止觀輔行傳弘決 1.115.2

1.115.2

In quoting the *Huashou [jing]*, this censures speaking without practicing, not that speaking is not needed; therefore, it re-cites the four propositions on hearing and wisdom from the *[Da zhi du] lun*. Fascicle ninety-three of the *Da zhi du lun* says: 'Having wisdom without much learning, one also does not know the true mark—like in great darkness, having eyes but seeing nothing. Having much learning without wisdom, one also does not know the true mark—like in broad daylight, having a lamp without illumination. Having neither learning nor wisdom, one is like a cow in human form.' Therefore, the *Da zhi du lun* says: 'Like people born in the frontier lands of the Parthian kingdom (Anxi), though born in the middle kingdom they cannot be edified; with deficient faculties and incomplete limbs, not understanding meaning and principle, clinging to deviant views and so forth—all are called cows in human form.' Having both learning and wisdom, what one speaks should be received. 'Names and terms' is hearing, and 'contemplation practice' is wisdom; thus the [stage of] identity in contemplation practice is the person of the fourth proposition. If one directly hears the real without comprehending the three truths, this hearing is not 'identity'. If one directly realizes [it] in darkness, one has not even reached having wisdom without hearing; one would not be of the fourth [proposition], and is feared to be in the third. Regarding 'like eyes receiving sunlight', this again raises an analogy to illustrate the fourth proposition. This quotes the *Vajracchedikā*: 'Like a person with eyes, the sunlight brightly shining.' The sun is like much hearing, and the eyes are like contemplative wisdom; hearing and wisdom being complete, one sees the principle of the three truths, which is called 'various forms'. Although it is called seeing forms, it is not realization; yet although it is not realization, realization must come through this. Therefore, it quotes the *Śūraṅgama [samādhi sūtra]* to encourage the practice of contemplation. Regarding 'like the *Śūraṅgama*', and so forth: the upper fascicle of the sūtra states, 'How should one train in this samādhi? The Buddha said: "Just like training in archery: first shooting at a large target-ring, next shooting at a small target-ring, next learning to shoot at the bullseye, next learning to shoot at a coin, next learning to shoot at a staff, next learning to shoot at a hair, next shooting at a single hair, next shooting at a hundredth part of a hair. This is called training in archery successfully. In the darkness of night, whatever sound one hears, whether of a human or non-human, without expending mental effort one hits it in every case. One who practices this samādhi is also like this: first one trains in affection and joy; having trained in affection and joy, next one trains in the profound mind; having trained in the profound mind, next one trains in the mind of great compassion; having trained in the mind of great compassion, one trains in the four immeasurables; having trained in the four immeasurables, one trains in the five supernatural knowledges; having trained in the five supernatural knowledges, one can then accomplish the six pāramitās; having [accomplished] the six pāramitās, one can then accomplish the contemplation of the third bhūmi."' A *zhun* (outer target) is the large and small circular boundary around the bullseye. The *di* (bullseye) is what contains the rabbit shape inside the boundary. The sūtra passage begins from affection and joy and ends with the pāramitās, accomplishing the third bhūmi. One should understand that this pertains to the gradual; within the gradual, it still resembles the stages of the shared teaching. The contemplation of the third bhūmi is the beginning of severing views, which is called accomplishing one part. Here, we borrow that analogy without using its dharma; therefore, the person of the perfect [teaching] immediately contemplates the sudden principle. Just as in shooting at the bullseye from the beginning, hitting it naturally has proximity and distance, but the archer is not two. Therefore, the subsequent passage of that sūtra naturally clarifies the perfect meaning: 'Dṛḍhamati further asked the devaputra Pratyupasthita: "What dharma should a bodhisattva cultivate to attain this samādhi?" The devaputra answered: "If one wishes to attain this samādhi, one should practice ordinary dharmas. If one sees that ordinary dharmas neither combine nor disperse, this is called cultivating the Śūraṅgama samādhi." He asked again: "Is there combination and dispersion within the dharmas of all Buddhas?" The devaputra said: "Even ordinary dharmas have neither combination nor dispersion, how much less the Buddhas' dharmas?" "How does one cultivate it?" "If one sees that ordinary dharmas and the Buddhas' dharmas are non-dual, this is called cultivating it." He asked again: "Where does this samādhi reach?" He answered: "It reaches the mental activities of sentient beings. Following the mental activities of sentient beings, it is not defiled by those activities. Where the Buddha reaches is where this samādhi reaches."' This is precisely the mark of the perfect and sudden samādhi. Without the six identities, how could one cultivate it without confusion? Therefore, the analogy of archery at the bullseye is borrowed to illustrate the six identities. Below 'conformity', it explains the identity in conformity. Since it says 'the more one contemplates the clearer it becomes, the more one calms the quieter it becomes', it is like shooting adjacent to the bullseye; thus it is not the same as first training to shoot at the outer target and only later shooting at the bullseye. Below 'all worldly', in quoting the *Lotus Sūtra*, it merely means according with the conformable true mark, which is called 'not going against'. It only says that thoughts are all what was spoken in the sutras of previous Buddhas, but one cannot say that what is spoken is itself called a sutra. If it were partial reality manifesting the eight aspects to become a Buddha, then like the *Vimalakīrti* saying 'although turning the wheel of Dharma, it is called bodhisattva practice', that is the bodhisattva practice from the first abodement onward. Below 'identity in partial reality', it explains the identity in partial reality. Regarding 'entering the copper wheel', the meaning of the upper fascicle of the *Benye yingluo [jing]* uses the six causal stages to illustrate the six wheels, and even the six natures, six firmly resolved ones, six forbearances, six concentrations, and six contemplations are all named as necklace ornaments because these stages adorn the dharma-body. As for the six wheels, they are the iron wheel for the ten faiths, copper wheel for the ten abodements, silver wheel for the ten practices, gold wheel for the ten transferences, lapis lazuli wheel for the ten bhūmis, and mani wheel for virtual awakening. 'Wheel' carries the meanings of crushing afflictions, subduing, and so forth. Initially breaking one grade [of ignorance], one sees the three Buddha-natures, opens the treasury of the three virtues, and reveals one portion of principle; up to virtual awakening, it becomes progressively deeper and more manifest—this is the gradual within the perfect school. Below 'like from', it cites the 'Moon Analogy Chapter' of the *Mahāparinirvāṇa-sūtra* to illustrate the meaning of the stages, as differentiated by the four propositions in the *Fahua xuan[yi]*: opening the former and combining the latter like the thirty-three devas; opening the latter and combining the former like the fourteen prajñās, etc.; combining both former and latter like opening, demonstrating, awakening, and entering; and opening both former and latter like the forty-two syllables. Below 'if there are people who should by means of', it explains the external functions of the stage of partial realization. 'Deliver by means of a Buddha body' extends to the nine realms, completely as in the samādhi of universally manifesting physical bodies: thirty-three bodies and nineteen preachings of the Dharma, the sūtra text fully encompassing the intention of the ten realms. The eight classes are devas, ghosts, animals, and asuras; up to those who should be delivered through the hells, meaning the hell realm. The four assemblies are humans, bodhisattvas, and the two vehicles. Adding the Buddha for Gadgadasvara (Miaoyin), the ten realms are fully complete. As for 'universal gate', it is as explained by the ten meanings of 'universal' in the *Fahua shu*. Below 'ultimate', it explains the identity in the ultimate. 'Wisdom light fully rounded' still employs the meaning of the moon-loving [samādhi] in the *Great [Nirvāṇa] Sūtra*. Bodhi belongs to the virtue of wisdom, and nirvāṇa belongs to the virtue of severance; therefore it says 'great nirvāṇa is severance'. The two virtues of wisdom and severance are by no means at different times: bodhi is named the path and is appropriately designated by the name of wisdom; nirvāṇa is quiescence and is appropriately designated by the name of severance. Where the virtue of wisdom is full, it also encompasses the virtue of severance; thus it speaks of 'fruit and fruit of fruit'. Speaking ultimately, when the three bodhis are full, the three virtues are full; 'fruit and fruit of fruit' still constitutes the teaching of the path. Regarding 'beyond ṭha there is no path': the path fundamentally is able to lead to what is penetrated; once what is penetrated is reached to the utmost, that which leads to it also ceases. It is detailed as at the beginning of the fascicle.