止觀輔行傳弘決 3.11

3.11

From "Now we explain..." onward is the orthodox explanation of our school, which accords with the sūtra's intent precisely through three meanings. The three virtues of the principle-nature contain all dharmas, and are therefore called a store. Each one is endowed with all three, the three mutually merging; the three are just the one, and each one has no separate oneness; therefore, this store cannot be thought or spoken of in terms of three or one, vertical or horizontal, identical or different, which is why all are called "inconceivable" and "how could it be..." and so forth. As for "identical and different," etc., horizontal and separate are called different, and as a convenient counterpart to "different," he merely says "identical." As for "the body is eternal," and so forth, this practicing cause cultivates toward the store of principle; when the fruit is attained, the dharma-body is already perfected, hence it is said that the body is eternal. The knowledge of all modes is already accomplished, hence it is said that "wisdom is complete." Afflictions are forever exhausted, hence it is said that "severance is complete." The "explanation from the store of principle" corresponds to identity in principle among the six identities. The "explanation from the practicing cause" specifically belongs to ultimate identity among the six identities, while generally encompassing all five identities. Here, contrasted with principle and specifically following the ultimate, although the body is eternal and so forth, their attainment is not sequential, and thus does not constitute a vertical relationship. Principle and cultivation, cause and fruit, are simultaneously complete and all mutually interfused; because they mutually merge with one another, it is not a horizontal meaning. The phrase "mutually merge" is spoken tentatively in terms of practice. It is because the principle-nature is merged that practice is made to merge; and because practice can reveal the principle, it is spoken from the standpoint of practice. "Able to variously..." means that not only do the three virtues have functions for benefiting others, but the dharma-body does as well. Therefore, regarding transformative functions, one body is all bodies, one wisdom is all wisdom, and one liberation is all liberation, which is why it is called "variously establishing"; when transformation ceases and return is discussed, all return to merged tranquility together, hence it is called "the supreme truth." Next, from "Namely one..." onward, explaining in terms of the meaning of the letter: it is simply that the three dots are together the one letter *i*; although it is one letter *i*, there are three dots; therefore, the letter *i* is neither vertical nor horizontal, unlike the old meaning, and is thus called the true *i*. One should know that the Mahāparinirvāṇa-sūtra treats the three virtues from beginning to end. Thus, at the beginning of the sūtra in the "Grief and Lamentation Chapter," it explains these three virtues through the meaning of the letter *i*; the thirty-six questions broadly reveal the three virtues; the "Introductory Chapter" introduces the three virtues; the single "Cunda Chapter" explains the nirvāṇa offering and precisely clarifies the three virtues; and from the "Long Life Chapter" onward, fourteen chapters clarify the meaning of nirvāṇa and explain the three virtues. The statement "the Buddha-dharma is not entrusted to the śrāvakas, but to the bodhisattvas" refers precisely to entrusting this secret store of the three virtues. From the "Manifestation of Illness Chapter" onward, there are five chapters in all that clarify nirvāṇa practices, which cultivate these three virtues. From the "Lion's Roar Chapter" onward up to the "Kaoṇḍinya Chapter," there are three chapters in all that clarify the functions of nirvāṇa, which are the efficacious functions of the three virtues. If one understands that the three virtues exist within a single mind, then the entire Mahāparinirvāṇa-sūtra resides within one's own square inch [of heart]. Furthermore, the Lotus Sūtra reveals that throughout the ten directions and the three periods of time, the three tracks are identically expounded; because the three tracks are subtle and wondrous, it is called the wondrous Dharma. The dharma-dhātu of the Avataṃsaka, the liberation of the Vimalakīrti, and unshared prajñā are of one substance and not different from these three virtues. If one recognizes this meaning, the present text can be understood: the Buddha-dharmas of the ten directions are present in a single thought-moment.