止觀輔行傳弘決 2
English (machine translation) 2
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Contents
2.1
Described by the śramaṇa Zhanran of Piling during the Tang
2.2
Next, in explaining the cultivation of the great practice, first, to clarify the reason for its introduction: if one arouses the aspiration without practice, there are no stages to discuss; hence it says "cultivating practice." "Entering the bodhisattva stages, this is explained as the calming and contemplation of cultivating the great practice" is the heading. From "Now" onward is the explanation. From "Well-versed" onward sets forth an analogy. Curd must be made by churning, and butter requires shaking to mature. Thus the Mahāparinirvāṇa-sūtra, scroll twenty-six, says: "Just as milk requires human effort, a water jar, and a churning rope before it becomes curd and butter, and once the two kinds of butter are formed, clarified butter can be obtained." The practices prior to the stages of abiding are like churning and shaking. The five grades of ordinary persons are together likened to milk, the six sense faculties are like curd and raw or cooked butter, and the first stage of abiding and above is called obtaining clarified butter. If one can skillfully harmonize the four kinds of samādhi, one should know that the six sense faculties and the first stage of abiding can be attained; speaking in terms of superiority, it is therefore called "clarified butter." The cited proof is as in the text. From "Methods of practice" onward, the broad is subsumed under the brief to list the four names. From "Commonly termed" onward explains the names: samādhi is the general, while sitting and so forth are the particular. From "The Dazhidulun" onward cites proof. The treatise says: "All minds in dhyāna concentration are called samādhi. In Qin language, it is the 'place where the correct mind travels.' This mind has from beginningless time always been crooked and not upright; when it enters the place of correct practice, the mind becomes straight, just as a snake's crawling is always crooked, but when it enters a tube it becomes straight." The present text keeps it brief, hence it says "the wholesome mind abiding in a single place," and so forth. The initial explanation is also brief, merely saying "regulated and straightened." The treatise also says: "Samādhi is the general, the one hundred and eight [samādhis] are the particular." Here it merely distinguishes the general and the particular with respect to the four. From "Dharma-dhātu" onward explains the treatise text: the four practices all rely equally on the single place of the dharma-dhātu. Furthermore, among the particular names, what is called "constantly sitting" up to "neither walking nor sitting" is named in terms of bodily deportment. If named in terms of dharma: constantly sitting is called the single practice; constantly walking is called the standing Buddha (pratyutpanna); half walking and half sitting is called the Vaipulya and the Lotus; neither walking nor sitting is called following one's own thought, and so forth.
2.3
From "1. Constant sitting" below, [the text] clarifies the teaching on which it relies and the names established by the teaching. As for the term "one practice" (ekavyūha), trimming down bodily comportments and not engaging in other matters is called "one practice"; it does not receive the name "one practice" from the principle that is contemplated. If it were named "one practice" after the principle contemplated, among the four practices there is none that does not contemplate the true mark. From "Now, first" below, the section is opened. From "The method is:" below, the characteristics of the method are laid out, which must possess [all] three actions. In the permission and prohibition regarding the body, "one may be amidst the assembly" refers to the meditation hall. Being in a separate place is supreme, hence it says "all the better." Cross-legged sitting: first the left and then the right, even with both thighs. The Dazhidulun, scroll 9, asks: "There are many ways of sitting; why only enjoin the cross-legged sitting? Answer: Because it is the most stable and secure; because it gathers and holds the hands and feet so that the mind does not scatter; and because the demon king is terrified. Therefore a verse says: 'A person who has attained the Way and possesses shame, / Sits peacefully like a coiled dragon; / Seeing even a painting of the cross-legged sitting, / The demon king is alarmed and terrified.' It is unlike worldly sitting and differs from the non-Buddhists' standing on tiptoe, and the like." A character dictionary says: "Cross-legged sitting is the great sitting." Thus we know that in this land [China] the method of sitting was not understood; they merely called it "the great sitting." Now in the Buddha's Dharma, the posture is like a knot, with the two ankles placed over each other; hence it is called "cross-legged" (literally, knotted ankles). A great motion is called "dòng" (moving); a slight motion is called "yáo" (shaking); drooping down heavily is called "wěi" (sagging); resting against an object is called "yǐ" (leaning). One disciplines one's body oneself, expecting to see the principle, not lying on one's side even for an instant, let alone like a corpse. As for "lying like a corpse," it means lying on one's back, also called the courtesan's sleep. An asura sleeps prone on the stomach; neither should be done. Even lying on the right side as the sage allows should not be done, let alone lying like a corpse and the like. The character shī (corpse) should have the radical sǐ (death); thus the Book of Rites says: "On the bed it is called shī; in the coffin it is called jiù." Writing it singly with the gloss "host/master" is not the meaning of this text. "Except walking meditation" and so forth: "except" means permission. To dispel drowsiness, the Buddha permitted walking meditation. When doing walking meditation, one should avoid ground with insects. The Sarvāstivāda Vinaya (Shisong lü) says: "When doing walking meditation, one should walk straight, neither slow nor hurried." Furthermore, the Sūtra of the Three Thousand Comportments says: "There are five places for walking meditation: first, a quiet place; second, before the door; third, before the lecture hall; fourth, under the stūpa; fifth, under a pavilion." The Dharmaguptaka Vinaya (Sifen lü) gives five benefits of walking meditation: first, one is fit for long journeys; second, one can contemplate; third, one has few illnesses; fourth, it digests food; fifth, the concentration attained endures long. "Eating, defecation and urination" and the like are all equally permitted; one must not use them as pretexts to delay or relax [the practice]. If drowsiness is already dispelled, or matters such as eating are finished, they are no longer permitted. "Facing in the direction of one Buddha" and so forth: whichever direction one faces, it must be due west. Because if obstacles arise, facing toward the Buddha whom one is contemplating is convenient. Although the sūtra does not restrictively enjoin facing west, since upon the arising of obstacles it enjoins exclusively reciting [the name of] one Buddha, and the praises in the various teachings mostly concern Amitābha, the west is taken as the single standard. "For an instant (shìkè)" and so forth: it is not permitted to cease, even for the span of an instant. Kè refers to the water clock; there are one hundred kè in a single day and night; conforming provisionally to worldly conventions, it says kè. As for xūyú (muhūrta): thirty xūyú make a single day and night. It does not necessarily refer [strictly] to this; it is just a general statement that one is not permitted to suspend [the practice] even temporarily, hence it says xūyú. One must not allow an interruption even for a single kṣaṇa, let alone for a kè or a xūyú. Therefore the Biography of the Great Master says: "Words were not spoken recklessly, and breath was not drawn in vain." From "As for what is permitted" below, the preceding permissions and prohibitions are reiterated as admonitions. "Do not deceive the Buddha" and so forth: infringing upon someone is called líng (encroaching/deceiving). The Analects says: "A gentleman cannot be deceived." How much less the Buddha! The Dazhidulun, scroll 61, says: "When a bodhisattva seeks the Buddha-path, they do not begrudge body or life; all the Buddhas and great bodhisattvas of the ten directions together protect and keep them in mind so that they can accomplish the Buddha-path. If one acts as a bodhisattva yet is indolent, greedily attached to worldly fame and does not exclusively and diligently seek, this is deceiving oneself and also deceiving the Buddhas and bodhisattvas. Why? One claims, 'I seek the Buddha-path for sentient beings,' yet performs mixed practices, so Māra gains an advantage." "Not falling short of one's mind": "falling short" (fù) means not succeeding. Falling short of one's initial aspiration later is called not succeeding; it is also self-deception. "Not deceiving sentient beings": guàng also means to deceive; it also means to mislead, because it causes others to misunderstand. Contravening one's previous words and engaging in mixed practices, one deceives sentient beings and thus falls short of one's own mind; falling short of one's own mind, one deceives the Buddha. "Speech and silence of the mouth": one is silent to conform with the practice; one speaks to dispel obstacles. "Exhausted from sitting": for "exhausted" (pí), the Guoyu says: "A sickness of weariness and fatigue." The Cangjie says: "Lazy." Here it means weariness; weariness is exhaustion. The following phrase, "sickness," refers to disharmony of the four great elements, not caused by the exhaustion of sitting; therefore it says "sickness." "Internal and external obstacles": afflictions, views, arrogance, and the like are called internal obstacles; demons, bad spiritual companions, and the like are called external obstacles. One should only exclusively recite the Buddha's name as repentance, not regretting even to the end of life; hence it says "taking refuge with one's life." "Equal to reciting the Buddhas of the ten directions" and so forth resolves a doubt. Lest someone doubt why one is enjoined exclusively to recite Amitābha Buddha, it explains that "the merits are equal"; one is exclusive in order to eliminate distraction. From "Why is that?" below, an analogy is drawn. When a person is in extreme sorrow, crying loudly gives relief; if in extreme joy, singing freely gives relief. Yù means dense and pent-up, indicating an abundance. Fú means the mind is unvented. Heavy sorrow and great joy remain unvented in the mind; hence body and speech assist with singing and weeping. From "The practitioner" below, the analogy is applied. In scroll 60 of the Dazhidulun, explaining the analogy of the echo, it says: "When a person speaks, wind comes out from the mouth, called udāna. After this wind goes out, it returns and enters down to the navel. A verse says: 'The wind is named udāna; / Touching the navel, it goes upward. / This wind touches seven places: / The crown, the gums, teeth, and lips, / The tongue, throat, and chest; / Therein language arises. / Foolish people do not understand this; / Confused and attached, they give rise to greed and ignorance. / The middling person possesses wisdom; / Neither angry nor attached, / Nor are they ignorant, / But merely conform to the marks of phenomena, / Curved and straight, bent and stretched. / Observing language coming and going, / There is no agent whatsoever.'" The first five lines explain physical action, the sixth line explains verbal action, and the last two verses and one line distinguish the characteristics of the foolish and the wise. Although one uses body and speech to assist the mind in forming the spiritual capacity (jī), one must still understand the characteristics of the foolish and the wise; that is, the three actions together form the capacity. Although the Xuanwen establishes the meaning of the mental action as the capacity, that is not the intention of the present text. The present intention is solely because the mind alone is incomplete, and therefore bodily and verbal assistance is enjoined to be cultivated. Although the section of the sūtra is shared in meaning across the three vehicles, the present intention resides in the perfect [teaching], not sharing in the shared or distinctive [teachings]. Although now to eliminate obstacles one is mindful of the response Buddha, the contemplation in the mind below directs one to be mindful of the dharma-body; hence it is exclusively in the perfect [teaching]. A superior reaching down to an inferior is called fǔ (stooping); bending above to approach below is called jiàng (descending). From "Like a person" below, the analogy of assisting the mind is repeated. From "The practitioner" below, it is applied. From "If not yet understanding the Dharma-gate" below: to remove delusion, one should draw close to those who understand. Because those two sūtras belong to the Prajñā section, it enjoins "drawing close to those who understand Prajñā"; the intention broadly extends to the practices of the Great Vehicle. Furthermore, the Prajñā [sūtras] frequently explain the bodhisattva's practice of contemplation. "Reciting sūtras" and so forth is an argument a fortiori. Although this activity is discarded in the constant sitting, do not use this statement to make a general rule for the other three samādhis. Thus, in constant sitting even reciting sūtras is discarded, let alone worldly talk. The prohibition against reciting is restricted to this [samādhi], while the prohibition against speaking applies to all four; therefore in all four samādhis one must cut off receiving and conversing with outsiders. For the neither-walking-nor-sitting [samādhi], according to the sūtra it is also restrained; although it broadly covers actions and receptions, defiling worldly [talk] is never permitted. From "Calming and contemplation of the mind" onward down to "neither walking nor sitting," all roughly conform to the original sūtra to indicate the words of the contemplation gate. Even though they seem to present the marks of the ten contemplations, the text is concise and abridged, and one cannot yet distinguish the beginning and end of the contemplative methods. The initial arousing of the great mind and the three abridged sections below are also like this; hence these five chapters are merely named "Great Purport." This text carefully follows the two sūtras to list them roughly; the language is brief and the meaning profound, and it cannot be mistakenly judged. If one wishes to interpret it, one must be thoroughly versed in the contemplative methods of the ten vehicles below before one can avoid error. If, based on the text below, there are no marks of the four practices, then the text below becomes abridged; now, because the contemplative method of the ten vehicles is not yet complete here, this text becomes abridged. Therefore, the five abridgments are from the side of abridging contemplation, not from the side of external activities. In this text, however, inferring by principle, the ten vehicles are roughly complete: terms such as dharma-dhātu are the wonderful object; 'for the sake of transforming sentient beings' is arousing the aspiration; binding conditions to a single thought is calming and contemplation; contemplating the three paths is universal refutation of phenomena; passing through all phenomena is pass and blockage; cultivating the Buddha-path is the aids to the path; contemplating karma and suffering is the auxiliary path; discerning contemplation without confusion is the stages of positions; and within the stages of positions, the remaining two are included. In the three samādhis below, although the text on the mind's calming and contemplation adheres to activities and is brief, if explained according to principle it can be understood by analogy. First, "sitting upright" and so forth generally uses calming and contemplation to establish the physical and mental posture. Next, from "casting away" below, the method of cultivating contemplation is explained. From the beginning to "scattered thoughts," it clarifies what calming cures. From "do not mix... to marks," it clarifies what contemplation cures. From "only exclusively... to this is contemplation" below, it directly clarifies the calming and contemplation of stillness and illumination: although bound and although mindful, it does not depart from the dharma-dhātu; although calming and contemplation, and although stillness and illumination, they are simultaneous. "Believing that all phenomena..." urges faith. One must believe that the dharma-dhātu is not subsumed under the three periods of time, and therefore has no before or after. The outer limit of things is called jì (limit); the boundary head is called pàn (edge); because the substance of the dharma-dhātu is pervasive, it has neither limit nor edge. Internal realization is "knowing"; transforming others is "speaking"; the capacity to know and speak is not distinct from the dharma-dhātu, hence it says "there is neither one who knows nor one who speaks." The dharma-dhātu is not an extreme, hence it is neither existent nor non-existent; not being conventional, it is not "knowing"; not being empty, it is not "not-knowing"; speaking from what is superior, it says "free from extremes." Because the middle and the extremes are mutually identical, it "abides in non-abiding." All Buddhas take the dharma-dhātu as their peaceful resting place; I abide in the dharma-dhātu as all Buddhas abide, hence it says "peacefully dwelling." From "Hearing this" below, an admonition and encouragement is given, bidding this ordinary person to abide in the place of all Buddhas and not give rise to alarm or astonishment. From "This dharma-dhātu" below, the alternative names of the dharma-dhātu are given. From "Thus" below, it concludes that the various alternative names are all identical to the dharma-dhātu. From "Being able thus" below, next is the contemplation of the dharma-body. This raises the object previously contemplated to encourage progress, concluding the previous object-phenomenon to form the ten epithets. This text is the contemplation of the equal dharma-dhātu; being able to contemplate thus is contemplating the ten epithets. Question: What are the characteristics of the ten epithets? Answer: Merely contemplating the dharma-dhātu, one immediately sees the response body; the Tathāgata's ten epithets are equal to the dharma-dhātu, and one also recognizes the ten epithets of the dharma-body Tathāgata. How so? Riding on non-dual wisdom to come and tally with the correct object, he is named Tathāgata (Thus-Come); using non-dual principle to pervasively enter all phenomena, he is named Arhat (Worthy of Offerings); comprehending non-dual wisdom whose substance is without partiality, he is named Samyaksambuddha (Correct and Pervasive Knower); knowing that non-dual phenomena mutually penetrate the dharma-dhātu, without coming or going yet pervasively entering the three periods of time, he is named Vidyācaraṇasaṃpanna (Complete in Knowledge and Conduct); because non-dual phenomena in their nature secretly accord with the three virtues, he is named Sugata (Well-Gone); because the principle pervasively fills all and possesses the three realms, and he understands this principle, he is named Lokavid (Knower of the World); because he understands this principle, there is no delusion he does not cut off and there is nothing superior to him, he is named Anuttara (Unsurpassed One); because he understands this principle, he can tame what is difficult to tame, taming the ten dharma-realms, he is called Puruṣadamyasārathi (Tamer of Men), and comprehending the phenomena of the dharma-dhātu, he is called a Heroic Man (Puruṣa); because he accords with this principle, all revere him, transcending above the humans and devas of the three teachings, he is named Śāstā Devamanuṣyāṇām (Teacher of Devas and Humans); because he awakens to this principle, he is named Buddha (Awakened One); because he penetrates this principle, he is revered by the three realms, he is named Bhagavat (World-Honoured One). Wisdom accords with the dharma-body and possesses the epithets of the dharma-dhātu; therefore it can display the ten epithets of the response body. The ten epithets of the dharma and response [bodies] are of one substance, non-dual. The names of these ten epithets differ in the sūtras and treatises. The Mahāparinirvāṇa Sūtra interprets them as eleven phrases; scroll 3 of the Dazhidulun combines "Unsurpassed One" and "Tamer of Men" into a single phrase, down to Bhagavat as the tenth phrase. The Benye yingluo jing says: "First is Tathāgata... down to tenth is Buddha; being fully endowed with the ten epithets, he is called the Most Honoured in the World." The translators' intentions differed, and there is no need to harmonize them. From "Contemplating the Tathāgata" below, the non-duality of object and wisdom is clarified. The initial text repeats the preceding dharma-body as the object. How is the object known? Through the wisdom that contemplates; therefore it first establishes, "Does not consider [it] a Tathāgata"; "does not consider" is the wisdom of unapprehensibility. From "there is no..." below, it clarifies that the object is without marks. From "nor is there a Tathāgata's wisdom" below, it clarifies that wisdom is without marks. From "The Tathāgata and wisdom" below, it clarifies the non-duality of object and wisdom. Therefore the sūtra says: "The Tathāgata is not identical to the aggregates; the Tathāgata is not in the aggregates; they are not mutually contained; where is there a Tathāgata?" Object and wisdom fusing into one is called "having no dual marks"; object and wisdom pervading in substance is called "having no moving marks"; object and wisdom being fundamentally present is called "having no created marks"; pervasively having no mark of pervasion is called "not in a direction"; being without marks yet pervasive is called "not departing from a direction"; not being conventional is called "not of the three periods of time"; not being outside the conventional is called "not not of the three periods of time"; the middle path negating both is called "not of two marks"; the middle path illuminating both is called "not not-two"; not being accompanied by afflictions is called "not defiled"; not being accompanied by wisdom is called "not pure." From "This contemplation" below, the contemplative wisdom is concluded and praised. Standing uniquely apart and unshared is called "rare." Because it is pervasive and obliterated, it is analogized to "empty space." Not relying on gradual stages is called "without error"; progressing and tallying in accord is called "increasing right mindfulness." From "Seeing the marks and characteristics of the Buddha" below, it clarifies seeing the Buddha when contemplation is accomplished. Because of this contemplation, one sees the physical body of the Buddha; although this was not the original intention, the power of contemplation causes it to be so, making what is seen like an image in a mirror. Without exercising supernormal powers, one sees the ten directions; dwelling in the dharma-dhātu, one can see all Buddhas; therefore what one hears spoken does not contradict the real meaning. From "For the sake of sentient beings" below, it clarifies the adornment of vows through the power of compassion and wisdom. Through the power of great compassion, one appears for sentient beings to see; through the power of great wisdom, one does not grasp at marks; nirvāṇa and adornment are also like this. As for "adornment," it is simply the adornment of compassion and wisdom, merit and wisdom, and also the conditional and complete [causes], concentration and wisdom, and so forth. Therefore the Prajñā-pāramitopadeśa says: "Non-adornment is adornment. In the Land of Constant Silent Light, the pure dharma-body has nothing to adorn and no one who can adorn; for the sake of sentient beings, it takes up the three lands." Forgetting the object contemplated, it is "without form and without marks." The substance of phenomena is called form; the external appearance is called marks. Although seeing the Tathāgata and hearing the preaching of the Dharma, one knows the real meaning of phenomena, without seeing, hearing, and so forth. From "The Buddha does not realize or attain" below, an example is adduced. The Buddha himself does not realize or attain anything in phenomena; how could a practitioner claim to have attained? From "Why is that?" below, the adduced example is explained. What the Buddha realizes is solely the one dharma-dhātu; the dharma-dhātu has neither realization nor attainment. Grasping at the fruit is realization; clinging to phenomena is attainment; because both are eliminated, it says "none." From "Contemplating sentient beings" below, the contemplation of the three paths is clarified. First, contemplating sentient beings is the path of suffering. First, saying "contemplating sentient beings as like the Buddha": the principle of the three virtues is equal, therefore it says "like." Saying "sentient beings and the Buddha are equal in measure": sentient beings and the Buddha no longer have distinctions of realms or differences in quantity; because the principle is equal, the numbers and categories are also equal; do not cling to phenomenal meanings so that they obstruct one another. Saying "the realm and measure of sentient beings and the Buddha are inconceivable" further explains the previous text. Previously, "like" was spoken of because sentient beings are like the Buddha; now, it is "inconceivable" because the Buddha is like sentient beings. Furthermore, previously it was based on quantity and marks being equal, and based on the principle of non-duality it was called "like"; now it praises the former "like" by calling it "inconceivable." From "Sentient beings' realm abides" below, using the principal intention of contemplating sentient beings, it reconcludes the previous text. Previously it clarified that sentient beings and the Buddha are like each other, the intention being to contemplate sentient beings as like the Buddha; since the substance of suchness is without marks, it is analogized to empty space. Although it is like empty space, using wisdom that is like space to contemplate the object that is like space, it therefore says that by means of non-abiding phenomena, one abides in Prajñā. Because sentient beings are like the Buddha, there is no ordinary person to abandon; because the Buddha is like sentient beings, there is no sage to grasp. Samsāra and nirvāṇa pertain to the truths of suffering and cessation; defilement and purity pertain to the truths of origin and path; the uncreated four noble truths without grasping or abandoning are also like this. Being without grasping or abandoning is due to abiding in the actual limit.
2.4
From "In this way" downwards concludes the contemplation of suffering. In "contemplating afflictions", there are two turns within it. First, the aspects of practice are explained in terms of the three truths: "quiet practice" is the practice of the truth of emptiness; "motionless practice" is the practice of the conventional truth; "not saṃsāra" and so forth is the practice of the middle way. From "not discarding" downwards accords with reality in terms of the three contemplations: "not discarding views" is provisionality; "not discarding the unconditioned" is emptiness; "yet practicing the Buddha-path" is the middle. The earlier statement of not discarding is double illumination; now, from "not practicing" downwards, it is double negation. Therefore, in the Vimalakīrti [it says], "Without abandoning views, practicing the thirty-seven aids to the path." There, it explains that views are themselves the aids to the path of the middle way; here, it explains that extremes are themselves the aids to the path of the middle way. The meaning of extremes is identical to views, and thus its meaning is employed to compose this text. Next, "contemplating karma" takes extremely heavy karma as the object of contemplation; hence it points out that the five rebellious acts are themselves bodhi. As for the "five rebellious acts", they mean killing one's father, killing one's mother, killing an arhat, causing schism in the Saṅgha, and shedding [the Buddha's] blood—three kinds of killing, one false speech, and one preliminary act to taking life. In discussing their relative gravity, as in the "Chapter on Karma" in the Upāsakaśīla Sūtra, subsequent karmas are graver than preceding ones; furthermore, there is the fourfold distinction between mind and object, as well as differences among the three periods such as the preliminary expedient. This is not the primary intent here, so it is not differentiated in detail. In the Mahāyāna, killing an upādhyāya and an ācārya are added to make seven rebellious acts. The essential nature of these five or seven rebellious acts is empty and tranquil; hence the Wuxing jing says: "The five rebellious acts are themselves bodhi, and bodhi is itself the five rebellious acts." If one explains the five rebellious acts in terms of contemplative practice, five dharmas that run contrary to the worldly order are called the five rebellious acts. Thus the third fascicle of the Laṅkāvatāra says: "Killing the father of ignorance, slaying the mother of craving, cutting off the enemy of latent defilements, destroying the concord of the aggregates, and cutting off the body of the seven consciousnesses—if anyone does this, he will immediately realize the true Dharma." This rebellion is in fact conformity [to truth], and is not the object of contemplation here. In terms of this, it is the contemplation that is capable of contemplating; that sūtra includes both meanings, while this text reveals it alone. Rebellion and bodhi do not transcend the nature of the mind; hence they are "without dual marks". Knowing the nature of the mind is called the "awakened one"; that the awakened one also does not exist is called "having no awakened one". Facing an object is called "awakening"; inner comprehension is called "knowing"—the substance of knowing and awakening is one, and their intended meaning is not different. The absence of a discriminating inner or outer controller is called "having no discriminator". It is also said: knowing the nature of the five rebellious acts is called the "awakened one"; clearly illuminating bodhi is called the "knower"; knowing these two dharmas is called the "discriminator". Because these are all eradicated, all are stated as "none". Since the substance of rebellion and the true mark are non-dual, it cannot be destroyed, for rebellion originally has no intrinsic nature. From "all" downwards, the light is exemplified by the heavy. Since the five rebellious acts are thus, all karmas are likewise; hence one abides in the limit of reality. "Neither coming nor going" clarifies that rebellion has no arising or ceasing; "neither cause nor fruit" clarifies that contemplation has no beginning or end. From "seal of the dharma-dhātu" downwards, the five rebellious acts are further interpreted by means of the four māras. First it is established: conforming to the three paths, the māras gain advantage; contemplating them as the dharma-dhātu, they cannot be destroyed. "Māras are themselves the seal": suffering is itself the true mark, and the two māras of the aggregates and death are themselves the seal of the dharma-dhātu; afflictions are themselves the true mark, and the affliction-māra is itself the seal of the dharma-dhātu; karma is itself the true mark, and the devaputra-māra is itself the seal of the dharma-dhātu. Next, in the explanation, since māras are themselves the seal, how could the seal destroy the seal? As the Dazhidulun says: "A bodhisattva taught someone to cultivate emptiness and cut off all thoughts. Later, as soon as a single thought of existence arose, he was stirred by māras; he immediately recalled the emptiness he originally cultivated, and the māras perished for him." Cultivating emptiness is still like this; how much more so when contemplating that they are themselves the seal of the dharma-dhātu! Therefore, Chan Master [Daoxiang/Xinxing] originally used this sūtra as the essential mind-teaching; later people inherited and applied it with differing emotional views, resulting in the Chan traditions south of the Yangzi and along the Yellow River falling into divergence.
2.5
Next, within encouraging practice, it first says "hearing without being alarmed" and so forth, because their past planting [of roots of good] is deep. Next, from "for instance" downwards, a simile is given: the past seed is like a jewel; forgetting it mid-way is like losing it; hearing the Dharma and generating joy is like recovering the jewel. From "the four assemblies" downwards applies the simile: not hearing corresponds to losing the jewel; hearing and believing corresponds to recovering it. "One should know [it is tantamount to] seeing the Buddha": having heard it from the Buddha in the past, and now hearing it again, the meaning is identical to seeing the Buddha. "Hearing it from Mañjuśrī": because the Buddha also once heard it from Mañjuśrī. From "Śāriputra" downwards refers to the three people in that sūtra who expressed their understanding; thus here people are judged by means of the Dharma. Because bodhisattva mahāsattvas thoroughly understand this meaning, only those who can understand it are truly bodhisattva mahāsattvas. "Approaching the Buddha's seat": the seat means what is relied upon, relying upon the true principle. Those who hear this Dharma approach the true principle; hence it is called "approaching the seat". The Buddha is the subject that awakens, and the Dharma is the object that is awakened to; approaching what the Buddha awakens to is called "approaching the Buddha's seat". If explained in terms of phenomenal events: sitting on a seat and expounding the Dharma, hearing the Buddha's Dharma is therefore called "approaching the Buddha's seat". Although there is an explanation in terms of phenomenal events, it loses the meaning of the Buddha's awakening to this Dharma; therefore, one relies only on the initial explanation as correct. Hearing the Dharma without alarm, one sees the Buddha's dharmakāya. From "The Buddha said" downwards cites the Buddha to confirm it. If one attains the first abode and sees the Buddha's dharmakāya, it is non-retrogression of thought. If the six sense faculties are purified and one sees the Buddha in semblance, it is non-retrogression of practice and stage. These three non-retrogressions are replete with all perfections, and are called pāramitā. If this is broadly taken to confirm practitioners of later generations, then because the principle is universal, all are included within non-retrogression of practice. This is because the names of the three non-retrogressions in the perfect teaching's six identities, as well as the pāramitās, run through from beginning to end. From "If a person" downwards directly encourages practice. From the beginning down to "can enter" is fully as in the "Chapter on Encouraging Study" in the Prajñā[-pāramitā Sūtra], because this samādhi is itself all-knowledge prajñā. From "like polishing a maṇi" downwards gives a simile. That sūtra says: "Like obtaining a maṇi jewel, one has a lapidary polish it." Thus the twenty-first fascicle of the Avataṃsaka says: "It is complete with ten conditions, requiring a skilled craftsman to work and make it exquisite, after which it emits light and rains down jewels, and so forth: first, emerging from the great ocean; second, worked by a skilled craftsman; third, turned into exquisite refinement; fourth, having defilements removed; fifth, smelted with fire; sixth, adorned; seventh, strung on a precious thread; eighth, placed upon a lapis lazuli pillar; ninth, illuminating the four directions with light; tenth, raining down according to the king's wish." Cultivating the two vehicles is like polishing an ordinary jewel; the one-practice samādhi is like polishing a maṇi jewel; the light is like understanding arising, and the rain is like practice being fulfilled. "A bodhisattva can know" and so forth: although bodhisattvas of the three teachings previously aroused the aspiration [for awakening], it is not called rapid attainment; only upon hearing this one practice is it called rapid attainment. Judging persons according to the Dharma has the same meaning as previously explained. "Monks" and so forth are also like this: if the two assemblies have not heard it, they are not called "renouncers of household life". Therefore the Vimalakīrti says, "Renouncing household life is for the unconditioned Dharma"; only leaving the home of the two kinds of death is called the unconditioned. If it were not so, why would the two assemblies be called "renouncers of household life" only after having heard this Dharma? It is also as the Supratiṣṭhitadevaputra Sūtra says: "The devaputra asked Mañjuśrī, saying, 'If someone comes seeking to renounce household life, how should one answer?' Mañjuśrī said, 'One should answer: If you do not arouse the mind of renouncing household life, I shall teach you the Dharma of true renunciation. Why? If you seek to renounce household life, that is seeking the three realms, the five desires, future retribution, and so forth; because such a person does not see the mind, he does not realize the Dharma. Because the mind is unconditioned, he does not arouse the mind. If one takes shaving the head to be renouncing household life, that is attachment to self and person.'" Hence we know that outward form and robes do not constitute true renunciation. "Faithful laymen" and so forth can also be seen in light of the preceding meaning, because only those who hear the true Dharma can be called true takers of refuge.
2.6
Next, in explaining the constant walking [samādhi], first the section is opened. This sūtra was preached because of the Bodhisattva Bhadrapāla; the Dazhidulun and various sūtras name him Bhadrapāla, differing only in whether the phonetic syllables are light or heavy; he is a lay bodhisattva. Next, from 'this method' onward, its source sūtra is clarified. As for 'the three powers', it is because one cannot accomplish it entirely [on one's own]. Because conditions harmoniously unite and there is an accord between stimulus and response, three powers are required. That sūtra says: 'Whichever directional Buddha one wishes to see, one sees him immediately. Why? Because this samādhi is accomplished by the Buddha's power.' There being three things for seeing the Buddha standing in samādhi: the supportive power of that Buddha, the supportive power of the samādhi, and the supportive power of one's own original merits—it is by using these three things that one sees the Buddha. As for 'being able in samādhi to see the Buddhas of the ten directions', it is by these three powers that one sees the Buddhas in samādhi. Therefore, this sūtra is also named the Sūtra of the Samādhi of the Present Standing Buddhas. Attaining these three powers, one can see all Buddhas. In the sūtra it says: 'Question: From where does one attain this samādhi? Answer: One attains it from mindfulness of the Buddha. If a person does not practice mindfulness of the Buddha and praise the Buddha's form, they will forever lose the causes and conditions for benefit and joy in this present life and future lives.' As for its classification, it belongs to the Vaipulya; its capacity extends to all four categories of persons; the two vehicles are reproached, but they are not the primary intent of this text. Therefore, the bodhisattvas of the four teachings also practice it in common. Here, the intent lies in the perfect [teaching]; thus the calming and contemplation intentionally lodges in the physical body of the Buddha in order to accomplish the threefold contemplation. In the verse, where it clarifies 'dwelling place', this refers to conformity with the samādhi. Since conformity is not uniform, the samādhis are not equal. The sūtra says: 'Sometimes it is explained as conforming with the three grounds such as having deliberation and reflection; sometimes it is explained as conforming with the five feeling roots such as joy and pleasure; sometimes it is explained as conforming with various factors [of absorption]; sometimes it is explained as conforming with what is bound to the realms; sometimes it is explained as what is not bound to the realms, and so forth.' When helping mindfulness-of-Buddha samādhi to conform with the dharmas of such dwelling places as these, one must distinguish their depths; hence it says, 'one must discuss.' The text explains the sūtra's meaning: thus, taking it generally, although it speaks of various different signs such as having deliberation, because of mindfulness of the Buddha it is completely different from the fundamental [dhyānas]. In 'physical permissions and prohibitions', where it says 'avoiding foolish people', etc., it refers to coming and going with bad spiritual friends and old associates, because they can arouse wholesome roots not in others [but unwholesome ones]. Thus the Ratnakūṭa Sūtra says: 'There are four dharmas that one should quickly run away from and abandon: first, gain and offerings; second, evil friends; third, bad crowds; fourth, co-residents who laugh, get angry, or fight—one should keep more than a hundred yojanas away.' Because they like to torment others, they are called 'foolish people'. Because one's native place and relatives involve many entanglements, one must quickly stay far away from them. As for 'must not hope for... to individual invitations', the sūtra says: 'Exclusively subsisting on almsfood, much will be accomplished.' The Daśabhūmika-vibhāṣā states ten benefits of almsfood: first, one's livelihood belongs to oneself and does not belong to others; second, one causes those who offer me food to dwell in the Three Jewels before one receives it; third, one constantly arouses compassion; fourth, one complies with the Buddha's teaching; fifth, one is easily satisfied and easily nourished; sixth, it destroys arrogance; seventh, there are no wholesome roots of looking at the crown [of the Buddha?]; eighth, seeing me beg for food, other good people emulate me; ninth, one has no involvements with men, women, young, or old; tenth, begging in succession gives rise to an equal mind. As in Vimalakīrti, where Kāśyapa abandoned the rich and went to the poor, and Subhūti abandoned the poor and went to the rich, externally they displayed biased traces to show receiving reproaches. In various Vinaya and śāstra texts, the method of alms-begging is not to be satisfied with one place; to generate merit for others, it directs going to up to seven houses, which complies with the dharma of having few desires and does not harm the donors. As for 'not accepting individual invitations', it universally enables the ten directions to receive the benefit of equal offerings. It also accords with the Buddha's teaching and having few desires, and enables the donors to attain equal merit. Thus the Upāsakaśīla Sūtra says: 'The Buddha told the Mother of Mṛgāra: "Even if one invites the Buddha and five hundred arhats, it still cannot be called inviting a monastic field of merit. If among the saṅgha one invites a single semblance-monk who is extremely wicked, one attains immeasurable merit. Though an evil person, he can also speak to others of morality, concentration, wisdom, and the three bodhis; having cause and having effect, he does not disparage the Three Jewels, and holds up the Tathāgata's unsurpassable victorious banner. The victorious banner is the kāṣāya robe."' For this reason, one does not accept individual invitations. The Vinaya permits many contingencies, whereas the Fanwang [sūtra] only prohibits them. Although the Vinaya section allows the regular monastic practice, now, upon entering samādhi, everything is prohibited; all the more so in this Great Vehicle, one should comply with the Fanwang. The Dazhidulun says: 'Eating among the saṅgha gives rise to conditions for the outflows; if one accepts a sequential invitation, it obstructs cultivating samādhi.' The treatise says: 'If one who accepts an invitation receives an inviting place, he thinks, "I am a person of meritorious virtue." If he does not get one, he gives rise to resentment and hatred, thinking that the other is ignorant—"They should have invited me but did not, and invited those they should not have invited"—or he becomes self-disparaging and vexed. If one enters the assembly to eat, one must follow the communal rules and manage monastic affairs; one's mind will be scattered, obstructing and neglecting the path of transcendence. Therefore, it causes one to beg for food.' As for 'purifying the bodhimaṇḍa', maṇḍa is also used in worldly conventions to mean a sacrificial altar for spirits; here, the place where offerings are made to the Buddha is called a bodhimaṇḍa. As for 'fragrant food', it is also written as culinary dishes and vegetables. Non-grain food is called yáo; it also means bean fruits. As for 'bathing and washing', etc., washing the hands is called guàn; washing the head is called mù; washing the body is called yù; washing the feet is called xǐ (pronounced xiǎn). As for 'left and right', etc., exiting by the left and entering by the right; exit proceeds from impurity, and entry proceeds from purity. As for 'internal and external vinaya', physical and verbal deportment is external, while the intention-ground's deportment is internal; this means that both the Great and Lesser Vehicles have remote-preparatory offenses that arise from the intention-ground, as well as the last three of the ten good and evil [deeds]. When people in the world say, 'The Lesser Vehicle restrains body and mouth, while the Great Vehicle restrains the intention,' it is not necessarily entirely so. One should know that regarding the two vehicles, Great and Lesser, when affixing offenses both proceed from body and mouth, while in the aspect of remote preparation both guard against intention. Therefore, one knows that regarding the two vehicles, Great and Lesser, when it comes to restraining prohibitions, both guard the intention-ground, while if one produces actions, it solely restrains the intention. This means that in cultivating concentration and wisdom, both Great and Lesser are like this. Anything besides this, such as other mental dharmas and the repentance of minor infractions, are all supplemented with body and mouth, joining palms and speaking it out; or some are merely mental, like repenting of a minor duṣkṛta; or in the Great Vehicle, contemplating the principle to repent of grave offenses is still supplemented by body and mouth. Moreover, the Lesser Vehicle is external and the Great Vehicle is internal; if one is merely skilled in deportment but unversed in obstacles, one is also not qualified for the status of a master. As for 'looking upon the place where one hears the samādhi as viewing the World-Honoured One', etc., this also comes from that sūtra. Furthermore, the Dazhidulun, fascicle 49, says: 'A bodhisattva attains bodhi because of the master; how could he not respect him? How could there be superior wisdom and noble brilliance without respecting the master? If one does not respect the master, one loses great benefit, just as with a well without a rope, water cannot be drawn. A person with conceit is like water not staying on a mountain ridge. If one relies on a good master, the three trainings grow, just as a tree with roots will grow branches and leaves. Therefore, the Buddha taught that one should revere the master like the Buddha.' The treatise asks: 'If one cannot even revere a good master, how could one revere an evil master, yet you command revering the master? Answer: Do not follow worldly ways, clinging to the good and staying away from the evil. If he can explain and disclose the deep prajñā, then revere him completely without considering his other evils. One does not discard gold because the bag smells foul. Just like walking a perilous path at night with a wicked person holding a torch, one does not refuse to accept the light because the person is wicked. The bodhisattva is also like this: attaining the light of wisdom, he takes no account of his faults. Just as the voice in space told Sadāprarudita: "Toward your master, do not consider his faults."' Furthermore, what does the master's virtue or vice have to do with me? I seek the benefit of the Dharma, not his evils. Just as clay, wood, and the like possess no merit, yet because of conceiving the thought of the Buddha one gains immeasurable merit, how much more so toward a person! Moreover, regarding the master as the Buddha is like contemplating all dharmas as ultimately empty; viewing all sentient beings, one sees them as the Buddha, how much more so one's master! The Daśabhūmika-vibhāṣā says: 'Seeking wisdom from another without sparing physical life, one must therefore revere the master. Whether the master holds one in contempt or treats one with love and respect, one's mind does not differ. One does not seek gain through the master. If the master has shortcomings, one should conceal them; if the master's faults become manifest, expediently cover them; if the master has virtues, praise and circulate them. Why? Because the practitioner of samādhi protects his mind well, fearing that if he disdains the master, the samādhi will not be accomplished.' Therefore the text below says: 'If one gives rise to evil toward the master, seeking this samādhi will in the end be difficult to attain.' However, one who acts as a master should indeed be without fault; here, explaining that ordinary masters cannot be completely good, it admonishes students not to see deficiencies and strengths, etc. As for 'one should slice...', etc., it presents the grave to illustrate the light. 'Flesh' is the skin, and 'the rest' refers to the environmental rewards outside the body. 'Servant' is a slave. In ancient times, men and women who committed offenses were made into male and female slaves. As for 'needing external protection', etc., being neither hungry nor satiated is like both cherishing and spurring. As for 'fellow practitioners being like crossing a precipice together', if one is lost, all perish; fellow practitioners should be like this. As for 'must make vows', etc., binding oneself through vows, one resolves one's mind on the samādhi. As for 'giving rise to great faith', etc., believing that among all dharmas there is none that is not the Buddha-dharma, it is therefore unshakable. Practicing vigor for the sake of this Dharma is called 'great vigor'; being undefiled toward dharmas is 'refined' (jīng), and in thought after thought pursuing it is 'advance' (jìn). All-aspect wisdom guides all practices; hence 'none can match it'. As for 'always being with a good master', etc., seeking a master must aim at complete goodness; serving a master must forget the master's faults. For the sake of the samādhi one must protect one's mind; fearing that one will vainly waste time, it causes one to select in advance. Furthermore, what is called 'good' means being well-versed in the marks of pass and blockage in samādhi, leading the practitioner so that his time is not spent in vain. As for 'lying down and going out', someone said: just calling lying down 'going out', what is wrong with that? However, that captures only lying down while lacking 'going out'; going out is not necessarily lying down, but when lying down one necessarily goes out, so they must be explained separately. The sūtra text only says sleeping; the treatise says: 'There are four dharmas that can generate samādhi: first, for three months never sleeping, except for excretion, eating, and sitting up; second, for three months not giving rise to the mind of self even for the snap of a fingers; third, for three months walking without resting; fourth, for three months also explaining the Dharma without seeking offerings and gain.' Now, this text follows convenience and has no fixed sequence: taking the second, 'mind of self', as conceptual desire; the first, 'sleep', as lying down and going out; and combining the exception for excretion, etc., with the third and fourth. Regarding the verse 'approaching good spiritual friends', etc., the treatise asks again: 'By what dharma can this samādhi jewel be attained? Answer: Approaching good spiritual friends.' That single verse is it. The verse possesses four meanings: first, spiritual friends; second, vigor; third, wisdom; fourth, the power of faith. There are also auxiliary cultivation methods for the samādhi, numbering fifty dharmas (and so forth). Next, under 'verbal speech and silence', first, from 'ninety days' down to 'mindfully contemplating Amitābha without resting', it teaches using the three karmas. Next, from 'or reciting and chanting' down, it teaches the method of mindfulness. Although it speaks of sequential and simultaneous mental operation, in thought after thought do not let one be lacking; hence it says 'continuously'. Next, from 'if reciting' down, it resolves doubts. It is completely as explained before, and here it also adds the master of the dharma-gate. From 'to summarize' down, it concludes by exhorting the three karmas. 'Step by step' is physical karma, 'voice by voice' is verbal karma, and 'thought after thought' is mental karma. Next, in the mental calming and contemplation, it first contemplates the thirty-two marks as the object of contemplation. As for 'Buddha-field', in full it should be kṣetra, translated here as field; that is, the land ruled by a single Buddha. Or it is called a marked kṣetra, because a pillar marks the kṣetra, marking the place of residence. As for 'for three months constantly contemplating', that sūtra says: 'When a bodhisattva enters this samādhi, he immediately sees Amitābha Buddha. He then asks that Buddha: "By what causes and conditions does one attain rebirth in that land?" The Buddha immediately answers: "Good son! Because of cultivating the mindfulness-of-Buddha samādhi without forgetting it, one attains rebirth in my land, up to the thirty-two marks," etc.' Now, the text's 'how to contemplate' is the bodhisattva's question upon seeing the Buddha in samādhi. From 'contemplate the thirty-two marks' down to 'the mark of the thousand-spoke wheel' is the Buddha's answering text in the Samādhi [Sūtra]. Making me attain these marks as well through the thirty-two marks in reverse and direct conditions is the text of making vows upon seeing the Buddha in the Samādhi [Sūtra]. Seeing the physical body with marks and signs, the body radiates light pervading the realms of the ten directions, like a mass of molten gold. Like Mount Sumeru in the great ocean illuminated by the sun's brilliance. The practitioner at that time eliminates other thoughts, namely mountains, forests, and so on; there is only the Buddha's bodily marks, like a reddish-gold image within vaiḍūrya. Next, from 'again contemplate' down, it directly clarifies cultivating the threefold contemplation upon the object. First, in the emptiness contemplation, the first text briefly explains examining one's own body and mind, and the samādhi Buddha. From whom are the Buddha's physical form and mind obtained? The first two lines directly examine. Next, from 'the Buddha does not use' down, by examining oneself one immediately knows that mind and Buddha are unobtainable; how could it be due to my form and mind that I see the Buddha's form and mind? Here four phrases are listed. First, 'the Buddha is not obtained with the mind' means not obtaining the Buddha's mind with my mind. 'Not obtained with the body' means not obtaining the Buddha's body with my body. The two cross-combined phrases, 'not using the mind to obtain the Buddha's form', etc., merely omit the word 'my'. From 'Why?' down, it explains. The Buddha's form and mind are signless and unobtainable; my form and mind are also like this. Body and mouth are form, and wisdom is mind; that form and mind exist is truly due to the existence of a self; because the self is non-existent, it is called 'dharmas are fundamentally non-existent'. Refuting this fundamental non-existence is called 'destroying the fundamental'; ending this destruction as well is called 'cutting off the fundamental'.
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Linked texts (1)
- 止觀輔行傳弘決 — Classical Chinese