止觀輔行傳弘決 7.36

7.36

…boundary of non-defilement, and so forth. Angulimāla was filled with shame and remorse, like a blind man whose foot has been stung by venom. After the Buddha had spoken the verses, he addressed Angulimāla again, saying: 'What is meant by "learning"?' Angulimāla answered: 'The lives of all sentient beings depend on food and drink to survive. This is the tenet of the Śrāvakas; it is not the Mahāyāna. What is called the Mahāyāna is being eternally firm and free from food. What is meant by "one"? It means that all sentient beings, having the Tathāgatagarbha, ultimately and constantly abide securely.' In this manner, increasing the numbers up to the sixfold addition, it says: 'What is meant by "six"? It means the six internal sense bases (āyatana). This is the tenet of the Śrāvakas; it is not the Mahāyāna. If one speaks of the Mahāyāna: the so-called faculty of the eye clearly sees the portal of entrance into the eternity of all Tathāgatas, fully cultivated without reduction. The so-called faculty of the ear clearly hears the portal of entrance (below, the second and fourth lines are all omitted). The so-called faculty of the nose clearly smells the portal of entrance. The so-called faculty of the tongue clearly tastes the portal of entrance. The so-called faculty of the body clearly touches the portal of entrance. The so-called faculty of the mind clearly explains the portal of entrance.' Thus it continues up to the ten powers. When his answers were finished, the Buddha hailed him, saying 'Welcome!', and he became an arhat. The sūtra does not mention 'clear and distinct' (liaoliao). In the present text, the meaning is explained such that a single thought of the eye faculty is endowed with the principle of the provisional and real, hence it is said to be 'clear and distinct' and 'manifest'. Furthermore, the present [text's mention of the] mind faculty differs from the sūtra, which is also due to following the sense; hence it is so. The sūtra speaks from the perspective of external application, hence it says 'clearly explains'; the present text speaks from the perspective of inner realization, hence it is called 'knows'. That the sūtra takes external application to be 'explains' is like when the Lotus Sūtra explains the mind faculty by saying: 'For a month, four months, up to a year, his discriminations are inexhaustible'—this refers to the mind faculty's function of spoken eloquence. When auxiliary [practices] are such, only then do they assist the perfect culmination, which is called 'conjoined practice'. Below, 'the nine realms' explains the sūtra. As for 'taking oneself to be…' and so forth: the nine realms take their own respective realm to be ultimate, not knowing that the substance of principle is the ultimate truth; therefore it is said: 'taking oneself [to be ultimate] is not the real.' Below, 'moreover endowed with…' explains the six perfections, providing an example to conclude with eye-wisdom, and next gives an analogy of the six sense-objects to conclude generally. Below, 'this then is…' is the conjoined practice; below, 'one should know…' concludes the universality; all are as in the text. Below, 'the Dapin says…' next cites the Dapin as proof. As for saying 'obliterating the three': this perfect [teaching's] obliterating of the three seems in wording like that of the shared teaching; one must distinguish identity and difference so that the doctrinal characteristics are differentiated. The shared teaching merely takes the agent, recipient, and material gift as the three. The distinctive teaching, based on the three, obliterates the three of medicine, illness, and giving medicine within the ten realms. The perfect teaching, based on the three, obliterates the three of emptiness, provisionality, and the middle. Furthermore, if one takes the three of agent, recipient, and material gift as what is obliterated, while the three teachings' contemplations that can obliterate differ, this sense is also plausible. The shared teaching takes 'identity with emptiness' as what can obliterate. Although the distinctive teaching relates to the middle, its use of emptiness does not differ [from the shared teaching]. The perfect teaching directly uses inconceivable emptiness. This precisely is obliterating the three truths. Constantly obliterating and constantly illuminating, discussing obliteration and discussing illumination, even up to non-attachment, must also be distinguished. Such is called the conjoined practice of phenomena and principle. Below, 'should be fully endowed' directly explains the characteristics of conjoined practice. First, it briefly sets it up. Next, below 'oneself and others', it explains it. Only when phenomena and principle, self-practice and transforming others, are fully endowed is it called 'fully endowed'. However, principle runs through the three teachings; speaking for the moment from the superior perspective, only when the perfect is paired with phenomena is it called 'fully endowed'. As for 'phenomenally, it destroys the factor of stinginess' and so forth: this speaks briefly of relinquishing wealth; by parity of reasoning, it should also explain relinquishing body and life. One should say: polishing, protecting, and cherishing, not bestowing even the slightest strength, is called the factor of stinginess with the body. Being unable to sacrifice one's life for supporting requisites is called the factor of stinginess with life. Locking up and concealing, not wishing others to know, is called the factor of stinginess with wealth. Now, without begrudging body and life, one performs phenomenal giving. The body is like a cluster of foam, life is like a flash of lightning, and wealth is like dung and dirt; this is called destroying the factor of stinginess. Although one is able to perform phenomenal giving, one is still hindered by the profound principle, being unable to universally relinquish the environments and sentient beings of the ten realms; the meaning of stinginess still remains, which is called the 'mind of stinginess'. When the mind's contemplation gradually becomes clear and one does not see the marks of body, life, and wealth of the ten realms, constantly corresponding with the dāna of principle in the dharma-dhātu, it is therefore said: 'in principle, it destroys the mind of stinginess.' If the mind's stinginess is broken, it is the universal relinquishment of the environments and sentient beings of the ten realms and hundred realms in a single thought. Therefore, when entering the stages, one is universally able to adapt and correspond to the capacities and conditions of the ten realms; hence it is called 'yet able to relinquish phenomena'. The giving of wealth assists phenomena, and the giving of Dharma harmonizes with wealth; this is what is meant by the conjoined practice of primary and auxiliary. In the conclusion, the 'two destructions' refer to destroying the factor and destroying the mind. The 'two relinquishments' refer to relinquishing wealth and bestowing Dharma. Phenomena and principle are both perfected, and the two relinquishments are fully complete. Giving in principle is the substance, and giving in phenomena is the function; this discusses substance and function with respect to one's own practice, hence it is said: 'substance and function, phenomena and principle, are fully endowed.' Crossing the two oceans of birth and death to reach the shore of the three virtues is called 'pāramitā'. When performing this contemplation, it is called the stage of contemplative practice. If the six faculties are purified, it is called the stage of resemblance, fully as in the purification of the six faculties in the Lotus Sūtra. If one enters the copper wheel, it is fully as in the ten kinds of six faculties in the Avataṃsaka Sūtra.