止觀輔行傳弘決 2.69

2.69

Next, in the detailed explanation, it first correctly explains the three virtues, and then utilizes the two characters for 'ultimate resort' (zhigui) to explain the three virtues. The first passage correctly clarifies the two explanations of general and specific. However, in the present text, in terms of meaning, it often uses the character 'point' (zhi, 指): pointing means indication; the pointing is the teaching; from the perspective of converting others, it leads them to resort to the intended three virtues; from the perspective of self-practice, entering the ultimate resort together is termed 'purport' (zhi, 旨), so it should be written with the character 'purport' (旨). The intention of converting others aims at the three virtues; hence it says: 'settling the children within the secret treasury.' Having concluded conversion, one also enters the three virtues oneself; hence it says: 'I too, before long, shall abide therein myself.' 'General characteristic' means speaking of the three virtues only generally, without further subdividing each of the three virtues into three. Below 'The Great Scripture' cites proof. Question: If so, since the Tathāgata had long since realized the three virtues, why does he only now say that before long he will abide therein himself? Answer: This is spoken in terms of the ritual of conversion, not entirely of self-practice. Arising from reality to manifest responsiveness, he displays similarity to ordinary beings; as the path of conversion approaches its conclusion, he absorbs the responsive back into the source, thus using the display of extinction to signify the extinction of self-practice. Standing between the twin trees to represent the four stations of mindfulness is also like this; hence the 'Chapter on Lamentation' says: 'I shall now cause all sentient beings, my children, and the assemblies of the fourfold group to dwell securely in the secret treasury, and I too, before long, shall dwell therein myself and enter nirvāṇa.' Next, 'specific characteristics' means opening each virtue into three virtues. Just as the body has three, the remaining two are also like this. Why? How could there be an arisen responsive body lacking the other two virtues? The remaining two are likewise. 'Ceasing conversion' means that when the conditions for conversion are finished, manifesting entry into nirvāṇa is manifesting return to the secret treasury of the three virtues. Next, regarding the inconceivable: its intent is largely identical to the preceding general and specific, except that it does not separately list the names of the three bodies, three wisdoms, and three liberations, but directly calls them body-yet-non-body and so forth. Why is this? It clarifies that the previous general and specific are both fused together. Moreover, various sūtras and treatises sometimes directly designate them as body-yet-non-body and so forth, which is precisely one virtue possessing the three virtues inconceivably. Next, further explaining the meaning of the inconceivable in terms of phenomena, principle, beginning, and end: this is also first general, then specific. First, speaking generally: generally regarding the three obstacles and the three virtues, virtues and obstacles contrast with each other as not different yet different. Spoken in terms of principle, virtues and obstacles are non-dual, having neither new nor old. Yet spoken in terms of phenomena, obstacles are called not-new; spoken in terms of fundamental possession, virtues are called not-old; spoken in terms of cultivation and attainment, phenomena and principle are non-dual, being non-dual yet dual; therefore every phrase says: 'neither new nor old, yet new and old.' Because of cultivation and attainment, the name is established from the virtues; because of inherent nature, they are called the three obstacles; hence there are the obstructor and the obstructed, the fundamental and the present, the end and the beginning. If spoken in terms of principle, there is neither active nor passive, down to neither end nor beginning. Below 'Furthermore, speaking...' specifically pairs the three delusions with the three virtues. Below 'If one penetrates...' concludes the above general and specific. 'Vertical, horizontal, opening, and combining' and so forth provides analogies. In textual listing, Dharma-body must come first, followed by prajñā, and then liberation; hence it is called 'vertical.' In terms of meaning, each is further opened into three; hence it is called 'horizontal,' and also called 'opening.' The three are merely one; hence it is called 'combining.' Arousing the aspiration is the beginning; ultimate realization is the end. Furthermore, the Deer Park is the beginning; the Twin Trees are the end. Such horizontal, vertical, opening, combining, beginning, and end should all be explained in their functional forms using the inconceivable and the new and old; hence it says: 'All are patterned like this.' Next, speaking in terms of the two characters of 'ultimate resort' (zhigui): what directs and what resorts are the teachings of the three virtues; what is directed toward and what is resorted to are the principles of the three virtues; hence it is explained again in this way. Below 'Ultimate resort to the three virtues' harmonizes alternative designations. Since the three virtues comprehensively encompass all dharmas, it is necessary to harmonize all alternative names. Below 'One should know...' concludes. Form is the Dharma-body, speech is prajñā, power is liberation. That all three virtues are termed 'manifold' means that each virtue possesses all dharmas and they mutually contain one another; hence they are called manifold. Although called manifold, they do not go beyond the single secret treasury of the three virtues. Not only are the Dharma-gates fully gathered into the three virtues, but what is represented by the rituals of conversion also does not go beyond the three. For instance, in the *Avataṃsaka*, Vairocana is the Dharma-body, Rocana is prajñā, and Śākyamuni is liberation; Buddha is prajñā, the dais is the Dharma-body, and sitting is liberation. In the *Vimalakīrti*, his contemplation of lying ill in bed: the bed is the Dharma-body, lying down is prajñā, and illness is liberation—the bed is the basis, lying down is what accords with it, and illness is the manifestation. In the *Prajñā*, the body is the Dharma-body, light is prajñā, and expounding is liberation. In the *Lotus*, the robe is the Dharma-body, the seat is prajñā, and the room is liberation. Furthermore, the origin is the Dharma-body, the trace is liberation, and the non-duality of origin and trace is prajñā. In the *Nirvāṇa*, the direct clarification of the three virtues has already been explained as above. Regarding what is represented: the four withered [trees] are prajñā, the four flourishing are liberation, and the double negation is the Dharma-body. If the Buddha had not harmonized such an ultimate resort, even bodhisattvas would still be dark about it, let alone the two vehicles. Now, living in the Semblance and Final ages and beholding these true texts, unless one had planted marvelous causes in past lives, they would truly be hard to encounter. Furthermore, the ten vehicles and ten objects originate from our school alone, while the ten realms and ten errors have not been discriminated by others; without standard for teaching and practice, how could there be an ultimate resort? Moreover, just as the intentions of the Six Schools broadly agree, the expositions of the Nine Streams differ slightly: Zhuangzi resorted to natural spontaneity, Laozi exclusively praised discarding luxury; not to mention horse sacrifices and sheep steaming, whose causes invite the three evil destinies, or dried-meat offerings and grain sacrifices, whose results lead to burning fires. Such ultimate resorts do not reach far; they do not even attain the levels of humans and devas, so how could they relate to the exhaustion of outflows in the Tripiṭaka and shared teachings? According to their notions, how could they know that all that is expounded is blended into the single Suchness? May all who encounter this together give rise to deep rejoicing, hoping to hear it again in future lives and swiftly realize the forbearance of non-arising.