止觀輔行傳弘決 7.10

7.10

From "various truths of the path" downward, it next explains properly the unconditioned aids to the path, which is the primary intent of the present text; therefore, the other three [teachings] are set aside for now. First, it clarifies the reason for their presentation, which is also an act of selection and rejection. These seven sections consist of seven textual passages and seven meanings; the intention lies in matching different benefits and according with varied capacities. This only discusses generally the textual meaning and intent. Within each of the seven sections, the textual meaning is individually discussed, fully presented below. Within the seven sections, it first explains that the stations of mindfulness have both a general and a specific [character], while the six sections below are applied distinctively. Now, first explaining the stations of mindfulness: the four texts and four meanings together reveal a single object; the object is one while the aids are four, to be applied according to whatever resonates. Therein, it first explains properly, and next concludes what precedes to introduce what follows. As for the first, explaining properly: it temporarily cites three sūtras, using the subsequent ones to explain the preceding ones. First, it cites the Dapin to explain the stations of mindfulness, causing them to fulfill the three truths. Next, it cites the Avataṃsaka Sūtra to explain the Dapin, clarifying that the four stations of mindfulness possess all dharmas, which is precisely the object of the stations of mindfulness—just as the single great earth possesses all kinds of sprouts. Next, it cites the Lotus Sūtra to conclude the meaning of the Avataṃsaka Sūtra. What are "all kinds"? They are the marks, nature, and so forth. Properly employing the ten suchnesses as the object of contemplation, it therefore concludes at the end that whenever "all" is spoken of, it does not go beyond the hundred realms and thousand suchnesses. Furthermore, in the explanation below, it always first takes one realm as the basis and next extends it by analogy to the other nine. The reason it says "all" and so forth within one is that within one realm there are again ten and again a hundred, making three thousand. From "The conventional interpretation says" downward, it next refutes the old interpretation. The marks, nature, substance, and so forth of all dharmas in the first sūtra are simply the one mark and one seed in the third sūtra, and the true reality of the one earth in the third [sūtra]; seed, mark, substance, and nature are merely a single kind. Therefore, this single kind is said to be the Buddha-nature. Next, from "plants and trees" downward, this is the correct explanation. "Plants" (hui) is the general name for herbs; "trees" (mu) is the common designation for arboreal plants. Many herbs form a thicket; many trees form a grove. Plants and trees are simply the three kinds of herbs and two kinds of trees. The three herbs and two trees metaphorically represent the seven expedient means; these seven expedient means are fundamentally the one reality. From "Now in a single thought" onward, it properly explains the stations of mindfulness. First, it reiterates the aforementioned inconceivable object as the object of the stations of mindfulness; since each and every realm inherently possesses the ten realms, they do not obstruct one another. Previously, the name of the aggregates was established generally; since one does not awaken through contemplation [of the general], it is analyzed into four to harmonize and temper [the practice]. From "Dharma-nature, causes, and conditions" onward, it demonstrates the contemplation of the stations of mindfulness, whose details are fully set forth in the separate four-fascicle Perfect Stations of Mindfulness. All four passages take the hundred realms, thousand suchnesses, and three thousand realms in a single thought to encompass and fulfill the three truths; only then can they be termed the unconditioned stations of mindfulness. Therefore, one knows that the preceding five dharmas, including the object, all rely on the aggregates, and this is likewise true up to the aids to awakening. Now, each station of mindfulness first takes up one realm at will as its object, and its extension by analogy to the remaining nine can be understood. When spoken of, the four dharmas have a sequence; when contemplated, they do not go beyond a single thought. Within a single thought, there are the general and the specific. Furthermore, in order to make it complete in terms of dharma-characteristics, and to indicate the mind of consciousness as the head of the objects, it first, after the universal refutation of dharmas, applies the analogy to the remaining aggregates to serve as the root of the path-aids of pass and blockage. If one wishes to reveal the inconceivable, one must still discern it with reference to the mind of a single thought. Then one fully contemplates the aggregates, sensory realms, and sense fields; it is the same for all. From "Thus" downward, it generally concludes the stations of mindfulness, whose meaning and intent combine breadth, refuting inversions, and revealing the principle. In the explanation below of combining and breadth, the text itself has four parts. Each and every station of mindfulness first clarifies emptiness and provisionality to refute inversions, and next uses the Middle Way to conclude them as the secret storehouse, wherein self and other are both fulfilled and the meaning combines the great and the small. When it says "refutes both": since the secret storehouse is revealed through the Middle Way, all four stations of mindfulness refute inversions. How so? Because being identical to emptiness, it immediately refutes the inversion of permanence, with its meaning combining the small [vehicle]; because being identical to provisionality, it refutes the inversion of impermanence, with its meaning combining the great [vehicle]. The Middle Way is primary, which is why it says the meaning combines [both]. Because it is identical to the Middle, it simultaneously illuminates both great and small, simultaneously negates both great and small, which is precisely to simultaneously illuminate and simultaneously refute the eight inversions. The three truths are mutually identical, combining without before and after, refuting without sequence; immediately refuting is immediately establishing, immediately illuminating is immediately blocking. As for the words "withered and thriving" and so forth: the Great [Nirvāṇa] Sūtra says: "The eastern pair symbolizes permanence and impermanence. The southern pair symbolizes bliss and non-bliss. The western pair symbolizes self and non-self. The northern pair symbolizes purity and non-purity." There is a pair in each of the four directions, hence they are called the twin trees. On each side, one is withered and one is thriving; thriving symbolizes permanence and so forth, while withered symbolizes impermanence and so forth. The Tathāgata lay with his head to the north between them and entered parinirvāṇa, signifying neither withered nor thriving. Thriving signifies provisionality, while withered signifies emptiness; this is entering the secret storehouse between emptiness and provisionality. The latter portion [of the sūtra] says: "The eastern pair was behind the Buddha, the western pair was in front of the Buddha, the southern pair was at the Buddha's feet, and the northern pair was at the Buddha's head. After he entered nirvāṇa, the eastern and western pairs joined into a single tree, and the southern and northern pairs also joined into one; both united pairs drooped down to cover the Tathāgata, and the trees mournfully all turned white." Permanence, impermanence, and the others—the two are precisely non-dual; permanence, bliss, self, and purity ubiquitously cover the dharma-dhātu. Therefore, the two and two joined to droop down and cover the Tathāgata, which is precisely the Tathāgata's tallying with the secret storehouse, and it is also that none of the stations of mindfulness is other than tranquil extinction. White is the root of all colours; permanence and the others are called the root, hence it is said to turn [white]. As for "head to the north": the Ekottarika Āgama says, "It signifies that the Buddha's Dharma will long remain in the northern heavens." The fourth fascicle of the Dīrgha Āgama says: "The Buddha told Ānanda: 'Place my head to the south and face my brow to the north, which will cause the Buddha's Dharma to long remain in the northern heavens.'" Capacities and views differ, so there is no need to reconcile them. If the small-vehicle scriptures already signify that the Buddha's Dharma will long abide without perishing, how much more so would the ultimate Nirvāṇa [Sūtra] not signify the secret storehouse? However, among all the symbols in the teachings of the [Buddha's] whole life, none is more prominent in textual meaning than the twin trees, precisely because the four stations of mindfulness can serve as the primary gateway for both great and small contemplative practices; therefore it is so. The earnest final bequest had its intent in this. From "Curing inversions" onward, it explains the names of the stations of mindfulness. From "All" downward, it concludes them into the three truths. The three truths are simply the secret storehouse; that is to say, it explains and fulfills the meaning of the names. The words "merely one" and so forth generally conclude the aspects of practice, exhorting practitioners to contemplate them. If one can contemplate like this, its meaning is identical to the Tathāgata entering the secret storehouse among the twin trees; therefore, the stations of mindfulness are the place of attaining the path. The "place" is that on which one relies; that on which one relies is principle. It cleanses the chaff of ignorance in the four places and reveals the rice of the true mark of the four virtues; relying on this object, one proceeds from cause to fruit. The object is the body of the vehicle, wisdom is the white ox, and refuting inversions through emptiness and provisionality is called the adornment. Arousing the aspiration and initiating contemplation is called the beginning of the vehicle, hence it says "if one can deeply contemplate." Reaching the ultimate fruit is called the end of the vehicle, hence it says "entering parinirvāṇa." The dharma-dhātu is not four, yet is not separate from the four; abiding in these four dharmas without abiding anywhere, it is a beginning that is no beginning and an end that is no end. Because all dharmas are fully possessed, one does not cultivate anything else; it is only for those who have not yet entered that one advances to the subsequent aids. Complete from beginning to end in self-practice and transforming others, since the stations of mindfulness are like this, the remaining aids are also like this. With different names and identical meaning, they are used for adjustment and testing, so that one attains entry differently according to what is suitable and delightful. Next, from "If one does not" downward, it concludes what precedes to introduce what follows. Next, it explains the right efforts, which are simply exerting diligent effort upon the preceding stations of mindfulness to eradicate evil and produce good; thus, these four textual meanings pertain solely to good and evil, with the intention lying in vertically advancing through the four aids in sequence. Following linguistic convenience, the text first eliminates the two evils and next produces the two goods. According to practice, it must put arisen good and evil first and unarisen good and evil second, and in both cases first clarify the cessation of evil and next clarify the production of good. Although it speaks of arisen and unarisen good and evil and the text seems sequential, the intent is actually roundly fused; hence it says to contemplate the preceding four diligently. It is only because coarse afflictions are superficial and scattered while subtle afflictions are deep and hidden that the marks of arisen and unarisen are divided. First, one diligently contemplates what has arisen with the threefold contemplation so that it swiftly ceases to arise, and further diligently causes what has not arisen not to arise; therefore, coarse afflictions are naturally eliminated first, and for the time being may be termed 'arisen not arising.' Entering the purification of the six sense faculties and advancing in the cultivation of the threefold contemplation, one further subdues subtle afflictions, which is called eradication. When coarse afflictions are removed first, the true truth is realized first, which is called the true truth being arisen good; not yet having attained non-arising is called unarisen good. Next, explaining the bases of psychic power: these four dharmas consist of four textual passages and four meanings, with the intention lying in entering according to whatever resonates. These four belong to concentration; among the six supernormal powers, the base of psychic power of the body is revealed by relying on them. Moreover, supernormal powers arise because of concentration, so it is also possible that the six supernormal powers are all aroused due to them. As for "This must be not being diligent" and so forth: these four right efforts are wisdom that possesses concentration; if the wisdom-contemplation is not diligent, the stations of mindfulness will not be accomplished and will instead invite distraction and agitation, which is why the explanation of desire says it is like a lamp in the wind, whereas now cultivating the bases of psychic power is like placing it in a sealed room. When one adjusts and tests each of these four dharmas and concentration and wisdom are equal, only then can it be called concentration that possesses wisdom. The three wisdoms are roundly aroused and the three delusions are roundly eliminated; therefore, these four are collectively termed "practices of severing." All four dharmas are practices that sever delusion, hence called practices of severing. As for "accomplishment," the name is established from the fruit. Thus, the four right efforts contemplate the four dharmas together, with two and two occurring at different times because their stages and positions are distinct. Now, in the bases of psychic power, the four dharmas are applied individually. First, regarding "desire": yearning for, admiring, and delighting in adorning that dharma. As for "that dharma," it means the object of the stations of mindfulness. As for "adorning," it means cultivating a mind of yearning to make the dharma upright and beautiful. In all dharmas that are cultivated and established, if there is no joyful desire, undertakings will surely be loose and neglected. Regarding "diligence": exclusively and single-mindedly contemplating the principle so that there is no intermingling or interruption; being without intermingling is "essence" (jing), and being uninterrupted is "progress" (jin). In all dharmas that are cultivated and established, if there is no diligence, undertakings will surely not succeed. Regarding "single mind": focusing intently on that object and resting properly with a single mind; without a single mind, the contemplative dharma will be cut off. Regarding "reflection": reflecting on that principle; through reflecting, the mind does not race or scatter. One should know that the four dharmas are expedient means for entering concentration. Next, explaining the five faculties: these five dharmas consist of five textual passages and five meanings, with the intention also lying in entering according to [what resonates]. Cultivating the preceding aids, even if the sprout of good has faintly arisen, the root has not yet grown; because the root has not yet grown, the sprouted good is easily destroyed. Now, one cultivates the five dharmas to make the wholesome roots grow, so these five dharmas are all called faculties. In explaining these five dharmas, each fully possesses two aspects: first, explaining the faculty's intrinsic essence; second, subsuming the subsequent into the preceding. Furthermore, these two meanings are not fixed in sequence. In first explaining faith, it first explains its intrinsic essence, which means having faith in the three truths. Next, from "Cultivating only in the stations of mindfulness" downward, it subsumes the subsequent into the preceding, meaning that this faculty of faith must rely on the stations of mindfulness; if there were no object of faith, how could the faculty arise? Question: If one previously cultivated the stations of mindfulness and could not gain entry, why must one still rely on the object of the stations of mindfulness? Answer: Precisely because one could not yet gain entry in the stations of mindfulness, one cultivates further upon this object to make the faculties grow. Therefore, the five faculties all rely on the stations of mindfulness; that which the right efforts and bases of psychic power rely upon is also like this. Next, in explaining diligence, it first subsumes diligence into faith, hence it says "faith encompasses all dharmas." Next, from "Because of having faith in all dharmas" downward, it explains the intrinsic essence of diligence. Next, in explaining mindfulness, it first explains its intrinsic essence: it must rely on mindfulness and retention, so that inverted, erroneous, biased, or small [views] are not allowed to enter. From "Moreover, this dharma" downward, it subsumes mindfulness into diligence. Mindfulness and diligence being unabandoned, it therefore says "not forgetting." Next, regarding concentration: it first explains its intrinsic essence. A single mind being tranquil and quiet, it is therefore called concentration. From "And practicing diligence" downward, it first subsumes concentration into diligence. From "Moreover, this dharma" downward, it properly subsumes concentration into mindfulness. Because there is mindfulness, it is not forgotten; because there is diligence, it does not waver. Next, regarding wisdom: it first subsumes wisdom into concentration. From "Inner nature" downward, it explains the intrinsic essence of wisdom. Wisdom possessing concentration illuminates the inherently existing nature; therefore it is called the inner nature illuminating itself. In concluding what precedes to introduce what follows, when it says "blocking all afflictions," it means using the wisdom of the Middle to destroy the three delusions. Next, as for the five powers, their textual meaning and intent can be understood by analogy with the faculties. Question: If their names are identical to the faculties, why must they be established additionally? Answer: Although the wholesome roots have grown, evil has not yet been destroyed; one cultivates further to make the faculties increase and grow, so these five additionally receive the name of powers. The roots being accomplished and evil destroyed, they are therefore called powers. Thus the twenty-first fascicle of the Dazhidulun says: "Heavenly māras and heterodox paths cannot corrupt or destroy them, which is why these five are additionally called powers; whether in terms of oneself or others, they both attain the name of power. The power of faith has faith in the truths, unshakeable by biased, small, or various doubts. The power of diligence contemplates the truths, surely without intermingling or interruption; fundamentally seeking the ultimate fruit, it does not rest until realized. The power of mindfulness retains the truths and shatters extreme and perverse thoughts, not letting the three delusions destroy them. If the power of concentration is perfected, one can be mutually unobstructed among the various dhyānas, unlike the mark of solely cultivating the fundamental [dhyānas]." As for "shattering distraction": it can shatter all distractions of the desire realm. Or again, though employing the spoken dharma of the desire realm, it does not obstruct the factors and grove of the first dhyāna; or abiding in the dharma of examination and investigation of the first dhyāna, it does not obstruct the inner purification of the second dhyāna; or abiding in the second dhyāna and resonating with joy, it does not obstruct the pleasant feeling of the third dhyāna; or resonating with the equanimous feeling of the fourth dhyāna, it can teach and transform all sentient beings. Even if it obstructs the fourth dhyāna, it does not obstruct the various concentrations. To 'hinder' (fang) means to obstruct; to 'impede' (ai) means to block. Even if there are conditions under which one does not enter the fourth dhyāna, it does not obstruct one's mastery in all dhyānas and concentrations. In summary, it is simply that the various concentrations are not mutually obstructive. As for what is called "neither abandoning nor following" and so forth: it does not abandon worldly dhyāna, nor does it take birth in accordance with dhyāna. Thus the sūtra says: "Though practicing dhyāna concentrations, liberations, and samādhis, yet not taking birth in accordance with dhyāna—this is the bodhisattva's practice." In summary, it is precisely through employing the concentration of the Middle that one is able neither to abandon nor to follow. Next, explaining wisdom: it can shatter all biased and round wisdoms, and can shatter all attachments to the provisional and the real, while being able to simultaneously illuminate the true mark of attachments and wisdom. Next, explaining the seven factors of awakening: there are seven texts, three aspects, and two meanings, with the intent also lying in entering according to [what resonates]. With one general and two specific, they are called three aspects. Not exceeding concentration and wisdom, they are called two meanings. One still tempers them by using calm and illumination to eliminate and advance [the factors], and further uses calm and illumination to settle them and arouse them. Concentration and wisdom each have three; each is applied one by one according to need, and once benefit is obtained, one stops without needing to cultivate all of them; only if there is entirely no benefit does one proceed to the subsequent aids. Mindfulness is able to generally maintain the six divisions of concentration and wisdom, which is why the aid of mindfulness extends to both places. Next, explaining the eightfold noble path: there are eight texts and eight meanings, and the intent is likewise not fixed. Since the stage of this aid is ultimate, there is no further introducing what follows. The first two are as in the text. Explaining right speech: hearing the Dharma and preaching the Dharma both bring liberation; the merit of transformation returns to oneself, thereby benefiting both self and other. In explaining right action, it first lists four actions and next explains the four actions. As for "In the small vehicle it can be understood": if in the small vehicle, one cannot say that neither-white-nor-black [karma] has a future retribution, as fully discerned regarding existence and non-existence in the first fascicle. Now saying it exists is stated with reference to the great vehicle: unconditioned [action] is the cause and ignorance is the condition, producing rebirth beyond the realms and receiving a body of dharma-nature; requiting this cause is called retribution. In the text, it further explains action with reference to the threefold contemplation; that which is non-sequential is called perfect right action. As for "wrong livelihood": everything outside of the perfect is called wrong. Kāśyapa's own account is precisely this meaning. Question: Why, in explaining action, does it speak of wrong livelihood? Answer: Since their resonance with the principle is mutually pervasive in meaning, they can be explained interchangeably. If perfect action is not correct, the eternal life becomes wrong. Refutation being universal, it is called complete. Only when acting in accordance with what is universal is it called right. From "Seeing others gain advantage" downward: although the text attaches to mundane affairs, by analogy with the above it should also be interpreted in terms of principle. For now, in terms of affairs: one who engages in perfect cultivation must leave behind the four wrongs; only then is it called right livelihood. Seeing others gain advantage can be understood from the literal explanation. If interpreted in terms of principle: the biased or the small is called others' advantage; possessing the benefit of the three truths is called one's own advantage. Engaging in perfect cultivation all day without arousing notions of the perfect, and not giving rise to attachment to the notionless, is called "knowing contentment." Because it is wholesome, it is called "essence" (jing); because it enters, it is called "progress" (jin); attaining the Middle is called "right." As for "The mind does not waver" and so forth: because it does not waver, it is upright and straight; because it does not lose, it is unforgetting. The upper clause is the cause, and the lower clause is the fruit. Unforgetting mindfulness of the unshakeable Middle Way is therefore called right mindfulness. "Properly abiding" explains the word "right"; "decisive" explains the word "concentration"; properly abiding in the principle, decisively unmoving. From "Because of this" downward, it concludes the eightfold noble path. From "Thus" downward, it generally concludes the aids to the path. First, it concludes by showing that the aids to the path are within the mind of a single thought, which beginners can cultivate without yet discussing deep stages. From "The Dazhidulun" downward, it cites proof that the aids to the path are all within the stations of mindfulness; therefore, beginners cultivate the aids to the path all together. "Therefore we know" and so forth clarifies the function of cultivating the aids to the path. From "Like this" downward, it concludes and judges.