止觀輔行傳弘決 5.27

5.27

From "Again, ten kinds" onward, next is the explanation of the ten suchnesses. The ten suchnesses are simply the primary substance of the provisional and real true mark in the *Lotus Sūtra*; they are also the substance of the carriage and the substance of the place of jewels. Here the object is the substance, and for this reason they must be explained. Thus the sūtra states: "The true mark of all phenomena: what are called all phenomena's suchness of appearance, and so forth." Having said "all phenomena", the true mark is therefore ten; having said "true mark", the ten are therefore the true mark. For this reason, the present interpretation is unlike those of others. In a single thought-moment of the mind, if one does not refer to the ten realms, phenomena are not comprehensively gathered; if one does not refer to the three truths, principle is not completely embraced; if one does not speak of the ten suchnesses, causes and conditions are not fully provided; without the three worlds, the dependent and proper [rewards] are not exhausted. Regarding the "ten suchnesses", Nanyue read the text always taking "suchness" as the end of the phrase. Great Master Tiantai read the text according to its meaning in three turns: first, taking "suchness" as the phrase, suchness is emptiness; next, taking "appearance, nature, and so forth" as the phrase, appearance and nature being distinct is provisionality; next, taking "is" as the phrase, being such in the true mark of the middle way is the middle—because each and every realm possesses the three truths. Although the meaning is like this, conventional reading mostly takes appearance and nature as the phrase. Based on the verse text which states "nature, appearance, meaning, and so forth", first explain the ten suchnesses of the five aggregates across the ten realms. Therein, first give a general explanation, and next a specific explanation. First understand the general meaning to head the specific, and the specific meanings will be clearly evident. In the initial explanation of appearance, there are the phenomenon, the simile, and the application. In the simile, water and fire illustrate distinction. That which can be distinguished upon inspection is called an appearance, just as a person's facial color is called an appearance because it manifests beforehand. As for "good fortune or misfortune", the *Erya* states: "Good fortune means joy." The *Guangya* states: "It means celebration." Misfortune means bad. When the ten realms are compared with each other, good and bad can be known. As for "In ancient times, Sun and Liu", and so forth, events are cited to verify the appearances manifesting beforehand. At the end of the Han dynasty, three men went together to a physiognomist. When the physiognomist saw that Sun and Liu had the appearances of masters of state, he immediately told them. Lord Cao did not receive any prediction from the physiognomist; knowing that the physiognomist fell short, he lifted his garments and showed himself. When the physiognomist saw him, he wept aloud, saying: "The world will stand like a tripod; the four seas will be divided into three," and so forth. *Tu* is a bitter herb. By the end of the Later Han, these three men indeed occupied the three regions: Sun held Wu, Liu held Shu, and Cao held Wei. The former and later Han dynasties, together with Wang Mang's eighteen years and Liu Xuan's one year, totaled four hundred and twenty-six years. At the end of the Later Han, during the reign of Emperor Xian, Dong Zhuo caused rebellion, killed the Empress Dowager, and burned Luoyang; the five planets lost their courses, the five sacred peaks cracked and collapsed, the heavenly dog swept through, the earth shook frequently, a white rainbow pierced the sun, a red vapor penetrated the palace, a bushel of grain cost five hundred thousand, a bushel of beans cost two hundred thousand, the prefectures and counties each wielded autonomous power, and the officials starved to death. In the first year of Jian'an, Cao became Colonel of the Retainers. Cao was originally a native of Pei, surnamed Cao, with the personal name Cao and the courtesy name Mengde, a descendant of Cao Shen of the Han. In his youth, he was very alert and shrewd, possessing tactical skill; he was fond of hunting with falcons and running dogs, roaming about without restraint. The people of the world did not yet find him extraordinary; only He Yong of Nanyang and others regarded him as exceptional. The original biography likely notes another physiognomist who failed to recognize him. Yong told him: "I have seen the scholars of the empire, but none like you. The empire is about to fall into chaos; none but a statesman of the age can rescue it. The one who can bring peace lies in you!" When he served as Colonel, he oversaw the affairs of the Imperial Secretariat. In the second year, Yuan Shao claimed the title of Son of Heaven. In the eighth year, Cao was still the Shepherd of Jizhou. In the thirteenth year, Cao became Prime Minister. After the eighteenth year, Cao proclaimed himself Duke of Wei. In the nineteenth year, Liu Bei and Liu Zhang held Yizhou. Bei, courtesy name Xuande, was a native of Zhuo Commandery. Bei's father served the commandery. Bei was orphaned young, and made a living with his mother by selling straw shoes and weaving mats for hire. Above the hedge at the southeast corner of their house was a mulberry tree, over five zhang high; when one looked at its vapor from afar, it was dense like a small carriage canopy. Passersby found it extraordinary, and some said: "A nobleman will come from this house." When Bei was a child playing beneath it, he said: "I will certainly ride in a carriage with feather canopies like this." His uncle's son was alarmed and said: "Do not speak wildly, or you will bring destruction upon our clan!" As he grew older, he took no pleasure in reading books, rarely pursued dogs or horses, and enjoyed music and fine clothes. He was seven chi five cun tall, with arms extending below his knees. He spoke little, was skilled at humbling himself before others, and did not show joy or anger on his face. This was his outwardly manifest appearance. In the twentieth year of Jian'an, Cao killed the Empress and the Crown Prince. In the twenty-first year, he proclaimed himself King of Wei. In that year, Liu Bei proclaimed himself King of Hanzhong. Sun's biography cannot be fully recorded here. Lord Cao's appearance was concealed, like the eight realms; Sun and Liu's appearances were evident, like the two realms. Or, having already attained the non-arising [of dharmas], the appearance is outwardly apparent, just as with Maitreya. As for "both distant and proximate are given predictions", distant predictions are like predicting that a dove or sparrow will become a buddha. In the chapter "Dharma Masters", [it is said that for] a single phrase or a single verse I bestow a prediction on all, as well as with Sadāparibhūta and others. Proximate predictions are like those for Maitreya and the nine hundred and ninety-five buddhas of the Bhadrakalpa. In the two gates of trace and origin in the *Lotus Sūtra*, at the conclusion of various assemblies in the sūtras, they attain the prediction of non-arising down to one more birth, and so forth. It is also like the four types of prophecies in the *Śūraṅgama*. The Buddha told Steadfast Intent: "From now on, this evil Māra will gradually attain the *Śūraṅgama* samādhi and ultimately achieve buddhahood." Steadfast Intent said to Māra: "The Tathāgata has already given you a prediction." Māra said: "My mind is not pure; why did the Tathāgata give me a prediction?" The Buddha, wishing to sever the doubts of all sentient beings, told Steadfast Intent: "There are four kinds of predictions. First is the prediction before arousing the aspiration. Some who wander in the six destinies and are born among humans take delight in the Buddhadharma; after hundreds of thousands of myriads of koṭis of kalpas they will arouse the aspiration, after hundreds of thousands of myriads of asaṃkhyeya kalpas they will practice the bodhisattva path, and through making offerings to buddhas and transforming sentient beings over so many kalpas, they will attain bodhi." Kāśyapa said to the Buddha: "I now regard all sentient beings as the World-Honoured One." The Buddha said: "Splendid, virtuous one! One should not rashly measure sentient beings; only the Tathāgata can measure sentient beings. Second is the prediction bestowed upon just arousing the aspiration. Because this person has planted wholesome roots over long kalpas, takes delight in the Great Dharma, and possesses a compassionate mind, upon arousing the aspiration they immediately abide in the stage of non-retrogression; therefore, upon arousing the aspiration they are given a prediction. Third is the secret prediction: there is a bodhisattva who has not yet received a prediction, yet has completed the merit of practicing the six perfections; the devas, dragons, and eight classes of beings all think, 'When will this bodhisattva attain bodhi? What will be the number of kalpas, lands, and assemblies of disciples?' The Buddha, severing this doubt, immediately bestows the prediction; the entire assembly knows, yet this bodhisattva alone does not know. Fourth is the prediction of the forbearance of the non-arising of dharmas, which is openly bestowed amidst the great assembly." Among the four predictions in the sūtra, the prediction before arousing the aspiration is the most distant, the secret prediction is the next distant, the prediction upon arousing the aspiration is the next proximate, and the prediction of non-arising is the most proximate; therefore it is said here that both distant and proximate are given predictions. Now, those who practice contemplation follow the contemplation of the real, not the provisional; hence they illuminate the sufficiency of the appearances of the ten realms in both self and others. Regarding "such nature", in the initial correct explanation there are the phenomenon, the simile, and the application. Since nature has three aspects, drawing an analogy to appearance, appearance should also have three; therefore the texts from beginning to end both constitute the three truths. From "Like bamboo" onward, in the simile, "the fire drill maker" and so forth: a fire drill is an instrument for producing fire. Because in ancient times in this land the fire drill maker was able to produce fire, instruments producing fire were later named fire drills. The *Zitong* states: "At night it is a beacon fire; by day it is a smoke signal." This is not the primary intention here. Zheng Xuan states: "A metal mirror is a solar reflector. A wooden drill is a fire drill, and so forth." The *Analects* state: "Drilling the wood to change the fire, which differs across the four seasons." The *Mahāparinirvāṇa Sūtra* states: "Because of the fire-stick, because of the drill, because of the hand, and because of dry grass, through the conjunction of these four phenomena fire arises." The present text speaks concisely, only saying "the fire drill maker". Calming and contemplation are like the drill, the object of contemplation is like the fire-stick, the aids to the path are like the dry grass, applying effort is like the hand, and severing delusions to reveal the nature is like fire bursting forth. Having eliminated delusions for oneself, one is also able to benefit others; this is called "burning everything". From "Worldly" onward, refuting others: first a general refutation, next a specific refutation. This is the general one. Since ancient times, it has been mutually accepted that nirvāṇa is the school of permanence; because the *Lotus Sūtra* does not explicitly state buddha-nature, they took it as not being the school of permanence, so it is now refuted. From "There is another master" onward, a specific refutation, judging that the ten suchnesses of the *Lotus Sūtra* should not be split into separately explaining provisional and real. From "Also the Nirvāṇa" onward, citing the text of the *Vimalakīrti* to refute by analogy. The remaining meanings of substance, power, and so forth are evident; reflect upon them. In explaining power, stating "Because of the disease of affliction" and so forth is temporarily explained in terms of the function of the four sages. If according to the comprehensive meaning, none who have a mind are incapable of bearing the functions of the ten realms. Next, explaining by categories is the specific explanation. It should be explained realm by realm across the ten realms; but as the aspects would be numerous and difficult to see, they are bundled together for explanation. "Nirvāṇa" is the remainderless. That which is coarse in that phenomenon is called "appearance". "Liberation" refers to the joy of the Dharma. That which is subtle in that phenomenon is called "nature". Attaining the remainderless can represent the two vehicles; attaining the joy of the Dharma, the nature will definitely not change. "Taking the five divisions as substance" also refers to form and mind, taking morality as form and the rest as mind. "Division" means a component; the conjunction of the five phenomena is called the Dharma body, and body is substance. The five phenomena are morality associated with the path, worldly and transmundane concentrations, uncontaminated right wisdom, the two kinds of liberation, and knowledge of the insight of liberation; they are extensively explained as in the treatises. "Taking non-attachment as power" refers to cessation through deliberation being separated from the attachments of the three realms; those who cultivate the two vehicles definitely have this power. Regarding "Since it does not grow in the field of future existence", the future aggregate of birth is called future existence; aggregates generating further aggregates is called the field of future existence. If entering the remainderless, because there is no place of birth, it is called non-arising. The treatises say "fundamental existence, intermediate existence, and future existence"; future existence is precisely subsequent existence. Because of non-arising, it is called having no retribution. "Field" has the meaning of producing. In ancient times in this region, hunting (*tian*) was written with the field radical (*tian*), where *tian* meant capturing game. It differed according to the four seasons: spring hunting, summer weeding-out, autumn culling, and winter catching. Now, taking the ability to grow the five grains as a field, it models after ancient hunting. Thus the *Erya* states: "A field is earth, namely the place where the five grains are harvested." That is to say, there is no longer a place of birth for future retribution. Fascicle thirty-four of the *Mahāparinirvāṇa Sūtra* states: "Black karma brings black retribution, white karma brings white retribution, mixed karma brings mixed retribution, non-white non-black karma brings non-white non-black retribution; non-white non-black is called uncontaminated. Kāśyapa raised an objection: 'The World-Honoured One previously stated that the uncontaminated has no retribution; why do you now say it is non-white non-black retribution?' The Buddha said: 'There are two meanings: first, both fruit and retribution; second, fruit only without retribution. The three karmas such as black are both fruit and retribution; because they arise from causes like black, they are called fruit; because they can act as causes, they are also called retribution. Arising from uncontaminated causes, it is called fruit; not acting as a cause for anything else, it is not called retribution. Fruit is habitual fruit; retribution is retributive fruit. Arising from habitual causes, it is said to derive from causes; only upon reaching retribution can it act as a cause for others. Now, this uncontaminated is fruit only and has no retribution.'" For this reason, the uncontaminated does not receive future retribution, which is the meaning of non-arising. In the category of "Bodhisattvas and Buddhas", question: Since the general explanation took form and mind as the substance, why does this section take only the primary cause as the substance, lacking form? Answer: The perfect explanation of the primary cause is just form and mind. Just as the truth of suffering is the primary cause, it is not purely mind. How much more so since cultivated virtues and nature virtues are not separate from form and mind! Regarding "Causes and conditions have direct and reverse", causes and conditions are again explained according to direct and reverse. Because the meaning is convenient, it can be applied to other phenomena. Conforming to phenomena within the realm corresponds to the four destinies and so forth; reversing phenomena within the realm corresponds to the previous two vehicles. Conforming to phenomena beyond the realm also resembles the two vehicles, only differing in taking ignorance as a condition; when reaching beyond the realm, practices within the realm cease, and thus ignorance beyond the realm is required to moisten birth. Reversing phenomena beyond the realm corresponds to bodhisattvas and buddhas; further, the categories of bodhisattvas have many variations, as explained later. Since reversing phenomena beyond the realm takes the middle way as the cause, one should know that these all refer to the stages of severing ignorance. As for "the rest can be understood by analogy to this", the three of appearance, nature, and substance are merely a general explanation of the intent of causes and conditions; power is merely the functional capability of causes and conditions; action is the advance explanation of the operation of causes and conditions; fruit and retribution are merely the habitual fruit and retributive fruit of causes and conditions. Thus one knows that the concise explanation takes causes and conditions as the root; to explain extensively from beginning to end, the ten must be clarified; therefore, beyond the realm, all refer to the stages of severing ignorance. Regarding "If relying on the three buddha-bodies of the Mahāyāna", buddhas possess a retribution body, hence it is called retribution. It is fully detailed as in the *Profound Meaning*, discussing nine and discussing ten with respect to the present, future, and subsequent lives, as well as the meaning of exhausting the severing of delusions (and so forth). Furthermore, in the eighth fascicle of the *Great Bodhisattva Necklace Sūtra*, Bodhisattva Wisdom Eye asked Mañjuśrī: "Do the marks and characteristics of the Tathāgata have retribution, or do they have no retribution?" Mañjuśrī said: "The Tathāgata's physical body has retribution; the Dharma body has no retribution." Wisdom Eye asked again: "Eliminating greed and desire, the inner mind is pure, and one obtains the great fruit. The practice of the six perfections is not without marked retribution; how then can it accomplish the Dharma body?" Mañjuśrī said: "Does the Tathāgata's Dharma body exist, or does it not exist?" Wisdom Eye said: "The physical body exists, but the Dharma body does not exist. As I contemplate the body of the Tathāgata, it is neither retribution nor non-retribution." Based on this, it should be distinguished with four propositions: form has retribution, dharma has no retribution, phenomenal action both has and lacks retribution, and principle neither has nor lacks retribution; therefore one should not determine it as having no retribution. Next, the world of sentient beings is explained as differing only between provisional and real. The rest is as previously stated. Next, explaining lands: one should interpret them horizontally and vertically across the four lands, fully as in the *Commentary on the Vimalakīrti*. That work explains the differences according to what is seen; this work explains that what is relied upon is distinct. Here, the residences are discussed as specifically distinct in their own right; if speaking of employing more or less of the teachings as in the *Profound Meaning*, that is not discussed here. Therefore, the ten kinds of distinctions comparing the four lands in the *Commentary on the Vimalakīrti* are used to explain why the colors of food in heavenly vessels differ. The first nine precisely correspond to the meaning of the world in the present text: 1) the land of common residence is internally distinct; 2) common residence differs from expedient means; 3) expedient means is internally distinct; 4) expedient means differs from real retribution; 5) real retribution is internally distinct; 6) real retribution differs from lower-grade tranquil illumination; 7) it differs from middle-grade tranquil illumination; 8) it differs from upper-grade tranquil illumination; 9) the various lands collectively differ from tranquil illumination; 10) the various lands are not defiled, and tranquil illumination is not pure. The first nine directly clarify that the lands are distinct; the tenth merely clarifies the substance of the lands. Although the lands are differentiated, they are not separate from tranquil illumination; although tranquil illumination is tranquil, it is not separate from the various lands. That the present text does not discuss the substance of the lands is to establish the meaning of differentiation among worlds. Opening good and bad separately within common residence is because the present text clarifies that the reliances of the ten realms are each different; while it should distinguish the ten lands from one another, it temporarily combines the six destinies into good and bad, just as when explaining the ten suchnesses it also combines the four destinies and combines humans and gods. "Uncontaminated" is the land of expedient means. "The land of buddhas and bodhisattvas" extends in meaning across the three lands; the Buddha is exclusively in upper-grade tranquil illumination.