止觀輔行傳弘決 2.54

2.54

"Next, contemplating the obscuration of anger": in full, it should be the same as before, but this text is progressively abbreviated. The opening passage establishes the object, pointing directly to heavy anger as the object of contemplation here. *Yu* (欝) means brooding frustration; *bo* (勃) means flaring up suddenly. From "one should give free rein" onward, the skillful means for initiating contemplation are explained, which may be understood by analogy with the previous [section on] craving. Next is the initiation of contemplation. By analogy with the above, there should also be sixty-four propositions, but the text briefly retains the heads of two sets of four propositions out of the four sets of four propositions, namely arising and non-arising, while the third and fourth are both omitted. Following the convenience of phrasing, the text merely says that since neither its arising nor its cessation can be grasped, cessation is simply non-arising. As for the words "from whom" and so forth: in traversing the twelve matters, it must pertain to a single matter in comprehensively searching for an agent or master; hence it merely says "who." "Characteristics being empty and quiescent" is the contemplation of emptiness. The "ten realms" is the contemplation of provisionality. The "four virtues" is the contemplation of the middle. From "this is..." onward, proofs are cited. The earlier citation of the *Wuxing jing* already fully clarified the three poisons, so it is not cited again here. The intent of *Vimalakīrti* on sentient beings being bodhi and nirvāṇa is likewise identical to the above. From "contemplating the violation of precepts" onward, the remaining obscurations and remaining poisons are briefly treated by analogy. That which is subsumed under the remaining poisonous obscurations is therefore called "all." Ignorance carries with it deviation, so it is called "deviant ignorance"; thus conditionality is taken as the antidote, because the single dharma of conditionality remedies deviant ignorance; hence it is said that by deeply entering dependent origination one cuts off all deviant views.