止觀輔行傳弘決 7.50

7.50

Next, regarding "harmonizing and penetrating the scriptures and treatises by means of ten perspectives": seeing that at the beginning of the ten perspectives there is mention of the principle of the truth, some people have proceeded to match the ten vehicles to the ten perspectives; this is profoundly unsuitable. If one matches the object with the principle, it might seem somewhat comparable. But how could arousing the aspiration [for awakening] be matched with the eight teachings? Still less do the eight remaining meanings correspond to the perspectives, being entirely disparate. For instance, explaining the scriptures through the four siddhāntas, or translating between Hu and Han languages, when matched with patient endurance, are utterly dissimilar. Moreover, although the fourth text mentions universal refutation, it is combined into a single text with pass and blockage. What is more, the meaning of the terms "pass and blockage" in the present text is different from their intention in the ten vehicles, not to mention that [the text] itself speaks of "harmonizing and penetrating the Buddha's Dharma." "Buddha's Dharma" refers to the teachings of the Buddha across his entire lifetime, whereas the ten dharmas for perfecting contemplation belong primarily to the gate of practice; hence we know that one must definitely not use the ten vehicles to interpret this. Furthermore, in the perfect teaching, the various stages across the scriptures and treatises are easily harmonized, and disputatious theories rarely arise. The distinctive teaching, on the other hand, is the analysis of phenomena beyond the realm [of samsāra]; the sequential stages it explains are close to the teaching-path, and the texts are largely at variance with one another, so there are many divergent paths. For this reason, the ten perspectives are used to harmonize and penetrate them. The sequential stages [discussed] now are precisely one of these ten perspectives. Yet each of these ten perspectives pervades all scriptures and treatises. Therefore, the first six perspectives are borrowed to interpret the fivefold profound meaning of the scriptures, while the latter four perspectives are applied to follow the textual meaning. Among the first six, the first five directly correspond to the fivefold profound meaning, while the sixth is our school's method of opening up and applying meanings, causing later scholars to recognize that a single dharma contains many, and the immeasurable returns to the one. Regarding the first five: the first says, "Principle, down to opening and closing," etc. The teachings of the Buddha's entire lifetime all take what is expressed as the substance of the teaching. Since the teachings differ in being half or complete, partial or perfect, the substance also varies as provisional or real in accordance with the teaching. The separation and combination of the various truths accords with wisdom or accords with sentiment; all converge in the Lotus into the sole true mark, just as explained in detail under the wondrousness of the object—this is the perspective used to reveal the substance. As for the second perspective: first a metaphor is introduced, and next, below "this is," the metaphor is matched; the matched meaning is then used to explain the import of the metaphor. "Main rope" refers to governing order, like the outer boundary of a net. "Standard" refers to rectifying standard, like the main framework of an object. To judge and interpret by means of teachings grasps the overarching scale of the teachings, and is thus called "main rope and standard." The teachings vary according to capacities, like the meshes of a net. Externally rectifying is called the "frame"; internally substantial is called the "backbone." The four gates are externally rectifying, and the single principle is internally substantial. Spanning horizontally is "winding base"; reaching to the depths vertically is "towering height." The various practices across each gate each have their horizontal and vertical [dimensions]. Furthermore, using gradual, sudden, secret, and indeterminate is like the frame; using Tripiṭaka, shared, distinctive, and perfect is like the backbone. Horizontally applying the various gates is like the winding base; vertically returning to the single principle is like the towering height. Encompassing without leaving anything out by means of these eight teachings is called "enfolding." Among the eight, the secret is "concealed," and the remaining seven are apparent, called "manifest"; yet within the remaining seven there are both concealed and manifest. Moreover, secret indeterminate is called concealed, and manifest indeterminate is called manifest. The Jing River is clear and the Wei River is turbid: the sudden teaching is like the clear, and the gradual teaching is like the turbid. Within the sudden, the distinctive is turbid and the perfect is clear; within the gradual, the Tripiṭaka is turbid and the others are clear. Furthermore, the Lotus is purely clear; the Deer Park is purely turbid. The Vaipulya and Prajñā have both clear and turbid. Moreover, each of these eight teachings is applied with a distinct purpose: the four teachings such as the Tripiṭaka are the patterns and models of the teaching gates, while the four teachings such as the sudden are the deployment for guiding and introducing. The Tathāgata, through skillful means, thoroughly comprehends the capacities of beings, and proclaims the Tripiṭaka and other [teachings] to serve as the sudden and other [teachings], either opening or combining them, expanding or contracting them as suitable. Although there are eight names, their applications certainly do not occur all at once, just as explained in the first fascicle of the Fahua xuanyi and clarified in the first fascicle of the Shiqian. This is the perspective used to classify the teachings. As for the third perspective: the title and name at the head of the teachings of an entire lifetime subsume the entire work; within the work, the meanings encompass the great and small, temporal stages, and causes and effects that contrast with one another, such that all these characteristics appear mutually contradictory. Or one meaning has many names, or many meanings have one name; or they are separated or combined, or exclusive or concurrent; words and meanings contradict each other, and the singular and plural clash in dispute. They cannot be reconciled through worldly sentiments, nor broadly understood merely through letters; from antiquity to the present, none have been able to master them. Grasping the meaning of the four siddhāntas, there is nowhere one will not penetrate; as the various dharmas look toward each other and mutually serve as this and that, what doubt could remain in one's mind regarding the teachings that respond to capacities? This is the perspective used to explain the name. As for the fourth perspective: dispelling attachments and banishing delusions, wherever there is attachment, it is refuted. Whether views of simple, compound, complete, or ineffable, the refutations and establishments across the gradual and sudden teachings differ; the clinging natures that conceptualize the subject and the object vary; using the intention of the Lotus, one universally refutes and universally establishes, so that feelings are free from impediment and subject and object are thoroughly fitting. This is the perspective used to clarify the application. As for the fifth perspective: whatever is expounded is consolidated into a dharma-gate to match the various stages of the true and the semblance, gradual and sudden. The stage is what is mounted, and the practice is that which can cultivate; when the subject and object are mutually linked, then skillful means and realization, cause and effect, are not confused, and all provisional stages return to the real fruit. This is the perspective used to clarify the main theme. As for the sixth perspective: opening up dharma-gates so that the Buddha's intention is not obstructed; though broadly opened up, it accords with the original text, yet ensures that the correct meaning of the work is not lost. "Cord" means a rope. "Thread-end" means the tip of a silk thread. Whether unfolding or combining vertically or horizontally, the sequence is not lost. "Continuous and fluent" means that the textual pattern is smooth, like the wind bending the grass, meaning that the sound, rhythm, and doctrinal principles have no fault of cumbersome confusion. From the seventh downward, it belongs to the perspectives that follow the text. Regarding "opening chapters," etc.: as in various commentaries, whenever chapters and sections are opened, their arising is invariably linked like an interlocking chain. Just as in the present Mohe zhiguan, the ten chapters and ten vehicles all arise sequentially from front to back without exception. Regarding "eighth, textual exegesis," etc.: although there are summary outlines and profound doctrinal analyses prior to the text—vertical and horizontal interlacing, general and specific, separated and combined, either broadly extended and dispersed or vertically deep along a single track—one must also follow the text in order with textual exegesis, neither too broad nor too brief, possessing both phenomenal details and principle, universally using the preceding seven methods to explain and resolve in accordance with principle, without indulging in florid rhetoric, keeping the intention centered on the purport of the text. Regarding "ninth, translation," etc.: under the earlier dynasties, disputes were light and there was not much contention; whatever was Western language was all called Hu phonetics. Later, because the yellow-caps fabricated spurious texts, only in recent times did people begin to distinguish Hu from Sanskrit. West of the Congling (Pamir) mountains all belongs to the Brahma lineage; to the left of the Iron Gate is all called Hu territory. What is called the "Brahma lineage" refers to their descending initially from the Ābhāsvara [heaven] and branching out over time; therefore, all Five Indias are called the Brahma lineage. Recent writings specifically avoid the term Hu phonetics. As for the tenth perspective: perfecting contemplation by following the text, so that the text is not posited in vain. Contemplation harmonizing with the text is called "imprinting the mind." For example, in explaining the Lotus, every single phrase of the scripture is given four interpretations: first, causal conditions; second, according to the teachings; third, origin and traces; fourth, contemplation of the mind. When explaining other scriptures, it lacks only the origin and traces, while the [other] three meanings all penetrate, phenomenal details and principle are preserved, and practice and understanding are fully complete. Again, as in each heading and meaning in the Xuanyi, four interpretations are also given: first, differentiation; second, crude and subtle; third, opening and revealing; fourth, contemplation of the mind. When profound interpretations follow the text, every one of them perfects contemplation. Regarding "not counting others' treasures," etc.: a gāthā in the Huayan says, "Like a poor person / who counts others' treasures day and night, / yet lacks half a penny of his own; / much learning is also like this. / Like a blind person / who, having formerly trained, is able to paint, / delighting others while not seeing it himself; / much learning is also like this. / Like a deaf person / who plays various music well, / delighting others while not hearing it himself; / much learning is also like this." This rebukes those who are exclusively devoted to hearing. Below "only translation," he modestly steps back while rebuking and depriving. Regional pronunciations differ, and having nothing to do with doctrinal principle, they cannot be readily mastered all at once; hence he says, "have not had leisure." "Dharma masters of the letter" are those who internally lack contemplative understanding and merely construct dharma characteristics. "Meditation masters of phenomenal appearances" are those who are unfamiliar with object and wisdom, merely stopping the mind at the bridge of the nose, down to the fundamental defiled absorptions. Regarding "one master having only the single perspective of contemplation of the mind," etc.: this is merely granting it for the sake of argument; if deprived, then both contemplation and understanding are lacking. Worldly meditators exclusively value contemplation of principle; not being versed in the teachings, they use contemplation to dissolve the scriptures, counting the eight perversions and eight winds as the sixteen-foot Buddha, combining the five aggregates and three poisons under the name of the eight perversions, taking the six sense entrances as the six supernormal powers, and taking the four great elements as the four noble truths. Interpreting the scriptures in this way is the most spurious among spurious things; what shallowness is there even to discuss? Even if one interprets the "king" as the king of the mind, explains the "house" (she) as the five aggregates, conceives the single substance as "holding the bowl," and departing from the two views as "washing the feet"—using this to interpret the term "holding the bowl" in the Prajñā is utterly unacceptable; using it to interpret the designation "Rājagṛha" (Wangshe) in the Lotus has nothing to recommend it. Lacking differentiation, how can there be any doubt about its shallowness and spuriousness! Therefore, our school's contemplation of the mind to explain scriptures varies according to the section of scripture and the force of the meaning; taking principle as fundamental, what is expressed and cultivated are each distinct.