止觀輔行傳弘決 5.43

English (machine translation) 5.43

Language: English

5.43.1

From "calming the mind" onwards, the text directly explains particular calming. It is called "particular" in contrast to the general; it must not be taken as a distinction of sequential progression. If viewed in relation to the subsequent integration and synthesis of numbers, the particular still constitutes the general. The general is precisely the single mind under the perfect [teaching], pointing directly to this perfect [nature]. It is because within the dharma-nature one differentiates between faith and Dharma, and the four siddhāntas, turning and mutually assisting one another, that it is termed "particular." Still, using the one calming and one contemplation within the general corresponds to Dharma and corresponds to faith; this is so for oneself and for others alike. Among these, the first to be explained is "teaching others": because a bodhisattva's intent takes benefiting others as primary, others come first and oneself follows. As for "the three powers of the holy master," the Middle Way's wisdom of emptiness is called the wisdom-eye; the wisdom-eye's discernment of capacities is called the dharma-eye; and the spontaneous application of medicine is called the transformation path. These are the three inconceivable powers; hence, from a single eye, two designations are distinguished. From "as with [Upagupta]" onwards, it next cites the details of Upagupta's transformation of his disciples to attest to the holy master. Although Upagupta was at the stage of an arhat, since he was ranked among the holy masters who transmitted the Dharma, one knows that he was a person of the four reliances. As for teaching a disciple to climb a tree, it is as cited in the fourth fascicle. As for the one who awakened through food: there was a monk whose nature was fond of food and drink, and on account of this craving he could not attain the holy fruit. Upagupta invited him to his room, gave him fragrant milk porridge, and said: "Wait until it cools before eating." The monk blew on it with his mouth and it immediately cooled; he said to the Venerable One: "The porridge has cooled." The Venerable One said: "Although the porridge is cool, the fire of your desire is hot. You should extinguish the fire of your mind with the water of contemplation." He then used an empty vessel to make him vomit the food out, and had him eat it again. The monk said: "It has mixed with saliva; how can it be eaten?" The Venerable One told him: "All food and drink is no different from this. Because you do not contemplate, you wrongly arouse greedy attachment. You should now contemplate the notion of the impurity of food." He then expounded the Dharma for him, and he attained arhatship. As for "one should use rebuking" and so forth: "image" (xiang) means similarity; the "Hai fu" in the Wen xuan says, "imitating its appearance." That which Upagupta manifested was because it resembled a woman. Among Upagupta's disciples, there was a monk who had gone forth with a faithful mind and, having attained the fourth dhyāna, thought it was the fourth fruit. Upagupta employed an expedient to send him elsewhere. On the road, he magically manifested a band of robbers, and further manifested five hundred merchants. The robbers pillaged the merchants, killing and slaughtering indiscriminately. The monk became terrified and immediately thought to himself: "I am not an arhat; I must be at the third fruit." After the merchants had perished, an elder's daughter said to the monk: "I only beg the Venerable One to go with me." The monk replied: "The Buddha does not permit me to walk with a woman." The woman said: "I will keep my eyes on the Venerable One and follow behind." Out of compassion, the monk walked within sight of her. The Venerable One then transformed [the road] into a great river. The woman said: "Venerable One, you may cross with me." The monk was downstream and the woman was upstream; the woman fell into the water and cried: "Venerable One, save me!" At that time, the monk took her by the hand to pull her out, and experiencing the notion of smooth softness, he aroused lustful thoughts; immediately he knew he was not an anāgāmin. He aroused intense craving for this woman and took her toward a secluded place, wishing to have intercourse. Only then did he see it was his master. Arousing great shame, he stood with his head bowed. The Venerable One said to him: "You previously called yourself an arhat. Why do you wish to do such an evil deed?" He brought him into the saṅgha to have him repent, and expounded the essentials of the Dharma for him, whereupon he attained arhatship. Therefore, one knows that those who practice the holy teachings have a slight understanding of stages and positions; even if they give rise to transgressions and overstepping, they are easily enlightened. I once heard of a person who called himself a buddha: waiting for dawn, when it did not dawn, he thought it was a demonic obstacle. Once it dawned and he did not see the Brahma King requesting him to expound the Dharma, he knew he was not a buddha, yet immediately called himself an arhat. When another person cursed him, he aroused aberrant thoughts in his mind; knowing he was not an arhat, he still thought he was at the third fruit. Seeing a woman and arousing desire, he knew he was not a holy person. This was also truly because he knew the aspects of the teaching. As for "neither waiting nor passing by": not transforming when [capacities] are not yet ripe is called "not waiting for the time"; not failing to transform when capacities are ripe is called "not passing by the time." Therefore, the first fascicle of the Suvarṇaprabhāsa, in explaining the transformation body, says: "Through the power of sovereignty, following the mental activities of sentient beings and following their various discernments in the realms of sentient beings, neither waiting for the time nor passing by the time, fitting the place, fitting the time, fitting the practice, and fitting the exposition of the Dharma, it manifests bodies and delivers them." Now, citing only these two lines fully encompasses the intention of the sūtra. Thus one knows that the stage of a holy master is at the initial abodement; the initial abodement attains the basis of the dharmakāya and is able to initiate responses and transformations. From "blind turtle" onwards, it uses an analogy for the holy master being difficult to encounter. It is like a blind turtle in the great ocean; at that time, there is also a floating log in the ocean, and the log has only a single hole that fits the turtle's body. This turtle comes up only once every three thousand years; in hundreds of millions of appearances, how could it encounter the hole of the floating log? Therefore, the second fascicle of the Mahāparinirvāṇa-sūtra says: "To be born in the world as a human is difficult; to encounter a buddha and arouse faith is difficult; it is like a blind turtle in the ocean encountering a floating log, and it is also like raising a needle point in Jambudvīpa and casting a single mustard seed down from Trāyastriṃśa Heaven onto Jambudvīpa: how could it ever be pierced upon the needle's point?" After the Buddha passed into extinction, it was not that there were no persons of the four reliances; but because sentient beings have meager virtue, how could they encounter them? Next, it explains that an ordinary master's conferring of transformations is inferior to that of a holy master because he lacks the three powers. From "for example" onwards, it uses an analogy to show that even having the three powers may also be of no benefit. Thus it makes an ordinary master confer transformations like the methods of worldly physicians: a superior physician observes the complexion, a middling physician listens to the voice, and an inferior physician feels the pulse. This is like a holy master observing the capacities of the three karmas of sentient beings and manifesting the three wheels of transformation: observing the complexion is like observing bodily karma; listening to the voice is like observing verbal karma; and feeling the pulse is like observing mental karma. When obstacles are heavy and there are no capacities, even a holy master cannot transform them; hence it says "he also cannot revive the dead" and so forth. From "if one does not understand" onwards, it explains that lacking the three arts may also bring benefit. Merely repeating that one cannot observe mental karma, but only observes the remaining two: prescribing formulas according to their words also yields benefit. Thus the Great Master criticized himself as an ordinary master: since sentient beings lack the conditions to encounter a holy one, encountering this ordinary master may also accidentally bring benefit; hence he speaks of "plucking them free," which is the Great Master's self-deprecation that his reach to beings is not comprehensive. It also shows future generations not to abandon the path of transformation. In all cases, one inquires of the sick; hence it says "according to words." As in the various passages below, where it always says that the master should ask, and what the person says, and so forth—these are precisely its aspects. From "Śāriputra" onwards, it cites the one skilled at expounding the Dharma among the Hīnayāna, the general who turns the wheel of the Dharma and foremost in wisdom, who still personally erred regarding capacities. Fascicle thirty-four of the Mahāparinirvāṇa-sūtra says: "Although there were Śāriputra and Maudgalyāyana, they were not true spiritual friends, because of the causes and conditions for arousing an icchantika mind."

5.43.2

'Just as when I was in Vārāṇasī in the past, Śāriputra taught two disciples, directing one to the contemplation of bones and the other to counting breaths. Though many years elapsed, neither attained concentration, and because of this cause, both gave rise to wrong views, saying: "There is no nirvāṇa and no undefiled Dharma. If there were, I ought to have attained it, because I have kept well the precepts I received." Seeing these two persons give rise to wrong views at that time, I called Śāriputra and reproved him: "Why have you taught the Dharma in such an inverted way to these two disciples? Your two disciples are of different natures: one is a washerman, and one is a goldsmith. The son of the goldsmith should have been taught to count breaths, while the son of the washerman should have been taught the contemplation of bones. By teaching them erroneously, you caused them to give rise to wrong views." I then preached the Dharma to them as was appropriate, and upon hearing it, both attained arhatship. Therefore, I am the true good spiritual friend for sentient beings.' The Alaṃkāra-śāstra states: 'A washerman gradually makes [cloth] pure and white like bone; one who can work the bellows well understands breath.' Regarding 'an ordinary person bound by fetters': if discussed generally, the six sense faculties and the five grades all belong to ordinary teachers; not having broken through ignorance, they are all generally bound by fetters. If discussed specifically, it refers to the stage of the five grades, since purification of the six sense faculties is free from the two fetters and thus resembles a holy teacher. Based on the distinctions in the first fascicle, one generally takes the six sense faculties as an ordinary teacher. Previously it was pointed out that the holy teacher resides in the first abidance, so [those at the stage of] the six sense faculties are still called 'diseased guides', to say nothing of the bodhisattva of the Tripiṭaka who has not severed anything at all. Next, the concluding demonstration is as in the text. From 'If others have...' onward, it classifies their practice. From 'The Sarvāstivādins...' onward, it draws broadly upon two treatises to bring out their similarities and differences, not adopting the treatises' intended meaning. Those in the Hinayana schools each rely on one gate, which is not yet an all-encompassing path that universally covers [all]. As the Abhidharma [Treatise], fascicle fifteen, states: 'The dull are called practitioners of faith, and the sharp are called practitioners of the Dharma. Practitioners of faith contemplate and examine little, while practitioners of the Dharma contemplate and examine much.' This agrees with the Sarvāstivādins, who merely classify the stage as being in the path of seeing, where 'contemplating and examining little' precisely corresponds to the causal approach. Here, citing the Dharmaguptakas, both practices are situated prior to the worldly supreme qualities, hence called 'expedient means'. From 'However, the Sarvāstivādins...' onward, it reconciles them with flexibility. The Sarvāstivādins rely on the completion of practice, hence [situate it] in the path of seeing. The [other] treatise relies on root-nature, hence [situates it] in expedient means. If the Sarvāstivāda-śāstra states that the causes relied upon differ, this resembles our school's single-minded root-nature; the Dharmaguptaka school's difference in degree resembles our school's mutually supporting root-nature; therefore, they are harmonized while both are preserved. Furthermore, the Abhidharma, Khandha on Fetters, states: 'A person of firm faith possesses such wisdom, and a person of firm Dharma possesses such faith. Why is one named only "of firm faith" and the other named only "of firm Dharma"? Answer: Each is named prominently according to what they rely on; it is not that they do not mutually possess [both].' This also resembles the meaning of mutual support. The Abhidharma also states: 'Entering via concentration is called faith; entering via wisdom is called Dharma.' If based on the earlier text, both concentration and wisdom take internal contemplation as the Dharma, and hearing concentration and wisdom is named faith. Therefore, the present text establishes both faith and Dharma practices for calming and contemplation respectively. From 'Our master now...' onward, it directly clarifies the characteristics of our master's two practices. That is, it takes long-standing causes as present seeds, clarifying that what exists at present necessarily relies on long-standing causes. The long-standing causes differ from the Dharmaguptaka expedient means, and the present also differs from the Sarvāstivāda completion of practice. Therefore, our school merely argues that due to past seeds, one is presently capable of practicing contemplation and hearing the Dharma; verifying the present to know the past yields the names of the two practices. The Great Scripture, fascicle twenty, states: 'Suppose there is an incantation which, if heard once, prevents one from being harmed by poison for twenty years thereafter. If one recites and upholds it, one will be free from all diseases until the end of one's life. The Mahāyāna Dharma is also like this: if a sentient being lets it pass through their ears once, they will not fall into evil paths for seven kalpas thereafter; by contemplating its meaning, they will certainly attain bodhi and purely see the Buddha-nature.' Passing through the ears is the seed of the practice of faith; contemplating it is the seed of the practice of Dharma. The Lotus [Sūtra] says: 'If there are those who hear, understand, contemplate, and cultivate it.' The Great Scripture also says: 'First, listen to the true Dharma; second, contemplate its meaning.' Passages of this kind in the sūtras and treatises are all seeds of faith and Dharma from the distant past. From 'If we discuss...' onward, our school classifies sharpness and dullness. They derive their names interchangeably, not like the definitive classifications of the two treatises. From 'Having already explained...' onward, it concludes what came before and introduces what follows. From 'The teacher should...' onward: wishing to explain the Dharma for them, one first examines their root-nature. Concentration is simply calming, and wisdom is simply contemplation; in regards to these two, is your intention focused on hearing, or is your intention focused on contemplation? From 'That person...' onward, it describes the outward marks of what that root-nature values. From 'Having known...' onward: having known that the symptoms of the illness of their root-nature are fixed, one prepares prescriptions according to their words for that single person. There are four for calming and four for contemplation, so for the time being there are eight. In each passage there are three intentions: first, to show the dharma characteristics; second, to point to their breadth; third, to conclude by forming the siddhāntas. The first passage contains the first intention. From 'Come, good man...' onward, it directly preaches the Dharma for him. The characteristics of preaching the Dharma are cited according to whatever corresponds, whether Confucian or Hinayana, biased or gradual; the words are close at hand while the meaning is far-reaching, temporarily aiding in accomplishing the perfect teaching and the perfect contemplation. The characteristics of calming and contemplation according to the four siddhāntas, faith, and Dharma serve as a model for later people in teaching the Dharma to transform others. Furthermore, based on the concluding passage below, in each text there is both sequential and non-sequential, with the intention temporarily resting on the perfect. As for the words listing the four teachings and what resembles the sequential threefold contemplation in the text, the intention is to bring universal joy upon hearing, to give rise to all good and break through all evil, and to see all principles; thus they are listed comprehensively. Hence we know that only when reaching the concluding passage below is the sequence unpacked: the sequential traverses the three truths, whereas the non-sequential pertains solely to the single mind. In each round, looking back from the later to the earlier, four meanings are formed, namely, three for the sequential threefold contemplation and one for the threefold contemplation in a single mind. Regarding 'making its intent one': Laozi says, 'Heaven attained the One and thereby became clear; Earth attained the One and thereby became tranquil; princes and kings attained the One and thereby made the world upright.' Laozi's intention was merely that uniting the Dao of yin and yang constitutes Heaven and Earth attaining the One, and uniting the Dao of ruler and minister constitutes princes and kings attaining the One. We now discard his principle, merely borrowing his terms to verify our present principle. When suffering and origination attain the One, it is called the truth of cessation; when cause and condition attain the One, it is called 'ignorance ceasing, then karmic formations cease', and so forth; when the six hindrances attain the One, it is called reaching the other shore. All citations of secular texts follow this pattern. The One is the utmost of the three vehicles, hence it says 'only this is pleasant'; being pleasant, it accords with their desires. Regarding 'like heaven in severe drought...': kang also means drought. Ten thousand and one hundred are both the extremes of small numbers, manifested interchangeably as convenient. Hui is the generic name for grass; mentioning that they do not grow is meant to reveal that sending down rain accomplishes their growth, and growth means producing good.

5.43.3

"The Sāgara nāga" is a phrase from the Avataṃsaka Sūtra. The Dīrgha Āgama also says, "The nāga king Anavatapta, in body and mind, pours down rain filling Jambudvīpa." What the present text calls "pouring down rain in the four quarters" is this. As for "seven days": when the nāga king Manasvin wishes to send down rain, he first spreads clouds for seven days so that all sentient beings may complete their various tasks; then he gradually sends down gentle rain, lest he damage things. "Humans are also like this" below matches the analogy, but it does not match the seven days and the four directions; it only matches the general idea of pouring rain. Matching rivers and ponds, and adding the trees of the aids to awakening, does not entirely come from the authentic sūtras; expansion and contraction accord with the occasion. First, it inversely matches wholesome roots not being born. "If one is able..." below directly matches the arising of wholesome roots. It may be explained by pairing it with the three contemplations and the four teachings. To manifest the dhyānas like rain: if dhyāna-concentration manifests, immeasurable wholesome dharmas and all dharma-gates all manifest on the basis of dhyāna. "Heat, summit," and so forth belong to the Tripiṭaka [teaching]. "Eye, cognition," and so forth are stages within the path of seeing: patience regarding the dharma of suffering is the "eye"; cognition of the dharma of suffering is "cognition"; subsequent patience regarding suffering is "clarity"; subsequent cognition of suffering is "awakening." "Conformant patience" and so forth are the various wholesome roots within the shared teaching: the outer ordinary being is faith, and the inner ordinary being is conformity; the rest of the text is abbreviated. "Quiescent cessation and non-arising" are the wholesome roots within the distinctive and perfect [teachings]. All of these arise on the basis of dhyāna-stillness, which constitutes the meaning of generating the wholesome. "Conditions and parables" and so forth refers to various causes and conditions and various parables. "Causes and conditions" simply means broadly citing past and present to jointly establish this principle; it is the same below. The "drunken elephant" is as explained at the beginning of the fascicle. The "pierced camel" comes from Dazhidulun, fascicle thirty-three, and is also cited in fascicle seven, also having the sense of being without a hook. "Five obstructions" and so forth: the sūtras and treatises are largely the same. The Tattvasiddhi-śāstra says: "Just as the sun and moon in the sky are inherently bright and pure by nature, yet due to the five obstructions—smoke, clouds, dust, mist, and so forth—they do not appear." "And so forth" includes the hand of an asura. The Erya says: "Overcast with wind is called yi (obstruction); yi means obstructing light." Here, it broadly takes the five as all being capable of obstructing, collectively calling them "obstructions." Furthermore, when the wind stirs and dust rises, it is called ai (dust); when smoke, clouds, and mist arise, it is called ai (haze), ai meaning being veiled by clouds and the like. "Luminous spirit" is a name for the sun, meaning that the sun is veiled. Alternatively, "luminous" can refer to the seven luminaries. The Qiyao tu (Chart of the Seven Luminaries) says: "The sun, moon, and five planets are called the seven luminaries. The sun is the essence of yang; the moon is the essence of yin. The five planets are Jupiter in the east, Mars in the south, Venus in the west, Mercury in the north, and Saturn in the center." As for what is called "spirit": the Da Dai Liji says, "The refined qi of yang is called shen; the refined qi of yin is called ling." The Erya says: "The spirits of the eight directions are the eight spirits (ling), because the five obstructions obstruct the eight directions." Therefore, whenever secular texts explain gods and spirits, transformations, the subtle, and the nature of the Dao, they do not go beyond yin and yang, because that teaching does not yet know the supramundane path. Moreover, the Mahāparinirvāṇa Sūtra uses the analogy of the sun and moon being prevented from being seen by sentient beings due to the causes and conditions of smoke, clouds, dust, mist, and the hand of an asura. Since one is obstructed by the cataracts of defilement, an antidote is required. Regarding "the eyelashes are close, the sky is distant," and so forth: "xiao" (sky) refers to the reddish vapor close to heaven. When clouds catch the sunlight, although the red color is visible, the clouds lack real substance yet can be seen. The Madhyamaka-śāstra and the Mahāparinirvāṇa Sūtra are largely the same with minor differences. The Mahāparinirvāṇa Sūtra, fascicle twenty-six, says: "That which cannot be seen due to conditions is like a bird's tracks in the sky. That which cannot be seen because it is too close is like eyelashes. That which cannot be seen because it is destroyed is like damaged sense-faculties. That which cannot be seen because it is disordered is like being unfocused. That which cannot be seen because it is minute is like fine dust. That which cannot be seen because it is obstructed is like the moon behind clouds. That which cannot be seen because of multiplicity is like hemp among rice. That which cannot be seen because of resemblance is like beans among beans." The Madhyamaka-śāstra adds "that which cannot be seen because it is distant is like the sky," and lacks "damaged sense-faculties." The intention of the present text is that because of defilements, [the truth] cannot be seen: that which cannot be seen because it is distant is like not seeing the middle; that which cannot be seen because it is close is like not seeing the conventional. From "a distracted mind comes to... all cannot be seen," it adduces those various evils to illuminate this cultivation of concentration as that which remedies them; therefore, cataracts, dust, and so forth are all what is refuted. "A lamp in a sealed room" excludes external wind and destroys internal darkness. Regarding "the golden probe" and so forth: the Mahāparinirvāṇa Sūtra, fascicle eight, "Chapter on the Tathāgata-Nature," states: "Kāśyapa asked the Buddha: 'Why is the Buddha-nature difficult to see and difficult to enter?' The Buddha said: 'Like a hundred blind persons who visit a good physician to treat their eyes. The good physician then lances the cataracts of their eyes with a golden probe. Showing one finger, he asks, "Do you see?" They answer, "I do not see." Again showing two fingers and three fingers, he asks, "Do you see?" They answer, "I see a little."' Matching the analogy, it says: 'Although immeasurable bodhisattvas fully practice the six pāramitās, up to the ten abodes they are still unable to see.'" Once the Tathāgata explained it, they then saw a little. This refers to the ten abodes of the distinctive teaching, hence it says "not yet seen." The commentary cites other interpretations: one says that the three fingers symbolize the three vehicles; the second says they symbolize the three wisdoms; the third says they symbolize the three teachings—first, the initial teaching of the Hinayāna is symbolized by one; from the Prajñā to the Lotus is one; and the Nirvāṇa is one; the fourth says that faith, conformity, and non-arising are the three. Zhang'an says: "Since it symbolizes faith in the Buddha, there should be no other interpretation." That is, he takes the three truths as the three fingers: the first finger is like the contemplation of emptiness, hence it says "not seen"; the three fingers are like the ten abodes, hence it says "sees a little"—namely, the ten abodes of the perfect [teaching]. The golden probe is like the teaching. Therefore, the lower text says: "Bodhisattvas of such a stage as the ten grounds are still not completely clear." Here, from the perspective of lancing cataracts and removing delusion, it is called an antidote. Regarding "if the mind..." and so forth: the worldly is the dharma of arising and ceasing, and the supramundane is the dharma of non-arising and non-ceasing; because concentration is able to understand [them], it is stated thus. Alternatively, the worldly arising and ceasing is the conventional within the realms, and the supramundane non-arising and non-ceasing is the ultimate beyond the realms; within the realms the ultimate is omitted, and beyond the realms the conventional is omitted; the ultimate and conventional within and beyond [the realms] are precisely the three truths. The three truths are the principle, and principle is precisely the import of the ultimate truth. Even when the Tathāgata attained awakening—which is the import of the ultimate truth—he still delighted in concentration. Entering concentration is again the ultimate truth; how much more so for ordinary beings! Ordinary beings in principle ought to cultivate the ultimate truth, because the Buddha demonstrated it for ordinary beings. Therefore, in the various sūtras, there are many passages explaining that the Buddha enters concentration.

5.43.4

Regarding "those who have dhyāna-concentration" and so forth: "lightning flash" is as explained in the ninth fascicle. "The path of seeing" is indeed the meaning of the primary truth. Although it was originally an analogy for the concentration of the desire realm in the *Chengshilun*, here it is used generally. Whenever one initially sees the truth-principle, it is called a "lightning flash" and called "the path of seeing." Regarding "destroying countless [afflictions]" and so on: the intention takes the knowledge of all aspects as the primary truth; the statement on destroying evil is brought in only by occasion. Regarding "If that person says..." below: it applies the contemplation of the four siddhāntas to the practitioner by faith. Because both were asked about previously, now only the answer is presented. "I have heard..." and so forth rebukes the practitioner by Dharma. "The three evil [destinies]" and so forth adduces worldly suffering to illustrate supermundane suffering. "Burning" is the hells; "camels and donkeys" are animals. For such sufferings as these, the suffering has a limited duration; the suffering of dark and dull ignorance obstructing the three truths extends ultimately to the realm of true reward, and hence it is called "great suffering." "Directions and corners" can serve as an analogy for the principles of the provisional and the real. The four cardinal points are called "directions" (fang), and the four intermediate points are called "corners" (yu); corners are like the provisional, and directions are like the real. The *Erya* says: "The northwest corner is called the wulou; the northeast corner is called the yi (pronounced yi)." Guo says: "Unclear." Ma Gao says: "To nourish (yang); it nourishes the myriad things. The southeast corner is called the tu (pronounced wu-diao). The southwest corner is called the ao, referring to the deep and secluded place within a house." One may also take the four noble truths of arising and ceasing as corners, and the four noble truths of unarisenness as directions. The directions and corners of the two teachings beyond the three realms are also like this. Regarding "much learning and discernment" and so forth: based on these four lines, all take pleasure as their designation. When the first line says "much learning" and so forth: pleasure is joy and desire, and hearing is the practitioner by faith, which can correspond to the mundane [siddhānta]. The phrases such as "assailing evil" merely follow in sequence. If one exhausts the meaning of the entire verse, the sense of the four siddhāntas is complete, and the order of the four lines can be seen in correspondence with the four siddhāntas. Regarding "following the teachings to reach the path and the non-path": the four kinds of aids to awakening are called the "path," while [the rebirths of] fragmentary [samsāra] and transformation [body] are called the "non-path." Within the realms, the three evil paths are the pits and pitfalls; beyond the realms, fragmentary [samsāra] is the pit and pitfall. If it is read as the character xian (pronounced hu-chan), that is not what is used here. Discerning suffering and pleasure, the path and non-path, and their disparate intervals is the meaning of the mundane [siddhānta]. Regarding "the moon opens" and so forth: the blue lotus opens due to the moon, and the red lotus opens due to the sun. Some say: the white lotus [opens] due to the sun. Both take blooming and bringing to life, which is the meaning of [the siddhānta for] the person. The ninth fascicle of the *Mahāparinirvāṇa-sūtra* says: "Just as lotus flowers, when shone upon by the sun, never fail to bloom." Regarding "the sun rises" and so forth: the ninth fascicle of the *Mahāparinirvāṇa-sūtra* says: "Just as in running a business, when darkness falls, all ceases; if it is not yet accomplished, one must wait for the sunlight." The meaning is identical to that of the moon. Master, glue, fire, and guide all serve as analogies for contemplation; merchant, painter, unbaked clay, and the blind all serve as analogies for practice—practice being the wholesome. Singling them out according to supremacy, the knowledge of all aspects is also attributed to contemplation, because the knowledge of all aspects is the foremost among wholesome things; the remaining various wholesome [practices] are merely adorning contemplation. The "foe" is evil, and "recognizing" is the contemplation that can remedy it. Regarding "a military general possessing strategy": like General Wang Jian of Qin, and Wu Qi and Lian Po of Wei, or the likes of Li Mu, Zhang Liang, and Fan Kuai, who were skilled at breaking enemy formations, this serves as an analogy for destroying evil. One must thoroughly explain it as destroying the evils of the three delusions. Next, clouds, heat, fire, and darkness all serve as analogies for the evils to be destroyed; firewood and bonds can be understood by analogy in the same way. Regarding "the seven jewels in a well" and so forth: the nineteenth fascicle of the *Mahāparinirvāṇa-sūtra* states, "The Buddha told King Guṇarāja: 'Just as with various kinds of seven jewels in a well in a dark room: a person knows they are there, but because of the darkness, he cannot see them. If there is a skilled method, lighting a bright lamp and taking it in to illuminate them, he can see them all. That person will never think: "This water and these jewels did not exist originally and exist only now." Nirvāṇa is also like this; it cannot be said that it did not exist originally and exists only now. The same is true for jars and basins.'" Here, mentioning "the light of the sun" highlights the brilliance among luminaries. Sentient beings are like the well, and the Buddha-nature is like the jewels; sentient beings are like the room, and the Buddha-nature is like the jar; ignorance is like darkness, the lamp and sun are like wisdom, and the sun illuminating is like seeing. In this passage, the sun replaces the lamp. From "one must use wisdom" onward is a verse text from the *Prajñāpāramitā*. Being able to see the jewels and contemplate the true nature of dharmas is the meaning of the primary truth. Regarding "equally contemplating and entering": reaching the primary truth is therefore called "entering." In knowing the true nature of dharmas and equally contemplating and entering, prajñā is supreme; therefore, one must use contemplation to enter the primary truth. "Silent and again silent" clarifies that the thought does not shift. Regarding "decrease it and further decrease it" and so forth: the *Zhouyi* says "until there is no decrease." Master Sengzhao altered its usage, and now we provisionally follow Sengzhao. Taking the ultimate reach of the true principle as "no decrease," and the complete diminishing of afflictions also as "no decrease," this rebukes hearing in the practitioner by faith as belonging to the conditioned. Regarding "the mind gallops while seated" and so forth: Zhuang Zhou valued sitting in forgetfulness, and hence said "galloping is useless." Now borrowing his idea: forgetting hearing and contemplating principle—following the text is called galloping. Outside of reflecting on the principle, all else is called galloping. Furthermore, the "Outer Chapters" say: "To be filial with respect is easy; to be filial with love is difficult. To be filial with love is easy; to forget one's parents is difficult. To forget one's parents is easy; to make one's parents forget oneself is difficult. To make one's parents forget oneself is easy; to simultaneously forget the world is difficult. To simultaneously forget the world is easy; to make the world forget oneself is difficult." The commentary says: "Leaving the world to attain for itself—how could it not forget oneself?" Speaking from this: it is simply that Zhuang Zhou lacked the wisdom to forget others, and instead rebuked others for not forgetting, while demanding that the world forget oneself. The commentator's mention of "leaving them to themselves" is insufficient to explain "forgetting." Can the world today be caused by not leaving them to themselves? If leaving them to themselves is forgetting, when has it ever not been forgotten, such that he compares them in turn as progressively more difficult? Hence we know that what you leave to itself is not the forgetting by others; how does the forgetting by others concern your leaving them to themselves? Thus, sitting in forgetfulness has words but no practice. Now we borrow his words to establish the principle; according to the principle, it is called forgetting. For the lines below "One should act as...", all must be understood in this way. All dharmas are calming, following the sense of the four siddhāntas. Discourse (pronounced hu-kuai). Below "What dharma is not fully present?": calming is endowed with the ten perfections, and within each and every perfection, all dharmas are complete. Although wholesome dharmas are boundless, they do not exceed these ten; therefore, it is the foremost in producing the wholesome. The first six are evident. Regarding "relying on calming" and so forth: because calming is the expedient means for the double negation, it is said thus. Calming possesses all vows, and also fulfills the vows of sentient beings; hence it is called "all." It has the efficacy of eliminating delusions; hence it is called "power." This is the wisdom of the middle; hence it is said "without duality."

5.43.5

"Calming is endowed with everything" is the general conclusion. Provisionally addressing the appropriate capacity, it therefore says, "What need is there to practice separately?" Regarding "wall-like concentration": when a room has four walls, the eight winds do not enter; if one attains calming, one leaves behind agreeable and disagreeable evil awarenesses inside and outside the realms. The eight winds are simply four disagreeable and four agreeable [winds]. As for the eight winds in the classics, the *Erya* says: "The south is the凱 wind (triumphant breeze), the east is the谷 wind (valley breeze), the north is the涼 wind (cool breeze), the west is the泰 wind (grand breeze); coming from above downward is the頹 wind (tumbling wind), coming from below upward is the飈 wind (whirlwind); accompanying fire is the庉 wind (blazing wind—pronounced tu-kun); revolving is the旋 wind (cyclone)." The walls of a room also ward off these eight winds, and are therefore used as an analogy. They are also the eight winds of the four cardinal directions and four intermediate corners. Regarding "the morning dew meeting the sun": dew is like distraction, and the sun is like calming. "Xi" means dry, like concentration. Regarding "Calming is great compassion" and so forth: concentration of compassion remedies anger. "The great clarifying mantra" is as in the *Notes*: "Because the great clarifying mantra is prajñā, it can eliminate the evils of bad awareness, lustful greed, hatred and anger, delusion, doubt, which are like morning dew." Regarding "Calming is the Buddha" and so forth: mindfulness of the Buddha remedies obstacles to the path. Now practicing calming is like the Dharma Buddha, and thus it remedies obstacles to the wondrous path. The agada medicine and the marvelous good medicine, along with the arts of chanting over the withered and raising the dead, all cite calming as that which can remedy. Regarding "Calming is embodying the true" and so forth: it uses those sequential names from the explanation of names to establish the inconceivable principle. Regarding "Calming is the mother of buddhas" and so forth: the real mother and provisional father together give birth to the Buddha's children; that parents are mutually identical can be known by reference to the above. This is the meaning of the *Vimalakīrti-sūtra*: the quiet and illumination of the principle's substance is the teacher of the buddhas. "Calming is the Buddha's body" refers to the two bodies of Dharma and response. Or it may be complete with the three bodies. At the stage of cause it is called calming; at the stage of fruition it is called the "eye"; concentration and wisdom can adorn; now calming belongs to concentration, so it is called "marks and characteristics." Because it contains all dharmas, it is called a "treasury." Because it is that upon which all dharmas rely, it is called an "abode." "What dharma is not endowed?" reiterates the preceding [siddhānta of] benefit; "What dharma is not eliminated?" reiterates the preceding [siddhānta of] remedy; it is precisely through seeing the principle that evil is extinguished and good arises. Regarding "right awakening" and so forth: in the cause it is called contemplation, and in the fruit it is called awakening. "Right," "great," "all-pervasive," and so forth borrow titles from the stage of fruition. Regarding "able to generate" and so forth: the five such as faith and precepts are the five-part Dharma body. Since it can generate the five parts, it is the foremost in generating the wholesome. "The great practice of the teaching path" refers to prescribing medicine in accordance with the illness. "Able to illuminate the path" also takes the meaning of destroying darkness. "Able to obtain the jewel" eliminates the evil of poverty and suffering. Regarding "One should merely diligently contemplate opening, displaying, awakening, and entering" and so forth: these four are all the contemplation of unarisenness. As fully explained in the commentary in terms of contemplating the mind, it is therefore the primary truth.

Linked texts (1)

止觀輔行傳弘決 — Classical Chinese