止觀輔行傳弘決 1
English (machine translation) 1
- Language
- English
Contents
- 1.115 — 4 parts
1.1
Preface to the Decisions for Supporting Practice and Propagating the Great Calming and Contemplation
1.2
Those who take nothingness as their principle discard the path of the nominal teaching; those who abandon written words deviate from the purport of composing treatises. In ancient times, the Brahma King [Śākyamuni], taking advantage of the proper time, appeared to benefit [beings]; the sages and worthies harmonized with his path, and none contravened his virtuous voice. Yet he still relied on verbal formulations, committing them to the councils of compilation. How much more so as time has prolonged into the semblance and final eras, when students rarely discern the subtle beginnings! Guests who grasp and comprehend are not even one or two in ten. Some sit silently for exhausted years, relishing moderation in dullness and ignorance; others discuss the mind until their heads are white, hesitating between the partial and the full. That people are so prone to bias—how could it be like this? Before mounting to touch the elephant, each expounds on the colour of milk: some claim that "this mind itself is the Buddha" is the gate to awakening and entry; if form is not different from emptiness, who traces the root and branch? If one would merge into the absolute, why apply chapters and verses? Alas! That the great teaching has declined like this is entirely because they have not distinguished that the nature of written words is detached; who can comprehend how profound the efficacy of dhāraṇī is? Formerly, Great Master Zhizhe descended to be born and manifest in the world, extensively propagating the profound virtue to vastly rescue [beings from] the cross-currents. He sought consultation to pile up earth under Dasi, and raised the broken mainstays under Nāgārjuna. Establishing his lineage and composing canonical works, he took the Middle Contemplation as his guiding school; setting up the ultimate and formulating doctrines, he took the Supreme Vehicle as the destination. Thereupon he entrusted it to Guanding. Master Guanding extended and elaborated it, respectfully revering and widely upholding it, leaving extensive written records, so that the portal of the teaching was once again illumined from this point on. He was succeeded by Fahua Wei; Master Wei had cultivated seeds from past lives and did not err in his original purity. Next was Tiangong Wei; Master Wei reverently received it as water is poured from vessel to vessel, and transmitted it to Zuoxi Xuanlang. Master Xuanlang was peerless, with natural genius and independent judgment; following tradition in exposition and explanation, he had no leisure to care for his own writings, and carried on the propagation through Pitan Zhanran. Master Zhanran was born at intervals, possessed of remarkable insight from his youth; Zuoxi deeply appreciated his extraordinary capacity and vowed to transmit the lamp [to him]. He used to say that the two gates of calming and contemplation unify the myriad practices, being an arrangement of the perfect and sudden that is threaded together by one [principle]. Ah! Continuing through four generations for nearly two hundred years, corruptions like "fish" and "Lu" have not been without similarities and differences. Just as he was about to unravel thoughts to guide the profound stream, he extensively refuted heterodoxies and doubts, drawing broadly on the present and the past; plain without being crude, extensive without being verbose, he composed the Notes on Supporting Practice in ten fascicles, fully providing the extensive and concise purports of earlier sages, and according with the superior and inferior capacities of contemporary people. How could it merely interweave what was heard? It was meant to regulate what is cultivated. What is cultivated is practice—the wondrous movement of the three abundances is swiftly attained; what is heard is understanding alone—the profound insight into the one true [reality] is hereby united. When practice has diverging paths, the beginning and end are as separated as heaven and earth; when understanding lacks orientation, its shallowness and depth also follow their kind. Establishing doctrines to support practice in order to encompass it fully, [people] therefore came from distant regions to inquire into doubts and seek instruction. Dispelling ignorance and uncovering the obscured, he was diligent day and night, in the hope of profoundly assisting, respectfully admiring, transmitting, and propagating, so that the imminent practice of the Path would not proceed in isolation. Alas, I, a student of the final era, lightly discourse on the Supreme Vehicle, which is like a torch trying to add radiance to the two luminaries. Reverently prefaced by the chuji'nan Pumenzi of Junshan, in the fourth year of Yongtai, the first year of the reign era, under the eighth generation of the flourishing Tang.
1.3
(The teaching that aids practice has a lineage; having faith in the teaching, one is capable of supporting practice. The practice that reveals the teaching accords with principle; testing practice, one can transmit and propagate it. What does practice propagate? Without the various teachings, it cannot be established. What does the teaching support? Without wondrous practice, it cannot be explained. Thus, through the three hearings, teaching and practice are gradually brought into a single track: whether consulting and receiving oral decisions, or scrutinizing the essential decisions on principle, or formulating questions to decide doubts, or drawing on analogues to make decisions, or citing the extensive to decide the concise, or gathering the extensive to decide the correct, or deciding the stylistic flow of the commentary, or deciding the path of contemplation throughout, or examining the text to judge errors, or basing oneself on the canon to cut off fallacies. Encompassing these manifold purports, I have presumed to make it the opening title, briefly expressing what has been transmitted so as not to abandon prior views.)
1.4
Exounded by the Śramaṇa Zhanran of Piling during the Tang
1.5
Question: For what causes and conditions have you presumed to compile this record?
1.6
Answer: Having no other choice, I explain this origin, which has ten purposes in all: First, to make it known that there is a lineage transmission, not indulging one's own chest and opinions to contradict the teachers' minds. Second, for the sake of those who once had a lineage transmission but abandoned the foundation, following what they had not yet seen. Third, for the sake of later generations who, drifting along, give rise to deviant interpretations and lose their original reliance. Fourth, for the sake of those who have faith in the lineage and love study, but in other regions have no master from whom they can receive transmission. Fifth, for the sake of those who practice both doctrine and contemplation, fond of relying on the teaching, so that their practice and understanding may be complete. Sixth, to point out the crucial joints, extensive and concise, beginning and end, of the essential texts of the lineage. Seventh, to establish the masters' understanding so that it does not sink into oblivion, benefiting future generations. Eighth, to support one's own contemplation and understanding to prevent errors, making it easy to search and investigate. Ninth, to present the understanding one holds, fearing there may be confusion or forgetting, seeking excision and correction. Tenth, to accord with the Buddha's intention, activating the mind of great compassion to practice benefiting others. This work exists in three successive editions: The first edition in twenty fascicles and the second edition in ten fascicles were both titled "Perfect and Sudden" at the beginning, in order to distinguish them from the biased, the small, and the indeterminate. The second edition is the one that lists "humbly reflecting" at the beginning of the text. The intention of the title of the third edition is slightly different, as explained in full below. The opening line, "Calming and contemplation are luminous and tranquil," is what is currently inherited, namely the third edition. People of the time have traditionally transmitted it mostly taking the third to be the concise edition and calling the second edition the extensive edition. Looking at them on the surface, there seems to be extensive and concise, but when one investigates from beginning to end, the number of sheets is identical; one should take the third to be the re-edited edition, and there is no need to call it concise. When listening [to lectures], I used to consult and decide upon what I heard, and searched through sūtras and treatises, deliberating to supplement and assist—it was not that I followed my own whims to erroneously make an exposition. According with the exegesis of sūtras and treatises, all are divided into three sections; here, even the main exposition in the text itself is not yet complete, so it is evident there is indeed no third [section], the dissemination. Only the preface composed by Zhang'an before the opening of the chapters can serve as the preface section; from the opening of the chapters onward is the main exposition section. The old second edition combined the preface and the main text into ten chapters; thus, the beginning of the text says, "Humbly reflecting and recounting what was heard together make ten purports." The words "humbly reflecting" mean privately giving rise to thoughts. The preface has five purports: first, preliminary deliberation; second, ancestral transmission; third, distinguishing differences; fourth, citing proofs; fifth, indicating the place. The words "recounting what was heard" mean recording what was received. The main exposition also has five purports: first, opening the chapters; second, sequence of arising; third, distinction; fourth, critical evaluation; fifth, explanation. Because combining one's own preface and what was heard into ten sections seemed insecure in sense, the re-edited and settled [edition] eliminated this sequence, merely forming preface and main exposition. Furthermore, in the preface, there is only the initiation and so on, without verses of homage, because credit was deferred to the master, and it was merely a recorded account. If, with respect to the Great Master's text of the main exposition, we open it in principle into three sections, then the first six folds are taken as the preface section, the correct contemplation and its retribution are taken as the main text, and arousing the teaching to transform others is the dissemination section. Since the ultimate destination is the cessation of transformation and returning to quiescence, which is not subsumed under the three, in meaning it resembles dissemination. In the commentary, with respect to practice, it is still matched against the three trainings to form three sections; now, following that example to open it in principle into three, what objection could there be? For now, we rely on the former two sections as standard. In the opening preface, adding the recounting of the time, place, and other matters of what was heard makes the general preface; using the old matters of the ancestral transmission of persons and teachings makes the specific preface: this is precisely the real intent of the re-edited and settled edition. One must not again use preliminary deliberation and the other five as a sequence to divide the texts on the time, place, and so on of the re-edited edition. Therefore, the re-edited and settled edition turned the old "preliminary deliberation" into "perfect proof," which is why this is used below. The text on preliminary deliberation says: "Now relying on sūtras, I further clarify the perfect and sudden." The words "relying on sūtras" precisely correspond to citing proofs; having proven the perfect and sudden, one requests proof for the other two, immediately posing the question: "Regarding the other samādhis, we wish to hear sincere proofs." In the second edition, this question is missing. Therefore, the text on preliminary deliberation in the second edition says: "Briefly citing Buddhist sūtras, I roughly manifest the perfect intent." Thus we know that preliminary deliberation is not different from citing proofs, so the re-edited and settled edition omitted the name "preliminary deliberation" and turned it into citing proofs. If one were to match the names "preliminary deliberation" and so forth of the previous edition sequentially against the re-edited text itself, it would render phrases such as "calming and contemplation are luminous and tranquil" entirely superfluous. How much more so is matching preliminary deliberation against ancestral transmission profoundly inadmissible; for this reason, the sequence of the old chapters had to be abolished. The reason the general preface is now added to the re-edited and settled edition is to resemble the five matters of the councils that transmitted what was heard, such as the body of the teaching, and therefore it is not like the old where preliminary deliberation stood at the beginning. I have already explained the sequence of presence and absence between the new and the old. The reason the name was changed to "Mahā" has two meanings: first, to contrast with the Lesser Calming and Contemplation produced for his lay brother; second, to preserve the rich, comprehensive connotations of the Sanskrit sound. Hence the Dazhidulun states: "The word 'Mahā' contains three meanings, namely great, many, and superior." If one explains it according to the commentary on the four teachings for the stage of a bhikṣu, then that is not the present intent; using these three terms to explain the perfect threefold contemplation corresponds precisely to the purport of the title: "great" is the meaning of emptiness, "many" is the meaning of provisionality, and "superior" is the meaning of the middle. Therefore, it was changed to follow the name with comprehensive connotations, so as to entitle the work on the threefold contemplation in a single mind.
1.7
If so, how is changing from "perfect and sudden" to follow "Mahā" different?
1.8
Answer: Although the name "perfect and sudden" is distinct from the biased and the gradual, its wording is broad and general, lacking the inclusion of the three; therefore, the single and shallow pronunciation of this land was changed so as to preserve the title of that foreign language with its multiple connotations. From this, one should know that the two characters "calming and contemplation" are nothing other than Mahā—namely, the calming and contemplation of the threefold calming and threefold contemplation in a single mind. Thus we know that encompassing the entirety of the work to form the opening title, from the great intent at the beginning to the ultimate destination at the end, it is nothing other than the calming and contemplation of Mahā. Thus, the title is general, and the ten chapters are specific. Among the ten chapters, the great intent is general, and the remaining eight are specific. Therefore we know that general and specific, the cause and effect of one's own practice, and the agent and recipient of transforming others are all the wondrous concentration and wisdom of Mahā. How so? In the general explanation, arousing the aspiration and practicing cultivation are the causes of one's own practice. Next, moving the great fruit is the fruit of one's own practice. Next, tearing apart the great net is the capacity to transform others. Since there is the capacity to transform, there must be those who are transformed; the text briefly raises the capacity to subsume the recipients; when the matters of capacity and recipient are complete, together they enter the ultimate destination. In the specific explanation, from explaining the name to the correct contemplation is the cause of one's own practice. Next, the chapter on retribution is the fruit of one's own practice. The single chapter on arousing the teaching is the capacity to transform others, and the recipients correspond in meaning to the objects of transforming others. The texts of the latter three great chapters are incomplete; their purport and intent are identical to the latter three in the general [section] above, and for this reason the subsequent text omits them without explaining.
1.9
The first section, the preface, is divided into two. In the general preface, although it resembles the five matters of the general [preface] of collected sūtras, since it is a private record, it lacks [the mention of] those who heard it together. Within it, there are six [parts]: The first four characters recount the essence of what was heard; the two characters "calming and contemplation" directly indicate the essence heard. The two characters "luminous and tranquil" praise the virtues of the essence: "calming" has the essence of tranquility, and "contemplation" has the essence of luminosity. Throughout, the ten chapters and the correct contemplation of the ten dharmas are all nothing other than calming and contemplation, whose essences are all luminous and tranquil; thus it generally refers to the entire work as what was heard. Just as in the Lotus Sūtra, the origin gate and the trace gate are both nothing other than the wondrous Dharma, whose essence is completely real.
1.10
"Unheard in previous generations" clarifies the person capable of hearing. Turning to other past [generations] brings out and completes "thus have I heard"; recounting oneself while encompassing others, the statement refers to both the present and the past, and thus it says "previous generations." Now, having been heard by Zhang'an, it extends its moistening to remaining generations, so that later generations can hear it. As for the word "generation," although thirty years is established in principle, here we take "generation" as changing into a different age. Transmitting the Dharma in different ages exists in every generation; therefore it says "generation." From the night dream of Emperor Ming of the Han down to the Chen dynasty, all the treatises that flourished in their own times filled one's eyes, and those who entered the gate of Chan with the transmission of robe and bowl filled one's ears; how could they not have heard the two characters "calming and contemplation"? But none was like Tiantai expounding this single work, where concentration and wisdom are both exquisite, and doctrine and contemplation are both illuminated, gathering the teachings of a whole lifetime and condensing the purport of the Lotus Sūtra, establishing the inconceivable ten vehicles and ten objects, the practice of absolute cutting off, extinction cutting off, quiescence and illumination. "Unheard in previous generations"—these words truly hit the mark! Hence Nanshan praised: "Only Mount Heng and the cliffs of Tiantai doubly propagated Chan and wisdom." Could Nanshan have flatteringly attached himself to falsely confer this praise?
1.11
The two characters "Zhizhe" refer to the master of the teaching. In childhood his name was Guangdao, also called Wangdao; these names were established based on auspicious omens at his birth. His Dharma name was Zhiyi. Yi means tranquil. That is to say, after he left the household, his master established this appellation for him based on his virtues, hence using the meaning of tranquil. Later, when he conferred the bodhisattva precepts upon the Prince of Jin, he thereupon established a Dharma appellation for the prince, saying: "Great King! In reverently following the sacred prohibitions, your name is Zongchi (Dhāraṇī)." The prince said: "The master transmits the lamp of the Buddha's Dharma; he is called Zhizhe (the Wise One)." Here it follows this later account, and so says Zhizhe.
1.12
The phrase "Great Sui", etc., refers to the time when the teaching was spoken. Since the sūtras are many, they generally speak of "at one time," which encompasses both long and short durations and includes both the subtle and the crude. Here, as it is only a single text, it specifically designates the Great Sui. The Sui received the abdication of the Zhou; their surname was Yang, originally people of Huayin in Hongnong. At first, following Emperor Taizu of the Zhou, he rose in righteous revolt west of the Pass, reaching the rank of Grand Minister of Works and enfeoffed as Duke of the State of Sui, personal name Jian. Later he ascended the imperial throne and consequently styled his state Sui. As for the character Sui (隨), the Yupian states that it adds the radical [辵]; it is pronounced with the fanqie phonetic d-u-ò (待過反); the character originally lacked the movement radical. When the Tang dynasty arose, considering that the Sui had already passed away (run away), they therefore added it. "Kaihuang" is the reign title. Huang means great. The Erya says: "Huang means to rectify, the utmost, great, and an appearance of flourishing vigour." The phrase "Jingzhou", etc., indicates the place of preaching. As for "Yuquan Temple", initially, in the second year of the Taiping era of the Liang, the ruler of Wei ordered Yuwen Tai to crush the two hundred thousand troops of Emperor Yuan of the Liang. The Great Master was eighteen years old at that time; he went to Guoyuan Temple in Xiangzhou to rely on his maternal uncle and left the household there. In the third year of the Taiping era of the Chen, at the age of twenty, he advanced to receive full ordination, relying on Vinaya Master Huikuang to master the Vinaya Piṭaka. In the first year of the Qianming era of the Chen, he first entered Guangzhou and relied on Dhyāna Master [Hui]si to receive dhyāna methods, being twenty-three years old. In the first year of the Guangda era of the Chen, he took leave of his master and entered Ye, being thirty years old. In the seventh year of the Taijian era of the Chen, he first entered Tiantai, being thirty-eight years old. In the ninth year of the Taijian era, by imperial decree the Xiuchan Temple was established. In the thirteenth year, the emperor invited him to come out to Ye. In the third year of the Zhending era of the Chen, which was the eleventh year of the Kaihuang era of the Sui, he returned to Jing[zhou] and established a temple to repay the debt of gratitude to the land. It was originally named Yiyin, and later changed to Yuquan (Jade Spring); because the spring's water was jade-like in colour, it was named after it. As for "temple" (si), in the Western regions it is called saṅghārāma, which here is translated as community garden (saṅgha-garden); it is also generally termed a vihāra (aranya / pure dwelling). In the local customs here, the official offices of the Nine Courts are generally called si (temples/courts), meaning a place governed by rules and laws; therefore, the designation of rules and laws was used to name vihāras. In the fourteenth year [of Kaihuang], at the age of fifty-seven, he expounded the Calming and Contemplation at that Yuquan Temple.
1.13
Next, the scope is clarified again. First, the scope of time is clarified.
1.14
"One summer" generally brings up the limit of practice from beginning to end. To expound and praise is called "unfolding and propagating". "Two periods" refers to morning and late afternoon. "Showers of compassion" means that what was spoken with a mind of compassion was like pouring down great rain. If spoken based on the conditions of sentient beings or phenomena, there would be an end; but because a mind of unconditioned compassion has nothing to rely upon, indulging freely in delight of speech and eloquence, it is called "without end". His stage was that of the five ranks, which is the unconditioned compassion of the practice of contemplation. As for "showers", it is as the fifth fascicle of the Dazhidulun verses appraising four Dharma masters says: / "Having extensive learning, eloquence, and skillful speech, / Beautifully expounding all dharmas to move people's minds, / Yet not acting in accord with the Dharma oneself, with improper conduct— / Like clouds and thunder without rain (the first). / Broadly learned, extensively hearing, possessing wisdom, / But tongue-tied, clumsy in speech, lacking skillfulness, / Unable to reveal and manifest the treasury of Dharma jewels— / Like thunderless yet light rain (the second). / Not broadly educated, lacking wisdom, / Unable to expound the Dharma, lacking good conduct; / This corrupt Dharma master has no sense of shame— / Like small clouds without thunder or rain (the third). / Extensively learned, broadly wise, with skillful speech, / Beautifully expounding all dharmas to move people's minds, / Practicing the Dharma with an upright mind, devoid of fear— / Like great clouds and thunder pouring down immense rain (the fourth)." / The purport of the verse takes extensive learning as clouds, expounding the Dharma as thunder, and compassionate conduct as rain. The Great Master possessed all three, and was thus the fourth Dharma master.
1.15
As for "Though the delight of speech was without end": there are four types of eloquence, namely [eloquence in] meaning, dharma, phrasing, and delight of speech. Meaning means making clear the meaning of all dharmas; dharma means expressing the names of the dharmas; phrasing means the words capable of expressing the names. Although having these three, one must have the delight of speech to expound the previous three. That is to say, expounding all dharmas within a single dharma, all characters within a single character, and all statements within a single statement, all entering the true mark without error—hence we know these are all the power of the delight of speech. "Though" is a word denoting incompleteness, and also a grammatical particle. Although it was without end, at the end of the summer it came to a halt. "Just as he reached the object of views, the wheel of Dharma ceased turning": "just" means barely managing to. Barely having finished the object of views, the time pressed close to the end of the summer. Although the remaining text is missing, those practical gates are not essential; they are already complete within the abbreviated [outline], fully expressing the intended purpose. That is, the seventh of the great chapters opens into ten objects; reaching the seventh object, the rest were not expounded again. The latter three great chapters and the remaining three objects were unfinished due to circumstances. Therefore, the biography says: "Guanding privately recorded the ten fascicles of Calming and Contemplation, hoping to hear it again to complete it from beginning to end; but it met with Zhizhe's nirvāṇa, leaving no way to seek it further. Although the remaining text is abbreviated, it can be known by reference to the above." As for excessive pride, it is as stated under the object of dhyāna: "People who lack knowledge attain this and take it to be the patience of non-arising; monks of the four dhyānas take it to be the four fruits, giving rise to the view that extinguishes speech, like mice squeaking or birds chirping in empty space." Such passages are not of a single kind. The latter two objects are merely the two vehicles of the two teachings and the bodhisattvas of the three teachings; they are fully present in the passages on the substantial marks, subsuming dharmas, biased and perfect, etc., and within the conceivable among the various objects. The latter three great chapters also accord with the latter three outlines of the fivefold outline; although their text is missing, they are complete in meaning. Therefore, relying on the end of the summer, it served as the condition for the omission. The proclamation of the perfect vehicle of faithful practice ceased here, hence it says "the wheel of Dharma ceased turning." Since the practice it covered was roughly complete, the rest was left unspoken, hence it says "the latter part was not expounded." Fu (弗) means "not".
1.16
From "However, drawing from the stream and seeking the source" downward is the specific preface. Previously it was called general because its meaning was general while its text was specific, specifically speaking of the calming and contemplation being clear and tranquil, etc. Now this specific preface is specific in intent while preserving the general, generally speaking of the twenty-three masters, etc. Although general and specific differ, neither goes beyond the persons and dharmas of masters and disciples. Thus, in the general preface, calming and contemplation is simply the Dharma heard and spoken by master and disciple; next it raised the persons who were able to hear and able to speak; next it clarified the time and place of hearing and speaking. Therefore, it raises the Dharma heard in the general [preface] like a fragrance and like a stream, to make one know the Great Awakened One like the root and like the source. Moreover, as for this specific [character], although there are no other works to contrast it with, what was transmitted between masters and disciples differed among the three works; being sudden in contrast to the other two, it is therefore called specific. Furthermore, what was transmitted here differs from other teachers, and so is also called specific. Therein, it first clarifies the gradual lineage of the transmission of the Dharma. If one does not first point to the Great Sage, the Tathāgata, there would be no ground to list the twenty-three patriarchs. If one does not list the twenty-three patriarchs, there would be no ground to point to the thirteenth master. If one does not point to the thirteenth master, there would be no ground to have faith in the masters of Mount Heng and Mount Tiantai. Therefore, it first uses an analogy for its origin, like seeking the source and searching out the root. The calming and contemplation of today arose in the semblance and final eras like a stream and like a fragrance; the golden mouth and Brahmā voice [of the Buddha] are like the root and the source. "Drawing" (yi) means dipping or scooping. The Classic of Poetry says: "In the north there is the Dipper, but it cannot draw wine or syrup." Scooping from its stream, one must seek its origin; knowing its fragrance, one must search out its root. Thus the Mahāparinirvāṇa-sūtra says: "Smelling its fragrance, one knows that this land must possess this medicine. The true flavor of this medicine abides on the mountain like the full moon; following the places where it flows, it has various names." The true flavor is the real principle. The numerous names are the later teachings. The full moon is an analogy for the real principle. Being on the mountain is an analogy for the principle being within the aggregates. The Tathāgata established names based on principle and in accordance with capacities; in the semblance and final eras, the four reliances broadly propagated the Buddha's transformation. Those who receive the transformation and take up the teaching must search out the root and source. If one is deluded about the root and source, excessive pride will usurp true realization; if the fragrance and stream lose their lineage, perverse doctrines will confound the Mahāyāna. From this we know that [Huisi of Mount] Heng and Huiwen of [Mount] Tiantai took Nāgārjuna as their ancestor, and that the twenty-three sages followed in succession from the Twin [Sal] Trees; this truly has a basis, and is thoroughly worthy of trust.
1.17
From "The treatise says" to "secondary: that is fine": wishing to clarify the transmission of the Dharma, it broadly cites doctrinal proofs regarding having a master or having no master. Speaking of having no master, it is as the second fascicle of the Dazhidulun says: "In my practice I had no master or protector, my resolve was singular and without equals. By accumulating a single practice I attained buddhahood, spontaneously penetrating its path." The fifteenth fascicle of the Zengyi [Ahan Jing] says: "The five persons including Ājñāta asked the Buddha: 'Who was your master?' The Buddha answered: 'I also had no master or protector, nor did I have any equals. Alone, matched by none, devoid of fault, cool and no longer warm.'" The Vinaya texts are largely identical. The Milindapañha (Naxian Jing) says: "The Buddha attained the Way without a master, awakening to all dharmas by himself." The Lotus Sūtra says: "The Buddha's wisdom is unmastered wisdom." In secular terms, the Grand Preceptor (Taishi), Grand Tutor (Taifu), and Grand Guardian (Taibao) all convey the sense of master. Next, it speaks of having a master. "Receiving prophecy", etc.: the character bie (莂) means allotment, also distinction; character dictionaries mostly write the character bie (別). For example, the Ruiying [Benqi Jing] says: "Formerly, when Dīpaṅkara Buddha arose, I was a bodhisattva named Ru Tong (the Young Scholar); I bought flowers and offered them to Dīpaṅkara Buddha, scattering them in offering, and the flowers remained suspended in the air. The Buddha knew my intent and praised me, saying: 'What you have learned throughout countless kalpas is pure.' He thereupon gave prophecy to me, saying: 'After ninety-one kalpas from now, in a kalpa named Bhadra, you shall become a buddha named Śākyamuni', even unto ascending into space and attaining the patience of non-arising." The treatise says there was no master, while the sūtra proclaims the bestowal of prophecy. From "The book says" onward, it further cites secular classics, which also possess both meanings: innate knowledge is like having no master; completion through learning is like receiving prophecy. Thus the Analects says: "Those who are born with knowledge are the highest; those who learn and attain it are the next; those who learn after facing difficulty are yet the next. Those who face difficulty and do not learn are the lowest of the people." Liang (良) means good, also superior. Although secular books do not discuss distant cause and effect, here it temporarily cites broadly analogous words to prove that the two meanings are logically without error. Those reading this text should place the character liang at the end of the sentence. In the world there are those who do not understand phrasing and punctuation and place the character liang at the beginning of the sentence, which is very inappropriate. For example, in the second edition, the beginning of the lower sentence further contains the character ran; how could one read that second edition as "Fine indeed (liang ran) are the Dharma gates", etc.? Therefore, it cannot be used. However, having no master and receiving prophecy, although distinct in terms of phenomena, are non-dual in their principle: in the cause one must rely on masters and protectors; when the fruit is complete it is called solitary awakening. Taking this cause and effect together, it constitutes the prime ancestor transmitted by the various masters.
1.18
Next, from "The Dharma gates are vast and wonderful" to "bluer than indigo": it broadly raises dharmas and analogies to question the two paths above. Since persons are divided into phenomenal and noumenal, cause and effect, is the realized essence of the Dharma also divided into two? Vast (hao) describes the appearance of vast waters. Since the Dharma is vast and wonderful, is it phenomenal or noumenal? "Is it naturally solitary and bright?" asks about the unmastered Dharma. "Does it come from indigo yet become bluer?" asks about the Dharma achieved through learning. The principle is not artificially produced, hence it is called "naturally" (heaven-real). The realized wisdom is perfectly bright, hence it says "solitary and bright". Conditioned by the master's permeation, it is said to "come from indigo"; because the effort of learning is fulfilled, it is said to "become blue". The secular book says: "Blue comes out of indigo and yet is bluer than indigo; it is dyeing that makes it so." Here it cites the meaning of dyeing, not that of surpassing indigo.
1.19
Regarding "If practitioners hear... origin of the school": this is the general reply. "School" (zong) means venerable or chief; "origin" (yuan) means head or chief. If one traces the transmitted Dharma as it is successively handed down, one will recognize the primal origin and lineage of those able to transmit it. Thus, recognizing the Buddha of a single era as the primal origin, one only then understands that our present master takes Nāgārjuna as his ancestor. Regarding "From the Great Awakened One... to subduing Māra": this is the specific reply. First, it answers both questions together. "Great Awakened One" corresponds to the sense of natural purity; "fulfillment of practices" corresponds to receiving the prediction. Both human person and Dharma entail these two aspects. When both aspects are complete, the way of master and disciple is accomplished. Hence secular texts say: "If the bamboo of Mount Kun is not cut, the song of the phoenix does not ring out; if human nature is not refined, the spiritual brilliance does not emerge." Since ordinary nature must await refinement to emerge, the true principle likewise comes to fruition through learning. Regarding "Awakened" (jue): the Book of Odes says, "Possessing awakened virtuous conduct." It also says: "Awakened means greatly luminous, enlightened, and upright." Here it is also like this: the ten epithets are complete and all-inclusive wisdom is fully luminous; the three delusions are suddenly exhausted and the great night is thereby illuminated; the two kinds of death are forever eliminated and there is no more crookedness. Furthermore, when awakening is fulfilled, etc., it is termed the "Great Awakened One." The four teachings are not identical, and their awakening and wisdom also differ; here, relying tentatively on the beginning of the gradual [teachings], it speaks comprehensively and in general, concisely calling him the "Great Awakened One." Because his awakening is great, he is the most venerable in the world. Regarding "accumulating practices for kalpas until fulfilled": this is also spoken comprehensively and in general, which is why it does not specify three asaṃkhyeyas or immeasurable asaṃkhyeyas. "Kalpa" is translated here as "time." Treatises such as the Abhidharmakośa mostly take twenty [cycles of] increase and decrease as one medium kalpa, and eighty [cycles of] increase and decrease as one great kalpa. The Suvarṇaprabhāsa says: "A Brahmā heaven garment of three zhu brushes against a square rock of forty li once every three years; when it is worn away completely, that is a small kalpa. When an eighty-li rock is worn away, that is a medium kalpa. When a hundred-and-twenty-li rock is worn away, that is called a great kalpa. One who does not cultivate and study through such counts of kalpas is not called a bodhisattva." It also says: "There are one-li kalpas, two-li kalpas, up to ten-thousand-li kalpas." It also says: "There is a great square city forty li in circumference, filled to the brim with mustard seeds without being leveled off with a scraper; taking one every hundred years until they are exhausted is called a kalpa. Passing through countless kalpas is called an asaṃkhyeya." Setting forth the meaning of kalpas in detail is not the primary purpose of the text, so it is not explained at length.
1.20
Regarding "Undergoing six years to subdue views... to subduing Māra": subduing views was to tame the non-Buddhists, and subduing Māra was to crush the heavenly demon. Therefore, his six years of austerities surpassed their practices; first conforming [with them] and then diverging, such is appropriate for the path of transformation. Hence, among the five men, those attached to craving-practices abandoned him and left. After the six years had passed, he consumed food and cultivated dhyāna, whereupon those attached to view-practices also abandoned him and left. Later, he subdued the heavenly demon and attained the Way beneath the king of trees. The aspects of subduing Māra are described at length in various sūtras. For instance, the Ruiying jing says: "The heavenly demon and the Buddha questioned and challenged each other. The Buddha said: 'A real man will surely die fighting in battle; he will never, while alive, surrender to another.' Māra said: 'Bhikṣu, what do you seek sitting beneath a tree, delighting in groves and thickets among venomous beasts? Clouds arise, fearsome and dark, yet surrounded by heavenly demons you are not alarmed.' The Buddha said: 'From ancient times there has been the true path traveled by the buddhas; serenity is supreme, dispelling all darkness. This is truly the most victorious, full treasury of Dharma; as I sit here, I cause the demon king to rejoice.' Māra said: 'You should become a king who turns the golden wheel, with the seven treasures arriving of themselves to govern the four quarters; the five desires enjoyed will be incomparable in joy. There is no Way in this place; rise and enter the palace!' The Buddha said: 'I see that thriving desires are like swallowing fire; I cast aside the kingdom like spittle, without craving. Even if one becomes a king, there is the sorrow of old age and death; leaving this place offers no benefit, do not speak falsely.' Māra said: 'Why do you sit peacefully in the forest speaking bold words, abandoning the kingdom's wealth and status to keep to empty seclusion, without seeing me mobilize the four armies—elephants, horses, and foot soldiers numbering hundreds of thousands of kotis? Already showing faces of monkeys and lions, all holding knives and swords, brandishing halberds and spears, leaping and roaring, filling the sky,' and so forth." The Dazhidulun says: "At that time, the Śuddhāvāsa devas stood on three sides, watching the questioning, challenging, and fighting between the Buddha and Māra. The heavenly demon retreated and fled, not even stopping at the Iron Enclosure Mountains." The Da ji jing, Guanfo sanmei jing, and others state: "When the demon king first wanted to come and wage war against the Buddha, he first ordered his subjects, then his prince, and next sent his three daughters, none of whom could break [the Buddha]. Thereupon he became greatly enraged and personally led the army. As soon as they reached the Buddha's place, master and generals all fell down." In the Dazhidulun, the Buddha rebuked the demon daughters with a verse: "This body is a swamp of filth, / where impure matters rot and accumulate. / This is truly a walking latrine; / how could it suffice to delight the mind?" The daughters were thereby ashamed. Furthermore, [the Buddha] said to Māra: "I cultivated austerities for three asaṃkhyeyas, only then obtaining bodhi. You merely hosted a single unrestricted assembly to receive the retribution of becoming lord of heaven. How can you raise this battle and contention with me?" Māra said: "What is your proof?" The Buddha pointed to the earth with his finger and said: "This one knows me." At that time, the earth deity announced it, and the sky deities transmitted it, up to the Brahmā world. After the heavenly demon was subdued, he attained the unshakeable samādhi and accomplished the unsurpassed Way.
1.21
Regarding "from the Deer Park to the Crane Grove": Having attained awakening, preaching must be based in a location; hence these three—the beginning, middle, and end—are briefly cited, to verify through the teaching and reveal the teaching through the place. The transmitted teaching refers precisely to this: natural reality [reaching its peak] from indigo [dye], its functioning being truly magnificent. As for the Deer Park, the *Dazhidulun* states: "Formerly, the king of Vārāṇasī entered the mountains to hunt. He saw two herds of deer, each numbering five hundred, and each had a leader. One deer leader's body had the color of the seven treasures: he was the bodhisattva Śākyamuni. The other leader was Devadatta. The bodhisattva deer leader, seeing the king slaying his herd, gave rise to great compassion and went directly before the king. The men vied to shoot, flying arrows falling like rain. The king, seeing that this deer had no dread, knew there must be a deep reason, and commanded them not to shoot. The deer reached the king, knelt, and addressed the king, saying: 'For a minor matter, the king causes the deer all at once to suffer the agony of death. If it is to provide provisions, we should take turns sending one deer each day.' The king approved of his words; thereupon the two leaders each sent them in turn. Next came the turn of a doe in Devadatta's herd. She addressed her leader, saying: 'My death is indeed due, but I am pregnant with young. The young is not due to die; please deign to manage this, so that the living are not confused and the dead observe the turn.' Her king became angry and said: 'Who does not cherish life? When your turn comes, just go.' The doe reflected: 'Our king lacks compassion and has wrongfully become enraged.' She immediately went to the bodhisattva king's place and fully addressed the king, saying: 'Great King of benevolence and compassion! As for me today, heaven and earth are vast and wide, but I have none to appeal to.' She reported the matter in full. The bodhisattva king said: 'If I do not manage this, her young will be wrongfully killed. If someone else is sent out of order, how can the subsequent order be dispatched? I alone shall take her place.' His mind having been resolved, he went in person, sending the doe back to her herd. When the bodhisattva deer king reached the king's gate, the multitude saw him and marveled at his coming on his own, reporting the matter to the king. The king also marveled at it. The king asked, saying: 'Are the herds of deer exhausted, that you suddenly come on your own?' The deer king said: 'The Great King is benevolent and compassionate, and no one harms them; they only flourish and are never exhausted. But that doe came and appealed to me, and out of pity for her, if I were to send another out of turn, that too would be impermissible; if I were to let it go and not rescue her, I would be no different from wood and stone. This body before long will certainly not escape death; the merit of compassionately rescuing from suffering and adversity is boundless. If a person lacks compassion, what difference is there between them and tigers or wolves?' Hearing these words, the king immediately arose from his seat and spoke a verse, saying: 'I am in truth a beast, named a human-headed deer. You, though a beast, are named a deer-headed human. One is a human by virtue of principle, not by bodily form. Beginning today, I shall not eat any meat. Through the gift of fearlessness, I can also set your mind at peace.' The deer found peace, and the king attained benevolence and faith." Because it was the dwelling place of the deer herds, it is called the Deer Park. The Buddha first turned the wheel of Dharma here at this time, hence it is called the beginning. Named after trees, it is also called the Mango Park. Inhabited by two ṛṣis, it is also called the Rṣi Park. As for the Vulture Peak in the middle, the *Shuowen* states: "This bird is black and produces many offspring." The shape of the mountain resembles the bird, so it is named after it. Moreover, beside the mountain is a śītavana (charnel ground); after vultures finish devouring corpses, they mostly dwell on this mountain, hence it is named after them. Furthermore, it is the dwelling place of many holy beings, hence it is called Divine Vulture. It is also called Cock's Foot, and also Wolf's Footprint. Fascicle thirty-one of the *Ekottarika-āgama* says: "The Buddha addressed the bhikṣus: 'From long ago, this mountain has likewise been called Divine Vulture. Does it have other names? Do you know or not? It is also called Vast and Universal Mountain, White Earth Mountain, and Rṣi Mountain. It is constantly inhabited by arhats of supernormal powers who have attained the Path, and five hundred pratyekabuddhas dwell there. When the Buddha was about to descend to be born, he commanded a deity of the Śuddhāvāsa to descend and inform them, saying: "After two years, the Buddha will appear here." Hearing this, the pratyekabuddhas burned their bodies and entered extinction, because there are not two Buddhas in the world.'" As for the Crane Grove: It is beside the river Ajiravatī by the city of Kuśīnagara. The trees stand in four pairs, also called the Twin Trees. There is a pair in each of the four directions, hence called twins. It is also said: "The roots are separate, but the upper parts join together, hence called twins." The Buddha entered parinirvāṇa between them. At the time of nirvāṇa, the grove turned white just like white cranes, hence it was named the Crane Grove. The *Madhyama-āgama* refers to it as the "Ox-Horn Śāla Grove," which is probably naming the grove after the city. The city of Kuśīnagara is translated here as "Horn City"; the city was triangular, hence called horn. If so, it should simply be called horn; why say ox-horn? It must be that ox horns signify the pair, while śāla names the trees. Śāla is a Western sound, translated here as "firm and solid." The name "firm and solid" praises the virtue of the tree. Therefore, we know that the ox horns represent the pair, while the meaning also encompasses the three angles. This, then, was the place where the *Nirvāṇa Sūtra* was finally taught. The realization of principle spontaneously under the two preceding meanings is not the topic under discussion now. Transmission from master to disciple is the primary intent now; hence it next explains the transmission of the Dharma to Kāśyapa, narrating the persons who transmitted the Dharma after the Buddha's extinction. Herein, it first explains the transmission from the Golden Mouth, and next explains the continuous succession of the present master. The transmission from the Golden Mouth cites both person and Dharma; the transmission of the present master presents the general and the particular anew. Within the particular, first comes the persons, next the Dharma. The Golden Mouth [transmission] is completely found in the *Fu fazang zhuan*, taking up over seventy sheets of paper, and to record it all would be excessively lengthy. Now, briefly relying on the *Āgamas* and the *Vibhāṣā-śāstra*, we first clarify the initial division of the relics and the compilation of the Tripiṭaka. The *Dīrgha-āgama* says: "Kāśyapa came out of the Pippala Cave and proceeded to the cremation ground. From the golden coffin, the Buddha manifested his two feet for him; after Kāśyapa paid homage, the relics were consumed by fire." In the chronicle, the division of the Dharma is first divided into three portions: namely, humans, devas, and the ocean. The portion among humans was subdivided into eight, identical to the *Āgama*. Thus the *Āgama* states: "After the Buddha's nirvāṇa, the Malla assembly of Kuśīnagara, the Malli assembly of Pāvā, the Bhalli assembly of Calā, the Koliya people of Magadha, the Brahmin assembly of Vethadīpa, the Śākya clan assembly of Kapilavastu, the Licchavi assembly of Vaiśālī, and King Ajātaśatru's assembly of Magadha each thought to themselves: 'The Buddha entered parinirvāṇa in Kuśīnagara; we should seek our share of the relics there.' At that time, each of the countries assembled their fourfold armies, and immediately commanded the Brahmin Droṇa (Xiangxing), saying: 'In my name, go to the city of Kuśīnagara and inquire of the Malla assembly of Kuśīnagara whether their daily life is light and easy and their movements are vigorous. I have always revered you worthy ones; our neighboring states have maintained righteousness without any dispute. I have heard that the Tathāgata entered parinirvāṇa in your country. The Supreme Honored One is truly our refuge; therefore, having come from afar to seek our share of the bones, we hope to return to our own country, erect a stūpa, and make offerings. If you grant it to us, we shall present heavy treasures.' Droṇa received the instruction, went in person, and conveyed the message completely. The Mallas said: 'It is truly as you say. However, the Buddha descended to this land and entered extinction here; the people of our realm should make offerings themselves. If you gentlemen have toiled to come from afar to seek a share of the relics, you can never obtain it.' At that time, the kings assembled their ministers and spoke in verse: 'We, acting in righteousness and harmony, have come from afar to bow our heads and politely seek a share. If it is not granted, our fourfold armies are here, and we will not spare our lives. If we cannot obtain it through righteousness, we shall take it by force.' At that time, Kuśīnagara assembled its ministers and answered in verse: 'Toiling you gentlemen to come from afar and condescend to bow your heads. Regarding the Tathāgata's physical remains, we dare not permit this. You speak of raising troops; we also have them here. We will oppose you to the death, and do not say we are afraid.' At that time, Droṇa admonished the assembly, saying: 'Worthy elders! Having received the Buddha's teachings, chanting the words of the Dharma with your mouths, and taking benevolence to heart, you should consider bringing peace to all sentient beings. Why fight over relics and kill one another? The Tathāgata's physical remains are meant for widespread benefit. The relics are present; you should simply divide them.' The assembly all agreed. Soon they said again: 'Who can divide them?' The assembly nominated Droṇa, whose benevolence and wisdom were balanced and impartial, as fit to divide the relics (and so forth). Thereupon, they divided the relics into eight portions, the jar stūpa being the ninth, and the ashes stūpa being the tenth. As for the hair from when he was alive, devas took it up to heaven to erect a stūpa and make offerings. King Ajātaśatru had previously sent a letter to comfort their expectations; when the morning star appeared and the division of the relics was complete, they should present his share in person. As for the remaining ashes, the people of the village of Pipphalivana said to the assembly: 'We beg for the ashes left on the ground to erect a stūpa and make offerings.' All said: 'Grant it to them.' The various countries each erected a stūpa in their own land."
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- 止觀輔行傳弘決 — Classical Chinese