止觀輔行傳弘決 4.2

4.2

Explaining the twenty-five expedient means. First, there is a general explanation of the two kinds, the gradual and the sudden. Next, from "Now, proceeding from..." onward, there begins the specific explanation of the expedient means in the present text. In the first passage discussing the sudden expedient means in general, the explanation of the name first states that skillful dedication transforms [practices] into wonderful causes, and thus it is named "skillful." Furthermore, it broadly cites scriptural testimonies, functions, and so forth, without yet demonstrating the specific characteristics of the twenty-five in detail, and so it is called "general." As for "skillful," from the initial aspiration for awakening, the provisional and the real are non-dual; through the understanding of non-duality, one harmonizes practical deportment, making a single practice accomplish all practices; when the true understanding of the three tracks is aroused once, all are aroused. Entering the first abode of the perfect [teaching] is due entirely to this skillful ability. Next, from "The Dazhidulun states..." onward, the treatise is cited to attest to the characteristics of skillfulness. Guided by the knowledge of all modes, not resting even in the slightest good, one is able to surpass the ultimate fruition of the two vehicles. Fascicle nine of the treatise says: "Those whose small goods can produce great fruitions are like those seeking the Buddha-fruit who praise [the Buddha] with a single verse, utter a single 'Namo', burn a pinch of incense, or offer a single flower—such small practices will definitely achieve Buddhahood." Fascicle thirty-two also states: "[The question asks:] How can a bodhisattva give little? The answer states: Giving lies in the mind, not in the material gift. The bodhisattva may be poor, or may hear others say that giving is neither much nor little, or may fear that gathering much wealth injures the wealth of others and loses the good mind, or may afflict sentient beings. Making offerings to the Buddha through afflicting sentient beings is not permitted by the Buddha; therefore, one gives little and dedicates it toward bodhi." Hence we know that "skillful" is named "expedient means" because of dedication and because of the guiding power of wisdom. Therefore, the reason why the twenty-five dharmas explained below are fit to serve as the perfect expedient means is precisely because of dedication and the guidance of wisdom. The passage from "Moreover, expedient means..." onward is a re-explanation. Because it skillfully harmonizes, it is named "expedient means." If a cause is established for the sake of a fruition, when the cause is established it will definitely attain the fruition; hence the cause that attains the fruition is called "harmonizing to take the fruition." From "The Dapin states..." onward, scriptural testimony is cited for harmonization. Since it is only through immeasurable dharmas that the causes of Buddhahood are accomplished, harmonization is called expedient means. Therefore, the twenty-five dharmas below, through harmonization and attunement, can only then accomplish the cause for the first abode of the perfect [teaching] and attain the fruition of wonderful enlightenment. From "If relying upon..." onward, the gradual expedient means are explained. Question: Among the four [teachings] there is the perfect; why are these four collectively named gradual? Answer: Because one traverses the [first] three teachings first, they obtain the name gradual. However, the fourth, the perfect, is identical to the initial sudden. As a common course, these four each take the inner and outer ordinary persons as the remote and proximate expedient means; only the first and last are listed, and the intermediate ones may be understood. Next, explaining that the twenty-five dharmas in the present text are discussed as expedient means prior to the remote and proximate expedient means of the perfect teaching listed earlier: this is because they serve as expedient means for the five grades [of disciples]. Among the six identities, this is the identity in words and phrases, hence it is called "nominal." Therefore we know that the present intention is situated prior to the inner and outer ordinary persons of the four teachings, collectively serving as the remote expedient means for the four teachings. As for "ten kinds," these are the ten objects. Whether in contemplation or manifestation, entering the grades is not far, hence they are named proximate. Because the twenty-five dharmas are far removed from the truth, they are named remote. Question: The aggregates are the primary practice, while the remaining nine await manifestation; how can these be named expedient means? Answer: That all ten objects discussed here are expedient means is because they are all that which is contemplated. Only when one is able to contemplate them do they belong to the primary practice. Therefore, the first eight are only found in ordinary persons, while the latter two are named expedient means of the noble ones; hence we know that the ten objects are all proximate expedient means of the perfect practice. In the preceding three teachings, there are differences and gradations: specifically, for the bodhisattva's object, [the distinctive teaching] contemplates only two teachings, the shared contemplates only one, and the Tripiṭaka has none at all, contemplating only nine objects; people of the two vehicles in the shared [teaching] contemplate eight and a half objects, and people of the two vehicles in the Tripiṭaka contemplate all eight objects. Although it is thus in general discussion, the present intent rests on the perfect [teaching]. From "Horizontal and vertical..." onward, the functions of the contemplated objects are explained. The horizontal and vertical aspects of the ten objects are like the mutual manifestation of the ten pairs at the beginning of fascicle five. Because the objects manifest, the methods of contemplation are crisscrossed, and are again named horizontal and vertical; when we reach the fifth fascicle, the characteristics of the horizontal and vertical contemplations will be explained in further detail. The present intention is merely to clarify the twenty-five dharmas. First, the five categories are listed; next, their sequence of arising, which takes the first abode as the destination. Proceeding onward from the first abode is not the intention of the present text; therefore the text below says: "The virtues of entering the abode are not discussed at present." From "Just as..." onward, a simile is presented to illustrate the five categories. "Potter" (tao, pronounced da-dao [qie]): this is present-day Taoqiu City south of Puzhou. Emperor Yao once resided there, hence it was called Yao City. Therefore Yao was called Tao Tang Shi; tao means the roof/kiln where tiles are made. Here, this is used to name the person, hence it says "potter" (taoshi). If named after what is made, it should be written 匋 (tao), meaning earthenware vessels. The first illustrates possessing the conditions. From "Ceasing other [pursuits]..." onward illustrates rebuking desires. From "Although having ceased..." onward illustrates discarding hindrances. From "Although the body..." onward illustrates the five matters. From "The superior conditions..." onward illustrates the five dharmas. From "Calming and contemplation..." onward is the application, which combines the five categories and fits the simile to them. From "Worldly..." onward concludes with an exhortation. Even for shallow worldly affairs—meaning the dhyāna concentrations within the realms—one still requires the twenty-five dharmas as expedient means, hence it is said that "without conditions they cannot coalesce"; how much more so for the supramundane, perfect and sudden path? Regarding "contemplating by relying on practical matters," etc.: in the explanation, every single one of the twenty-five dharmas relies on a matter to practice contemplation, thereby producing perfect understanding. Regarding "regulating coarseness," etc.: if viewed directly from the perspective of the twenty-five dharmas, the twenty-five dharmas serve as that which regulates, and the coarse dispersion of the three karmas serves as that which is regulated. If practical matters and principle are discussed together, the twenty-five dharmas serve as that which is regulated; when understanding is generated in response to matters, that understanding serves as that which regulates. Moreover, regarding the twenty-five dharmas serving to regulate coarseness, there are also general and specific meanings. If according to the arising of the five categories, each and every one regulates coarseness and inspects dispersion—this is the general meaning. If discussed specifically, the first three regulate coarseness and the latter two inspect dispersion. From "These five dharmas..." onward, scriptural testimony is cited. The "five dharmas" are simply the five categories, showing that the practice of these five categories has authoritative basis. In the Dazhidulun's explanation of the dhyāna pāramitā, "The question asks: By what expedient means does one attain the dhyāna pāramitā? The answer: By casting away the five matters (the five desires), eliminating the five dharmas (the five hindrances), and practicing the five dharmas (the names are the same)." Possessing the conditions originates from the Chan Scripture, hence the Chan Scripture is cited as saying, and so forth. "Good teacher" is a good spiritual friend (kalyāṇamitra). As for regulating the five matters, although established by humans, because they are essential to practice, they are now utilized. These five categories comprise five in text but two in meaning, namely, practical matters and principle. Principle is again divided into two: sequential and non-sequential. The intention is solely unified in one: exclusively anticipating the right contemplation.