśa and the Four Kings have the most exquisite colors. Jambudvīpa’s blue and jewel tones are unique among the three continents. Thunder roars differently, and thus distinctions arise. In Paranirmita-vaśavartin: Brahma’s music and wondrous sounds.
In Tusita: the music of dancers and celestial maidens of the night. In Trāyastriṃśa: Kinnara maidens, and in the Four Heavens: Gandharvas. In the human world: the sound of ocean waves differs. The Eight Classes perceive each thing in its own way.
Rain also differs in form. In Paranirmita-vaśavartin: fragrant flowers and joyful campaka. In Tusita: Mani jewels in the night, banners and canopies. In Trāyastriṃśa: wish-fulfilling gems, and in the Four Heavens: sweet nectar.
In Uttarakuru: garlands; in the two continents of campaka. In the southern Jambudvīpa: pure water. Dragons and other beings see each differently. All these are metaphors for a Bodhisattva’s sovereign power.
雲譬現身。雷譬說法。電譬放光。雨譬慈悲。如是三業能令眾生所見各別問。莊嚴建立有何差別。答。並是不可思議一心三智。能嚴法身名為莊嚴。外益於彼名為建立。故法華云。定慧力莊嚴以此度眾生。度生即建立也。合如文。初心尚爾等者。舉況也。此指圓位初發心住。不同前文六根淨等。二住已去乃至等覺名為中心。妙覺一位名為後心。故舉初住以況中後。故初住已上亦云六根互用故也。如四念處云。六根互用凡有二種。一似二真。似如法華。真如華嚴。今依華嚴初住已上即真互用。此引華嚴證三中頓。如何却謂為漸圓耶。如來殷勤等者。正引法華示妙法體。法體秖是同體境智。即是說人不輕故領者歡喜。何者。於方便品初。寄言絕言廣歎略歎不出權實。故章初標云。諸佛智慧甚深無量。甚深歎實無量歎權。乃至章末云。唯佛與佛乃能究盡諸法實相。諸法權也。實相實也。此並寄言歎權實也。止不須說即絕言歎。故云殷勤稱歎此法。故長行末身子請云。世尊何故殷勤稱歎。指此文也。稱歎意者。良有以也佛成道來四十二年。方顯真實。垂欲為說仍加三請。已許說竟五千起去。後方廣約五佛章門開權顯實。故知開顯何易可聞故云如來殷勤稱歎。第二卷初身子領解云歡喜踊躍。故云聞者歡喜。次引諸經明求者志大故所行法妙。並是釋成所傳之法也。言常啼等者。為求法故。七日七夜閑林悲泣故名常啼。西音薩陀波崙。大品二十六云。佛告須菩提。菩薩摩訶薩為求般若波羅蜜故。當如薩陀波崙。此菩薩今在大雷音佛所行菩薩行。須菩提言。彼云何求般若波羅蜜。佛言。此菩薩求般若波羅蜜時。不惜身命不求名利。聞空中聲曰。善男子。從此東行莫念疲睡飲食晝夜寒熱等事。莫觀左右莫壞身相。若壞身相則於法有礙。有礙故往來五道。不得般若波羅蜜。菩薩言。我從教也。為求般若故。為眾生故。作大明故。求菩提故。復聞空中聲曰。汝於三空應生信心。親近供養善知識。善知識者。能說三空及以種智。令心歡喜。於是菩薩受教東行。又復念言。不問空聲向何處去。去近遠從誰聞。啼泣七夜如喪一子。空中有佛告言。過去諸佛求般若時。亦復如是。從是東行五百由旬有城名眾香。其城有曇無竭菩薩。日三時說般若。聞供養者皆得不退。汝往詣彼當聞般若。聞已歡喜。又念我何時得見。作是念時。無量智慧無量三昧皆現在前。於是便往(云云)。善財南求者。善財童子初託胎時於其宮內有七大藏。其藏皆出七寶樓閣。自然周匝有七種物。從於七寶生七種牙。善財生已。牙高二七尋廣於七尋。又其宅內五百寶器盛滿眾寶。又七寶器更互生寶。以是因緣諸婆羅門善明相者。字曰善財。尋善知識漸漸南行百一十城。所見知識。並云我已先發菩提心。諸善知識皆云我唯知此一法門。新經至第五十見彌勒。第五十三見文殊普賢。則不復云唯知一法。故知即是前漸後頓。今從後頓是故指之。具如入法界品(云云)。藥王燒手者。藥王菩薩本於寶藏佛所發願。療治眾生身心兩病。今故號汝名為藥王。於日月淨明德佛所。名一切眾生喜見。彼佛滅後起塔供養。一切眾生喜見菩薩為供養塔故。於其塔前然百福莊嚴臂。經七萬二千歲。令無量阿僧祇人發菩提心。然後發誓兩臂還復。此亦為求權實妙體。普明刎頭者。得名未知。此從仁王經名。大論名曰須陀摩王。方音不同耳。仁王云。昔天羅國王太子名班足。初登位時受外道陀羅教。令取千王頭以祭塚神。自登王位已得九百九十九王。唯少一王。北行萬里即得一王。名曰普明。其王具白。願聽我一日飯食沙門頂理三寶。班足許之。普明却還依七佛法請百法師。一日二時講般若八千偈竟。第一法師為王及眷屬說四非常偈。眷屬得法眼。王得空平等三昧。法眼等名雖似小乘。為治此王令捨依正。既云依於七佛之法以講般若。豈獨小乘。況是共部。空義本通。今從不共是故指之。一日三捨去明理圓法妙恩深難報。彼金剛經將四句偈以校捨身。今借彼文舉多況少。日捨三恒經百千億尚不能報般若一句。況如法華頂戴荷負。雖多劫荷戴其身猶存。豈能報於圓乘之澤。般若共別。意不殊前。在肩曰荷在背曰負寧者。說文云。願辭也亦豈也。一經一說等者。舉略指廣。如上所引常啼等類。各是一經。一經之內。略存一說。以此例諸並應可見。疑者云去請證餘二。此即問也。上來已證圓頓三昧。漸與不定為何所憑。然經論去答。先明答意。圓是本意是故先引。漸與不定亦各有憑。因茲重復通證三義。聖教既多不可委引。故云略舉。次別答者。於中初引四經各證三義。次引無量義唯證於漸。次引六經獨證於圓。圓是正意故重引也。復引華嚴通結前文所引諸教。初引淨名中所言漸者。華嚴頓後漸教之始。義同漸觀故引之也。下去諸文證漸不定皆是借教以證於觀。義勢相似豈可全同。若攬教成觀復非碩異。佛樹者。亦曰元吉樹。亦曰道樹菩提樹等。從此得道等故。既降魔已證得擇滅。見於諦理離生死法名甘露滅。斷德成也。覺道成者發得真道能斷之智。名覺道成。智德成也。滅道成故四諦具足。從勝而說但云滅道。三轉等者。謂示勸證。一轉各生眼智明覺名十二行。輪具二義。一者轉義。二摧碾義。以四諦輪轉度與他摧彼結惑。如王輪寶能壞能安。法輪亦爾。壞煩惱怨安住諦理故於大千轉此法輪。言大千者。如俱舍云。四大洲日月。蘇迷盧欲天。梵世各一千。名一小千界。此小千千倍。說名一中千。此千倍大千。皆同一成壞。世無二佛故於大千。瑞應云。萬二千天地之中央也。此四諦理體無結惑故云本淨。又云。本不可說名為本淨。為破他惑不獲而轉。八萬諸天得法眼淨。俱隣五人並得初果。故云天人得道不虛可以為證。世尊為佛寶。法輪為法寶。五人為僧寶。故云三寶現世間也。次證不定即顯露不定也。言一音者名通大小今意在大。言小乘者如毘曇云。佛為四王作聖語說於四諦。二解二不解。佛又作毘陀羅語說。一解一不解。佛又作梨車語說。四王俱解。問。若聖語說二天不解。佛若能者豈有不解。若不能者偈云何通。偈云。佛以一音演說法。而現種種若干義。眾生皆謂獨為我解說諸法不為他。答。一音者梵音也。若大會中有多貪等。皆謂世尊獨為我說。以此四天各念不同。故佛三說以赴彼念。復破眾生謂佛獨能聖語說法。復有眾生須變形言而受化者。有不須變。是故不同大乘一音。今之所引如起信等圓音一演異類等解。又如八十好中。一音能報眾聲。殊方異類莫不獲益。如來本非一切音辭。而能遍赴一切音辭。並與此文不定義同。華嚴楞伽並云如來具有六十四音者。此並方便未為盡理。今言恐畏歡喜等者。且約四悉明不定相。恐畏者三界可畏即世界也。歡喜者喜可生善即為人也。厭離者能離於惡即對治也。斷疑者疑斷見理第一義也。次證頓者。不有不無義通四教。簡三存圓以證於頓。理本無說四悉被機故諸法生。無我等者結成圓頓。無我造受結不有。善惡不亡結不無。通四簡三亦如向說。有云。無我造受破勝數論。三藏可爾通義不然。故今不用。次引大品中初證漸者。大論八十問云。始行菩薩云何修行。此之三種有何差別。有云。無別語異意同。有言。有別約初中後。或約三學以立三名。又檀梨名行。尸禪名學。羼般名道。問。何故次第。答。諸法雖空次第得故。般若亦然。入一切法四禪乃至第一義空。摩尼珠者。論云。是摩尼寶所在水中隨作一色。如以青裹水為之青。亦云如意。似如唐梵不同。大論華嚴並云如意摩尼。似如並列二音。若法華云摩尼珠瓔珞。如意珠瓔珞。似如體別。真性如珠體。習性如物裹。聞教如置水。習發如現色。理性不殊而能現於諸法之色。發心即坐道場等者。既云初發心。又云轉法輪。知是初住八相成道分身百界現轉法輪。即圓義也。次引法華者。既非華嚴教人。又非諸教入頓。起自鹿苑中涉二味故名為漸。言不信等者。若不信頓且用餘深。圓教非餘而是深也。別教是餘亦復是深。藏通是餘而亦非深。指昔頓漸。並是用三而助於頓。昔未被會於餘於深。或信不信故名不定。漸與不定並從昔說。來至法華無復二名。若以人從漸教中來。即名法華為漸頓者。此人亦從不定中來。法華何不名不定頓。人自多途法華常頓。各賜等一思之可知。捨方便者約廢權邊。次引大經者。十三云。從牛出乳譬從佛出十二部經。乃至從熟酥出醍醐。譬從般若出大涅槃。中間次第以對三味。取次第邊義同於漸。置毒文在第二十七。宿習了因名為置毒。藉今聞思毒發不同。似不定觀故且為證。雪山忍草者。二十五云。雪山譬佛。忍草譬教。牛譬機緣。食譬修行。出譬入住。頓機扣佛說圓頓教。聞能修行解發入位。初從酪出未重融鍊名為生酥。酥中精妙名為醍醐。次引無量義者。三乘次第故名為漸。並以雨譬三乘法輪。說最劣乘名為微渧。以初轉故名為先墮。發三界惑名淹欲塵。聞轉法輪見必先盡。思惑雖眾以欲為本。欲通三界故名為諸。道品之後具三三昧名曰開門。得二解脫名為扇風。除生死熱真法清涼。聲聞乘也。次降因緣等者。霔因緣雨息無明塵。慧雲既騰邪光揜曜。此中乘也。後霔大乘一切皆雨。佛乘若闡遍被眾機。大乘意通故云一切。若引彼文證餘二者。從於一法一法頓也。或二或三即不定也。漸文顯著且從顯說。次獨證圓者。如來龍王圓頓教雨。不雨三教下類之地。二乘不聞亦不能說故如聾瘂。淨名空室表常寂光。十方諸佛常集其中。是故入者唯嗅佛乘。引楞嚴者。理性如丸觀行如燒。諸法頓發名具眾氣。引大品者。如廣乘品欲得諸法皆云當學般若。引法華者。自法華前未曾開權不名具足。引大經者。理具諸法如海水也。修觀行者如在浴也。行攝一切名為已用。淮南子云。海不讓水積小成大。始從龍王終至大海。皆判六即方盡其理。有人云。餘地不及遍雨。唯嗅而隔餘香。擣和不如本具一切不如即是。海具不如河具。當知此人不曉喻旨。夫立喻者皆約現事。故引極事喻最上法。法必頓足何須難喻。雪山喻象意亦如之。次重引華嚴以結前者。高山在初雖初見日不及餘地。未曰通方。是故雖頓而棄小行。幽谷蒙照勝隱高崖。不及平川未名普益。故不記莂但獲偏真。谷者山川之幽邃也。次上來去結歎也。此約九世以歎真法。是故三世皆重言如此等法名為佛師。華嚴三十一云。佛子。有十種三世。謂過去說過去。過去說未來。過去說現在。未來說過去。未來說現在。未來說無盡。現在說過去現在說未來。說現在平等現在說三世平等。能說此十則能說於一切三世彼華嚴經為成十句。故於九外更加平等。故大瓔珞俱翼天子問佛。三世皆有諸佛不。佛言。汝為問何等三世。過去耶。現在耶。未來耶。此亦九世意也。無始皆為過去過去所攝。故云無萌。穀芽初啟曰萌。豆等初啟曰句當知止觀去總結說也。理性四德即佛師也。通指前文如了達等。次示三文部別處所。所傳之法不出此三。凡欲修行為依何部。是故應示部別處所。初既信等者結前生後也。次第禪門等者。目錄云。大師於瓦官說也。大莊嚴寺法慎私記初分。尚未治定。草木初成傳與天台頂禪師。治定以成十卷。陳主亦曾請南岳大師講大品經。大師曰。恐夏內不畢且說六度。六度又廣。且說禪度此無文記。今天台說者開為十章。一大意。二釋名。三明門。四銓次。五心法。六方便。七修證。八果報。九起教。十歸趣。但至修證餘三略無。於修證中開為四別。一世間禪。二亦世間亦出世間。三出世間。四非世間非出世間。四中但至第三出世。出世又二。一對治無漏。二緣理無漏。但至對治。對治為九。謂九想。八念。十想。背捨。勝處。一切處。九次第定。奮迅。超越。釋此九竟。乃云修行之相。豈可盡具。若使盡記已下諸文應三十卷。傳云。大師嘗在高座云若說次第禪門年別一遍。若著章疏可五十卷。傳文即是章安所出。目錄亦是山眾共記。卷或大小不同何妨。六妙門者亦為十章。一歷諸禪。二相生。三便宜。四對治。五相攝。六通別。七旋轉。八觀心。九圓頓十證相。此十章中前六通大小及以漏無漏。從第七去獨菩薩法。又前七約事觀心唯理。又前八屬偏第九唯圓。又前九約修第十約證。文兼事理及有漏等。修發不同故名不定。十二禪者。謂四禪四空四無量。乃至六度皆以十門六妙歷之。驗其所發。雖以尚書令而為請主。修發亦何間於道之與俗。圓頓文者即是今文章安自說所記也論其大分雖如向說。一一部中非無旁正。如次第禪門正明次第旁亦具二。文雖未終亦有其意。非漏非無漏即頓文也。修發不同一十六句即不定也。六妙門中正明不定旁亦具二。圓頓即頓。相生即漸。今圓頓文亦兼餘二。例如三藏亦有通別。從雖有去勸誡也。一勸勿執三以為定有。二勸勿執三為定差別。雖三差別皆通實相。豈可定執而相是非。故下文云。知文非文。疣者肉之凸患。害者肉之損患。莊子云。生為懸疣附贅。死為決肒殨癰肒字(戶貫反)釋名云。疣者丘也。出於皮上如地有丘。定三為損定有為增。故引以為增減三謗。次引論者。大論二十讚般若偈云。若不見般若是則為被縛。若人見般若是亦為被縛。若人見般若是亦得解脫。若不見般若是亦得解脫。是事甚希有甚深有大名。用前兩行對今文意。於法起見名見被縛。迷於法相名不見縛。稱法起見名見得脫。見無見相名不見脫。謂定有三謂三定別名為見縛。迷於三文及三文意名不見縛。知三無三同契一極。名見得脫。亡於能契及以所契。名不見脫。次疑者去立難釋疑。先難中舉不可說以難示人。理本無說何須示三。言通別者。不分大小但語諸法故名為通。引生生等四句不同對教差別故名為別。身子對天女藏不可說也。無說無示圓不可說也。略舉初後中二比知。即通別也。通之與別皆不可說。何故而以三文示人。從然但引下答也。文通二意何故但以不說難說。今此三文即是說也。不許執文即不可說。如何偏謂三文為說。故總斥云但見一邊不見其二。初引大經正以可說對酬前難。此通明可說。次引法華。無數方便即大可說。為五比丘即小可說。此別明可說也。亦舉初後中二例知。次引大經十二文者乳於生盲實不可說而亦可以貝粖等示。真如之理實不可說。而亦可以常等四說。今三止觀亦復如是。總持即是不思議俗。此俗亦非文字可說。雖不可說亦假俗諦文字說之。是則二諦俱可說也。真理無說尚因說悟。何況俗諦而言無說。是故有說必依二諦。已引說文酬於不說。引淨名等融通二途。初文明說無說體性相即。文字是色法色法即實相。實相既無別說即是無說。次引大經者。如來本無說逗物名多聞。多聞不離理無說即是說。次引思益亦融二途故云常行。次引法華至見佛者。重明可說以翻前難。導謂示導。論語云。導謂為之正教也。次引大經空中雲雷等。明說之意莫非感應。前明因緣其義尚通。今重別以譬顯感應。第八云。譬如空中震雷起雲。一切象牙上皆生華。無雷不生亦無名字。經合譬云。聞常住教則見佛性。故今結云。何時一向無說也。說者是應聞者是感。形聲二輪俱有感應。今為酬難故且云說。言象牙等者。疏有三解。一云。草名象牙。二云。是畜生象牙上生華文。三云。象牙之上生於草華。雖三不同莫不皆堪譬感應意。象牙與雷天懸地殊。尚因天雷而生於華。況聖說被物與機相稱而無益耶。虛空法身也。震雷說法也。起雲現身也。象牙機緣也。生華益得也。謂有觀行等四益不同。次從若競至無聞者明說法意。有法譬合。初文法者。如上所引二途相資。無得偏競而生僻難。此明失由由執競也。次離說去示無說理。雖云無說須有所依。次大悲去正明說意。一以凡師大悲利物故說。二以眾生惑重根鈍須說。既不遇聖依凡準教。以大悲心遺著而說。次如月去舉譬也。真常性月隱煩惱山。煩惱非一故名為重。圓音教風息化歸寂。寂理無礙猶如太虛。四依弘教如動樹舉扇。故假三文示真常理。理不可示。大悲力熏使因文比知。知風識月。說文云。月者闕也。有盈有虧故名為闕。故可以譬理有半有滿。廣雅云。鏡月扇月。次從今人下合也。滅後稟教故云今人。親承梵音以慧內照故云玄覽。今人意鈍非直玄照而知故云則難。假文助意文有所據。令意不惑故云則易。從若封文去。令破封情達文成觀。若執文生過則以文為境。文即法界何封之有。知文非文空觀也。達一切文假觀也。非文不文中觀也。能觀此文三智具足故云得一切解。次從為此下結通前難。三種通為實相之門。實相是一三文能達。故三即是達一之門。云何難言皆不可說。已略說緣起者。章安序竟即自結之。
Clouds symbolize manifesting the body; thunder, teaching the Dharma; lightning, radiating light; rain, compassion. These three kinds of karmic action enable beings to perceive things differently.
Question: What is the distinction between "adornment" and "establishment"? Answer: Both are aspects of the inconceivable single-mind three-fold wisdom. The ability to adorn the Dharmakaya is called "adornment." Benefiting others externally is called "establishment." Thus, the Lotus Sutra says: "Adorned with the power of concentration and wisdom, I liberate beings through this." Liberating beings constitutes establishment. These correspond with the text.
"If a beginner's mind is like that, etc.": This is an analogy. This refers to the initial stage of perfect awakening in the Ten Dwellings, different from the "purity of the six faculties" mentioned earlier. The second stage onward up to equal enlightenment is called the "middle mind," and the stage of sublime enlightenment is called the "final mind." Therefore, the initial stage is cited as an analogy for the middle and final stages. This is because, as stated in the Four Bases of Mindfulness, "the mutual use of the six faculties" occurs in two types: one approximate and one genuine. The approximate is as in the Lotus Sutra; the genuine is as in the Avatamsaka Sutra. Now, based on the Avatamsaka Sutra, from the first stage of dwelling onward, the mutual use of the faculties is genuine. This citation from the Avatamsaka Sutra is used to prove the sudden teaching within the three categories (gradual, indefinite, perfect). How could it then be considered a gradual form of perfect teaching?
"When the Tathagata earnestly praises, etc.": This directly cites the Lotus Sutra to reveal the essence of the sublime Dharma. This Dharma essence is simply the state and wisdom of the identical essence. This is precisely the reason why the speaker, Never-Disparaging Bodhisattva, made those listening joyful. How so? At the beginning of the Chapter on Skillful Means, the descriptions with words and without words, the broad and the brief descriptions, all lead back to the provisional and the real. Hence, the chapter's opening states: "The wisdom of all Buddhas is extremely profound and immeasurable." "Extremely profound" praises the real; "immeasurable" praises the provisional. By the end of the chapter, it says: "Only a Buddha together with a Buddha can fathom the ultimate reality of all phenomena." "All phenomena" is the provisional; "ultimate reality" is the real. These are all praises of the provisional and the real using words. "Stop, no need to say more" is a praise without words. Therefore, it says: "earnestly praised and extolled this Dharma." So, at the end of the prose section, Shariputra asked: "World-Honored One, why do you earnestly praise and extol?" This refers to this passage. The intention behind this praise is surely that forty-two years after the Buddha's awakening, he finally revealed the ultimate truth. Just as he was about to teach, he endured three more requests. After he had already consented to teach, five thousand listeners arose and left. Only afterward did he broadly expound the five gates of the Buddha sections, revealing the provisional and manifesting the real. Therefore, we know how difficult it is to even hear of such a revealing and manifesting! This is why the text says, "The Tathagata earnestly praises and extols." At the beginning of the second roll, Shariputra's understanding is expressed as, "Rejoicing, leaping for joy." Hence it says, "Those who hear are overjoyed."
Next, the text cites various sutras to show that those who seek have a profound resolve, hence the Dharma they practice is sublime. All of this serves to explain the Dharma that has been transmitted. "Always Crying," etc.: For the sake of seeking the Dharma, he wept in a quiet grove for seven days and nights. Hence his name, "Sadapralāpa" (Always Crying). The Sanskrit is "Sada pravilāpa"? The Larger Prajñāpāramitā Sūtra, chapter 26, says: "The Buddha told Subhuti: 'A Bodhisattva-Mahasattva seeking Prajñāpāramitā should act like Sadapralāpa. This Bodhisattva currently practices the Bodhisattva path at the place of the Buddha Mahāmegha (Great Thunder).' Subhuti asked: 'How did he seek Prajñāpāramitā?' The Buddha said: 'When this Bodhisattva sought Prajñāpāramitā, he did not spare his own life and did not seek fame or profit. Hearing a voice from the sky: "Good man, from here go east. Do not think about fatigue, sleep, eating, drinking, day or night, cold or heat, etc. Do not look left or right. Do not harm your body's appearance. If you harm your body's appearance, you will be hindered in the Dharma. Being hindered, you will wander through the five realms of existence and cannot attain Prajñāpāramitā." The Bodhisattva said: "I will follow this instruction. For the sake of seeking Prajñāpāramitā, for the sake of beings, to be a great light, to seek Bodhi." Then he heard the voice from the sky again: "You should generate faith in the three kinds of emptiness [person, dharma, both empty]. Draw near to and make offerings to a good spiritual friend. A good spiritual friend can explain the three emptinesses and the knowledge of all modes, and cause your mind to rejoice." Thereupon the Bodhisattva, receiving this teaching, traveled east. Then he thought again: "Without asking the voice where to go from here, and not knowing how far to travel or from whom I will hear, he wept for seven nights as if he had lost his only child." Then a Buddha appeared in the sky and told him: "When the Buddhas of the past sought Prajñā, they did exactly the same. From here, go east for five hundred yojanas. There is a city called Fragrant Incense (Gaṇḍavyūha?). In that city dwells the Bodhisattva Dharmodgata, who expounds Prajñā three times a day. Those who hear and make offerings will attain Non-retrogression. Go there, you will hear Prajñā. Hearing it, you will rejoice." Then he thought again: "When will I see him?" While thinking this, limitless wisdom and limitless samādhis appeared before him. Then he went there.
"Sudhana sought (teachers to the) south": When the youth Sudhana first conceived, there were seven great treasuries within his palace. Each treasury produced a seven-jeweled tower. Naturally arranged around were seven kinds of things. From these seven jewels grew seven sprouts. When Sudhana was born, each sprout was two and a half cubits? Actually "two and a half" may be a textual variant, but likely two *śatamāna* or "two *cubits"? Anyway, the text says: "The sprouts were two *cubits* tall and wide, seven *cubits* in width? Actually "two cubits" is a possible translation error? Let's check: "高二七尋" means *two times seven *vyāma* (a unit of length, about a fathom or man's height) *high*, and *wide seven *vyāma"". This means: height of 14 *vyāma*, width of 7 *vyāma*. Also, within his residence, five hundred jeweled vessels were filled with various treasures. Additionally, seven jeweled vessels produced jewels from one another. Because of these circumstances, the Brahmins who were skilled in physiognomy named him Sudhana. Seeking good spiritual friends, he gradually journeyed south, passing 110 cities. The spiritual friends he met all said: "I have already aroused the Bodhi mind." Each good friend said: "I only know this one Dharma gate." In the new translation (the Avataṃsaka?), he meets Maitreya at the 50th, and Mañjuśrī and Samantabhadra at the 53rd; then he no longer says "I only know one Dharma." Hence, we know that this progression is from gradual to sudden, then from sudden to the ultimate. Now, from the ultimate sudden teaching, we reference this. This is fully described in the "Entering the Dharma Realm" chapter.
"The Medicine King burns his arm": The Medicine King Bodhisattva vowed before the Buddha Ratna-garbha to heal the physical and mental diseases of beings. Therefore, he was named "Medicine King." In the presence of the Buddha Candra-sūrya-vimala-prabha (Pure Light of Sun and Moon), he was known as Sarva-sattva-priya-darśana (Delightful to All Beings). After that Buddha's Parinirvāṇa, he built a stūpa and made offerings. To make offerings to the stūpa, Sarva-sattva-priya-darśana Bodhisattva burned his arm adorned with a hundred blessings in front of the stūpa, for seventy-two thousand years. This caused countless asamkhyeya beings to arouse the Bodhi mind. Then he vowed that his two arms would be restored. This, too, was for the sake of seeking the sublime essence of the provisional and real.
"Puming cuts his head": The origin of this name is unknown. This comes from the *Renwang Sūtra* (Benevolent Kings Sutra). In the *Mahāprajñāpāramitā Śāstra*, he is called King Suma? Actually the text says the *sutra* calls him King Suma? Let's check. The text says: "Puming cuts his head" and says "The name is unknown. This comes from the *Renwang Sūtra*. In the *Treatise [Mahāprajñāpāramitā Śāstra?]* he is called King Su...? Actually the name is "Suma"? The text says "Wang Sundara" in Chinese: "須陀摩王" (King Sumedha). The *Renwang Sūtra* says: "In the past, the crown prince of the kingdom of Tiana? Actually "Tuluo" is a place name? Actually the text says: "昔天羅國王太子" = the crown prince of a kingdom named "Tianluo"? Anyway, the king was named "Banzu" (Strong Feet). When he first ascended the throne, he accepted the teachings of a non-Buddhist heretic and was told to take the heads of a thousand kings to sacrifice to a spirit of a tomb mound. He had already obtained 999 kings, only one was missing. Traveling north for ten thousand leagues, he found a king named Puming (Universal Brightness). This king explained his situation and requested permission to spend one day feeding the Śramaṇas and venerating the Three Jewels before his head was taken. Banzu agreed. Puming returned, and following the Dharma of the Seven Buddhas, invited one hundred Dharma masters. They expounded the Prajñā Sūtra in eight thousand gāthās twice a day. The first Dharma master spoke four verses on impermanence to the king and his retinue. The retinue attained the Dharma-eye, and the king attained the Samādhi of Emptiness and Equality. Though these names (Dharma-eye etc.) appear similar to the Hīnayāna, they were used to manage this king and cause him to abandon his dependence on the two kinds of reward (body and environment). Since it is said that he relied on the Dharma of the Seven Buddhas and expounded Prajñā, how could it only be Hīnayāna? Moreover, it is a shared vehicle. The meaning of emptiness is originally universal. Now, from the perspective of the non-shared teaching, we refer to this.
"As for giving up three bodies a day": The meaning of perfect principle is sublime, and the grace is profound and hard to repay. That Diamond Sūtra uses a four-line gāthā to compare with giving up one's body. Now we borrow that passage, citing many instances as an analogy for few. "Giving up three bodies a day, each body as measureless as the Ganges, for a hundred thousand million eons" still cannot repay even one line of the Prajñā, let alone reverently carrying it on one's head and shoulders as in the Lotus Sūtra. One could carry it for many eons, and his body would still remain; how could that ever repay the grace of the Perfect Vehicle? The Shared Prajñā doesn't differ in meaning from the above. "On the shoulder" is called carrying, "on the back" is called bearing. In the explanation of characters, "ning" is a term of volition, also meaning "how."
"This one sutra, this one exposition, etc.": He cites a few to refer to many. As in the above citations of Sadapralāpa and others, each is a single sutra. Within a single sutra, only one exposition is provided. By this analogy, all such cases should be understood similarly.
"One who has doubts says, 'Please produce evidence for the remaining two.'" This is a question. Above, we have already produced evidence for the Perfect-Sudden Samādhi. What evidence is there for the gradual and indefinite?
However, the sutras and treatises... answer: First, clarify the intention of the answer. The Perfect was the original intention, hence it was cited first. The gradual and indefinite also each have their own support. Consequently, the three kinds are again commonly attested. Sacred teachings are many, and cannot all be cited, hence it says "briefly cite."
Then, the specific answer: Within this, first, it cites four sutras, each attesting to the three principles. Next, it cites the *Ananta-nirdesa* Sūtra only attesting to the gradual. Next, it cites six sutras exclusively attesting to the Perfect. The Perfect is the principal intention, thus it is cited again. Yet again, it cites the Avataṃsaka to generally conclude all previous citations.
The first citation of the *Vimalakīrti Sūtra* refers to the gradual. The Avataṃsaka Sūtra is the sudden, representing the beginning of the gradual teachings that follow it, its meaning is akin to the gradual contemplation, hence it is cited.
In the texts that follow, attesting to the gradual and indefinite are all borrowings from the teachings to attest to the contemplation. The similarity of conditions makes it impossible to be entirely the same. If one gathers the teachings to form contemplation, there is no great difference.
"The Buddha Tree," also called the "Great Auspicious Tree" or the "Bodhi Tree". As from it he attained the Path. After conquering Māra, he realized nirvāṇa, seeing the truth and being freed from the Dharma of birth and death, call it "the nirvāṇa of the nectar." This is the perfection of the virtue of severance. The path of awakening was accomplished: the wisdom that could sever was developed, called "the path of awakening achieved." This is the perfection of the virtue of wisdom. Because the virtues of cessation and path were accomplished, the Four Noble Truths were realized. Speaking from the foremost, it only says "Cessation and Path."
"Turning the wheel three times" etc.: Refers to the displaying, admonishing, and attesting. Each turning gives birth to vision, knowledge, comprehension, and realization: this is the twelve-fold action. The wheel has two meanings: one is turning, the other is crushing. By turning the wheel of the Four Truths and transferring it to others, it crushes their afflictions and bonds. Like a king's precious wheel, it can destroy and establish. So too, the Dharma-wheel destroys the enemies of afflictions and establishes peace in the truth. Thus, he turns this Dharma-wheel in the great trichiliocosm. Speaking of the great trichiliocosm: as the *Abhidharma-kośa* says: "Four continents, sun and moon, Mount Sumeru, desire heavens, Brahmic realms each of a thousand: called a small chiliocosm. A thousand times this is called a medium chiliocosm. A thousand times that is the great trichiliocosm, all originating from one formation and one dissolution." There are not two Buddhas in the world, thus it is the great trichiliocosm. The *Auspicious Response Sūtra* says: "12,000 is the center of heaven and earth." The essence of these Four Truths has no afflictions and bonds, hence they say "originally pure." Also it says: "Originally ineffable" is called "originally pure." To break others' delusions, he turned them by necessity. Eighty thousand gods obtained the pure Dharma-eye. Kondanya and the other five all realized the first fruit. Therefore it says: "gods and men attained the path—it was not in vain. This can be used as evidence." The World-Honored One is the Buddha-Jewel, the Dharma-wheel is the Dharma-Jewel, the five men are the Sangha-Jewel. Hence it says: "The Three Jewels appeared in the world."
Next, he attests to the indefinite, that is, the disclosed indefinite. "One voice" is a name that spans the large and small; here the meaning lies in the large. "Speaking of the small vehicle" as in the *Vibhāṣā*, the Buddha spoke to the Four Heavenly Kings in the sacred language (Sanskrit) about the Four Truths. Two understood, two did not. The Buddha then spoke in a local language (Bhaiṣajya? Actually "Bhaiṣajya-vidyā" maybe? But the text says "Pearl-like"? Actually "毘陀羅語" = *vidyā* language? Or "Vidyādhara" speech?) One understood, one did not. The Buddha then spoke in a layman's language (like a charioteer language?) and all four understood perfectly. "Question: If he spoke in the sacred language and two gods didn't understand, if the Buddha was capable, how could they not understand? If he was not capable, how is the following verse to be understood?" The verse says: "The Buddha, with a single voice teaching the Dharma, manifests manifold meanings. Beings all think: 'For me alone does he explain the various Dharmas, not for others.'" Answer: "One voice" refers to the Brahma voice. If, in a great assembly, there are many greedy types, each thinks the World-Honored One is speaking only for them. Because the thoughts of the four gods differed, the Buddha spoke in three different ways to meet their respective wish. This also breaks beings' view that the Buddha could only speak in the sacred language. Furthermore, some beings needed the Buddha to transform his speech to be converted, while others did not. This is why they differ from the Mahāyāna's "one voice." What is cited now, such as the *Awakening of Faith*, discusses that the perfect sound, once set forth, can be understood by different kinds. Also, as among the eighty excellent marks, a single voice can respond to the sounds of all, so that all different places and kinds benefit. The Tathāgata's essence is not any one sound or word, yet it can universally reach every sound and word. This is all consistent with the indefinite meaning explained here. The *Avataṃsaka* and the *Laṅkāvatāra* both say the Tathāgata has the sixty-four tones; this is a skillful means, not yet absolute. Now, when we say "fearful, joyful," etc., it is a provisional exposition of the indefinite aspects according to the Four Siddhāntas. "Fearful" refers to the three realms being fearsome, i.e., World Siddhānta. "Joyful" means that joy
○次今當下明正說開為十章。章者文藻也。詩云。彼都人士出言有章。今此大小無不成章。且從大段。故略開十。一一無非止觀故也。止觀大意乃至第十止觀旨歸。說者皆應以止觀消之。十是下明用十數意。言數方者。方猶法也如華嚴中凡諸法門以十為數。次明十章功能。始則標期在荼等者。始謂大意荼究竟義。故四十二字云。入諸法邊境處不可得故不終不生。過荼無字可說。大論五十三釋云。秦言畢。若聞荼字。即知諸法畢不可得。若更有者荼字枝流。是則大意已標宗極。標謂章首。期謂剋終。何者。大意五略。初發大心期心大處。大處秖是旨歸三德。三德即是究竟荼義。終謂旨歸。旨歸三德即是自他萬行所至。故云至極。善始等者令亦善也。始謂大意終謂旨歸。自他始終修證妙法。無不在此十章之內。乃至七善咸在其中。生起中初釋生起義。生起者何秖是次第。次至理下明通別。理本無生亦無宰主。以有自他因果事故。故名因緣。釋有通別。通者章章皆具生起二義。別者。生在前章謂能生於後。起在後章謂後從前起。緣由等者釋二異名。生起亦名緣由趣次。謂前章為後章緣由。後章為前章趣次。此從別也。若從通者章章無非緣由趣次。與生起義同故云亦復如是。故婆沙問。生起何別。答。二義同是有為法故無有差別。若作別者。生是因義起是果義。如從因生果果復為因而生後果。故此大意雖最居首。亦由不了無明為因。生今了知故云開覺。始自發心終至大處意在開覺。應知婆沙與今通異。所謂下明生起相。由於大意識止觀名。既開覺已不復求於偏小涅槃。名不流動。不復更為三惑所染。名為大淨。不動名止大淨名觀。此名通於自他因果。是故不即判其淺深。名為能詮體為所詮。由此名故知有所詮。故名為得非謂證得。體即攝法者。體謂實相實能兼權。是故權實攝一切法。所攝權實不出偏圓。故以偏圓判於權實。餘文可知。雖生起十章文且在於依解起行。故後三章略而不釋(云云)。次秖為下結生起意。此以十章而生起者。秖為不達真無生起。是故說於十章生起。旨歸雖是無生無起。亦由生起至無生起。故無生起從九章生。故前文云通是生起。若契理已無復十章。旨歸尚亡況復前九。故云心行處滅等。又非但由有生起得無生起。亦由無生得有於生。如契祕藏遍應法界。次分別者。始從真俗終至橫竪。略以十門分別十章。初云十章功德等者。明分別意。若無十門分別十章。恐人不知十章豐富。如囊中寶等者。譬分別意也。十意義富如囊有寶。諸門分別如探示人。大論六十五云。若不取相以無著心說有九種。令他讀持能正憶念。一者照了。不知令知故。二者開出。如開寶藏隨意取用。三者指示。如視不明指示好醜。小乘眼智不明指示道及非道。四者分別。謂世出世。五者顯現。或時毀善以助不善。貴令眾生得開解故。六者說法。說佛意趣。七者解釋。如囊有寶繫口人則不知。應為解佛經囊釋其道理。八者析重令輕。種種譬喻令易解故。九者淺易。如水難度派令易度。般若水深能令淺易。今文雖引探囊一文。意盡含於餘之八義。說者應須且釋八意。次正釋分別。初從今十章去徵列。次從初八章去答釋。釋中云即俗而真等者。應云初七及以第九。從多逐便故云初八。八非真證故名為俗。即此俗體性本是真。故云即俗而真。所感果報是界外俗。俗由真證證體起用用即是俗。故云即真而俗。觀是聖法依法入觀。故云聖默。義通住前一切凡夫。正觀一分是定等者。或云止觀於義實通。然與列章名目不便。前列章云正修止觀。今略修止但云正觀。正修不出止觀二法。有止屬定有觀屬慧。慧兼餘章。餘章之中若約解邊非無止義。並屬於解。解即觀收。果報在當故屬解攝。果報屬果者。文闕起教亦在果收。大意至起教是目者。亦隨語便。準理應云初五章及起教是目。目譬於解。前之五章即自行目。起教一章令他生目。方便至果報是足者。足譬於行。方便正觀有功用行。果報位在初住已上。無功用行。自然作意雖少不同同屬於行。若準第五卷初云前六重是解。是則方便亦屬解收。今以方便得為行始且判屬行。大意至正觀是共等者。位雖在凡義通深淺故名為共。以從初住至等覺來猶名正觀。從勝立名。名為果報及起教等。是故此二不共下凡唯在聖位故名不共。言通別者。通謂通於因果自他。別謂別在八章相別。言橫竪者。體相一章正辨深淺故名為竪。餘八望體一往為橫。當位委論不無同異。唯有釋名一向是橫。餘兼橫竪。如大意一一往則橫。若以發心望於果報。豈非竪耶。攝法六門門門相望此則是橫。當門自論門門皆竪。偏圓五門門門相望。可得是橫。當門仍竪。方便五科。科科相望。亦得名竪。當科仍橫。如先具緣次方訶欲。欲入正觀方須棄蓋。蓋去進道隨患而調。雖具四科必須五法。約此次第故名為竪。一一五中如衣望食以色望聲並無深淺。餘科亦然故不名竪。正觀一往雖名為橫。始從五品終至六根。通屬正觀義當於竪。果報當位此即是橫。始自初住終至等覺。此則是竪。起教一章遍施教網隨緣益他此則名橫。經歷五味過現入當亦名為竪。次料簡者。初問中言略指等者。若以此文是大師料簡。不應將商略。以為略指。以此商略屬章安序。以對大師章初大意為料簡者。義甚不便。況商略中文無不定。故彼文云。略述佛經粗彰圓意。次引無量義以明漸次。明漸次竟即云今置漸論頓。與下答文云別則略指三門義復不便。今謂文中雖無私謂之言。此是章安私料簡也。即指辨差略釋三門以為此問。雖在序中義兼於正。故第一本未有序文。亦於文初列三止觀。及大意中諸文多以三止觀結。第二本初所以列者。即是先序師資所傳。章安著序合著序中。故料簡中相對為問。故問三略與此大意同異云何。答有通別。通則略名與大意一。如分別中云。大意略餘八廣。別則不爾。略則三種止觀不同。大意唯明圓頓止觀。三中之一故云一頓。勿謂三外別立一也。若別立者則有多妨。一者成天台不稟南岳。二者大意與八章成別。大意望八但有廣略不應別故。三者當文自相違妨。四諦四弘十種發心秖約四教。如何三外別立一耶。若大意一頓於餘章。何故釋名得有絕待圓伊三德。顯體之中不次第教眼智境界不思議得。偏圓五章章章立頓。二十五法法法圓解。正觀十境俱不思議。無緣慈悲安心法性。不次第破一心通塞。無作道品正助合行。離愛無著位登初住。如此等文悉皆明頓。如何却謂以為漸耶。若云大意唯一頓者。如何文內復明四教。具如四弘文後料簡。次下諸問並是大師料簡所傳。初問中云約教論顯等者。以三觀名與八教中三教名同。藏等四教在漸中攝。除藏等四唯頓等四。是故但以密教對難餘三三觀之教既是顯教。顯密俱教俱可修觀。亦應約祕修密觀耶。是故讀者至此。應知頓等三觀與八教中頓等三異。以彼八教但在乳等四時教故。今此三文俱緣圓理。答意分二今不論密。次問者。分顯密異許如向辨。故云分門可爾。任我所問須論密觀為得不耶。次答中先立二門謂得不得。次從教是下正答。初正約化主論得不得。密屬聖人聖能雙益。今論凡師故闕於密。故修觀者無密益義。故云聽者因何作觀。次或得下義立於得。位雖在凡凡師多種。五品已下猶名不得。六根淨位雖無三輪口密之益。能傳妙音遍大千界。不同佛化故云能傳。稟教之人仍無密益。次從若修觀者去。約所化者論得不得。先明不得故云發所修顯。顯謂頓等三止觀也。稟教之人不合修密故云不發不修者。況復密教所詮同顯。則無別立修密觀義。故云不修。次發宿習去。約所化者義立於得。如修生滅而發無作。顯露不定似密不定。義立密觀故云得論。問初淺後深是漸者。通總而論。善惡乃至達常住來通得名漸。答是不定者。理深事淺約四悉說。亦可約漸展轉相望互為深淺。問小乘亦是等者。重難前答。小乘亦是如來初說。何意言非。此中有兩重難意。一難大小俱是佛說。何故獨云三是小非。二難小乘為大之漸。三既云是小何獨非。答意者。小有二義。若約教道猶為大隔。是故云非。法在漸初人元知大。從微至著尚攝人天。約斥奪說以小為非。據未開權不知實者。是故漸中乃至毫善咸屬於大。故得名為從微至著。問示三文者等者。問示處中許示三文。此三文者為是何等。先雙定之。色為是門色為非門。若是門者下雙難也。先難是門。門名能通實相成所。何名為門。若非門者下次難非門。色名中道道名能通。能通即門何名非門。次答中意者。文是色法色亦實相。文若是門。門為法界。法界即實。故云並是。從眾生多顛倒去。釋門所以。以文為色作能通門者。但為眾生迷於實理故名文為門。於文見理文即實相。有何能所。是故却照文之與門無非三諦。文即俗諦非文即真。雙非即是第一義諦。觀門為三例亦可見。如是觀時文門豈別。俱名能通並是所至。言顛倒者。顛即頂也。頂墜於下故名顛倒。廣雅云。顛倒也。論語注云。顛沛僵仆也。次解釋中言囊括等者。囊者袋也。故字統云。有底曰囊。無底曰槖使風具也。非今文意。括者結也。塞也。關閉也。囊有括結收於一囊。章有大意攬於始末。釋名為始旨歸為末。故知大意如囊有括盛持結束十章之法。冠戴初後者。冠首飾也。平聲呼之。周禮云。在首曰冠。亦可去聲謂冠於首。故知大意冠十章首。冠初如冠冠於身。戴後如身戴於冠。大意有發心故冠初。大意有旨歸故戴後。既通初後故云意緩。有人云。冠象於天戴象於地。此大意章亦如天地覆載其間。若作此釋應改為載字。今從前釋故不須改。撮下九廣以為五略。示九章旨故云大意。又九章皆大略述彼意故云大意。故此五略皆大為名。前是共釋。次是別釋。若共若別悉可以喻囊括故也。生起中云云何至下化者。五章雖復發心居初。亦緣眾生而為誓境。凡小昏倒不自覺知。菩薩勸捨故云令悟。云何至三昧者。雖復期心五百由旬。望寶所路不肯進趣。是故勸行四種三昧。云何至其心者。發心不唯求實報果無明分盡。此果自獲。以發心之人情多昧旨。故說果報而慰悅之。為令初心聞而策進。故大經第二純陀難文殊作貧女譬云。譬如貧女無有居家救護之者加復病苦飢渴所逼。遊行乞匃止他客舍寄生一子。是客舍主驅逐令去。多為蚊虻蜂螫毒蟲之所唼食。經遊恒河抱兒而度。於是母子遂共俱沒。如是女人慈念功德。命終之後生於梵天。雖不求梵天梵天自應。章安釋云。如譬無緣慈。生子譬圓解。論其始終應具六慈。生天即分真究竟慈也。章安通以慈等對之。若準彼大經意一一細合者。無功德法財故名為貧。理慈柔和故名為女。未契實理名無居家。未有萬行名無救護。具足八苦故云病苦。又無定慧名饑渴所逼。五塵求解。名遊行乞匃方便解起名寄止他舍。因發圓解名為寄生。權不受實名為令去。猶具見思名蚊虻等。涉歷二死名遊恒河。不捨圓解名抱兒而度。真解生時似解先謝名為俱沒。承本解力名慈功德。真證開發名生梵天。言妙報者。通途始從初住已去乃至等覺。今文且指初住。亦有眾生不聞初住妙報功德。謂唐喪其功故說妙報而慰悅之。云何裂大網至出籠者。破謂裂破。既感果報設教利人破他疑網雖本為開眾生智眼實機未顯。如法華前眾生於教權實空有事理互迷。若為判已開權顯實使權實不濫。令識教本意。破執教疑網達一理無外。了法門大體知眾教有歸。聞雪謂冷至動等者。引證執教迷旨之人。故大經十三云。於佛法中竊取少分。虛妄計有常樂我淨。如生盲人不識乳色。便問他言。乳為何似。他人答言。色白如貝。盲人復問。是乳色者如貝聲耶。答言不也。復問。何似。答言。如稻米粖。盲人復言。如稻米粖色柔軟耶。答言。不也。盲人復言。稻米粖者復何所似。答言。如雪。盲人復問。如雪冷耶。答言。不也。盲人復問。為何所似。答言。如鶴。盲人復言。如鶴動耶。答言。不也。盲人雖聞如是四說。終不能見乳之真色。外道亦然。雖聞四名終不能識常樂我淨言旨所歸。如彼盲人迷乳真色。今迷教者例說可知。今融通等者。理本無說說必被機。四悉四門諸觀諸諦適時利物未及通方。便各計一隅情執未破。今為融會重疑颯然。如繫鳥在籠情無所適。解執滯結開權教籠。如遊太虛縱廣無礙。令有智盲者縱未識乳。且不各執貝等起諍。云何歸大處至自在者。化物既周歸於祕藏。祕藏之體無始終等。無始而始。始修三觀。無終而終終至三德。無塞而塞假名三障。無通而通假名三德。初文是理法。若知已下是修得。若得此意何但至果自在無礙。因時體解始終無二。為譚大意故總言之。文意秖在前之二略。生起五略顯十廣者對顯也。生起五略彰十次第。五十不出自行因果化他能所。注云云者未盡之貌。云者言也。說文云。象雲氣在天迴轉之形。言之在口如雲潤物。廣雅云。云者有也。下文尚有如雲之言。
Now I will clarify the correct teaching by dividing it into ten sections. "Sections" means literary patterns. The Book of Odes says, "Those fine gentlemen of the capital speak in an orderly way." Here, both large and small sections form a pattern. Following the major division, I briefly open up ten topics. Each one is nothing but calming and contemplation. The general meaning of calming and contemplation extends even to the tenth topic, the ultimate purpose of calming and contemplation. All explanations should be understood by applying calming and contemplation. The number ten is used to indicate meaning, and "methods" refer to principles. Just as in the Avatamsaka Sutra, all Dharma gates are expressed in sets of ten. Next, I clarify the functions of the ten sections.
Beginning with the first section, it sets the goal at the word "cha." "Beginning" refers to the general meaning, and "cha" signifies ultimate meaning. Therefore, the forty-two-syllable teaching states, "Entering the boundary of all dharmas, you cannot find it, so it has no end and is unborn. Beyond cha, there are no syllables to speak of." The Mahaprajnaparamita Shastra, in its fifty-third volume, explains: "In the Qin language, it means completion. If one hears the syllable cha, one should know that all dharmas are completed and cannot be obtained. If there is anything further, it is a branch of the syllable cha." Thus, the general meaning has already marked the ultimate principle. "Mark" means the beginning of a section; "goal" means reaching the end. Why? The general meaning has five broad outlines. The first is arousing the great mind, aiming for the great realm. This great realm is simply the ultimate return to the three virtues. The three virtues are precisely the ultimate meaning of cha. "End" refers to the ultimate return. This ultimate return to the three virtues is where the myriad practices of self and others attain their goal. Therefore, it is called the ultimate. "Good beginning" means also good is the end: "beginning" refers to the general meaning, and "end" refers to the ultimate return. The marvelous practices of self and others, from beginning to end, and even the seven excellent aspects, are all contained within these ten chapters.
In explaining "arising," I first clarify the meaning of "arising." What is "arising"? It is simply sequential order. Coming to the ultimate principle, I clarify the general and specific meanings. The principle fundamentally has no arising and no master. Because there are causes and effects involving self and others, it is called conditionality. The explanation has general and specific aspects. Generally, each chapter has both the meaning of giving rise and arising. Specifically, "giving rise" lies in the preceding chapter, meaning it can give rise to the subsequent chapter. "Arise" lies in the subsequent chapter, meaning the later arises from the former. "Causes and reasons" are different names for this. "Giving rise" is also called "causes and reasons" and "sequential order." This means the preceding chapter serves as the cause and reason for the later chapter, and the later chapter follows the order of the preceding chapter. This is from the specific perspective. If we take the general perspective, every chapter is nothing but "causes and reasons" and "sequential order," which have the same meaning as "giving rise and arising." Therefore, it is said, "This is also like this." Hence, the Abhidharma asks, "What is the difference between giving rise and arising?" The answer is that these two meanings are both conditioned dharmas, so there is no difference. If we make a specific distinction, "giving rise" is the cause aspect, and "arising" is the effect aspect. For example, from a cause arises an effect, and that effect in turn becomes a cause for the next effect. Although this general meaning occupies the very first position, it also arises from not understanding ignorance as a cause, which gives rise to the understanding in the present. Therefore, it is called "opening awakening." From the initial arousal of the mind to the ultimate great realm, the intention is to open awakening. One should know that the Abhidharma and the present explanation share a general meaning but differ in detail.
The following clarifies the characteristic of giving rise and arising. Because of the general meaning, one recognizes the names of calming and contemplation. Having already opened awakening, one no longer seeks for a partial or small nirvana. This is called "not flowing or moving." One is no longer defiled by the three delusions. This is called "great purity." "Not moving" is calming; "great purity" is contemplation. These names are common to self and others as cause and effect. Therefore, one does not immediately judge their depth or shallowness. They are called "capable of signifying," while the essence is what is signified. Because of these names, one knows there is an essence being signified. Therefore, it is called "obtaining," but not in the sense of realization. "Essence includes dharmas" means the essence is reality, and reality can encompass the provisional. Thus, the provisional and real include all dharmas. The included provisional and real do not go beyond the partial and perfect. Therefore, using the partial and perfect, one judges the provisional and real. The rest of the text can be understood accordingly. Although the text gives rise to the ten chapters, its primary point lies in proceeding from understanding to practice. Therefore, the last three chapters are briefly discussed but not elaborated (and so on.). The next section concludes the intention of giving rise and arising. The reason these ten chapters are used for giving rise and arising is simply because people do not understand the principle of no giving rise and no arising. Therefore, the ten chapters of giving rise and arising are expounded. The ultimate return is inherently without giving rise or arising, yet it is also through giving rise and arising that one attains the state of no giving rise and no arising. Therefore, the state of no giving rise and no arising arises from the nine chapters. Hence, the earlier text says, "It is all giving rise and arising." If one has already understood the principle, there are no longer ten chapters. The ultimate return itself is already gone, let alone the previous nine. Therefore, it is said, "The mind's activity ceases," and so on. Moreover, it is not only through having giving rise and arising that one attains no giving rise and no arising; it is also through no giving rise that one has giving rise. For example, when one realizes the secret treasury, one responds everywhere within the Dharma realm.
Next, in "distinguishing," I begin with the conventional and ultimate, ending with the horizontal and vertical. Briefly, I use ten gateways to distinguish the ten chapters. The first says, "The merit and virtue of the ten chapters," and so on, clarifying the intention of distinguishing. If we do not use these ten gateways to distinguish the ten chapters, people might not recognize the richness of the ten chapters. "Like treasure in a bag," and so on, is a metaphor for the intention of distinguishing. The meaning of the ten is rich, like treasure stored in a bag. The various gateways of distinguishing are like opening and showing it to people. The Mahaprajnaparamita Shastra, volume sixty-five, says: "If one does not grasp at appearances, with a non-attached mind, the nine types are taught to enable others to read, uphold, and correctly recollect. The first is illuminating what is unclear. The second is opening, like opening a treasure chest and taking whatever one wants. The third is pointing out, like showing the direction to someone with poor vision, pointing out the path and what is not the path. The fourth is distinguishing, meaning worldly and supramundane. The fifth is manifesting, sometimes criticizing the good to assist the bad, prized for causing sentient beings to attain liberation. The sixth is teaching, explaining the Buddha's intention. The seventh is explaining, just as if a bag has treasure but is tied shut, people do not know; one should untie the Buddha's scripture bag and explain its principle. The eighth is breaking heavy into light, using various metaphors to make it easy to understand. The ninth is making the shallow easy to understand, like making a deep river shallow and easy to cross." Although the present text only quotes the one metaphor of exploring the bag, its intention fully includes the remaining eight meanings. Explainers must first explain these eight meanings. Next, the text directly explains the distinctions. From "Now, from the ten chapters," it enumerates them. From "From the first eight chapters," it answers. In the explanation, it says, "The conventional is itself the ultimate," and so on. It should say, "The first seven and the ninth." Following a loose principle, it says, "the first eight." Chapters one through seven are not ultimate realization and are therefore called "conventional." The nature of this conventional essence is itself the ultimate, so it says, "the conventional is itself the ultimate." The attained reward is a conventional state beyond the ordinary world. The conventional arises from ultimate realization, and the realization essence gives rise to function, which is itself conventional. Thus, it says, "the ultimate is itself conventional."
Contemplation is a sacred method. Following the Dharma to enter contemplation is called "sacred silence." This meaning is common to all ordinary beings before achieving abiding. One portion of correct contemplation is concentration, etc. Some might say that calming and contemplation are common in meaning. However, this is not convenient for the listing of chapter names. Previously, the list said, "Cultivating calming and contemplation correctly." Now, briefly, it only says, "correct contemplation." Correct cultivation does not go beyond the two dharmas of calming and contemplation. What has calming belongs to concentration; what has contemplation belongs to wisdom. Wisdom includes the remaining chapters. Among the remaining chapters, if explained from the understanding side, they are not without the meaning of calming, but they all belong to understanding. Understanding is subsumed under contemplation. The reward is in the future, so it is subsumed under the category of understanding. The reward belongs to the effect, but the text leaves out that the teaching arising is also included in the effect category. From the general meaning to the arising of teaching, it is the "eye," following the ease of speech. In principle, it should say, "The first five chapters and the arising of teaching are the eye." The eye is a metaphor for understanding. The first five chapters are the eye of self-practice, and the chapter on arising of teaching is the eye for generating understanding in others. From skillful means to the reward is the "foot." The foot is a metaphor for practice. Skillful means and correct contemplation involve effortful practice. The reward, from the first abiding stage onward, involves effortless practice. Although natural effort is slightly different, they both belong to practice. According to the beginning of volume five, "The first six layers are understanding." If so, skillful means is also subsumed under understanding. Now, by making skillful means the beginning of practice, we provisionally categorize it as practice. From the general meaning to correct contemplation is "common." Although the position is still ordinary, the meaning extends to deep and shallow, so it is called "common." Since from the first abiding to the stage of universal enlightenment it is still called "correct contemplation," one names it from the superior aspect. It is named "reward" and "arising of teaching." Therefore, these two are not common to ordinary beings but are solely in the sage position, hence called "not common." Speaking of "common and specific," the common refers to the generality of cause and effect and self and others. The specific refers to the specific distinctions among the eight chapters. Speaking of "horizontal and vertical," the chapter on essence and characteristics directly discusses depth, so it is called "vertical." The other eight chapters, when compared with the essence chapter, are provisionally called "horizontal." If we examine them within their own positions, they are not without similarities and differences. Only the chapter on explanation of names is entirely horizontal. The rest are both horizontal and vertical. For example, the general meaning chapter, provisionally viewed, is horizontal. But, if we view the arousal of the mind with regard to the reward chapter, is this not vertical? The chapter on including dharmas has six gates; viewing gate by gate is horizontal. Viewing discussions within each gate is vertical. The chapter on partial and perfect has five gates; viewing gate by gate is horizontal. Discussions within each gate are still vertical. The skillful means chapter has five sections; viewing them section by section is also vertical. Within each section, it is horizontal. For example, first you prepare the conditions, then you admonish desires. To enter correct contemplation, you must abandon the five hindrances. With the hindrances gone, you advance on the path and adjust according to afflictions. Although you have four sections, you must have five dharmas. This sequential order is called vertical. Among the fives, each one, like comparing clothing to food or color to sound, has no depth or shallowness. Other sections are the same, thus not called "vertical." Correct contemplation, provisionally viewed, is called "horizontal." But, beginning from the five grades and ending with the six senses, all are common to correct contemplation, and this meaning is "vertical." The reward, viewed within its own level, is "horizontal." Starting from the first abiding and ending with universal enlightenment is "vertical." The arising of teaching chapter spreads the web of teaching everywhere, benefiting others according to conditions; this is called "horizontal." Undergoing the five flavors and passing through past, present, and future is also called "vertical."
Next, in "evaluation and explanation," the first question says, "briefly pointing," and so on. If this text is Grand Master Zhiyi's evaluation and explanation, it should not take "briefly speaks of" as "briefly pointing." This "briefly speaks of" belongs to Zhang'an's preface. To oppose it to Grand Master's chapter on general meaning in evaluation and explanation would be very inconvenient. Moreover, in the text of "briefly speaks of," there is nothing indefinite. That text says, "Briefly speaking of the Buddha's scriptures, I coarsely reveal the perfect meaning." Then it quotes the Sutra of Immeasurable Meanings to explain the gradual method. Having explained the gradual method, it says, "Now, set aside the gradual and discuss the sudden. This creates inconvenience when matched with the answer that says, 'Specifically, it briefly points to the three gates.'" Now I say, although the text lacks the phrase "the teacher privately says," this is Zhang'an's private evaluation and explanation. That is, it points to the chapter on distinction and briefly explains the three gates as this question. Although it is in the preface, its meaning includes the correct teaching. Therefore, the first version had no preface, and it listed the three aspects of calming and contemplation at the very beginning. And in the general meaning, many passages end with the three aspects of calming and contemplation. The reason for the list in the second version at the beginning is that it is the preface to the transmission from teacher to disciple. Zhang'an wrote the preface, and the preface should belong to the preface. Therefore, in the evaluation and explanation, they raise the question accordingly: "What is the difference between the three brief summaries and this general meaning?" The answer: "They have common and specific aspects. Commonly, 'brief summary' and 'general meaning' are the same. For example, in the distinction, it says, 'The general meaning is brief; the remaining eight are broad.' Specifically, it is not like this. The brief summary of three kinds of calming and contemplation is different. The general meaning only clarifies the perfect and sudden calming and contemplation, one of the three. Therefore, do not think there is one established separately from the three. If one established it separately, there would be many flaws. First, it would imply that Tiantai did not inherit from Nanyue. Second, the general meaning and the eight chapters would become a separate entity. If the general meaning is just a brief account of the other eight, there should not be such a separate entity. Third, the text itself would contradict itself. The four noble truths, the four great vows, and the ten kinds of mind arousal are only about the four teachings. How could there be a separate 'one' from the three? If the general meaning is one sudden, how then does the chapter on explanation of names have the ultimate, perfect, three-virtue, three-essence, and so on? In the chapter on manifesting the essence, there is the non-sequential truth for practicing wisdom, and the inconceivable attainment. In the five chapters on partial and perfect, each establishes the sudden. In the twenty-five skillful means of teaching, each has a perfect explanation. In the correct contemplation, the ten objects are all inconceivable. There is compassion without conditions and abiding in the nature of the Dharma. There is non-sequential destruction, and the one-mind passage is unblocked. There are unconditioned path factors and support and primary practices working together. There is freedom from attachments, and the rank ascends to first abiding. All these passages clarify the sudden. How can you say that they are gradual? If you claim that the general meaning chapter explains only one sudden, how does the text explain the four teachings? This is fully done in the evaluation after the chapter on the four great vows.
The following questions are all evaluation and comment on the transmission by Grand Master. The first question says, "Regarding the teachings, explain the manifest, etc." This uses the names of the three contemplations, similar to the names of the three teachings within the eight types of teaching. The four teachings, such as the Tripitaka and the Shared, are included within the gradual. Eliminating the four, the remaining four teachings (such as the Sudden and others) are left. Therefore, they question only with the secret teaching as a challenge against the other three. These three are manifest teachings. Both manifest and secret are teachings, and both can be cultivated as contemplation. Should one also cultivate a secret contemplation according to the secret teaching? Therefore, readers should know that the three (sudden, gradual, and others) of contemplation differ from the similarly named types of the eight teachings. The eight teachings are only concerned with the time of the four periods (milk, etc.) In contrast, these three contemplation texts all focus on the perfect principle. The answer divides this, stating, "Now, I do not discuss the secret teaching."
The next questioner says: "The distinction between manifest and secret teachings is as you just explained. Therefore, 'dividing the gates' is acceptable. From my question, it seems I must discuss the secret contemplation. Is that correct or not?" The answer first establishes two gates, "obtained" and "not obtained." Then, from "teachings are..." on, it gives the direct answer. First, from the perspective of the main teacher, it discusses "obtained" and "not obtained." The secret teaching belongs to the sage. The sage is able to benefit both, but now we are discussing an ordinary teacher, so secret teachings are lacking. Therefore, those who cultivate contemplation have no benefit from the secret teaching. Hence, it says, "The listener, how will he make contemplation?" Next, from "some obtain..." onward, it provisionally establishes "obtained." Even though the ordinary teacher's position remains ordinary, there are many kinds. Below the grade of the five meditative practices, it is still called "not obtained." At the stage of the pure six sensory faculties, even though they lack the three secrets (such as the body-approach that elicits faith, and the secret teachings uttered by the Buddha; and the miraculous function of their body, mouth, and mind), these ordinary persons can verbally transmit the subtle, wondrous sound throughout the universe. They are not equal to the Buddha's skill in transformation, yet it is still said, "they are capable of transmitting it." Those who receive the teaching are still without the secret benefit. Next, from "if he cultivates contemplation," and onward, it discusses "obtained" and "not obtained" from the perspective of the person who is being taught. First, it explains why they cannot receive the secret benefit: "they cultivate the manifest." The manifest (contemplation) is like the sudden and gradual, and the sudden and gradual types of calming and contemplation. Those who are taught divine instructions should not cultivate the secret. That is why it is said, "not arise, not cultivate." Moreover, the secret teachings or esoteric meanings expressed conceptually are the same as the manifest meanings. That is why there is no separate style of cultivation of secret contemplation. The text says "they cultivate according to other conditions" or "they do not cultivate" that. Next, from "they arouse the deeply conditioned residue," and so on, we provisionally posit that those who are taught can
止觀輔行傳弘決卷第一之二
Zhīguān Supplement, Volume 1, Part 2
止觀輔行傳弘決卷第一之三
Volume 1, Part 3 of the Commentary on Stopping and Seeing
唐毘陵沙門湛然述
"Commentary by Chanran of Tang Dynasty, Monk from Piling"
次廣解中言方言者。唐梵二方言音不同。次簡非中初簡心者。凡厥有情皆悉堪發。是故但簡積聚草木。二雖名心無此發故。以諸眾生無始橫計。指此橫計即可發故。道亦有去次簡道也。道名既通須以諸非簡之令是。今略為十並是所簡。心是能行道是能通。如世間路。人是能行路是能通。言通別者但是能通皆名為道。別而言之如爾雅云。一達名道路長遠故。二達名岐旁。三達曰劇旁。四達曰衢。五達曰康。六達曰莊。七達曰劇驂。八達曰崇期。九達曰逵。今十非心通名道者。路長遠故。亦可趣別如彼逵故。若其心念念下別釋十非。皆云念念者。謂約強盛判屬彼道。初貪瞋癡其相最甚故名為專用止不息名攝不還。用觀不破名拔不出。又恣緣外境故攝不還。內心馳流故拔不出。約大分說日增月甚。據理應云念念增甚。境強心重判屬上品。意三行七故成十惡。下去準知。言五扇提羅等者。未曾有經下卷云。昔五比丘懶墮懈怠不修經書。時世穀貴為人所輕不供養之。五人議曰。夫人生計隨其形儀。人命至重不可守死。各共乞求。辦具繩床坐曠野中。掃灑莊嚴依次而坐。外形似禪內思邪濁。見者謂聖。因此招供飽足有餘。有一女人名曰提韋。聞之心喜莊嚴往詣禮供請還。五人便許。提韋有十頃園林流泉浴池堂舍供養令住終身。五人又念。夫人生計種種方宜求覓財物。雖受施主如是供給日富歲貧。迭差一人遊諸聚落。宣告眾人。彼四比丘成阿羅漢種種稱歎。諸人聞已齎持供養。如是多年。提韋直心供養福故。經八千劫償其施主。雖復為人諸根暗鈍。無男女根名為石女。經爾所劫償施主已。佛告匿王。時提韋者今皇后是。五比丘者隨從擔輿五人者是。王曰。何故秖四人耶佛告。其一人者常在宮中修治廁溷。夫人聞已身毛為竪。夫人福德所致。善者受報惡者受殃。佛解喻已。夫人曰。何當罪畢唯願說之。佛令喚宮中除糞者來。須臾將至佛前立已。佛言。安隱快樂無苦不耶。五人怒曰。佛不知時。晝夜勤苦鞭打不息。有何樂哉。佛豈不知如此事耶。為更問人。佛言。今身之苦為比前世苦耶。罪猶未畢應當懺悔修善補過。五人聞已忿怒背佛。不聽佛語。佛又化身向其前立如前慰喻。如是四方四維上下皆見於佛。稱冤大喚何見逼耶。佛攝化已告眾人言。夫罪有二種。一者業障。二者報障。提羅具二故不受化。夫人見已語五人曰。自今已後任意東西。五人曰。我等何愆而被驅棄。願恕使役再三不肯。皇后白佛佛言。時滿當去。羅云聞之曰。我是小人不堪信施欲捨道還家。佛言。不然。如飽食過度。智者詣醫吐其宿食。無智之人謂是鬼媚。消費家財宿食不消。命終已後生地獄中受種種苦。佛告羅云。汝畏罪還家如彼無智。是故智者常近明師。故知無德受供如彼提羅。行火途者四解脫經以三途名火血刀也。途道也。作此塗者誤。小獄通寒熱大獄唯在熱。且從熱說故云火途。欲多眷屬等者。夫畜類者多愛群聚。是故破戒兼好眷屬之所感也。吞流等者。欲他歸己如海吞流。欲己攝他如火焚薪。通具三毒貪癡為本。今從通說故云十惡。餘文例說。如調達者具如大經大論及諸律文。今且略依大論附諸文意。謂教王害父而為新王。我當害佛而為新佛。依於修陀得有漏通。為誘王故。化為小兒坐王膝上。王因以唾飴其口中。害蓮華尼推山壓佛。具三十相唯少白毫千輻而已。便以鐵輪燒令極熱。用印足下作千輻文。足熱腫痛苦不可忍。阿難白佛。我兄如是願為救護。世尊憐愍。至其住房以手摩之。苦痛即除。謂世尊曰。淨飯王種如此道術足得養身。後平復已從佛索眾。佛訶之曰。癡人無知我尚不以眾付身子及目連等。況汝癡人食人涕唾。因茲結恨別構五法以誘佛眾。言五法者。婆沙云。一糞掃衣。二常乞食。三一坐食。四常露坐。五不受鹽及以五味。與正理不同。正理云。一不受五味。二斷肉。三斷鹽。四不受割截衣。五不居聚落邊寺。佛在王舍有因緣集僧。調達從座起行五法舍羅云。忍此五事者。是毘尼。時有五百新學無智捉籌。阿難從座起誰忍此五事非法非毘尼。調達語五百。不須佛及僧。便將往伽耶自共作羯磨。時諸比丘以此事白佛。佛言。癡人消滅善心在於泥犁一劫不救。我不見彼有少善心如毛髮許。身子目連往伽耶山。調達慰曰。善來弟子。先雖不忍今者忍耶。雖後亦善。告身子言。為眾說法。我今背痛便右脅臥。目連現通身子說法。將此五百從座起去。臥起失眾而生瞋恚(云云)。若論造逆罪在阿鼻。且據誘眾邊故云畜生心。又如云難陀示欲身子示瞋調達示癡。且約癡邊即屬畜生。復言六畜者。以六攝盡故也。所言六者。鄭玄注禮云。牛馬羊犬豕雞。亦可且據家養者言之。從相噉邊故云血途。四遠八方等者。爾雅云。四極遠者。東至泰遠西至邠國。南至濮盆。北至祝栗。此極遠也。博物誌云。東九夷南六蠻。西七戎北八狄。次荒之國也。周禮八蠻六戎餘同博物。四維四方為八方。亦名八極。亦名八荒。歎名曰稱。讚德曰揚。心推曰欽。口許曰詠。知己無德欲他擬聖。如摩揵提者。大論第二云。是人生時作偈難佛云。決定諸法中橫生種種想。悉捨為內滅云何說此道。佛答云非見聞知覺非持戒所得。亦非不見聞非不持戒得。如是論悉捨亦捨我我所。又難佛云。若非見聞等非持戒所得。亦非不見聞非不持戒得。如我心觀察行瘂法得道。佛答云。汝依邪見門我知汝癡道。若不見諸相汝爾時自瘂。又第三云。摩揵提死。弟子移其屍著床上。向市中多人處唱。若有眼見摩揵提屍者。是人皆得清淨道。況禮拜供養者。時有多人信受。諸弟子聞是事已白佛。佛言。小人眼見求清淨。如是無利無實道。諸結煩惱滿心中。云何眼見得清淨。若有眼見得清淨。何用智慧功德寶。從被驅逼為名。故名刀途。不耐下人者。下字(去聲)如鴟等者。鴟有力鳥也。俗呼為老鴟。爾雅云。鴞類也。故法華疏譬盛壯憍。俗教尚云高以下為基貴以賤為本。自縱有德何必輕他。況己無德而欲勝彼。故知此等尚欲勝彼豈能下他。自摧己德名之為下。豈鴟高飛而勝孔雀。不以珍己使他皆卑。而外揚仁義禮智信者。以慈育物為仁。以德推遷為義。進退合儀為禮。權奇超拔為智。言可反覆曰信。老子曰。失道而後德。失德而後仁。失仁而後義。失義而後禮。失禮而後智。失智而後信。彼老子意以道為本信不可忘。道非出世意存五德。此中文意內德俱備方成人道。慢強無德判屬修羅。又據善心仍居下品。外揚五德本在輕他。修羅多種謂海岸海底等。如婆雉等四。各於海下二萬由旬以為一宮。雖居止處殊必兼多福。方得生彼。人道中言悅癡心者。凡言癡者處善惡中。既不同於四趣之惡。又不及於諸天之善無出世因。且判屬癡。若爾。與畜生何別。答。畜兼下品十惡癡兼誘眾邊強。若據無出世因六道乃為一概。天道者此欲界天也。若地居業不必修定。今從勝說兼語空居。故關根塵不令出入。次於欲天別開欲主為魔羅道。民主心異故別開之。亦如梵王別為一有。上品十善兼一無遮報為魔王。性多嫉忌。未論身口外儀行事。意欲他從即屬此道。然亦必須未到定力。方生彼境以為欲主。六合者天地四方顒顒者仰也。詩云。萬人顒顒。尼揵者外道通名。三禪樂如石泉者。大論云。樂有二種。內樂外樂。內謂涅槃不從外塵。猶如石泉水自中生。梵行者樂亦復如是。論文別譬涅槃之樂。今通喻三禪樂亦內受。問既云色無色。何獨指三禪。答。二界中樂不過三禪。夫求生天以樂為本。且舉此樂餘皆例之。善惡輪環等者。善通非想惡極無間。升而復沈故名為輪。無始無際喻之如環。破惡由淨慧等者。由者藉也爾雅云。助也。三法展轉更相由藉。以淺助深推功在戒。二乘尚爾菩薩彌然。為護他故譏嫌則急。小乘自度性重則急。是故菩薩輕重等持。戒序云聲聞小行尚自珍敬木叉。大士兼懷寧不精持戒品。今戒為行本猶是小乘。棄而不持大小俱失。次若心若道下。舉略顯廣以要攝多。一道之內非相無邊。故云甚多。或開上合下等者明開合。上謂二乘。下謂修羅。文合二乘是故開下。謂開修羅從鬼畜出開上合下準說可知。法華云六趣。淨名云五道。以由修羅開合故也。十是數方意如前說。次明用十心意中先標意。舉一種為語端等者。直言曰言。論議曰語。今評得失故名為語。端謂端首。首謂從強得名。從強非無餘念。臨終受報復從強牽。故起一心非無餘九。十中隨一故云一種。次如論下引證墮必從強。或先起去至混和者對是簡非。先法。次譬。法中言先起等者。若未發心名為先非。後始發心乃為後是。此則正當顯是之體。何得譬中名為並濁。今此通簡發心已後起非起是。故判屬非。餘之二心理屬非攝。又既云先是必有後非。若無後非。亦是一向顯是之相。亦非簡限。又並起者豈有二心並緣境耶。但約細念前後俱緣名為並起。若麁久者判屬前後。次譬象下。先譬。次合。合中二重初以內外合前三譬。內是外非。內外俱緣名為並起。次直以非心合前內等。謂內非外非及以俱非。九縛一脫即是二邊。為二邊動故名為非。問。二文何別。答。前雖內外但譬內心。後云內外心境相對。故知前謂內心是非相對。今一向非內外相對。此並一往從強偏說。究而言之必假和合方成非相。象字不應從人。次又九下別約四諦。於中初文直約四諦。生死涅槃即是苦滅。次動不動即是集道。次有為下重約諸法。先列次從又九下樹也。苦集同有為有漏苦雖先明若相對說。應云有為有漏是苦諦。無為無漏是滅諦。文雖不說意必兩兼。曲謂析智紆迴。拙謂生滅拙度。灰謂灰身滅智近謂但至化城。下去例之。次有為有漏等者。若相對說。亦應云有為無漏是道諦。文雖偏舉意必兩兼。次善惡染淨等者。若單舉者應云善淨。與集對列是故雙舉。文雖雙舉義歸一邊。次縛脫等者准道可知。並逐語便或單或複。次若得下總結。是則念念恒簡是非。設起非心應以當教是心滅之。非心即是險道眾惡。若見此意等者結歎。似初依人舉讚之言未必全爾。次問行者去約是簡非。先問意者。雖無十非。若計性過亦同非攝。次答意者。性計有過故云不可。但是已下寄此明是。離性過已約不思議而論感應方乃名是。聖既非應而應以赴四機。受者非感而感以得四益。次如子下舉譬感應。天性相關義同感應。次引兩經以證感應。從惡機說故云病子。廣如玄文三十六句。動法性山等者。結感應義。法性不動如山。眾生惡深如海。非大誓願無謀善權。安能動難動山入難入海。同善同惡示逆示順。同惡故有病行。同善故有嬰兒行。慈悲從因感應從果。以有因故果方能入。禪經云去。釋成感應。感應秖是隨順物機。故用四隨以釋感應。將護彼意樂欲也。附先世習便宜也。觀病輕重對治也。道機時熟第一義也。隨之與悉名異義同。故引大論以釋禪經。五復次者。大論明說經緣起中。問曰。有何因緣而說此經。答中。有二十一復次。今引彼五以證四悉及五因緣。此五復次仍非次第。隨義便故初為明菩薩種種行故說摩訶般若波羅蜜經。是第一復次。次為令菩薩增念佛三昧故。是第二復次。三為說跋致相貌故。是第六復次。四為拔弟子惡邪故。是第五復次。五為說第一義故。是第十復次。此五等者會五因緣。初略會。論中因明第一義故釋出四悉。今開四悉與五復次以為兩門。及四隨五略四科法門。同是感應義故。四悉檀義廣如法華維摩等玄委釋。今消感應故不具論。楞伽亦云。佛告大慧。於自悉檀應善修學。若迷今家總別安心六十四番。自行四悉云何可識。自行必成感應故也。若不隨機等者明感應意。此五復次四隨四悉及五因緣。既是感應稱機之法。莫非大悲益物故也。論云去引證。真法說者明妙應難感。聽眾難得明妙機難發。難得故三字。通結上三妙法妙應妙機故也。如是去釋上真法。妙應所說妙機所感。無非中道是故雙非。非有非無即雙非真俗。言雖雙非意在相即。非難非易重顯中體。非泥洹智故云非易。非分別智故云非難。有三悉益等者。重以四悉結成真法。意明四悉秖是二諦及感應意。即顯中道以為真諦。異於但真是故雙非。故知感應不出二諦。故知緣起下明妙感應能辦佛事。然四隨四悉去別會通也。此且重舉通名也今說之下正會通名。以大悲故隨順物機得四隨名。以憐愍故遍施法藥得悉檀號。大悲與憐愍一體異名。如一物不殊。在左謂物為右。在右謂物為左。因緣者即是五略。因緣兩字更互立者。若眾生發心勇猛。雖假聖應即以眾生為因聖人為緣若眾生善根微弱聖人敦逼。即以聖應為因眾生為緣。親生為因疎助為緣。故從強弱立名不定。當知去結。四隨四悉及五因緣名義相符。故須會之。言謂言教即名異也。味謂義味即義同也。名合於義故曰相符。符合也。漢書封功臣。以竹長六寸分而合之為信。故字從竹。從草者鬼目草名非今所用。隨樂欲下次會別名。先會隨悉者。樂欲秖是欣慕故云從因。世界秖是陰入故云從果。世界以間隔為義樂欲即所好不同。因果雖殊其義一也。便宜是辨能赴之法宜被何人。為人是觀所被之人人欣何法。觀人必擇所宜選法必擬堪被。能欣所赴共成一義。餘二名同不須別會。又五因緣下次會因緣與隨悉義同。初云眾生有信樂等者。陰入是世界。信樂是樂欲。此二為因感佛說於法性法界為發心緣。故發大心。禪經樂欲大論世界名異義同。眾生有大精進等者。眾生宜修四三昧法。感佛為說不思議行。故修大行。禪經便宜大論為人名異義同。眾生有平等大慧等者。一切種智以為能破。眾生應證此慧為因。感佛為說所被皆遍。破惑獲果通經除疑。俱是對治。故將感果及以裂網。俱對對治。又感果自破細惡。通經裂他大疑。自他雖殊俱名破惡。眾生有佛智眼等者。眾生一心三智三眼應入祕藏。以之為因感佛為說旨歸三德。自行妙滿化他妙成。俱名究竟。此之成滿秖是極理。故與經論第一義同。一一皆云一切等者。異於偏小五緣故也。又五緣下次會五緣與五復次同。初云枝本者。發心導行枝必由本。行填於願本必假枝。枝本雖殊同成道樹。以四三昧收諸行盡。故名為通。念佛三昧諸行中一故名為別。通別雖殊莫非妙行。又四三昧通皆念佛故名為通。但語念佛偏舉一行。故名為別。故四念處云四皆念佛。但隨教別所念不同。故名為別。前之三教各念一身。謂生應報。圓念法身諸身具足。又四三昧通四教故。故復名通。有人改云四三昧別念佛通者。未失大意何假違文。次會果報與跋致同者。言果報者即止依土。依必有正報必有習。是故果報即兼二雙。若云跋致跋致秖是習果一隻。習必招報正必有依。現雖云隻當必具雙。二文雖殊共成無生一位意耳。除經論疑等者。經論是處弟子是人。人起惡邪必依經論。處有疑滯必由邪人。拔除邪疑。更無前後故成一意。本末究竟等者。發心為本同歸為末。故第三卷云。自他初後皆得修入。修即初發入即後證。與第一義名異義同。故論復次與五緣義更無差別。一一文下皆云異耳者。會義已同。文猶異耳。又聖說等者三止觀結。感應文多須以三結。文義若狹但以一結。如下四弘六即。或但以三結。具如下文顯是四諦及四三昧。或時三一並略如下三略。或時三一俱用即如今文。一則是通三則是別。通謂通三別謂各一。不見此意多生異端。問。何故須以止觀結之。答。此之三法通冠一切。今此五略其文遍通。故處處文以三一結。又復此部通名止觀。凡諸文義莫非止觀。不可見此結止觀名。咸謂並是修行之法。如六即中理及名字皆止觀結。及今文中但結感應。豈更別判三外之一。是知理教行果發心感應無非止觀故也。又此部雖復通名止觀。從釋名去文相區分不復更用三文結之。今三結中有列有釋。初之五字標應也。從或次下列應也。次即是漸。具即是頓。雜即不定。不次即是不定及頓。相對來耳。不具不雜亦復如是。眾生得益不同標感也。從或次下列感也。類應說之可以意得。從或四悉下釋也。次釋感應中初二句漸也。次二句是不定。後二句是頓四悉五緣一一相對故名為漸。或一或四多少雜亂故名不定。隨舉一法皆具一切故名為頓。故但結文成三止觀。何得即以修行釋之。如是等下例諸法相。准前可知。向但結前五緣四悉。復次四隨一切例然。次又以下一止觀結。文中既以發心為觀邪息為止。當知五緣復次四隨四悉。無非發心邪息故也。故三止觀亦復不出發心邪息。故知三一但是總別。五略秖是十廣者。結章廣略。若前文云生起五略顯於十廣者。以略生起顯廣生起。今此復以五章攝於十章。故云秖是。言初五章名發心者。大意五略雖有修行乃至果報。但是通途示其始末。若不爾者何名發心。釋名下四。正其所發。是故五章。通屬發心。方便雖非親修正行。行家方便通屬行攝。果報一章至果報者。從果報去廣略義均無復寬狹。故直爾解不須對辨。違謂偏空偏假。違於中圓故曰二邊。順謂圓中圓理順於實相故云勝妙。無明未盡。各於三土以受依正。通云果報。言二邊報者。從空出假而為有邊感方便土。若以凡夫三藏菩薩而為有邊感同居土。通教二地。別人十信圓人五品。及以諸教殘思所潤皆感同居。若以二乘通七地去別七住去圓七信去通為空邊者同在方便。今文且說偏空偏假所感果報。不如初住初地已上居果報土。若作通說。住前雖圓所感果報猶在方便。起教等者。自證妙理稱機說法。教由機生故云起教。此約為主對機說也。佛雖興世必假大權扣機擊發。故云起教。此約為伴對主說也。或作佛身等者。法身八相具如釋迦從始至末一代化儀。九界等者。如華嚴中文殊普賢八部等類。對揚頓也。從四含去乃至般若空生身子帝釋文殊八部之流對揚漸也。如華嚴中加四菩薩即轉頓也。佛初成道令諸比丘處處化人。方等等中文殊淨名空生身子等即轉漸也。如諸經末受佛囑累發誓弘經。即弘通也。文雖不云開漸顯頓。意亦可知。但法華中無加說義闕於轉耳。此並約眷屬說也。問。大章名起教五略名裂網云何得同。答。對揚利物名為起教。令他除疑名為裂網。起教本為除他疑網是故同也。簡非竟。次顯是中初四諦者。四種四諦即是大經聖行品文。第十一初以八苦釋苦即生滅苦也。苦諦文末約四諦簡云。凡夫有苦而無諦。聲聞有苦有苦諦。菩薩解苦無苦。餘三亦然。即是通教菩薩對三藏簡。第十二初以善不善愛及以九喻。謂責主有餘羅剎女婦等。以釋集諦即生滅集也。集諦文末約四諦簡云。凡夫有苦無諦。二乘有苦有苦諦。菩薩解苦無苦而有真諦。三諦亦然。疏云。前苦諦文末不云有真故知是通。今云有真真是真實。故知即是次第不次第二種真實。此是別圓對三藏簡。至釋滅諦文末。但云見滅煩惱斷故常。無煩惱故樂。佛菩薩因緣名淨。無二十五有名我。道諦文末但云常無常有為無為等。滅道文末但云四德。既不復更與二乘比決。故知單約別圓釋也。自非一家圓會經旨。佛語巧略何由可通。乃至下文下智中智。此並四種四諦之明文也。後復因文殊問。佛廣答七種二諦。次廣明一實具如玄文。今初明生滅四諦者。諦義具如玄文第三。言三相者。不立住相與異合說。以人多於住起常計故。故淨名云。比丘汝今亦生亦老亦滅。老即是異。此中義兼一期念念二種三相。言四心者即是四分煩惱。四分必是三相所遷。故云流動。流動即生滅也。四相雖屬不相應行。即彼煩惱是生等故。為顯此中成生滅義。是故須以生等說之。下文道滅尚成生滅。故此苦集須云生等。以實有道治彼苦集。故云對治。有苦集時則無有道。若有道時能除苦集。故云易奪。滅有因果還歸無餘故亦生滅。故阿含中明四諦義遍一切法。如云知漏知漏集。知漏滅知漏滅道。十二因緣十二頭陀。一一皆生四諦之義。具如法華疏釋迦葉中。雖世出世等者通結四諦並成生滅。通教具如思益經文。釋籤已引。別義者。先正釋苦中初總明境。次乃是下總明菩薩出假智力。次從謂下略舉一界況釋之也。鈹字從金從刀者俗。鈹謂鈹開剝皮割肉截骨等也。然其字義大同小異。故玉篇云。剝者裂也。刻割也。去肉脫皮也。割裁截也。若如也。干數也。如其苦類相狀無量。故非下舉劣顯勝。下三諦準知。問。苦諦文中約十法界。集諦文中但云種種。道諦文中分析體等。滅諦文中分四教別者何耶。答。苦集義通須約十界。是所治故須通云十。道亦應四。且據能斷內外苦集故但云二。滅若云二於理無妨。寄教分齊委分四別。此即苦集俱十道滅並四。二種因果各同類故。集諦中云身曲等者。身如集影如苦。聲如集響如苦。道諦中云析體巧拙者。分界內外。方便通指賢聖諸位斷惑用智。皆云方便。則有四種方便不同。曲直長短者。化城寶所各有曲直。五百為長三百為短。言權實者。如第三卷偏圓中說。俗釋權者反常合道。又云。迹近而行遠和光不同塵。賈逵曰。變也。宜也。字義申此可以意知。又滅下滅諦中言若干正助者。義通四種滅也。又如是下別滅諦中云塵沙者。譬無知數多。他解唯二。一染污。二不染。不染即習氣。今家意者。小乘習氣即別惑是。故今釋之。分界內外一十六門知病識藥及授藥也。又三悉下以四悉檀判無量也。別教始終立四悉義。即初地去名第一義。今此無量從於地前三悉義邊。立無量名故云從多。無作四諦中言皆是者。非但道滅苦集亦實。初後不二故名無作。異別無量故云無復。又秖別三悉即第一義故云無復。遍在諸經不可委記。次對土中言橫竪者。竪約設教對機。機既增減不同。致使教有差別。四土對教優劣多少故名為竪。土體敵對無復優劣故名為橫。問方便土中已無通惑。何須通教。橫竪二義皆云用通。答。大乘初門調機入頓。為知故學非用斷惑。如諸聲聞至方等會。被彈斥已皆習通門。若至方等必到法華。在方便土須通教者。此約不至方等會人。問。若是實報何須用別教耶。答。約教道說證道必無。問。寂光既極何須用教。橫竪二文皆用無作。答。教被中下不被究竟。初住已上名不寂光。等覺為中。妙覺為上。出淨名疏。又總說下以別釋總。故離苦集為十二支。觀因緣智以為道諦。十二支滅以為滅諦。故大經下引證。二十五云。觀因緣智凡有四種。謂下中上上上。下智觀者不見佛性。以不見故得聲聞菩提。中智觀者不見佛性。不見佛性故得緣覺菩提。上智觀者見不了了。不了了故住十住地。上上智觀者。見則了了得阿耨菩提。以是義故十二因緣名為佛性。佛性者第一義空。第一義空名為中道。中道名佛。佛名涅槃。因緣不殊四觀不等。對別教中經云住十住地等者。以次第行從住入空。乃至十地方入中道。次第住三故名為住。住及不了並約教道。若無四教此文難消。至禪境中當復廣說。又中論下離論四句以證四教。以此四句因緣居初。故將因緣以對初教。有其二意。一者以初對初。二者以事對事。又復因緣為諸法本。隨觀別故成空假中。故證教別同觀因緣。次又解下復將初句釋四四諦。四四諦中皆觀因緣。故以因緣對四苦集。滅苦方便空分析體。及假中異故成四別。前釋似同對文少別。是故重釋。又偈云下復對因緣者。前雖四句對四因緣。未分因緣及以所生用對因果。作此對已即知初句為初觀也。下三句別皆觀因緣。故文云去引論一部俱觀因緣。約前後文而分小衍。此依古師判論教云。教有二種。一通二別。通謂遍被終期不二。別如法華三乘各別。今此論文但申別教。於別教中正申於大。即前二十五品。兼申二乘即後兩品。因緣申中邪見申小。今且用之故云指也。然今家意與古人別。古人雖以二十五品別屬大乘。而不知有兼通含別。以因緣品別對中乘。而不知論因緣為宗。當知下次結諦緣與偈不殊。已分別下次約諸經明發心相。前明四諦四諦是理。一切發心莫不依理。故引十種以理居初。隨事既多不可具引。且引此十以為事端。先列次釋。列中應知經論多少不同。如十住婆沙但有七種發心。初云三種。一諸佛令發。二護法故發。三大悲故發。又有四種一為菩薩教故發二見菩薩行行故發。三見放光而發。四見佛相而發。諸佛教令。與今文聞法義同。護法與今文見法滅義同。大悲與今文見受苦義同。見行行放光相好全與今文名同。餘文猶闕。無量壽觀報恩等經亦有多發。望今亦闕不能具記。優婆塞戒有十種發。一不樂近外道法故發。二內善因緣故。三觀生死過。四見聞惡故。五自訶煩惱。六覩五神通。七欲知世間。八聞佛妙事。九謂愍念故。十愛眾生故。望今亦闕比之可見。華嚴第六明初住菩薩發心不同。或見佛相好。或覩佛神變。或聞佛說法。或聽佛教誡。或見眾生受苦。或聞廣說法發菩提心求一切智。初住與今雖高下異。後必由初以初例後。故今十意與彼略同。問。此中十文有何次第。答。推理滿故次得相好。得相好故能起神變。既以身輪現變。次以口輪開導。身口兩益但是正報。正報必須依報國土。既有能被依正身口。必有所化徒眾不同。眾必稟教修行正法。正法將墜時逢像末。法漸澆訛眾生起過。起過為因必感眾苦。次第雖爾發者隨對。各生四解。
Now to further explain the word "paths" in the text. In the Tang dynasty and Sanskrit languages, the sounds and words differ. When distinguishing what is not the mind, initially, we consider the mind. All sentient beings are capable of developing this mind, therefore, we only exclude clustered plants and trees. Although they are also called "minds," they do not have the capacity for this development.
Because sentient beings have mistakenly clung to false ideas throughout beginningless time, pointing to this false clinging is what makes development possible. The path also goes with this to exclude the path. Since the name "path" is universal, we must use various "not-paths" to distinguish and identify what is correct. Now, briefly, there are ten types which are all to be excluded. The mind is the one who can travel, and the path is what is traveled. Like the roads of the world: a person is the one who can travel, and the road is what is traveled. Speaking generally, anything that can be traveled is called a road. Speaking specifically, as the Erya says: A single thoroughfare is called a "road" (Dao Lu), and it is long and far. A fork in the road is called a "branch" (Qi Pang). A three-way intersection is called a "side road" (Ju Pang). A four-way intersection is called a "crossroads" (Qu). A five-way intersection is called "peaceful" (Kang). A six-way intersection is called "grand" (Zhuang). A seven-way intersection is called "many horses" (Ju Can). An eight-way intersection is called "high period" (Chong Qi). A nine-way intersection is called "thoroughfare" (Kui). Now, these ten types of non-mind are all called "paths" because the road is long and far. Or, the paths are distinct like those thoroughfares.
If the mind, in thought after thought ... below, the explanation of the ten types of "non-mind" says: "in thought after thought" means, based on strength and intensity, it is classified as belonging to that path. The first, greed, anger, and delusion, have the most intense characteristics, so they are called "dedicated use." Stopping without rest is called "gathering and not returning." Contemplating without breaking is called "pulling and not drawing out." Also, indulging in external objects is therefore "gathering and not returning." The inner mind racing and flowing is therefore "pulling and not drawing out." Speaking in general terms, they increase day by day and month by month. According to principle, it should be said that they increase more and more with each thought. When the state is strong and the mind is heavy, it is classified as the highest grade. The three actions of the mind and the seven actions of the body and speech thus make the ten evils. For the rest, understand according to this.
"The five shantiros" and so on: In the lower volume of the "Never-Before-Had Sutra," it is said: In the past, there were five bhikshus who were lazy and negligent, not studying the sutras or books. At the time, grain was expensive, and they were despised by people who did not support them. The five of them discussed this, saying: "A person's livelihood follows their physical appearance. Human life is extremely precious and one cannot cling to death. Let us each go begging. We will prepare rope beds and sit in the wilderness. We will sweep and decorate, and sit in order. Outwardly, they appear to be in meditation, but internally, their thoughts are depraved and turbid. Those who saw them thought they were sages. Because of this, they attracted offerings and had more than enough.
There was a woman named Tiwei. She heard this and was delighted. She dressed up and went to visit them, made offerings, and invited them back. The five agreed. Tiwei had a ten-hectare forest garden with flowing springs and bathing pools, halls, and cottages. She provided for them to live there for life. The five then thought, "A person's livelihood has various methods to seek wealth. Although we receive such provisions from the benefactor, we may become richer each day but poorer each year. Let us send one of us in turn to travel to various villages and announce to everyone, 'Those four bhikshus have become Arhats! Praise them in various ways.'" When the people heard this, they brought offerings. This continued for many years.
Because of the merit of Tiwei's direct-minded offerings, she repaid her benefactors for eight thousand kalpas. Although she was reborn as a human, her faculties were dull and dim, and she lacked male and female organs, so she was called a eunuch. After passing through these kalpas, having repaid her benefactors, the Buddha addressed King Prasenajit, "At that time, Tiwei is now the Empress. The five bhikshus are the five people who follow and carry your sedan chair." The king said, "Why are there only four?" The Buddha said, "One of them is always in the palace, cleaning the latrines."
When the Queen heard this, her hair stood on end. [The Buddha said], "It is due to the Queen's merit. The good receive retribution, the evil receive calamity." After the Buddha had explained this, the Queen said, "When will their sin be done? Please, I wish to hear it."
The Buddha ordered the latrine cleaner in the palace to be brought. He was brought before the Buddha in an instant and stood there. The Buddha said, "Are you peaceful, happy, without suffering, or not?" The five bhikshus angrily retorted: "The Buddha does not know the time! Day and night, we are toiled bitterly, beaten and whipped without rest. What happiness is there? Does the Buddha not know of such things? Does he need to ask another person?"
The Buddha said: "Is the bitterness of this life compared to the bitterness of your previous lives? Your sin is not yet finished. You should repent and cultivate goodness to make amends for your faults." Hearing this, the five were furious and turned their backs on the Buddha, not listening to his words. The Buddha then manifested a transformation body and stood before them, offering the same comfort and instruction. They saw the Buddha everywhere: in all four directions, in the intermediate directions, above and below. They cried out for mercy, "Why do you press us so?" The Buddha withdrew the transformation and said to everyone, "Sin has two kinds: one is karma-obstacle, the other is retribution-obstacle. The five shantiros have both, therefore they cannot be converted."
The Queen, seeing this, said to the five, "From now on, go wherever you please." The five said, "What sin have we committed that we should be driven away and abandoned? We beg you to forgive us." They refused three times. The Queen told the Buddha. The Buddha said, "When the time is full, they will go."
Rahula heard this and said, "I am a man of small worth, unworthy of offerings of faith. I wish to leave the path and return home." The Buddha said, "No. It is like eating too much. A wise man goes to a physician to vomit out his old food. An ignorant man thinks it is a ghost's trick, spends the family wealth, and the old food does not digest. After death, he will be born in hell and suffer various torments. The Buddha told Rahula, "You fear sin and want to return home, like that ignorant man." Therefore, the wise always draw near to enlightened teachers. So we know that receiving offerings without virtue is like those five shantiros.
"The fiery path": The "Four Liberations Sutra" names the three paths "fire, blood, and sword." A path is a road. Writing it as "塗" is a mistake. The small hells have both heat and cold; the great hells only have heat. Speaking from the perspective of heat, we say "fiery path."
"Desiring many entourages": Beasts generally love to flock together. Therefore, those who break precepts and also love entourages will be reborn as such. "Swallowing the river": Desiring others to belong to oneself, like the sea swallowing rivers. Desiring oneself to attract others, like fire burning firewood. Generally, beings have all three poisons, with greed and delusion as the root. Speaking generally, we say "ten evils." The remainder of the text explains by analogy.
"As in the example of Devadatta": This is fully detailed in the great sutra, the great treatise, and various Vinaya texts. Now, we will briefly rely on the Great Treatise and attach some textual meanings. He taught the king to kill his father in order to become a new king. He said, "I will kill the Buddha and become a new Buddha." Relying on a spiritual attainment, he gained a conditioned supernatural power. In order to seduce the king, he transformed into a small child and sat on the king's lap. The king then fed him with his spittle. He killed the nun Utpalavarna. He pushed a mountain onto the Buddha. He had the thirty-two marks, only missing the white hair curl and the thousand-spoked wheel. He forged an iron wheel, heated it to extreme heat, and used it as a stamp on his feet to create the thousand spokes. His feet became hot, swollen, and painful, the agony unbearable. Ananda told the Buddha, "My elder brother is in such a state; I beg you to save him." The World-Honored One, compassionate, went to his room and touched him with his hand. The pain immediately ceased. Devadatta said to the World-Honored One, "The clan of King Suddhodana has such arts; they are enough to sustain life." Later, after he had recovered, he asked the Buddha for the monastic community. The Buddha scolded him, saying, "Foolish person, ignorant! I would not even entrust the community to Sariputra or Maudgalyayana; how much less to you, a foolish man who eats people's spittle?" Because of this, Devadatta held a grudge. He formulated five rules to seduce the Buddha's community.
What are these five rules? The Mahavibhasa says: 1. Wearing cast-off rags. 2. Always living on alms. 3. Eating in one sitting. 4. Always sleeping in the open. 5. Not accepting salt or the five flavors. This is different from the "True Principle" text. The "True Principle" says: 1. Not accepting the five flavors. 2. Not eating meat. 3. Not accepting salt. 4. Not accepting cut and sewn robes (i.e., wearing a full robe without sewing patches). 5. Not living in a monastery near a village. When the Buddha was at Rajagrha, there was an occasion for gathering the Sangha. Devadatta arose from his seat and proposed these five rules, saying, "Those who can tolerate these five matters: this is the Vinaya." At that time, there were five hundred new students who were foolish and caught up in this. Ananda arose from his seat and said, "Who can tolerate these five matters which are against the Dharma and against the Vinaya?" Devadatta said to the five hundred, "You do not need the Buddha or the Sangha!" He then took them to Gaya and performed an ecclesiastical act (karma) together with them.
At that time, the bhikshus told the Buddha about this matter. The Buddha said, "The fool has destroyed his good mind. He will remain in hell for one kalpa without salvation. I do not see that he has as much good mind as the tip of a hair." Sariputra and Maudgalyayana went to Gaya Mountain. Devadatta welcomed them, saying, "Welcome, disciples! Though you could not tolerate it before, do you tolerate it now? Even coming later, it is still good." He told Sariputra, "Preach the Dharma for the community. My back is aching." Then he lay down on his right side. Maudgalyayana manifested supernatural powers. Sariputra preached the Dharma, took the five hundred, and departed. When Devadatta awoke and saw that he had lost his community, he became enraged (and so on.). If we discuss the sin of creating schism, the retribution is in Avici Hell. However, based on the aspect of seducing the community, this is called the "mind of an animal."
Another example is like Sundarananda, who manifested desire; Sariputra, who manifested anger; and Devadatta, who manifested delusion. Based solely on the delusion aspect, this belongs to the animal realm. Also, when the text says "the six domestic animals," it means that the six categories cover all. What are the six? Zheng Xuan, in his commentary on the "Rites," says they are oxen, horses, sheep, dogs, pigs, and chickens. Perhaps they are just referring to domesticated ones. Based on the aspect of devouring each other, we say "the path of blood."
"The four distant places and the eight directions": The Erya says: The four extreme distances: The farthest east is Taiyuan. The farthest west is Bin country. The farthest south is Pupan. The farthest north is Zhuli. These are the extreme distances. The "Record of Broad Learning" says: To the east are the nine Yi barbarians, to the south the six Man barbarians, to the west the seven Rong barbarians, to the north the eight Di barbarians. These are the countries of the wilderness borders. The Zhou Rites say eight Man and six Rong, the rest being the same as the "Record of Broad Learning." The four intermediate directions and the four cardinal directions make eight directions. They are also called the "Eight Extremes," also called the "Eight Wildernesses."
Praising the name is called "lauding." Extolling the virtue is called "glorifying." Admiring in the mind is called "revering." Praising with the mouth is called "singing." Knowing oneself to be without virtue, yet wanting others to consider oneself a sage.
"Like Makkhali Gosala": In the second chapter of the Great Treatise, it says this person was born making a verse to challenge the Buddha: "Within the determined dharmas, various ideas arise. Renouncing everything for inner cessation, why speak of this path?" The Buddha answered: "It is not attained through seeing, hearing, or knowing; not through upholding precepts. Nor is it attained through not seeing, hearing, or not upholding precepts. Such concepts are all renounced, and the self and mine are also renounced." Makkhali further challenged the Buddha: "If it is not attained through seeing, hearing, and so on, and not through upholding precepts; nor through not seeing, hearing, and not upholding precepts, then according to my observation of the mind, practicing the path of muteness will gain the Way." The Buddha answered: "You rely on the gate of false views; I know your path of delusion. If you do not see all characteristics, only then are you yourself mute at that time."
Also, in the third chapter it says: Makkhali Gosala died. His disciples carried his corpse on a bed to a market place with many people and proclaimed, "If anyone sees Makkhali's corpse with their eyes, that person will attain the path of purity, how much more so those who worship and make offerings!" At that time, many people believed and accepted this. The disciples, hearing of this, told the Buddha. The Buddha said, "The petty-minded seek purity through sight. Such a path is without benefit or truth. All defiling afflictions fill the mind; how can seeing with the eyes bring purity? If seeing with the eyes could bring purity, what use would there be for the precious jewel of wisdom and virtue?" From the meaning of being driven away and coerced, it is called the "Path of the Sword."
"Unable to endure those below": The character "下" is pronounced with a falling tone [xià, meaning "to be below" or "to humble oneself"]. "Like the owl": The owl is a powerful bird, commonly called the "old kite." The Erya says it is of the owl family. Hence, the "Saddharma Puṇḍarīka Sūtra" commentary compares it to pride in one's prime. Worldly teachings still say, "The high is built upon the low as a base; nobility is founded upon humility." Even if one has virtue, why must one belittle others? How much more so if one has no virtue yet wants to surpass them? So we know that such people even want to surpass others; how could they humble themselves before others? Bringing down one's own virtue is what is called "humbling." How does the kite's high flight surpass the peacock's? Not by esteeming itself and making others all low. Yet they outwardly propagate the virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness: Nourishing beings with compassion is called benevolence. Pushing forward action with virtue is called righteousness. Acting in accord with proper form is called propriety. Unusual and surpassing wisdom is called wisdom. Words that can be taken back are called trustworthiness.
Laozi said: "When the Way is lost, then virtue [arises]. When virtue is lost, then benevolence [arises]. When benevolence is lost, then righteousness [arises]. When righteousness is lost, then propriety [arises]. When propriety is lost, then wisdom [arises]. When wisdom is lost, then trustworthiness [arises]." Laozi's intention is that the Way is the root and trustworthiness should not be forgotten. The Way does not transcend the world, the intention rests in the five virtues. The meaning of this text here: if one lacks internal virtue, they are classified as an Asura. According to a good mind, they are still in the lower grade. Outwardly promoting the five virtues, fundamentally it is to belittle others. Asuras are of many kinds, such as those [living] on the coast of the sea, at the bottom of the sea, etc. Like the four types, such as [the king] Bālin, and others. Each resides in a palace located twenty thousand yojanas beneath the sea floor. Although their abodes and stations differ, they inevitably must possess much merit to be born there.
In the human path: "Delighting the deluded mind": Generally, that which is called "delusion" is in the midst of good and evil. Since it is not like the evil of the four lower realms, nor does it reach the goodness of the celestial realms, and there is no cause for transcending the world, it is provisionally classified as "delusion." If so, how is it different from the animal [realm]? Answer: The animal [realm] includes ten evil karma of the lower grade. Delusion includes the aspect of seducing the community as its strong feature. If we consider the absence of a cause for transcending the world, then the six destinies are equally [in that condition].
The path of devas: This refers to the devas of the realm of desire. For those dwelling on the earth's surface, this karma does not necessarily require cultivating absorption. Now, following the superior teaching, it also includes those dwelling in the sky. Therefore, we guard the sense faculties, not allowing them to become involved with [outer sense] objects. Secondary to the desire realm heavens, we separate the desire king as the path of Māra. Since the mind of the ruler is different, a separate category is established. This is also like Brahmā being established as a separate existence. The highest grade of the ten good deeds, coupled with one non-obstructing [state], ripens as the king of Māras. His nature is of much jealousy and envy. Before even discussing bodily and verbal actions or external observances, if his mental intention desires others to follow him, this already belongs to this path. Nevertheless, one must also possess the power of "arrival-less" absorption to be born into that realm as the desire king.
"The four seas and the six cardinal directions": [All beings look] up towards [him] with reverent awe. The Shi Jing says, "The multitude of people look up. " Nirgrantha: This is a common name for non-Buddhist ascetics.
"The joy of the third dhyāna is like a stone well-spring": In the Great Treatise, it is said: "Joy is of two kinds: internal joy and external joy. Internal joy refers to nirvāṇa, which does not arise from external sense objects. It is like a stone well-spring, where the water arises from within. The joy of the holy practitioner is also like this." The Treatise's analogy specifically compares the joy of nirvāṇa. Here, we use it generally to describe the joy of the third dhyāna, which is also an internal feeling.
Question: Since it says "form and formless realms," why does it only point to the third dhyāna? Answer: The joy within the two realms does not surpass the third dhyāna. Those who seek rebirth in heaven take joy as their fundamental basis. This analogy is given for this specific joy; the rest can be understood likewise.
"Good and evil revolve in cycle": Good can extend to the realm of Neither Perception nor Non-Perception; evil reaches its extreme in the Avīci hell. Arising from one state, sinking into another, this is called a "wheel." Without beginning or end, it is likened to a "ring."
"Breaking evil relies on pure wisdom": The word "by" (由) means "to rely upon" or "to make use of" (藉). The Erya says it means "to aid." The three dharmas—precepts, concentration, and wisdom—mutually depend upon and aid each other. Using the more
止觀輔行傳弘決卷第一之三
Volume 1, Part 3 of the Commentary on Stopping and Seeing
止觀輔行傳弘決卷第一之四
唐毘陵沙門湛然述
次解釋中初推理者。文四義二意亦在一。下去九法例然。託境發心隨推隨發。若論修行初門不同。故章安云。聲聞以苦諦為首。緣覺以集諦為首。菩薩以道諦為首。此約三藏三乘生滅四諦。通菩薩以界內滅諦為首。別菩薩以界外道諦為首。圓菩薩以界外滅諦為首。今為成顯是不論二乘復非行別。全依四諦而為次第。菩薩不同故分四異。俱觀法性四解不同。世人咸云。推法性理曾不簡理真偽是非。此中三藏亦云法性自天而然與別何異。是故應分權實法性。三藏既云集不能染。乃至滅不能淨。故四諦外別立法性。當知苦集但是能覆不能惱染。道滅能顯而理本淨。法性如月。苦集如雲。道如却除。滅如却已故引況云。滅尚非理。菩提煩惱更互相傾。故名生滅。推無生者。法性不殊即不即異。氷水為喻乍似於圓。然但以六道因果喻水。真諦法性喻水為別即名雖等不見心性三千世間三諦之理。舉況引經同異準說可知。推無量者。法性之理出於二邊。前之二教尚沒空有。佛藏十喻覆顯似同。望彼三藏理體永異。推無作者。凡法尚是。與通教苦集尚是相即似同。能即所即諦境永異。若不甄簡依何而發。廣簡異同方顯無外。發心僻越萬行徒施。若推下重示功能。故於推理等者。從此乃至受苦起過。一一皆應如今分別。不欲煩文故於此中委指相狀。下去但云上求下化。準推理說意亦可知。問。此中推理何殊四諦。答。前云四諦通語所依。今明推理別約法性。四種行人推二法性。通別異故故重明之。次見相中四見不同。言昺著等者。昺光也。麗美也。亦著也。灼爍光明也。毘首羯磨等者。大論第五釋相好中云。二足輪相千輻輞轂三事具足。自然成就不待人工。世諸工師毘首羯磨所不能作。問。何以不能。答。天工師是不隱沒智輪相是善業報得。天工是報得。輪相是善行智。天工但一世。輪相無量劫。故不能以天工而作輪相。今文例之。三十二相皆非天工之所能作。若阿含云。佛升忉利。以神足力制諸弟子不令知處。二王憶佛因成大患大臣白王。造像供養。優填王以栴檀香作。匿王以紫磨金作。悉高五尺。初召工匠與重寶賞無能作者。毘首羯磨化為人來。為王造像。下斧之聲上至忉利聞者解脫。據此二王雖感天工但能作於似佛之像。足輪最下尚不能作。況復能作餘真相耶。勝轉輪王者。瑞應云。阿私陀仙合掌而言曰。大王當知悉達太子定當成佛。終不在家作轉輪王相明了故。所以輪王具而不明薄拘有而不具。故知西方相法出自大權。相好嚴身故云纏絡願我得佛。佛道無上誓願成也。我度眾生。眾生無邊誓願度也。為度生故須習法門。為成佛道須斷煩惱。是故文中但舉二弘以攝餘二。下去例爾。又復四弘更互相成。為度生故須三弘誓。為斷惑故亦須餘三。餘二弘誓準說可知。故知舉二亦攝餘二。見通佛相者。但是見彼三藏相好空無所有。如來是所嚴相好是能嚴。所嚴空故豈有能嚴。能所是境知屬行者。所言空者。相即非相非謂無相。世濫用之彌須誠慎。肇云。諸相煥目而非形。八音盈耳而非聲。應化非真佛亦非說法者。及觀經等亦通佛收。報佛相者。以得法性明鏡身故無像不現。一一相好凡聖不得其邊者前兩教凡聖及當教地前。並不窮於報身相邊。如西域記云。昔婆羅門以一竹杖長一丈六欲量佛身纔約佛身杖上猶有如杖量許。量既不已插地而去其杖成林。後於此中而立精舍名為杖林。梵天不見其頂者。梵在色界。從彼天來亦未曾見世尊頂相。如應持菩薩欲量佛身。佛成道後遊波羅奈。東方去此甚遠。有佛號思惟華。世界名懷調。有菩薩名應持。來禮佛足繞千匝已。念欲量佛身。即自變形高三百三十萬里。復見佛身高五百四十三萬兆姟二億里。以佛神力應持往至上方百億恒沙世界。界名蓮華莊嚴。佛名蓮華上。至彼界永不見釋尊之頂。不知佛身遠近幾何。往問彼佛。彼佛答言。更過恒沙劫亦不能見釋尊之頂。智慧光明言辭悉皆如是。出金剛密迹經。此尚不見況梵天耶。目連不窮其聲者。佛在靈鷲。目連自念。欲知佛聲所至近遠。即從座起往須彌頂聞如來聲如在目前。自以神力往大千邊大鐵圍頂故聞無異。佛念目連欲試我清淨音場。吾今欲現。時目連承佛力。去至西方界分九十九恒沙佛土。土名光明旛。佛號光明王。至彼故聞猶如對面彼佛身長四十里。菩薩身長二十里。菩薩食鉢高一里。目連於彼鉢緣上行。彼菩薩白佛。此是何蟲。著沙門服在鉢上行。佛言。莫輕此賢。此賢名大目連。釋尊第一神足弟子。彼佛告目連。此土菩薩及聲聞眾見卿身小生輕慢心。當現神力承釋尊力。禮彼佛足繞七匝已。我今結坐此地不受。佛言。隨意。即踊身虛空高百億仞化床而坐。種種光明珍寶瓔珞。而自莊嚴各億百千。現已往其佛前。諸菩薩等怪未曾有。白佛言。目連何故至此。佛言。欲試彼佛聲遠近故。佛告目連。仁不宜試佛聲遠近卿大誤也。假使過於恒沙劫行亦不能知。目連投彼佛足悔過。佛告目連。汝到此者是釋尊之力。若欲還彼假使卿身一劫不至能仁已滅。目連曰。我今迷惑不知所去。彼佛曰。在東方。目連叉手自歸說偈唯願天人尊冀垂力愍念。願顯其國土今欲還本土。身子於靈山聞而怪之。阿難白佛誰耶。佛言。目連在彼光明旛世界。佛為放光明照之。乘光還到到已懺悔。身聲既爾諸相例然。出大論十一與金剛密迹文同。坐蓮華臺居色究竟等。並此相也。論云去。八十行般若頌文也。無形謂法性也。莊嚴謂福智也。境智相稱遍應法界。唯有同類見非莊嚴。今從教道他受用邊亦云報身。即是登地菩薩所見。法身相中云知如來智等者。智稱法身故名深達。即指法身為諸相本。故云法身具三十二。又如華嚴一一相好與虛空等。此四教主未開成別。秖是一身四見各異。故大論十一引密迹經云。一切天人見佛色量。或如黃金白銀諸雜寶等(云云)。或見丈六或見一里(一也)或見十里乃至百億(二也)無量無邊(三也)遍虛空中(四也)是則名為如來身密。機見不同。為弘誓境故云願齊等。一一文中皆云若見如來者。皆以三藏如來而為境本。於色相上四見不同。覩神變者。史記云。識用曰神。易曰。利用出入之謂神。故知俗教言遠意近。故易曰。陰陽不測之謂神。雖云不測及識用等。但第六識。於欲人中陰陽不測等耳。變者亦是陰陽變易。寒暑遞遷。如此釋變意不殊神。尚未及天況三藏聖。三藏神變依於根本。一心作一等者。如化主語時化事即語。化主默時化事即默。語默既爾餘儀亦然。故非任運真化故也。若放一光等者。常光一尋則不云放。尋外之光故名神變。始從阿鼻乃至尼吒。戢重輝者。戢歛也。止也。日月為重輝。佛若放光令歛不現。報恩經云。佛光明者如日輪光。不云不現者。世間無物以喻佛光。此分喻也。故彼經云。世尊放光猶如日輪光明赫奕隱蔽眾星。猶如大龍蟠闌椿輪蒨練璨爛。覩之目眩思之心亂。佛若放光能令一切諸光不現。大論云。欲比決知如迦葉光比閻浮金。猶如聚墨在珂貝邊。迦葉身光比四天王。如是展轉乃至梵天皆如聚墨。故云隱不現也。大論問云。如來何故常光一丈。答。根不堪故。若放多光則失眼根。又問。若放光有益。何不但放光而說戒施及禪等耶。答。眾生得益不同。如城有多門入者不等。勝應神變者。此中依理故異三藏依根本禪。不二相故異於三藏一心作一。各各見佛獨在前者。不同並見老比丘像。淨名云。各見世尊在其前。如涅槃時各見如來唯受我供。般若數數放光。淨名如須彌山顯于大海。灌頂巍巍堂堂等。並勝應神變。報佛神變。言依如來藏者。藏謂理性不能現變。要待登地緣修滿時。真修發已方能現變。但異根本及無生理。三昧正受即指初地十方百界而作佛事。法佛神變者。法佛如來與事神變不二不別。故云相作。無記化化等者。大論第八問。釋迦化作無量千億諸佛。云何一時能說法耶。如毘曇中一時無二心。化主化事語默不俱。云何一時皆說六度。答。如此說者。外道聲聞所變化耳。如來變化無量三昧不思議力。故無量百千一時語默。又聲聞人化不能作化。故聲聞滅後不留化事。如來滅後能留化事。如佛無異。故云化復作化。九十一丈同。又神變者。非但身輪一切言說及意善巧皆名神變。故大神變經佛現十八變竟。時商主天子白佛言。頗有神變更過此耶。佛令文殊廣說變化。具如淨名不思議品。文殊白佛。如是摧伏惡魔亦令菩提久住於世。如是未為殊勝。若無名無相。無聲無字。無戲論。非沙門所知。如是歷十八界皆作此說。無三脫說三脫。乃至六度皆不可得。一切眾生說無眾生。佛土佛身亦如是說。是名神變。商主天子言。若如是者。一切諸法皆名神變。身子問天子曰。汝聞此神變不怖耶。天子曰。我即神變云何怖耶。文殊言。一切善惡動不動皆神變相。不動即法性動即事神變。一一文下皆應結云上求下化。文無者略。故知佛現及文殊初說。猶屬通別神變故也。作四弘義準說可知。聞法中二。初正聞法。次以偈結。初文言或從佛等者明聞法所從。從佛唯佛在。知識通現未。經卷唯滅後。聞生滅去四教之法。一一皆生四解不同。此所聞法不出四諦。初聞生滅生四解中。初生生滅者。世與出世秖是四諦。生生不已故曰新新。四相所相故曰遷移。即苦集也。戒慧略舉道諦。解脫略舉滅諦。即有為無為二種解脫。寂靜即是所證滅理。得佛上求說道下化。生無生解中云無刺者。此引大經二十七文。法性空中云何言有苦集之刺。而言欲拔修道滅耶。四皆無主故並云誰。無主故空故云清淨。能謂道滅所謂苦集。能所不二故云寂然。生無量解者。非於二邊教道但中。煩惑不染故云獨拔。邊非即中中在邊表。故下喻意如中道華離二邊水。出纏智月處法性空。生圓解中變非雙照者。雖三相即中性雙非。三一相即與法界等。名異義同。常樂略舉四德中二。備一切法故云具足。若據此意見相神變。一一皆應生於四解。但於聲教此土所宜從聞為便。故於此中委明十六。況聞通深淺見等不然。執石等者。石毒寶藥性本不二。隨人所感各見不同。諸法亦爾。本是法界。前三教人謂為苦集。圓頓智照義之如執。即是法界如成寶等。毒藥具如大經釋摩男緣。次聞無生生四解中。初聞無生生生滅者。菩薩同凡故未無生。生無生者。三乘共學俱斷通惑故皆無生。生無量者。若斷見思言無生者。二乘有分。此斷無明方名無生故云非分。菩薩斷惑前後次第。是故二死次第無生。生無作者。聞阿字門即解一切。即圓解也。次聞無量生四解中。皆取伏位及出假位名為無量。斷惑證真非無量故。初生生滅者。二乘方便菩薩三祇通名無量。故舉凡位十六諦觀。生無生中亦是三乘同伏菩薩利他。生無量中分為兩句。初句在行。次句在向。一一句中皆云亦者。初句界內未盡。又伏界外故云亦也。下句塵沙未盡。又伏無明又言亦也。故四念處云。住斷見思。又斷界外上品塵沙。十行中品。十向下品。今明無量不取十住。生無作中云伏斷者。信後正伏為斷方便故云伏斷。入住正斷非無量意。四種各受無量名者。如江河準海皆得名為其水無量。而其水量不無多少。無作生四解中。初句總標。初生生滅者。菩薩不斷不證無作。生無生中三乘同證無生之理。生無量中地前為權登地為實。斷已不作故名無作。生無作中地前二諦即是登地中道故也。故云權實相即。夫一說下以論偈結。此總標也。次若言去。一一教中各得四句。義當一教生於四解。前雖各生未約法辨。故約論偈重辨相狀。故借論文相即之語而結四解。此為後來作聞一句。生種種解之法式也。初結生滅中。云呼方空為即空者。如人墮巖雖未至地得名已死。方猶當也。常修無常雖未即空。當空之義在現境上。境即應空故曰即空。賴緣假者。然四教中。俱有賴緣施權二假。其相各別。空中亦然。今此虛假賴眾緣成非從空出設權利物。離斷常中二乘亦得。佛果勝於三乘弟子偏受中名。廣如第三開合中說。若作如此解者下欲辨後教。先斥。次結。如阿含無諍經中。佛告比丘。莫求欲樂極下法故。亦莫苦行太過法故。離此二邊則有中道。又佛在舍衛。舍利弗言。我如大地諸大小便唾吐無嫌。乃至如水如火如巾。佛言。此經名為師子吼也。阿難言。身子所說妙中之妙。又佛在鹿子母堂云。堂上雖空然有不空唯比丘眾。又數念一無事謂空於人想。然有不空唯一無事。又婆沙中處處皆云法性實相及法身等。如是等名與大乘同。是故應須以義判屬。所以四教俱空假中。而隨教門所詮各別。故此斥云尚不成即空等也。次結無生中。初云因緣等者。釋即空也。而不得下。斥無法性妙假妙中。從設作下。許有當教假中二名。未見別理唯成但空。雖有八地出假化物。一時施設非任運化。雖異因人立中道名。但離斷常終歸空理。此三番下。結斥。次結無量中。先結者。實有三諦不同藏通是故不斥。但斥次第未得名圓。亦順論文三語相即。雖復三諦皆空皆假皆中宛然次第。無主故空真諦中空也。與前三藏無主空同。假即空者。以即空心而出假故。對他假病假設法藥。是故藥病無不即空。此俗諦中空也。中即空者。中理無邊即畢竟空。此中道空也。亦得名為一空一切空。雖復三諦俱得名空。不無次第故屬別也。三種皆假者。亦似一假一切假前後灼然。三諦雖俱但有名字。次第前後故屬別也。三皆中者亦似一中一切中而次第宛然。權立中名。是故三諦猶成次第。離斷常故名為中真。位在十住。與機無差名為中機。位在行向。法性實際名為中實。位在十地。三時各異故亦別也。雖復三諦皆空假中。秖是次第三諦之相。次結成圓者。言思道斷既不思議。又即實相故不同別。三種皆假亦云三諦同有名字。與別何殊然別教中約次第三但有名字。此三即一但有三名。二名似同其體永別。當知下結意。法即是境。境謂四諦。依境起解依解起願。願故名為發菩提心。世人多以坐禪安心。名為發心。此人都未識所緣境。無所期果全無上求。不識大悲今無下化。是故發心從大悲起。種種之言不過四四一十六解。其淨土徒眾等者。十科明發已釋其四。餘六略無指例而已。今更比前略辨相狀。言淨土者。或從經卷聞說諸土。或佛聲光令見諸土。或有機緣見此土異。或聖冥加目覩諸土。不可具論略述綱要。若一質一見異質異見。具如推理見相等也。異質一見一質異見。具如聞法四義互通各成一意。如法華初會。及淨名中香積菩薩來此聽法。此見同居穢也。此會大眾見妙喜國。及法華中三變土田。此見同居淨也。聲聞菩薩共為僧等。此見方便淨也。如淨名中足指按地。而皆自見坐寶蓮華。及法華中見此娑婆純諸菩薩。此見寶報土也。如淨名中大士空室。及法華中下方空中寶塔在空。此見常寂光也。乃至像法決疑娑羅林地四見不同。亦如玄文釋國土妙迹土四別。即其相也。覩諸土相上求下化。國土是所依生佛是能依。生佛相望故得亦具四弘誓也。下覩眾等五科不同。亦應委說質等四句(云云)。言覩眾者。如諸經初列同聞眾隨教多少大小優劣。即其相也。自力他力聞說冥加。例前可知。若一質異見異質一見者。或見大眾聚散生滅。或見大眾聚散如幻。或見大眾能紹佛法。或見大眾如常不輕。亦如玄文眷屬妙中。次見修行亦四見者。修六度行四三昧等。皆以期心境智勘之。四相自別。若一質異見等者。或見捨身剜身為生為道伏惑修行藏也。或見所捨如幻化等通也。為常住故別也。為法界故圓也。亦如玄文行妙中說。若準諸部經論不同。三祇六度藏也。如請觀音文殊問等。並有三乘共行。通也。若華嚴云。菩薩發心不為一人乃至恒沙。為度一切發心修行。別也。普賢道場及華嚴中普賢行等圓也。約五味經多少不同。準說可知。上二下三準應可見。徒眾修行屬道諦攝。道即上求義兼下化。次法滅中亦有四者。十住婆娑云。菩薩摩訶薩見法滅時起護法心。準例應有四種菩薩護法不同。若立像正乃至末法流通護持。藏通也。若見法藏誓於十方盡未來際。為護法故別也。若見法滅即知法界常住不滅。盡未來際護常住法圓也。一質異見等比說可知。法滅護法義兼上求及以下化(云云)。見受苦中生四解者。若見三界六道輪迴生滅也。若見輪迴無逼惱相通也。十界苦相一一無量別也。百界千界苦在一念圓也。若一質異見等。如見驅使鞭打繫縛。亦生四解發心不同。亦如四諦四苦差別。次見起過中生四解者。四四諦中四集不同。即起過也。一質異見比說可知。受苦起過屬於下化義兼上求。亦四義足。初心行人甚要甚要縱使發心不真實者。緣於正境功德猶多。何以故。發菩提心事希有故。如首楞嚴中。佛告堅意。我滅度後後五百歲。多有比丘為利養故發心出家。以輕戲心聞是三昧發菩提心。我知是心亦得作於菩提遠緣。況清淨發心。故知若非正境縱無妄偽。亦不成種。次以三止觀結者。十種發心推理居初。故約推理餘九準例。故下文云。若見此意例見相聞法乃至起過。故一一文皆生十六。一一皆以三止觀結。初上來下標也。然法性下正釋。初釋頓也。法性之理非復數量。若定執於三觀四教。以為能發反增迷倒。從今言下至內惑故為深漸也。先法說。云一二三四者。秖三止觀及以四教。次第重累故一至四。此明漸次所以也次云說法性下辨不同相。界內界外權實二理。各二根性故四不同。次從若界內鈍人下。釋有四所由。由迷解故輕重巧拙。真與法性名異義同。界內利鈍迷於真諦。界外利鈍迷於中道。迷真迷中所迷所解。雖同法性。能迷能解。巧拙等殊。故成四種。迷真迷中有二苦集。解真解中有二道滅。利名為即鈍名為離。巧拙亦然。離謂離法性別有苦集。即謂即法性即是苦集。所解離者由能解拙。所解即者由能解巧。問。迷解秖應云集與道。何故復云苦與滅耶。答。以因召果相從而說。界外望內真中雖殊。巧拙即離其名不別。次所以下舉譬也。通為界內界外作譬。以路人為父子名即。以父子為路人名離。何者。苦集之體本是法性。猶如父子。若謂法性異苦集者。名為路人。故謂苦集永異法性。可譬藏別兩教人也。體性雖同於事永異。名非骨肉。於異強親生父子想。則謂苦集即是法性。故譬通圓兩教人也從麁細下引例合譬也。若據譬文。則應內外各有麁細及難易等。今為生後不定文相對說易故。但以界內為麁。界外為細。枝本難易等。準此可知。如是麁細各有巧拙父子等譬。故云亦如是。從或云界內去至為深。此中二對釋漸相也。故下結云。若作淺深輕重者漸次相也。雖有或言以無交互不名不定。次從或言界內下六對交互釋不定相。最後難易雖無交互。但是文略義推應有。應云或界內初心能破故為易斷。界外後心方破故為難斷。諸交互句不能細記。讀者勿輕。從如是等下。結前不定兼指廣也。從若作下總略結示。皆云若作者。三種止觀即是別相。但明諸教即是通相。以別辨通故云若作。淺深輕重指前二對。一實四諦指前法性。更互輕重指前六對。次皆大乘去勸進也。夫發心者為求圓乘。圓乘不同。行分三別。獎勸行者不可不識。次從問下料簡也初問者問前推理。集既有四苦果何以但有分段及變易二。因果應等何故四因但感二果。答中意者。先正答。次舉例。先正答中以義言之。何但果二集亦但二。今言四者約破迷生解。二集各有巧拙二破。以成四別。此惑隨人所解不同。故云惑隨於解。若隨順生死四集但感二種苦果。故云解隨於惑。今以解問迷故云四集而感二果。以實而言解則俱四。如四四諦則有四苦。迷則俱二如通別惑但成二因。何須但約解因而問迷果。次例如下舉例答者。如界內惑隨於小乘二解別故。名為見思。若諸凡夫隨順迷情。界內二因。但感界內一分段果。此例未切。隨迷但感一分段果。此則可然。若例於解而生二集其意未等。前於一集而生二解。今乃於集開為見思。又前文意於一苦諦解亦應二。此中縱分為見思二。苦果不可分為二種。若切說者。破見惑故離四趣惡。破思惑故離三界生。各更從解以分二別。次問苦集可是因緣等者。問前論偈結中。以論初句對於三藏四諦。俱屬因緣生法。苦集是迷容可從緣。道滅破迷何故亦言從因緣生。次答意者。所破苦集體是緣生。若無苦集則無道滅。名從他得故亦從緣。所以三藏四俱生滅故大經下引大為例。無明是集菩提是道因滅集故方得有道。別圓意也。別圓道滅尚從緣生何況三藏。舉深例淺以酬前難。次問者。問前文中法性一法。何故分為權實二理。復分即離以為四耶。答意者。開權顯實唯一法性。為實施權故分權實。於權實中取解根別。故使權實各具利鈍。次從若見此意下舉例餘九。推理既有三止觀結。及以三番問答料簡。餘九準例皆亦應然。次名四弘者。弘者廣也。誓約也。釋名云。誓制也今以四法要制初心使上求下化。故云發僧那於始心終大悲以赴難。僧那西音此云弘誓。起行填願故云赴難。初云前推理去至四弘者。結前生後。其義已顯結前也。為未了去生後也。前雖約諦廣明發心。未了之徒不了四諦秖是四弘之境。是故更作弘誓說之。又四諦中下次辨同異。四諦是境。從境生解故云約解。四弘依解而生於願故云約願。又諦有因果故通三世願皆在當故屬未來。又四諦約理理通三世。四弘是願願未來成。弘之與諦皆須上求。有上求故方有下化。上求之中有佛道故。方有法門。是故一一皆須云佛。又此應約九世言之。故三世上皆有因果。故皆云佛。又四諦有苦集苦集具六根。弘誓約期心期心但在意。又四諦通三業三業通六根。願不必身口是故但在意。此據大分。若委論者亦應具三。心緣誓境口宣誓言身現敬相。又三番之中非無餘義。一往且爾。故並云多。問。縱有斯異約諦起願前已兼之。何須更說。答。誓名為大諦通大小。滅苦自度其名在小。悲濟於他名則兼大。諦名有濫故說四弘。又弘通偏圓即名唯圓。故四弘後更明六即。從廣之狹方乃顯是。故下文云展轉深細。如此下結來意也。問。前明十科今此何故但對諦簡。答。四諦是通十科約別。故釋十科諦居其首。十科無理事同魔說。故但約諦義該餘十。初釋生滅四弘中。初明誓境即四諦也。心不孤生去集諦境也。前約諦中從麁至細故苦在前。今四弘中從細至麁故集居先。道滅亦爾。又前四諦約於因果。果相麁故是故先示。今四弘中約於意地。集在於意是故先說。言心不孤生者。明此心起是所生法。從此根塵下示也。正示此心成生滅相。根為能生即屬於因。塵為所緣即屬於緣。因緣和合成所生法。因緣所生俱是生滅。言三相者謂不取住。準前云四心流動亦可云四。趣起滅潛密故名為竊。念念續起故云新新。睒爍下舉喻也。睒者暫視之貌。爍者明也。念念速起如暫瞬之明。故如電起耀此乃分喻。故知念起速於此也。遄者往疾也。詩云。人而無禮胡不遄死。疾流相續實可全喻剎那不停次色泡下苦諦境也。具如大品大論廣釋。泡沫是小乘中喻。焰等是大乘中喻。此是共部是故兼之。雨投於水所起曰泡。水擊於水所聚曰沫。陽在曠野遠視名焰。城謂乾城。俗云蜃氣。蜃大蛤也。朝起海洲遠視似有樓櫓人物。而無其實。故十喻讚云。世法空曠如彼鬼城。凡夫愚癡為之而征。藥等和合令見異本故名為幻。大論云。聲聞法中無城等喻。但有種種無常等喻。此中雖用猶屬生滅。至第五卷當更辨別。倏亦疾也。一篋遍苦者。篋中無樂名為偏苦。大經二十四云。四大毒蛇盛之一篋。令人養飴瞻視臥起。若令一蛇生瞋恚者。我當準法戮之都市。四大成身猶如一篋。一大不調能令犯重故云都市。從於苦因復至苦果故名為偏。四山合來下道諦境也。大經二十八云。佛問匿王。有四大山從四方來欲害人民當設何計。王言。唯當專心戒定智慧。道品不出此之三法。言山來者此以非喻為喻。四山四大也。四方生老病死也。若欲免此唯依道品。竪破下滅諦境也。竪破顛倒即滅集也。橫截死海即滅苦也。惑滅必先麁後細故云竪破。苦亡則無復先後故云橫截。苦分輕重亦可言竪。見思俱破亦可言橫。今從多分故且言之。倒謂常等四倒不同。歷界則有諸品深淺。曠大秖是分段而已。海喻生死無邊。俗教不知死必有生。故釋名云神盡曰死。此則斷見外道所攝。有謂三有。流即四流。於此三處因果不亡故名為有。為此四法漂溺不息故名為流。見流三界見也。欲流欲界一切諸惑除見及癡。有流上二界一切諸惑除見及癡。無明流三界癡也。經云下引證也。大經十四釋祇夜中云。如佛告諸比丘。我昔與汝愚無智慧。不能如實見四真諦。是故久處沒大苦海。下佛復以偈答迦葉云。我昔與汝等。不見四真諦。是故久流轉生死大苦海。此證由見四諦生死盡矣。火宅下訶責。不見諦理但耽苦集。著見名嬉著愛名戲。是故下正發誓也。如釋迦下引事為例。此即三藏發心之流例也。耕者。說文云。犁也。蒼頡云。墾也。說文又云。人曰耕牛曰犁。山海經云。后稷之孫叔均始造牛犁。即此土有犁之始。瑞應云。悉達太子厭惡五欲遊四城門天帝於東門化為病人。南門為老人。西門為死人。北門為沙門。悉達見已皆問天帝。天帝皆答其意。太子曰。如沙門者唯此為快。夜半逾城至王田樹下。父王追之見而作禮。太子曰。吾求自然欲除眾苦。諸不度者吾欲度之。諸不解者吾欲解之。諸不安者吾欲安之。未得道者欲令得道。願我得道不忘此誓。王知其志便自還宮。於是太子坐於樹下。見耕者出蟲烏隨啄吞。感傷眾生魚鱗相咀求出良離。據彼經文觀耕之時已發誓竟。因觀耕故感傷眾生。亦是因境發誓之流例也。是故引之。似彌勒等者。臺謂臺觀。說文云。土高曰臺。有木曰榭。彌勒成佛經明。初厭世時儴佉王以一寶臺用施彌勒。彌勒受已施婆羅門。婆羅門受已毀壞分散。彌勒見已知一切法皆歸磨滅。出家學道。坐龍華樹即日成佛。廣如經說。此則彌勒正因臺毀而發心也。以明了下簡非顯是。次秖觀下明無生弘誓。觀所生心與前不別。能觀觀智即空為異。何以即空。四性撿故。性相空義至第五卷委釋。起時不從自他等者。既無四性生滅叵得。來去秖是生滅異名。此心不在內外等者。非自故非內。非他故非外。非共故非兩間。非無因故非常自有。但有下性相空也。生即無生名為有寂。亦無無生名為無寂。初是性空。亦不下相空。凡夫計實故云謂有。一切智觀故云智者。知性相空故曰知無。又法本不生名為有寂。今則無滅名為無寂。次如水中月下舉譬也。大論云。如水中月小人去取大人笑之。以身見故見有種種。又論三十六云。譬如小兒見水中月。入水求之不得便愁。智者語言其性自爾莫生愁惱。欣喜也。慘憂也。思益云下引證也。前譬通總引證則別。第一云。知苦無苦名苦聖諦。集無和合名集聖諦。畢竟空中無生無滅名滅聖諦。於一切法平等不二名道聖諦。此即四諦俱無生也。次引大經即前四諦初文所引是也。集既下別譬四諦。一一皆先法次譬。唯闕滅譬。初集譬云渴鹿逐焰者。熱及空塵三因緣故而生於焰。渴因緣故謂之為水。內有癡愛外加欲境。因緣力故起於欲想。凡夫不了為之輪迴。說文云。由風所飛曰颺由風動塵為焰。苦諦譬如捉水月等者。祇律第八云。佛住王舍城。諸比丘謂調達作舉羯磨。六群比丘同調達見。佛告比丘。過去世時空閑處有五百獼猴。遊行人間。有一尼拘類樹。樹下有井井有月影。猴主見已語諸伴言。月死落井當共出之令諸世間破於暗冥。諸猴言。云何能出。主云。我之出法。我捉樹枝汝捉我尾。展轉相連乃可出之。諸猴皆從。纔欲至水猴重枝弱枝折墮井。時猴主者調達是。五百者六群是。畢竟空中有真常性月。結使水故生陰入影。凡夫癡猴謂之謂實徒謂有真不了陰入。以師迷故教多人迷。故知並由不了苦故。彼律雖喻主伴同邪。亦由不了陰入故也。道諦法說中云不應言我行即空等者。一切皆空豈可行即而簡不即即外無別不即故也。若有簡者如避空求空。譬云如筏喻等者。中含五十四筏喻經云。為知此欲能障道義。及知此法不受極苦亦不疲勞。以不倒故我長夜為汝說筏喻經。欲令汝捨不令汝受。如山水甚深無有船橋。有人從此欲至彼岸。念水流急多所漂沒。以何方便得到彼岸。我今寧可收取草木縛為篺筏乘之而度。度至彼岸便作是念。此筏益我可擔戴取。即便如意擔載而去。於意云何為有益耶。比丘曰。不也。彼人言。我得筏益。若棄捨之恐成無益。佛言。我說筏喻尚捨是法。何況非法。彼經喻意以說欲障道為法欲為非法。今借彼喻同金剛經。即空尚捨何況不即。如筏喻者。筏尚應捨何況非筏。滅中闕喻。若欲立者應云滅既即空。不應於彼空華而求滅實。華尚無華滅亦非滅。一期曰壽連持曰命。眾生本無即苦無生。不應謂有眾生壽命。苦集盡處名為此滅。即指滅諦名為彼滅。苦本無生亦無生者。故名為誰。無生本無無無生者。名誰證彼滅筆語從便故改誰字。具足應云誰於此滅誰證彼滅。誰謂宰主彼此本無宰主安在。經言下重引證中。云我不欲令等者。大品明無生法中云為三十七品。即是道諦本來無生。無四果者即是滅諦本來無生。次依例下即是大師准例以說。道滅尚無豈有苦集。是故義云。不欲令有色等五陰。即是苦諦本來無生。無貪瞋癡即是集諦本來無生經為利根舉勝兼劣。但舉道滅即知苦集。大師反況既無道滅必無苦集。但愍念下正明發誓。文闕誓由以愍念兼之。應云愍念眾生不知無生幻化諦理。是故起誓。以文狹故所以不分。次以達苦集下簡非顯是。苦集空故不同九縛。今復達空又異三藏。三藏二乘雖復能達。不能即空空非空等。道滅空故故非一脫。今能達空復異三藏。三藏菩薩而不能達道滅即空。次別教無量弘誓者。初總明諦境。照知一心起無量心。心無量故迷解無量。迷即十界苦集。解即四種道滅。故云四諦有無量相。楞伽第五云如來藏為善不善因者。即理性如來為善惡本。應以十界互為善惡。大論四十一云。如大池水象入則濁珠入則清。當知池水為清濁本。珠象以為清濁之緣。然別四諦攝四四諦。自他始終須遍學故。所學既多故云無量。次三界無別法下別明四諦。先明苦集。次明道滅。初苦集中先總次別。初總文中雖未別釋苦集之相。言中已有苦集之別。三界無別法苦也唯是一心作集也。心如工畫師譬集也。造種種色譬苦也。心構即集。六道即苦。既云種別當知六道但略語耳。具足應云十界苦集。謂如是下別明集也如是生死下別明苦也。苦集是所破。故具明十界。道滅是能破。能破有長短內外體析等。故知初總略云六道。還翻下總明道滅。翻苦集心生於道滅。故初文云為迷解本。譬如畫師下譬總也。畫師菩薩身也。手如菩薩心性。筆譬所觀之心。諸色六道因果。洗蕩謂破因果。墡彩謂道滅也。又修空如洗蕩。假觀如繢彩。亦是次第三諦之相。所謂下別明道滅。一一諦中具列次第四教之相。初道諦中云紆通直通至化城者。即生無生兩道品也。紆通直通至寶所者。即無量無作兩道品也。或云寶渚。渚者水中可居曰洲。小洲曰渚。亦曰水畔。今以陸極水際為渚。道諦具足應明七科。且釋念處餘六略無。紆直二種通至化城破見思惑。直通之中不云不淨。但云身空等者。以觀巧故不同前拙。紆直二種通寶渚中。初紆通中。具足應云無常常非常非無常。今文中云乃至者。略却於常。所以且云無常。無常即空者。此是約化他門。更重牒前化城紆直。不云不淨者。亦是通舉初二觀法攝不淨等。悉皆無常。無常生滅也。無常即空無生也。無量無作等對於始終。分別可知。常破塵沙。雙非破無明。乃至不淨亦復如是。是人見滅去別明滅諦。文中皆取斷位為滅。於中亦具四教滅位。雖有無作滅位之名。但是別人初地位耳。若爾。道諦何故具列紆直二通至寶所耶。答。此約教證二道以說。故四念處中問曰。別人既有無作四諦。無作既勝何不緣勝而發心耶。答。別家以無作是果。果不通因故不緣之。雖遠期中正意是緣無量發心。初地無作由之而得。故曰至果方成無作。若爾。秖應列地以為無作。何故備列圓位始終。答。在教道時但云地上。若入證道即是初住。地前即成住前諸位。故寄此中備列諸位。初是生滅位。次從是人見滅至支佛無生位也。從是人見滅至妙覺別位也。從是人見滅乃至妙覺圓位也。分別下總結四諦皆從心生。言十六門道滅者。四教四門門門四諦。是故得有十六道滅。及一切者。及十方界一切佛法也。從觀此一心下明依境起解。一心能通不可說心。及不可說法者。如前文云。為迷解本。今此且以出假分別名為心法。通至法性名非心法。九縛下簡非。煩惱之中。有如來藏故云坐中。凡夫生盲常與藏俱而不知見。以不見故流轉生死。却為藏害故云所傷。二乘眇目偏真熱病謂藏為鬼。鬼等四者譬四住惑。不知四住體是珍寶。棄背馳走竛竮辛苦。言五十餘年者。秖由背寶煩惱得便。退大之後輪迴五道。脩羅居於鬼畜之間故名為餘。雖縛脫等者。凡夫二乘升沈雖殊失藏義等。起大悲下正發弘誓。是為下顯是。
止觀輔行傳弘決卷第四
止觀輔行傳弘決卷第一之五
唐毘陵沙門湛然述
次明圓教無作弘誓者。四諦之體秖是三諦。故以三諦總標誓境。一念心起與前不別。能觀觀智與前永異。即此一念即是三諦。不復更論迷解之本。若根若塵並是法界。法界秖是三諦異名。次並是下三諦互融故云並是。藏具諸法即是俗也。空中名同不須別釋。云何下重釋也。並緣生者謂一念心並具百界千如等也。如是緣生悉皆無主無主故空。即此千如名為妙假。即是法性名為妙中。結歸如文。非三而三下復疎三諦還成三諦。非三而三假也。三而不三空也。亦應更云非三非不三中也。文無者略。非合非散中道雙非。而合即空。而散即假。非非合非非散。非上雙非即是雙照。先明雙非後明雙照。二文中間論二諦者。以此圓文無前後故。不可一異即中也。而一空也。而異假也。如此三諦在根在塵。如來藏者即當假也。豈如來藏而無佛性。聞此圓頓不宗重者。良由近代習大乘者雜濫故也。況像末情澆信心寡薄。圓頓教法溢藏盈函。不暫思惟便至冥目。徒生徒死一何痛哉。有人云。聞而不行於汝何預。此未深知久遠之益。如善住天子經。文殊告舍利弗。聞法生謗墮於地獄勝於供養恒沙佛者。雖墮地獄從地獄出。還得聞法。此以供佛不聞法者。而為校量。聞而生謗尚為遠種。況聞思惟勤修習耶。譬如下舉喻也。夫以事喻法皆是分喻。於中鏡喻其意最親。何者。遍鏡是明遍明是像。非並非別不縱不橫。有異伊字天目故也。不合散下重複疎喻。如前可知。不一二三者。雖次第增秖是三諦。三法非有名不一二三。二三無妨者。此逐語便故略一字。智者因喻斯言有徵。此一念心下合譬。欲明理等復云生佛亦復如是。今問世人云觀真如。如何觀於眾生身內等佛等生之真如耶(云云)。華嚴下引證理齊。故華嚴歎初住心云。如心佛亦爾。如佛眾生然。心佛及眾生是三無差別。諸佛悉了知一切從心轉。若能如是解。彼人真見佛。身亦非是心。心亦非是身。作一切佛事自在未曾有。若人欲求知三世一切佛。應作如是觀心造諸如來。若無今家諸圓文意。彼經偈旨理實難銷。引思益者。不了陰界等於生佛體即法界。故名為愚。引淨名者。三種解脫三種菩提三德涅槃。不離眾生不可別求。是故重引顯成思益。引普賢觀者。毘盧遮那此翻遍一切處。煩惱體淨眾德悉備身土相稱遍一切處。顯前兩經眾生理遍。不了之者尚隔無情。當知下總結無外。若爾下釋疑。此先疑云。若具三諦。華嚴云何但言如空。及大品中云畢竟空。此舉下釋疑也。文偏意圓不應偏難。華嚴第三普賢菩薩欲令眾喜而說偈言。遊心法界如虛空。是人所知佛境界。既云佛界必具三諦。故今申云舉空為端。空即具三故云空即不空等。何但空爾假中亦然。故引微塵及以中道皆悉具三。言微塵有大千經卷者。寶性論云。有神通人見佛法滅。以大千經卷藏一塵中。後有人破塵出卷。華嚴如來性品云。佛子。譬如有一經卷。如大千界所有一切無不記錄。二千小千須彌山王。乃至色欲天宮等大皆記其事。文廣。時有一人出興於世。具足天眼見此經卷在一塵內。作是念言。云何經卷在一塵內而不饒益一切眾生。我勤方便破塵出卷。彼人即以方便出卷。佛子。如來智慧具足在於眾生身中。為惑所覆不見不知。如來天眼觀已言曰。善哉善哉。云何如來在於身中而不覺知。我當教彼覺悟聖道。令離顛倒見如來性。即時令彼修八聖道見如來性。一地多種一丸多氣並喻於有。勿守語等者誡勸也。勿守偏語以害圓融。玉篇云。加言曰誣。亦掩也。欺也。誷義大同。若得此解下明四諦境。八萬四千不出一心。言八萬四千者。小乘經論如薩婆多云。佛為眾生始終說法以為一藏。如是至八萬。有云。一坐說法以為一藏。有云。半月說戒以為一藏。有云。佛自說六萬六千偈為一藏。有云。塵勞有八萬說八萬法藥。且舉不數故云八萬。具足應云八萬四千。如俱舍初文云。牟尼說法蘊數有八十千。後引婆沙約隨眠等。成八萬四千。此小乘門非今正意。又報恩第六亦有多解。一云。四十二字以為一藏餘同多論。若賢劫經佛初發心至分舍利。凡有三百五十度門。一一皆有六度合二千一百。又對四分合八千四百。一變為十合八萬四千。彼經第二結一一名。名度無極。結名唯有一百九十六。如三十七道品之流。但結為一數。若各開之即三百五十。亦不別云對於六度。但初文列有二十法。並以六為名。古來例釋皆應具六。若法華疏云。佛地三百五十。一一皆有十善。對四分六根故成八萬四千。婆沙楞伽等其意大同。總攢一切大小乘教。則有眾多八萬四千。合而言之不出四諦。法藏即苦。塵勞即集。對治即道。波羅蜜即滅。大論二十六問。三昧與陀羅尼何別答云。陀羅尼慧性三昧定性。故將定慧似屬道諦。八萬四千其數不殊。但以所治及以能治所治滅等。得四諦名。初云佛法界等者。佛法界根也。對法界塵也。起法界識也。仍本迷說故曰根等。同名法界更無差別。故知八萬無非生死咸即涅槃集道亦然。故皆法界。無明轉等者總結四諦。苦集二諦俱是無明。即是法界即是菩提名轉為明。水水之喻妙契玄理。如意珠喻妙符水水。眾生於此下結責。於此融妙一法界中。分別謂有凡聖真俗有情無情。故云思想。此文亦名起誓之由。由思想故。是故下正發誓。故名下顯是。前三下辨異示相。前三教文直云四諦。今一一諦八萬四千。故知此文是圓明矣。故曰宛然。邊高中下邊下中高。名之為宛。顯了可見故也。此四四弘一一皆云觀一念心者。秖是根塵相對所起之心。分四別者。前之二教巧拙雖殊皆為滅心以為極果。別人乃為迷解之本。圓人即知心是法界。緣此發心宛然可見。世人何事固執一途。次問下料簡者。正約四悉以為料簡。初問意者。問前簡非。九縛一脫併簡為非。脫既該於兩教二乘。今顯是中何故四教併言是耶。答中意者。有三悉意故取前二。雖復取之。但在菩薩不妨前兩二乘仍非。於菩薩中取三教者。同上求等。應須委消此中文相令順三悉不能具記。有人云。此中問答問前判是屬非文者不然。若准彼為問。應云前既是非俱非。今那是非俱是。准今答意意都不爾。答意但答取三菩薩。何曾復云是非俱是。是故問中通云併非。不云是非併非。答中但云菩薩俱是。不云九非俱是。若准他意。九非亦須俱是故也。若究竟下次判權實。實即第一義也。并前三悉即四悉也。為四悉故說四發心。譬如下至可知者。舉多譬文以譬於實。祕方譬教。伽陀譬智。乳糜譬行。如意譬理。亦是四悉意也。祕方世界。伽陀對治。乳糜生善。如意第一義。故約四悉而歎發心。華嚴云。阿伽陀藥眾生見者眾病悉除。華嚴二十一云。如大摩尼具足十事。能出一切故云具足。一出大海中。二工匠加治。三轉精妙。四除垢。五火鍊。六莊嚴。七貫以寶纓。八置瑠璃柱上。九光明四照。十隨王意兩。權實顯是等者。通用四教兼於權實。並顯是者具如答中。其意可見。又一是者下明一是異名。以問答料簡中顯前三教同成一實。故今異名但對實辨。是故一實亦名大事。亦名不思議。亦名無作。初釋一大事者。一實不虛妙理也。一道清淨妙智行也。一切無礙人等。人乘於道以契理也。義當妙位意兼三法。此約自行因果以釋。次釋大者。自有大而非一。故今還以向一釋大。此是一家之大故也。性廣理也。智斷行也。大人契也。師子等者自既入位說教益他。故師子吼說此妙法。果人所說。非但益於四教凡位。及以博地一切凡夫。亦益四教入位聖人。自行因果化他終極。開權顯實增道損生。皆是諸佛大人之事。一大之事故云大事。言因緣者。自他因果莫非因緣。文舉佛者。佛行願滿化道未窮。次釋不思議者。自他大事無非三諦。三諦皆悉言思道斷。即顯大事無非三諦。次又是者下次釋無作。先釋名云非作法故。乃至所作。問。此非佛作與三藏中非佛作等。云何差別。答。名通理別何足致疑。次常境下釋無作體。體即實相。實相無相。無相亦無。實智無緣。無緣亦絕。何者。境雖無相常為智緣。智雖無緣常為境發。智雖緣境稱境無相。境雖發智令智無緣。無緣而緣照境無間。故云以無緣智緣無相境。無相而相發智宛然。故云以無相境相無緣智。故金光明第一云。是如如智不見相及相處。故境界清淨智亦清淨。處即是境。境智俱淨。又云法如如智如如即是境智相稱故也。境如如於智智如如於境。是故境智各云如如。有人讀云無緣智智者未善讀句。問。觀心之人心智如何名與境一。任彼自答(云云)。又是者下引證無作名為發心。此有三經同為一卷。初卷題為文殊問。次卷題云迦耶山頂。後卷題云象頭山。今文所引多是伽耶山頂經。三經並是文殊發問義味大同。故今引云文殊問經。經云。佛告文殊。菩提相者出於三界。過諸名字言語道斷。過一切發滅諸發故。是名發菩提心住。是故菩薩摩訶薩過一切發。是發菩提心住。無障礙發。如法性發。無發是發。不著一切。不破實際。不移不益不異不一。如鏡中像。一一句下皆云是發菩提心住。住是所依。初句是即破而立。從法性下是非破非立而論破立。如是皆名依境發心。故云發菩提心住。立即是隨。法性即是雙非雙照。今文但是附彼經意。文兼義釋故小不同。又彼經云。言我修無相此非修無相。遣迷祛滯言破言過。無作四弘實非破過。如過破空故云過破。如淨名中言菩提者。不可以身得。不可以心得。先廣破竟。次即立云寂滅是菩提等。又髓即是假。破即是空。雙非雙照即是中道。此約法界無緣大慈而發心也。又約事理以對破隨。空假等義並應可解。次若例下引例廣明。凡一切法皆如向辨。若破若隨雙非破隨。又前三下委悉簡判權實麁妙。此中乃是待麁歎實。亦格量歎。總十三番前三後一。初上中下等是約觀因緣智。以判權實。圓為上上也。共不共是約位判。別住行位與前二乘藏通等共。唯圓不共。別向雖即亦觀中道然須簡教。次淺近等約行以判。前二行近別行猶曲。大小至實約教以判通別是小中大。圓是大中大。三教果頭是偏中圓。圓教果頭是圓中圓。通別是半中滿。圓是滿中滿。別教教權理實。是權中實。圓教教理俱實。是實中實。望下偏圓五雙。唯少漸頓一雙。應云別教妙覺是漸中頓。即生公所立頓悟義也。圓教初後是頓中頓。真中真約諦以判。藏通真俗若望後教。名俗中真。亦俱名俗。別教破俗亦俗中真。圓教即俗名真中真。了義等約義以判。藏通義權是不了義。別帶教道而詮於中。是不了中了。圓教望別名了中了。玄等三者約名歎理以判。別理是玄圓理又玄。別約證道。名麁中妙。圓教方名妙中之妙。偏理名思議中不思議。圓理名不思議中不思議。故大論六十七云。不可思議亦不可思議。誰當信者。但不可思議猶不可思議。況不可思議復不可思議耶。久發心者乃能信受。云何為久。於一切法不生分別名之為久。例前諸義悉皆如是。若能下總結諸意。不執於權謬謂為實。名為體權。知權是權權外無實。名為識實。總前十三。皆前三為權後一為實。依實發心能生諸佛。名為佛種。亦復生於圓妙教中法種僧種。故華嚴第七云。發菩提心令佛種不斷。開示法藏令法種不斷。具足持戒威儀無缺。令僧種不斷。又云。下佛種子於眾生田。生正覺芽令佛種不斷。不惜身命護持正法令法種不斷。善御大眾心無憂惱。令僧種不斷。又云。讚歎大願令佛種不斷。說十二部經令法種不斷。行六和敬令僧種不斷。前一兼自行後二全化他。今文意兼三佛種義正在自行。以自他行皆悉能令三寶不斷故也。譬如下舉十譬歎德。此即約理以歎生善滅惡德也。以菩提心皆依理故。如金剛等五生善德也。如師子絃等五滅惡德也。初云金剛從金性生者。大論三十六云。如金剛山從上穿下。至金剛際自性便止。一切金剛皆金剛輪而為自性。又金剛座亦從金剛際自性而起。故佛菩提大悲為性。從大悲起。阿娑羅藥未詳相狀。若欲服之必先清水。欲發菩提心必先運大悲心。命根若存諸根則住。此論有漏異熟諸根。大悲若存菩提不失。能持諸根故名為勝。如太子等者。大論四十云。如輪王太子雖未成就。福祚威德勝於諸王。況復長大紹輪王位。菩薩亦爾。雖未成佛福過二乘住極果者。故普明菩薩經云。聲聞雖生非如來種。如王夫人與下賤通。其所生者不名王子。菩薩初心名佛真子。如剎利王縱與賤通所懷者貴。即名王子。故知真性夫人與二乘教合。生二乘心非佛真子。無上教法縱與眾生賤夫人合。生菩提心名佛真子。初菩提心與究竟等。名具王儀相。迦陵頻伽者。大論二十八四十云。此鳥㲉中聲未出時已勝諸鳥。菩薩摩訶薩亦復如是。未出無明㲉法音過二乘。次滅惡中奏圓教絃偏絃斷絕。奏者為也。凡為樂音皆稱為奏。得一乘乳三患自銷。運種智磓碎偏山嶽。那羅延箭貫徹鐵圍。無緣大悲遍破一切。小大青三牛凡野二四牙。雪山白香青黃赤及優鉢。拘物分陀利。如是十六重。人中大力士名為鉢健提。皆悉十十增。那羅延最後。如意如前說。發大乘心猶勝二乘果地功德。舉要下結要稱歎。三世諸佛豈有不從發菩提心生。若解下以一止觀結。亦結發心名為止觀。止觀下明異名也。名異義同是故相即。寶梁下約事以明生善滅惡歎菩提心。初引寶梁即是生善。彼經比丘品及沙門品云。比丘有三十六垢。謂欲覺瞋恚。自讚。毀他。求利。因利。求利損他。覆罪。親近在家。親近出家。樂鬧。不敬三寶(云云)。如是非但不修比丘法。加復名為污比丘行。經又云。若非梵行言梵行破戒言持。受持戒者禮拜恭敬。不知惡者。是比丘得八輕法。謂癡。瘖瘂。身痤白癩。醜。作貧瘦婢。夭壽。人不敬得惡名。不見佛。是人乃至大地無唾處。況來去屈申。何以故。過去大王持此地施持戒比丘有德之人。於中行道。況復餘物僧房四事。若分一毛以為百分。是人不能受於一分。以不能報施主恩故。時眾中有淨行離欲色者。有二百人白佛。今文云六十。應是翻譯前後不同。未撿餘部。云我等乍死不以不得果受他施一食。佛言。善哉善哉。如是慚愧畏後世罪人。佛告言。二種人應受。一者精進。二者解脫。佛言。若得解脫行善法堅持戒。觀一切無常等。涅槃寂滅求。如是比丘食人信施摶若須彌。必能報施主之福。彼經在小功福尚然。況今止觀故應能報施主之恩。又如神驗記。有外道聞佛經說食人信施後為牛馬以償施主。乃請五百比丘於時上座知之令五百誦飯食訖偈已。語外道言。償債已訖牛馬何在。外道發心。上座語言。說一法言能銷須彌何況一食。一言尚爾。況復發心欲利一切。若無德受施。如論中虛受信施後為肉山。自鏡錄中身為蕈等。應知信施消與不消。如來密藏下滅惡德也。初文是明所滅之惡。彼經第一迦葉問佛。云何名為十惡惡者。佛言。有又得緣覺子斷父命名殺中重。盜三寶物名盜中重。若復有人其母出家得阿羅漢共為不淨。是婬中重。以不實事謗毀如來。是妄語中重。若兩舌語壞賢聖僧。是兩舌中重。若罵聖人。是惡口中重。言說壞亂求法之人。名綺語中重。五逆初業是瞋恚中重。若欲奪持戒人物是貪中重。邊見者是邪見中重。經言五逆初業是瞋中重者。未行身口先起意地殺父方便。此瞋相應是為最重。若起十惡於中下境尚已名惡。於恩德田名惡中惡。故大論云。他打而報名之為惡。他人不打而打於他名為大惡。於己有恩而復打之名惡中惡。又此十中前之四惡心境理教。大小乘中此四俱重。況殺父之上復加聖逆。後之六惡大小乘異。故口三惡及意地瞋大乘俱重。以說他過讚毀及謗。與口三過相涉入故。小乘則輕。餘意地二。大小乘中心境理三。莫不皆重。唯教名輕。如此等罪非恩德田尚已成重。況復加於恩德田耶。是故名為惡中之惡。舉重況輕是故舉耳。若能下明能滅菩提。先法次譬。法中先列。次判。初列者。經云。若有一人具上十惡。若能解知如來說因緣法。無有眾生壽命人天丈夫。無我無年無有作者知者見者(初教)無生無滅無行。是為盡法。無染無著無善不善(通教)本性清淨(別教)一切法本性清淨(圓教)解知信入不說是人趣向惡道。何以故下今文釋出初菩提心義。如百年下舉譬滅惡。彼經云。如百千歲極大暗室。不然燈明無門窓牖。乃至無有如針鼻孔日月珠火等光。此暗室中若然燈時。先暗不可作如是言。我百千歲住今不應去。迦葉。若然燈時其暗已去。萬劫罪障修於定慧。無我燈照罪暗不住。經文且喻初菩提心耳。此經具四下判前經文以對四教。如前注文。初菩提下舉淺況深。夫作罪時皆計我人。我增生死。今觀生滅。求我叵得。發四弘誓廣利於他尚至菩提。何獨自身滅罪而已。初教拙度其功尚爾。況後三教衍門菩提。行者下勸進。如暗處下舉譬勸進。大經十八闍王領解云。伊蘭子者即是我身無根信也。佛讚歎言。大王已於毘婆尸佛。初發菩提心。從是已來至我出世。未曾復墮地獄受苦。菩提之心乃有如是果報。大王。當修菩提之心。何以故。從得菩提心滅無量罪。釋曰。罪身如伊蘭。三惡如暗處。發心如栴檀。觀行如光明。問下料簡。問前四弘中四教通觀因緣生心。何故獨以密藏初教而對因緣。答中二意。初對四句次第答。生滅之法四中居初。因緣復居四句之首。以初對初故云最初當名耳。次又因緣下約法相通別答。因緣之法既是事相。初觀觀事對初為便。事相為通。通於四教所觀境故。若言下即是從別。初教亦有從別受名。後三通以因緣為境。無生無量及以無作即是從別。次約六即者。世有講者皆以初住為果佛者。亦由失於六即之意。講者尚爾況暗禪耶。初明六即所以。故先問云。為初心是為後心是。初即是理後即究竟。問今發心為約理具名為顯是。為約究竟方名顯是。答下約大論為答。大品須菩提問佛。為用初心得菩提。為用後心得菩提。論七十五釋云。須菩提何故作此問耶。答。須菩提聞上諸法不增不減心自生疑。若法不增減。云何得菩提。唯佛能爾何關菩薩。佛以深因緣答。謂不但初心不離初心。所以者何。若但初心。菩薩初心便應是佛。若無初心。云何得有第二二心。後以初為本初以後為期。佛以現喻喻此初後。譬如焦炷非初不離初非後不離後。燈喻菩薩道。炷喻無明。焰如初地相應智慧。乃至金剛三昧相應智慧焦無明惑。非初智不離初智。非後智不離後智。論通三教故約斷位。今專約圓故通凡聖。理性尚乃得名菩提及以止觀。況復名字乃至究竟。今明發心在名字位。此名依理期心果頭。果頭之理初後無殊。約事差分六位階降。名六名即不即不離。思之可知。是故菩提非初不離初非後不離後。經論約斷今文通理。理不能發名為非理。發必依理名不離理。發心在因名為非後。期心後果名不離後。故此發心須知六即。初但名理是故非初。理即是故故不離初。後名居極是故非後。至後方極名不離後。此與斷位其義雖殊。不即不離其意雅合。若智信下釋意也。信初心具不謗言無。智極方滿不懼無分。則初後俱是。謂極在佛凡夫永無。名為後非。謂凡有理理即是佛。名為初非。離初後非須知六即。初心雖即但名為理。故離初非。極果雖遙即故有分。故離後非。此六即義起自一家。深符圓旨永無眾過。暗禪者多增上慢。文字者推功上人。並由不曉六而復即。謂理下列名。此六下釋名離過。即故凡亦必具。六故極唯在佛。是故始凡理具。而不疑無趣求無怯。終聖在佛而無上慢以生自大。凡者常也。亦非一也。庶品多故。聖者。風俗通云。聖者聲也。以其聞聲知情通天地暢萬物故也。易曰。聖人者。與天地合德與日月合明。與四時合序。與鬼神合其吉凶。今出世聖不聞其聲。知九界情通諦理。暢眾機與法界合德。與二智合明。與四機合節。與眾聖合其冥顯。理即下正釋六即。初釋理即。約如來藏理釋三諦者。一切眾生具如來藏。三諦無缺。如上圓教四諦四弘中說。無始理具未曾聞名。此理與佛無毫差也。次亦是下會異名。次即寂下以一止觀結。下文大同。名字下釋名字即。以有理故。故有生死。生死用理。不知生死即是理故。名日用不知。如世人用日而不知光之恩。周易意(云云)。未聞名故不知理性具三諦也。故全不識凡中佛法。如牛羊下舉譬不知。四方曰方。四維曰隅。牛羊雖見而無了別。故知凡小不了諸法實相方隅。實中之實如方。實中之權如隅。此舉不知為顯於知。次或從下因聞故知。知上所說實相之理。若不聞名從何能了。世人蔑教尚理觀者誤哉誤哉。觀行下釋觀行即。初以勝斥劣故行勝聞。聞意在行非徒口說。故舉譬云如蟲蝕木。即大經第二客醫語王。汝今不應作如是說。如蟲蝕木偶得成字。此蟲不知是字非字。智人終不唱言是蟲解字。亦不驚怪。外道之徒得常樂名。終不能解常樂之義。今亦如是。聞不修行不曉文旨如彼蟲道。是故應令聞行具足。必須下重誡勸也。心觀明了勸解。必先於理起行。理慧相應勸行必先於理生解。則此心觀與理相應。所行是依理起觀。所言是依行而說。引華首者。此責說而不行。非謂不須於說。故重引論聞慧四句。大論九十三云。有慧無多聞亦不知實相。譬如大暗中有目無所見。多聞無智慧亦不知實相。譬如大明中有燈而無照無聞無智慧譬如人身牛。故大論云。如安息國邊地生人。雖生中國不可教化。根不具支不完。不識義理著邪見等。皆名人身牛也。有聞有智慧是所說應受。名字是聞觀行是慧。故觀行即是第四句人也。若直聞真不了三諦此聞非即。若直暗證尚未及於有慧無聞。應非第四恐在第三。如眼得日者。此重舉譬譬第四句。此引金剛如人有目日光明照。日如多聞目如觀慧。聞慧具足見三諦理。名種種色。雖謂見色而非證得。雖非證得證必由茲。故引楞嚴以勸習觀。如楞嚴等者。經上卷云。云何當學是三昧耶。佛言。譬如學射先射大準次射小準。次學射的次學射錢。次學射杖次學射毛。次射一毛次射毛百分之一。如是名為學射善成。於夜暗中所聞音聲。若人非人不用心力射之皆中。習三昧者亦復如是。先學愛樂。學愛樂已次學深心。學深心已次學大悲心。學大悲心已學四無量。學四無量已學五神通。學五神通已便能成就六波羅蜜。六波羅蜜已便能成就第三地觀。準者的外大小圓圍。的謂圍中兔形者是。經文始從愛樂終波羅蜜。成就三地。當知約漸漸中仍似通教位也。第三地觀即斷見初。名一分成。今借彼喻不用其法。是故圓人即觀頓理。如初射的中自親疎。射者無二。故彼經下文自明圓意。堅意又問現意天子。菩薩當修何法得是三昧。天子答。欲得三昧當行凡法。若見凡法不合不散。是名修行楞嚴三昧。又問。諸佛法中有合散耶。天子曰。凡法尚無合散。況佛法耶。云何修習。若見凡法佛法不二。是名修習。又問。是三昧至何處。答。至眾生心行。隨眾生心行不為行污。隨佛至處是三昧至處。此即圓頓三昧相也。若無六即。云何修習而使不濫。故借射的喻六即也。相似下釋相似即。既云逾觀逾明逾止逾寂如射隣的。故不同於先學射準後方射的。一切世間下引法華者。但是隨順相似實相名不違背。但云思想皆是先佛經中所說。而不得云所說名經。若是分真八相作佛。即如淨名雖轉法輪名菩薩行。即初住去菩薩行也。分真即下釋分真即。入銅輪者。本業瓔珞上卷經意。以六因位。而譬六輪乃至六性六堅六忍六定六觀等。皆作瓔珞名者。以其此位莊嚴法身。言六輪者。謂鐵輪十信。銅輪十住。銀輪十行。金輪十向。瑠璃輪十地。摩尼輪等覺。輪是碾惑摧伏等義。初破一品見三佛性。開三德藏顯一分理。乃至等覺漸深漸著。是圓家漸。如從下舉大經月喻品以喻位義。如法華玄四句分別。開前合後如三十三天。開後合前如十四般若等。前後俱合如開示悟入。前後俱開如四十二字。若人應以下。釋分證位外功用也。佛身度者。乃至九界具如普現色身三昧。三十三身十九說法。經文具足十界意也。八部即天鬼畜修羅。乃至應以地獄得度即地獄界。四眾即人及菩薩二乘。妙音加佛十界具足。言普門者。如法華疏十義釋普。究竟下釋究竟即。智光圓滿猶是用大經月愛中意。菩提屬智德。涅槃屬斷德。故云大涅槃斷。智斷二德更非異時。菩提名道宜立智名。涅槃寂滅宜立斷名。智德滿處復具斷德。故云果及果果。究竟而論。三菩提滿即三德滿。果及果果仍成教道。過荼無道者。道本能通至於所通。所通既極能通亦休。廣如卷初。又道是因義。以果滿故。故無因也。四十二字究竟極故。又一一即中。皆云菩提。亦名止觀。即異名也。一一即中。最後皆以一止觀結。故知在理名字及果俱名止觀。總以下總為六即而舉譬也。此是大經貧女譬意具足六意。家有寶藏理即也。知識示之名字即也。耘除眾穢觀行即也。漸漸得近相似即也。近已藏開分真即也。盡取用之究竟即也。故第八云。我者即是如來藏義。一切眾生悉有佛性即我義也。從無始來煩惱所覆不能得見。譬如貧女舍內多有真金之藏。家人大小都無知者。時有異人善知方便。語貧女言。我今雇汝。汝可為我耘除眾穢。女人答言。我今不能。若示我子真金藏者。然後乃當速為汝作。是人答言。我知方便能示汝子。女人復言。我家大小尚自不知。況汝能知。是人復言。我今審知。女人答言。我亦欲見并可示我。是人即於其家掘出金藏。女人見已心大歡喜。起奇特想。令家盡括此喻始終。不過六即則妙盡喻旨。釋籤第五引疏委釋(云云)。問下料簡也。有三重問答。初問者。六即既得名六菩提。當知菩提亦涉始終。理通凡下置而不論。餘之五即名五菩提與論何別。故論五十八云。一者發心菩提。於無量生死中為阿耨菩提故。二者伏心菩提。於諸煩惱調伏其心。令行諸波羅蜜故。三者明心菩提。觀三世法總相別相諸法實相諸波羅蜜故。四者出到菩提。於般若中不著般若。能滅諸惑見十方佛。出於三界到薩婆若故。五者無上菩提。謂坐道場得菩提故。答意者。先且判異故云不同。次會之去義雖本別今會使同。何者。論不云即是故成別。以五對五義稍似同。發心無行與名字同。伏心未斷與觀行同。明心除暗與相似同。出到薩雲與分真同。無上無過與究竟同。細尋論文以對五即。從容對當理致宛齊。又用下既以五名對於五即。故可五名以對圓位。言圓位者圓斷位也。住對發心乃至十地等覺以對出到。妙覺對無上。次問者。問向次釋對圓位義。諸教皆悉伏前斷後。何故此文十住斷後而行對伏。答中云真道伏者。初住已上皆是真斷。何妨住去斷前伏後。如是乃至等覺猶伏。普賢之名良由於此。例如下舉小乘例斷前伏後。次第別對此竪會也。又從下橫會也。位位具五故名為橫。故地義去次引地論。一一地中具諸功德。與諸位中具五義同。次問者。六既約位亦應兼別。何意獨用圓位釋耶。答意者。前之三教諸法非即。通雖名即但是界內。是故即名唯在圓教。如諸經論生死即是涅槃之流。若無六位寧免上慢。若不明即將何以辨圓異前三。故云不爾。當其教下從容義釋非文正意。當前三教。教教各立六即之名何容不得。胡猶何也。言淺近者。一者六義非即。二者前教未深。如三藏中以真諦為理即。詮真為名字。外凡為觀行內凡為相似。見道為分真羅漢為究竟。三藏菩薩至道樹下猶居似位。三十四心分真究竟。通別兩教比說可知。然上來下結束顯示。前簡非中。九縛約苦諦為沈。一脫約苦諦為升。雖有升沈俱非顯是。是故並簡。次約四諦智者。四四諦中皆以發心通望二乘。並是曲等。次約四弘者。前約四諦於境起解。既有優劣。簡劣從勝以顯於是。今約四弘從解起願。知須行填。復亦隨境差降不同。故約四弘行願簡也。縱有行願前三非妙。是故復以六即簡之。故云展轉深細方乃顯是。故知明月神珠等者。譬於結束顯示文也。大論九十九云。明月摩尼。此珠非常故曰神珠。今言九重者陽數之極。是故舉之以喻最深。亦不須以此文配九。驪龍者黑色無角雌龍也。又驪黑色馬也。今以黑色名龍故曰驪龍。頷者頭下骨也。曰頷車骨。論云。此珠在此龍腦中。有福德者方乃得之。如地獄器於有罪者方乃得之。此珠能出四事。乃至火燒不然等。故知龍在極淵珠在龍頷。其龍又毒。豈唯薄德之所致耶。如此顯是初單約苦諦。次約四四諦。次約四四弘。後約六即。從廣之狹從麁至細。方乃顯於圓妙之是。九但顯深不勞別對。夫立譬者何必盡取。如其對者數則不便。況將淵龍並須合喻。法則煩重於義非急。況復六即不異四諦。又四弘中第四無作。若開權竟前三俱實。故四弘文末簡云。今顯是何故併言是。開權顯實則四俱是。將何簡之故不可也。一往通取簡非為一。二四為八合為九重。六即以為所顯菩提。用珠為譬有何不可。但四諦四弘及以六即並是能顯。發菩提心並是所顯。一一皆顯菩提心故。莫非神珠故亦不便。言有志有德方乃得者。如大論十四云。能施太子欲求此珠以濟眾生。先生龍宮而為太子。父母愛重即以自身飴金翅鳥。生閻浮提為王太子。名為能施。生已即能索物布施藏空不足。聞說龍珠欲入海求。父母言。唯汝一子藏物恣施(云云)。剋日與五百賈客從海道行。有一盲人曾七反入海等(云云)。至七寶山諸人欲取。菩薩言。不取。諸人得已將還。菩薩獨去。七日行水至臍。七日行水至腰。七日行水至膝七日行泥。七日行華七日行毒蛇頭。過此至七寶城有七重塹。塹有毒蛇見菩薩云。此非凡人必是菩薩大福德人。聽前入門。此龍失子未久猶故啼哭。見菩薩來婦有通智。知是己子兩乳流汁。令菩薩飲云汝是我子。菩薩亦知是己父母。問。汝生何處。答。生閻浮提為王太子。愍念眾生求如意珠。母言。汝父頭上唯有此珠以為首飾。難可得也。諸藏任取。菩薩不用即往見父。父念子故云須任取去。此珠難得。閻浮提人以薄福故。不應見之。太子曰。先以珠施次以法導。父言。汝若去世當還我珠。答曰。如教。菩薩得珠騰空而還。著長表上立誓雨寶。故知少福而不能致。若不窮於生死之淵煩惱毒龍。何由可得究竟菩提。故以苦諦升沈曲折行願六即等簡。方顯圓是。競執等者重舉況喻。大經第二斥三修中云。汝等當知。先所修習無常苦等非是真實。譬如春時有諸人等在大池浴。乘船游戲失瑠璃寶沒深水。是時諸人悉共入水。競執瓦礫草木。各各自謂得瑠璃珠歡喜持出乃知非真。是時寶珠猶在水中。以珠力故水皆澄清。於是大眾乃見寶珠故在水中。猶如仰觀虛空月形。是時諸人以方便力安徐入水。即便得珠。故不應修無常苦等以為真實。章安云。春適悅時以譬欲境。諸人譬放逸之徒。大池譬生死。浴譬恚慢。乘船譬諸業。遊戲譬愛果。失寶譬無解。入水譬初教。求覓譬劣三修。瓦石譬證劣三修。各各謂生滅度之想。內執在懷故云歡喜。向佛稱歎故云持出。乃知非真去譬常解。今以三教通例三修。即以三教所觀境等名為欲境。餘文次第以三教意替彼三修亦應可解。若作通取四教菩薩。亦當斥於三修聲聞。是故復以池喻雅合。自古講者消此喻文。未為帖帖。末學膚受等者。膚薄皮也。末代淺學不知顯是獨在圓妙。乃至開顯在一心中。將何以為發心所期。所期既無。發何所趣。發大心竟。
止觀輔行傳弘決卷第一之五