止觀輔行傳弘決 4.37

4.37

Next, regulating through contemplation of mind also consists of three sections. First, regulating food is likewise explained entirely in terms of the three truths and threefold contemplation. The citation of the Lotus Sūtra under "food": being without the Dharma food of the Middle Way is "hunger"; being without the myriad practices of merit is "emaciation"; and not yet possessing the pure dharma-body while having only the defilements of sand-like [faults] and ignorance adorning one with evils is called "scabs and ringworm". Next, as for regulating the three matters together, the text has three turns: one turn in terms of doctrine, and two turns in terms of contemplation. Although the text presents them combined, their meanings must be explained separately; although the meanings are explained separately, in principle they are genuinely not divided. In the first, in terms of doctrine, where the body is said to be "the six pāramitās", this refers to regulating the unconditioned six pāramitās to bring the dharma-body to fulfillment. Therefore, the "Lion's Roar" [chapter] of the Great Sūtra states: "A body perfected with the six pāramitās." Regarding "The Dapin states that delight in speech eloquence...", question: Why use eloquence in delight of speech to explain the six pāramitās? Answer: The six pāramitās take prajñā as their root, and dhyāna, vigor, and the rest are all marks of delight in speech; these three, furthermore, mutually adorn the three of morality, giving, and forbearance. For this reason, all six pāramitās are called delight in speech. In the text of the Dapin, furthermore taking expounding the Dharma as eloquence in delight of speech is also a mark of prajñā. When the sūtra states "delight in speech arises abruptly or does not arise abruptly...", some Dharma masters are arrogant, or their minds are scattered with singing and laughing. The Dazhidulun, in fascicle sixty-six, explains: "When expounding the Dharma from a high seat, delight in speech does not arise, and the listeners grieve: 'I came from afar for this purpose, yet the Dharma master does not speak.' Or they reflect: 'He does not speak out of fear, or he does not speak because he does not know.'" Question: Why is sudden arising also a demonic work? Answer: The Dharma master seeks fame and gives rise to attachment, speaking self-indulgently without doctrinal meaning; therefore it is also a demonic work. Regarding "The Dapin states that prajñā is neither sharp...", sharp and dull correspond to emptiness and provisionality; the sarvākārajñatā of the Middle Way is unlike the two extremes, so it is neither sharp nor dull. "Neither difficult nor easy": for the two vehicles to transcend the realms, because they pass through eight, six, four, or two [kalpas], it is therefore difficult. Although bodhisattvas of the three teachings have not yet tallied with the true and wonderful, since it is said that they have already aroused [the aspiration], it is termed easy. For practitioners of the perfect [teaching] there are the six identities: because of the "six", it is not easy; because of "identity", it is not difficult. Next, in the two turns in terms of contemplation, in the first turn the three contemplations are shared while the three matters are separate; in the second turn the three contemplations are separate while the three matters are combined. In the first turn, regulating the mind comes first: it is explained according to convenience and should have no other meaning; using phenomena to reveal principle, the sequence does not matter. From "The practitioner..." onward, the conclusion of the stages can be seen. For practitioners at the stage of identity who have not yet attained anything, they must simply cultivate diligently with provisional wisdom as the father and real wisdom as the mother, bringing the sacred embryo to maturity.