止觀輔行傳弘決 2.15

2.15

Next, regarding the 'half-walking and half-sitting' [samādhi]: first, explaining the Vaipulya, it also applies across the four teachings. Therefore, that sūtra text says that those who hear of this samādhi attain the benefit of realizing the path, applying commonly to the three vehicles as well as to the four assemblies. Although the sūtra and the present text also draw upon the distinctive [teaching], it is solely for the sake of consummating the perfect [teaching]; thus, the calming and contemplation in the mind contemplates only the secret. If one practices relying [only] on this, the ritual forms are not complete; the text itself refers to the Bailu (One Hundred Records) and the like. 'Briefly' (liao) means in summary. Regarding 'first seek the dream kings' and so forth: as quoted in the Lotus Commentary, 'There are five kinds of dreams: due to doubts and conceptual discrimination, habitual learning, present events, or non-humans coming to converse—dreams occur due to these five matters.' This [instance] is non-humans coming to converse. In the Liezi there are six kinds of dreams: proper dreams, startling dreams, reflective dreams, waking dreams, fearful dreams, and so forth; this belongs to proper dreams and reflective dreams. Thus the Zhouli states: 'Divining the auspicious and inauspicious signs of the six kinds of dreams.' The Vaipulya [Sūtra] states: 'The Buddha told Mañjuśrī: "For men and women of faith, widely proclaim ninety-two billion dhāraṇīs, with each dhāraṇī having ninety-two billion dhāraṇī gates." The Buddha told Huaju (Flower Accumulation): "Do not recklessly broadcast them; you must take spirits as verification. Why? The spirits have twelve dream kings; only when one sees one king may one speak this dhāraṇī for him. What are the names of the twelve dream kings? Formerly, the bhikṣu Leiyin was obscured by ninety-two billion demons and underwent great suffering and distress. Thereupon, raising a great voice, he called upon the Three Jewels of the ten directions and the three periods of time. The Buddhas of the ten directions raised their voices together, saying: 'Who can rescue this bodhisattva from suffering?' The Tathāgata Baowang (Jewel King) raised his voice again to ask the bodhisattvas. The bodhisattva Huaju addressed the Buddha, saying: 'With what teaching should I go to rescue him?' The Buddha said: 'You should subdue those demon kings with the phrases of the Mahātaṇḍi-dhāraṇī.' After Huaju went there and subdued the demons, he had the demons receive and uphold this dhāraṇī. The demons each stripped off their garments to make offerings, went to the Buddha's place, and addressed him, saying: 'We, the twelve great kings, shall receive and uphold it.' Huaju asked: 'What are the twelve names?' Thereupon he spoke the names of the twelve kings."' Coming to the 'Chapter on Dream Practice', it clarifies the twelve dream signs: 'The Buddha told Mañjuśrī: "If one seeks this teaching, instruct them to seek the twelve dream kings; if one sees one, bestow the seven-day rite. First, if in a dream one is able to fly unimpeded with banners and parasols following behind, this is called the Taṇḍala sign. Second, if one sees images, stūpas, and temples, and a great gathering of the assembly, this is called the Kindira sign. Third, if one sees a spirit wearing pure, clean garments and riding a white horse, this is called the Mautira sign. Fourth, if one sees oneself riding a white elephant crossing a river, this is called the Gaṅgira sign. Fifth, if one sees oneself riding a camel ascending a tall, great mountain, this is called the Talinra sign. Sixth, if one sees oneself ascending a high seat to turn the Prajñā [wheel], this is called the Palinra sign. Seventh, if one sees oneself under a tree ascending an altar to receive the precepts, this is called the Dālinra sign. Eighth, if one sees an array of Buddha images, invites monks, and makes offerings, this is called the Dhyālinra sign. Ninth, if one sees trees blooming with flowers and enters dhyāna-concentration, this is called the Qiunglinra sign. Tenth, if one sees a great king bearing a sword traveling about, this is called the Gālinra sign. Eleventh, if one sees a king bathing his body, anointed with fragrant powder, wearing clean garments, this is called the Ghalinra sign. Twelfth, if one sees a king's consort riding a chariot into water and seeing a snake, this is called the Bālinra sign. First, one must arouse great, courageous vigor, generating the thought that this is hard to encounter, feeling sorrow for oneself and others, like a criminal seeking release from another. Seeking the dream kings with such mindfulness in thought after thought, if there is no response, though one practices, there is no benefit. One should exert all efforts to shatter stinginess and cultivate offerings; many in the world practice directly and in the end achieve no benefit."' Regarding 'in a secluded and quiet place' and so forth: one should establish the sanctuary (bodhimaṇḍa) in a saṅghārāma or an araṇya; if there are circumstances requiring it, a lay home is also permitted—that is, for the two lay assemblies. Thus the sūtra states: 'Ānanda addressed the Buddha: "When this person leaves home, what words should he say?" The Buddha said: "Tell the parents: 'I am practicing the dhāraṇī scriptures. If my parents allow it, I will go out.' Having done so, silently contemplate in mind: 'I wish to renounce wife, children, and family, and practice the dhāraṇī scriptures.'" Ānanda addressed the Buddha: "If the parents and others do not allow it, what medicine should be taken to head for the sanctuary?" The Buddha said: "Burn various incenses before the parents, admonish and persuade them, and entreat them three times. If they do not grant permission, one should silently ponder and recite this scripture within the house. When practicing, purify the interior of the house, burn incense, make offerings, every single thing according to the method for entering the eight sanctuaries. If one can do so, within seven days Avalokiteśvara Bodhisattva will expound the Dharma for him. If appearing before that person in a dream, it is no different from being in the sanctuary. If the mind is distracted, one conversely falls into the three evil paths; emerging from the three evil paths, one becomes a slave or maidservant to others. One should be single-minded; later regret is of no avail. If there is already a sanctuary in a saṅghārāma or the like, renew and adorn it with purity according to the method of the sūtra. If there is none, construct it anew; both the outside of the altar, inside the chamber, and outside the chamber must be smeared with incense."' Therefore, it says 'as well as inside and outside the chamber.' Regarding 'make a circular altar' and so forth: the Liji states: 'It is made by pounding earth.' The Buddhadharma conforms to this and makes it in the shape of a lotus; hence it says 'a circular altar, painted in colors,' and so forth. 'Five-colored banners': speaking generally of five colors, embroidered or painted mixed colors are also acceptable. The character should be fan (banner); a fan is a general name for pennants and flags. The sūtra often uses this character fan (with radical 巾); it is merely a character for a pennant cloth. In the Buddhadharma now, the appearance of the offering implement resembles it; hence it is simply called a banner. In the method of making banners, on no account may one place images of Buddhas and bodhisattvas [on them]; the banner is an implement of offering made to that which is offered to—how could one again make it with images? 'Incense from the shore of the ocean': the sūtra states, 'sandalwood incense from this shore of the ocean.' Regarding 'invite twenty-four images': whenever establishing a sanctuary, one should first adorn it with purity, and only then invite the images. People of the world verbally speak of seeking the path and eliminating obstacles, yet when setting up the sanctuary they employ foolish youths and arrogant servants, in vulgar clothing and naked bodies, saying, 'Bring the image here, hold it here, take it here.' Looking at it in this light, it is extremely lamentable! In the latter part of the Nirvāṇa [Sūtra], Ānanda asked the Buddha: 'After the Buddha's extinction, how should offerings be made?' The Buddha said: 'Making offerings to images after my extinction is no different from when I am in the world.' Thus making offerings generates merit that assists the correct path; can anything surpass this in giving rise to the good and eliminating obstacles? Lay etiquette even says: 'Passing the position of an elder, one must hasten one's steps.' Though establishing a sanctuary, showing arrogance toward revered images conversely incurs accumulated offenses, making it truly difficult to eliminate obstacles, just like the passage from the Vaipulya cited earlier. Regarding 'fine foods and delicacies': 'fine foods' (yao) is as explained before; as for 'delicacies' (zhuan), the Yupian states: 'Setting out food and drink; also, preparing food.' Regarding 'shoes and sandals': the footwear worn; they should be placed separately inside and outside the sanctuary. Regarding 'a seven-day long purification': this text applies to the laity, hence it says seven days. 'Purification' (zhai) means cleanliness. Han Kangbo said: 'Cleansing the mind is called zhai; guarding against misfortune is called jie (precepts).' Thus we know that secular texts do not understand the meaning of what is cleansed and what is guarded against; having the words without the essential import, they are shallow, superficial, and crude. Here it temporarily restrains [eating] so as not to eat past midday. Regarding 'bathing at the three times': even if there are no other circumstances, one must still bathe three times, because it has symbolic meaning. If one increases going out and coming in, adjust appropriately according to circumstances. Regarding 'offering to the saṅgha on the first day': though bodily and verbal devotion are essential, they must be aided by merit; doing so day after day is all the more superior; fearing that one's capacity is insufficient, it is permitted to begin from the first day. One must first assess one's own wealth and assets to pour them out completely; thus the sūtra text says 'exert all efforts to shatter stinginess.' Regarding 'inviting a separate teacher': Nanshan states: 'One should rely on the Dazhidulun. Those who clearly understand the inner and outer Vinaya may be relied upon to confess offenses; this also applies to the seven assemblies.' Regarding 'receiving the twenty-four precepts': the sūtra states: 'At that time the leader widely expounded the twenty-four precepts for Gaṅgā.' However, these precepts, in accord with the bodhisattva vinaya, are all called major offenses. Even if one has previously received the full precepts, or previously received the Brahmā Net precepts, one must still receive them again, because light and heavy differ and allowances and prohibitions are distinct. Furthermore, the preceptor must have previously received them; one may not rashly confer them on others relying merely on the text of the sūtra. This is detailed in that sūtra; those who need it should consult it. The sūtra states: 'One should also receive the six major [precepts], according to the rules for upāsakas.' Since it says 'according to the rules for upāsakas', the five assemblies also receive them. Ānanda asked: 'May women hold the robes?' The Buddha said: 'They may hold them, but do not cling to female form.' He also asked: 'If one does not receive the six major [precepts], may one enter the sanctuary?' The Buddha said: 'As one wishes.' Practitioners nowadays mostly do not receive them, but only receive the twenty-four precepts, conforming to this text. Ānanda asked again: 'Is it definitively as just stated?' The Buddha said: 'All Buddhas of the three periods of time attained bodhi through this method. Excluded are only two persons: those who slander the Vaipulya, and those who use saṅgha garlands or even a single object belonging to a bhikṣu.' Regarding 'and the dhāraṇī': according to the sūtra, it must be recited in all four periods. It is detailed in the sūtra text. The sūtra states: 'If there is someone who upholds this dhāraṇī, even if a great fire arises, it will transform into precious flowers. When the practitioner hears of this unsurpassed merit, it is like coming back to life after death.' Regarding 'confessing offenses facing the teacher': thus we know that [the teacher] must be pure and clearly comprehend the doctrinal marks, recognizing impediments and obstacles. If he himself has violated major offenses and does not understand impediments and obstacles, how can he be fit as an object for the elimination of offenses? Regarding 'the eighth and fifteenth of the month': each of the dark and bright halves of the month has two days; the bright half is mostly used; the Lotus Repentance Ritual comprehensively adopts the fasting days. Regarding 'taking seven days' and so forth: this is the absolute minimum and cannot be reduced; if one wishes to proceed further, it may be as long as one pleases; thus the master of Nanyue [practiced for] seven years. Regarding 'ten people or fewer': the sūtra says 'must not exceed ten people.' Nanshan states: 'I have seen those practicing the Vaipulya in the capital, sometimes a hundred or fifty, clamorous and chaotic beyond description, only increasing offenses. Please simply rely on the sūtra; it is not something that ordinary beings can fathom. If there are suddenly many people, what is wrong with setting up separate altars and sanctuaries?' Regarding 'laypeople are also permitted' and so forth: the sūtra says: 'When heading to the sanctuary, one should cultivate pure conduct according to the bhikṣu rules, equipped with the three Dharma robes, willow twigs, washing water, eating vessels, and sitting mats.' Since it says 'when heading to the sanctuary', we know that when leaving the sanctuary one must prepare secular clothing. The sūtra states: 'The Dharma robes must always follow the body when outside; if they are separated by two zhang, one incurs immeasurable offenses.' Ānanda said: 'When taking leave of family, is shaving the head used?' The Buddha said: 'No.' Present-day practitioners shave a small portion of the crown; I have not seen where this derives from. Ānanda said: 'If so, what use are the three robes?' The Buddha said: 'Regarding the three robes: one is called single-seamed, the second is called secular clothing; the monastic robes are made according to the ceremonial style of the Buddhas of the three periods of time, while secular clothing is worn when leaving the sanctuary. The three robes are worn when entering the sanctuary and must not be separated from the body even by an inch; if separated from these robes, one incurs the offense of obstructing the path.' The earlier mention of 'two zhang' refers to the other two robes; it only says 'incurs an offense', not 'obstructs the path.' The character feng (seam) is in the level tone. 'Single-seamed' means back-stitching is not permitted. If back-stitched, it would be the robe received and upheld by fully ordained monks (upasampanna); therefore, this robe must be made separately. In the world, there are those who borrow robes from monastics; this is exceedingly unacceptable. Thus we know that although three robes are prescribed, they are not monastic attire. In 'verbal recitation and silence', where it says 'with different mouths in unison': 'at the first portion of the day' means the morning; one whose voice is clear should be chosen from among the assembly to serve as leader; when the leader's voice finishes, the others join in harmony. 'Ten Buddhas': in the Bailu, it refers to the past Cloud Thunder Sound King Buddha and others, together with the Seven Buddhas. 'Parents of the Vaipulya': the sūtra states: 'Having attained freedom from demons, Leiyin Bodhisattva addressed Huaju, saying: "Upholding this dhāraṇī, you came to rescue me and prolonged my life. Born into the Buddhadharma, it is like coming back to life after dying. You are the mother of all dharmas." Huaju said: "I am not the mother of all dharmas; this dhāraṇī alone can be a father and can be a mother."' Thus we know that this dhāraṇī is none other than the true mark; the true mark is endowed with both provisional and real wisdom, and is therefore the parents, capable of giving birth to the correct emptiness of the Vaipulya. 'Ten Dharma Princes': the Buddha is the Dharma King, and the bodhisattvas are his sons—namely Mañjuśrī and others. Both the Bailu and the Nanshan Xingyi list twelve bodhisattvas; that is, the various bodhisattvas listed at the beginning of that sūtra are all called Dharma Princes. As for 'Bailu': while the Great Master was alive, there was no such designation. After the Great Master passed away, Zhang'an and others compiled the master's deeds, amounting to one hundred items in all; hence it is called the Bailu. When calming and contemplation was expounded, the monastery was not yet established; by the time of final revision, the monastery was already completed and the Bailu had already been compiled; hence this reference exists. 'Offerings of the three karmas': kneeling erect with the body, chanting aloud with the mouth, and generating visualizations with the mind. Nanshan states: 'Handed down from ancient times, there was no other standard guideline; it was established like this. The ritual for generating visualizations is fully detailed in Tiantai's Samantabhadra Repentance.' Regarding 'reverent invocation': in all cases, mental devotion and bodily etiquette must be performed. The principle of bowing requires both knees to touch the ground first, then both elbows in succession, and finally the forehead touching down. With devotion cast to the ground, visualizing oneself at the Buddha's feet, one extends the hands to support the feet as if directly before one's eyes. In the rite of kneeling alternately on one knee, three points are raised erect, the body is bent with palms joined, and the eyes gaze at the true countenance. In recent times of moral decline, there is no proper posture of kneeling at all; the banner of arrogance is not broken, and the ocean of karma is difficult to overturn. Still indulging the defiled body, how can one expect the Great Path? Regarding 'expressing repentance': 'expressing' (chen) means setting forth and speaking. Specifically, it means recollecting what was previously transgressed; generally, it means from beginningless time onward, proclaiming widely at will according to one's own power of wisdom. Regarding 'neither slowly nor hurriedly': one must make the walking circumambulation and the dhāraṇī finish together. Regarding 'contemplation': fully detailed in the calming and contemplation of mind. Regarding 'from the second period': meaning that at the end of the first round in the morning, at the beginning of the second round one need not perform invocation, but directly bows to the Buddhas. Regarding 'calming and contemplation of mind': the method of cultivating contemplation in the Nanshan ritual scrupulously relies on this and does not dare to introduce anything different. Now, first the method of contemplating the true mark is clarified; next, the method of contemplating through engagement with phenomena is clarified. Contemplating through engagement with phenomena is found in sūtras and treatises alike; it is not unique to the present text. For example, the Mahāparinirvāṇa-sūtra says 'the head is the palace hall', the Lotus Sūtra says 'the robe of forbearance', the Vimalakīrti-nirdeśa mentions 'the wife of Dharma-joy', and the Dazhidulun mentions 'the lion's roar'. How could this be true only of the Buddhist teachings? Secular texts are also like this. For instance, the King of Dong'e asked Zihua, saying: 'Does the superior person also weed?' Zihua said: 'Uprooting weeds and pigweed to nourish the crops is the farmer's weeding. Rectifying true nature and correcting evil conduct is the superior person's weeding.' Panthaka's broom and the pratyekabuddha's flying flower are both clear texts showing the principle by relying on phenomena. People do not see this, merely thinking that the Great Master made an internal concordance. In the initial text, 'contemplation' refers to the correct contemplation. 'Mahā' and so forth refer to the correct object. Revealing that it is not biased or small, it is called 'great' (mahā). All dharmas are precisely all dharmas, hence it is called 'secret'; one dharma encompasses all dharmas, hence it is called 'essential'. Its essence obstructs the three delusions, and its nature upholds the three wisdoms; not being biased toward either of the two extremes, it is called 'correct'. The correct essence is devoid of marks, hence it is called 'empty'.