止觀輔行傳弘決 5.41

5.41

Section three, explaining calming the mind: the first passage explains the name. By skillfully calming one's mind with the dharma-nature, it is called 'calming the mind'. From 'Above, having profoundly penetrated' onwards, it concludes what preceded and introduces what follows. Having personally penetrated the marvelous object concludes the profoundness of the correct object from before; hence it says 'deep and profound'. Next, from 'extensively exercising' onwards, it concludes the vastness of the universal vows from before; hence it says 'enveloping and covering'. *Bo* means vast. The *Guoyu* states: 'East and west is called vast (*guang*); north and south is called extended (*yun*).' This means horizontally pervasive. *Gen* also means pervasive. That the object subsumes all phenomena is not without horizontal vastness; that arousing the aspiration relies on the principle is not without vertical depth; here, explaining the terms in terms of phenomena and principle is merely for convenience. The correct object is principle, and principle is profound; benevolence and compassion belong to phenomena, and phenomena are vast. Fully as explained before, hence it says 'such as this'. Although there are phenomena and principle, they are merely empty vows. From 'one must practice' onwards, it introduces what follows. If one does not calm the mind, nothing will be achieved; therefore, following the correct vows, it explains calming the mind. Initially, within the marvelous object, a single moment of thought is fully endowed with the uncreated four noble truths; therefore, within the four universal vows, one makes the universal vows based on the uncreated truths. Now, using that which can calm to calm that which is calmed, the mutual correspondence of the subject and object is called marvelous practice. Once the mind is calmed, being extensively able to benefit beings fulfills the first vow; wishing to benefit sentient beings, one must first sever delusions, which fulfills the second vow; wishing to benefit sentient beings, one must further study the Dharmas, which fulfills the third vow; realizing the real portion by portion fulfills the fourth vow. Reaching the ultimate stage, the four vows are only then perfected. If so, from this calming of the mind up to the primary and auxiliary [practices], all are collectively called 'fulfilling the vows'. If one has understanding without practice, one is called a 'person who died in vain'. As the *Avadāna-sūtra* says: 'Just as a mother had two sons: one was skilled at learning to swim, and the second did not learn to swim. The one who did not learn to swim fell into the water and died, and his mother did not weep. The one who previously learned to swim fell into the water and died, and his mother wept bitterly. People asked her the reason. She replied: "For the one who learned to swim to die is called dying in vain. For this reason I weep."' The vows are like learning to swim; lack of practice is like dying. The major text has two parts: within them, it first generally explains calming the mind, and next distinctively explains calming the mind. Both general and distinctive are based on the marvelous object; because they adapt to people, the general and distinctive are different. Where delusions are heavy and contemplation is weak, one must adapt to phenomena; thus the characteristics of practice are either according to faith or according to Dharma. When the four siddhāntas revolve and people do not see them, they easily give rise to divergent notions regarding the distinctive calmings, thereby losing the Great Master's ability to adapt to what is suitable.