止觀輔行傳弘決 7.17.2

7.17.2

Whether six or ten, since this is an opening and combining, one should not use this to differentiate between the Mahāyāna and Hīnayāna, teachings, traditions, and the like. Under "like dhyāna," he directly shows this opening and combining. Combining them means that phenomenal and noumenal aspects are explained together; opening them means that phenomenal and noumenal aspects are explained separately. Furthermore, explaining six applies generally to both Mahāyāna and Hīnayāna, whereas explaining ten pertains exclusively to the Mahāyāna. Moreover, among these ten, interpreted generally, they apply to the four teachings; interpreted specifically, they pertain only to the distinctive and perfect teachings. For example, a bodhisattva of the Tripiṭaka teaching regards the subduing of delusions as the knowledge of all phenomena, the provisional practice during the three asaṃkhyeya kalpas as the knowledge of the paths, and the fruit of buddhahood as the knowledge of all aspects; because they can manifest spiritual penetrations and possess superior uses of vows, a bodhisattva of the Tripiṭaka teaching may also be said to have the ten [pāramitās]. However, viewed from the perspective of not yet having severed delusions, even prajñā is lacking. Not yet having emerged from emptiness, the knowledge of the paths is unaccomplished. Not yet having attained the dharma-body, there are no powers of vows and knowledge. If, provisionally, their partial stage is taken as prajñā, then there are only six. A bodhisattva of the shared teaching, from the perspective of mere emptiness, opens up skillful means, the fruit of buddhahood's knowledge of the paths, and the power of vows and knowledge to constitute the ten pāramitās. Not yet having attained the dharma-body, they are identical to the Tripiṭaka [teaching]. Having already severed delusions common [to the three vehicles] and emerging from emptiness into provisionality, their ease of advance and retreat differs somewhat. Thus, within these two teachings, there are either six, or seven, or eight, or ten. The present text, for the moment, opens the six into ten based on the principles of the distinctive and perfect teachings; other increases or decreases are not discussed in the text. Furthermore, retaining the doctrinal method [of the distinctive teaching] also partially includes the distinctive teaching, but the primary intention lies in the perfect [teaching]. *Nizi* [for praṇidhāna] and vow, *bala* and power, are merely differences in regional pronunciation. As for the statement "absorption guards the dhyāna pāramitā": if dhyāna is opened into three, then fundamental absorption guards the fifth pāramitā, termed the dhyāna pāramitā, while the others opened from it are termed power and vow. Empty knowledge guards the sixth, prajñā, while the others opened from it are termed upāya and so forth. Upāya is the knowledge of emerging into the provisional. Jñāna is the knowledge of entering the middle. These are also differences in regional pronunciation. Next, explaining the subsumption of dharmas directly demonstrates that because phenomenal and noumenal are practiced together, they can subsume all dharmas. If one does not comprehend that all dharmas enter into this gate of antidotes, how could the antidotes subsume all dharmas? First, explaining that the six pāramitās subsume the aids to the path is broadly explained below. Although the meaning can be seen, I will now explain it generally beforehand, so that when we reach the text it will be easy to understand. How so? Giving subsumes two factors of awakening, namely, elimination and equanimity. In the text one is omitted, but below they are completely listed. Precepts subsume three, namely, right speech, action, and livelihood. Patience subsumes four, namely, the faculty of mindfulness, the power of mindfulness, the mindfulness factor of awakening, and right mindfulness. Vigor subsumes eight, namely, the four right exertions, the faculty of vigor, the power of vigor, the vigor factor of awakening, and right vigor. Dhyāna subsumes eight, namely, the four bases of spiritual power, the faculty of concentration, the power of concentration, the concentration factor of awakening, and right concentration. Wisdom subsumes ten, namely, the four stations of mindfulness, the faculty of wisdom, the power of wisdom, investigation of dharmas, joy, right view, and right thought. These total thirty-five. The remaining two are faith, which permeates the thirty-five, because faith is the basis of all dharmas. According to the *Vibhāṣā*, thirty-seven are subsumed by eleven real entities. Therefore, in the *Vibhāṣā*, the seven factors of awakening first subsume the other six categories; those that are not included are the two faiths counted as one, and right thought as one. Since speech, action, and livelihood constitute only two real entities, this brings the total to eleven. The *Kośa* has only ten, because it combines the limbs of moral discipline. What is meant by "entering the seven": the four stations of mindfulness, the faculty and power of wisdom, and right view enter the investigation-of-dharmas factor of awakening. The four right exertions, the faculty and power of vigor, and right skillful means (skillful means being vigor) enter the vigor factor of awakening. The four bases of spiritual power, the faculty and power of concentration, and right concentration enter the concentration factor of awakening. The faculty and power of mindfulness, and right mindfulness enter the mindfulness factor of awakening. Thus, twenty-four dharmas are subsumed under the seven factors of awakening; together with the original seven factors of awakening, they make thirty-one; together with the six including faith, they make thirty-seven. Now, among the seven, subsuming joy into investigation and subsuming elimination into equanimity combines the seven into five. Taking mindfulness as patience, speech and so forth as precepts, investigation and joy belonging to wisdom, elimination and equanimity being giving, concentration and so forth being dhyāna, and the two faiths as before being universally pervasive, the meaning of the seven factors of awakening and the six pāramitās is complete. Therefore, the present opening and combining does not differ from the treatise. Although the opening and combining are such, their meaning differs from the treatise. These six passages here have a meaning that runs through the four teachings, each containing ten. These six pāramitās are structured into six sections, each having six meanings. First is the Tripiṭaka text, which is the primary intent regarding phenomenal antidotes; hence the text is somewhat broad. First, explaining that the phenomenal giving subsumes two, the textual structure is clear. From "If in the Tripiṭaka" onward, it directly explains phenomenal relinquishment, still adducing the noumenal by way of comparison. Although it has not yet realized the noumenon, giving possesses the benefit of phenomenal antidotes. Next, citing the treatise, he raises a query, which is answered from "Relinquishment can" onward. Next, from "Moreover, relinquishment" onward, it explains that giving can accomplish the [other] five; its general and specific aspects are as in the text. Next, in explaining perfect relinquishment: the perfect is the present text, practiced together with phenomenal action, which is the primary intent. It also accords with the substance of the primary practice in the present text; hence the passage is cited to broadly clarify its characteristics. First, in directly explaining perfect relinquishment, the phrase "the physical bodies of the ten dharma-dhātus" and so forth means that merely by contemplating the three items, the mind is merged with the dharma-dhātu, and the three items of the ten realms are mysteriously and spontaneously eradicated. The direct reward is the "body," and the dependent reward is the "wealth." What is termed "life" means continuous maintenance, which exists in each of the realms. For example, the karmic life spans in the six destinies differ, and among the four noble ones there are the life of wisdom, the life of eternal abiding, and so on. These three items, being complete with the three truths in a single thought-moment, can eliminate the three delusions; hence it is called relinquishment. As for "entering the non-dual limit," it is simply the relinquishment of non-duality of the middle way. This refers to the final noumenal contemplation on the meaning of giving; if one is to explain their combined practice, both phenomenal and noumenal must be complete. Thus, in the text below, concluding on one-sided errors, it says, "noumenal contemplation is profound and subtle, yet phenomenal practice is neglected," which in turn cites the characteristics of phenomenal antidotes in the Tripiṭaka. After the text on phenomenal antidotes concludes, it also reproaches, "yet noumenal contemplation is neglected," and then evaluates it with the six phrases on pāramitā aids. Therefore, one should know that for those cultivating noumenal contemplation, if severe delusions arise, they must rely on phenomenal assistance; phenomenal and noumenal operating together is termed "combined practice." Thus, the six phrases directly reveal that the pāramitā aids possess both phenomenal and noumenal aspects; hence there are mutual refutation, mutual cultivation, and mutual identity. People fail to see this, thinking it is merely an ordinary distinction. If that were so, what benefit would it have for cultivation? From "Why is this?" onward is the explanation. First, he clarifies the non-dual relinquishment; next, he cites the *Aṅgulimālīya-sūtra* to corroborate perfect relinquishment. Therein, he first lists the sūtra text, and explains the meaning of the sūtra from "possessing limits" onward. Saying "not destroyed" means that right within the bodies of saṃsāric birth-and-death of the hundred realms, one realizes the principle of eternal abiding; serving as an antidote to stinginess, it also reveals the dharma-body. Since the dharma-body is such, wealth and life are likewise. Next, citing the *Diamond Sūtra*, the four lines are the teaching; cultivating contemplation based on the teaching, the contemplation and the teaching are endowed with the three kinds of prajñā.