止觀輔行傳弘決 3.13

3.13

Next, within opening up and penetrating: regarding the meaning of the initial question, the end of the previous second fascicle stated that there are three obstacles counteracted upon arousing the mind, up to three obstacles counteracted at the ultimate. It also stated that there are three virtues attained upon arousing the mind, up to three virtues attained at the ultimate. These [show that] both the three obstacles and the three virtues penetrate all the way to the ultimate. Now, bringing the three paths and four inversions into comparison with the three obstacles: obstacle, path, and the four inversions differ in name but are identical in meaning. Veiling the noble virtues is called an 'obstacle'; penetrating all the way to birth-and-death is called a 'path'. Views and understandings contrary to principle are called 'inversions'. Because of inversion, there is the ability to obstruct; because of obstruction, there is birth-and-death. Therefore, the three paths and four inversions are now brought forward together to question the three obstacles. 'Opening' means expanding; 'penetrating' means reaching from the near to the far. Within the answer, first the question is granted, and next the explanation is provided. First, granting the question, it says: since the three meanings of inversion, path, and [obstacle] are identical, all of them ought to reach the ultimate. Next, from 'Why is this?' onward, it explains the meaning of inversion; because their meanings are identical, within this it clarifies anew that the meaning of the three obstacles penetrates. Because they penetrate to the ultimate, only at the ultimate are they completely broken; hence it says 'reach the ultimate'. Because it is granted that the three paths also reach the ultimate, karma, retribution, and affliction are each opened into three. The phrase 'retribution arises from three kinds of afflictions' is likely a textual error; it should read 'karma arises from three kinds of afflictions'. From 'Furthermore, in terms of...' onward, next it shows that the three paths and four inversions reach the ultimate. Since the obstacle of retribution is divided into three and reaches the ultimate, within each retribution the three paths are opened, and therefore the three paths also reach the ultimate. How so? The three paths of portion and section: that is, the delusions of view and thought are the path of affliction; afflictions moistening karma is called the path of karma; and inducing birth within the realms is called the path of suffering. The three paths of expedient means: that is, the delusions of sands of dust are the path of affliction; non-outflow karma is called the path of karma; and inconceivable transformation birth-and-death is called the path of suffering. The three paths of real retribution: that is, the delusion of ignorance is the path of affliction; karma that is neither outflow nor non-outflow is the path of karma; and transformation in that land is called the path of suffering. Question: Why is Quiescent Light not induced? Answer: Here retribution induced [by karma] is discussed, not Quiescent Light; since Quiescent Light has no retribution, it is not mentioned. In terms of each of the three afflictions opening into four inversions: the affliction of view and thought has the four of permanence and so forth; the affliction of sands of dust has the four of impermanence and so forth; the affliction of ignorance also has the four of permanence and so forth. Question: Within the three obstacles in the present text, suffering and affliction have already been explained; why does it not say that karma opens into three? Answer: Karma arises from affliction, and therefore induces retribution. The other two having already been stated, karma resides between them, and so it does not need to be stated. Question: Why are the inversions explained only as four, and not three or five? Why does the answer only speak of permanence, impermanence, and so forth? Answer: Principle is originally without name, but is forcefully given a name; although forcefully given a name, its virtues do not exceed four. After the Buddha passed into extinction, outsiders stole the four names of the Buddha—permanence and so forth—to conceptualize a spiritual self (ātman). Therefore, when the Buddha first appeared, he spoke of impermanence and so forth to shatter permanence and so forth. Those of the two vehicles did not understand and conceptualized impermanence and so forth as the ultimate; therefore, the Buddha again spoke of the four virtues of permanence and so forth, and spoke of impermanence and so forth. Bodhisattvas who emerge from provisionality, being distinct from the side of the two vehicles, are called 'permanence and so forth'. Bodhisattvas who do not penetrate merely cling to the path of teaching, so he also spoke of neither permanence nor impermanence and so forth to shatter permanence and so forth. This is spoken in terms of the ritual of conversion of the gradual teaching. If it is the sudden teaching, then right within permanence and so forth he speaks of impermanence and so forth, and penetrating impermanence, one immediately penetrates the secret treasury of the Middle Way. Relying on the perfect is sudden; relying on the distinctive is gradual; the meaning here is also the same. It is only that the sequence of the distinctive teaching is slightly different from the ritual of conversion; by reflecting on this, it can be seen.