止觀輔行傳弘決 3.7

3.7

3. Converging differences: converging all sūtras and treatises so that all become absolute calming and contemplation. The initial text first converges different names for the absolute. From "The various sūtras..." onward, different names for calming and contemplation are converged. Although universally named absolute, quiescence and illumination are fully present; therefore, all different names in the sūtras and treatises are merely different names for quiescence and illumination. From "Therefore different names..." onward, all say that the absolute and great is inconceivable. From "Why?" onward, the intention of converging differences is explained. All are different names for the three virtues; therefore, they are converged to enter the three virtues. First, from "Prajñā..." onward, these are different names for contemplation, which is the virtue of prajñā. From "Liberation..." onward, these are different names for calming, which is the virtue of liberation. From "Like empty space..." onward, these are different names for the non-duality of calming and contemplation, which is the virtue of the dharma-body. "Prajñā is one phenomenon..." and so forth is the verse text praising prajñā. "Liberation is also like this, having many names" is the text on the hundred phrases of liberation in the fifth [fascicle] of the *Mahāparinirvāṇa-sūtra*. It spans nearly seven or eight pages; lecturers past and present have merely chanted it through. Tripiṭaka Master Paramārtha had a one-fascicle record explaining these hundred phrases. Great Master Tiantai once spent a summer retreat at Lingshi Monastery lecturing on these hundred phrases of liberation, explaining each single phrase with a hundred phrases, so that the hundred phrases became ten thousand Dharma-gates and ten thousand names. Zhang'an said: "Former students satisfied themselves and did not record it, so now nothing is transmitted. How regrettable, how regrettable! Later generations have heard nothing." Regarding "empty space" and so forth: for example, empty space also has four names: first, empty space; second, having nothing; third, unmoving; fourth, unimpeded. If shapeless empty space still has four names, how much more so the inconceivable non-calming and non-contemplation? Question: Here it only converges different names for calming and contemplation; why is it necessary to list these differences for the dharma-body? Answer: Below, in penetrating the virtues, since calming and contemplation are made to penetrate the three virtues, in converging differences the dharma-body is listed. Hence one knows that although the various sūtras have many names, they do not go beyond calming and contemplation. Furthermore, because of non-duality, one knows they are merely different names for the three virtues. From "One should know..." onward, it concludes that the three virtues are merely the one Dharma of the true mark, with different names established according to the categories of sentient beings. From "If one hears..." onward, this is admonition and encouragement. The meaning of the absolute is deep, so one is admonished not to be alarmed or afraid. Converging different names is broad, so one is encouraged not to give rise to doubt. The meaning of the relative is shallow, so encouragement is not needed. Penetrating the virtues is merely what the absolute penetrates, so encouragement is also not needed. From "Furthermore, calming and contemplation converge with each other..." onward: now, having made absolute all former relative names, the relative names all become the absolute; therefore, one still relies on the meanings of cessation and the like to converge them with each other. Calming is also named contemplation, which is the calming of stopping; contemplation is also named calming, which is the contemplation of penetration. Non-calming is precisely non-calming calming; non-contemplation is precisely non-contemplation contemplation; all must be explained according to the perfect teaching regarding cessation and so forth. The substance of the three delusions being quiescent is named cessation; the principle of the three truths being omnipresent is called stopping. The principle of truth is not subject to calming or non-calming; having no delusion to destroy is named penetration; having no wisdom to illuminate is named contemplated penetration. Penetrating principle is not subject to contemplation or non-contemplation. If the names of the absolute converge with each other: calming is also named contemplation, because quiescence is illumination; it is also named non-calming, because the substance of quiescence itself perishes. Contemplation is also named calming, because illumination is quiescence; it is also named non-contemplation, because the substance of illumination itself perishes. Just as space is neither light nor darkness, yet light and darkness are space. Spatial light is not light; spatial darkness is not darkness; being non-darkness yet dark, being non-light yet light. Calming and contemplation as quiescence and illumination can be understood by analogy to this.