止觀輔行傳弘決 7.17.3

7.17.3

The prajñā of the true mark nourishes the dharma-body, renouncing all bodies; the prajñā of contemplative illumination nourishes the life of wisdom, renouncing all life; the four-line verse of written letters nourishes the wealth of eternal presence, renouncing all wealth. Furthermore, because cultivation of the three nourishes the three of the principle, when the principle is revealed, one is able to renounce everything. Again, written letters can express the three kinds of prajñā, contemplative illumination cultivates and attains the three kinds of prajñā, and the true mark inherently possesses the three kinds of prajñā. Thus the ancients said: 'Abandoning [bodies] three times a day as numerous as the sands of the Ganges does not avoid rebirth; a four-line verse of prajñā exhausts defilements and accomplishes the path.' Therefore one should know that the merit of a four-line verse is profound, while the power of [renouncing bodies like] the three Ganges is inferior. Thus one knows that how could one even compare the merits of a four-line verse with renouncing the body? Below, 'In this manner...' reproves one-sidedness. The opening text presents the marks of mutual deficiency; hence it says, 'Both have faults.' Either one cultivates only the perfect contemplation, being utterly devoid of phenomenal practice; or one exclusively cultivates phenomenal perfections, being completely cut off from the perfect principle. Therefore both faults equally lack conjoined practice. As it is with the perfection of giving, so it is with the other five. Moreover, looking at these two faults together, there is certainly a difference in excellence, but here both practices are urged simultaneously, and for this reason both faults are rebuked. The mention of 'gouging out the body' and so forth still refers to deeds of a Tripiṭaka bodhisattva. The Bao'en jing says: 'When Śākyamuni Bodhisattva was a wheel-turning king, he gouged out his body for a thousand lamps in order to seek a half-gāthā. The gāthā said: "Whatever is born must die; this cessation is bliss." Having obtained this gāthā, he commanded the great assembly to read and recite it, and wrote it on stone walls and important roads, so that all who saw it would arouse the aspiration for awakening. The light of the body-lamps also spoke this gāthā, and all who heard it aroused the aspiration for awakening. Its light reached upward to the Trāyastriṃśa Heaven, and the lights of the gods were all obscured. When the gods asked one another the cause of this light, using their divine eyes they saw this wheel-turning king who, out of great compassion for sentient beings, sought a half-gāthā by gouging out his body for a thousand lamps, and this light was the radiance of those body-lamps. The king of the gods thereupon went to the bodhisattva and asked him: "In making this offering, do you seek to become the king of the gods or the like?" He replied: "It is for the sake of sentient beings and seeking awakening." The king of the gods asked: "What is your proof?" He replied: "If it is not false, my body shall be restored." As soon as he spoke, his body was restored as before.' It is explained in detail as in that sūtra. It is also like the Yueguang pusa jing, where there was a king named Zhimeng who gouged out his thigh flesh to save a sick monk. In the Dazhidulun, Crown Prince Candraprabha drew blood and marrow to save a leper, excised flesh from his ribs to trade for a monkey, and exposed his backbone to aid a lame hare, and so forth. As for 'renouncing one's state and cities', it is like in the Dazhidulun where King Beishijia was invaded by a neighboring state. When the fourfold army was almost upon him, he was calm and unperturbed. His ministers reported: 'By what method can we repel them?' The king said: 'There is a method.' Thus it went up to three times; each time he said there was a method. After the enemy arrived, the king said to his ministers: 'You serve your lord; what difference is there between him and me? You may serve him; I am leaving now.' He then fled out through the back gate. After the later king was seated, he immediately decreed: 'Whoever can capture the former king will be given a great reward.' Later, another person, who previously knew this king's disposition was fond of giving, came to the king to beg, not knowing that this king had abandoned his state and cities. Meeting this king on the road, he did not recognize him. Upon meeting him, he asked: 'I have heard that King Beishijia is fond of giving by nature; I wish to go to him and beg.' The king then said to him: 'You may bind me and take me to the new king; you will surely receive a great reward.' Having heard this, the man gave rise to great reverence and dared not agree. The king said: 'Just follow me to the city, and you may bind me and present me.' When they arrived, the ministers saw the king and wept bitterly. When the new king asked about it, the ministers answered in full, and the beggar also related the affair. The new king descended the steps, bowed to him as a brother, and took turns governing the affairs of the state. Rescuing the dove and feeding the tigress are renouncing both body and life. Below, 'Now explaining...' clarifies the marks of attainment. Below, 'If a person...' elaborately clarifies the marks of loss. 'Fu' means to strike; 'yi' refers to the chest. To inspect one's heart and reprove oneself is to know that one's practice is incomplete. Below, 'Protecting...' is being unable to renounce wealth. Below, 'Hesitating and shrinking...' is being unable to renounce the body. Below, 'Greedily begrudging...' is being unable to renounce life. Below, 'Touching upon affairs...' summarizes the lack of all three. 'Now in the sanctuary...' and so forth is establishing practice and supplicating for empowerment. 'Practicing oneself and teaching others...' and so forth: fascicle fifty-six of the Dazhidulun says: 'A bodhisattva-mahāsattva does not himself kill living beings, up to and including the knowledge of all aspects; teaches others not to kill, praises the dharma of non-killing, and rejoices in those who do not kill, up to and including the knowledge of all aspects. This bodhisattva cherishes the Buddhadharma; knowing that body, speech, and mind are impermanent, he does not speak useless words. Because he causes wholesome dharmas to increase, he prevents all defilements from covering his mind. When the practitioner engages in this practice, although fetters arise, wisdom and reflection prevent them from covering the mind. If one indulges the fetters, one loses the wealth of goodness in this life and future lives, obstructing the Buddha path. Even if they arise in the mind, he does not let them arise in speech; even if they arise in speech, he does not let them arise in the body; even if they arise in the body, he does not let them commit grave transgressions like an ordinary person. Although this bodhisattva may be lowly, humble, and base, because he practices the supreme Dharma, he is counted among the supreme people. Because this person deeply delights in merit, he can practice the four kinds of supreme practices; the two vehicles cannot fully possess the four kinds, because they do not deeply delight in the Buddhadharma. This bodhisattva, having personally abstained from killing, out of compassion teaches others not to kill. Compassion is the wholesome dharma of all sages and worthies, so it must be praised. A bodhisattva constantly wishes to bring joy to others; therefore, seeing another not killing, he generates joy and praise in his mind; and so it is up to the knowledge of all aspects. If one does not practice it oneself, how can one benefit others? If one does not benefit others, how can one bring all sentient beings to accomplishment? If one does not bring all to accomplishment, how can one purify the buddha-land? Why is this? Because when sentient beings are pure, the world is pure.' Fascicle eighty-eight also says: 'These four kinds of practice are essentials for the initial mind of a bodhisattva-mahāsattva, which must be recognized. Why? Because if these four are not complete, one cannot be called a bodhisattva-mahāsattva. What are they? Either being able to practice oneself but unable to transform others, and so forth (and so on).' The four dharmas are permuted into clauses, extensively discerning their mutual aspects. From non-killing and non-stealing up to the knowledge of all aspects, because they are incomplete, the ultimate fruit is not accomplished. 'If the mind is genuine...' and so forth refers to receiving empowerment and gaining benefit. 'Able to move, up to the Siyi [jing]...' and so forth means that in that sūtra the Buddha emits the light of all dharmas. The present text cites six passages to verify the six perfections.