止觀輔行傳弘決 7.32

7.32

Next, clarifying the subsumption and subduing of the sense faculties: First, directly clarifying that subduing differs across the four teachings. Each teaching is fully equipped with the six perfections, and each perfection subdues all six sense faculties; that is, each sense faculty is fully equipped with the six perfections. The four teachings thus make twenty-four rounds of the six perfections, which are also twenty-four rounds of the aids to the path. If regarded from the standpoint of following one's own intent, pairing them further against the six actions yields another twenty-four for each of the perfections and aids, thereby making forty-eight each for the perfections and aids. For a single auxiliary remedy to be as abundant as this—people of the world do not know it, and readers are still confused! Since the present text speaks of subduing the sense faculties, it sets aside actions and discusses receptive [faculties]. Within each of the teachings, there is first an explanation and then a conclusion. Now, in the first [perfection], giving, material wealth is no longer discussed, but rather follows the subduing of the faculties. In full, it should be like that in "following one's own intent," explaining the six perfections solely by reference to the six actions and six receptions. Since there are four types of perfections, one subdues the sense faculties through these four types of perfections; hence subduing the sense faculties also has four distinctions. That is to say, the auxiliary path pervades actions and receptions, counteracting the six coverings across the six sense faculties, and revealing the ultimate breadth of the six across the six sense faculties; thus this causal gateway already subsumes all dharmas. When explaining these six perfections and six sense faculties of the four teachings, one must accord with the doctrinal import of the respective teaching, each subsequent teaching successively integrating the preceding one, before it can be called the auxiliary path successively serving as a remedy. Next, clarifying precept: "unharmed" means that harmed is merely broken; guarding the precepts without deficit is therefore called unharmed. "Practicing and according" means cultivating and practicing in this way to bring about accordance. Thus, in the "Practicing and According Chapter" of the *Dapin*, Śāriputra asks: "How does a bodhisattva-mahāsattva cultivate and practice the perfection of wisdom so as to accord with the perfection of wisdom?" The commentary explains: Śāriputra knew that the perfection of wisdom is difficult to practice, difficult to attain, and difficult to uphold, and therefore asked this question. The *Dapin* states: "The Buddha told Śāriputra: 'A bodhisattva-mahāsattva practicing and according with the emptiness of form up to the emptiness of knowledge of all aspects is called according with the perfection of wisdom.'" The commentary asks: "What is the meaning of 'practicing and according'? Answer: 'Practicing' means practicing in accordance with the perfection of wisdom without rest or ceasing; this is called practicing. It is like a disciple obeying a master's instructions without defying the master's intent; this is called according. Following along with wisdom without increase or decrease, like a box and its lid matching together; this is called according." In the perfect teaching, the sūtra is first cited. "Aṅguli[māla] said": according to the *Aṅgulimālīya-sūtra*, he had killed nine hundred and ninety-nine people, lacking only one, and wished to harm his mother. The Buddha arrived on the scene, and he then wished to harm the Buddha. The initial circumstances are fully cited in fascicle two. The Buddha walked slowly without haste, while Aṅgulimāla ran swiftly but could not catch up with the Buddha; he uttered verses calling out, "Halt, halt, great śramaṇa!" and so forth for thirty-six verses. The Buddha replied with verses totaling two hundred and seventy-six lines, every three lines forming one reply, totaling ninety-two replies. Within those three lines, only the first line of the second verse-pair was changed, while the remaining lines were all the same. The first says: