止觀輔行傳弘決 1.89

1.89

Next it harmonises the retribution fruit. Regarding "identical with [avaivartika] bhūmi": speaking of retribution fruit refers to the dependent land; the dependent necessarily entails the direct, and the retribution necessarily entails the habit [fruit]; therefore, retribution fruit combines the two pairs. If one speaks of the bhūmi, the bhūmi is only one single item, the habit fruit; yet habit necessarily incurs retribution, and the direct necessarily entails the dependent; though spoken of presently as a single item, in the future it will certainly possess the pair. Although the two texts differ, together they establish the meaning of the single stage of non-arising. Regarding "dispelling doubts about sūtras and treatises," etc.: sūtras and treatises are the places, and disciples are the persons; when persons give rise to pernicious falsehood, they necessarily rely on sūtras and treatises, and when places contain doubts and blockages, it is necessarily due to false persons; uprooting falsehood and doubts admits no before and after, so they form a single meaning. Regarding "the root and the trace are ultimate," etc.: arousing the aspiration is the root, and common return is the trace; hence the third fascicle states: "Both self and other, from beginning to end, can cultivate and enter." Cultivation is the initial arousing, and entering is the subsequent realization; it differs in name from the supreme truth, but is identical in meaning. Thus the repetitions of the treatise and the meaning of the five conditions show no difference whatsoever; under each section of the text it says "they differ only [in expression]," which means that while their meanings have been harmonised as identical, the texts remain distinct. Regarding "Furthermore, the holy preaching..." etc.: this concludes with the three types of calming and contemplation. Because the passages on stimulus and response are numerous, they must be concluded with the three. If the textual meaning is narrow, it is concluded only with the one, as in the four universal vows and the six identities below; or it is concluded only with the three, as fully seen in the passages below illuminating the four noble truths and the four types of samādhi; or sometimes both the three and the one are omitted, as in the three summaries below; or sometimes both the three and the one are used together, as in the present passage. The one is general, and the three are specific: "general" means permeating the three; "specific" means each being one; failing to see this intention leads many to generate divergent views. Question: Why must it be concluded with calming and contemplation? Answer: These three dharmas universally crown everything; now, in these five summaries, their text is universally pervasive, so at point after point the text is concluded with the three and the one. Moreover, this entire work is generally named *Calming and Contemplation*; none of its various textual meanings fail to be calming and contemplation. One must not see this conclusion under the name of calming and contemplation and claim that all of them are methods of practice; just as within the six identities both the principle and the name-and-character are concluded with calming and contemplation, and as the present passage concludes only with stimulus and response, how could there be a separate designation of a single one outside the three? Thus it is known that principle, teaching, practice, and fruit, as well as arousing the aspiration, stimulus, and response, are all calming and contemplation. Furthermore, although this work is generally named *Calming and Contemplation*, from the explanation of the name onward the textual divisions are distinct, and it no longer repeatedly employs the three passages to conclude them. Now, within the conclusion with the three, there is an enumeration and an explanation. The initial five characters mark the response; from "or sequentially" downward, it enumerates the response. "Sequentially" means gradual, "fully" means sudden, and "mixed" means indeterminate; "non-sequential" means indeterminate and sudden, standing in mutual contrast. "Not full" and "not mixed" are also like this. "Sentient beings obtain diverse benefits" marks the stimulus. From "or sequentially" downward, it enumerates the stimulus. By categorising it alongside the response, its sense can be grasped. From "or four siddhāntas" downward, it explains. In explaining stimulus and response, the first two lines are the gradual, the next two lines are the indeterminate, and the final two lines are the sudden. When the four siddhāntas and the five conditions correspond one by one, it is called gradual; when one or four are irregularly mixed in varying numbers, it is called indeterminate; when mentioning any single dharma it is fully endowed with all, it is called sudden; hence the text simply concludes to form the three types of calming and contemplation—how could it be directly interpreted as practice? From "Such as these..." downward, it provides examples of various dharmas, which can be understood according to the preceding. Formerly it only concluded the preceding five conditions and four siddhāntas; the repetitions and four adaptations are all likewise.