止觀輔行傳弘決 3.23

3.23

Next, clarifying the eyes and wisdoms: generating practice based on the teaching is also to use that which reveals to reveal that which is revealed. First, it generally explains, which is also called the purpose of its coming. The beginning says, "The essence is neither known nor seen..." and so forth. The essence that is revealed is in truth neither eye nor wisdom, nor cause and effect. What is meant by "neither" is that it is not because of that which reveals that there first comes to be that which is revealed; rather, because there is that which is revealed, that which reveals is endowed with efficacy, and in turn, through that which reveals, that which is revealed can be seen. Therefore it says: "Although it cannot be known or seen, through the eye and wisdom it can be known and seen." Thus it speaks of seeing with the eye and knowing with wisdom. Here, it takes the Buddha eye and the knowledge of all aspects as that which knows and sees. To speak of such a wondrous essence on the basis of names is already difficult, how much more so to display to people the essence underlying the names? From "Although it cannot..." onward, it generally clarifies that which reveals. Although the principle is like this, in terms of phenomena one must rely on the eyes, wisdoms, calming, and contemplation as that which reveals. From "Calming and contemplation are the causes..." onward, it specifically determines them. Because of calming and contemplation one attains the wisdom-eye, and because of the wisdom-eye one can reveal the essence; therefore, calming and contemplation are called the distant causes, and the wisdom-eye is called the proximate [cause]. From "Its essence is dark and wondrous..." onward, it explains the intent of that which reveals. Since its essence is wondrous, how could it be distinguished? Yet by relying on the eye and wisdom, the essence is made visible. In the passage "The three calms...", it properly explains it. First, it explains the two causes, proximate and distant, of the gradual progression—that is, the three calms and three contemplations corresponding to the three truths, because they accomplish the three eyes and three wisdoms. First, clarifying the three calms: in the calm of according with conditions, the term "dhāraṇī" refers to the total retention of all dharmas; all the perfect and sudden three calms can be called dhāraṇīs. Here, since it clarifies the gradual progression, it relies on the convenient sense of retaining dharmas when emerging into provisionality; hence it says "distinguishing medicine and disease." Furthermore, where the Dazhidulun clarifies dhāraṇīs, because they pertain to the nature of wisdom, they appropriately correspond to emerging into provisionality. If one says that each and every one of the five hundred dhāraṇīs is the correct wisdom of the middle way, that is not the intention here. "The Dharma-eye opens wide to break through the ignorance that obstructs supernormal powers": it is fully able to know diseases, recognize medicines, and dispense medicines, and it can break through the ignorance regarding worldly matters that obstructs supernormal powers and the way of transformation. In "not seeing the Buddha-lands with dual characteristics": although it cites that text, the meaning employed is slightly different. There, the Tathāgata's manifestation of the divine eye is contrasted with and reproves the divine eye cultivated and attained by the lesser tradition, thereby revealing that the Mahāyāna abides in the inconceivable, which is called the non-dual mark, and can also see the differences among the three lands. Here, through the expedient of according with conditions, one constantly abides in conventional truth, differing from the existence of ordinary beings and the non-existence of the two vehicles; this is called the non-dual mark. Emerging into provisionality to distinguish the causes and effects of the pure lands is called seeing the Buddha-lands. From "This then..." onward, it concludes the intent of the gradual progression.