止觀輔行傳弘決 4.39

4.39

Next, this is specifically explained in terms of the perfect and sudden teaching of the present text: prior to the five grades [of disciples], the twenty-five dharmas are established as the distant expedients. Following this model, the other three teachings should likewise each use the twenty-five dharmas as distant expedients prior to [the stage of] outer ordinary persons. However, the objects contemplated in the proximate expedients are distinct for each: if cultivating phenomenal dhyāna, one takes the seven objects as the proximate expedients; if the two vehicles of the two teachings [Tripiṭaka and shared], one takes the eight objects as the proximate expedients; if the two vehicles of the shared teaching further take the Tripiṭaka as the contemplated object, they also use eight and a half objects as the proximate expedients. Bodhisattvas of the Tripiṭaka teaching exclusively take the previous nine objects as proximate expedients, whereas bodhisattvas of the shared and distinctive teachings also take the ten objects as proximate expedients. According to this meaning, relying on phenomena to give rise to understanding, their practices are established differently according to what they undertake. The present text reveals the perfect [teaching], yet must also rely on sequence to reveal the non-sequential. Furthermore, according to affairs, sequence is first established, but if one speaks of the original intent, it lies exclusively in the non-sequential. Moreover, the previous four sections relied on phenomena to reveal principle, thus discussing transformation in terms of phenomena. Now these five dharmas are transformation directly in terms of phenomena; therefore, they are spoken of directly in terms of phenomenal characteristics, without needing to create a twofold division into phenomena and principle. For this reason, it simply says: "serving as expedients for the phenomenal and noumenal of the great and small," giving rise to desire up to single-mindedness according to whichever teaching is engaged. Next, within the main explanation, it first defines the difference between the essence of concentration and its expedients, and then directly explains the expedients. In the first passage, it first collaterally cites the *Chengshi lun* and the *Yingluo jing* to clarify the differences in expedients: the *Yingluo jing* posits one taciturn limb for each of the four dhyānas as the essence of concentration. Next, from "Abhidharma" downward is what our school correctly adopts: namely, these five dharmas all serve as expedients, because the *Dazhidulun* agrees with the *Abhidharma*. First in terms of the first dhyāna, and next in terms of the three contemplations. In [the section on] the first dhyāna, it states: "Giving, morality, and patience are ordinary worldly practices, like the rules between guest and host, which by rule require providing hospitality." Even beasts know how to practice giving; or one maintains precepts out of fear of others, such as fear of royal law; or one practices patience out of fear of others. Now, wishing to know the true mark of all phenomena, one practices prajñā and cultivates dhyāna. Dhyāna is the gateway to wisdom; for the sake of dhyāna, one must therefore have vigorous exertion. Furthermore, giving, morality, and patience are great meritorious virtues, yet wishing further to cultivate wondrous concentration and wondrous wisdom, one adds vigorous exertion. For example, when digging a well and seeing wet earth and mud, without vigorous exertion water cannot be obtained; drilling for fire is likewise. What is said here about "now wishing to seek prajñā" is stated provisionally in terms of the distant. As discussed above, since one is seeking the first dhyāna, the five dharmas should all serve completely as expedients for the first dhyāna, and prajñā would also merely be worldly wisdom. Citing the Buddha's words refers to what the *Ruiying [jing]* says: "Unless I attain buddhahood, I will never rise," and so forth. "Attaining these three matters" refers to vigorous exertion, concentration, and wisdom. "Discussing cause and effect together, there are then twelve contemplations": initial climbing is the cause, and reaching the higher [state] is the fruit; initial revulsion is the cause, and shedding the lower [state] is the fruit. From "If one relies on these words" downward, it differentiates them. Relying on these words regarding the cause and effect of climbing and revulsion, it seems no different from non-Buddhists; yet these are the Buddha's disciples temporarily using the six practices to cultivate the first dhyāna, using dhyāna as an expedient for the true mark or as an expedient for the various teachings, all of which are called the correct Dharma. According to the meaning of this passage, although it is called the first dhyāna, this dhyāna is also a gate to the various teachings. Being cultivated in gradual sequence, it is therefore listed at the beginning of the three contemplations. "Determined single-mindedness" means being determined to seek the first dhyāna. As for up to the three contemplations, it is not that one has already entered concentration; if one has already entered concentration, that is the main practice—how could it be called an expedient? Next, within [the section on] the three contemplations, the first is the contemplation of emptiness. From "Furthermore, desire is the desire to transform sentient beings" downward is the contemplation of provisionality. From "Furthermore, desire is like Sadāprarudita" downward is the contemplation of the middle. Therein, it first explains in terms of seeking prajñā, which is seeking the teaching of the middle way. Next, from "Furthermore, to state it again" downward is in terms of contemplation. First, within [the section on] seeking prajñā, "seven days and seven nights" and so forth means weeping in sorrow in a quiet forest for seven days and seven nights, not knowing where to hear prajñā. "Walking and standing for seven years" means arriving at the City of Fragrance and meeting Bodhisattva Dharmodgata entering concentration; waiting for him to arise from concentration, he walked and stood for seven years without sitting or lying down. "Selling his body" and so forth means that he first heard a voice in space saying: "In the City of Fragrance, there is a bodhisattva named Dharmodgata." In order to provide offerings, he sold his own body, crying out loudly; but hindered by Māra, no one heard him. Although [Māra] hindered other people, these were all those unable to prepare offerings for me. A householder's daughter, high upon a multi-storied pavilion, alone heard the sound of the bodhisattva selling his own body, and prepared extensive offerings for the bodhisattva; hence it says "Māra could not hinder." "Piercing his flesh for blood" and so forth means that after more than seven years of walking and standing there, the bodhisattva arose from concentration; seeking water to sprinkle on the ground to scatter fragrant flowers, Māra hid the water, so he increased his vigorous exertion and pierced his own body for blood. Although Māra hid the water, it increased his skillful and courageous mindfulness. "Single-mindedness" means constantly seeking prajñā without giving rise to any other thoughts. Since the bodhisattva sought uncommon prajñā, this also fits the intention of citing this as evidence. Next, in terms of contemplation: the first passage is desire; from "unmixed" downward is vigorous exertion; from "binding conditions" downward is mindfulness; from "cultivating the middle" downward is skillful wisdom; from "resting the two extremes" downward is single-mindedness. According to the principle, one should also further clarify the three contemplations of the great mind. Previously explaining the seeking of prajñā in terms of the teaching was already seeking the perfect and real prajñā; therefore, for brevity, it is not clarified again. From "These twenty-five dharmas" downward concludes and indicates the efficacy of the twenty-five dharmas. "All" does not exceed the worldly and the four teachings. Guiding these twenty-five dharmas with the contemplative understanding of worldly dhyāna and the four teachings, what is undertaken is entirely distinct; hence it says "also transform." In the analogy, "preludes and airs" and so forth: the preludes to the main tune are called airs; "tuning the strings" is the prelude to the main melody. "Subtly dividing into the measureless": generally speaking of worldly dhyāna, dhyāna by dhyāna they differ; and regarding the four gates of the various teachings, gate by gate they differ; hence they become measureless. From "Now using" downward directly clarifies that the efficacy of the expedients in the present text is deep—namely, serving as the distant expedients of the perfect and sudden, because they stand as distant and outer in contrast to the ten objects as proximate and inner. From "*Dapin*" downward provides proof. Once the principle is seen, the principle has neither distant nor proximate; thus the distant expedients are the outer and the proximate expedients are the inner. Using these expedients to contemplate the inconceivable and see the inconceivable, who would further discuss inner and outer, proximate and distant? Although neither inner nor outer, one must rely on the inner and outer to accomplish the wondrous contemplation; hence it says, "without contemplation, one cannot attain this wisdom." "This wisdom" takes the all-seed wisdom of the middle way as the contemplating [wisdom]. From "Now provisionally" downward: provisionally relying on the state before principle is seen, one must establish these twenty-five outer expedients. From "However, one must not stubbornly grasp" downward refutes attachment: if one guides practice with understanding and contemplates objects without losing the contemplative intent, then both become expedients; if one loses this intent, then both inner and outer are ruined. People do not see this—how lamentable, how lamentable!