止觀輔行傳弘決 5
English (machine translation) 5
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Contents
5.1
Composed by the Tang Śramaṇa Zhanran of Biling
5.2.1
First, in explaining the correct contemplation, [the text] first clarifies the intention of its occurrence, which is also called concluding what precedes and giving rise to what follows. Within this, first [it is] brief, and next extensive. The first text concludes what precedes, and from "now relying on" onward it gives rise to what follows. Question: In the previous five summaries, there are practice and understanding, cause and effect; why is it only said that the six levels are understanding? Answer: The great purport crowns practice and understanding, self and other, cause and effect. Since the purport is difficult to manifest, it is in turn explained in terms of practice and understanding, cause and effect, etc.; it does not mean that one already possesses practice, fruit, and so on. Therefore, the great purport is general, and the remaining eight are specific; the specific is the specific explanation of practice and understanding, cause and effect. Just as the beginning of the ten chapters explaining the Dhyāna-pāramitā is also the great purport, the meaning of general and specific is also like this. If someone were to cultivate practice according to the previous five summaries, realize the fruit, and be able to benefit others, that is naturally one path, just as noted at the beginning of the third fascicle. If we discuss the purport of the text, it pertains only to understanding. Within pertaining to understanding, fearing that understanding might not be comprehensive, it is necessary to detail the names, substances, subsumption of dharmas, and so forth, before one is competent to form the ten objects and ten vehicles below. For example, although in the great purport it speaks of ten kinds of differences in arousing the aspiration [for awakening], and the four samādhis clarify distinctions in practice, it merely lists the items without fully distinguishing their aspects; therefore, it does not touch upon the ten objects and ten contemplations at all. Compared to the five [preceding chapters], the expedients somewhat resemble the beginning of practice, but compared to the correct contemplation, they do not discuss practice at all; they also run through the twenty-five methods to generate understanding with respect to phenomena, only then becoming competent as expedients for correct cultivation. Therefore, the previous six [chapters] all pertain to understanding, and all are established by relying on the teaching; hence it says "relying on the sūtras." To set aside the biased and crude, it says "wondrous understanding." Furthermore, the teaching relied upon does not distinguish between the differences of great and small, biased and perfect, because they together accomplish a single perfect understanding. In addition, the name sūtra encompasses the three pitakas, just as the Dharmottara speaks of the treatise root, which is also named sūtra. Furthermore, among the twelve [divisions], it is not limited to a single division; from beginning to end they are universally termed sūtras. Therefore, what was previously cited, whether treatises or vinaya, whether Mahāyāna or Hīnayāna, together accomplish wondrous understanding; hence it now universally refers to them saying "sūtras." Speaking of giving rise to what follows: one must use the previous understandings to be competent to advance in practice. As in explaining the names, first relative, next absolute; absolute is simply opening: universal virtue harmonizes differences to jointly accomplish the meaning of absolute. The four sections manifesting the substance all take first biased and then perfect as relative and absolute. The substance is what is expressed: since the name is opened and revealed, the substance also follows the name. Using the opened substance to universally subsume all dharmas, because the characteristics of dharmas are difficult to understand, it is still divided into six meanings, pervading phenomena and principle, cause and effect, self and other, each universally passing through within and outside the realm, in turn mutually containing one another with the six meanings. Further judging the subsumed dharmas with the five gates, one only then understands that what is subsumed within the substance is mutually merged. Further realizing that within the merging, the real and provisional are not confused, it further mutually manifests them through the four chapters on the provisional and real, so that the perfect understanding becomes somewhat sharper. Further using this understanding to guide the expedients, the merging and identity of phenomena and principle is precisely called wondrous understanding, and relying on this wondrous understanding, correct practice is established. When taking up the wondrous principle with such understanding and practice is still difficult, how much more so if one wishes to point exclusively to a single text within the work—by what means could one ascend to the wondrous stage of the perfect and true? One should know that such a person has not seen the intention of merging and penetrating. Therefore, one must be thoroughly clear about the interlocking and crowning of the preceding great chapters, gathering the text's purport and grasping it into a single mind; one still needs the ten dharmas harmonized to form the vehicle, attuning each one and investigating object after object; even if not yet awakened, it can serve as a wondrous cause. Take the śrāvakas whose stage reached the ultimate fruit: rebuked in the Vaipulya, augmented by the Prajñā, arriving at the Lotus they made three requests and received four refusals, yet it still required the broad and brief opening of the provisional by the five Buddhas. With dharmas, parables, and causes and conditions, earnest and solemn, there were still those who did not fully understand, arriving at the Nirvāṇa. How could someone of dull roots in the final age, secretly pointing to a single sentence, be able to discern the Buddha vehicle? One who marvelously penetrates in accordance with the sentence, if not at the [purification of the] six sense faculties, must be at the five grades. Therefore, the Guanxin lun says: "Those who can answer the question are allowed to be of the five grades." This is wondrous penetration of one's own mind—why depend on other texts? If one is still confused when reading the text, please do not exalt oneself. Therefore, the previous six levels are all wondrous understanding. Hence in each text, gradualness is used to reveal non-gradualness, opening the provisional, and so on; only in the contemplation of the mind in accordance with one's own intent, which briefly speaks of the ten realms and three truths, the correct intention is simply to have a single mind cultivate the wondrous contemplation with respect to the provisional and real; hence it says "establishing practice by relying on understanding." From "oil and lamp" onward, in extensively clarifying the intention of occurrence, it first clarifies the benefit for persons and dharmas. Within this, it first clarifies the benefit of one's own practice, matching the wondrous practice of correct contemplation with the wondrous understanding of the preceding six chapters. First, it uses a metaphor for the mutual reliance of understanding and practice: oil is able to sustain light, serving as a metaphor for the practice of contemplation; light can burn oil, serving as a metaphor for the understanding of contemplation; eyes can guide feet, serving as a metaphor for the understanding of calming; feet can take eyes [to their destination], serving as a metaphor for the practice of calming. Bringing up both metaphors together to jointly illustrate the two dharmas: "each other" and "further," "relying" and "benefiting"—though the stylistic phrasing varies, the meaning must interpenetrate. "Relying" means depending on; "benefiting" means aiding. Hence we know that without the previous six chapters, practice has no way to be complete. From "practice and understanding" onward, obstacles arise due to practice, clarifying the reason why obstacles arise. Regarding "three obstacles" and so forth, universally binding the ten objects into three or four is detailed below in the nine pairs and seven singles. Because of contemplating the aggregates, the various objects mutually arise, obstructing calming and contemplation and rendering them neither bright nor tranquil. The phrasing follows convenience, forming pairs across words: namely, heavy darkness obscures brightness, brightness being contemplation; vast distraction agitates concentration, concentration being calming. The character chong/zhong passes through both level and falling tones: sudden ignorance follows the level tone; deep and thick follows the falling tone. Ju means great. There are not two tones for da, and its meaning also passes through both. Frequent arising and thickness both get the name great, meaning that demonic obstacles come frequently, and their coming is always deep and heavy. Also, following the convenience of pairing, the name "demonic obstacles" is set aside, and it is spoken of as darkness and distraction. Darkness and distraction are what can obstruct; heavy and vast are the characteristics of the obstruction; obscuring and agitating are the functions of the obstruction; concentration and brightness are what is obstructed. Although what is obstructed is fundamentally present, the habituation in concentration and brightness is still slight. What can obstruct has beginningless habituation, hence the force of darkness and distraction is robust. Regarding "cannot" and so forth, it contemplates the substance and nature of demonic obstacles. If demonic obstacles arise, they will certainly hinder contemplation and cause one to fall into evil. Now, wishing to set up contemplation, one makes [the practitioner] neither follow nor fear them: fearing them completely hinders correct cultivation; following them still requires discerning whether to advance or not. If when obstacles arise they all pull one into evil, then all would head toward the evil destinies. The obstacles are not purely evil, so falling into the evil destinies is spoken of in terms of the majority. For instance, when the seven objects such as afflictions and illness arise, following them entirely leads to falling into birth-and-death; when the latter two arise, one falls into expedients. However, because the latter two objects are in the initial mind, and the former seven objects are fundamentally transmigration, both have the meaning of pulling one into the evil destinies; hence it says the majority pertain to transmigration. Furthermore, one must distinguish that illness is neutral or gives rise to good and evil. Afflictions exclusively increase evil; within karma, covering and pāramitā naturally divide into good and evil. Demons also cause people to fall into good or fall into evil. Although dhyāna is dull good, because it gives rise to slander, it is evil.
5.2.2
Actions created based on views can also be wholesome or unwholesome, whereas arrogance is entirely unwholesome; therefore, on the unwholesome side it pulls one into falling into evil, while on the wholesome side it pulls one into falling into goodness. If one discusses wholesome and unwholesome from the standpoint of contemplation of principle, then even the latter two objects are also called unwholesome, not to mention the prior seven. Therefore, in the chapter on Subhūti in the Vimalakīrti, the three unconditioned states are rebuked as the three evil destinies. For this reason, from the perspective of being feared they are the same—they equally obstruct correct cultivation. From the perspective of following them they differ—the meanings of evil destinies are distinct. From "One should, by means of…" onward directly explains establishing contemplation. It is not because of fear that one is able to attain bodhi. Although torpor and distraction are explicitly clarified, their essence is fundamentally inherent in both. The two do not have two distinct essences; the essence is one while the names differ. Therefore, the names 'torpor' and 'distraction' have no real essence; rather, they take quietude and illumination as their nature. Thus we know that although the roots of torpor and distraction may be rampant, one should cultivate quietude and illumination to penetrate torpor and distraction: illuminating this essence of torpor as a single contemplation that is threefold is called 'radiant even in torpor'; stilling this essence of distraction as a threefold calming that is one is called 'quiescent even in distraction'. This is the great outline of quieting and illuminating the nine objects, such as illness, to accomplish inconceivable calming and contemplation. From "Like a pig…" onward sets forth similes for initiating practice based on understanding, illustrating the calming and contemplation directed toward quietude and illumination. The first two illustrate calming, and the latter two illustrate contemplation; this means that when movement and distraction multiply, they all the more enhance the quietude of calming; when darkness and torpor become ever more dense, they doubly enhance the brightness of contemplation. According to a transmission heard from Juechen, he explained: the rubbing pig illustrates the understanding of calming; the myriad streams illustrate the practice of calming; the blazing firewood illustrates the understanding of contemplation; and the increasing wind illustrates the practice of contemplation. At first glance this seems plausible, yet it contradicts the purport of the text. Earlier, oil and light were already used to illustrate understanding and practice; here it merely illustrates that in practice, being identical with torpor and identical with distraction, one illuminates and stills. Merely matching the two pairs of similes respectively to calming and contemplation is the correct interpretation. Regarding the pig rubbing and so forth illustrating the practice of calming, chapter thirty of the Dazhidulun, explaining the perfection of forbearance, states: 'If someone inflicts evil [upon one], it is like a pig rubbing against a golden mountain: the body of the gold becomes all the purer.' Here it illustrates peaceful forbearance, where the three obstacles and four māras increasingly enhance one's quietude. Regarding 'the myriad streams' and so forth, as the Mahāparinirvāṇa-sūtra states: 'When the myriad streams enter the sea, they lose their original names; when the ten thousand flows all converge, the [sea's] body neither increases nor decreases; when the nine objects press ever closer, the body of calming suffers no diminution; calming stills movement, and movement enhances quietude.' Thus, the pig and the streams are used to illustrate movement, and the gold and the ocean are used to illustrate quietude. Hence, no matter how many pigs there are, the essence of the gold does not alter; no matter how swiftly the streams rush in, the nature of the sea does not increase. 'Firewood blazing' and so on illustrates the practitioner of contemplation: the more firewood, the fiercer the fire, and its fierceness does not choose its wood; the more demonic obstacles, the brighter the illumination, and the illumination does not select its object. Regarding 'the wind increasing the kāla-kula', chapter seven of the Dazhidulun, explaining the Buddha radiating light, states: 'Question: From under the soles of the feet up to the uṣṇīṣa, each radiates sixty trillion rays of light; these can still be counted. Using this light to illuminate a three-thousandfold world cannot yet fill it, let alone the ten directions? Answer: The body's light is the root of all lights; from the root flow forth immeasurable rays of light. Like the kāla-kula insect: its body is minute, but when it catches the wind it grows larger and larger, even to the point of being able to devour everything. The light is also like this: when it encounters beings capable of being liberated, it increasingly multiplies without limit.' Here it is also like this: when the power of contemplation is not yet mature, that which it illuminates is not yet unhindered; touching objects and turning them into illumination, its function becomes ever brighter. Because all dharmas arise, prajñā arises, and so forth, neither arising nor non-arising; therefore, the kula is borrowed to illustrate the capable and the objective. Contemplation illuminates darkness, and darkness enhances brightness; thus firewood and wind illustrate darkness, while the insect and fire illustrate brightness. Hence, the more the firewood, the fiercer the appearance of the fire; the more violent the wind, the larger the insect's body. From "This vajra…" onward clarifies the mutual enhancement once contemplation is accomplished. The initial passage first illustrates the depth of merit in practice and understanding. 'Vajra' and so forth praises the depth of merit in understanding. When the understanding of calming and contemplation is accomplished, it cuts through the battle formations of the three delusions. 'Firm and strong' and so forth praises the far-reaching virtue of practice. When the practice of calming and contemplation accumulates, it crosses the wilderness of the two kinds of death. The 'Ganquan Fu' in the Wen Xuan states: 'Viewing the quintessential hardness of the Dao and its virtue.' Gang means hardness among metals and stones. Zhen means an array, that is, deployment. In Taigong's Liutao there are battle formations of heaven, earth, humanity, clouds, birds, and so forth. Here, the vajra contemplation leaves no battle formation unbroken; since the three delusions are all destroyed, it is like the five battle formations being utterly routed. Outside the city wall is called the suburbs; outside the suburbs is called the wilderness. The city wall is like three hundred [yojanas], the suburbs like four hundred, and the wilderness like five hundred. Thus, destroying the two kinds of death surpasses five hundred [yojanas], which is called 'crossing the wilderness'. If one reaches the first abidance, although practice is not yet ultimate, one temporarily uses the practice of the middle to destroy the two kinds of death of co-dwelling and provisional means. Although the principle is without distinction, understanding relies on practice for fulfillment, thereby obtaining the name 'vajra' and the ability to cut through the three delusions; practice relies on understanding for progression, thereby obtaining the designation 'firm and strong' and the ability to cross the two kinds of death. Provisionally expressed in terms of affairs, the names obtained are not single. Although the text speaks of them separately, in meaning they truly assist each other. From "Wisdom purifies…" onward explains the characteristics of mutual assistance. Wisdom is the understanding of calming and contemplation. Practice is the practice of calming and contemplation. When practice obtains understanding, practice is not confused; when understanding obtains practice, understanding has attainment. Thus it is said: 'Wisdom purifies practice, and practice advances wisdom.' From "Illuminating and moistening…" onward continues by citing four similes to illustrate mutual assistance. Understanding is like the sun 'illuminating'; practice is like rain 'moistening'. When illuminating and moistening are equal, the myriad things can mature; when practice and understanding are unbiased, all virtues can be perfected. Understanding is like the merchant leader 'guiding'; practice is like the merchant 'arriving'. With guiding and arriving, the jewel repository can be anticipated; with practice and understanding complete, the true mark is not far off. Understanding purifies practice, so practice is without flaw, the meaning being like polishing; practice adorns understanding, so understanding becomes delightful, the meaning being like ornamentation. They assist each other, and thus it is said to be 'intertwined'. From "One essence…" onward uses this simile again to illustrate the previous three similes. Although they are said to mutually adorn, being not two yet two, it is feared that people might suspect that practice and understanding, like illuminating and moistening, are still of different essences. Therefore, based on the one reality, it discusses how practice and understanding mutually guide and master each other, ultimately manifesting reality. Just as the two hands of a body are merely one essence, not two yet two, they can also cleanse the body, being two yet not two. From "Not only…" onward explains the attainment of transforming others. Once wondrous practice is fulfilled, one gives rise to teachings to benefit others; thus it says not only for one's own practice alone, which is the stage of the first abidance. From "Furthermore, having penetrated thoroughly…" onward refers to giving rise to teachings. Tuo means wide, or great. Zhe means to check or stop, namely like the four māras. Zhang means to obstruct, namely like the three obstacles. Both three and four are real, as fully explained below. Qi means to open. From "This is spoken in terms of…" onward refers to the stage of encountering the true and emerging into the provisional. It is not so for the middle and upper [capacities], as in the sixth fascicle. Regarding 'crafting oneself' and so forth: a craftsman finishes objects, a master artisan of vessels; this clarifies the accomplishment of merit for oneself and others. If practice and understanding are not comprehensive, both self and other will fail.
5.2.3
Therefore, the Great Master wrote in a letter to Jizang: "If one has understanding without practice, one cannot subdue beings; if one has practice without understanding, one lacks externally the means to transform others." In "teachers of humanity," and so forth, this is an expression of praise. One who possesses both practice and understanding is fit to be a teacher of humanity, a treasure of the realm. After Emperor Ling of the Later Han passed away, during the reign of Emperor Xian there lived Master Mou, who had deep faith in the Buddhist lineage and criticized Zhuangzi and Laozi, composing a treatise in three fascicles and thirty-seven essays. In the twenty-first essay, 'Rescuing Monastics from Discussing Right and Wrong,' he posed the question: "Laozi said, 'He who knows does not speak; he who speaks does not know.' He also said, 'Great eloquence resembles hesitation.' And he also said, 'The noble person is ashamed of his speech exceeding his deeds.' Supposing a monastic knows the ultimate Way, why does he not sit and practice it? Idly discussing right and wrong and vainly debating crooked and straight—is this not a despoiler of virtuous practice? Answer: Laozi also had the saying, 'If one does not speak, what would I transmit? To know and not speak is unacceptable. Not to know and not speak is a fool.' One who can speak but cannot practice is a teacher of the realm. One who can practice but cannot speak is an asset to the realm. One who can practice and can speak is a treasure of the realm. Among the three grades, only one who neither can speak nor can practice is a despoiler of the realm." Now it says that one shapes oneself and shapes others; hence one is called a "treasure of the realm." Master Mou also said: "If one conceals gold and does not show it to people, who will know that within there is a precious jewel? If one dons embroidery but does not step out the door, who will know that within there are exquisite patterns? If horses crouch at the trough and do not eat, the nag and the thoroughbred are grouped together; if a scholar holds his voice and does not discuss, the foolish and the wise are indistinguishable. The secular men of today lack outstanding talent in wisdom, yet wish not to speak, expressing nothing with words, like an ordinary fellow presenting himself as greatly eloquent. For such people to sit and attain the Way would be like wanting to see without eyes or wanting to hear without ears—how could it not be difficult?" Therefore, now that one's own practice is fulfilled, one must use the teachings to benefit others; this is compared to being able both to speak and to practice, fit to be a treasure of the realm. For instance, in the *Spring and Autumn Annals*, in the twenty-fourth year of King Wei of Qi, the King of Wei asked the King of Qi: "Does Your Majesty have treasures?" He replied: "None." The King of Wei said: "Small as my state is, yet I possess ten pearls of an inch across, which can illuminate twelve chariots before and behind. How can a state of ten thousand chariots have no treasures?" King Wei said: "What I consider treasures differs from Your Majesty's treasures. I have ministers such as Tanzi and others: when each guards a border, Chu, Zhao, and Yan dare not venture forward. If they guard against bandits and thieves, items dropped on the roads are not picked up. Appointing them as generals, they illuminate a thousand li. Is it merely twelve chariots?" The King of Wei left in shame. This refers precisely to the treasure of the realm who can both speak and practice. "And moreover," and so forth, directly explains bestowing the Buddha vehicle, which is the mind capable of transforming others. Question: Practitioners of the perfect and sudden fundamentally cultivate the unconditioned; how could it be that only upon reaching the first abodement do they speak of studying the Buddha? Answer: Looking up in admiration to the ultimate stage is called studying the Buddha. Furthermore, it encourages the intermediate and inferior to speak in accordance with their practice. The Tathāgata also benefits others with what he has realized; therefore, he encourages speaking of realization to benefit others. "This is precisely," and so forth, is an analogy. If one transforms others by means of provisional dharmas, even though the dharma-gate is opened, it is not called emptying out the storehouse. Now, opening the gate of benefiting beings from within the single mind, one empties the secret storehouse and displays the genuine jewel. Since the mind is inexhaustible, the storehouse is boundless; since the storehouse is boundless, the jewel is limitless. Containing all dharmas, it is named the storehouse; the principle-substance being without lack is compared to the jewel. This is opening and revealing the intrinsically present repository of awakening in sentient beings, which does not come from outside. In "this jewel," and so forth, it next re-employs an analogy to praise the substance and function: first collectively regarding the jewel to praise the substance, and next separately regarding the analogy to praise the function. In the first text, this jewel can be compared to the wonderful substance possessing within it practice, understanding, cause, and effect, all fully complete. "Radiating light" is an analogy for wisdom; "raining jewels" is an analogy for concentration. Wisdom is the virtue of knowing; concentration is the virtue of eradication; these are the substances of concentration and wisdom. These two virtues are precisely the two virtues of self-benefit and benefiting others: knowing is self-benefit; eradication is benefiting others. These self and other are two yet not two; with these three virtues one expounds them to others. Now praising what is expounded, it says "this jewel," and so forth. In "illuminating darkness," and so forth, it praises the function. "Illuminating darkness" is the power of the light, destroying others' darkness of ignorance. "Enriching poverty" is the power of the rain, enriching the lack of dharma-wealth in them. "Brightening the night" further explains illuminating darkness. "Relieving poverty" further explains enriching poverty. Generating each other in turn, the lower explains the upper: concentration and wisdom are mutually identical, destroying delusions and possessing virtues, knowing and eradicating simultaneously. In "driving the two wheels," and so forth, it is an analogy that when cultivation succeeds, the goal is reached. The two wheels traveling far compares to concentration and wisdom universally pervading horizontally. The two wings soaring high compares to concentration and wisdom reaching the utmost peak vertically. *Zhu* means flapping wings to fly. Thus the Great Being of the Snowy Mountains was tested by Śakra to see whether he was capable of bearing the heavy burden of bodhi or not. Just as a cart with two wheels can transport loads, and a bird with two wings is capable of soaring in flight. Although seeing that he upholds the precepts, it was not yet known whether that person possessed deep wisdom. In the sūtra it originally compared the fulfillment of vehicle and precepts; here it is borrowed to compare the simultaneity of concentration and wisdom. In "jade moistening," and so forth, it compares the completion of the practice of calming and contemplation, whose function becomes manifest externally. The moistening of jade compares to the virtue of calming; "lustrous green" compares to the virtue of contemplation. *Liu Zi* says: "A mountain harboring jade has moist grass and trees; a stream containing pearls has shores that do not dry up." *Huainanzi* also says: "Where a spring has pearls, its banks do not dry up." As for green (*bi*), the *Shanhaijing* says: "High mountains have much jade and green minerals." Guo Pu says: "*Bi* is jade." The *Shuowen* says: "*Qing* is an exquisite color; *xian* is a fine color." It is also like pines and bamboos having a deep green color in winter, all presenting a lustrous appearance. Some say: "The understanding and practice of calming and contemplation are like jade moistening and lustrous green." This does not grasp the meaning of the text. The intent here is: due to the preceding practice and understanding, calming and contemplation are fulfilled, their functions become manifest externally, and both self and other are benefited. If one were to interpret this merely as practice and understanding, why would the text be so verbose? In "Fragrant City," and so forth, it explains the difficulty of repaying the kindness of the Dharma. Since practice and understanding are accomplished, one knows that the Buddha's kindness received is profound, such that casting down one's body and grinding one's bones would not suffice to repay his virtue. Fragrant City refers to Bodhisattva Sadāprarudita cultivating the vision of Dharmodgata, taking out his marrow and selling his body. It is also like the youth of the Snowy Mountains seeing the rākṣasa and casting down his body to repay a verse.
5.3
In "their dull-wittedness," and so forth, it next explains the errors of oneself and others, all due to lacking the aforementioned wonderful understanding and wonderful practice. First, explaining the error in one's own practice, it explains this is due to lacking faith. It is also as the *Lotus Sūtra* says: "The children later drank others' poisons, losing their original minds." Drinking the poisons of others' [delusions of] views and thoughts, the hindrances of the five turbidities are heavy, hence called "deeply entered"; because the poison is deep, they lose the bodhimind. Because of lacking faith, they are like an elephant without a hook; since they lack the hook of faith, upon hearing they cannot understand. Therefore, the *Mahāparinirvāṇa-sūtra*, fascicle twenty-three, says: "For instance, like a drunken elephant that is frenzied and wildly violent, desiring much to kill. There is an elephant-trainer who catches its trunk with a large iron hook; immediately it is tamed and compliant, and its evil mind completely ceases. Sentient beings are likewise: due to afflictions, they commit many evils. The great bodhisattvas catch them with the hook of the Buddhadharma, causing those who hear the Dharma to abide by means of it. By this meaning, the causes and conditions of hearing the Dharma approach great nirvāṇa." One should know that having the hook of hearing the Dharma in past lives enables one to understand upon hearing in this life. In "lacking the eye of wisdom," and so forth, it further explains lacking understanding. Therefore the *Dapin* says: "One must use the eye of wisdom to contemplate and know the true reality of all dharmas." Thus we know that ordinary persons are blind from birth, those of the two vehicles are one-eyed, and those who hear externally do not understand; this is because inwardly they lack the eye of wisdom, and lacking the eye of wisdom, they do not discern even upon hearing. In "the entire body," and so forth, these are all analogies for lacking practice. Lacking practice, they cannot sever delusion, hence called "not advancing." *Bi* is an illness of dampness; this and leprosy both compare to not awakening and not understanding, and thus not knowing. Having slandered the Mahāyāna in past lives, practice and understanding are entirely absent, and residual retributions still accumulate, so they are named "great sinners." Expounding for such people merely increases the sin of slander, which causes harm and brings no benefit. The sūtra says: "If one only praises the Buddha vehicle, sentient beings sink into suffering." Hence it says, "Why labor to expound for them?" From "supposing" onward, it explains hypothetically. "Supposing" means hypothetically; even if they weary of the world, they cannot seek the Great. Therefore the sūtra says, "This is not the place where my hired labor obtains goods." In "clinging to," and so forth, it adduces similar examples to confirm and explain. Wearying of the Great and practicing the Small is like abandoning the root and clinging to the branches and leaves. Thus the *Dapin* says: "To discard the profound prajñāpāramitā is like abandoning the root, while practicing the sūtras that should be practiced by the two vehicles is like clinging to the branches and leaves; this is a demonic deed. Clinging to the leaves, one falls; grasping the trunk, one is secure. Grasping the branches of impermanence, one falls into the stage of the two vehicles; grasping the trunk of the Mahāyāna, the bodhimind is firm." In "dogs fawning on laborers," the *Dapin* says: "Good sons! Drawing close to other sūtras and not studying prajñā is like a dog not begging food from the master of the house, but instead begging from the hired laborers; this is a bodhisattva's demonic deed. A bodhisattva is likewise: abandoning profound prajñā and taking up the sūtras that should be practiced by the two vehicles is a demonic deed." The *Dazhidulun* explains: "Some persons, having previously received precepts in the Śrāvaka Dharma, later encounter profound prajñā, yet remain attached to what they previously learned and abandon prajñā. There are also śrāvaka disciples who previously studied prajñā, but not understanding its meaning and not obtaining its flavor, still seek the Way through śrāvaka sūtras. There are further śrāvakas who previously studied prajñā, but wishing to place faith in other śrāvaka sūtras, disparage prajñā, saying: 'This sūtra's sequence is unfixed and its meaning is inconsistent; therefore I discard it and leave. In the Śrāvaka Dharma, what dharma is not present? The six-section *Abhidharma* is precisely prajñā, the Vinaya piṭaka of the five schools is precisely śīla, the analysis of dhyāna meanings in the Abhidharma is precisely samādhi, and praising forbearance and vigor in the *Jātaka* sūtras is precisely the completion of the six pāramitās.'" The words "dallying with the inferior" in the present text completely encompass the various meanings in the treatise. In "revering monkeys," and so forth, there was a person who did not recognize monkeys or Śakra; having once heard people say that the Lord of Heaven flies through the air, he later saw a troop of monkeys in a forest, took them to be Śakra, and gave rise to reverence, promptly paying homage to them. In "valuing rubble," and so forth, this is also the meaning of the analogy of the spring pond in the *Mahāparinirvāṇa-sūtra*. Furthermore, clinging to branches and leaves and valuing rubble are like not recognizing the Dharma; dogs fawning on laborers and revering monkeys are like not recognizing the person.
5.4
From "There is also a type of meditation practitioner" below, it next clarifies that in teaching others, both their persons and their teachings are flawed; this covertly adduces the flaws [of masters] prior to Huiwen so as to reveal what is correct. It begins by reproving them as not comprehending obstacles and difficulties and thus failing even with respect to the lesser [vehicle], not to mention the greater. Herein, it first explains the faults of the person. "Do not comprehend" and so forth: because they are incapable of using the sixty-four turns of calming the mind to teach others, it results in failure; how much more so with the nine vehicles and so on? "Experiencing the mind" and so forth: this explains the faults in their teaching of others. Although they experience and comprehend [the mind] as like space, it is not the real wisdom of experiencing the Dharma; although they investigate and reject without accepting, it is not the unconditioned abandonment-awakening; although they harmonize and blend, it is not integration with the dharma-dhātu; although they observe and search, it is not reflecting back on the source of the mind; although they are tranquil, extinguished, and detached, it is not conforming to the principle of quiescence; although they comprehend that it is fundamentally unproduced, it is not the wisdom that illumines the marvelous object. Usages like these are not not a single path, hence it says "a single rut." A "rut" is the track of a cart. Thus we know that these people are forever deluded regarding the ten contemplations and the objects contemplated.
5.5
"Obstacles and difficulties of myriad paths" and so forth: this reproves both oneself and others. As in the mutual manifestation of the ten objects below, since they do not comprehend them, they judge themselves and judge others, and all is lost. "The blind and the lame" and so forth: lack of understanding is like being blind; lack of practice is like being lame. Since the teacher is like this, the disciples can be known, and so both fall. This borrows from the *Śata-śāstra*, where an outsider, upon being refuted, saves himself by saying: "If the soul has no contact, the body could not arrive. Body and soul rely on each other and thus can arrive somewhere, just as the blind and the lame relying on each other can reach far away." Now, one person possesses both [defects], so they cannot advance a single step. Next, "blind and stumbling" re-explains the previous metaphor. Having no eyes is called "blind" (gu); having lame feet is called "stumbling" (jue). Being both blind and lame, and wandering by night besides! Lacking understanding and lacking practice, they lose the sun of the Buddha's teaching and roam the night of ignorance. From "should not" below, it concludes in summary that they are not suitable vessels. One should not speak of marvelous understanding and practice to such persons who lack practice and understanding. "Noble": those as mentioned before who have faith, practice, and understanding are those who ennoble this text. "Base": those like the aforementioned who lack faith, understanding, and practice will surely belittle this teaching.
5.6
Opening the chapter is clear. Saying that calming and contemplation is opened into ten means that the objects contemplated by calming and contemplation are opened into ten; it is merely an abbreviated phrasing, hence it only says "calming and contemplation." Furthermore, these ten objects are the very substance revealed in the preceding text. Previously, in terms of what is revealed being able to encompass, the name "substance" was established; now, in contrast to what is manifested by the contemplator, the name "object" is established. Furthermore, previously it was spoken from the side of principle, so the substance was only one; now it is from the side of phenomena, so the objects are ten. Phenomena are principle, so each single object is inconceivable; principle is phenomena, so the marks of each single object are distinct and different. In this text, the ten divisions of the text and the ten meanings intend to cause what is contemplated to collectively form the one reality, and to show that the contemplator resides solely in the one ultimate. It can also have ten meanings, as in the analytical section; it can also have three meanings, meaning that turning the three obstacles is the three virtues. Next, the meaning in the arising [order]: through contemplating the aggregates and sense bases, the lower nine objects are born; the subjective and objective mutually assist and successively arise to form the ten meanings. However, this arising is provisionally attached to the textual structure; in this school's writings, whenever chapter headings are set up, they never fail to show arising. If one relies on the mutual manifestation of the ten objects below, then there is no longer a fixed order. This is according to practice. The text possesses two meanings, and it stands first among the ten. "The *Dapin* says śrāvakas rely on the stations of mindfulness" and so forth cites proof for the sequential meaning. Thus, whenever the *Dapin* and the *Mahāprajñāpāramitā-sūtra* list dharma-gates, they always take the five aggregates as foremost; the five aggregates are simply the objects of the stations of mindfulness. "Also, the practitioner" below is the meaning of being present before oneself. The subsequent scrutiny uses these two meanings. Saying "heavy burden": the five aggregates are the burden; birth and death are layered and multiplied, hence called "heavy." Ordinary people cannot cast it off, and the two vehicles cannot bear it; the bodhisattva can cast it off and can bear it. Because they can cast it off, they forever abandon birth and death; because they can bear it, they return to enter birth and death. Therefore, the bodhisattva casts off the burden and is able to bear the burden. Practitioners are also like this: for the sake of casting off and for the sake of bearing, they must contemplate. "Later manifestations of different marks" and so forth: among the ten objects, the aggregates possess both meanings and must come first; the remaining nine, being born due to contemplating the aggregates, have a separate sequence, as listed below. Our school uses these ten dharmas as objects, unlike the common path which separately establishes pure true suchness, unproduced and without outflows. Such contemplation is like seeking emptiness apart from this emptiness. Now, relying on the sūtras and conforming to practice, the aggregates are taken as foremost, and the lower nine objects are contemplated as they manifest, each using the ten vehicles of contemplation. Even Laozi knew to view the body as a misfortune; yet worldly people protect their defiled bodies and seek pure principle elsewhere, which is an extreme error! From "The five aggregates" below, it clarifies that afflictions arise after and due to the aggregates. The phrase "the aggregates unite with the four elements": it is feared this text is mistaken and should read "the aggregates unite with the four divisions." The five aggregates of the retributive dharma have never been separated from defilement since beginningless time; if one does not contemplate the aggregates, one accords with afflictions, hence it says "If one does not observe" and so forth. From "Like a closed boat" below, it provides a metaphor for not contemplating. The metaphor encompasses two meanings: first, for not contemplating, drifting with the current serves as the metaphor; from "if one" below, for stirring the object of afflictions due to contemplating the aggregates, sailing against the current serves as the metaphor. "Turning to go upstream" is like contemplating the aggregates; "first perceiving the swift flow" is like the arising of afflictions. A boat is that which carries upon water. "Rushing" (ben): the *Erya* says: "On a great road it is called rushing; in the courtyard it is called running." Rushing is the vigorous appearance of running: drifting along with it without realizing the speed of the departure. "Bursting forth" (beng) means scattering and running; drifting along with it swiftly is like scattering and running. "Go upstream" (su) means against the current. From "Having contemplated" below, it correlates with the metaphor of contemplating the aggregates. From "The four elements" below, it clarifies that illness arises next after contemplating afflictions. "Physical illness" is the previous object of the aggregates. "Mental illness" is the previous object of afflictions. Since beginningless time they have always accompanied the sick body, never conflicting with it, hence called "equal." It also first describes not contemplating, hence it says "unperceived in one's feelings." From "Now the great divisions" below, it clarifies that due to contemplating the former two, illness is stirred. "Great" refers to the four great elements, provisionally indicating the aggregate of form. Because the remaining four aggregates transform into afflictions, they are called the "four divisions," hence it says "great divisions." "Divisions" refers to the four divisions, namely the former afflictions. Having already contemplated the aggregates and now again contemplating afflictions, it says "contemplating both." Due to these two contemplations impacting form, it says "striking the pulse and viscera." It is fully explained in fascicle eight. Because of striking, it causes the pulses of the four seasons to conflict with the five viscera; also, the mutual overcoming of the five elements is called conflict, and so the four venomous snakes arise biasedly to form illness. From "Immeasurable karmas" below, various karmas arise due to contemplating the three objects. It also first clarifies that without contemplating they do not manifest, so ordinary scattered goodness does not manifest marks of karma. From "Now cultivating" below, it directly clarifies that marks of karma manifest due to contemplation. "Robust" means having contemplated the great divisions; "sick" means having contemplated the object of illness. All three have been contemplated, hence it says "not deficient." Because contemplation stirs karma, it says "stirring the wheel of birth and death." The mark of karma is what transports, birth and death is what is transported; the wheel that carries birth and death is called the "wheel of birth and death." Thus the *Dazhidulun* says: "The wheel of birth and death carries people; mixed with all the knots of affliction, it turns freely in the wilderness, and none can halt it. Actions done by oneself in previous lives turn into various forms; karmic power is the greatest, foremost in the world." "Either good sprouts" and so forth clarifies that when marks of karma arise, harm and benefit differ. The first line is the mark of good habitual causes sprouting. From "evil is destroyed" below, it clarifies the mark of evil habitual causes being destroyed. From "good manifests" below, it clarifies the mark of good retribution fruits. From "evil comes" below, it clarifies the mark of evil retribution fruits. From "Because evil" below, it clarifies that demonic events arise due to contemplating karma. In the text, it only describes the marks of subsequent arising, lacking the marks of non-manifestation when not contemplating and manifestation only due to contemplation. Looking toward the preceding text, it should say: since beginningless time one only accorded with what has outflows; even if good arose and evil ceased, one still followed the realm of Māra. Now contemplating karma, because evil is destroyed one accords with nirvāṇa, and because good arises one accords with bodhi; Māra fears one will leave his realm and only then creates obstructions. Alternatively, due to contemplating the three objects, although mundane goodness arises it also accords with bodhi, and although mundane evil ceases it also accords with nirvāṇa; because evil is stirred, it refers back to both evil habitual and retribution causes from the previous text, and because good arises, it also refers back to both good habitual and retribution causes from the previous text. If good ceased and evil arose, it would accord with Māra's realm, so he would not create obstructions. From "If passing" below, it clarifies that due to contemplating demons, various dhyānas arise. It should also say that if one does not observe, past habituations do not appear; due to employing contemplation, which is brought about by present power of practice, past habituations are stirred and various dhyānas appear. Tasted and pure, horizontal and vertical, are fully explained in the dhyāna object below. From "Dhyāna has" below, it explains views manifesting after dhyāna. "Indulgent" (yi) means unrestrained. From "If discerning" below, it explains conceit arising after views. Employing contemplation to observe views, the view-mind temporarily subsides, so the foolish claim to have attained nirvāṇa. Thus, people of excessive conceit do not completely lack Dharma, but merely fail to understand the greatness, smallness, deepness, and shallowness of the dharma-gates and stages, and blindly give rise to arrogance, which is called excessive conceit; regarding the superior Dharma, claiming to have attained what they have not attained, they are conceited toward others. This merely broadly presents the characteristics of excessive conceit.
5.7
From "Hīnayāna" onward, it separately sets forth that each has its characteristic signs for the Great and Lesser [Vehicles]. First, within Hīnayāna, "cross-calculating the four dhyānas to be the four fruits" is as already explained before. "In the Mahāyāna, there is also Māra coming to give prophecy" explains that within the Mahāyāna, conceit arises due to prophecy. Therefore the "Inharmonious Chapter" of the Dapin says: "Māra transforms into a monk, goes to the bodhisattva's dwelling, and speaks thus: 'If a bodhisattva realizes prajñā, he attains [the fruit of] a srotāpanna up to a pratyekabuddha.'" Fascicle seventy-seven of the treatise is the same. Fascicle eighty of the treatise also says: "Māra tells the bodhisattva: 'You have received the prophecy of bodhi from the Buddhas, and your parents, brothers, and sisters are named so-and-so.' If one receives it and clings to it, it becomes overweening pride." "Śāriputra gave up his eye" and so on means that after Śāriputra regressed from the Great [Vehicle], he further underwent birth and death; the principle is like views and pride. If lesser habits arise, first break views and pride; hence it says "if views and pride are stilled" and so on. "The Dapin says" and so on merely cites the habituation to the Lesser [Vehicle], nothing more. Next, from "The Dapin says there is a bodhisattva" onward, it explains the arising of slander. As the Dapin says: "Those who have not practiced for long, hearing deep prajñā, arouse slander and fall into the Naraka hell." The "Rejoicing in Accordance Chapter" says: "If a bodhisattva has not practiced the six perfections for long, has not extensively made offerings to Buddhas, has not planted good roots, does not follow good spiritual friends, is not skilled in essential emptiness and the like, and deduces marks to dedicate [merit], one should not expound deep prajñā up to all-knowledge, the eighteen emptinesses, and so forth to such a bodhisattva. Such a bodhisattva, upon hearing it, will surely arouse slander." This is fully as [explained in] the earlier chapters on faith and slander. Therefore, the Tripiṭaka bodhisattva at the stage of external worldlings and the second asaṃkhyeya [kalpa] still has the possibility of slander; only persons at the stage of internal worldlings and the third asaṃkhyeya will not slander. The reason beginners of the distinctive teaching do not slander is that the teaching expounds the middle path, the principle of the middle path is profound, and knowing this profound principle, they temporarily avoid slander. From "These" onward, it determines that the three bodhisattvas all belong to the provisional. From "These ten" onward, it determines the stages of the objects. That the first eight are in the mundane is apparent. Regarding the latter two being stated as "expedient means of holy persons," since they are expedient means to the real path of the perfect teaching, when the expedient is viewed against the real, the real is called holy. The perfect is the holy Dharma that enables one to become an ultimate sage; because persons attain the holy Dharma, they are called holy persons. Hence know that the stages of the ten objects are all within the mundane. From "Aggregates and sense-bases" onward, it determines the hidden and manifest [states] of the objects. That is, the object of the aggregates and sense-bases is manifest, while the other nine objects are hidden. Furthermore, among the remaining nine objects, those that have manifested are manifest, while those that have not yet manifested are hidden. From "Furthermore, the eight" onward, it determines the near and far of the objects. The seven starting with afflictions are still difficult to reverse in contemplation, hence they are called far; the latter two objects, even if not yet contemplated, have already become expedient means, hence they are called near. Furthermore, afflictions and the rest are still far from the true, not to mention the middle path, hence they are called far; the latter two are not like this, hence they are called near.
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- 止觀輔行傳弘決 — Classical Chinese