止觀輔行傳弘決 2.5

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.