止觀輔行傳弘決 1.71

1.71

Next, the function of the ten chapters is explained. In the passage beginning 'At the start, the aim is marked out at ṭha,' and so forth: 'the start' refers to the Grand Purport, and ṭha represents the meaning of the ultimate. Hence the [explanation of the] forty-two syllables states: 'Because entering the limit and locus of all dharmas cannot be attained, there is neither end nor birth; beyond ṭha there are no syllables that can be spoken.' Fascicle fifty-three of the Dazhidulun explains: 'In the language of the Qin it means completion. If one hears the syllable ṭha, one immediately knows that all dharmas ultimately cannot be attained. If there were anything further, it would be a branch or outflow of the syllable ṭha.' Thus the Grand Purport has already marked out the supreme principle. 'Marked out' means the head of the chapter; 'aim' means the attainment of the ultimate end. Why so? The Grand Purport has five summaries. First, one arouses the great aspiration and aims one's mind at the Great Abode; the Great Abode is simply the three virtues of the ultimate destination, and the three virtues are precisely the ultimate meaning of ṭha. 'The end' refers to the ultimate destination; the ultimate destination of the three virtues is precisely the arrival point for all the myriad practices of oneself and others, and therefore it is called 'the utmost limit.' As for 'Good in the beginning,' and so forth, it implies that the middle is also good. The beginning refers to the Grand Purport, and the end refers to the ultimate destination; the wonderful Dharma cultivated and realized by oneself and others from beginning to end is entirely contained within these ten chapters, and even the seven goodnesses are all included therein. In [the section on] generation and sequence, it first explains the meaning of generation and sequence. What is generation and sequence? It is simply the order of progression. Next, from 'the ultimate principle' downward, the general and specific are explained. The principle is fundamentally devoid of arising and devoid of an autonomous master; yet because there are events of cause and effect for oneself and others, they are called causes and conditions. The explanation has general and specific [senses]: the general is that each and every chapter is endowed with both meanings of generation and sequence; the specific is that 'generation' resides in the preceding chapter, meaning it can generate what follows, while 'sequence' resides in the succeeding chapter, meaning the latter arises sequentially from the former. As for the passage beginning 'The underlying reasons,' and so forth, it explains the two alternative names. Generation and sequence is also called 'underlying reasons and successive progression,' meaning the preceding chapter is the underlying reason for the succeeding chapter, and the succeeding chapter is the successive progression from the preceding chapter; this is according to the specific sense. If one follows the general sense, every chapter without exception is an underlying reason and successive progression, identical in meaning to generation and sequence; hence it says 'is also like this.' Therefore, the Vibhāṣā asks: 'What is the distinction between generation and sequence?' The answer states: 'Because both meanings are equally conditioned dharmas, there is no distinction.' If one makes a distinction, 'generation' is the sense of cause, and 'sequence' is the sense of effect. It is like generating an effect from a cause, where the effect again becomes a cause to generate a subsequent effect. Therefore, although this Grand Purport stands first of all, it also takes uncomprehending ignorance as its cause to generate present comprehension; thus it is called 'opening and awakening.' Beginning from arousing the aspiration and ending at the Great Abode, the intent lies in opening and awakening; one should understand the commonality and difference between the Vibhāṣā and the present text. In the passage beginning 'What is meant by,' the characteristics of generation and sequence are explained. Because of the Grand Purport, one recognizes the name of calming and contemplation; having already opened and awakened, one no longer seeks the biased, lesser nirvāṇa, which is called 'not flowing and shifting.' One is no longer defiled by the three delusions, which is called 'great purity.' Immovability is called calming, and great purity is called contemplation. This name applies universally to cause and effect for oneself and others; therefore its depth or shallowness is not immediately judged. The name is the active expresser, and the essence is that which is expressed; through this name, one knows there is that which is expressed, hence it is called 'attainment,' not meaning realization and attainment. As for 'the essence subsumes dharmas,' the essence refers to the true mark; the real can encompass the provisional, and therefore the provisional and the real subsume all dharmas. The subsumed provisional and real do not go beyond the biased and the perfect; hence one uses the biased and the perfect to evaluate the provisional and the real. The remainder of the text can be understood from this. Although it generates and sequences the ten chapters, the text is provisionally concerned with giving rise to practice based on understanding; thus the latter three chapters are treated briefly without explanation (and so forth). Next, from 'Simply because' downward, the intent of generation and sequence is concluded. That it generates and sequences through the ten chapters is simply because [beings] do not realize the true absence of generation and sequence; therefore the generation and sequence of the ten chapters is spoken. Although the ultimate destination is devoid of generation and sequence, it is also by means of generation and sequence that one arrives at non-generation and non-sequence; thus non-generation and non-sequence is generated from the nine chapters, and so the earlier text said that all are universally generation and sequence. If one has already tallied with the principle, there are no longer ten chapters; even the ultimate destination disappears, how much more so the preceding nine! Therefore it says: 'The locus of mental activity is extinguished,' and so forth. Furthermore, not only is non-generation and non-sequence attained by means of having generation and sequence, but generation also exists by means of the non-generated—just as when one tallies with the secret treasury, one responds universally throughout the dharma-dhātu.