止觀輔行傳弘決 4.30

4.30

Under 'When the hindrance of sensual desire arises...', next is distinguishing the marks of the hindrances. First, within sensual desire, it says 'opening the gate of fetters and drives': the nine fetters and eighty-eight drives all enter due to desire; because one longs for fragrance, it opens the way for fetters and drives to enter. Fragrance is what enables passage, so it is named the gate of fetters and drives. Alternatively: the fetters and drives are themselves the gate, hence named the gate of fetters and drives, because they can drive the practitioner to the evil destinies. To bear orders is called an envoy (drive); it is because one is driven by the fetters. Regarding 'nine grounds of vexation across the three times': the text comprehensively lists three, namely: first, vexing me; second, vexing those dear to me; third, praising my enemies. Each of the three times is like this, so combined they make nine. Question: The past has already gone, and the future has not yet arrived; how can they be called vexation? Answer: Although the vexation is in past or future, the object is actually present; when encountering it in time, vexation arises, as well as [the thought] that someone vexed me in the past. If one is free from ill will, although an object of vexation exists, the vexed mind does not arise. Just as Śakra Devendra asked the Buddha in verse: 'What thing, when killed, brings peace? What thing, when killed, brings sorrowlessness? What is the root of poison that swallows and destroys all good?' The Buddha replied: 'Killing anger brings peace; killing anger brings sorrowlessness. Anger is the root of poison that swallows and destroys all good.' Regarding 'sleep is named an increasing mental factor': this generally explains that the dharma of sleep causes mental factors to multiply unceasingly. Regarding dharma-characteristics in the Abhidharmakośa, it says: 'Sleep is pervasive and not in conflict; if present, it always increases by one, because it is common to the three natures.' Wholesome mental factors have twenty-two dharmas arising together: the ten universal mental factors, the ten universal wholesome mental factors, plus investigation and analysis; sometimes remorse is added. Unwholesome mental factors have twenty: namely, the ten universal mental factors, the six universal defilements, the two universal unwholesome factors, the two of investigation and analysis, and the four defilements of anger and so forth. Remorse is twenty-one; defiled has eighteen, and undefined allows twelve. As in the preceding category of mind, if present, it always increases by one. The Satyaka-nirgrantha Sūtra says, 'If a person sleeps much...' and so forth, two lines of verse, exactly as in the present text. Regarding 'The treatise says': the Dazhidulun has eight verses in total (and so forth). The Great Sūtra says: 'Just as a person who enjoys sleep finds sleep growing increasingly abundant.' As for the marks of the hindrance of restlessness and remorse: restlessness is agitation. As a dharma, restlessness destroys the mind of leaving the household life; even when gathered, it is still unsettled, so how much more when it is further restless and scattered! Dazhidulun, chapter nineteen, verses state: 'You have already shaved your head and donned the kāṣāya, holding an earthenware bowl and going begging for food. Why do you enjoy clinging to dharmas of frivolous discourse, being heedless and self-indulgent, losing the benefit of the Dharma?' The Satyaka Sūtra says: 'A mind defiled by frivolous discourse does not dwell in samādhi; rebuked by the wise, the practitioner does not attain liberation. Desiring to obtain swift benefit, one should abandon all heedlessness.' The treatise says: 'What is called remorse is of two kinds: first, remorse arising after restlessness; second, like a person guilty of grave offenses, constantly harboring fear and dread, the arrow of remorse penetrates the heart, firmly stuck and unextractable.' Here both are also present: the initial text is the first meaning. Next, under 'If a person...', this is the second meaning. Thus the Dazhidulun, chapter nineteen, says: 'If a person is of two kinds: not doing what should be done, and doing what should not be done—such are the marks of a foolish person. Because of a mind of remorse, one cannot do what was not done; when bad deeds have already been done, one cannot make them undone.' The first line generally indicates; the next three lines give the first meaning; the next four lines give the second meaning. Therefore, in the Ratnakūṭa Sūtra, there is a bodhisattva who attained knowledge of past lives and knew the grave sins he had committed over billions of kalpas; because of sorrow and remorse, he did not realize the non-arising [of dharmas]. At that time, Mañjuśrī knew his thought, and among the great assembly, held a sword to slay the Buddha. The Buddha said: 'If you wish to slay me, slay me well.' Mañjuśrī addressed the Buddha: 'What is meant by: if you wish to slay me, slay me well?' Thereupon the Buddha extensively taught that all dharmas are like illusions and transformations; if one can be like this, that is slaying me well. From this, the bodhisattva clearly understood that his past sins were all like illusions and transformations, and attained the endurance of the non-arising of dharmas. In doubt, the word 'hesitation' is a general term for irresolution. 'You' [hesitant], according to the Erya, says: 'Like a muntjac, skilled in climbing trees.' Shizi says: 'A large dog of five feet is called a you.' The Shuowen says: 'In Longyou, a dog puppy is called a you, also belonging to the baboon family.' It says that when this puppy follows a person walking, it moves back and forth indecisively, hence called youyu (hesitation). Although doubt is a fault, one must still reflect and investigate. Toward one's own body and mind, one definitely should not doubt; regarding the two doubts toward master and Dharma, one must understand their proper timing. Before one has entered samādhi, if one does not doubt with regard to these two dharmas, one might mix with false teachers and false teachings; therefore, one should thoroughly doubt and skillfully reflect upon them. 'Doubt is the ford to understanding'—this is what it means. Once teacher and Dharma are verified as correct, and one practices according to the Dharma, at that time the three doubts must be abandoned forever.