止觀輔行傳弘決 3.58

3.58

From "The above six" downward, next [the text] clarifies that the six dharmas mutually include one another, which is the inconceivable. Question: As stated previously, from principle down to the teachings, cause and effect for oneself and others are completely provided for; why is it necessary to further clarify that each one includes the other five? Answer: As clarified previously, each of the portals possesses the skewed and the perfect, so their meanings seem complete. [Yet] each single dharma does not of itself subsume the others, seeming as though the provisional does not include the real—how much less the other five? Now when we speak of "including," these six dharmas have not yet subsumed one another; the six meanings arise sequentially one after another. Therefore, the present text states: "The sequence can be understood." As for the words "merely by": [this is] citing one to exemplify the rest. If merely by a single text all are still included, how much more so with all six? If principle did not include delusion, wisdom, practice, stages, and so forth, it would merely be principle alone and would not possess all dharmas. How much more so when the principles of provisional and real seem not yet to have subsumed one another! Just as the six perfections, though each is complete in itself, must still be mutually inclusive in turn without any failing to be the dharma-dhātu before they are called complete. Therefore, the preceding six are merely like relative comparison; hence one must further clarify the mark of absolute comparison. How so? A single principle necessarily includes all principles—meaning that the provisional is the real. Discussing delusion in terms of principle, principle therefore includes delusion. Prajñā as inherent virtue does not go beyond principle, and apart from principle there is no wisdom; hence principle includes wisdom. Liberation as inherent virtue lacks nothing as the conditioning cause, and apart from principle there is no practice; hence principle includes practice. In the nature of principle, the mundane and sacred stages of the ten realms are fully present, and apart from principle there are no stages; hence principle includes stages. A speck of dust in the mind fully contains the scroll of sutras of the great chiliocosm, and apart from principle there is no exposition; hence principle includes the teachings. Next, "delusion includes all": one should also say that a single delusion includes all delusions, but the text is abbreviated. Down to the teachings, it is also like this. First, as for "one delusion [includes] all delusions": the mind possesses the three delusions; just as in a single mind of greed all delusions are fully present, shading one another by strength and weakness without becoming active, so delusion includes all delusions. The substance of delusion is principle; hence delusion includes principle. Since delusion is precisely principle, wisdom, practice, stages, and teaching are explained one by one with reference to principle on the analogy of delusion. Next, "wisdom includes all": when one is empty, all are empty; because emptiness is provisionality and middle, a single wisdom includes all wisdoms. Wisdom unites with the object as it is, and object and wisdom are non-dual; hence wisdom includes principle. The substance and mark of affliction and prajñā are fundamentally one; furthermore, contrasting the ability to destroy with what is destroyed, taking the grasper to include the grasped, wisdom therefore includes delusion. Prajñā is precisely liberation, conditioning and revealing [causes] being identical in substance; furthermore, whatever wisdom exists can guide practice; hence wisdom includes practice. Prajñā as inherent virtue illuminates the stages of the ten realms; furthermore, if there were no wisdom, there would be no stages to ascend; moreover, when there is delusion there is wisdom, and when delusion vanishes wisdom ceases; hence wisdom includes stages. The two wisdoms of the provisional and the real do not fail to gather in any teaching; hence wisdom includes the teachings. Next, "practice includes all": the six perfections as the dharma-dhātu gather in all practices. Liberation is precisely the Dharma-body, the conditioning and direct [causes] being identical in substance; furthermore, relying on principle one initiates practice, and the slightest good is equal to principle; hence practice includes principle. Bondage and liberation are identical in substance, and adversity is precisely bodhi; moreover, when there is delusion there is practice, and when delusion is exhausted practice ceases; hence practice is able to include delusion. Liberation is precisely prajñā, and practice can purify wisdom; hence practice is able to include wisdom. Without practice one does not ascend the stages, and only when stages are perfected does practice reach its end; hence practice is able to gather in stages. Relying on the teaching one cultivates practice, and the teaching fundamentally discusses practice; hence practice is able to gather in the teaching. "Stages include all": mind, Buddha, and sentient beings—these three are without distinction; in terms of practice, the very first grade already possesses all stages. If in terms of realization, the first abode possesses all—one abode is all abodes—therefore a single stage can universally gather in all stages. The first abode is precisely the dharma-dhātu, down to the six degrees of identity where every single stage is called identical; hence stages are able to gather in principle. Having stages is truly due to delusion; when delusion is exhausted, stages come to an end; hence stages are able to gather in delusion. There are no stages without wisdom; because stages are perfected, wisdom reaches its ultimate; furthermore, due to wisdom one advances in stages, and when stages reach their end, wisdom vanishes; hence stages are able to gather in wisdom. Entering stages necessarily depends on practice, and practice pervades all stages; hence stages are able to gather in practice. For the sake of advancing in stages teachings are established, and the discourse of teaching does not go beyond stages; hence stages are able to gather in teaching. Next, "teaching includes all": just as hearing the syllable *a* one understands all meanings, because within the One Buddha Vehicle the three are explained by distinction, teaching is able to gather in teaching. The teachings explain all dharmas, and written words are precisely the true mark; hence they gather in all principles. Deluded by teachings one generates delusions, and teachings explain all delusions; hence teachings are able to gather in delusion. Relying on teachings one generates understanding, and when understanding is complete teachings arise; hence teachings are able to gather in wisdom. Relying on teachings one generates practice, and practice exhausts all teachings; hence teachings are able to gather in practice. Teachings explain all stages, and teachings generate all stages; hence teachings are able to gather in stages. The mutual inclusion as described above is still stated in terms of the mutual generation of doctrinal teachings. If one speaks solely in terms of the sudden, then principle possesses the five, down to the substance of teaching being precisely the five, because all are the dharma-dhātu; by reflecting on this it can be seen. Without distinguishing between skewed and perfect, each and every one is like this; therefore these six dharmas do not go beyond the single, wondrous calming and contemplation within the quiescent, illuminating, and inconceivable. Calming and contemplation includes the six, and the six mutually include one another; this is calming and contemplation of the nature of principle, down to calming and contemplation in teaching others, being non-dual with one another. These six dharmas are precisely the substance of the non-gradual discussed previously, the inconceivable dharmas contained within the substance.