止觀輔行傳弘決 2.3

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.