止觀輔行傳弘決 5.2.2

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.