止觀輔行傳弘決 3.16

3.16

Within this, first clarifying teaching characteristics: the initial text further clarifies the intention of its occurrence. A name is precisely a teaching; hence it is called 'teaching characteristics'. However, the preceding Explanation of the Name was a name common to ordinary persons and nobles, great and small, biased and perfect; one could not trace it to seek the distinct essence. If the distinct essence is not revealed, one has no way to abandon the biased and follow the perfect. Now, clarifying this chapter distinguishes their characteristics. Being the characteristics of the school of teaching, it is therefore called 'teaching characteristics'. Regarding 'common and distinct': as Fascicle 33 of the Mahāparinirvāṇa Sūtra says: 'The Buddha said: "A stream-enterer (srotāpanna) is called 'going against the stream'." Kāśyapa objected, saying: "If so, would an arhat or even a Buddha also be called a stream-enterer? And would a Buddha down to a stream-enterer also be called a Buddha?"' Kāśyapa was precisely using the common name to question the distinct essence, because the name 'going against the stream' is common to all. If one says that what severs the three bonds is called a stream-enterer, up to thirty-four moments of mind is called a Buddha, then name and essence are both distinct. The previous name 'calming and contemplation' being already common, now the distinct essence is used to differentiate the common name, so name and essence need not both be distinct. Furthermore, just as in the Chengshi lun calming and contemplation are at different times, while in the Sarvāstivāda school calming and contemplation are simultaneous, although there are words of 'simultaneous' and 'different times', how could one take their 'simultaneous' as the perfect and 'different times' as the distinctive? Therefore, one must distinguish them by teaching characteristics. In the preceding Explanation of the Name, the intention was to speak generally for the moment of the three truths of the Mahāyāna gate, and could also implicitly include the true truth of the Tripiṭaka; now in Revealing the Essence, wishing to distinguish in detail from broad to narrow, from ordinary persons at the beginning up to the ultimate of the perfect at the end, all are called calming and contemplation. First clarifying 'outflow': these are phenomena within the realms. That which is counteracted by the good of cessation refers to killing, stealing, and so forth. That which is produced by the good of practice refers to releasing living beings and so forth. Because of practice and because of cessation, they obtain the name 'good', called the good of cessation and practice. 'Four dhyānas' and so forth: following the subsumption of dharmas below, this is based on the majority. If explained in detail: as within each of the four dhyānas there is a single mind called the characteristic of calming, while the rest all belong to contemplation. Furthermore, the fourth dhyāna is again the characteristic of calming, while the rest are characteristics of contemplation. Here it generally says 'calming' because they all belong to concentration. Among the four immeasurables, the first three are characteristics of contemplation, and the mind of equanimity is the characteristic of calming. Furthermore, compassion (karuṇā) causing liberation from suffering is also the characteristic of calming; loving-kindness (maitrī) causing bestowment of joy is also the characteristic of contemplation; the mind of sympathetic joy (muditā) possesses both, combining calming and contemplation. Here it generally says 'calming' because these four minds cannot be achieved without concentration. Regarding the 'contemplation of the six practices': discussing it distinctively, revulsion toward the lower can also be calming, and delight in the upper can be contemplation; here it generally says 'contemplation' because there are delight and revulsion. From 'Therefore the Mahāprajñāpāramitopadeśa...' onward, it refutes and dismisses by means of an analogy. The Mahāparinirvāṇa Sūtra also says: 'Except for Mount Malaya, which can produce sandalwood, none other can produce it.' For the moment, taking the world-transcending three vehicles in contrast with outflows is called true wisdom; therefore outflow dharmas are not what is used here.