止觀輔行傳弘決 2.64

2.64

From "For this reason" downward, it concludes with an exhortation. The path refers to the seed of the vehicle; the two practices of faith and Dharma can both serve as the vehicle, and both also obtain the name "calming and contemplation." Therefore, practitioners are admonished that they must not abandon and fail to cultivate the seed of the vehicle. From "The Great Sūtra says" downward, it cites the four propositions on the vehicle and precepts to elucidate and establish the four propositions on faculties and hindrances. The sixth [fascicle] says: "If there is no person who purely maintains the precepts, the Sangha will diminish; if there is a person who purely maintains the precepts, the fundamental precepts will not be lost. Good son! One who is lax regarding the vehicle is indeed called lax; one who is lax regarding the precepts is not called lax. A bodhisattva who is not indolent or negligent with regard to this Mahāyāna mind is said to uphold the precepts." The text of the sūtra first lists the precepts of phenomenal practice. Next, from "Good son" downward, it cites the vehicle to illustrate and explain. If one lacks the Mahāyāna, though one possesses the precepts of phenomenal practice, this is not called upholding the precepts. If one possesses the vehicle, though one is said to be lax in precepts, one is not called lax; the principal intention is to make both the vehicle and the precepts urgent. Now, our school takes this and expands it into four propositions to correlate with faculties and hindrances. Faculties and hindrances are the results, while the vehicle and precepts are the causes. Thus, having hindrances is due to laxity in precepts, and dullness of faculties is due to slackness in the vehicle. When both are urgent, one's faculties are sharp and free of hindrances; when both are lax, one's faculties are dull and beset with hindrances. When precepts are urgent and the vehicle is lax, one's faculties are dull and free of hindrances; when the vehicle is urgent and precepts are lax, one's faculties are sharp and beset with hindrances. As for "The sūtra says: 'Better to be... '" and so forth, it cites evidence for the vehicle. Thus Emperor Wu of the Liang stated in his text of vows: "Better to be Devadatta, sinking long into hell, than to be Udraka Rāmaputra, temporarily obtaining birth in heaven." Hence we know that Devadatta's chanting of the sūtras had already become the seed of the vehicle through the practice of faith; though he fell into hell, he was also liberated on this account. Rāmaputra engaged in mundane dhyāna without the supramundane vehicle; though he attained birth in heaven, he ultimately sank into evil destinies. As for "One should diligently listen" and so forth, it exhorts cultivation of the vehicle. Listening is the practice of faith, and contemplation is the practice of Dharma; when these two practices are diligent, the faculty of wisdom is sure to be sharp. From "Like the drunken brāhmaṇa" downward, it cites evidence for the precepts. The thirteenth [fascicle] of the Dazhidulun says: "When the Buddha was at Jetavana, a drunken brāhmaṇa came to where the Buddha was, wishing to become a monk. The Buddha instructed the monks to shave his head and robe him in the kāṣāya. When he sobered up, he was shocked and bewildered, seeing his body transformed, suddenly having become a monk, and immediately ran away. The monks asked the Buddha: 'Why did you permit this drunken brāhmaṇa to become a monk, only for him now to return home?' The Buddha said: 'For immeasurable kalpas, this brāhmaṇa had no mind to go forth from the household; now, on account of his drunkenness, he temporarily aroused a slight thought [of it]. Because of this condition, he will later go forth from the household.'" Through such various causes and conditions, going forth from the household and breaking the precepts is still superior to maintaining the precepts as a householder, because household precepts do not lead to liberation. As for "the courtesan donning the kāṣāya," it is as in the Utpalavarṇā-bhikṣuṇī-jātaka: while the Buddha was in the world, this bhikṣuṇī attained arhatship, possessed the six supernatural powers, and entered the residences of noble families, constantly praising going forth from the household. She said to the noble women: "Sisters! You may go forth from the household." The women said: "We are young and our appearance is magnificent; we might break the precepts." The bhikṣuṇī said: "If you want to break them, then break them." The women asked: "Does breaking the precepts lead to falling into hell?" The bhikṣuṇī said: "If you want to fall, then fall." The women laughed and said: "Falling into hell entails suffering." The bhikṣuṇī said: "I recall in a past lifetime, I was a courtesan and wore various clothes, and at times also wore bhikṣuṇī robes as a jest. Because of this condition, in the time of Kāśyapa Buddha I became a bhikṣuṇī; relying on my high caste and handsome appearance, I gave rise to arrogance in my mind and broke the prohibitory precepts. Because of the sin of breaking the precepts, I fell into hell and underwent various kinds of suffering. When the retribution for my sin was finished, I encountered Śākyamuni, went forth from the household, attained the path, and became an arhat endowed with the sovereignty of the six supernatural powers. Hence we know that going forth and receiving the precepts all depend upon the beginning as a remote cause, up to encountering the Buddha and attaining the fruit—all depend upon the beginning." Thus, even a courtesan [in jest] remotely aided the seed of the vehicle; how much more so the precepts themselves?