止觀輔行傳弘決 3.46

3.46

Next, in clarifying the inclusion of phenomena, it first clarifies the reason for its introduction and raises a doubt; next, in the explanation from "Now then" below, it first provides a general explanation so that the brevity of the name does not render the essence incomplete. The explanation begins from "Why?". In the Zhiguan, each is illustrated with a metaphor: like cauterising a single acupoint to treat all illnesses; like obtaining a wish-fulfilling jewel, which is called the king of jewels. Thus, the Great Sūtra (Mahāparinirvāṇa-sūtra), fascicle thirty-one, says: "Just as medical prescriptions are all for curing illnesses, under a single name immeasurable meanings are stated, or for a single meaning immeasurable names are stated. How does a single name state immeasurable meanings? Just as great nirvāṇa is also called non-arising, non-emergence, unconditioned, refuge, cavern-abode, liberation, lamp, fearlessness, the other shore, and so forth." From "Dapin" below, in citing proof, since it says that all should train [in it] and all enter into it, one should know that calming and contemplation include all dharmas, as cited before. From "Now further" below, it opens the sections and explains them individually. Calming and contemplation as the real essence are that which includes; the six [headings], such as phenomenon and principle, are that which is included. Because that which is included follows that which includes, it is called "inclusion of dharmas." Although partial and perfect, sequential and non-sequential, and so forth are distinguished, it simply clarifies that the dharmas included by the real essence are all-pervasive; how could gradations in that which is included cause the essence to be divided? Take, for example, the single approach of the Tripiṭaka in the Chengshi lun (*Tattvasiddhi-śāstra): in the "Chapter on Calming and Contemplation," it first poses a question: "The Buddha in various sūtras addressed the monks, saying that all should cultivate two dharmas, namely calming and contemplation." Question: If all must cultivate, why only two dharmas? Answer: Calming is called concentration (samādhi), and contemplation is called wisdom (prajñā); all wholesome dharmas are exhaustively included by these two, even the wisdom of hearing and thinking with a distracted mind is within them. This is because these two dharmas are able to accomplish the dharmas of the path. Why? Calming can suppress defilements, and contemplation can sever and extinguish them. Calming is like grasping with the hand, and contemplation is like using a sickle; calming is like a broom, and contemplation is like clearing away; calming is like scrubbing dirt, and contemplation is like pure water; calming is like soaking in water, and contemplation is like cooking with fire; calming restrains a restless mind, and contemplation arouses a sunken mind; and many other meanings that cannot be fully recorded. Here, the headings listed from principle up to teaching completely follow the sixfold doctrinal framework of that treatise. Although the Mahāyāna and Hīnayāna differ, the names that can express them and so forth have shared names but distinct meanings—this is precisely what it means. Others claim that the meaning of the Chengshi lun applies to the Mahāyāna; now I ask: How does it compare to the Avataṃsaka, the Dapin, and the Mahāsaṃnipāta? The text and structure of their emergence can be seen. From "phenomenon and principle" below, it briefly shows the manner of inclusion of the six headings listed above, briefly subsuming the six headings under phenomena and so forth. The first, phenomena, includes five headings. Principle is merely principle. Understanding is wisdom; stages apply to both cause and effect; cause further includes principle, delusion, wisdom, and practice. Teaching others refers solely to others; the remainder are all self; personal practice, transforming others, cause, and effect are exhaustively included. These six headings consist of six in text and two in meaning; each has the sequential and the non-sequential, but the intended meaning is only in the one, because they are equally included by the perfect and sudden calming and contemplation.