止觀輔行傳弘決 5.64.3

5.64.3

Regarding "the fifth, the inexpressible repository": the first fascicle of the Dazhidulun states, "In the Buddha's Dharma there are also the Vātsīputrīya followers of the Way who state that due to the harmonious coming together of the four great elements there is an eye, and due to the harmonious coming together of the five aggregates there is a person." As it is stated in the Vātsīputrīya Abhidharma: "The five aggregates are not separate from the person, and the person is not separate from the five aggregates. The five aggregates are not the person, and the person is not the five aggregates. The person is subsumed within the fifth, the inexpressible repository. Therefore all the Sarvāstivādin followers of the Way state: 'In all modes, at all times, and among all dharma-gates, when sought, [the person] is unattainable; like a turtle's hair or a hare's horn, its substance is permanently non-existent, and the aggregates, realms, and entrances have no self-nature.'" This is one [kind of] non-arising. What the Vātsīputrīyas cling to contradicts even the Hīnayāna; therefore, this non-arising must still be refuted, which is why it says, "non-arising is also non-arising."

In the second meaning, the Tripiṭaka bodhisattvas have not yet attained non-arising, and for this reason they are not discussed. Pratyekabuddhas encroach upon the traces [of defilements], but the traces are not yet completely exhausted; they are not [cases of] not-non-arising, and so they are also not discussed. As for "the essence not [falling into] view and thought [afflictions]," this is what is contemplated by skillful wisdom; therefore it says "the essence not." For bodhisattvas of the shared teaching, emptiness is shared with the two vehicles, and provisionality is shared with the distinctive teaching; thus they are also not spoken of in the present text. For the distinctive person, the two "nots" do not share [with the shared] nor are they the distinctive, yet on the higher stages arising still occurs because the distinctive delusions have not yet been exhausted. The distinctive Buddha is provisionally called "ultimate" according to the teaching. Hence the ninth fascicle of the Dazhidulun states: "Minor causes and conditions can lead to great fruits. How much more so hearing the true mark of prajñāpāramitā: non-arising and non-perishing, neither non-arising nor non-perishing!" "Minor causes and conditions" refers to the likes of slight giving or slight morality; being guided by distant vows, they still bring about great fruits—how much more so hearing the neither non-arising, etc. of the perfect Middle! The third meaning and the concluding reprimand are as in the text.

Vertically refuting the third and fourth lemmas is as explained above in the section on the mind of bodhi. In the first fascicle, under "Arousing the Great Mind": not having the nine bondages, hence not existent; not having the one liberation, hence not non-existent. If so, what is the third lemma? Answer: Double negation is the fourth, and double illumination is the third. If one traces this through the inferences of principle up to generating faults and hearing the Dharma to open the four [gates], there are then fifty-six layers of double negation and double illumination; adding the four universal vows and the six identities, there are then sixty-six layers of double negation and double illumination. How much more so from the eighth stage of the shared teaching on up, and from the stages and abodes of the distinctive and perfect on up, where in each and every position there is none that is not double negation and double illumination! I now take all these third and fourth lemmas to examine your clinging mind: which kind of third and fourth are you?

"Explaining names and the absolute": first, refuting that within the horizontal and vertical there are each third and fourth lemmas, as well as the absolute and the absolute essence; the essence is the lemma of double negation and double illumination. Although this is pointed to briefly, it is further explained in detail through each teaching. The two texts each have three parts: first, raising the question; second, explaining directly; third, concluding. "Dust-like wonders do not arise, while universally functional arising occurs": refuting each and every delusion immediately yields immeasurable worldly-truth samādhis, benefiting living beings with sovereignty; this is called "universally functional arising."

"Internal and external karmic retributions": this is simply discussing internal and external with respect to the realms. "Analyzing [away] annihilation and permanence": the two vehicles also attain this, so it is not called double negation. The meaning of double negation is detailed in the third fascicle. The three vehicles of the shared teaching also depart from annihilation and permanence, their intent being like that of the Tripiṭaka. For bodhisattvas of the shared teaching on the eighth stage and above: "path" means the path of conversion; "contemplation" means the contemplation of emptiness; bringing emptiness along while emerging into provisionality, it is therefore called "dual flowing." Entering emptiness, it is not existent; entering provisionality, it is not empty; therefore it is called double negation. The abodes and stages of the distinctive and perfect are the double negation of the subtle Middle. From the first bhūmi on belongs to the distinctive; in the text, the character *de* (得) should be superfluous. The phrasing of "double cessation" accords with the fourth lemma; the principle does not occur at a different time.

Next, vertically refuting the absolute: first, listing the six absolutes such as the external-external to rebuke them. "The brahmins who accept the practice of muteness": among those non-Buddhists, there are those who cling to the practice of muteness, considering the absence of speech to be the ultimate path. From "Tripiṭaka" onward, it again rebukes them using the many absolutes of the Buddha's Dharma. First, the direct rebuke. The four teachings all penetrate principle by means of four gates; only when attaining principle is there the absolute. "Stopping": as explained before. From "The inexpressibles are numerous" onward is the rebuke by comparison. From "Due to this" onward explains the faults. From "Furthermore, repeatedly" onward rebukes them using the ten kinds of [being] outside the four lemmas. First, indicating. From "The ten kinds" onward lists the lemmas. From "Directly" onward explains them. Directly positing four lemmas is called "directly." Four on top of four is therefore called "endless." As with the four views before, upon each and every view one further refutes it with the three kinds of provisionality and the four lemmas: each view having twelve yields forty-eight. Views further giving rise to views, up to compound, having, non-verbal, and other views, are all refuted with the four lemmas and three kinds of provisionality; hence it is called "endless."

Attaining awakening through a gate, because the gates are four, is called the "four lemmas of attaining awakening." As for "subsumption": just as the four gates are all called existent and so forth, depending on what dharma a person cultivates to enter—whether the true or the Middle—subsuming the gates by means of the dharma, the gates belong to the dharma. Question: What is the difference between subsumption (*sheshu*) and folding together (*zhexie*)? Answer: Folding together subsumes the dharmas into the lemmas, while subsumption subsumes the lemmas into the dharmas. "Provisional and real": provisional and real each have four; outside of which kind of four lemmas are you? "Opening and revealing": all is real; are you outside of these real four lemmas? Whether real or opened, there are no dharmas outside the lemmas; how can you speak of going outside? The entirety of the Buddha's lifetime teachings concludes with the Lotus; hence it says "limited to this." Now, relying on the Lotus, we are also limited only to this. Generating disputes after [the Buddha's] passing is therefore "losing the meaning." Composing treatises to penetrate the sūtras is therefore called "getting the meaning."

From "If not" onward is the concluding rebuke. "Compliant" means subdued. "Previously horizontally refuting," etc., evaluates the horizontal and vertical texts, fully as detailed before concerning the external-external, adhering to the Buddha's Dharma, up to the Buddha's Dharma, directly making ten. Since it goes from the external-external to after the Buddha's passing, it is called vertical.

From "Nowadays there are many" onward reproaches falsehood and resolves doubts. First, evil people and evil teachings, where evil and correct are confused with each other. First, explaining in terms of persons, using the correct to confuse with the evil. As for "demon-monks": this refers to those who once went forth into the monastic life, then returned to household life, broke the precepts, and again became Daoists to destroy the Buddha's Dharma. Moreover, why should it only be monks who cross over [the line] that are called evil demons? As in the sixteenth fascicle of the Dapin, the heavenly demon Pāpīyān also assumed the form of a monk and preached a semblance path to bodhisattvas—the so-called skeleton contemplation—and even preached the arhat's Dharma. He said to the bodhisattva: "You should exhaust suffering with this path; why undergo all kinds of suffering in samsāra? Even this present body of four great elements one does not wish to endure, how much less a future body?"