止觀輔行傳弘決 3.22

3.22

From "How only..." onward, it generally clarifies opening and revealing. It opens the preceding various names to make them identical with the one true mark; this is to cite a comparison to mark it generally. How could it only be that the threefold and the single of this perfect [teaching] are mutually identical? All the names in the preceding gradual stages are together opened to enter into reality. From "Its characteristics..." onward, it next shows the characteristics of opening. First, within opening and revealing the essence, the gradual three calms and three contemplations together become the single wondrous calm and contemplation that is beyond relativity. Once the teachings are opened, the essence is no longer coarse. Next, from "Embodying the real..." onward, it relies on the names that reveal the essence. It opens the relative coarse names in the explanation of names so that they become wondrous names; once the names are wondrous, the essence is also not coarse, and right within embodying the real it is fully endowed with the three calms and three contemplations of the previous explanation of names. Following this pattern, it should likewise clarify that the three calms and three contemplations are equally wondrous in both according with conditions as an expedient and putting an end to the two extremes; that it does not discuss them further is because embodying the real is already wondrous and is itself the latter two, hence they are not discussed again. People of the world are mostly confused, using relative names to reveal a relative essence; how could they reach this point, recognizing that the gradual and relative names are opened and all become absolute? If one grasps this meaning to interpret the text below, the various meanings will naturally become clear. From "Like this..." onward is the conclusion. Since it says that the various meanings are simply a single thought-moment of the mind, one should know that the single principle corresponds to all names, and is also the single principle corresponding to all principles; hence it says: "without moving... down to distinctions." From "The sūtra says..." onward, it cites Vimalakīrti for verification. From "Although many..." onward, it cites Prajñā for verification. From "The myriad names..." onward, it concludes and establishes it. Since it has opened all the preceding names and meanings, and outside the perfect there is no dharma, it says "all are perfect." Using such names to reveal the wondrous essence is therefore called using doctrinal characteristics to reveal the essence. The words "relative and absolute" and so forth conclude with praise. "Relative and absolute" concludes the previous explanation of names as forming the inconceivable; "in contrast to the essence" concludes that which is revealed by the previous gradual doctrinal characteristics as forming the inconceivable. The method of establishing names has each preside over what it expounds, hence it says "in contrast to the essence." Now that opening and revealing are complete, the names have no separate direction, and the essence has no separate principle; all pervade everything and do not obstruct anything, hence it says "unobstructed." All gather everything without any deficiency, hence it says "fully complete without diminution." Because it is fully complete, it is sudden; because it is without diminution, it is perfect. Only in this way can it reveal the essence of calming and contemplation.