止觀輔行傳弘決 3.31

3.31

Second, concerning the explanation of the separation and combination of object and wisdom: first, in explaining the truths, the general comes first and the specific next. First, giving a general overview of the various sūtras means that the various sūtras and treatises differ in their separation and combination of the truths; here these differences are comprehensively treated according to the four teachings. From "The Tripiṭaka [teaching]" downward refers specifically to the four teachings. In this, first explaining the separation and combination of the two and the three means: first explaining that there are only two and no three, and next, from "bodhisattva" downward, assigning the truths according to persons. The initial text pertains to the conventional, and from "subsequent thought-moment" downward pertains to the true; therefore from beginning to end there are only the two truths. As for saying "causing the fat of afflictions to melt away," etc., the Dazhidulun says: "Although this bodhisattva possesses the supremely wondrous five desires, greed and attachment do not arise in him, because of his contemplation of impermanence and so forth. For example, a king had a minister who concealed a crime he had committed. The king, wishing to punish the crime, said to him: 'If you can obtain a fat sheep without fat, I shall pardon your crime.' The minister was wise: he tied up a sheep and fed it with water and grass, but three times each day he frightened it with a wolf. Although the sheep received nourishment and grew plump, it had no fat. The king asked, 'How could this be?' He answered with the matter above. The bodhisattva is also like this: seeing the wolf of impermanence and emptiness, he causes the fat of the fetters to melt away while his body of merit grows plump." Furthermore, that this bodhisattva has not yet severed the fetters is like having a thief whom one has not yet been able to kill: one locks him securely in one place and cultivates one's own tasks. When the bodhisattva cultivates the contemplation of impermanence, it is also like locking up a thief: he is still subject to outflows while attending to his own tasks. Furthermore, he leaves behind five matters: first, he leaves behind the evil destinies; second, he leaves behind poverty; third, he leaves behind a female body; fourth, he leaves behind physical deformity; fifth, he leaves behind forgetfulness. He obtains five merits: first, he is born into a noble family; second, he is born among humans and devas; third, he obtains a male body; fourth, his faculties are complete; fifth, he knows past lives. As for "cultivating the practice of the six perfections for three asaṃkhyeya [kalpas]": asaṃkhyeya is translated here as "countless." "Kalpa" means a period of time, as explained before. The Abhidharmakośa says: "Eighty medium [kalpas make] a great kalpa; there are three countless great kalpas." That is to say, among the sixty [grades of] numbers, the fifty-second number is called asaṃkhyeya. It refers to accumulating these great kalpas into countlessness; hence it says "three asaṃkhyeyas." As for the practice of the six perfections, the bodhisattva cultivating these six perfections has a time of fulfillment for each. First, regarding the fulfillment of giving: formerly the bodhisattva Śākya was a king named Viśvantara, who had attained the dhāraṇī of seeking refuge and rescue, and looked upon all sentient beings as a mother loves her child. At that time the lord of devas knew his life was about to end; he sought a Buddha to ask away his doubts, but though he sought everywhere he could not find one, and he returned to the celestial palace sorrowful, distressed, and afflicted. At that time a divine artisan named Viśvakarman asked the lord of devas: "Why are you sorrowful and afflicted?" He answered: "I seek an omniscient person but cannot find one." Viśvakarman said: "There is a great bodhisattva who is fulfilling the six perfections and will not long before attain Buddhahood." The lord of devas answered in verse: / "When bodhisattvas arouse the great aspiration, / Like fish spawn and mango blossoms, / These three matters have many causes, / But when bearing fruit they are exceedingly few." / Viśvakarman answered: "The offspring of Uśīnara has fulfilled the six perfections and will not long before attain Buddhahood." Śakra, lord of devas, said: "We should go and test him to see whether he is a bodhisattva or not. You become a dove, and I will become a hawk; you then feign fear and enter beneath the king's armpit." Viśvakarman said: "He is a great bodhisattva; how can we distress him with such a matter?" Śakra said: "I too have no malice; just as true gold must be tested." Then, as spoken, he transformed and entered under the king's armpit, trembling all over and uttering cries. The people all said: "This king is greatly benevolent and compassionate, and all should be rescued. When a small bird like this dove takes refuge with him, it is like entering its home. Such are the marks of a bodhisattva; his becoming a Buddha will certainly not be long." At that time the hawk, on a nearby tree, said to the king: "Give me back my dove!" The king said: "I received this dove first; it was not you who received it first. I previously made a vow to save all sentient beings." The hawk said: "You wish to save all sentient beings—am I not a sentient being? Why do you rob me of my food?" The king said: "What food do you require? I previously made a pledge: if there is a sentient being who has not yet taken refuge with me, I will surely rescue and protect it." The hawk said: "I require fresh meat and warm blood." The king said: "None of that can be obtained except through killing. How could I kill one to give to another?" Reflecting with his mind resolved, he spoke a verse: / "This flesh body of mine / Is constantly subject to old age, sickness, and death; / Before long it must rot and decay. / Since he needs it, I shall give it to him." / Holding a knife, he cut the flesh of his own thigh and gave it to him. The hawk said: "It must follow the principle of making them equal in weight; do not deceive me." The king said: "Bring a scale to weigh the dove." Weighing it as told, the body of the dove grew heavier and the king's flesh grew lighter, until his whole body was exhausted. The ministers and relatives drove away the onlookers: "The king is now like this; there is nothing to watch." The king said: "Let them look. If there is one who would achieve the Buddha Path, he must endure such a great matter." The king, his hands smeared with blood, climbed upon the scale, wishing to balance it fully against the dove. The hawk said: "What need is there for this? Give me back the dove." The king said: "I have lost my body countless times; now is the time to seek the exchange for the Buddha Path." His flesh exhausted and sinews severed, as he tried to climb up he fell down; he then reproached himself: "You must be firm; do not become bewildered and faint. Sentient beings have fallen into the sea of sorrow; you ought to rescue them. Why be indolent? This does not yet equal one-sixteenth of the suffering of hell; when I with extraordinary vigor still suffer this pain, how much more those in hell who have no wisdom!" At that time the devas praised him: "For a small bird he is able to do this!" Then the earth shook in six ways, the ocean waves surged, withered trees put forth flowers, heaven rained fragrant water, and all the Buddhas came to praise him, saying he would certainly become a Buddha. The hawk said to the dove: "He is a true bodhisattva." Viśvakarman said: "Lord of devas! You have spiritual power; you can cause him to be restored." Śakra said: "There is no need for me. The king made a vow himself, which inspires all." Śakra, lord of devas, said to the king: "Is your mind not afflicted?" The king said: "My mind is joyful, neither afflicted nor sinking." Śakra said: "On what grounds should I believe you?" The bodhisattva said: "If with a single mind I have not been afflicted in seeking the Buddha Path, let it be restored as before." Having spoken, he was restored. When humans and devas saw this, they all wept and rejoiced greatly, praising it as unprecedented: "He will certainly become a Buddha; I shall make offerings to him."