止觀輔行傳弘決 1.69

1.69

Next, from 'If one contends up to without hearing', it clarifies the intent of expounding the Dharma, having the dharma, the simile, and the synthesis. In the first text, the dharma: as cited above, the two paths support each other; do not biasedly contend and give rise to perverse objections. This clarifies the source of error, which stems from grasping and contention. Next, from 'apart from exposition' onward, it demonstrates the principle of non-exposition. Although it speaks of non-exposition, there must be that on which it relies. Next, from 'great compassion' onward, it directly clarifies the intent of exposition: first, because ordinary teachers benefit beings with great compassion, they expound; second, because sentient beings have heavy delusions and dull faculties, it must be expounded. Since they do not encounter the sage, they rely on ordinary beings and conform to the teachings, expounding with a mind of great compassion that abandons attachment. Next, from 'like the moon' onward, it raises a simile. The moon of true, permanent nature is hidden behind mountains of afflictions; afflictions are not single, hence called 'layered'. The doctrinal wind of the perfect voice rests its transformation and returns to tranquility; the tranquil principle is unobstructed, just like empty space. The four reliances propagating the teachings are like shaking trees or raising fans; therefore they use the three texts to show the true, permanent principle. The principle cannot be shown, but perfumed by the power of great compassion, it causes one to know by comparison through the text, knowing the wind and discerning the moon. The Shuowen says: 'The moon is that which wanes; it waxes and wanes, hence it is called waning.' Therefore it can serve as a simile for principle having the partial and the full. The Guangya says: 'mirror-moon and fan-moon.' Next, from 'People today' downward is the synthesis. Receiving the teaching after the [Buddha's] passing, they are called 'people today'. Personally receiving the Sanskrit sound and illuminating inwardly with wisdom is called 'profound viewing'. The minds of people today are dull; they do not know through direct, profound illumination, hence it says 'then it is difficult'. Using texts to assist the mind, the text has something to rely upon, keeping the mind from confusion, hence it says 'then it is easy'. From 'If one clings to the text' onward, it causes one to break through the sentiment of clinginess and master the text to accomplish contemplation. If one clings to the text and gives rise to faults, then one takes the text as an object. The text is itself the dharma-dhātu; what clinging could there be? Knowing that the text is non-text is the contemplation of emptiness; mastering all texts is the contemplation of provisionality; neither text nor non-text is the contemplation of the middle. Being able to contemplate this text, the three wisdoms are fully possessed; hence it says 'attains all understanding'. Next, from 'For this reason' downward, it concludes by resolving the previous objection. The three kinds are universally the gates to the true mark; the true mark is one, and the three texts can reach it. Thus the three are the gates to reaching the one; why make the objection that all are ineffable? Regarding 'Having briefly explained the origins', Zhang'an's preface being finished, he concludes it himself.