止觀輔行傳弘決 7.58

7.58

From “These ten” below, [the text] next cites the great carriage from the Lotus Sūtra to illustrate the ten methods: first briefly indicating it, next setting out the sūtra text, next matching them, and next concluding. For the time being, it follows the order of the sūtra rather than the sequence of the ten methods, but now matches each of the ten methods to make them fully complete. “The great carriage is high and broad” is the inconceivable object. “The canopy” is loving-kindness and compassion. “Interlaced with jeweled ropes” is arousing the aspiration [for awakening]. “Placing red pillows”: there are internal and external pillows. If it is the pillow inside the carriage for resting all practices, this is calming the mind; if it is the pillow outside the carriage, moving or stationary, moving and stationary are simply the meaning of pass and blockage, destroying blockage and preserving pass, [seeing that] what is blocked is itself the pass. “Its speed is like the wind” is destroying ignorance, which is the meaning of universal refutation. The Dapin says: “Attachment to the Dharma is difficult to sever, and therefore the samādhi that destroys ignorance is spoken of everywhere.” From the white ox down to being level and straight, this is the meaning of the aids to the path. “Also having many servants and attendants” is the primary and auxiliary [practices]. In the verses it says “retinue”; the Liji says: “To guide. It also means to attend at the side.” “Roaming in the four directions” is the succession of stages. Patient endurance and freedom from attachment are at the beginning of the succession of stages, and are therefore added. Furthermore, in concluding the stages, from the initial mind to the ultimate end, patient endurance is simply enduring the adverse and favorable objects across the five grades so as to enter the [purity of the] six sense faculties; freedom from attachment is simply departing from attachment to the counterfeit Dharma within the six sense faculties. As for “cushions” (wanxian), the Picang says: “Wan means embroidered clothing and skirts.” Xian means a mat; it should be written with the character yan (莚). This character xian (綖) refers to the imperial crown-covering called a xian, but they can be used interchangeably. Moreover, the succession of stages is merely the steps of practice; fearing that practitioners would become confused, the five grades and the purity of the six faculties are specially brought out within the succession of stages to encourage and urge practitioners to depart from obstacles and depart from attachment. Hence we know that the first seven directly explain the vehicle’s body and its equipment, while the last three are simply that which the vehicle traverses. If there were nothing traversed, the meaning of conveyance would not be accomplished; therefore all ten methods are called the vehicle. Next, as for concluding the stages: all who have minds are fully endowed with the three tracks. These three tracks apply across the six identities: the vehicle’s body is the track of the real nature; the equipment is the track of auxiliary causes; the white ox is the track of contemplative illumination. Being in a single thought-moment is the real nature. Hearing the names and giving rise to contemplation is called the equal bestowal. The children riding the vehicles enter stages differently, and therefore there are distinctions of contemplative practice, counterfeit [identity], and so on, extending to the four directions straight to the place of awakening. The place of awakening still receives the designation of the fruit vehicle, and thus the meaning of the vehicle in cause and fruit is not absent. From “people of today” below, [the text] refutes heterodoxy. “Supposing” (she) means hypothetical assumption. The character jie (borrow) is pronounced zi and xie. Even supposing one borrows it and gives it the name of vehicle, it is merely a heterodox vehicle. A vehicle fundamentally has the meaning of carrying and conveying; heterodox dharmas have no conveyance, and therefore it is called “borrowed.” Since they are heterodox dharmas, they do not go beyond various views, and various views are fully endowed with the sixty-two [views]. From “the correct Dharma” below, [the text] reveals the correct. It is not the same as wicked emptiness, and therefore is called the correct Dharma. The correct Dharma controls heterodoxy, and is therefore called the “great city.” Because it cannot be destroyed, it is called “adamantine.” Because it is complete with all dharmas, it is called the “jewel treasury.” “Complete” explains the jewel treasury; “flawless” explains the adamantine. How could such a subtle and wonderful vehicle be the same as wicked emptiness? Speaking concessionally, it only has the vehicle’s body, and since it lacks the equipment, it is called “bare.” Speaking critically, body and function are both absent, and so it is called “bare.” Thus [the text] cites the Great Sūtra on riding a broken donkey cart: not only is it devoid of the white ox of prajñā, but being drawn by a donkey it is naturally incorrect, and thus neither high nor broad. Furthermore, it is called broken, utterly devoid of adornments, to say nothing of giving rise to views and entering the three evil destinies.