止觀輔行傳弘決 2.36

2.36

「次更歷」下，以尸為頭，以五莊嚴歷十二事。初明尸以歷十二者，前明檀中引《首楞嚴》義圓語總，此明尸中別出觀相。初約作受以明觀境，觀境且述事相而已。對塵制心，故喻「油鉢」。六作動止，故云「威儀」。言油鉢者，大經二十云「譬如世間有諸大眾滿二十五里，王勅一臣，擎一油鉢經遊中過，勿令傾覆。若棄一滴，當斷汝命。復遣一人拔刀隨之。臣受王教，盡心持行。經歷爾所大眾之中，雖見五欲心常繫念：若放逸者，當棄所持，命不全濟。是人怖故，不棄一滴。菩薩亦爾，於生死中不失念慧，雖見五欲心不貪著，唯觀陰苦不生不滅，五根清淨獲得戒根。」《歡喜行經》語異事同。「但名」下，斥事。事相持戒，但能升出三途人天受樂，不名三諦三昧二死彼岸。據理亦應合斥持戒墮三惡道，如《大經》中有四善事墮三惡道等。今未暇論，升出人天尚斥無理，況此等耶？是故不論。「若得」下，明用觀意。應須具如檀中六度之相，但應義釋令五嚴尸，下四亦然。「謂觀」下，空觀。未見者，且舉六受之初。六作文略，即以六道四運為境、二聖四運為觀。四運四句乃至四運六十四句，故云「種種」。「所起」，謂六道四運。能觀謂能推觀慧，能所俱泯方成衍門。「不內外」者，明六受空。「不去來」者，明六作空。「能如是」下，次明假觀。直列十戒不出十法界者，事戒向已斥成觀境，故不復論。「淨若虛空」，牒前空觀所觀之境七支無染，喻之若空。若以十戒對三觀等，至第四卷當自釋之。「心既」下，中觀。「色者色法」下，次明以五嚴尸，文相漸略。色者即能見識也，色法即所見色也，受者即分別領納，三事秖是色者等三，此等皆約圓意解釋。例如前引《首楞嚴》文。檀後列忍者，尸是所嚴，故不重明。「色色者」等者，此中文略，具足應如前文所列色者色法及以受者，下去例然。此下結成三三昧等，文略例前。「何但」下，況出一切，意亦同前。「觀色」下，例餘作受。據文秖應更云六作，或是文誤。引《法華》者，威儀證作佛道意通。「次歷」下，明忍度為頭，以五莊嚴。文相甚略，但舉事忍及以空觀，餘並略無。初可意不可意，即事忍也。次「於違」下，空觀也。無見別舉六受之初，無作通舉六作故也。見即能見所見者，謂於見色分別計我，作亦如是。餘假中觀及結成等並略。「次歷精進」下，以進為頭，五度莊嚴。於中先述舊解。云「無別體」者，但勤行五度即名精進。篤者厚也，今言勤策，應作「督」字，率也勤也策也。字亦訓守，非今文意。即指五度以為眾行。「義而推之」下，欲出別體，先略斥舊，通義非無，理非全當。是故從容云「義推」耳。若但通者，應唯五度，何故諸教並列六耶？若《大論》十八云「菩薩摩訶薩以精進為首行於五度，乃名精進。」此即具於通別二意，是故今意應有別體。「例無明」下，例釋也。如無明惑亦有通別，通名相應，入諸使故；別名獨頭，不入諸使。以例精進，說之可知。「今且」下，正出別相。其流非一，且寄誦經。既非五收，驗知有別。「而非」下，斥事也。三昧是定，定慧二法導一切法，乃至成於波羅蜜等。若如大師誦經觀法，則事理具足。如開皇初，有揚州僧誦通《涅槃》，自矜其業。復有岐州東山下林寺沙彌，唯誦〈觀音〉一品。二俱卒死，同見閻羅。閻羅乃處沙彌於金座，甚敬重之。誦《涅槃》僧令處銀座，敬心不重。事訖問云：俱有餘壽，二皆放還。誦《涅槃》僧心大恨恨，恃所誦多，於是乃問沙彌住處。各辭俱醒，誦《涅槃》僧至岐州訪，果得沙彌，具問所以。沙彌言：「初誦觀音，別衣別座、燒香發願然後乃誦。斯法不怠，更無餘術。」《涅槃》僧謝曰：「吾罪深矣。所誦《涅槃》，威儀不整、身口不淨，救忘而已。」故古人言：多惡不如少善，於今取驗。此亦精進，非波羅蜜。「今觀」下，理觀也。初舉空觀。「念念」已下略明中道。煩惱不問名精，念念流入名進。問：但寄誦經，云何推檢六受六作，而言受者及作者等？答：通云作受何必具六？故一切善作受所攝。借使單約誦經說者，即對六塵誦而無間，即是於受而行精進。唯對六作，闕於臥默。病時開誦故亦通臥，默誦無間於理又通，故知誦經作受具足。「次歷諸禪」下，以禪為頭，五度莊嚴。初文總舉事禪。「但是」下，斥事。「觀入定」下，正明理觀。以心況定者，心謂散心，散心尚無，豈更計定？定即九想八背捨等，不計定散見禪實相，實相遍攝一切法故。「故論第五」下，引論證成禪即實相。先引論文，次「諸師」下，辨諸論師誤解論意。論意正以觀於九想即是實相，故八想後即說十力、四無所畏等。何者？如不壞法人修第八竟，於骨想中尚具一切神通變化，故大乘人於此復能具諸佛法。又何但論文，《大品．廣乘品》中廣明身念處，佛為須菩提廣釋。釋九想竟，結云「是名菩薩摩訶衍」。次即廣釋三十七品，乃至十力、四無所畏、十八不共。《大論》三十八已下文仍是釋經，論師云誤，謬之甚矣。問：餘之七想亦能發不？答：若論不定及如用助，亦有發義，而多在第八，以第八想生諸禪故。「次歷智慧者」下，以智為頭，餘五莊嚴。以文略故，直云《大論》有八種解，八種解中具有事理。《大論》十一釋不住法中「問云：般若是何等？答：有云無漏根是，以無漏慧第一故也（一）。有云至道樹時始斷惑故，前有漏智但是福德，煩惱未斷但是有漏（二）。有云從初發心至道樹下皆名般若，至成佛時名薩婆若（三）。有云有漏無漏總名般若。何者？常觀涅槃行道故名無漏，結始未斷故云有漏（四）。有云菩薩般若無漏無為，不可見無對（五）。有云般若絕四句，猶如火焰，四邊不可取不可觸（六）。有云上來諸說各各有理，如五百比丘各說二邊及中道義，佛言皆有道理（七）。有云末後者是，以有法如毫氂許皆有過故（八）。」人雖有八，義唯有六，第七總許前六、第八唯存第六。六中第一既別指無漏，未出二乘。第二因是有漏，但成三藏菩薩。第三果名薩婆若，多屬通意。第四義通圓別，得是般若是波羅蜜。第五亦屬共教菩薩，仍通小乘。第六義通三教，故亦事理具足。七八二師共許前六，亦通圓別，故略引之以證今意。「今且」下，正釋。初文是事，故屬世知。「四運推」下，即是約理。理即三智，故云「如上」。歷十一事，故名為「餘」。應云一切善法，一一歷十二事，但是文略。「問」下，料簡。正應料簡六波羅蜜，止觀乘便來此為問。又復六度不出止觀，如攝法中還引《大品》六度相成以為此答。然事六度，若無互嚴尚名不蜜，況復理耶？何者？如檀無戒不生善道，無忍感報卑陋，無進形質尫微，無禪便成散善，無智不了無常。猶如富人餘事並闕，餘五無五準說可知。「如被甲入陣」等者，譬相成也。論「問：何故一度須五莊嚴？答：各各助行有力故也。如人未集則無戰力，大軍都至莊嚴器仗則能破陣。菩薩亦爾，六度互嚴方能破惑疾得菩提。」《大論》十九釋云「一念心具足六度及一切法及六度相攝」等，並是此意。「觀如」下，次答止觀。言「密室」者，有慧無定，如風中燈，照物不了。故用定室離狂散風，慧燈方破無明大暗，使實相寶顯了可見。故云多修慧故增長邪見，多修定故增長愚癡，故應均修，不須此難。若不等者，小乘尚闕，況復大乘。「澣衣」等者，《大經》二十九云「菩薩摩訶薩具二莊嚴，能大利益，一定、二慧。如澣垢衣，先以灰汁，後以清水。今以楞嚴定灰、種智慧水，澣三惑垢淨實相衣。」又云「如刈菅草，執急則斷。」斷運力也。若物體已離，非此中意。比人不曉，一概用之。《大論》七十九云「如執菅草，執寬則傷手，急捉則無傷。」刈者，穫取也，亦殺也。《爾雅》云「白華野菅也。」郭璞云「茅屬。」手執，定也。刀斷，慧也。又如拔堅木，先以定手動，後以慧手拔。彼《大經》文都有八喻，一一皆合菩薩定慧。「又般若」下，重述般若正出圓意。法相次第應具列六，若論法體一一皆悉攝一切法，何用六耶？「又般若」下，又重更辨。所言法界攝一切法，一切法者亦即六度，故重釋云般若諸法彼此相即，亦何簡於一之與六？欲出圓旨，故為此問生其答耳。

From “Next, traversing again” downward, taking moral discipline (śīla) as the head, [the contemplation] traverses the twelve matters with the other five [perfections] adorning it. First, regarding clarifying moral discipline traversing the twelve [matters]: previously, in clarifying giving (dāna), the text cited the meaning of the Śūraṅgama[-samādhi Sūtra], which was perfect and stated generally; here, in clarifying moral discipline, it separately presents the marks of contemplation. First, it clarifies the object of contemplation in terms of acting and receiving; the object of contemplation merely describes phenomenal marks. Subduing the mind toward sense-objects is thus compared to the “bowl of oil.” The movements and cessations of the six actions are thus called “deportment.” Regarding the “bowl of oil,” the Great [Parinirvāṇa] Sūtra, fascicle twenty, says: “Just as in the world there is a great crowd filling twenty-five leagues, and a king commands an official to carry a bowl of oil and pass through the midst of them, without letting it spill. If you drop a single drop, your life shall be terminated. He further dispatches a man drawing a sword to follow behind him. The official, receiving the king's command, walks with full concentration. Experiencing such a great crowd, although he sees the five desires, his mind remains constantly mindful: 'If I become indolent, I will drop what I carry, and my life will not be preserved.' Because this man is terrified, he does not drop a single drop. The bodhisattva is also like this: in the midst of birth and death, he does not lose mindfulness and wisdom; although seeing the five desires, his mind does not crave or attach to them. He only contemplates the suffering of the aggregates as neither arising nor ceasing, his five sense-faculties become pure, and he attains the root of moral discipline.” The Huanxi xing jing (Sūtra of Joyous Practice) has different words but the same matter. From “It is merely called” downward, it refutes the phenomenal [aspect]. Moral discipline kept at the phenomenal level can merely elevate one out of the three bad paths to experience bliss in the human and heavenly [realms]; it is not called the three truths, samādhi, or the other shore of the two kinds of birth and death. In principle, one should also refute keeping moral discipline that leads to falling into the three evil paths, as in the Great Sūtra where four kinds of good deeds lead to falling into the three evil paths. Now there is no leisure to discuss this; if elevating one into human and heavenly realms is already refuted as lacking principle, how much more so these? Therefore, it is not discussed. From “If one attains” downward, it explains the intention of applying contemplation. It should fully correspond to the marks of the six perfections in giving; one should only interpret the meaning so that the five [other perfections] adorn moral discipline, and the lower four [perfections] are likewise. From “It means contemplating” downward is the contemplation of emptiness. For what has not yet been seen, it merely raises the first of the six receptions. The text for the six actions is abbreviated, using the four movements of the six paths as the object and the four movements of the two sages as the contemplation. The four movements and four propositions extend up to the four movements and sixty-four propositions; hence it says “various.” “That which arises” refers to the four movements of the six paths. The “ability to contemplate” refers to the contemplative wisdom that can investigate; only when subject and object are both extinguished does it constitute the Mahāyāna gate. “Neither internal nor external” clarifies the emptiness of the six receptions. “Neither coming nor going” clarifies the emptiness of the six actions. From “Being able like this” downward, next it clarifies the contemplation of provisionality. Simply listing the ten precepts without presenting the ten dharma-realms is because the phenomenal precepts were already refuted above to become the object of contemplation, so they are not discussed again. “Pure like empty space” refers back to the previously contemplated object of the contemplation of emptiness: the seven branches [of bodily and vocal actions] are undefiled, compared to space. If matching the ten precepts against the three contemplations, etc., this will be explained naturally when reaching the fourth fascicle. From “Since the mind is already” downward is the contemplation of the middle. From “The seer and the physical matter” downward, next it clarifies the five [perfections] adorning moral discipline; the textual phrasing gradually becomes abbreviated. “The seer” is the consciousness capable of seeing; “physical matter” is the visible form seen; “the recipient” is the discrimination and receipt. The three matters are just the three, such as the seer; these are all explained according to the perfect meaning, following the pattern of the previously cited passage from the Śūraṅgama[-samādhi Sūtra]. That patience is listed after giving is because moral discipline is what is being adorned, so it is not stated again. Regarding “physical form, the seer,” etc.: the text here is abbreviated; fully stated, it should be as listed before—the seer, physical matter, and the recipient; it is likewise from here on down. Below this, concluding into the three samādhis, etc., the text is abbreviated following the previous pattern. From “How could it merely” downward, it extends to everything by comparison; the meaning is also the same as before. From “Contemplating form” downward, it draws an analogy to the remaining actions and receptions. According to the text, it should merely mention the six actions further; or perhaps it is a scribal error. Citing the Lotus [Sūtra], deportment confirms action, and the intention of the Buddha-path is pervasive. From “Next, traversing” downward clarifies taking the perfection of patience as the head, adorned with the other five. The textual phrasing is extremely brief, merely raising phenomenal patience and the contemplation of emptiness, while the rest are all omitted. First, pleasant and unpleasant are phenomenal patience. Next, from “Toward the adverse” downward is the contemplation of emptiness. “No seeing” separately raises the first of the six receptions; “no acting” generally raises the six actions. “Seeing” means the seer and that which is seen, referring to grasping at a self in discriminating visual forms; acting is also like this. The remaining contemplations of provisionality and the middle, as well as the conclusions, are all omitted. From “Next, traversing vigor” downward, taking vigor as the head, the five perfections adorn it. Therein, it first states the old interpretation. Saying that “it has no separate essence” means that merely diligently practicing the five perfections is named vigor. Du means thick or substantial; now when speaking of 'diligent urging' (qince), the character should be written du (督), meaning to lead, to be diligent, and to spur on. The character can also be glossed as 'to guard', which is not the meaning of the present text. It directly points to the five perfections as the multiple practices. From “Deducing by principle” downward, wishing to present a separate essence, it first briefly refutes the old [view]: the shared meaning is not absent, but the principle is not entirely fitting. Therefore, it leisurely says “deducing by principle.” If it were merely shared, there should only be five perfections; why do all teachings list six? In the Dazhidulun, fascicle eighteen, it says: “When a bodhisattva mahāsattva takes vigor as the head and practices the five perfections, that is named vigor.” This already contains both shared and distinctive meanings; therefore, the present meaning should have a separate essence. From “Drawing an analogy to ignorance” downward is an analogical explanation. Just as the affliction of ignorance has both shared and distinctive [aspects]—the shared is called conjoined, because it enters all underlying propensities; the distinctive is called independent (āveṇikī), because it does not enter all underlying propensities—by analogy with vigor, explaining it can be understood. From “Now for the time being” downward directly brings out its distinctive characteristics. Its types are not single; here it is provisionally set upon reciting sūtras. Since it is not subsumed under the [other] five, this verifies that it is distinct. From “Rather than” downward refutes the phenomenal [aspect]. Samādhi is concentration; the two dharmas of concentration and wisdom guide all dharmas, even bringing about the pāramitās, etc. If it is like the Great Master's method of reciting sūtras and contemplating, then phenomenal and principle are fully complete. For instance, at the beginning of the Kaihuang era, there was a monk in Yangzhou who recited and memorized the Nirvāṇa Sūtra, boasting of his own practice. There was also a novice monk at Xialin Monastery on the Eastern Mountain of Qi Prefecture, who only recited the single “Guanyin” chapter. Both died suddenly and met Yama together. Yama placed the novice on a golden seat, revering him greatly. He made the monk who recited the Nirvāṇa Sūtra sit on a silver seat, with less reverence. When the matter ended, he asked [them] and said: 'Both have remaining lifespan,' and both were released to return. The monk who recited the Nirvāṇa Sūtra felt great resentment, relying on having recited much; he then asked about the novice's dwelling place. Each took leave and both revived. The monk reciting the Nirvāṇa Sūtra went to Qi Prefecture to search, indeed found the novice, and fully inquired about the reason. The novice said: 'When first reciting the Guanyin [chapter], with special clothes and a special seat, I burned incense and made vows, and only then recited it. I never slackened in this practice; there was no other art.' The Nirvāṇa monk apologized, saying: 'My sin is deep! In reciting the Nirvāṇa Sūtra, my deportment was disorderly and my body and speech were impure; I only recited to prevent forgetting.' Therefore, the ancients said: 'Much evil is not as good as a little good'; its verification is taken here today. This too is vigor, not a pāramitā. From “Now contemplating” downward is the contemplation of principle. It first raises the contemplation of emptiness. From “Thought after thought” downward briefly explains the Middle Way. Afflictions not asking [arising] is called 'refined' (jing); thought after thought flowing into [the source] is called 'progress' (jin). Question: If it is merely provisionally set upon reciting sūtras, how does one investigate the six receptions and six actions, speaking of the recipient and the agent, etc.? Answer: Broadly speaking, why must acting and receiving be fully six? Thus, all good deeds are subsumed under acting and receiving. Even if spoken of solely in terms of reciting sūtras, reciting without interruption facing the six sense-objects is practicing vigor regarding receiving. Only with respect to the six actions, lying down and silence would be missing. But during illness, recitation is permitted, so lying down is also included; and silent recitation without interruption is also reasonable, so one knows that reciting sūtras fully encompasses acting and receiving. From “Next, traversing the dhyānas” downward, taking dhyāna as the head, the five perfections adorn it. The first passage generally raises phenomenal dhyāna. From “It is merely” downward refutes the phenomenal [aspect]. From “Contemplating entering absorption” downward directly clarifies the contemplation of principle. Comparing absorption through the mind means: the mind refers to the distracted mind; since the distracted mind does not even exist, how could one further cling to absorption? Absorption refers to the nine visualizations, eight liberations, etc. Without clinging to absorption or distraction, one sees the true mark of dhyāna, because the true mark universally encompasses all dharmas. From “Therefore, the treatise, fascicle five” downward cites the treatise to verify that dhyāna is itself the true mark. It first cites the treatise text; next, from “The various masters” downward distinguishes the treatise masters' mistaken understanding of the treatise's meaning. The treatise's intention is precisely that contemplating the nine visualizations is itself the true mark; therefore, after the eight visualizations, it immediately explains the ten powers, four fearlessnesses, etc. Why? Just as a person of indestructible nature, having completed the practice of the eighth, still possesses all supernormal powers and transformations within the contemplation of the skeleton, a person of the Mahāyāna can further possess all Buddha-dharmas within this. Moreover, it is not merely the treatise text: in the Dapin, Chapter on the Great Vehicle (Guangcheng pin), the station of mindfulness on the body is extensively clarified, which the Buddha extensively explained for Subhūti. Having finished explaining the nine visualizations, he concludes: 'This is named the bodhisattva's mahāyāna.' Next, it extensively explains the thirty-seven aids to awakening, up to the ten powers, four fearlessnesses, and eighteen unshared attributes. Fascicle thirty-eight and below of the Dazhidulun is still commentary on the sūtra; the treatise masters' saying it was an error was an extreme mistake! Question: Can the other seven visualizations also trigger [these qualities] or not? Answer: If speaking of indefiniteness or serving as aids, they also have the sense of triggering them, but it mostly rests on the eighth, because the eighth visualization generates the various dhyānas. From “Next, traversing wisdom” downward, taking wisdom as the head, the other five adorn it. Because the text is brief, it directly states that the Dazhidulun has eight kinds of explanations, and within the eight explanations, both phenomenal and principle are fully present. In the Dazhidulun, fascicle eleven, explaining the dharma of non-abiding: 'It is asked: What is prajñā? The answer: Some say the untainted faculties are it, because untainted wisdom is supreme (1). Some say that afflictions are only severed upon reaching the tree of the path; hence prior tainted wisdom is merely meritorious virtue, and because afflictions are not yet severed, it is merely tainted (2). Some say that from the first arousal of the aspiration up to under the tree of the path, all is called prajñā, and upon attaining buddhahood it is called sarvajñā (3). Some say both tainted and untainted are collectively called prajñā. Why? Because constantly contemplating nirvāṇa and practicing the path, it is called untainted; because fetters have not yet begun to be severed, it is called tainted (4). Some say the bodhisattva's prajñā is untainted, unconditioned, invisible, and without resistance (5). Some say prajñā transcends the four propositions, like a flame of fire, its four sides cannot be grasped or touched (6). Some say the above explanations each have their own reasoning, just as five hundred bhikṣus each explained the two extremes and the meaning of the middle path, and the Buddha said they all had good reason (7). Some say the last one is correct, because if there is a dharma even the size of a hair-tip, there is fault (8).' Although there are eight people, in meaning there are only six: the seventh generally accepts the previous six, and the eighth solely maintains the sixth. Among the six, since the first separately points to the untainted, it does not transcend the two vehicles. Because the second's cause is tainted, it only establishes the Tripiṭaka bodhisattva. In the third, the fruit is called sarvajñā, which mostly belongs to the meaning of the shared [teaching]. The fourth's meaning runs through both the perfect and distinctive [teachings], qualifying both as prajñā and as pāramitā. The fifth also belongs to the bodhisattva of the shared teaching, yet also extends to the Hinayāna. The sixth's meaning extends through the three teachings, so it is also complete in both phenomenal and principle. The seventh and eighth masters together accept the previous six, which also run through the distinctive and perfect; hence they are briefly cited to verify the present intention. From “Now for the time being” downward is the direct explanation. The first passage is phenomenal, so it belongs to worldly knowledge. From “Investigating through the four movements” downward is in terms of principle. Principle is the three wisdoms; hence it says “as above.” Traversing the eleven matters, it is therefore called “the rest.” It should say that all wholesome dharmas traverse the twelve matters one by one, but the text is merely abbreviated. From “Question” downward is the examination. It should properly examine the six pāramitās; calming and contemplation took this opportunity to come here as a question. Furthermore, the six perfections do not go beyond calming and contemplation, just as in subsuming dharmas, the Dapin is cited again with the six perfections mutually completing each other to serve as this answer. However, if phenomenal six perfections lack mutual adornment, they are still called not pāramitā, how much more so with principle? Why? For instance, giving without moral discipline does not generate rebirth in wholesome paths; without patience, the recompense obtained is lowly and ugly; without vigor, the bodily form is frail and weak; without dhyāna, it becomes merely distracted goodness; without wisdom, one cannot comprehend impermanence. It is just like a wealthy man lacking all other things; the other five lacking the five can be understood following this explanation. Regarding “Like wearing armor and entering battle,” etc., it is a metaphor for mutual completion. The treatise asks: 'Why does one perfection require five adornments? Answer: Because each assisting practice has power. Just as when men are not assembled, there is no battle power, but when the great army fully arrives, equipped with armor and weapons, it can break through the battle line. The bodhisattva is also like this: only when the six perfections mutually adorn each other can they break through afflictions and swiftly attain bodhi.' The Dazhidulun, fascicle nineteen, explains: 'A single thought-moment is fully equipped with the six perfections and all dharmas, and the six perfections mutually subsume each other,' etc., which are all this intention. From “Contemplation is like” downward, next it answers regarding calming and contemplation. Regarding “the closed room”: having wisdom without concentration is like a lamp in the wind, which cannot illuminate objects clearly. Therefore, using the room of concentration to keep away the winds of madness and distraction, the lamp of wisdom can then break through the great darkness of ignorance, making the jewel of the true mark clearly visible. Therefore, it is said that cultivating wisdom excessively increases wrong views, while cultivating concentration excessively increases ignorance; thus one should cultivate them equally, and there is no need for this objection. If they are unequal, even the Hinayāna falls short, how much more so the Mahāyāna! Regarding “washing clothes,” etc., the Great Sūtra, fascicle twenty-nine, says: 'A bodhisattva mahāsattva possesses two adornments that can bring great benefit: first, concentration; second, wisdom. Just as in washing soiled clothes, one first uses lye water and afterward pure water. Now, with the lye of Śūraṅgama concentration and the pure water of the wisdom of all modes, one washes the defilement of the three afflictions and cleanses the robe of the true mark.' It also says: 'Like cutting the jian grass: if held tightly, it cuts.' Cutting requires the force of movement. If the substance has already separated, that is not the meaning here. People nowadays do not understand and use it indiscriminately. The Dazhidulun, fascicle seventy-nine, says: 'Like grasping jian grass: if held loosely it cuts the hand, but if grasped tightly there is no injury.' Cutting means harvesting, and also severing. The Erya says: 'The white flowering wild jian.' Guo Pu says: 'A kind of thatch.' Holding with the hand is concentration; cutting with the knife is wisdom. It is also like pulling up a sturdy tree: first loosening it with the hand of concentration, and afterward pulling it up with the hand of wisdom. That Great Sūtra passage has eight metaphors in total, each matching the bodhisattva's concentration and wisdom. From “Furthermore, prajñā” downward restates prajñā to directly bring out the perfect meaning. The sequence of dharma-marks should fully list six; but if speaking of the dharma-essence, each single one subsumes all dharmas, so why use six? From “Furthermore, prajñā” downward, it further distinguishes again. That which is called the dharma-dhātu subsumes all dharmas, and all dharmas are also the six perfections; therefore, it re-explains that prajñā and the various dharmas are mutually identical, so how could one discriminate between one and six? Wishing to bring out the perfect purport, this question was raised to generate its answer.