法華文句記 9

English (machine translation) 9

Language: English

9.1

Narrated by the Tang Tiantai Śramaṇa Zhànrán

9.2

Explaining the Chapter on Peaceful Practices

In ancient and modern times, commentators explaining chapters have always posited ten conditions, five conditions, and so forth for their origination, and elucidated their purpose of coming through three purposes, five purposes, and so forth. Here it is not so; one merely explains them according to the momentum of the chapter's text, following the meaning, and need not follow a single rule. Therefore, in coming to explain this chapter, one ought to comprehensively present the meaning of the preceding four chapters—namely, the three chapters from the 'Dharma Master' downward, which all take the Dharma Master's room, robe, and seat as the guidelines for transmission. Thus, both when explaining the titles of the preceding three chapters and when interpreting their text, all rely on these three to clarify the fundamental purpose of the chapters; their different points of origination and textual beginnings and endings merely follow the textual aspects. Because the 'Dharma Master Chapter' is the beginning of transmission, it completely sets forth these three dharmas as guidelines—how much more so for the transmitters who expound and disseminate the correct teaching? Therefore, preachers are made to establish their resolve relying on these three; only then can they magnify and clarify the scriptures they propagate, make living beings revere and look up to them, allow the Dharma to be widely disseminated, and invisibly assist and visibly benefit them as emissaries of the Tathāgata. If this were not so, why would the World-Honoured One charge people with propagating the sūtra by measuring their capacity and whether they could shoulder the task, causing those in this land and other lands, above and below, to take different paths regarding advancing or not? If one's own practice does not foster the faith of beings, it is like a person with a fever selling cold medicine; therefore, one cannot rashly transmit the sūtra. Thus, whether dharmas or parables, the three cycles of opening and revealing do not go beyond the three virtues; whether cultivated or innate, one measures and patterns oneself by them. Innate virtue does not admit of opening or not opening; cultivated virtue shifts names according to the times to accommodate living beings; in the present context, sameness and difference are nothing other than the One Vehicle. The One Vehicle is the buddha-nature. As fully stated in the Mahāparinirvāṇa Sūtra, the three kinds of buddha-nature are indeed the secret storehouse. Therefore, the start of transmission also turns back to this storehouse, using it as a guideline; this is why the Dharma Master is designated by the room, robe, and seat, as it serves the meaning of broad propagation. In the 'Precious Stūpa Chapter', if explained in terms of the stūpa: the stūpa welling up in mid-air is the seat; verifying the sūtra in various places is the room; its adornment with many jewels is the robe. If explained in terms of Śākyamuni: being in mid-air is the seat; entering the stūpa is the robe; charging [the assembly] with propagation is the room. Furthermore, using the three buddhas to manifest the three bodies is also just these three: Prabhūtaratna is the robe; Śākyamuni is the seat; the emanation bodies are the room. If explained in terms of what the three transformations manifest: the first transformation manifests destroying views and thoughts, which is the seat; the second transformation manifests destroying lack of knowledge, which is the room; the third transformation manifests destroying fundamental ignorance, which is the robe. Therefore, those charged with propagation are made to rely on the three dharmas to propagate these wondrous three. In the 'Devadatta Chapter', offering one's body as a couch—if one had not deeply penetrated these three, how could one take life lightly and value the Dharma heavily? Thus, a body endowed with the marks and signs must possess the dharma and reward [bodies]: the dharmakāya is the robe; the sambhogakāya is the seat; the nirmāṇakāya is the room. If considered from causal practice: the five pāramitās are the robe; the prajñāpāramitā is the seat; kindness, compassion, joy, and equanimity are the room. How much more so when teacher and disciple accomplish the Path, fully endowed with the three bodies! Coming to the verse text of the 'Upholding Chapter', it brilliantly displays the three dharmas to propagate this sūtra.

9.4

Although this 'Peaceful Practices Chapter' is for initial practitioners, it also uses the three virtues to entitle the chapter, because within this one chapter there is nothing that is not the three virtues and the practices of the three virtues. Within this, there are five parts: first, a general explanation in terms of three meanings; second, clarifying the purpose of the four practices; third, clarifying the sequence of the four practices; fourth, clarifying the difference in the essence of the four practices; fifth, the direct commentary. The first part has two: first, listing them; next, explaining them. In the explanation, there is first a brief and then an extensive [treatment]. In the brief [treatment], first, explaining in terms of concrete matters: the two karmas are peaceful and joyful, advancing the practice of the oral karma of propagating the sūtra. In applying this to the text, there are two parts: first, applying it to the 'Dharma Master [Chapter]'; next, applying it to the present chapter. The first passage is entirely based on the three virtues and the three guidelines. If the dharmakāya possesses the practice of the three virtues, it causes the adorned dharmakāya to be at peace. Thus the text of the Profound Meaning says: 'The dharmakāya in its bare essence is neglected and slighted by gods and dragons.' Therefore, it is fully endowed with the three dharmas, which together guide the practice of propagating the sūtra.

9.5

Question:

9.6

If so, how is this different from nirvāṇa?

9.7

Answer:

9.8

The wondrous dharma is simply the three virtues of the one mind; originally they are not different. There, by lodging the demonstration of extinction, it is merely named nirvāṇa.

9.9

Applying it to the text of the present chapter, advancing is practice; precisely through self-advancement, one propagates the sūtra. As for 'dharma gates', citing the three gates listed in various sūtras and treatises to substantiate this meaning refers to 'unmoving' and so forth listed and explained therein. In the explanation, each first presents the aspect of practice, next clarifies what is abandoned, and third concludes with the intention. First, 'unmoving' is precisely the Middle Way, as the cited passages all manifest being unmoving. As for the 'five receipts', the sūtra says: 'Practice is also not received, up to not receiving is also not received.' That sūtra belongs to the Mahāyāna, refuting the Tripiṭaka school's non-receipt of the ordinary person's five receipts; therefore, below, it is extensively explained to encompass the four propositions of the non-Buddhists and beyond, as well as the termination of words; the termination of words is also relinquished, hence the five non-receipts, up to the four gates of the Perfect Teaching and their termination. If so, before one has realized the real, all are called 'receipt'; if one is attached to the Perfect gate, the five receipts are still called receipt; only when one embodies the teaching and enters the principle, wherein principle has nothing to be received, is it called non-receipt.

9.10

Next, in the extensive explanation, first, in the extensive explanation of concrete matters, cause and effect are discriminated in contrast; this merely explains these three—peaceful, joyful, and practice—in succession, causing one to recognize the three of the ultimate stage. As for 'the Pañcaviṃśatisāhasrikā [Prajñāpāramitā]' and so on, it merely borrows that sūtra's skilful deliverance in accord with reality to contrast with the Hīnayāna. Within that Mahāyāna gate, the three teachings all have both cause and effect as blissful; examining their essence strictly, they must be further distinguished: since the name 'bliss' is identical, they are judged solely by whether they are one-sided or perfect. For the Three Vehicles of the Shared Teaching, both cause and effect are one-sided; for the bodhisattvas of the Distinct Teaching, the cause is one-sided and the effect is perfect; for the bodhisattvas of the Perfect Teaching, both cause and effect are perfect; therefore, having both cause and effect blissful and together perfect serves as the title of the present chapter. The bodhisattva cited from the Mahāparinirvāṇa Sūtra is still general. From 'All those' downward, the intention of the chapter's text is concluded: one must use the seven skillful means to sift them out before it corresponds to the present sūtra.

9.11

Next, in extensively applying it to the text, it extensively applies the preceding chapter to explain and establish the present chapter, because the four practices of the present chapter do not go beyond the cessation and contemplation and the kindness and compassion of the three karmas. Within this, there are three parts: first, establishing the capacity to approach and the realm to be approached; next, from 'Practices are' downward, explaining the practices that can approach; third, questions, answers, and critical determinations. In the practices that can approach, there are ten parts: first, listing the three practices; second, from 'Cessation practice' downward, explaining them; third, from 'Gathering these' downward, concluding their correspondence to the realms and practices; fourth, from 'The realm corresponds' downward, concluding by matching the chapter title; fifth, from 'The Great Treatise' downward, citing proof, contemplation of the realm being both cause and effect; sixth, from 'At the time of the cause' downward, determining the stages; seventh, from 'In the cause it is named' downward, determining the difference in names between cause and effect; eighth, from 'Furthermore, in the cause' downward, determining the difference in names between cause and effect to discriminate their teaching functions. 'The three karmas' and so forth means that the three karmas, the three mysteries, and the three wheels are all different names for the three virtues: the mental mystery is prajñā, the oral mystery is vimokṣa, and the physical mystery is the dharmakāya. Ninth, from 'Such' downward, a general conclusion; tenth, from 'These practices' downward, citing agreements to reconcile differences. Altogether there are two levels: first general, next specific. The specific is itself divided into three; both general and specific have different names but identical meaning. As for 'Generally speaking' and so forth: that the general is not different means that the Tathāgata and nirvāṇa differ in names of person and dharma, but in the great principle there is no difference, because the person is identical to the dharma; that the specific is not different means that here it is divided into the three of the robe of patience and so forth, while that sūtra divides it into the three of the dharmakāya and so forth. From 'This clarifies' downward, it explains the aspect of non-difference between the two places, therefore citing the three of the precious tree and so forth and the five practices from that sūtra. The first three are metaphors for the three of the dharmakāya and so forth; the three metaphors are fully set forth as cited in the Profound Meaning and the Textual Annotations, being the text of the tenth fascicle of the Mahāparinirvāṇa Sūtra. Relying on this seat and so forth to match the three virtues should also be evident. Furthermore, among the five practices, those that are also identical to the robe and so forth are: holy practice is the seat; heavenly practice is the robe; the remaining three are the room. Pure practice is the cause of the room; the sick-child [practice] is the fruit of the room. One should know that the present chapter is fully endowed with these ten meanings, which precisely reside in the cause. In the cause, it precisely covers people of the five grades, or extending to the six sense faculties; therefore the chapter title takes its name from practice, namely the practice of the family of peace and joy.

9.12

Third, in the critical determinations, there is first a question, and next the answer's textual meaning: although secondary and primary are mutually present in both places, now we temporarily divide subduing and gathering to match the two siddhāntas; yet both have four, so their presence or absence is beyond doubt. As for 'the stage of the single child', the Mahāparinirvāṇa Sūtra says: 'Holy practice abides in three stages: the holy practice of precepts abides in the stage of patience; the holy practice of concentration abides in the unmoving stage; the holy practice of wisdom abides in the stage of fearlessness. Pure practice accomplished abides in two stages: kindness, compassion, and joy accomplished abide in the stage of the single child; equanimity accomplished abides in the stage of empty equality.' Here we provisionally cite the single child of kindness and compassion to counter-question: holding bow and grasping arrow is not the common path, so how could there never be gathering and embracing? The five stages are together in the initial stage of joy; this stage leaves nothing undone, universally manifesting physical forms to benefit living beings as appropriate; therefore the two gates of subduing and gathering encompass all teachings; whether they emerge or submerge, one should not raise one-sided objections. Now in saying they are the same, it means the same flavor, the same principle, the same cause, and the same effect. From 'Extensive dharma gates' to 'not recording' should be understood by analogy with the previous explanation. Furthermore, one should also explain this text universally through various three dharmas; fully like the ten kinds of three dharmas, it can be known by following the paradigm. If one takes this meaning as the four siddhāntas: the difference of the three dharmas is the worldly; vimokṣa is for the individual; prajñā is remedial; and dharmakāya is the primary truth, because both explanations state that all are the four siddhāntas.

9.13

Next, from 'This chapter' downward, explaining the purpose of coming also has two parts: first, clarifying that those of profound practice do not need it; next, from 'If the initial reliance' downward, directly clarifying that initial practitioners do need it, hence it comes. The first passage clarifies the persons who do not need it. As for 'If twenty thousand and eighty billion' and so forth: at the beginning of the 'Upholding Chapter', twenty thousand bodhisattvas with their retinues all made vows before the Buddha to propagate the sūtra. Some sūtra editions read 'eight thousand billion'; it should be 'eighty billion'. That is, in the 'Upholding Chapter', the nuns sought prophecies, and after the Buddha gave them prophecies and the nuns recited verses praising the Buddha, at that time the World-Honoured One looked upon the eighty billion bodhisattvas and so forth. After the Buddha praised them, these bodhisattvas contemplated the Buddha's admonitions, [vowing to act] in accordance with the Buddha's teaching, and so forth. From 'Deeply knowing' downward, it directly clarifies the practices that are not needed, discussing their lack of need in full correspondence to the four practices. First, because they deeply know the provisional and the real, they do not need the first practice, because the first practice instructs one not to live together with the Two Vehicles and so forth, for fear of erroneously receiving provisional dharmas. 'Broadly knowing' clarifies that they do not need the second practice, because the second practice instructs one not to speak of the faults of the gradual teaching, and not to lean on the perfect while despising the one-sided, the one-sided being simply gradual. From 'Furthermore, penetrating' downward, it clarifies that they do not need the third practice, because the third practice instructs one to protect and look after the Two Vehicles, and not to use the perfect to scold the distinct. From 'Spiritual powers' downward, it clarifies that they do not need the fourth practice, because the fourth practice instructs that one later obtains spiritual powers and only then causes them to enter the real. From 'If the initial reliance' downward: because beginners lack these four, they use the four practices for protection and to be able to advance themselves, hence it says 'wishing to cultivate the perfect practice'; and because they wish to benefit others, it says 'entering defilement to propagate the sūtra'. From 'Because of defilement' downward, it clarifies that without these four, both self and other are lost. From 'For this reason' downward directly concludes the purpose of coming. As for 'if the initial reliance and initial mind': the five grades and six sense faculties both belong to the initial reliance; the initial mind is precisely the initial mind of the five grades. Therefore, in the first grade, although it is not the stage of preaching the Dharma, propagating the sūtra according to one's capacity requires these four practices; reaching the third grade, it directly corresponds to preaching the Dharma to assist one's own practice; preaching is itself propagating, and in principle requires this chapter as a method.

9.14

Third, in the sequence of practices from 'This peace and joy' downward, there are four parts: first, clarifying non-sequence; next, from 'Now provisionally' downward, lodging it in the preceding chapter to clarify the aspect of difference in sequence; third, from 'If in terms of' downward, the sequence in terms of practice; fourth, from 'Although made' downward, non-sequence in terms of practice, fully as in Master Zhiyi's explanation of the four practices. Since the four practices are the cessation and contemplation and the great vows of the three karmas, practiced together and operated together, cessation and contemplation being simultaneous—how much more so does each single practice encompass all practices, and how much more so do the robe, seat, and room of the previous first chapter have no threefold distinction; therefore, there is no sequence.

9.15

Fourth, regarding explaining the essence of the practices, first the explanations of past masters are presented. As for the first master initially speaking of 'provisional and real'—which teaching lacks these? It does not yet bring to light the present practice. Although 'preaching the Dharma' and 'leaving faults behind' seem like one approach, they lack the characteristics of loving-kindness, compassion, and calming and insight. The fourth, 'loving-kindness and compassion', is confusedly conflated with the preceding three practices. The explanation given by Master Ji does not equal that of the former master. Master Long's first practice is somewhat closer to the present meaning. What was explained by Nányuè, when compared to Tiantai, is still not thorough and detailed. Therefore, our master explains by saying 'calming and insight' and so forth: the first three all possess loving-kindness, compassion, and calming and insight. Moreover, the first, bodily karma, also has three [parts]: first, clarifying that because there is something abandoned, one does not fall; next, from 'because there is the practice of calming' below, possessing the three rules; third, from 'calming, practicing, and abandoning' below, fully possessing the three virtues. Therein, first possessing the virtues is clarified, and next their arising from one another is clarified. From 'the remaining, speech' below, which is made parallel, the three karmas all possess loving-kindness and compassion, and the vows also fully possess calming and insight; therefore, the four practices are parallel and identical. Hence we know that he still uses the preceding chapter as the characteristics of the present practices; if it were not so, one would not be skilled in propagating the sūtra.

9.16

Fifth, as for the main explanation: within the explanation of 'spheres of practice and spheres of intimacy', there are first three ancient masters, and next Zhāng'ān refutes them. Because the first master takes practice as shallow and intimacy as deep—that is, the first two masters—therein the second master has two explanations: the first explains cause and effect as distinct, and the latter explains them as encompassing cause and effect. Therefore he refutes the first master and the second master's first explanation, saying that the ten stages have practice, not solely the initial resolve. Next, refuting the latter master: Master Yao takes the seventh abidance and above as practice, and before the seventh abidance as intimacy; hence [Zhāng’ān] cites the Vimalakīrti to show that even the utmost depth of equal awakening is also called intimacy. From 'if both practices' onward, he generally evaluates the mutual errors of the three masters. 'Both practices' means that both practice and intimacy may equally be called 'practice'; therefore, whether both are shallow or both are deep, both incur error. 'The preceding chapter' refers to being able to endure adversity and conformity in the 'Chapter on Upholding', which is deep practice. What does it have to do with the seven skillful means mentioned here? Practices performed by provisional practitioners do not pertain to the present chapter. From 'however, the name of practice' below, he establishes principle to refute them. Although their derivation of names differs, the two meanings depend on each other; because in every single practice one cultivates intimacy, both encompass the deep and the shallow—they cannot both be deep, both be shallow, or be mutually deep and shallow. However, the text of the present chapter directly regards the initial practitioner as being shallow, yet eternally differs from the ancient masters; because it encompasses both being deep, it differs from the seven skillful means. Although the name 'shallow' is shared, its meaning is distinct; below, in terms of stages, the meaning encompasses the deep, because the deep encompasses the shallow. From 'furthermore, practice and intimacy' below, he cites principles to refute them: since these are the robe, seat, and room from the 'Teacher of the Dharma' chapter, in principle there is no shallow or deep. From 'furthermore, forbearance' below, he refutes them in terms of practice. From 'if so' below, an objection is raised to resolve doubts. From 'reaching principle' below, he definitively evaluates it. 'Reaching principle' is because the sūtra states 'abiding in the ground of forbearance'.

9.17

Regarding 'applying to phenomena': within the phenomenal matters such as leaving the ten disturbances, the text below also contemplates emptiness and so forth. Just as in the cited meaning, how could there be shallow or deep between the forbearance of quiescence and ultimate emptiness? It is merely that when spoken in relation to phenomena it receives the name of the robe of forbearance, while when spoken in terms of principle it receives the name of the seat of emptiness. Therefore, applying to phenomena must rely on principle, and proceeding from principle must pass through phenomena; in perfect practice, phenomena and principle should not be completely distinct. It is also just as the two truths must have the ultimate and conventional mutually identical: each speaking of one side does not mean they lack that to which they tend; they are explained in accordance with practice.

9.18

Question:

9.19

Since they correspond to the robe and seat, why do they not correspond to the room?

9.20

Answer:

9.21

The room applies to both practices, spanning from beginning to end; although the two practices differ, their meaning of loving-kindness and compassion is equal.

9.22

Question:

9.23

The heading says that loving-kindness and compassion permeate calming and insight and guide the three karmas, but the explanation below only shows calming, insight, and the three karmas, and lacks loving-kindness and compassion—why is this?

9.24

Answer:

9.25

Vows do not stand alone; they pervade the preceding and guide everywhere. How much more so since all that is expounded for others is loving-kindness and compassion!

9.26

Question:

9.27

The initial text on bodily karma only speaks of 'practice' and 'intimacy'—how is it named 'body'?

9.28

Answer:

9.29

The two passages on practice and intimacy differ only in being extensive or abridged; hence, leaving behind the ten disturbances directly pertains to the body. Explaining intimacy in terms of intimacy clearly lies in the body. One should know that abiding in forbearance is also the body abiding. The ground of forbearance is itself the true character of the aggregates. The eighteen emptinesses likewise contemplate the realms and sense fields.

9.30

If calming and insight are clearly manifest in the two passages on speech and mind, why are they absent in the body?

9.31

Answer:

9.32

Speech and mind are explained separately, whereas in the body they are brought together. Since the three spheres of intimacy are all said to aid contemplation, aiding the preceding calming and insight, although the wording is singular, it doubly aids both calming and insight.

9.33

From 'Now, in terms of the three dharmas' below, he directly explains the sphere of practice, which is the text from 'ground of forbearance' to 'and neither practices nor discriminates'. Increasing the numbers according to the three dharmas, it forms a threefold level. First, in terms of one dharma, there are also two [parts]: first, marking the one dharma, which is taking the truth as object—directly taking the one truth as object and establishing the three practices; he only speaks of 'one dharma' because what is capable follows what is objective, receiving merely one name. From 'one truth is that to which all return' below, he explains the function of the one principle: since principle can be that to which all return, the function of the three practices that rely upon it is likewise so. Therein are also five: first, listing three functions, which are returning to it, serving as the basis, and non-discrimination; hence the three serve as practices taking one sphere as object. Next, from 'that to which all return' below, he explains the three practices. Third, from 'the three have no practices' below, he concludes the names in contrast to the sphere. Fourth, from 'like this' below, he explains that their meaning accords with the three dharmas in the preceding chapter. Fifth, from 'this is named' below, is the general conclusion. Within the explanation are three [parts]: the first also has two, first clarifying the sūtra text, and next concluding the names. The intent of clarifying the sūtra text: the ground that is abided in refers to the real principle. Next, from 'all practices' onward, he clarifies the practices capable of abiding, which means giving rise to practice based on principle. From 'this is' below, he concludes the names. Saying 'practicing non-practice' means that although principle has no practice, one practices in reliance on principle; when practice attains principle and rests, it is named non-practice. Being able to abide in this practice, because the person attains principle, they can perform superior practice; practice is itself non-practice, hence it is said to 'practice the practice of non-practice'. Next, explaining the second practice, he also first clarifies the sūtra text and next concludes the names. Clarifying the sūtra text also points to the preceding one ground as the basis of everything; 'basis' refers to the ground of forbearance. Because of abiding in the one ground, one possesses the three qualities of gentle harmony and so forth. First, from 'like the myriad things' below, he brings up the preceding one ground as a whole to establish the second practice: the first line is an analogy; from 'all practices' below, it matches the analogy; from 'if one attains' below, it directly explains the function of being able to produce. Therein he separately clarifies the three lines: this means that only in terms of principle is there 'being able to be gentle' up to 'being able to be secure in fright'. From 'immeasurable' below, he explains the source of the virtue: 'the ground produces nothing' points to the preceding real principle, 'yet produces virtues' refers to gentle harmony and so forth. From 'is not' below, he directly concludes the name of the practice: relying on principle not to practice, yet practicing practice. Explaining the third practice, he also first clarifies the sūtra text, and next from 'this is' below concludes the name of the practice. 'Pervasively without discrimination' means that practice and non-practice are non-dual in nature and characteristics; seeing the reality of all dharmas is named non-discrimination, and being without non-discrimination is named neither practicing nor discriminating. From 'three without three' below, he concludes the names in relation to the sphere: because one attains the real sphere, it causes one's practice to have the characteristics of one and three. Fourth, from 'like this' below, on according in meaning with the preceding chapter: the first line is the general statement; from 'resting' below, it corresponds to the preceding three lines—resting is practicing non-practice, according with arising is non-practicing practice, and pervasively without is neither practice nor non-practice. Fifth, from 'this is named' below, the general conclusion can be understood. Hence we know that the one dharma is itself the three dharmas, and because the three dharmas are the basis, they are explained first.

9.34

Next, in terms of two dharmas, he clarifies the text by means of the two forbearances toward sentient beings and dharmas, wherein are four [parts]: first, marking them; next, from 'the two forbearances' below, harmonizing different names, which are the two emptinesses; third, from 'the two emptinesses' below, distinguishing the differences, wherein first he marks them, and next from 'what is this' below, explains their distinct characteristics. The conventional and ultimate, provisional and real, pervade the three teachings; here the intent lies in the perfect [teaching]—how could it only differ from the two vehicles? For now, following what is difficult to distinguish, it is temporarily contrasted with them. 'Clarifying the two emptinesses through the conventional and ultimate, provisional and real': the ultimate truth is emptiness of dharmas, and the conventional truth is emptiness of sentient beings. The conventional is provisional, and the ultimate is real. Thus the Profound Meaning text says: 'The mundane truth refutes self-nature, and the ultimate truth refutes the provisional.' Refuting the provisional is emptiness of characteristics; refuting self-nature is emptiness of nature. Hence the ultimate and conventional are non-dual. The two emptinesses are simultaneous; in contrast to what is refuted, the ultimate and conventional are divided—this is the inconceivable ultimate and conventional. Within the shared teaching there are also these two emptinesses; the names are identical but the meanings differ. That they are simultaneous does not differ, yet one must deliberate carefully. Third, from 'if further opened' below, he explains opening and combining. If opened into four forbearances: the two words 'gentle and harmonious' are the forbearance of subduing; the two words 'good and compliant' are the forbearance of compliance. From 'furthermore' below is the forbearance of non-arising. From 'neither' below is the forbearance of quiescence. If into five forbearances, one separates the word 'good' from within the forbearance of compliance, while the rest are identical to the four forbearances. If into six forbearances, one separates the word 'harmonious' from within the forbearance of subduing, while the rest are identical to the five forbearances. If further opened into forty-two forbearances, they emerge solely from within the two forbearances of non-arising and quiescence. If contrasted with before the abidances, their increase or decrease following the preceding four, five, or six forbearances can be understood, and their meanings all apply to what follows. If it is said that one stage possesses forty-one, then every stage has forty-one forbearances, and every stage also has subduing, compliance, and so forth. Combined, then following the preceding they form four or form two; the two again form one, collectively establishing the name of forbearance. In every stage there is none that is not subduing, compliance, non-arising, and quiescence. Fourth, from 'now for the time being' below, the main explanation: still separating the two emptinesses into four forbearances, then all lines in the sūtra possess the two emptinesses and four forbearances. Therein are ten: first, marking; next, listing the names; third, from 'these four forbearances' below, adducing the distinct [teaching] to differentiate the perfect; fourth, from 'now the perfect' below, setting forth the intent of the present perfect [teaching] to distinguish it from the distinct; fifth, from 'the Great Sūtra' below, citing proof; sixth, from 'if in terms of' below, explaining the four forbearances in terms of absence of shallow or deep; seventh, from 'hearing of birth-and-death' below, explaining the sūtra text; eighth, from 'practicing this' below, concluding with the three dharmas; ninth, from 'the two emptinesses' below, concluding the names; tenth, from 'this is named' below, the general conclusion. The first and second are as in the text. Third, in adducing the distinct teaching, he evaluates those four forbearances by means of the two forbearances: subduing and compliance are before the stages, hence called 'forbearance toward sentient beings'; non-arising is on the stages, and quiescence is at the ultimate fruit; hence, attaining forbearance in reliance on the Dharma from the first stage onward, they are collectively named 'forbearance toward dharmas'. Fourth, in the present perfect [teaching], in the perfect stages all forbearances are without shallow or deep. Fifth, citing proof of non-duality, the clear text is right here. Sixth, 'establishing the four forbearances in terms of absence of shallow or deep': if borrowing the names of the distinct for the perfect, temporarily taking subduing and compliance for before the abidances, non-arising for ascending to the abidances, and quiescence for wondrous awakening, when temporarily separated and matched, the practice and principle must be completely fused; hence it says they all see the middle principle. It should be as in the present text, where the initial forbearance of subduing also reaches the vajra [stage], and quiescence and non-arising also reach downward. Seventh, in directly explaining the sūtra text, the reason he does not explain 'abiding in the ground of forbearance' and so forth is that establishing the four perfect forbearances just now all relies on abiding in the ground of forbearance, so it is temporarily set aside. Also, not explaining forbearance toward dharmas but only briefly explaining forbearance toward sentient beings is because only the meaning of forbearance toward sentient beings is profound, whereas forbearance toward dharmas can be readily recognized. Within forbearance toward sentient beings, also not explaining gentle, harmonious, good, and compliant is because from 'not impetuous' and 'mind not frightened' onward are the virtues of gentleness and harmony; having understood not being rash and violent and so forth, the preceding may be inferred accordingly. Hence we know that the four forbearances all rely on principle in order to reveal the perfect. Within the brief explanation, the first two lines explain 'and not impetuous'. Next, from 'hearing the Buddha' below, he explains 'the mind is also not frightened'; since this line is fused, the remaining lines can be seen. Hence saying 'hearing of birth-and-death and nirvāṇa' up to 'neither difficult nor easy', one knows that their mind constantly abides in the ground of forbearance. Eighth, concluding with the three dharmas also refers to the three practices of practicing non-practice and so forth. Ninth and tenth can be seen.

9.35

Third, regarding the three dharmas, there are also eight [parts]: First, directly indicating the three dharmas. Next, from "three dharmas" downward, showing the characteristics of the three dharmas. Third, from "dwelling in patience" downward, directly explaining the sūtra text; the first sentence is general, and from "gentle and compliant" downward is specific; within the specific part, the mention of "tolerating views and desires" and so forth refers to this emptiness of the truth of emptiness which relies on the middle principle, yet provisionally spoken from the side of emptiness, it is termed "views and desires"—if spoken from the side of principle, it is identically the views and thoughts of identical essence. Fourth, from "this is" downward, concluding the names. Fifth, from "the practices also become three" downward, completing the three practices and three dharmas. Sixth, from "this is" downward, a general conclusion. Seventh, presenting differing interpretations. Eighth, from "what they explain" downward, universally refuting them based on the teachings. As for the "and so forth" under "not harmoniously integrated," one ought to explain fully the characteristics of the perfect [teaching] to reveal the present sūtra; if not so, it is not a peaceful practice. Next, from "what is called the sphere of intimacy" downward, explaining the sphere of intimacy: in contrast to the side of distancing, it should be read in the departing tone (qùshēng). The two words "intimate" (jìn) and "distant" (yuǎn), if contrasted with what is approached, should both be in the rising tone (shǎngshēng); but here, explaining the practitioner who can act in contrast to the dharmas to be distanced, they are both in the departing tone. Within this there are four [parts]: first, the heading; next, from "distancing from ten" downward, listing the three gates; third, from "above, directly" downward, showing the purpose of the three; fourth, from "concerning the first, there are" downward, directly explaining the three spheres. In the listing, that the three trainings are all called "auxiliary" is because the beginner in propagating the sūtra requires this assistance; the three trainings are able to assist, assisting the primary practice.

9.36

Question:

9.37

Neither distant nor intimate is itself the primary practice; why then call it auxiliary?

9.38

Answer:

9.39

This is a rule for the initial mind of contemplative practice. Appending to these three trainings, what is appended is called auxiliary; because it assists the propagation of the Dharma, it is merely called "auxiliary." That all are called "appended" means they are not entirely the primary substance, but merely adjoining it. Furthermore, just as the first gate merely adduces ten [items] in accordance with what is essential, so the precepts are not yet exhaustive. The next gate merely speaks of cultivating and collecting one's mind, so concentration is also not yet exhaustive. The third resembles genuine perfect wisdom, yet wisdom is also not exhaustive. Why? If one genuinely establishes the perfect [teaching], the precepts must refer to the Brahmajāla, which is in every way complete; if it is perfect concentration and wisdom, the ten dharmas must form the vehicle; in fully distinguishing the various objects, for the moment it merely explains the eighteen kinds of emptiness.

9.40

Third, showing the purpose: this is differentiated by distinguishing broad and brief in contrast to the sphere of practice above. Now, wishing to clarify it again, he therefore speaks of it.

9.41

Question:

9.42

Why is that which is assisted generally called "contemplation"?

9.43

Answer:

9.44

To discuss cultivation in detail is fully as in the Mohe Zhiguan; but if discussing it generally and universally, adducing contemplation subsumes cessation. Therefore, a practitioner who propagates the sūtra must exclusively cultivate the wondrous contemplation and use the three as aids, only then according with the sacred intention. One should know that the sphere of practice is the primary practice, while the sphere of intimacy is the auxiliary practice. When primary and auxiliary are practiced together, the three practices integrate with principle; therefore, "neither distant nor intimate" establishes contemplation in relation to phenomena to assist the primary contemplation that illuminates principle.

9.45

Question:

9.46

If primary and auxiliary are practiced together, why did you previously say that they assist the true and the semblance?

9.47

Answer:

9.48

When primary and auxiliary are practiced together, one can enter the true and semblance [stages]. If the primary were exclusively in the true stages, how could it be said that "the initial aspiration and [ultimate enlightenment] are not different"?

9.49

Regarding "not holding knives and staves" and so forth: now, in clarifying perfect practice, it is spoken from the middle position in contrast to the objects of humiliation, unlike ordinary persons who defend themselves with knives and staves, nor like the two vehicles who abandon and do not contemplate them. Although it is the primary practice, one must still distance oneself from those affairs, using the eighteen kinds of emptiness to contemplate both subject and object; how could it be like the ordinary or the Hinayāna, either abandoning or defending? That it is consistently called "broadening the above" and so forth means that although the text has earlier and later, the practice must be simultaneous; although the explanation has broad and brief, the essence of the dharma is not two. Therefore, the earlier brevity is used to contrast with the present breadth, unlike the ancient masters who split and dissected the sūtra text.

9.50

Fourth, directly explaining: in the first explanation, discussing intimacy in terms of distancing: "Those of great power and influence" refers to the fear that people, relying on and attaching to them, will lose the right path; initially there seems to be a small benefit, but in the long run there is great harm. "Persons and dharmas of erroneous views" refers to the fear that people will become tainted by practicing them and be deluded regarding the right principle; before right contemplation is accomplished, one must strictly guard against and sever them. A layperson serving Brahmā is called a "brahmacārin" (fànzhì); non-Buddhists who have left home are generally called "Nirgranthas" (níqián). Regarding "Lokāyatas" (lùjiāyé) and so forth, the commentator says: the former are like the etiquette, righteousness, and doctrines of names of this land, while the latter are like the abstruse writings of Zhuangzi and Laozi of this land. "Gāyadhā" is also called "Veda." "Approaching dangerous sports" refers to the fear of distraction and dissipation. "Nara" is translated here as strength, which refers to wrestling matches, and also to exhibitions of physical feats. Approaching caṇḍālas causes a person to lack compassion; approaching people of the two vehicles causes a person to be distanced from bodhi. Because the Western Region is unmixed, it says "if they come"; since they have not yet accepted the Great [Vehicle], it does not obstruct their small aspirations, hence it says "in accordance with what is appropriate." Thoughts of desire destroy and harm the bodhicitta; thoughts of desire are as in the eighth fascicle of the Notes on the Zhiguan. The unmanly corrupt and disorder the resolve for bodhi; as for the five kinds of unmanly persons, they are: by birth, by castration, by jealousy, by transformation, and by half-month. "By birth" means in the womb or at the time of birth; "by castration" means severed and so forth; "by jealousy" means dependent on another; "by transformation" means change of faculties; "by half-month" means being unable for the rest of a half-month; this is fully explained in the treatises. Dangerous and difficult places should not be entered; [provoking] ridicule and suspicion increases unwholesome thoughts in others; keeping animals obstructs one's proper cultivation of karma. These ten dharmas are all like this across the various teachings; they differ only slightly across the teachings in distancing from the two vehicles. Now, propagating the perfect sūtra must belong to the perfect person; this corresponds to the two explanations of causes and conditions and according to the teachings, but lacks origin and traces. If one wishes to establish it: the origin is distancing from the ten kinds of objects of the two extremes, while the traces are demonstrating distancing from these ten kinds of afflictions.

9.51

As for "contemplating the mind regarding the ten kinds, and so forth," one should explain them by analogy, which should be done in two ways, general and specific. In the general sense, there is nothing that is not the Dharma realm: what could be distanced? What could not be distanced? One discusses distancing in terms of neither distancing nor not distancing, which is again identical to discussing intimacy in terms of neither distant nor intimate. Although the initial mind understands that all are originally non-existent, one must repeatedly approach distancing. In the specific sense: distancing from the power and influence of the masters of the three teachings; practices of the two extremes are erroneous practices; people of the two extremes are called erroneous persons; the supernormal powers of the two contemplations are called dangerous sports; the three delusions are especially harmful, killing the life of the three wisdoms; the extinction of thought in one-sided emptiness is called the assembly of the two vehicles; one-sided contemplation of the conventional and true is called thoughts of desire; up to even distancing from attachment to the dharmas of the higher stages, extinguishing form and abiding in emptiness being called unmanly; expedient contemplative wisdoms all harm the perfect ultimate; all conventional objects are called ridicule and suspicion; distancing from Māra and non-Buddhists is called not keeping animals. Each and every one takes what is distanced as the object, each takes the three contemplations as intimacy, and each takes the three delusions as distance.

9.52

Regarding "approaching the sphere of intimacy": The Great Treatise asks: "How does a bodhisattva calm himself?" and so forth. The treatise answers: "Like an invalid tending his body," and so forth, fully as in the fourth fascicle of the Notes on the Zhiguan. As for "the three intentions, and so forth": as previously listed, these are the concentrated mind, the concentrated place, and the concentrated gate. Having listed them, one should then broadly explain and broadly differentiate them: "mind" means the mind capable of aspiration; "place" means the place among the five conditions; "gate" means regulating the mind through the five matters. Not having leisure to discuss them broadly, among the twenty-five expedient means he lists two in accordance with what is essential; such three dharmas are all to be approached closely. This explains intimacy in contrast to the previous distance; approaching this intimate dharma is therefore called "approaching intimacy."

9.53

Regarding discussing intimacy in terms of neither distant nor intimate: first, three chapters are opened to explain them as object and wisdom; from "also contemplating" downward, it is explained entirely in terms of contemplation. The first text has three: indicating the gates, listing the chapters, and explaining. In the explanation: the initial word "contemplate" indicates wisdom; the middle three words "all dharmas" indicate the object; the final word "empty" is not explained in the text, but merely concludes and completes the wisdom and object. From "if solely discussing" downward, it clarifies the meaning of object and wisdom: wisdom is the wisdom of the five Buddhas at the beginning of the "Skillful Means Chapter"; object is the true object of the ten suchnesses at the beginning of the "Skillful Means Chapter"; but the word "empty" below is judged according to stage. However, this belongs to the practice of propagating the sūtra, while that belongs to what is revealed by the five Buddhas. Furthermore, as for "solely discussing" and so forth: now, directly clarifying contemplation, why does he adduce all dharmas? Adducing what is revealed brings forth what can reveal; therefore, emptiness reveals contemplation—it is the contemplation of emptiness belonging to all dharmas.

9.54

Next, the specific explanation: the three words "according with true character" specifically explain the object. "The two extremes and the three truths": the two extremes contrast with the middle; the middle must possess the three truths; three yet not three is called without oneness or difference. The three truths according with reality distinguishes them in contrast to the seven [truths], hence it merely says "true." "True" means signless and universally characterizing all things, hence it is called "true character." "Non-inverted" specifically explains wisdom, fully as at the beginning of the "Skillful Means Chapter"; now it is not spoken of at length. The object is what is contemplated by the various phrases in contemplation, but the contemplations capable of contemplating are still few within this section, so here the text is somewhat broad. "Lacking the eight inversions" means lacking each of the four regarding permanence, impermanence, and so forth, which represents the middle way. However, the designations of permanence and so forth encompass what is beyond the triple realm, because in inconceivable transformation there is not only the inversion of impermanence and so forth; viewed from neither-both, there are still the four inversions of permanence and so forth emerging into the provisional. If one does not establish neither-both, the principle is not so, fully as in the seventh text of the Zhiguan. Represented by the twin śāla trees, all dharmas are identically the middle, so there are no two kinds of death. Inversion is the cause of rebirth; without a cause, there is definitely no effect. Therefore, in the Great Treatise, the metaphor of falling from a cliff is used: although one has not yet reached the ground, it is already called having died. "Non-retrogressing": according with the principle of quiescent extinction and entering sarvajña, because it follows the perfect [teaching], the effect's name is established in the cause. "Non-turning": definitely not being turned by ordinary persons or the small [vehicle]. If one is not even turned by the three [types of] bodhisattvas, how much less by ordinary persons or the small [vehicle]? One must discuss non-turning in terms of the six identities; what follows should be understood accordingly.

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法華文句記 — Classical Chinese