止觀輔行傳弘決 2.36

2.36

From “Next, traversing again” downward, taking moral discipline (śīla) as the head, [the contemplation] traverses the twelve matters with the other five [perfections] adorning it. First, regarding clarifying moral discipline traversing the twelve [matters]: previously, in clarifying giving (dāna), the text cited the meaning of the Śūraṅgama[-samādhi Sūtra], which was perfect and stated generally; here, in clarifying moral discipline, it separately presents the marks of contemplation. First, it clarifies the object of contemplation in terms of acting and receiving; the object of contemplation merely describes phenomenal marks. Subduing the mind toward sense-objects is thus compared to the “bowl of oil.” The movements and cessations of the six actions are thus called “deportment.” Regarding the “bowl of oil,” the Great [Parinirvāṇa] Sūtra, fascicle twenty, says: “Just as in the world there is a great crowd filling twenty-five leagues, and a king commands an official to carry a bowl of oil and pass through the midst of them, without letting it spill. If you drop a single drop, your life shall be terminated. He further dispatches a man drawing a sword to follow behind him. The official, receiving the king's command, walks with full concentration. Experiencing such a great crowd, although he sees the five desires, his mind remains constantly mindful: 'If I become indolent, I will drop what I carry, and my life will not be preserved.' Because this man is terrified, he does not drop a single drop. The bodhisattva is also like this: in the midst of birth and death, he does not lose mindfulness and wisdom; although seeing the five desires, his mind does not crave or attach to them. He only contemplates the suffering of the aggregates as neither arising nor ceasing, his five sense-faculties become pure, and he attains the root of moral discipline.” The Huanxi xing jing (Sūtra of Joyous Practice) has different words but the same matter. From “It is merely called” downward, it refutes the phenomenal [aspect]. Moral discipline kept at the phenomenal level can merely elevate one out of the three bad paths to experience bliss in the human and heavenly [realms]; it is not called the three truths, samādhi, or the other shore of the two kinds of birth and death. In principle, one should also refute keeping moral discipline that leads to falling into the three evil paths, as in the Great Sūtra where four kinds of good deeds lead to falling into the three evil paths. Now there is no leisure to discuss this; if elevating one into human and heavenly realms is already refuted as lacking principle, how much more so these? Therefore, it is not discussed. From “If one attains” downward, it explains the intention of applying contemplation. It should fully correspond to the marks of the six perfections in giving; one should only interpret the meaning so that the five [other perfections] adorn moral discipline, and the lower four [perfections] are likewise. From “It means contemplating” downward is the contemplation of emptiness. For what has not yet been seen, it merely raises the first of the six receptions. The text for the six actions is abbreviated, using the four movements of the six paths as the object and the four movements of the two sages as the contemplation. The four movements and four propositions extend up to the four movements and sixty-four propositions; hence it says “various.” “That which arises” refers to the four movements of the six paths. The “ability to contemplate” refers to the contemplative wisdom that can investigate; only when subject and object are both extinguished does it constitute the Mahāyāna gate. “Neither internal nor external” clarifies the emptiness of the six receptions. “Neither coming nor going” clarifies the emptiness of the six actions. From “Being able like this” downward, next it clarifies the contemplation of provisionality. Simply listing the ten precepts without presenting the ten dharma-realms is because the phenomenal precepts were already refuted above to become the object of contemplation, so they are not discussed again. “Pure like empty space” refers back to the previously contemplated object of the contemplation of emptiness: the seven branches [of bodily and vocal actions] are undefiled, compared to space. If matching the ten precepts against the three contemplations, etc., this will be explained naturally when reaching the fourth fascicle. From “Since the mind is already” downward is the contemplation of the middle. From “The seer and the physical matter” downward, next it clarifies the five [perfections] adorning moral discipline; the textual phrasing gradually becomes abbreviated. “The seer” is the consciousness capable of seeing; “physical matter” is the visible form seen; “the recipient” is the discrimination and receipt. The three matters are just the three, such as the seer; these are all explained according to the perfect meaning, following the pattern of the previously cited passage from the Śūraṅgama[-samādhi Sūtra]. That patience is listed after giving is because moral discipline is what is being adorned, so it is not stated again. Regarding “physical form, the seer,” etc.: the text here is abbreviated; fully stated, it should be as listed before—the seer, physical matter, and the recipient; it is likewise from here on down. Below this, concluding into the three samādhis, etc., the text is abbreviated following the previous pattern. From “How could it merely” downward, it extends to everything by comparison; the meaning is also the same as before. From “Contemplating form” downward, it draws an analogy to the remaining actions and receptions. According to the text, it should merely mention the six actions further; or perhaps it is a scribal error. Citing the Lotus [Sūtra], deportment confirms action, and the intention of the Buddha-path is pervasive. From “Next, traversing” downward clarifies taking the perfection of patience as the head, adorned with the other five. The textual phrasing is extremely brief, merely raising phenomenal patience and the contemplation of emptiness, while the rest are all omitted. First, pleasant and unpleasant are phenomenal patience. Next, from “Toward the adverse” downward is the contemplation of emptiness. “No seeing” separately raises the first of the six receptions; “no acting” generally raises the six actions. “Seeing” means the seer and that which is seen, referring to grasping at a self in discriminating visual forms; acting is also like this. The remaining contemplations of provisionality and the middle, as well as the conclusions, are all omitted. From “Next, traversing vigor” downward, taking vigor as the head, the five perfections adorn it. Therein, it first states the old interpretation. Saying that “it has no separate essence” means that merely diligently practicing the five perfections is named vigor. Du means thick or substantial; now when speaking of 'diligent urging' (qince), the character should be written du (督), meaning to lead, to be diligent, and to spur on. The character can also be glossed as 'to guard', which is not the meaning of the present text. It directly points to the five perfections as the multiple practices. From “Deducing by principle” downward, wishing to present a separate essence, it first briefly refutes the old [view]: the shared meaning is not absent, but the principle is not entirely fitting. Therefore, it leisurely says “deducing by principle.” If it were merely shared, there should only be five perfections; why do all teachings list six? In the Dazhidulun, fascicle eighteen, it says: “When a bodhisattva mahāsattva takes vigor as the head and practices the five perfections, that is named vigor.” This already contains both shared and distinctive meanings; therefore, the present meaning should have a separate essence. From “Drawing an analogy to ignorance” downward is an analogical explanation. Just as the affliction of ignorance has both shared and distinctive [aspects]—the shared is called conjoined, because it enters all underlying propensities; the distinctive is called independent (āveṇikī), because it does not enter all underlying propensities—by analogy with vigor, explaining it can be understood. From “Now for the time being” downward directly brings out its distinctive characteristics. Its types are not single; here it is provisionally set upon reciting sūtras. Since it is not subsumed under the [other] five, this verifies that it is distinct. From “Rather than” downward refutes the phenomenal [aspect]. Samādhi is concentration; the two dharmas of concentration and wisdom guide all dharmas, even bringing about the pāramitās, etc. If it is like the Great Master's method of reciting sūtras and contemplating, then phenomenal and principle are fully complete. For instance, at the beginning of the Kaihuang era, there was a monk in Yangzhou who recited and memorized the Nirvāṇa Sūtra, boasting of his own practice. There was also a novice monk at Xialin Monastery on the Eastern Mountain of Qi Prefecture, who only recited the single “Guanyin” chapter. Both died suddenly and met Yama together. Yama placed the novice on a golden seat, revering him greatly. He made the monk who recited the Nirvāṇa Sūtra sit on a silver seat, with less reverence. When the matter ended, he asked [them] and said: 'Both have remaining lifespan,' and both were released to return. The monk who recited the Nirvāṇa Sūtra felt great resentment, relying on having recited much; he then asked about the novice's dwelling place. Each took leave and both revived. The monk reciting the Nirvāṇa Sūtra went to Qi Prefecture to search, indeed found the novice, and fully inquired about the reason. The novice said: 'When first reciting the Guanyin [chapter], with special clothes and a special seat, I burned incense and made vows, and only then recited it. I never slackened in this practice; there was no other art.' The Nirvāṇa monk apologized, saying: 'My sin is deep! In reciting the Nirvāṇa Sūtra, my deportment was disorderly and my body and speech were impure; I only recited to prevent forgetting.' Therefore, the ancients said: 'Much evil is not as good as a little good'; its verification is taken here today. This too is vigor, not a pāramitā. From “Now contemplating” downward is the contemplation of principle. It first raises the contemplation of emptiness. From “Thought after thought” downward briefly explains the Middle Way. Afflictions not asking [arising] is called 'refined' (jing); thought after thought flowing into [the source] is called 'progress' (jin). Question: If it is merely provisionally set upon reciting sūtras, how does one investigate the six receptions and six actions, speaking of the recipient and the agent, etc.? Answer: Broadly speaking, why must acting and receiving be fully six? Thus, all good deeds are subsumed under acting and receiving. Even if spoken of solely in terms of reciting sūtras, reciting without interruption facing the six sense-objects is practicing vigor regarding receiving. Only with respect to the six actions, lying down and silence would be missing. But during illness, recitation is permitted, so lying down is also included; and silent recitation without interruption is also reasonable, so one knows that reciting sūtras fully encompasses acting and receiving. From “Next, traversing the dhyānas” downward, taking dhyāna as the head, the five perfections adorn it. The first passage generally raises phenomenal dhyāna. From “It is merely” downward refutes the phenomenal [aspect]. From “Contemplating entering absorption” downward directly clarifies the contemplation of principle. Comparing absorption through the mind means: the mind refers to the distracted mind; since the distracted mind does not even exist, how could one further cling to absorption? Absorption refers to the nine visualizations, eight liberations, etc. Without clinging to absorption or distraction, one sees the true mark of dhyāna, because the true mark universally encompasses all dharmas. From “Therefore, the treatise, fascicle five” downward cites the treatise to verify that dhyāna is itself the true mark. It first cites the treatise text; next, from “The various masters” downward distinguishes the treatise masters' mistaken understanding of the treatise's meaning. The treatise's intention is precisely that contemplating the nine visualizations is itself the true mark; therefore, after the eight visualizations, it immediately explains the ten powers, four fearlessnesses, etc. Why? Just as a person of indestructible nature, having completed the practice of the eighth, still possesses all supernormal powers and transformations within the contemplation of the skeleton, a person of the Mahāyāna can further possess all Buddha-dharmas within this. Moreover, it is not merely the treatise text: in the Dapin, Chapter on the Great Vehicle (Guangcheng pin), the station of mindfulness on the body is extensively clarified, which the Buddha extensively explained for Subhūti. Having finished explaining the nine visualizations, he concludes: 'This is named the bodhisattva's mahāyāna.' Next, it extensively explains the thirty-seven aids to awakening, up to the ten powers, four fearlessnesses, and eighteen unshared attributes. Fascicle thirty-eight and below of the Dazhidulun is still commentary on the sūtra; the treatise masters' saying it was an error was an extreme mistake! Question: Can the other seven visualizations also trigger [these qualities] or not? Answer: If speaking of indefiniteness or serving as aids, they also have the sense of triggering them, but it mostly rests on the eighth, because the eighth visualization generates the various dhyānas. From “Next, traversing wisdom” downward, taking wisdom as the head, the other five adorn it. Because the text is brief, it directly states that the Dazhidulun has eight kinds of explanations, and within the eight explanations, both phenomenal and principle are fully present. In the Dazhidulun, fascicle eleven, explaining the dharma of non-abiding: 'It is asked: What is prajñā? The answer: Some say the untainted faculties are it, because untainted wisdom is supreme (1). Some say that afflictions are only severed upon reaching the tree of the path; hence prior tainted wisdom is merely meritorious virtue, and because afflictions are not yet severed, it is merely tainted (2). Some say that from the first arousal of the aspiration up to under the tree of the path, all is called prajñā, and upon attaining buddhahood it is called sarvajñā (3). Some say both tainted and untainted are collectively called prajñā. Why? Because constantly contemplating nirvāṇa and practicing the path, it is called untainted; because fetters have not yet begun to be severed, it is called tainted (4). Some say the bodhisattva's prajñā is untainted, unconditioned, invisible, and without resistance (5). Some say prajñā transcends the four propositions, like a flame of fire, its four sides cannot be grasped or touched (6). Some say the above explanations each have their own reasoning, just as five hundred bhikṣus each explained the two extremes and the meaning of the middle path, and the Buddha said they all had good reason (7). Some say the last one is correct, because if there is a dharma even the size of a hair-tip, there is fault (8).' Although there are eight people, in meaning there are only six: the seventh generally accepts the previous six, and the eighth solely maintains the sixth. Among the six, since the first separately points to the untainted, it does not transcend the two vehicles. Because the second's cause is tainted, it only establishes the Tripiṭaka bodhisattva. In the third, the fruit is called sarvajñā, which mostly belongs to the meaning of the shared [teaching]. The fourth's meaning runs through both the perfect and distinctive [teachings], qualifying both as prajñā and as pāramitā. The fifth also belongs to the bodhisattva of the shared teaching, yet also extends to the Hinayāna. The sixth's meaning extends through the three teachings, so it is also complete in both phenomenal and principle. The seventh and eighth masters together accept the previous six, which also run through the distinctive and perfect; hence they are briefly cited to verify the present intention. From “Now for the time being” downward is the direct explanation. The first passage is phenomenal, so it belongs to worldly knowledge. From “Investigating through the four movements” downward is in terms of principle. Principle is the three wisdoms; hence it says “as above.” Traversing the eleven matters, it is therefore called “the rest.” It should say that all wholesome dharmas traverse the twelve matters one by one, but the text is merely abbreviated. From “Question” downward is the examination. It should properly examine the six pāramitās; calming and contemplation took this opportunity to come here as a question. Furthermore, the six perfections do not go beyond calming and contemplation, just as in subsuming dharmas, the Dapin is cited again with the six perfections mutually completing each other to serve as this answer. However, if phenomenal six perfections lack mutual adornment, they are still called not pāramitā, how much more so with principle? Why? For instance, giving without moral discipline does not generate rebirth in wholesome paths; without patience, the recompense obtained is lowly and ugly; without vigor, the bodily form is frail and weak; without dhyāna, it becomes merely distracted goodness; without wisdom, one cannot comprehend impermanence. It is just like a wealthy man lacking all other things; the other five lacking the five can be understood following this explanation. Regarding “Like wearing armor and entering battle,” etc., it is a metaphor for mutual completion. The treatise asks: 'Why does one perfection require five adornments? Answer: Because each assisting practice has power. Just as when men are not assembled, there is no battle power, but when the great army fully arrives, equipped with armor and weapons, it can break through the battle line. The bodhisattva is also like this: only when the six perfections mutually adorn each other can they break through afflictions and swiftly attain bodhi.' The Dazhidulun, fascicle nineteen, explains: 'A single thought-moment is fully equipped with the six perfections and all dharmas, and the six perfections mutually subsume each other,' etc., which are all this intention. From “Contemplation is like” downward, next it answers regarding calming and contemplation. Regarding “the closed room”: having wisdom without concentration is like a lamp in the wind, which cannot illuminate objects clearly. Therefore, using the room of concentration to keep away the winds of madness and distraction, the lamp of wisdom can then break through the great darkness of ignorance, making the jewel of the true mark clearly visible. Therefore, it is said that cultivating wisdom excessively increases wrong views, while cultivating concentration excessively increases ignorance; thus one should cultivate them equally, and there is no need for this objection. If they are unequal, even the Hinayāna falls short, how much more so the Mahāyāna! Regarding “washing clothes,” etc., the Great Sūtra, fascicle twenty-nine, says: 'A bodhisattva mahāsattva possesses two adornments that can bring great benefit: first, concentration; second, wisdom. Just as in washing soiled clothes, one first uses lye water and afterward pure water. Now, with the lye of Śūraṅgama concentration and the pure water of the wisdom of all modes, one washes the defilement of the three afflictions and cleanses the robe of the true mark.' It also says: 'Like cutting the jian grass: if held tightly, it cuts.' Cutting requires the force of movement. If the substance has already separated, that is not the meaning here. People nowadays do not understand and use it indiscriminately. The Dazhidulun, fascicle seventy-nine, says: 'Like grasping jian grass: if held loosely it cuts the hand, but if grasped tightly there is no injury.' Cutting means harvesting, and also severing. The Erya says: 'The white flowering wild jian.' Guo Pu says: 'A kind of thatch.' Holding with the hand is concentration; cutting with the knife is wisdom. It is also like pulling up a sturdy tree: first loosening it with the hand of concentration, and afterward pulling it up with the hand of wisdom. That Great Sūtra passage has eight metaphors in total, each matching the bodhisattva's concentration and wisdom. From “Furthermore, prajñā” downward restates prajñā to directly bring out the perfect meaning. The sequence of dharma-marks should fully list six; but if speaking of the dharma-essence, each single one subsumes all dharmas, so why use six? From “Furthermore, prajñā” downward, it further distinguishes again. That which is called the dharma-dhātu subsumes all dharmas, and all dharmas are also the six perfections; therefore, it re-explains that prajñā and the various dharmas are mutually identical, so how could one discriminate between one and six? Wishing to bring out the perfect purport, this question was raised to generate its answer.